LETTER XXXVII.

To NOCTUA AURITA, in the Defert.

I was very glad to hear, by one of your friends from London, that your health was much established by your late excurfion. I fincerely hope it may please God to continue it to you; and likewife that it would please him that you may again have a profperous journey to us, that you may come in the fulness of the bleffings of the gospel of Chrift. I would it was in my power to fay a great deal about what I received from your last letter. But I have apparently loft all that I then received from it. Had I wrote at the time I received it, I do not know where my pen would have run to: and this was what kept me from writing; for my mind has been forely exercised about my having made fo free with you, in writing you fuch long letters. But, whether this diftrefs comes from Satan or not, I have not wisdom to discover. However, at the time I read your letter it did fweetly confirm the work on my foul, and I feemed to be brought to a point about every thing that had been done upon me. But

now

now I have loft all; and I begin to call almost every thing in question.

It is in vain for me to attempt to describe the dark nefs, deadnefs, fretfulness, and rebellion, which I feel within. I complain with David, that "my ftrength is dried up like a potfherd." I do believe that there never was fuch a compofition of ingredients in the world before as I am made up of. I am unftable as water; my strength is fo fmall that I faint in every day of adverfity. However, it can be of no use troubling you with fuch things as thefe; therefore I muft conclude; but, amidst all, believe me ever to remain

Your affectionate friend

In the briers and thorns.

PHILOMELA.

The mafter defires his kind love to you. I fend you this only by way of telling you that I cannot write.

LETTER XXXVIII.

To PHILOMELA, in the King's Dale.

I PROMISED myself much happiness and fatisfaction in the hope and profpect I had of one more interview with you at Gaffon's Bower; and I have no doubt but you expected a second benefit in hearing the joyful found once more in the old barn. But, alas! our purposes were broken off, even the thoughts of our heart. Job xvii. 11. We decreed the thing, but it was not established unto us, I was to go to the barn, and you fick to bed. O, the difappointment! Had I set out on a tour of pleasure I might juftly have expected it; but I went hoping and expecting to hear the voice of my beloved. And was you difappointed? Is there no voice but that of the chief Shepherd by the mouth of his fervants? Is there not a voice in providence? And is there not a voice in his rod ? "The Lord's voice crieth unto the city, and the man of wifdom fhall fee thy name; hear ye the rod, and who hath appointed it." Micah vi. 9. The Lord's voice crieth to the city of Zion now as well as to Jerufalem in the days of old; and those who have wisdom shall,

fee

fee the Lord's name; and that name is the angel of the covenant, who went in the cloudy pillar through the wilderness. This name is to be seen by those who have wisdom in the hidden parts of the heart: "All the churches fhall know that 1 am he that fearcheth the reins and the hearts." Therefore hear ye the rod, and who hath appointed it; for all these things are appointed for thee, and many fuch things are with him.

I was much furprifed laft Lord's-day to hear that thou waft not as yet returned to the King's Dale, but that you was in hope of quitting the Bower this week, being fomewhat restored to health again. I wish much to know whether this hath been among the all things that work together for good to them that love God. Hath he fulfilled his promife? Hath he strengthened thee upon the bed of languifhing? Hath he made all thy bed in thy fick nefs? I am perfuaded by the Lord that he doth not afflict willingly, nor grieve the children of men. Lam. iii. 33. It is to empty us of felf, that we may favour more of him and of his good ointments. If the veffel of mercy goes but for a fhort space without the rod, without the crofs, without difcipline, without afflictions, without the furnace, it foon fettles upon its old lees, and the fcent remains, and we favour not of the things of God, but those of flesh and blood. Sanctified trials banish the spirit of this world from the mind, and keep thofe worldly cares

(which too often choke the word) from rooting in the heart. When God comes with a fiery trial he goes through thefe briers and thorns, and confumes them all together. Ifa. xxvii. 4. It was these that overtopped the good feed in the thornyground hearers. Fiery trials fcorch these at the root, and the blafts of divine refentment wither them; and legal bondage to fear drives us to care for matters more weighty, and to feek for a more enduring fubftance; and, when fenfible union with the living Vine begins again to take place, a better crop is produced. "Inftead of the thorn fhall come up the fir-tree, and instead of the brier shall come up the myrtle-tree: and it fhall be to the Lord for a name, for an everlasting fign that shall not be cut off." Ifa. lv. 13. Divine life within, and a verdant profeffion without, make the believer appear as a fir-tree, the fap of which is always up, and the leaf of which is never withered, but always green; and, when the robe of humility is put on, and the influences of divine grace perfume the foul, it is like the myrtle, low, green, and fragrant; and where these things are experienced, enjoyed, and felt, it is to be to the Lord for a name; it is the fulfilment and full proclamation of the name of the Lord, proclaimed before Mofes; I mean, that of the Lord's being gracious and merciful, flow to anger, abundant in goodness and truth, pardoning iniquity, tranfgreffion, and fin, &c. &c. And, as this is to be to the Lord for a name

of