continued sailes of Love Delight is Love in rest or acquiescing in the â—â—ssession of it Delight is the Sabbath of Love Fear is Love in awe of the beloved Hope is Love in expectation Zeal is Love in fire or flame And so Zeal is most properly attributed to God This was a good Friends description of Love And now mind True Love never dies to what it truly loves for it never so loves but where it lives it lives in union and communion with the Good it loves Now that you may the better see the Nature and undeceivable Properties of true Love or Charity see 1 Cor. 13.4 to the 8th vers see the 4th vers Charity or Love suffers long that is it is not easily provoked or a better reading is It 's slow to anger so that a heart truly inriched with this Grace of Love is a mild and meek heart not full of fire and fury but if occasions be offered it is drawn as the God of Love is to afflict but not willingly 2. Not only slow to anger but kind the word may be read Bountiful that is the heart thus loving is not only bound up from fury of one hand but it 's on the other hand at that season full of Kindness or Bounty that is to say it 's not only backward to answer evil with anger but to conquer it with Kindness and readiness to do good against evil 3. It envies not that is to say it doth not only cease from acts of fury shewing it self passionate but at that time it doth not so much inwardly envy or wish hurt to any oâ— grude or repine or envy the good of others though it self may want that good in that sence it 's quietly contented with its own portion and God's dispose to enemies and friends 4. Love vaunteth not it self that is as you may see in the Margent of your Books it 's not inconsiderate but weigheth all things and is serious and considerate in doing and loving and saying it doth not do things rashly 5. It 's not puffed up that is it is not the property of a heart inriched with true Love to swell to be frothyly fil'd with the wind of it 's own conceits as bear gifts or imitating-grace upon every occasion of its own advance will be 6. In the 5th verse It doth not behave it self unseemly This may as an antient Father well observed be taken two wayes As First Love will not suffer a soul to do unseemly or uncomely things So Secondly It accounts no service unseemly wherein it is to serve the party beloved though it be below it self as to men therefore God imbrates an opportunity to love and serve his when in their blood and loathed by others â—e he then washes and binds them up So Christ washed his Disciples feet and counts â—t no way unseemly 7. Love seeks not her own a true Property of Love indeed for it 's the nature of true â—ove delightfully to seek the good of what or of that it loves The word imports as if it were dim-sighted as to self-interest or self-seeking and its great pursuit is delightfully to do good and seek the good of others as if that only practice were its proper posture O this is God-like and Christ-like all self-love and false-love is quite of another nature 8. It is not easily provoked Some read it is not easily imbittered or sharp that is to say it 's not full of biting and cutting words but manifesteth it self smoothly and sweetly though it meets with provocations 9. It thinks no evil that is it is not imagining or contriving evil against any nor easily drawn to think evil of others but as it lives in a harmless way it self so it is ready to judge others do so too not like the spirit of jealousie and the eye of gilt which is alwayes either imagining evil against others or judging others and yet for jealousie it will tell you love makes it do so but true Love is of another nature than either 10. From the 6th verse It rejoyces not is iniquity Some reade and its most properly to be read Rejoyces not in injustice but in the Truth as the words follow or with the Truth that is it cannot rejoyce in any unjust proceeding in afflicting any but its delight is to have the Truth heard and vindicated and Justice to be done justly and for none to suffer without just cause quite contrary to Hypocrites love which if it hath a prejudice against one or if one stands in its way of profit or honour how ready are they to asperse and cast dirt in their faces and if any other cast dirt upon them and bring unjust reproaches or suffering upon one that so stands in their way O how they rejoyce O sad property of professing Love in this day 11. In verse the 9th Love beareth all things Now if we will believe the best Grecians in the reading of these words it is not then so to be read but it covers all things that is if it meets with some evil usage or if it seeth a brother fall into some evil it is so far from being prone to blaze it and report it that its naturally prone to cover and with al lawful-wise wayes to hide it with one hand whilst it helps the fallen soul with the other quite contrary to the way of some in this day though they profess and that highly to Love yet so soon as they hear of an infirmity or that a brother or a sister is fallen they are presently on fire to devulge it even so hasty and greedy that they cannot spare time to search and see whether the report be true or no but as the Prophet saith Jer. 20.10 Report and we will report these Souls in this work do rather think to make themselves Saints than judg themselves to fin but alas though they profess Love they know it not in the day of God they will see themselves mistaken 12. It believes all things that is it is ready to believe all good and good of all though there be some evil in others or against it self yet Love is very dark-sighted as to aggravate it and is very hardly brought to believe it but is ready to think all is like it self 13. It hopes all things that is it is very hardly brought off from expecting of good where good should be or is professed to be and though some contrary evil ariseth yet a heart filled with Love is still hoping the best and making the best of it 14. It endures all things In this much is to be minded it endures any hardships to serve what or that it loves it will and doth indure very harsh and hard dealings from others for its loving one censures and another frowns and another throws dirt in its face as they did in the face of Christ for loving of poor souls And again it will endure much hardship and hard usage from that or them it loves before it will
leave off loving nay it will rather endure hard dealings and conquer them with Love than leave off loving Did not Christ do so with the Spouse Cant. 5. And what hard usage did God receive from his People as you may see in Jer. 2d and 3d. chapters yet God follows them with Love O what hard usage did Paul receive for and in the way of his Love from them he loved and yet he loved still a sweet lesson for Saints in this day to learn O that God would give me and all his People power seriously to try our Love by these Rules Love is laid down in Scripture as one of the chiefest signs of our Son-ship O therefore we had need be careful we are not mistaken especially in this day wherein there is so much imitation of Love and yet not Love the Lord help us to try that we may be found in the Truth and the Love of the Truth and true Love may be found in us O if ever the lesson that Christ preached to his Disciples in the 14.15.16 chapters of John and that John preached in 1 Joh. 2 3 4 5 chapters as to this great Duty of Love there was never a season that called for that service like this and never was the dear Appointments and Service of God less honoured with this Saint-honouring Grace of Love than now in this day the Devil knows it is the sinewes and nerves that keeps Saints one and he also knows the way to destroy the People of God is to devide the People of God They are very blind that in looking back cannot see â—hat so long as the People of God kept in â—nity they were kept in prosperity and when â—hey devided they soon fell O that God â—ould give his People hearts to know from â—hence they are fallen and to do their first works and to remember their former virgin-Virgin-Love which formerly appeared to bear blossoms till the sad frost of a revolting spirit caused it to be nipt with cold blasts of God's Northern winds O would any souls recover Love labour to be acquainted more with the God of Love and live more under the sence of the want of Love and covet to be first in that work and where you see a want of Love love them into Love And the God of all Love Peace and Grace live with you Amen Amen I have done with speaking of true God like Love I might speak something of natural Love and also the Love of Friends of Relations or Neighbours upon a natural account but of that I shall forbear only Brief Word or two to my Children which mind as followeth VVHen and wheresoever you find shews of Love take a longer time 〈◊〉 try it than to trust it Meet with no friendâ—â— Love but answer it with Love and where 〈◊〉 intend to continue in Friendship and â—ove stay not from loving till you are beloâ—ed but love that you may be loved know that â—ove that your Love begets will not only â—â—st longest but will end most honourably 2. Take heed of a pleasant smooth lanâ—age where there is an evil life 3. Trust none that speaks fair to you if â—â—u find them prone to speak evil of others 4. Look well behind men and before men â—ore you intrust any secret in men or woâ—en 5. If you would gain and receive a friendâ—â— esteem of all walk humbly towards every â—in for the best way to be honoured as a â—â—â—ster is to be to all like a Servant to the â—â—ants but not to the carnal wills of men 6. If you would retain friendship among 〈◊〉 what ever you hear speak evil of none 7. To retain Friendship long take heed 〈◊〉 leave not your interest loose among any In word my dear Children if you wisely and friendly profitably live in the world as to the world mind this rule So live among men that you may overseâ— all men learn something from every man but confide in no man and yet so as to suffer no man to lose but rather to gain by you In the next place I shall speak a wordt the nature of Sorrow or Mourning seeing there are so many promises annexed to truâ—â— Mourners And in this mind two things 1. What Deceits attend Mourning thaâ— we may not be deceived 2. The Properties of true Mourning 1. Deceit is when we take the sudden motion of a natural tender affection for the exercises of true conviction or a heart trusâ— affected from Grace for some nature is such that upon the least sudden motion of any sorrow or sometimes from sudden joy they cannot but mourn and if this come at a season of praying or preaching without care it may be and I fear is taken as a fruit of Grace 2. When a soul mourns more for peace than for the want of presence So did Saâ—â— and Judas c. 3. There is a hidden occult quality 〈◊〉 some natures that they cannot but in a wâ—â—â— of sympathy weep and mourn when they seâ—â—â— another mourn it may be those that they see mourn may mourn from true conviction and then in a way of sympathy they cannot but mourn too and so being among true Mourners they and others may conclude it true 4. Deceit is when any ones mourning is produced from a sad reflection of guilt 〈◊〉 crossing Light more than for their dealing â—nkindly with God and his Love Quest What are the truest Signs of a true â—ourner Answ These 1. True Mourning in real â—ourners brings or draws up the soul into a â—ore single closing in with God or it raiseth 〈◊〉 the heart to a more special expectation â—â—â—d choice compliance with God see and â—ind well Isa 38. last part of the 16 verse 2. Such prize deliverance from sin much â—â—re then freedom from sorrow Isa 38.17 â—â—al 40.1 2. 3. They are a people that are as seriously â—â—ected with their unsuitable frames of heart their mourning as for the matter they â—â—urn for 4. Answers from God in their mourning â—â—ess their answer brings Power as well as â—â—don it will not satisfie Psal 51. 〈◊〉 A true Mourner mourns most kindly 〈◊〉 freely when he injoys God in sealing up â—â—â—on must fully Luke 7.38 and 47.48 〈◊〉 Such a heart mourns for that most that is seen least I mean more for heart-sins unseen than for sins without that are seen See Job 42.3 6. see David Psal 19.12 and 51.5 6 7. and Isa 6.5 7. The property of such a soul is The nearer it draws to God the more the work of mourning and shame doth increase See Jer. 3. and last verse and see Job 42.2 3 6. Besides these Deceits there are yet some Deceits that are harder to be discerned and that is in point of joy and boldness and appearance of life in duties For know There are many that from eloquence duty and some concurrents of natures abiâ—â—â—ty joyning with imitating sorrow or joy do so heat and warm and lift up the soul that it concludes that joy
and did sing fince I came hither and my Grounds why I did insert it p. 133-138 22. A little brief Account of my Imprisonments with the sorrows and censures that do attend me in these Sufferings p. 138-140 23. Some Account of my Imprisonment in the Tower and of my being brought before the King and the business relating to his Fathers Will left with me p. 140-142 24. The Grounds of my Willingness to go beyond Sea if I might p. 143-147 25. A Letter from a Friend and my Answer p. 148-151 ERRATA Reader IN regard of the Authors condition distance from the Press some Faults have escaped the greatest whereof is the Title over the heads of the pages viz. INNOCENCY though under a Cloud cleared which relates onely to some parts of the Book the proper Titles for each matter being through the misunderstanding of some who put it to the Press omitted The rest of the Faults are more obvious which thou art desired to correct as followeth Page 15. line 16. reade no ground P. 28. l. 18. for fear 1. tear P. 34. l. 17. f. worth r. watch P. 42. l. 28. f. passionate r. patient P. 50. l. 1. r. In a word P. 86. l. 7. f. 10. r. 18. P. 101. l. 28. f. Phil. r. Ephes P. 111. l. 7. f. Proviso r. Prophecy P. 136. l. 16. f. And r. May. Ebenezer Ebenezer The Lord Jehovah is my strength Christ alone is the Foundation of all my Consolation in this day of my trouble and sad rebuke IT was the eleventh day after my Imprisonment before I attained this Book And I rejoyce I have it that the daily Supports I have from God's Promises and his Presence may be by me recorded that if I live I may look over them and remember Prison-Mercies as others who faithfully love the Lord and wait for his Appearance may see and bless God and not fear 〈◊〉 Prison but trust God upon his Word for 〈◊〉 is faithful and to be trusted The first day and night that I came in I was in a maze 〈◊〉 well knowing where I was and â—â—king within I found my heart like Ephraim Jer. 31.18 but I had not long moaned my self but God appeared 〈◊〉 in the 20. verse of that chapter and 〈◊〉 next day after I had for some time sought â—â—d and searched my own heart and â—nd as to Men I was innocent and did judge God would not have called me here but he had some work for me to do For Affliction cometh not out of the dust Job 5.6 At last God moving the people of the house to lend me a Bible the first Scripture I cast mine eye upon just as I opened the Bible was Jer. 18.12 to the latter part of the 18th vers at which the Lord did exceedingly appear to refresh my Soul especially for what I saw in the 12 13 14 17. and 18th verse 't is too long to insert it only upon the 12th verse I set it down in my Concordance O let all that fear the Lord bless him for his Scripture much more for its life which God keeps and lets down to whom and when he pleases Parts may draw and observe good teachings from them to serve othersâ— but not its own Soul unless God give in that Light Life and Spirit that first penned them What Parts can draw may serve Profession but not a Prison and the sights of Death But O when God unlocks the Scriptures and says to the Soul Behold what 's herâ— there 's Life there 's Love there 's a feast all good things And now see the difference between being brought by common gifts 〈◊〉 the Truth and the promised Spirit leading us into Truth as our Lord promised Joâ—â— 15.26 chap. 16.13 And I must say a witness to this that God's way to accompliâ—â— this is by causing the Soul to stand in God's Fear and out of its own wisdom and as to its own state in it self to shrink down into its own emptiness hating all listings up but that by the Son of God in the pure single Wisdom Love and Grace of the Father O had not this Foundation been laid I must have been left being a man of sorrows surrounded on every side and every window is shut but this of the Lord's Love O blessed 〈◊〉 his Name O all you Saints that love and fear the Lord bless him and seek no Foundation but what God hath laid But more of this hereafter The next Scripture by which God did appear to refresh my heart was in John 18.11 't is the words of Christ in answer to Peter who in his mistaken Love tenders Christ's Person more than God's Pleasure and in answer to that Christ lets him know that is Fathers Pleasure was by him higher priâ—ed than his own preservation and saith The Cup which my Father giveth me shall I not â—â—ink it He doth not say the Cup my Father lays upon me but that the Father gives â—â—e All suffering Cups to Christ or his â—embers are Kindnesses they are God's â—ifts Phil. 1.29 they are not to be rejected â—â—t prized and esteemed David in the 118th â—sal takes the Cup blessing God But some will say that was not the Cup of Suffering but of Salvation and 't is true but it was through the Cup of Christ's Sufferings But all the Cups of Suffering to the Saints in the Primitive Times behold how chearfully they imbraced them Acts 5. with Heb. 11. and Rom. 5.1 2 c. Therefore Christ doth not tell Peter I must be forced to take it or drink it but saith Shall I not 〈◊〉 he doth not in propounding this inquire if he should or should not but it is to shew his resolution that he should do it and would do it judging it a higher honour and duty to imbrace God's Pleasure than to seek and imbrace self-preservation contrary to God's Pleasure That made those in Heb. 11.35 not accepting deliverance that was on terms wherein God's Pleasure and Honour should be crossed In this case it waâ— Christ's and it ought to be the generous spirit of all the Sons of Zion to slight nay loath nay hate their own lives when it thus comes in competition with the will of God's now to do God's Will in many wayes Hypocrites in Imitating-Grace may delight fully do it Isa 2.58 Mat. 13.20 21. But the chiefest Testimony of true Grace is to live in the Will of God so that if a Cup of Crosses comes the very sight and sencâ— that the Fathers hand presents it and that his heart is in it so that his Purpose and Pleasure is to be accomplished by it no sooner say is this seen but the heart is silently satisfied and cries out not only like old Eli â—t's the Lord let him do it but as Christ in the Text It is my Fathers Cup and his Gift I am contentably willing to imbrace it O the very sight and sence of this Truth â—â—om this place in John 18.11 God made so refreshing that the
to lye at the side of the Pool though we want strength to go in 3. 'T is proper for the soul when it prayes bests to judge it self to pray worst Observe Pride in Prayer eates out the heart of Prayer Experience is a good concomitent of Prayer but no way safe to be a Foundation of Faith or Prayer God's promised Word is only a fit Foundation for that work In a word Nothing can or is a fit Foundation but this which doth stand when all falls Prayer is a Duty God calls for and it is a way to acknowledge God but it was never intended to change or alter God but to change us and not force God but fit us for what 's promised and purposed of God for us That heart prays best that appears least in its own name or nature And that heart prevailes most that prays most in the Name that is to say in the true Nature of Christ Then we may describe Prayer thus Prayer is the exercise of God's Spirit in us pouring out the Soul to God in the Name that is to say in the Nature of Christ and in his Interest pleading with God for supply of wants in answer to his Will Observe So Prayer is the Language of God in us not to alter God but us not to beget new Grace in God but from his old Grace to bring down renewed supplies to us Observe He prayes best that stands least in his own will Observe The way to keep a heart from sinful listings up in Prayer is truly to know the Life of Prayer is not its own but comes down from God before it is in him Observe Nothing prevails with God but what 's his own therefore prevailing Prayer is not ours but God's The true sence of this layes down what the Devil by duty would lift up that heart seldome prevailes by Prayer under temptatation straits and difficulties that keeps its eye upon the Difficulties and not on a Promise That Faith or Prayer honours God best that trusteth and eyes God most in the face of a seeming impossibility That soul is most prevalent with God in Prayer that seeth nothing out of God capable to help or answer Prayer So much concerning Prayer Let me now speak a word of Advice to my Relations and Friends as to the Deceit that attends men and women in their Affection of Love 1. Be careful in loving Sanits that you love them as Saints if so you will love them best in whom you see most of Christ and Grace though strangers other wayes to you 2. They that are most faithful and downright in reproving you for sin or neglect of duty to Christ are the fitest objects of a Christians Love and when there is least Deceit in thy love these will be not least but most beloved 3. That Love is commonly the best that loves that most that is seen least and that is not so much for acts without as Grace within 4. If it be a true Love it is a lasting Love and holds out in times of danger as well as in times of prosperous duty 5. True Love is seen most and known best when as the party beloved is in a low suffering condition for the Life of true Love lies much in sympathizing with that it loves So then that Love that only loves while and when the object beloved can communicate or answer its Love with a reciprocal good or profit but when the object lies under sufferings or censures or wants it draws back and dyes it 's a false Love for true Love doth principally manifest it self in Unity Community and Sympathy and in the last is seen most 6. Where true Love is there is a Spirit that attends it that is the Life of it and where this Love doth God-like and Christ-like go forth to love the Spirit of that Love goes forth into the object beloved indearing and uniting the heart and life of each other As Jonathan and David 7. True God-like and Christ-like Love is not only a sympathizing and uniting Love but it 's a bearing covering Love it 's nimble eyed to see Beauty but very dim to see Deformity But because there is so much deceit in Love let me advise you to take heed of false Love or imitating Love that will deceive 1. That Love will deceive that loves Parts more than Principles yet think it is for Principles they love 2. When as their Love to the party beloved is very high and violent while the party is in credit but if under reproach or clouds or censures their seeming Love is with great ease readiness turned into censuring and for the most part without either examination or reluctancy but in true Love where Life goes out it is not so easily called in but will turn and search and search before it will shift 3. A third deceit rides only upon or most upon the wing of Oneness in Judgment as to the visible wayes of God Christ or in other wayes but others that have more Grace are not so much beloved unless they be of the same length breadth heighth in point of Judgment this sort of Love is the most universally deceivable in this day and yet the most sad threed-bare Love that ever the Devil spun 4. It is when Souls love only so long as they are beloved 5. Another Deceit in Love is When men in their Love under the notion of Religion or Grace are more to women than to men and in women to men more than to women all Love ought to be lookt after but this to have a double watch Now because the best way to try the Truth of Love is by the Properties that the Scriptures witness to be in true Love I shall say no more as to the Truth or Deceit that is in Love by the rule of my own experience but beseech my Relations and Friends to mind well what the Apostle saith of true Love in 1 Cor. 13.4 to the 8th verse where the very natural and essential Properties of Love is asserted and so asserted that they that can witness what 's there said may assuredly know their Love is true and if the contrary be found in you or any you may with the same assurance know your Love though it appear never so high yet it is but false deceitful imitating Love It is good to consider well what Love is true Spiritual Love springs out of God and what it truly is it returns to God carrying the heart where it is truly placed along with it to God and there it 's fixed and centered And though it may shake hands in its passage with an inferiour good yet 't is not at home but as it is and when it is with God for in that Union is its being and in communion with that good is its well being If you take Love in its Parts you will see more of is Excellency Observe a good mans description of Love Desire is Love in motion persuit after good the
for Truth that is but an imitation and likeness and not the Truth it self That souls may have a little help in this work could not but lend my small mite of Experience and write down in this day of my Restraint what Experience I have had of the Deceits that attend God's dear Appointments through mens mistakes and also the Deceits that attend Prayer and Sorrow for Sin or at least so pretended and the Deceit in Love and that grand Deceit that attends Souls in Duty calling the heat and warmness and elivations they gain from thence Experiences and Refreshments from Presence These and many more hath my soul met with in my day which for the help of others I have as I said before asserted in this day of my Restraint Though my beloved Friends if any such reade this I must tell you that I am sensible although this time of my Imprisonment be a season fit for this service upon my account yet by reason of that Cloud that 's cast upon me out of pretended ends to bring honour to God And how much dirt is not onely by them cast in my face but in the face of all that shew tenderness and love to me so that it 's a bad season for sure I cannot expect but that even what I have here writ shall meet with many repulses and little acceptance therefore I wish it might have come from some other hands than mine being willing to suffer any thing so the Truth may be at liberty and not suffer for my sake But yet sure some sons of Truth will imbrace the Truth for the Truths sake to them I principally recommend this And I have set down some of those dear refreshing Upholds I have enjoyed from God since I came into this Prison that others may through the knowledge of Prison-mercies learn not to fear a Prison O my Friends a Prison is not to be feared if we suffer not as evil-doers and do but enjoy God there for Gods Presence makes a Prison a Palace None knows the worth power and riches of Presence till it be enjoyed and when enjoyed the less of creature-comforts attend it and the more of sufferings and crosses accompany it the more glorious and sweet it is Now my dear Friends I beg of you in reading what by me is here writ To let your eyes be off from the dirt which is though unjustly cast upon me when you reade any of Gods Love and Beauty and let not the Clouds that lie on me hinder you from searching and imbracing what is here asserted in faithfulness and love for your service That you may by others mistakes learn to stand fast and to keep close to God to Christ and to his Truth following of the Lamb in this latter day with that Love Faith and Patience that the Day and Work of the Day calls for That you may be so I commend you and my own soul to God and the Word of his Grace and remain Yours in that Love of which Christ is the Life P. H. A TABLE of the Particulars that in this Book I have spoken to 1. THe first is to shew the Condition I was in when I first came into Prison and how God did meet me and support me and from what Scriptures God did hand out Comfort to me when I came in first and the particular Censures that were cast upon me Page 1. to 12 2. The second general head is the gain and advantages Saints reap by Sufferings which was by the Lord shewed me from Matth. 16.25 laid down in nine particulars Page 9 to 12 3. Grounds why Saints have no cause to fear Suffering for Christ and his Cause pag. 14-16 4. When men are said to suffer and yet not truly suffering as Saints And when and who are true Sufferers with the Grounds for Saints to suffer rather than to save themselves by accusing others p. 17-20 5. The movings of my going beyond Sea and the cause of my Return inserting the sad Scandals that were cast upon me with my Answers to them p. 21 22 6. Is eight Queries relating to the primitive Appointments of our Lord whether they are now as then to be enjoyed p. 23-27 7. Is five Queries as to the spirits and principles of men in this day whether they are fit to meet God in his dear Appointments yea or no and the sad evil improvements some made of these Queries and my Grounds why I did propound them p. 27-29 8. The Character of a Covetous-minded Rich-man in five particulars with the Description of a covetous mind in poor men in four particulars p. 31-33 9. Several useful Observations for all that fear God and in particular to my Children both as to the nature of Prayer and resisting Sin and the deceit of false-false-love and the properties of true Love and who they are that are to be loved and what Love is p. 34-46 10. Directions for my Children how to love and who to trust and with what Prudence they should behave themselves in the world p. 49 50 11. What deceit there is in Mourners or in Mourning though it may seem to be for Sin with the true properties of a true Mourner p. 50 51 12. A Discovery of false Joy and Peace and listings up from heat of Duties and Eloquence c. and not from Presence p. 52-55 13. The true signs of a souls enjoying the promised Spirit and they are ten in number p. 55 56 14. How a soul may know when God withdraws whether it be only the Dissertion that is proper to Saints or finally forsaking p. 57 58 15. A Discovery of the sad Deceits that attend Conversion what they are and who they are that are deceived and that in seven Soul-destroying Deceits are laid down p. 58-60 16. Some Deceits that attend men and women in their external Walking or Worship p. 60 61 17. Is an Answer to a Christian Friends Letter as to four things 1. The heads of what I did deliver from John 3.16 About God's Love in giving Christ 2. Was to prove the Soul immortal 3. Whether the Peace that was purchased by Christ be a particular Grace or a state 4. Is the difference between the two Covenants viz. the Covenant of Works and the Covenant of Grace p. 62-104 18. Is fifty one Texts of Scripture that I formerly spoke from with the Doctrine that was observed and my Grounds why I did insert such a Breviate of them in this Book p. 105-116 19. Is to shew a way to prove there is a God without making use of the blessed Scriptures in Answer to some Atheists p. 117 125 20. Is an Answer to another Letter in Answer to three Questions 1. How to answer the Roman Catholicks in point of Transubstantiation 2. How to prove to the Jews and that unanswerably that Christ is come And 3. how many wayes the word Gospel is taken and what is in truth the Gospel p. 126-132 21. I have inserted one of the Hymns I made
Cup which the Lord not only in this Imprisonment but before â—nd since the sad unheard-of suffering by Censures on my Name from professed friends which was the saddest tryal that ever befel â—e was made dearly sweet by seeing it to â—e a Cup that my Father gave me to flesh â—nd blood it was very sore for though my innocency was enough to bear me up For â—here declare it in the Presence of my Father by whose Love I live that I was and am as innocent * Meaning the Reports that are of me to be a Trapanner c. as the child unborn â—â—t that which made it hard 〈◊〉 bear was First It came from such â—â—at I deserved better and expected better and God required better from Secondly Not one of them that did report 〈◊〉 or believe that Report though I believe â—ere were a thousand most of which professed to walk by a rule yet not six ever came â—â—e a Brother or Sister to answer the Rule seeking satisfaction from me or to restore 〈◊〉 if it had been true Thirdly It made many that I hope fear God though mistaken and out of their Duty to be so full of anger at me that they have called me behind my back strange names and wished that God had taken me away seven years before so sin begot sin at a high rate Fourthly They did by this add to the National sins that great Sin the Prophet mentions in Jer. 20.10 Report and we will report O the sence of this Sin and that I must be the object did even sink my soul till God let me see his Pleasure and that this suffering did most answer my sins having more worded away my day than workt it away besides I had a great Name and was highly esteemed among many in which I did triumph and in all this my Name was great but my Nature as to Grace but little upoâ— which wing I flew high Now God saw good for me to drink this Cup as the way to meet with my sin and to bring down to Name to be as little as my Grace As soon ever God shewed me this I kissed thâ— Cup. Fifthly Before I saw this my heart wiâ—â— restless judging my self so wronged beinâ— innocent that I found it a hard thing to keeâ— my heart in a right frame but reasoning anâ— rising up and when I reproved my owâ— heart the reply was Am I not innocent aâ— so wronged then God replyed and said Is it good to be angry and my reply was It is not Anger but Zeal for God's Name suffers also but when I saw as David did God bid them curse I was dumb and for the reasons aforesaid I lay down and kissed the Cup. Sixthly The Evil that did attend this was I seeing such unfaithfullness and disorder in professing People was ready to say Is there â—ny faithful or upright that I began to question all Societies in that kind and after I had sent to many because they would not orderly send or come to me and most of all I sent for went away as they said satisfied and at last I began to slight giving satisfaction to avoid many things that I might not otherwise avoid that may give offence which if I failed it was in that and though their disorderly wayes was the cause the sence of which may very well make them bear it yet their thus dealing was no just ground in God's eye for me to be s careless and since God hath brought my heart to see his just ends in their unjust wayes and to bring â—e into a satisfactory silence I have been wounded for it and I do beg of God for my self and all that fear God that in and under all such Sufferings our eyes may be kept close to eye God and not Men and to â—o our duty not because others do it but because God commands it knowing the righteous God will imbrace his season to reward every one according to their way and work So now I bless God my desire is to imâ—brace the Cup my Father hath given me anâ— to prefer his Pleasure before the preservation of my own Person If any who are ignorant should say What is this you mean that you have been thus falsely reproached in I answer 't is so well known not only here but beyong Sea for he or they who begun it and have sinfully devised it did send it up and down from Sea to Sea and City to Country that I need not repeat it but say again in the fear of God and as I expect mercâ— at the hands of the God of Mercy I am a little guilty as the Child unborn both in principles and practice but I leave it and if they who have so bloodily murdered mâ— Name have or shall have as much peace iâ— this Murder as I have now in the bearing oâ— it they will not want peace Secondly Should I further rip up the matter by repeating it the Sin of the Author might as much tend to God's dishonour aâ— they have caused God's Name to be dishonoured in what they have done so silence iâ— my duty lest also I return evil for evil contrary to my Lord's will Mat. 5.11 12 39. The next Scripture God did bring refreshment to my heart by since I came into my close confinement is Mat. 16.25 from whence I was made to see that it is an imprudent way for any Christian to go to save himself when Christ calls to suffer for him And it also shews the safety and profit of having a generous spirit for Christ If a soul doth freely so render it self up to Christs disposal not minding its own safety but Christs Service that soul shall not lose but gain Each word Christ here speaks is upon certainty If he will save he shall lose if he will lose he shall find it To save life and in a special manner a mans own life is in it self a duty the Law requires yet here it seems to cross it no no Christ only shews a new way to save life and that not upon uncertainty but certainty and direction how to do it 't is but leave and live that is leave all to Christ's dispose in his calling or disposing of us in his Service and Suffering if we so love Him his Interest and Cause we shall not we cannot lose but gain Now that there is no loss by losing all on this side Christ for Christ you will see if we consider these things First All that we lose in this sence in it self is nothing Prov. 25.5 it is said there It is not that is 't is nothing and in Amos 6.13 't is said to be a thing of nought that is it 's nothing and in 1 Cor. 7.31 't is said to be a fashion now fashions they change and that which is to day is not to morrow but passeth away so that if this be lost when as in it self it 's nothing what can be lost out of nothing Secondly Consider that
everlasting Life Now that the Comfort of these words may be discovered I shall first observe this general Truth from these words God So loved The word So is so unexpressible so admirable so matchless so that Observe Doct. The Love of God in giving Christ is a rich admirable and unexpressible Love For the opening of this mind 1. Scriptures to prove it 2. We shall by way of illustration lay down many things to make good this Truth As for Scriptures mind these Rom. 5.8 But God commendeth his Love towards us in that while we were yet Sinners Christ dyed for us Ephes 2.4 But God who is rich in Mercy for his great Love wherewith he hath loved us even when we were dead in sins c. chap. 3.19 And to know the Love of Christ which passeth knowledge that ye might be filled with all the Fulness of God In 1 John 3.1 Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God! chap. 4.9 10. In this was manifested the Love of God towards us because that God sent his only begotten Son into the world that we might live through Him verse 10. Herein is Love not that we loved God but that he loved us and sent his Son to be a Propitiation for our Sins See John 17.23 I in them and thou in me that they may be made perfect in one and that the World may know that thou hast sent me and hast loved them as thou hast loved me And you may see what is said of Christs Love in that sence Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and the Life which I now live in the flesh I live by the Faith of the Son of God who loved me and gave himself for me Joh. 13.14 Greater Love hath no man than this that a man lay down his life for his Friend Now for Illustration mind 1. Consider in what relation Christ stood with God when God gave Christ 2. Consider to what God gave him 3. How God gave him 4. For whom God gave him 5. God's Ends in that work Lastly The Improvements 1. In what relation Christ stood with God there was the bond of nature in the highest degree for he was his Son Psal 2.7 I will declare the Decree the Lord hath said unto me Thou art my son this day have I begotten thee Heb. 5.5 So also Christ glorified not himself to be made an High Priest but Him that said unto him Thou art my Son this day have I begotten thee 2. There was the tye of singularity and peculiarity his Son nay his only Son as in this 3d of John had God had another Son in that sence though the giving up had been 〈◊〉 high token of Love yet not so much as in â—his sence his only Son 3. As there was such an high Affinity in Nature so there was an unexpressable heighth 〈◊〉 Unity of Affection See upon God's â—â—de in Mat. 3.17 And loe a Voice from Heaâ—â—en saying This is my beloved Son in whom 〈◊〉 am well pleased and chap. 12.18 Behold â—y Servant whom I have chosen my Beloved in whom my soul is well pleased I will put my Spiâ—it upon him and he shall shew Judgement to the Gentiles and chap. 17.5 While he yet speak â—ehold a bright Cloud overshadowed them and â—ehold a Voice out of the Cloud which said This 〈◊〉 my Beloved Son in whom I am well pleased â—ear ye him and in Mark 1.11 And there â—ame a Voice from Heaven saying Thou art my â—eloved Son in whom I am well pleased and in 2 Pet. 1.17 For he received from God the Father Honour and Glory when there came such a Voice to him from the excellent Glory This is my beloved Son in whom I am well pleased So you may see in Christ what a high unexpressable Love he had to his Father his Fathers Will was his Will and to answer his Fathers Pleasure was so great a pleasure to him that Life and all must go as little enough to speak out his Love Now consider all this and you will see that the one might have restrained God and have tyed up his hands from giving up his Son and Christ might have pleaded on the other side Why me Father why me that am thy only Son c. but God looks over all in this act 4. There were bonds of Honour both on one Throne in one Glory It might seem in the eye of carnal reason to be below God thus to abase Christ and that in relation to a point of Honour O what Love must there be to over-look this 5. He stood related to God as the chief est and eminentest object of his Delight Prov. 8.30 Then I was by him as one brough up with him and I was dayly his Delight rejoycing alwayes before him Isa 42.1 Behol my Servant whom I uphold mine Elect in whom my Soul delighteth I have put my Spirit upon him and He shall bring forth Judgment to the Gentiles O now reason from all and you will not be able to express this Love of God in giving the Lord Jesus Christ as he did O admirable Love Secondly Consider to what God gave him 1. To Death Phil. 2.8 And being found in fashion as a man he humbled himself and became obedient unto Death even the Death of the Cross O could not he have given him to suffering and not to death O what Love must that be that did and could cause God thus to overlook as it were the Love and care of Christ's Life and thus to give him to death 2. The Death of the Cross Phil. 2.8 And being found in fashion as a man he humbled himself and became obedient unto Death even the Death of the Cross and Gal. 3.13 Christ hath redeemed us from the Curse of the Law being made a Curse for us as it is written Cursed is every one that hangeth on a Tree the most contemptible Death that could be a cursed Death a shameful dishonourable Death O see what blessed Love was here shewed in this cursed and shameful Death 3. Not only to death and the death of the Cross but to all the Aggravations that could possibly accompany either As thus 1. He suffered as a Sinner in the highest sence 1 Cor. 15.3 For I delivered unto you first of all that which I also received How that Christ dyed for our Sins according to the Scriptures and in the 2 Cor. 5.21 For he hath made him to be sin for us who knew no sin that we might be made the Righteousness of God in him Sins make suffering unsufferable else it is but a chastisment if sin be not in it but if it be then it is a punishment yet even so must our dear Christ suffer as a fruit of the Fathers Love 2d Aggravation was the exercise of God's Rage Fury and Wrath in the Law against Sin this O this in the highest of
heart toward the High-way even the Way which thou wentest turn again O Virgin of Israel turn again to these thy Cities What! is there none for me None of this is mentioned but all laid aside to accomplish this rich admirable and unexpressible Love so it was done self-denyingly The fourth thing is For whom he gave him 1. He gave him for Sinners Rom. 5.8 But God commendeth his Love towards us in that while we were yet Sinners Christ dyed for us And in 1 Tim. 1.15 This is a faithful Saying and worthy of all acceptation That Christ Jesus came into the world to save Sinners of whom I am the chief 2. Ungodly Rom. 4.5 But to him that worketh not but beleiveth on him that justifieth the Ungodly his Faith is counted for Righteousness 3. For Enemies Rom. 5.10 For if while we were Enemies we were reconciled to God by the Death of his Son much more being reconciled we shall be saved by his Life 4. The worst of sinners 1 Tim. 1.15 This is a faithful Saying and worthy of all acceptation That Christ Jesus came into the world to save Sinners of whom I am chief 5. It was for the Rebellious and Blasphemers and such as caused others to blaspheme Psal 68.18 Acts 26.1 8.1 Tim. 1.13 O this heightens God's Love O rich Love God loves them that hate him The fifth thing is God's End in giving his Son 1. It was to reconcile poor lost Sinners to himself 2 Cor. 5.19 20. To wit that God was in Christ reconciling the World unto himself not imputing their Trespasses unto them and hath committed unto us the Word of Reconciliation Verse 20. Now then we are Embassadors for Christ as though God did beseech you by us we pray you in Christ's stead be ye reconciled to God And in Col. 1.20 And having made Peace through the Blood of his Cross by him to reconcile all things unto himself by him I say whether they be things in Earth or things in Heaven Surely God doth highly prize this that he doth purchase it at so high a rate O see see poor Sinner it was not only to accomplish Reconciliation with him but us to him it was not his gain but our gain and his loss O what rich Love is here God seeks a way for us and then seeks to us 2. His End was to overcome and conquer that or them that would have destroyed us As first Sin Rom. 7.24 25. O wretched man that I am who shall deliver me from the body of this death and in verse 25. I thank God through Jesus Christ our Lord. So then with the mind I serve the Law of God but with the flesh the Law of sin Secondly The Law Gal. 2.19 For through the Law I am dead to the Law that I might live unto God Rom. 8.2 For the Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death Thirdly Death 1 Cor. 15.55 56. O Death where is thy sting O Grave where is thy victory The sting of Death is Sin and the strength of Sin is the Law Fourthly The World John 16.33 These things have I spoken unto you that in Me ye might have peace in the World ye shall have tribulation but be of good chear I have overcome the World Fifthly The Devil In 1 John 3.8 For this purpose the Son of God was manifested that he might destroy the Works of the Devil O what an End is that O reckon every End and they all end in one End for us poor Sinners 3. His End was To bring up poor Souls as into Union so into Communion with himself and Son in all their Light Life Love and Glory John 17.21 That they all may be one as thou Father art in Me and I in Thee that they also may be one in us that the World may believe that thou hast sent Me ver 22. And the Glory which thou gavest me I have given them that they may be one as We are one verse 23. I in Them and Thou in Me that They may be made perfect in One and that the World may know that Thou hast sent Me and hast loved Them as thou hast loved Me. Apply 1 John 1.3 and 1 Pet. 1.3 4 c. 4. His End was That we might have nothing to hinder our Faith and Confidence in Him in our appeals and approaches to him Heb. 4.16 Let us therefore come boldly unto the Throne of Grace that we may obtain Mercy and find Grace to help in time of need And in Ephes 3.12 In whom we have boldness and access with confidence by the Faith of him O mind these Scriptures poor Soul if thou wantest Faith go O go in the Faith of Jesus It is and was God's great care that poor souls though never so poor might come to him with boldness without fear If any should demand the Reasons why God takes this way to manifest his rich Love by Answer For these Reasons 1st Reason There was an absolute necessity lay upon it for there was not another way to accomplish Salvation for Sinners and satisfie divine Justice Isa 63.5 And I looked and there was none to help and I wondered that there was none to uphold therefore mine own Arm shall bring Salvation c. And by this Free-Grace is displayed gloriously 2d Reason That it might appear as to be an act of God's Wisdom so singularly an act of Love which other wayes could not have been had not all other things in the world have been lost and overlooked 3d. Reason That all flesh may be silent and brought to lye down and confess it to be a work only of God in that none but God could have done it See Rom. 3. at large and see chapt 4. at large where this rich Work of Love is fully related and debated and this as a Reason asserted Now for the Improvements of this rich Soul-supporting Truth mind in these Uses 1st Use To inform us of the great Wisdom Love and Grace of God to poor Sinners which is so fully made out in this Act of God in giving his Son in this manner O go over all the Particulars and you must say with the Apostle O the heighth and depth of God's Love Ephes 3.18 19. Rom. 11.33 2dly To inform us what poor Man had been had God left him in his lost estate or left him to have found out a way to have saved himself 3dly If this be so as hath been fully proved of this rich admirable and unexpressible Love of God in giving his Son then this may assure us in general That God cannot nor will not withhold any good thing from us but with Christ will give us all things It 's the very use Paul makes of this Truth in Rom. 8.32 where he saith He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things O poor souls consider this and mind it
well in all states and straits beleive what God saith and consider and reason with thy soul thus Do I want this or that well did God give me his Son the greater and will he withhold the lesser No no. Now mind some Particulars As 1. We may from this be certain of God's Satisfaction by Christ for all Sin for sure God would never have done this had or could there have been a Dis-satisfaction to have over-ballanced his Satisfaction Mind these Scriptures Mat. 13.11 c. Ephes 5.27 O see Heb. 10.10 12 14 17 verses and you will see this made clear 2. To assure us of the certainty of poor Souls Salvation Rom. 5.10 it is there fully asserted from this foundation 3. To assure us That there is no Enemy left unconquered for had any thing been too strong for God this work could not have been accomplished but nothing could nor was too strong for God neither Sin as Rom. 7. nor Law nor Death nor World nor Devil and if so look upon and encounter with all these as conquered before you encounter 4. It 's to assure us That the Foundation of Salvation is more sure than to stand upon such a weak changeable foundation as our duties or goodness is It 's done only and singly by God and the Foundation is as sure as he is 't is alone his rich Love and unchangeable Grace in Christ See the Text c. 5. 'T is to assure us and that with all clearness That God's Love to the worst of Sinners is as great as to Jesus Christ Seeing all this God gave up Christ to was to accomplish not his but their good see John 17.23 24 26.1 Tim. 13.14 O what Comfort is here to a poor soul consider what dear what rich what delightful Love was there and is there in God for Christ and what will this Love carry God to do for Christ do but mind it and then consider that that Love the same Love with all its Riches with all its Strength with all its movings is in the heart of God for me O soul lye down and admire this Love 6. To assure us That as God's Love was not caused by us nor moved or brought forth from any cause in us so it cannot be changed or destroyed by us certainly if Sins foreseen would not nor could not keep God from giving Christ sure when they are brought forth they cannot turn God and Christ from loving of us 7. To assure us in way of Comfort That the whole and full and sole work of suffering for Sin and satisfying of Justice for Sin is done by Christ so that what sorrows and sufferings do attend Saints there is no such end produced by it as to satisfie unsatisfied Justice but all that befals Saints are Fruits of Love to put away Sin Isa 26.9 and to give down more Grace Rom. 5 c. 8. It is furthermore to assure us and that of Certainty from all that hath been said That there is a willingness in God not only to save but to receive poor Sinners into his Grace and Favour or else he would never have given so much to accomplish it all his Cost and Labour declares this which you will fully see if you go over all that hath bee said And further to convince a poor sad sighing Soul of this Truth consider 1st Upon what terms God tenders his Love in Christ see Prov. 9.4 Isa 55.1 Joh. 7.34 Rev. 22.17 c. all is Free 2dly See how God doth beseech intreat and woo souls to entertain and accept this Love in Christ Isa 65.2 Cor. 9.10 Mat. 23. â—7 3dly Consider how long God waits upon poor souls for their receiving and entertaining of this Love though he meets with many Repulses Isa 65.2 Cor. 5.5 Jer. 15.6 4thly Consider how much God bemoans the creature that neglects to imbrace this Tender Jer. 2.14 Mat. 23.37 5thly Consider that after souls have slighted God's Grace and turned their back upon his Tenders and abused his Long-suffering and Forbearance yet if at last they return how joyfully doth he entertain them and not upbraid them See Jer. 31.20 Luke 15.20 Jam. 1.5 Further If thou wouldst see God's willingness to meet with thy desire and willingness minde these Considerations First Consider God is so willing that he woos us to be willing as I said before 2dly No soul is willing so soon but God's willingness was before him and his willingness is a fruit of God's 3dly No soul was ever willing and God or Christ unwilling Joh. 6.37 If anâ—â—â—â— come unto Christ he will in no wise cast hiâ—â—ut 4thly God is willing when we are not willing 5thly Consider That when God's willingness hath begun to beget in a soâ—â—â— willingness if the souls willingness makes him go God runs and if it makes the soul only say I will God saith I do Psal 32.5 O know soul that it is not possible for a soul to be really willing to be saved and God not to save it Did we know what is in God by what is done by God especially in giving of his Son we should believe more and fear and sin less There were many more Particulars that I observed from this Text but I have not time now to relate them only these I thought good in this my time of Confinement to write over in answer to your desire And I wish God may afford you as much comfort from them as he hath to me Amen Amen In Phil. 1. 23d vers with its dependance on the 22d vers and relation to the 24th v. The words are these ver 23. For I am in a strait betwixt two having a desire to depart and to be with Christ which is far better I shall not stand to open the words but take from them in general three Observations As thus Doct. 1. The true sence of the great Priviledges Saints enjoy by Christ when separated from the body of flesh with the consideration of the duties they owe to Christ in the flesh puts the heart in its desires to a great stand Doct. 2. In point of Priviledges it 's best for Saints to depart and be with Christ or to be with Christ is a Saints best being Doct. 3. That heart who doth truly affect its duty to Christ is willing to abide in it though by it he may for a season be deprived of part of his Priviledge And first of the first and in it mind First I shall shew you the certainty of the Souls separation from the body and that it dyes not with the body as some say but when it 's separated it doth enjoy Priviledges with the Lord Jesus Christ as is implyed in this word After I have done that I shall let you know in what sence the Soul is taken and also give you the Scriptures and Reasons that some have to prove the Soul to be mortal with a brief Answer to that And then we shall give you sufficient Scriptures and Reasons that there is
5thly Wheresoever I did or do live it hath been and is my desire to be doing any service or office of love for any and to be bound up from that is death to my very natural disposition But as the case stands with me under this sort of suffering by professing friends whatever I do is converted to evil improvements as witness since I came into this place though I had no allowance yet by the solicitation of a Kinsman â—n Order was procured for my walking sometimes iâ— the Tower with my Keeper I being sickly Prâ—sently these People gave it forth that I had Liberty to do what go where I would so affirmed it as an evidence that my being here was but a cover and yet having this liberty I could 〈◊〉 but improve it to do any service of love for 〈◊〉 of the Prisoners that were in want or sick and that not to my pain but loss as is well knower although not weâ—abâ—â— to bear it yet did takâ— great delight in it when they that did and dâ— carry on this Reproach against me saw it they daily sent in Messages and Messengers to those Prisoners To take care of me and to have nothing to do with me as they told me themselves And so though I see some in want of that Help which I can afford and do delight in the doing of it the Lord knows yet I must forbear doing of it or else in doing I must have my ears filled with such sad sinful Reproaches the sence of which â—ends not only to break my heart but bind up my bands from doing that which is life for me to do 〈◊〉 I am not only made sensible of these 〈◊〉 dangers but senbsile of this present day that 〈◊〉 the time the Scriptures of Truth have to 〈…〉 at Brethren shall betray Brethren a◠〈…〉 â—â—port and we will report Jeâ—◠〈◊〉 〈…〉 Division now is not so much in Pâ—â—â—◠〈…〉 â—ut it 's as much and more in Spirit and 〈◊〉 â—â—â—ple that to unite must be alone the Work 〈◊〉 Almighty God and that in an admirable 〈◊〉 But before this uniting there must and 〈◊〉 be a great of dividing and breaking And beâ—â—â—â— the promised Gathering there will be a greater Scattering in answer to what the Promises and Prophecies in the Scripture hold forth but I shall not enter into that lest I become a new object of somes Reproach but the sence of what I see makes me sensible that it is beyound the art and power of man to turn this stream and should it be by them turned out of one channel into another the Currant will be the same till the promised Power brings the matter into a new Model Till which I heartily wish That all the Sons of Sion would sit still and lie at rest in the Will of God And for my own part I am made so uncapable by these sad Reproaches to help forward the Work of Union that I am made a Cover for the dividing Spirit and to see the present Distractions and the unavoidable Ruine my soul is not able to bear it I had rather if my Father see it good to be enriched with a Jeremiah's frame of spirit to weep alone and to be as a Pelican in the Wilderness mourning away my dayes but in this as in all things I am at the Lords dispose And let him order them to dispose of me as they please So thy pleasure be done O Lord into whose hands I commit my Life and recommend all my Relations and those endeared Friends that faithfully fear thee Amen Amen P. H. A Letter from a Friend Dear Friend I Have heard of your Sufferings and Censures and have by the hand of some Faithful Friends seen something of your Vindication the truth of which I believed before I saw it Only in faithfulness I cannot but tell you that besides what is publickly reported there is something else that is some trouble to some that dearly love you and that is your appearance to withdraw your Affections from some of your Old Friends and your too much love to others which I pray you let me for my satisfaction before I go into the Country have an answer to and not only for my own satisfaction but also to enable me to satisfie any where I come I shall and do daily pray for and sympathize with you as a man of Sorrows for so you are But hoping you will not be troubled at my request I remain Sir yours in the Faith and Patience of Jesus E. D. March the 10. 1663. The Answer My Choice Friend YOurs I received and do rejoyce to see so much of Christian â—eâ—derness towards me and to the Name of Christ it is more than thousands have done that readily believe and readily report but never came to inform or to reform And as to what you say I have heard the same but if you will as candidly hear and consider as you have candidly writ I think you will be satisfied Now that I have forsaken my Old Friends it is in a measure true and I must needs forsake them that will not come near me nor suffer me to come near them and have been and are the chief Instruments in wounding my name and Christ's Name through me and will neither come near me nor suffer others to come but will cast dirt in their faces and must go with it abroad if they shew me any countenance or do me any service this is publickly known and by some felt Now consider and put your self in my condition to forsake where and with whom I am forsaken is no just crime the Righteous God will so judge and my tears for that will witness my Innocency before him to 〈…〉 leave my Cause And as for my too much love or too great to some which is so sadly censure 〈◊〉 answer and that in faithfulness before the Loâ—â— There were so few that did or still do either faithfully love me and in my state and straits faithfully tender or sympathize with me that where I did or do find it I am even overcome with it and t is with me towards them as it was with David's love to Jonathan for sure it was Jonathans sympathizing love which begat that endearedness between them and made them as one soul so it was and is with me 'T is true at first in my sad and unheard-of Sufferings and Censures I looked about me and saw as David did Psal 142.4 and then I was too ready to embrace love and shew love to some whose Principles I could not own when I came to see them but til then I fear I shewed too much love because they appeared to pitty me in my sad trials but God knows I was soon made sensible of that and if I sinned it was there and it hath cost me many tears For I desire to own none but such who live truly in the Life of that Love which lives in Jesus But as for that little Remnant whose soul did and still doth truly sympathize with me and with Tears and Prayers wait at God's Throne for me and for their love to me are Hated and Reproached for my sake I have not nor do not repent of my loving them and had I ten times more than I have it should freely go to reward them for their service and sufferings for me after my Relations were provided for and all is too little my Life cannot answer their love And I know God will not reprove it for as for their Innocency God knows and I know in their love to my soul and body This is a true account of my condition and Affections in this matter So desiring God may keep me and you and all that fear Him faithful owning God's Judging more than mans Censuring walking so that we my render up our Account with joy I Remain Sir Yours in the Truth Tribulation and Travel of Christ Jesus P. H. FINIS