{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_73419/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_73419","id":"gutenberg_73419","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/73419","summary":null,"tags":["Category: Religion/Spirituality","Methodist Church","Theology -- Early works to 1800","Theology -- History -- 18th century"],"text":"The Works of the\n Rev. John Wesley, M.A.\n\n\n\n\n \u250c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2510\n \u2502 \u2502\n \u2502 Transcriber\u2019s Notes \u2502\n \u2502 \u2502\n \u2502 \u2502\n \u2502 Punctuation has been standardized. \u2502\n \u2502 \u2502\n \u2502 Most of the non-common abbreviations used to save space in \u2502\n \u2502 printing have been expanded to the non-abbreviated form for \u2502\n \u2502 easier reading. \u2502\n \u2502 \u2502\n \u2502 The author has used an asterisk (*) to indicate passages he \u2502\n \u2502 considers most worthy of attention. \u2502\n \u2502 \u2502\n \u2502 The text may show quotations within quotations, all set \u2502\n \u2502 off by similar quote marks. The inner quotations have been \u2502\n \u2502 changed to alternate quote marks for improved readability. \u2502\n \u2502 \u2502\n \u2502 Characters in small caps have been replaced by all caps. \u2502\n \u2502 \u2502\n \u2502 Non-printable characteristics have been given the following \u2502\n \u2502 Italic text: --> _text_ \u2502\n \u2502 emphasized text within \u2502\n \u2502 italics --> |text| \u2502\n \u2502 \u2502\n \u2502 This book was written in a period when many words had \u2502\n \u2502 not become standardized in their spelling. Words may have \u2502\n \u2502 multiple spelling variations or inconsistent hyphenation in \u2502\n \u2502 the text. These have been left unchanged unless indicated \u2502\n \u2502 with a Transcriber\u2019s Note. \u2502\n \u2502 \u2502\n \u2502 Index references have not been checked for accuracy. \u2502\n \u2502 \u2502\n \u2502 The symbol \u2018\u2021\u2019 indicates the description in parenthesis has \u2502\n \u2502 been added to an illustration. This may be needed if there \u2502\n \u2502 is no caption or if the caption does not describe the image \u2502\n \u2502 adequately. \u2502\n \u2502 \u2502\n \u2502 Footnotes are identified in the text with a superscript \u2502\n \u2502 number and are shown immediately below the paragraph in which \u2502\n \u2502 they appear. \u2502\n \u2502 \u2502\n \u2502 Transcriber\u2019s Notes are used when making corrections to the \u2502\n \u2502 text or to provide additional information for the modern \u2502\n \u2502 reader. These notes are identified by \u2666\u2660\u2665\u2663 symbols in the \u2502\n \u2502 text and are shown immediately below the paragraph in which \u2502\n \u2502 they appear. \u2502\n \u2514\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2518\n\n\n\n\n THE\n WORKS\n OF THE\n Rev. JOHN WESLEY, M.A.\n\n Late Fellow of _Lincoln-College_, OXFORD.\n\n\n VOLUME IX.\n\n\n BRISTOL:\n Printed by WILLIAM PINE, in _Wine-Street_.\n MDCCLXXII.\n\n\n\n\n THE\n CONTENTS\n Of the NINTH VOLUME.\n\n The manners of the ancient Christians.\n\n Chapter I. _Of the life of Christ._\n\n Chapter II. _Of the church at Jerusalem._\n\n Chapter III. _The state of the Heathens before their\n conversion._\n\n Chapter IV. _Of their prayer and study of the scripture._\n\n Chapter V. _Of their fasts, meals, modesty, and seriousness._\n\n Chapter VI. _Of their marriages, their union, and public\n assemblies._\n\n Chapter VII. _Of their persecutions._\n\n Chapter VIII. _Of their care of the poor sick, their\n hospitality, and patience._\n\n\n The doctrine of Salvation, Faith, and Good Works; extracted from\n the homilies of the church of England.\n\n An Abridgment of the Pilgrim\u2019s Progress.\n\n A Word of Advice to Saints and Sinners.\n\n Christian Letters by Joseph Alleine.\n\n A Word to a Sabbath-Breaker.\n\n A Word to a Swearer.\n\n A Word to a Drunkard.\n\n A Word to an unhappy Woman.\n\n A Word to a Smuggler.\n\n A Word to a condemn\u2019d Malefactor.\n\n A Word in Season: Or Advice to an Englishman.\n\n A Word to a Protestant.\n\n A Word to a Freeholder.\n\n Advice to a Soldier.\n\n Illustration: (\u2021 decoration)\n\n\n\n\n The Manners of the\n ANCIENT CHRISTIANS.\n\n Extracted from a French Author.\n\n\n\n\n CHAPTER I.\n\n _Of the life of_ Christ.\n\n\n1. AS the Christian religion is not an invention of men, but the work\nof God, it received its full perfection at the beginning of it. For\nwho can imagine, the apostles were ignorant of any truth necessary\nor useful to salvation? Or that any thing has been since found out\ntouching the conduct of life, more wise and excellent than what Jesus\nChrist taught them? It is among the first Christians therefore, that we\nmust look for a pattern of the most perfect life, and by consequence of\nthe most happy, which can be upon earth.\n\n2. Let us begin with the life of Christ himself, the model and source\nof all perfection. In his very childhood he sets us an example, by his\nteachableness and obedience to his parents. Of the rest of his youth we\nonly know, that he lived in the little town of _Nazareth _, passing for\nthe son of a carpenter and working as one himself. In such obscurity\nhe, who came to be the light of the world, chose to pass the greatest\npart of his life. Thirty years he lived a private life, and only three\nor four in public, to shew us, that a private life is best for the\ngenerality of men: and that there is only a small number who ought\nto act in public, so far as the order of God, and the love of their\nneighbour require it.\n\n3. Before he began his great work, he prepared himself for it, by\nfasting and prayer. And having afterwards been tempted of the devil, to\nshew, he is able to succour when we are tempted, he went forth to seek\nand to save that which was lost. He shewed that he came from God by his\nmiracles. And even these gave him matter of many virtues; of simplicity,\nhumility, patience. He wrought them without any pride or ostentation;\nhe seldom stayed till he was asked to do them; and then, only to\nexercise, or to make known the faith of those that asked him. He gives\nthe glory of all to his Father. \u201cI can of myself, says he, (that is,\nas man) do nothing. My Father who abideth in me, he it is that doth the\nworks.\u201d\n\n4. What patience was it, to bear that incredible multitude, which\ncontinually followed him, who prest to touch him, who threw themselves\nupon him, and were often ready to overwhelm him? If he went into a\nhouse, all the city gathered together at the door, and gave him no\ntime, so much as to eat. So that he could no longer come into the towns,\nunless in secret; but was forced to stay abroad in the deserts: and\neven thither the people followed him in great multitudes, as appears by\nthe five thousand, whom he fed there. Hence it was, that he retired to\nthe mountains to pray, that he employed the nights therein, and that he\nslept when he could, and as he could; as in the ship, during the storm.\n\n5. His life was now more laborious, than when he worked with his hands.\nIndeed he had not time to work in; insomuch that he suffered women\nto minister unto him of their goods, and even kept some money by him.\nOf this he made _Judas_ the keeper. So much did Jesus esteem money!\nHe gave alms of the little he had, and sometimes he had none at all.\nIndeed he lived all along in great poverty. He had not where to lay his\nhead. At his death, he had no goods, but his cloaths. He came, not to\nbe ministered unto, but to minister. He made his journeys on foot, and\ncontinued walking even till the heat of the day. For it was at noon\nthat he sat down, weary as he was, on the well, where he met the woman\nof _Samaria_. And tho\u2019 he was the Lord of nature, we find not that he\nwrought any miracle for his own convenience, or to spare his own pains.\nThe angels ministered unto him only once, to shew what was his due, had\nhe pleased to use it.\n\n6. All his carriage was simple, easy, natural, lively. He looked them\nin the face, with whom he spake: as the rich young man. It is often\nsaid, \u201cHe stretched forth his hand unto them;\u201d often, that he made use\nof such other particular gestures, as were suitable to the occasion.\nSometimes his very looks exprest pity, or grief, or indignation: at\nother times, tenderness; as when he took up the children in his arms,\nand laid his hands upon them.\n\n7. With all this plainness and simplicity of behaviour, he preserved a\nwonderful dignity. He was always serious. We find him twice in tears:\nbut it is not said, that he ever laughed. He asked nothing of any man,\nfollowing his own maxim, \u201cIt is more blessed to give than to receive.\u201d\nAll men sought him out and ran unto him. He conversed with all, without\nany meanness of behaviour, and yet with the utmost condescension; being\neasy of access to all; yea to Publicans and Sinners. He condescended to\neat, and to lodge with them, yea to let a woman that was a sinner touch\nhim, and perfume his feet; a delicacy that seemed quite opposite to his\npoor and mortified life.\n\n8. As he came into the world to instruct mankind, he taught continually\nboth in public and private: insomuch that men admired the power by\nwhich he spoke, and the gracious words that came out of his mouth.\nHis discourse was simple and clear, without any ornament, but lively\nand natural figures. Sometimes, he speaks by actions, as when he bids\n_John_\u2019s disciples, \u201cGo tell unto _John_ what ye have seen and heard.\u201d\nAnd generally, his words are few. He lays down great principles without\ntroubling himself to draw consequences, or to prove them. Indeed they\ncarry in themselves the light of truth, which only wilful blindness can\nresist. When he does use proofs, they are those of sensible reasonings\nand familiar comparisons. His miracles were the strongest proofs, and\nbest suited to all understandings. These were equally apprehended by\nthe learned, as _Nicodemus_, and the unlearned, as the man born blind.\nHe often joins thereto the authorities of the law and the prophets,\nshewing that his doctrine came from the same wisdom, and that the Old\nTestament and the New were built on the same divine foundation.\n\n9. That his disciples might have the full benefit of his example, he\nlived with them in common, as one family. They followed him wherever he\nwent; they eat and lodged with him; they had opportunity of studying\nhim continually. He spared no pains to instruct them. What they\nunderstood not in his public discourses, he explained to them in\nprivate; treating them as his friends, and telling them all things, as\nthey were able to bear them. He bore with the utmost patience, their\ndulness, their ignorance, their vanity, and all their faults, and\nlaboured without ceasing to correct them.\n\n*10. But he had other disciples beside the _twelve_: for all who\nbelieved and were baptized were called his disciples. St. _Paul_\nmentions above 500 of them, who together saw him after his resurrection.\nSo that the church even then consisted of _two_ parts: the people,\nsimply called _The disciples_ or _The brethren_, and those whom Christ\nhad set apart for ministring in public: such were first, _The apostles_,\nand then the _seventy_, whom he chose, and sent _two_ and _two_ before\nhis face.\n\n*11. The different degrees of love wherewith our Lord loved different\npersons are worthy a serious reflection. He hath taught us, that\nevery man is our neighbour, whom we are to love as ourselves: and he\naccordingly loved all the world: yea, he gave his life for all. Yet he\nloved his disciples in a particular manner, and above the rest of them,\nhis apostles; above the rest of the apostles, St. _Peter_ and the sons\nof _Zebedee_; and above all, St. _John_. Thus by his own example hath\nhe authorized us to regard some persons with a particular affection,\nand shewn, that peculiar friendship is not inconsistent with universal\ncharity.\n\n12. But in his sufferings chiefly hath \u201cHe left us an example, that we\nshould tread in his steps.\u201d Being like us in all things, except sin,\nhe felt all the inconveniences of life; hunger, thirst and weariness\nand pain: and the state he was in, the night before his passion in the\ngarden, plainly shews, that he was sensible like us, of grief and fear\nand sadness. Add to these his sense of the hardness of men\u2019s hearts,\nand the contradiction of sinners. But he suffered all, and particularly\nin his passion, with an invincible constancy. He who with a word could\nhave confounded his accusers and judges together, opened not his mouth.\nHe stood unmoved as a rock in the midst of all insults, reproaches,\noutrages. On the very cross he possest his soul in patience. Even there\nretaining composure of mind, he prays for his murderers; he accepts the\nfaith of the penitent thief; he provides for his mother\u2019s comfort; he\nfinishes the accomplishment of the prophecies; he commends his spirit\nto God.\n\n\n\n\n CHAPTER II.\n\n _Of the church at_ Jerusalem.\n\n\n1. AFTER the apostles had received the Holy Ghost, they were living\nimages of Jesus Christ. And by them all the following servants of\nChrist were to form their hearts and lives. So St. _Paul_ to the\n_Corinthians_, _Be ye followers of me, as I am of_ Christ: and to the\n_\u2666Philippians_, _Brethren, be followers together of me, and mark them\nwhich walk so, as ye have us for an example_.\n\n \u2666 \u201cPhillippians\u201d replaced with \u201cPhilippians\u201d\n\n2. Thus they taught by their lives as well as their words. But they\nchose out some of the believers, whom they taught in a more particular\nmanner, as Jesus Christ had instructed them. These were with them\ncontinually wherever they went: these followed them in all their\njournies, and were appointed by them to reside in, and to govern the\nchurches as they were formed. So with St. _Peter_ was _Mark_, whom he\ncalls his son (_1\u00a0Peter v.\u00a013._) and St. _Clement_, well known in all\nthe churches. With St. _Paul_, were _Timothy_, _Titus_, St. _Luke_,\nand sometimes the same St. _Clement_. Thus _Polycarp_ accompanied\nSt. _John_. These holy men applied themselves with all care to learn\nthe doctrine, and to imitate the lives of the apostles. And hereby\nthey were themselves examples to other believers, both by word and\nconversation, in charity, in spirit, in faith, in purity. They likewise\nthemselves formed disciples, capable of instructing and forming others.\nAnd this St. _Paul_ directs _Timothy_ to do (_2 Timothy ii.\u00a02._) _The\nthings which thou hast heard of me among many witnesses, the same\ncommit thou to faithful men, who shall be able to teach others also._\nThus was the faith once delivered to the saints: thus was the church,\nthe whole body of Christians from the beginning, the ground and pillar\nof truth, of all the truths contained in the oracles of God. In the\nwritings therefore of these, not of modern reasoners and disputers, are\nwe to search for that sense of scriptures hard to be understood, which\nthey received from the apostles, and the apostles from Christ.\n\n3. The church at _Jerusalem_, the pattern and mother of all churches,\nwas taught and governed by the apostles themselves. And all the members\nthereof _continued stedfastly in the apostles doctrine and fellowship,\nand in breaking of bread and in prayer. All who believed were together\nand had all things common._ They _sold their possessions and goods,\nand parted them to all, as every man had need. They continued daily\nwith one accord in the temple, and in breaking bread_ in the house\nor chamber appointed for it: and _eat their meat with gladness and\nsingleness of heart, praising God and having favour with all the\npeople_. Again we read, _The multitude of them that believed, were of\none heart, and of one soul, neither said any, that ought of the things\nwhich he possessed was his own, but they had all things common. And\ngreat grace was upon them all, neither was there any among them, that\nwanted: for as many as were possessors of lands or houses, sold them,\nand brought the prices of the things that were sold, and laid them down\nat the apostles feet. And distribution was made to every man, according\nas he had need._\n\n4. This community of goods the ancient philosophers and law-givers\noften endeavoured, but could never effect: having only punishments to\nconstrain, or reasonings to persuade men to it. And both these were\ntoo weak to prevail. Only the grace of Christ could effect it. When\nthis was shed abroad in their hearts, they all looked on each other as\nbrethren, all united in one family, and fed alike by the common care\nof their Father. The law of love, so often repeated by their Lord, was\ncontinually before their eyes, and _by this did all men know they were\nhis disciples, by their love to one another_.\n\n5. It is said, that _they continued stedfastly in the apostles\ndoctrine_; and they are often called, the _disciples_ or _learners_.\nThey diligently applied themselves to learn all the truths of God,\nwhether by hearing the apostles both in public and private, or by\nreading and comparing together the holy scriptures, and meditating\nupon them. It is likewise said, that they continued in prayer, and went\ndaily for that purpose to the temple: probably at the solemn hours of\nprayer, the _third_, _sixth_ and _ninth_, which the Christian church\nobserved for many ages.\n\n6. The other part of their daily service mentioned here, is _the\nbreaking of bread_, or the _Lord\u2019s supper_, as the phrase signifies,\nnot in this place alone, but in many others of the New Testament.\nIt was followed by a repast, the use of which continued long in the\n\u2666church, under the name of _Agap\u00e6_, or _feasts of love_. And these\nit is said, _They eat with gladness and singleness of heart_. In\na word, all the Christians were as little children, in humility,\ndisinterestedness and purity. By renouncing worldly good and hopes,\nthey had cut off the occasions of passions and of the uneasinesses of\nlife: so that their minds were wholly taken up with heaven, and their\n_hope full of immortality_. Thus the church of _Jerusalem_ subsisted\nnear forty years, under the conduct of the apostles and St. _James_\n(the bishop of it) in particular: till the Christians seeing the ruin\nof that unhappy city to approach, according to the prediction of their\nMaster, retired out of it to the little town of _Pella_, where they\ncontinued in peace and safety.\n\n \u2666 \u201cchuch\u201d replaced with \u201cchurch\u201d\n\n\n\n\n CHAPTER III.\n\n _The state of the Heathens before their conversion._\n\n\n1. THEY who are unacquainted with history, suppose, that the men who\nlived seventeen hundred years ago, were more artless, more innocent\nand more teachable, than those that are now alive. But the writings of\nthose times which still remain, clearly prove the contrary. The crimes,\nwhereof they give us to full accounts, were committed in the face\nof the sun. No one ran into a corner to commit them, or endeavoured\nafterwards to conceal them. And the providence of God seems to have\npreserved these accounts, on purpose to shew, from what an abyss of\ncorruption (described in short by St. _Paul_ in the beginning of his\nepistle to the _Romans_) Jesus Christ delivered the world.\n\n2. The ordinary diversions of the people of _Rome_, were to see men\nkill one another, or torn in pieces by wild beasts. And the governors\nof the provinces, daily exercised the greatest cruelties upon those\nwho were not _Romans_. The emperors put to death whom they pleased,\nwithout any process or trial; whence it was that bad princes shed so\nmuch blood, even of the most noble _Romans_. Their avarice was equal\nto their cruelty; so that all places were full of frauds, of falshoods,\nof perjuries, of calumnies, of violences and oppressions.\n\n3. Yet in the midst of the _Roman_ empire, yea, of _Rome_ itself,\nChristianity established itself: And that at a time when it was the\nmost enlightened that ever it was, as well as the most corrupted.\nNor could it more evidently appear, that the _Gospel_ was _the power\nof God_, than by its triumphing over those very dispositions, which\nwere of all others most opposite to it. What could be more opposite\nto the humility of faith and the simplicity of the Christian doctrine,\nthan the haughtiness of self-conscious knowledge, and pride of\nunderstanding? What to the inward purity it required, and the\nstrictness of its morality, than that entire depravity of heart,\nand overflowing corruption of manners?\n\n4. The manner of preaching the Gospel was different, according to\nthe dispositions of the hearers. The apostles convinced the _Jews_ by\nproofs drawn from their own prophets, and other parts of holy writ;\nthe _Heathens_, by reasonings, more simple or more subtle, according\nto their capacity. But what most prevailed on the heathen was, the\nmiracles which were frequent, for _two hundred_ years after the\napostles, the holy lives of the Christians, and their constancy in\nsufferings and death.\n\n5. When any one desired to be a Christian, he was brought to the\nbishop, who carefully examined, what were the motives and causes of his\ndesiring it, and what his life past had been? For none were received\n\u2019till they had renounced whatever was contrary to the law of Christ:\nand given proof for some time, that they were determined, to make it\nthe rule of their future life.\n\n6. He who was judged sincere in his desire, was received by the bishop\ninto the number of _Catechumens_. These were not only present at the\n\u2666public exposition of scripture (for so might the _Infidels_ themselves)\nbut had _Catechists_ appointed for them, whose office it was, to\ninstruct them severally in the _first_ principles of Christianity, and\nto watch over them continually, that their practice might be answerable\nthereto. The common time for being a _catechumen_ was two years: but\nit might be either longer or shorter. It was always so long, till the\nperson appeared to be changed in heart and life. The names of those\nwho were judged to be thus changed, were given in at the beginning of\n_Lent_. And these, as well as the faithful, spent that solemn time, in\nwatching, fasting and prayer. In the mean while they were instructed\nin the creed, and the mysteries of the Christian faith: as to their\nprogress wherein they were frequently examined in the church, before\nthe congregation.\n\n \u2666 \u201cpublick\u201d replaced with \u201cpublic\u201d for consistency\n\n7. Toward the end of _Lent_ they were taught the _Lord\u2019s prayer_,\nand instructed in the nature of the sacraments, and having been thus\nprepared, they were baptized on _Easter-Eve_, that they might rise\nagain with Christ: or on the eve of _Pentecost_, that they might be\nready to receive the Holy Ghost. But though these were the stated times\nof baptism, even till the _tenth_ age; yet they who were in danger of\ndeath were baptized at any time: as in case of open persecution.\n\n8. The day of baptism being come, the _Catechumen_ was brought to the\nbaptistery. This was at first near the church, or in the church porch:\nafterwards in the church itself. Here, after he had renounced the\ndevil and all his works, he was questioned concerning the faith, and\nconcerning his purpose of leading a Christian life. To which questions\nhe gave distinct answers. He was then immerged in the consecrated\nwater, _three_ times; at the name of the Father, of the Son, and of\nthe Holy Ghost. At his coming out of the water, a white garment was\ngiven him, for a token of the innocence which was now given him, and\nwhich he was to take care to preserve without spot unto his life\u2019s end.\nWhen the persons baptized were infants, their sureties or sponsors (as\n_Tertullian_ calls them) answered for them. Immediately after baptism\nthey were presented to the bishop to be confirmed, by prayer and\nimposition of hands; and for a long time after they were instructed\nand assisted, as by the priest, so by those who had witnessed for them,\ntill they were throughly perfect in the faith, and fully prepared for\nevery good work.\n\n\n\n\n CHAPTER IV.\n\n _Of their prayer and study of the scriptures._\n\n\n1. THOSE who were baptized began to lead a new life, wholly spiritual\nand supernatural: a life of faith and prayer: remembring the words\nof their Lord, that _men ought always to pray and not to faint_; they\nendeavoured to _pray without ceasing_, and used all sorts of means,\nthat the application of their spirit to God, might \u2666be interrupted\nthe least that was possible. But of all prayer, they had the greatest\nesteem for public; as well knowing, the more persons joined together,\nto beg of God any mercy, the more force their prayers had to obtain it.\nAnd the service ended, they saluted each other, the men the men, and\nthe women the women, with the kiss of peace.\n\n \u2666 omitted word \u201cbe\u201d added as shown by the catchword on the\n previous page.\n\n2. But besides their solemn prayers both in public and private, they\nused particular prayers before all they did: following therein the\ndirection of St. _Paul_, _Whatsoever ye do in word or deed, do all in\nthe name of the Lord Jesus, giving thanks to God, even the Father by\nhim_. Accordingly, plowing, sowing, reaping, and all their works, were\nbegun and ended in prayer. They prayed when they began to build a house,\nor to live in it, and on all the common \u2666occurrences of life. Their\nsalutations when they met, and at the beginning of their letters, were\nnot only expressions of friendship, but prayers.\n\n \u2666 \u201coccurrrences\u201d replaced with \u201coccurrences\u201d\n\n3. The book of _Psalms_ made a great part of their prayers; as\nincluding the sum of all the scriptures, and shewing what sentiments a\nservant of God ought to have, in all the various conditions of life. To\nthese they always joined the reading a part of some of the other holy\nbooks: all which the bishops and pastors of the church, explained with\nall diligence, instructing their flock both publicly and from house\nto house, and suiting their instructions to their several capacities.\nBut they all along declared, they spake not from themselves, they said\nnothing new, nothing of their own. They declared, that they were only\nfaithful relators of the gospel of Christ, and of that interpretation\nthereof, which they had received from their fore-fathers, and their\nfore-fathers from the apostles. They imprinted in the faithful the\nutmost abhorrence for all novelties, especially in doctrine. Insomuch\nthat if private Christians heard any discourse which was contrary to\nthe first faith, they did not amuse themselves with disputing, but\nimmediately left the place.\n\n4. What had been read to them in public, out of the holy scriptures,\nthe faithful read again in private. They talked of it in the house and\nby the way; they meditated thereon day and night. Indeed, particular\nhouses, as St. _Chrysostom_ observes, were then churches. Every father\nbeing a pastor to his family, instructing his wife, children, servants;\nexhorting them familiarly, presiding over their joint devotion, and\nevery way assisting to preserve them in the unity of the church, and\nto build them up in faith and love.\n\n5. In the mean while they did not neglect to work with their hands,\nboth, that they might avoid idleness, the root of all vices, that\nthey might provide for their own housholds, and that they might have\nthe more ability to help their brethren. But they took care to chuse\nnot only innocent employs, but such as best suited with retirement\nand humility, and did not too much engage the mind, or dissipate the\nthoughts: what time they could spare from these, they employed in works\nof charity: in visiting the sick or afflicted, and assisting whoever\nstood in need of their assistance. So that the life of a Christian\nwas a continued course of prayer, reading and labour, succeeding\neach other; and as little as possible interrupted by the necessities\nof life. Whatever calling they were of, they regarded it always, as\nonly an accessory or help to religion; which they ever remembered was\nthe one single business, that was to take up all their lives. Their\nprofession was, purely and simply to be Christians. They assumed no\nother distinction: and when they were questioned concerning their\nname, their country, their condition, their one answer was, \u201cI am a\n_Christian_.\u201d\n\n\n\n\n CHAPTER V.\n\n _Of their fasts, meals, modesty and seriousness._\n\n\n1. THE fasts of the ancients were either yearly, as that of _Lent_,\nwhich they observed daily till six in the evening; or weekly, as\nthose of _Wednesday_ and _Friday_, which they observed till three in\nthe afternoon. The yearly they kept in memory of their Lord, and in\nobedience to that command, _When the bridegroom shall be taken away,\nthen shall they fast in those days_. And the weekly too were observed\nthroughout the whole church, in remembrance of his passion: because on\n_Wednesday_ the council against him was held, and on _Friday_ he was\nput to death. During the whole _Lent_, many eat only bread and water:\nsome added thereto nuts and almonds: and others were obliged to use\ndifferent food, according to their different infirmities. But all\nabstained from wine and delicate meats, during whatever time was set\napart for fasting, and spent as large a proportion of it as they could,\nin retirement, reading and prayer.\n\n2. At all times the meals of Christians were plain and frugal. They\ndid not live to eat, but eat to live. They used only such food and such\na measure of it, as was necessary for health and strength. As to the\nkinds of food, they eat whatever was set before them, except blood\nand things strangled; from which they carefully abstained, according\nto the decree of the apostles speaking by the Holy Ghost. Some indeed\nthere were in all ages, who eat only herbs with bread and water: not\nout of any abhorrence of other food; but believing this to be best\nfor their own weakness. No Christians eat with \u2666heretics, or persons\nexcommunicate: but they did sometimes with infidels, that they might\nnot break off all society with them.\n\n \u2666 \u201chereticks\u201d replaced with \u201cheretics\u201d for consistency\n\n3. The same air of modesty appeared in all the other parts of their\nlife. They valued only inward greatness; they esteemed no nobility,\nbut nobleness of soul. They made no account of perishable goods, or\nof any riches but spiritual. They utterly despised all that luxury had\nintroduced; all the idle expence of magnificent buildings; of costly\napparel; of sumptuous furniture, and vessels of gold and silver. Behold\nthe furniture which her persecutors found in the chamber of _Domna_,\na rich lady of _Nicomedia_: the _Acts_ of the apostles, two matts upon\nthe floor, a wooden box, and an earthen censer.\n\n4. As to their dress, they wore no glaring colours, but mostly white,\nthe emblem of purity. They used no costly stuffs, no rings, jewels,\nperfumes; nothing fine or delicate; plainness, modesty, gravity and\na contempt of ornament, were visible in their whole exterior. They\nmade use of none of the public diversions, but accounted them all\nabominations; not only as being idolatrous, but as being one great\nsource of the general corruption of manners. And in fact the theatre\nwas no other than a school of immodesty: the amphitheatre where men\nfought with each other, or with wild beasts, was evidently a school\nof cruelty. And all these diversions fomented all sorts of passions,\nwhich it is the business of Christianity to calm. Therefore it is, that\neven the races of the _Circus_ which appeared the most innocent, are\nconstantly mentioned, by the fathers, with horror and detestation: not\nonly on account of the idleness they promoted, and the vast expence\nthat attended them; but likewise of the promiscuous converse of men\nand women, and the factions which reigned there, producing every day\nquarrels and furious animosities, that often proceeded even to blood.\n\n5. They likewise entirely disapproved of dice, and all other sedentary\ngames, the least mischief of which they judged to be, the nourishing of\nsloth and idleness. They did not approve of loud laughter, or whatever\nhas a tendency thereto: as light discourses, ludicrous gestures or\nactions, buffoonery, drollery. They thought all these beneath the\ndignity of a Christian, and absolutely unworthy his high calling:\nwhose conversation ought to be always _good, to the use of edifying_,\nthat it may _minister grace to the hearers_. They considered, that both\nour Lord and all his apostles, led the most serious life possible: and\nthat St. _Paul_ condemns by name, that habit of jesting, raillery or\nfacetiousness, which the Heathens ranked among their virtues, as not\nconvenient for a follower of Christ.\n\n6. But as strict as the life of these Christians was, we must not\nimagine it was melancholy. No, as they _prayed without ceasing, and\nin every thing gave thanks_, so they _rejoiced evermore_. They were\nnot disquieted by covetousness or ambition. They were free from pride,\nmalice, envy, and all that train of uneasy passions, by which, men of\nthe world are continually tormented: not being attached to the goods of\nthe present life; they were little touched with the calamities of it:\nhaving always the peace of a good conscience, the joy of doing well,\nand a full assurance of the favour of God, both in time and in eternity.\n\n7. Nor did the care of their posterity give them any inquietude. The\nhappiness they wished their children was no other, than that they\ndesired for themselves, even to finish their course with joy. If they\nleft them orphans, they knew the church would be their mother, and\nsupply all their wants. Thus they lived without care, without fear,\nwithout desire of any of the things of the world. But not without\npleasure. What pleasure, (says _Tertullian_) is greater than contempt\nof the world, \u201ccontempt of death, true liberty, purity of conscience;\ncontentedness with all things? You tread under foot the gods of the\nHeathens; you heal diseases; you cast out devils; you are led by\nthe Holy Ghost; you live to God. These are the pleasures; these the\ndiversions of Christians.\u201d\n\n\n\n\n CHAPTER VI.\n\n _Of their marriages, their union and public assemblies._\n\n\n1. WITH all this disengagement from the world, the greatest part of\nthe first Christians were married. They were sensible indeed of the\nvast advantages, which St. _Paul_ observes belong to a single life.\nAnd many accordingly chose it, both men and women, for the kingdom of\nheaven\u2019s sake: but they knew, _all men cannot receive this saying_:\nand therefore never \u2666condemned those who did not receive it. Those\nwho bred up orphans generally married them young, and usually to their\nown children. For interest had nothing to do with their choice, nor\nindeed any other consideration but the glory of God. In this, as in\nall important affairs, they failed not to consult the bishop; and when\nall was fixed, the marriage was publicly and solemnly celebrated in\nthe church, where it was consecrated by the blessing of the pastor, and\nconfirmed by the oblation of the holy eucharist.\n\n \u2666 \u201ccendemned\u201d replaced with \u201ccondemned\u201d\n\n2. The happiness of a Christian marriage, is thus represented by\n_Tertullian_. \u201cTwo Christians bare the same yoke together; they are\nbut one flesh, and one spirit. They pray together; they prostrate\nthemselves together; they fast together; they instruct; and they exhort\neach other. They are together in the house of God and at the table of\nthe Lord; in times of persecutions and peaceful times. They give one\nanother no uneasiness: they conceal nothing from each other: they stir\nup one another to praise God, to relieve the poor, to visit the sick,\nand not to be weary of offering any of those sacrifices wherewith God\nis well pleased.\u201d\n\n3. Such was then the life of particular Christians. None regarded\nhimself alone. But all the Christians of one place, considered\nthemselves as only one body. They all knew each other, not only\nby their constantly meeting together in the public assemblies, but\nlikewise by their embracing all opportunities, of opening their hearts\nto each other in private. Their joys and their griefs were common to\nall. If one received a particular blessing, they all took part in it;\nif one fell into sin, they all implored mercy. They lived together\nas relations, indeed as allied by nearer ties than those of flesh and\nblood; and called each other, _fathers_, _children_, _brethren_ and\n_sisters_, according to their sex and age.\n\n4. But the strictest union of all was between the bishops of the church.\nThey did nothing of importance, but by common consent. Those of the\nmost distant provinces knew each other, by character, at least, and\nheld correspondence by letters. And this it was easy to do by means\nof the vast extent of the _Roman_ empire; which (as _Origen_ remarks)\nseems to have been formed on purpose, to facilitate the preaching of\nthe gospel. The church indeed soon extended itself beyond the empire\non every side. And the farther it extended, the more to be admired was\nthat uniformity of faith and manners which was among all Christians:\ntrue religion having corrected in this vast diversity of nations, all\nthe barbarous and unreasonable customs of its followers. So that the\nuniversal church throughout the whole world, was truly one body, the\nmembers whereof, however distant from each other, were all united in\none faith, by fervent charity.\n\n5. The account which is given by one of the earliest writers of\ntheir public assemblies, is as follows: \u201cOn _Sunday_ all that live\neither in the city or country, meet together at the same place,\nwhere the writings of the prophets and apostles are read; then the\nbishop instructs and exhorts the people. This ended, we all rise up\ntogether (for on all _Sundays_ they prayed standing, in memory of the\nresurrection of our Lord) and pour out our souls in common prayers both\nfor ourselves, and for all others throughout the world. Prayers being\nover, bread, and a cup of wine and water are brought to the bishop,\nwhich he takes, and offers up praise and glory to the Father of all\nthings, through the name of his Son and holy Spirit. The people answer\nwith joyful acclamations, _Amen_! Then the consecrated elements the\neucharistical bread and wine are distributed to, and partaken by, all\nthat are present, and sent to the absent by the hands of the deacons.\u201d\nBut the _martyr_ adds, \u201cOf this food none are allowed to be partakers,\nbut such only as are true believers, and live according to Christ\u2019s\nprecepts. For we do not take this as common bread and common wine, but\nas the flesh and blood of the incarnate Jesus.\u201d\n\n\n\n\n CHAPTER VII.\n\n _Of their persecutions._\n\n\n1. BUT notwithstanding the purity of their doctrine, and the\nunblameableness of their lives, the Christians found what their Lord\nhad told them before, that they should be _hated of all men. Because\nthey were not of the world, therefore the world hated them._ Therefore\nwas their _name cast out as evil_: yea, _all manner of evil was said\nof them falsly_; and by all ranks of men; both unlearned and learned;\npeople and magistrates being against them. And the prejudice was such,\nthat they were frequently condemned upon the bare name of _Christian_,\nwithout any farther examination. This sufficed to destroy all their\ngood qualities; it being a common saying, \u201c_Caius Sejus_ is a _good_\nman; if he were not a _Christian_.\u201d\n\n2. It\u2019s no wonder, that this universal prejudice, drew many\npersecutions upon them: a persecution commonly began by some edict\nforbidding the Christians to meet together. The bishops gave notice of\nthis immediately, and exhorted one another, to redouble their prayers,\nand to encourage the faithful _to run with patience the race set before\nthem_. Then many retired, and some even of the pastors, while the rest\nremained with the people, but carefully concealed, knowing they were\nthe persons, who would be sought for most diligently, as those whose\ndestruction would probably occasion the dispersion of the whole flock.\nIndeed the rules of the church prohibited any, wilfully to expose\nthemselves to danger, or unnecessarily to provoke the Heathens, and\ndraw persecution upon them.\n\n3. When any Christians were discovered and apprehended, they were\nbrought before the magistrate, who seated on his tribunal, interrogated\nthem, whether they were _Christians_? If they denied it, they were\nimmediately set at liberty, for they knew a _Christian_ would not save\nhis life by a lie. If they confest they were _Christians_, all arts\nwere made use of to vanquish their constancy. First, by persuasion and\npromises, then by threatnings, and last of all by tortures. Sometimes\nthey endeavoured to surprize them into idolatry, and then persuade them\nthat they could not retract. They had always some idol and altar near.\nOn this they offered victims in their presence: of which they would\noften force them to eat, or to drink of the wine offered to the idol.\nBut this the _Christians_ resisted with all their strength: nay, when\nincense was laid upon their hands with burning coals, they would not so\nmuch as shake off the coals for fear of seeming to offer the incense.\n\n4. The usual methods to force them to deny the faith, were, to stretch\nthem upon the rack, by cords fastened to their hands and feet, and\ndrawn at both ends by pullies: to hang them up by their hands with\nweights tied to their feet: to beat them with rods or large battoons,\nwith thongs made of raw hides, or with scourges that had balls of lead,\nor iron points at the end. While they were stretched on the rack, they\nfrequently applied burning coals or torches to their arms or sides:\noften at the same time tearing off their flesh with pincers or combs of\niron. Insomuch that the bones being laid bare, and the intrails lying\nuncovered, the flame entering into the body put an end to the life of\nthe sufferer.\n\n5. They who survived these tortures, and persisted in professing\nthemselves Christians, were either executed or remanded to prison.\nTheir prisons were only another sort of torture, being commonly dark\nand loathsome dungeons. Here they put fetters upon their hands and feet.\nMany had large pieces of wood hung at their necks: many were chained\nin the most uneasy postures, with weights fastened to their legs or\narms. Sometimes they strewed the floor with small pieces of glass, or\nfragments of earthen vessels, on which they stretched out the prisoner,\nnaked as he was, and wounded all over. There they sometimes left them\nto die of hunger and thirst and the festering of their wounds. At other\ntimes they carefully healed them, but it was, that they might torture\nthem anew. They usually forbid their speaking to any person; as knowing\nthat in this condition, they had converted many Infidels, and often the\njailor, or even the soldiers that guarded them. But they permitted them\nto converse with any, who were like to shake their resolution; a father,\na mother, a child, a wife, whose tender words, or silent eloquence,\nwere another sort of temptation, and often more dangerous than the\nsharpest torments.\n\n6. In the mean time their fellow Christians did not forget them. They\nprayed for them without ceasing. If they were not permitted to minister\nto them in prison, at least they attended them to the place of their\nmartyrdom. They exhorted them (often to the loss of their own lives)\nto endure unto the end. They observed their last words, which were\ncommonly prayers, and fortified themselves by their example. Nor was it\nto martyrs alone, but to confessors also, that they paid the greatest\nhonour; that is, those who had confest Christ before the magistrate,\nthough they had not _yet resisted unto blood_.\n\n\n\n\n CHAPTER VIII.\n\n _Their care of the poor and sick.\n Their hospitality. Their patience._\n\n\n1. THE church took care of all who were unable to help themselves, of\nwhatever age or sex: the blind, the lame, the maimed, the decrepit;\nand these they esteemed the treasure of the church. They took likewise\na particular care of children; not only of the orphan children of\nChristians, but of those whom their Heathen parents exposed, and\nindeed of all others they could procure. Their end in all was, by\nmeans of temporal, to lead them to spiritual good. Therefore, in like\ncircumstances, they relieved a Christian before a Heathen, and of\nChristians, the most holy first. For this every church had a common\nstock, which the deacons distributed according to the orders of the\nbishop, after giving him an account of the conduct as well as wants\nof the people committed to his charge.\n\n2. And as soon as a stranger shewed, that he was in the communion\nof the church, he was received with open arms: for which end the\nChristians who travelled, took letters of their bishop, declaring the\ncondition of the bearer: whether he was a _catechumen_, a _penitent_,\nor one of the _faithful_: beside which, there were recommendatory\nletters, to distinguish priests, deacons, confessors, and those who\nstood in need of any particular assistance.\n\n3. Not that their hospitality was confined to their brethren. It\nextended to all, Heathens as well as Christians. Of which we have\na remarkable instance in the case of St. _Pacomius_, a young _Roman_\ncaptain, who being upon his march with his men, and taking up his\nquarters in a city they came to, was amazed to find the inhabitants\nreceive them with as much affection, as if they had been their old\nfriends. He enquired who they were? And was answered, they were a\npeople of a particular religion, called _Christians_. He desired to\nbe informed, what the grounds of this religion were? And this was the\nbeginning of his conversion.\n\n*4. But their care and tenderness toward the sick, was yet more\nobservable. No difficulty, no danger, no discouragements could\nprevent their ministring to these. When _Alexandria_ was dreadfully\nafflicted with the plague, in the time of the Emperor _Valerian_, they\nconfirmed their love even to their persecutors, by assisting such as\nwere infected, though many of them died with them. And the priests\nconstantly visited the sick Christians, administered the holy eucharist,\nprayed with them and for them, exhorted, comforted, and commended their\nsouls to God. They did not fear, but desire death, as only the gate\nof eternity. And even when their relations went before them, they less\ngrieved for their own present loss, than they rejoiced for their happy\ndeliverance, and in a stedfast hope of meeting them again in paradise.\n\n*5. Such were the manners of the _ancient Christians_: such were\nthe followers of Jesus Christ, both in _faith_ and _practice_, while\nHeathenism reigned, and persecution continued. This obliged them to a\ncontinual sense of the presence of God and watchfulness over themselves:\nevery one expecting the hour when he should be betrayed by his wife,\nhis child, or his nearest relation. And herein was seen the patience\nof the _saints_, then a common name for all Christians. Even in peace\nthey daily looked for the return of war: nor was that peace itself ever\nentire, for many Christians suffered, even to blood, where there was\nno open persecution: and many of them were spoiled and pillaged with\nimpunity even at noon-day. Or, if oppression and violence ceased for\nawhile, contempt and hate never ceased. To speak and write all manner\nof evil of the Christians, to revile, to mock at them, to turn them\ninto ridicule: this was not only permitted, but approved, applauded,\nauthorized. But this moved them not: neither unjust contempt, nor\nill-grounded calumnies drew from them any murmuring or complaint.\nThey continually returned good for evil. They laboured, if it had been\npossible, to live peaceably with all men. They studied all ways of\ngaining their affections. They conformed to all their innocent customs.\nAnd of so doing, they were never tired, never overcome with evil, even\nwhere they could not overcome evil with good.\n\n6. Their patience shone most with regard to princes and magistrates.\nNothing could force them, to _speak evil of dignities_. They honoured\nthem as the ministers of God. They paid them all the obedience, which\nconsisted with their duty to him. Prest as they were by such injustice\nand unheard-of cruelties, they never thought of taking up arms for\ntheir defence. So far from it, that as numerous as the Christian\nsoldiers were in all the _Roman_ armies, they never made use of the\narms they had in their hands, but according to the orders of their\ngenerals. Nay, we see the entire legion of St. _Mauritius_, known by\nthe name of the _Theb\u00e6an_ legion, suffering themselves to be massacred\nwithout resistance, rather than be wanting in their duty to God or\n_C\u00e6sar_.\n\n7. This invincible patience forced at length all the powers of the\nworld to submit to the gospel. The persecutions continued, till in\nlittle more than _three hundred_ years, there was a prodigious number\nof Christians of all ranks and conditions. And hence came the extreme\ncruelty of the last persecution. But this like all the rest, only\nextended Christianity farther, and established it so much the more\nfirmly, till the Emperor _Constantine_ declared himself its protector.\nThe _Christians_ then began to live at ease, but at the same time they\n_began_ to lose the _Christian spirit_. The _world_ mixing with the\n_church_, effected as a friend what it never could while an open enemy:\nit transfused its own spirit into the servants of Christ, who became\ninsensibly _lovers of the world_, lovers of themselves, and _lovers\nof pleasure more than lovers of God_. For with the _love of the world_\nentered every _unholy_ desire, every _earthly_, _sensual_, _devilish_\npassion: which from that time have abounded more and more, and so shall\ndo, till the time approaches for the restitution of all things.\n\n\n\n\n THE\n DOCTRINE of SALVATION,\n FAITH and GOOD WORKS:\n\n Extracted from the _Homilies_ of the _Church_ of _England_.\n\n\n To the READER.\n\n_HE that desires more perfectly to understand these great doctrines of\nChristianity, ought deligently to read the holy scriptures, especially\nSt. |Paul|\u2019s epistles to the |Romans| and the |Galatians|. And,\n\u201cwhosoever giveth his mind to holy scriptures, with deligent study and\nburning desire, it cannot be that he should be left without help. For\neither God will send him some godly doctor to teach him, or God himself,\nfrom above, will give light unto his mind, and teach him those things\nwhich are necessary for him: man\u2019s human and worldly wisdom or science\nis not needful to the understanding of scripture; but the revelation\nof the Holy Ghost, who inspireth the true meaning into them that which\nhumility and deligence search for it.\u201d\u00b9_\n\n \u00b9 Homily _of reading the_ holy scriptures.\n\n\n _Of the salvation of mankind._\n\n1. BECAUSE all men are sinners against God, and breakers of his law,\ntherefore can no man by his works be justified and made righteous\nbefore God. But every man is constrained to seek for another\nrighteousness, or justification, to be received at God\u2019s own hands. And\nthis justification, or righteousness, which we receive of God\u2019s mercy,\nand Christ\u2019s merits embraced by faith, is taken, accepted, and allowed\nof God for our perfect and full justification. For the more clear and\nfull understanding hereof, it is our part ever to remember, how that\nall the world, being wrapt in sin, God sent his only Son into the world,\nby shedding his blood, to make satisfaction to his Father for our sins,\nto asswage his indignation conceived against us.\n\n2. Insomuch that infants being baptized, and dying in their infancy,\nare by this sacrifice washed from their sins. And they who in act or\ndeed sin after their baptism, when they turn again to God unfeignedly,\nare likewise washed by this sacrifice from their sins, in such sort\nthat there remaineth not any spot of sin, that shall be imputed to\ntheir damnation. This is that justification, which St. _Paul_ speaketh\nof, (_Galatians ii._) _No man is justified by the works of the law: but\nby faith in Jesus Christ_. And again, _we are justified by the faith\nof Christ, and not by the works of the law: for by the works of the law\nshall no flesh be justified_.\n\n3. The great wisdom of God in this mystery of our redemption, hath\ntempered his justice and mercy together. His mercy he sheweth, in\ndelivering us from our captivity, without requiring any ransom to be\npaid, or amends to be made on our parts; which thing by us had been\nimpossible to be done. And whereas it lay not in us to do that, he\nprovided a ransom for us, that was, the precious body and blood of his\nown Son. And so the justice of God and his mercy together, fulfilled\nthe great mystery of our redemption.\n\n4. Of this justice and mercy of God knit together, speaketh St. _Paul_\nin the third chapter to the _Romans_. _All have sinned and come short\nof the glory of God: but are justified freely by his grace, through\nthe redemption that is in Jesus Christ: whom God hath set forth to be a\npropitiation, through faith in his blood._ And in the 10th, _Christ is\nthe end of the law for righteousness to every one that believeth_: And\nin the 8th chapter, _That which was impossible by the law, inasmuch as\nit is weak through the flesh, God sending his own Son in the likeness\nof sinful flesh, and for sin, condemned sin in the flesh: that the\nrighteousness of the law might be fulfilled in us, who walk not after\nthe flesh but after the spirit_.\n\n5. In these places the apostle toucheth especially three things, which\nmust go together in our justification. Upon God\u2019s part, his great\nmercy and grace; upon Christ\u2019s part, the satisfaction of God\u2019s justice,\nby the offering his body, and shedding his blood; and upon our part,\ntrue and lively faith in the merits of Jesus Christ. So that in our\njustification there is not only God\u2019s mercy and grace, but his justice\nalso. And so the grace of God doth not shut out the righteousness of\nGod in our justification; but only shutteth out the righteousness of\nman; that is to say, the righteousness of our works.\n\n6. And therefore St. _Paul_ declareth nothing on the behalf of man,\nconcerning his justification, but only a true and lively faith, which\nitself is the gift of God. And yet that faith, doth not shut our\nrepentance, hope, love, and the fear of God, to be joined with faith in\nevery man that is justified. But it shutteth them out from the office\nof justifying. So that although they be all present together in him\nthat is justified, yet they justify not altogether.\n\n7. Neither doth faith shut out good works, necessary to be done\nafterwards, of duty towards God: (for we are most bounden to serve God,\nin doing good works, commanded in scripture, all the days of our life).\nBut we may not do them with this intent, to be justified by doing\nthem. For all the good works we can do, are not able to deserve our\njustification: but our justification cometh freely of the mere mercy\nof God: and of so great and free mercy, that whereas all the world was\nnot able to pay any part towards their ransom, it pleased him, without\nany of our deserving, to prepare for us the most precious jewels\nof Christ\u2019s body and blood, whereby our ransom might be paid, the\nlaw fulfilled, and his justice satisfied. So that Christ is now the\nrighteousness of all them that truly believe in him.\n\n8. Ye have heard, that no man can be justified by his own works,\ninasmuch as no man fulfilleth the law: and St. _Paul_ in his epistle\nto the _Galatians_, proveth the same, saying, _If there had been a\nlaw given which could have justified, verily righteousness should have\nbeen by the law_. And again, _If righteousness come by the law, then\nis Christ dead in vain_. And to the _Ephesians_ he saith, (chapter ii.)\n_By grace are ye saved through faith; and that not of ourselves: it is\nthe gift of God: not of works, lest any man should boast_. And to be\nshort, the sum of all _Paul_\u2019s disputation is this, _If righteousness\ncome of works, then it cometh not of grace: and if it come of grace,\nthen it cometh not of works_. And to this end tend all the prophets,\nas St. _Peter_ saith, (_Acts x.\u00a043._) _To him give all the prophets\nwitness, that through his name, whosoever believeth in him shall\nreceive remission of sins_.\n\n9. And that we are justified only by this true and lively faith\nin Christ, speak all the ancient authors; especially _Origen_, St.\n_Cyprian_, St. _Chrysostom_, _Hilary_, _Basil_, St. _Ambrose_, and\nSt. _Augustin_: by which they take away clearly all merit of our works,\nand wholly ascribe our justification unto Christ only. _This faith\nthe holy scripture teacheth us, is the strong rock and foundation of\nthe Christian religion. This doctrine all ancient authors of Christ\u2019s\nchurch do approve. This doctrine setteth forth the true glory of Christ,\nand beateth down the vain glory of man. This whosoever denieth, is not\nto be accounted for a Christian man, nor for a setter forth of Christ\u2019s\nglory; but for an adversary to Christ and his gospel, and for a setter\nforth of man\u2019s vain-glory._\n\n10. But that this true doctrine of justification by faith may be truly\nunderstood, observe, that justification is the office of God only;\nand is not a thing which we render unto him, but which we receive of\nhim by his free mercy, through the only merits of his beloved Son.\nAnd the true sense of this doctrine, _we are justified freely by faith\nwithout works_, or, _we are justified by faith in Christ only_, is\nnot, that this our own act _to believe in Christ_, or this our faith\nin Christ, which is within us, doth justify us; (for that were to\naccount ourselves to be justified by some act or virtue that is within\nourselves) but that although we have faith, hope, and charity within\nus and do never so many works thereunto; yet we must renounce the merit\nof all, of faith, hope, charity and all other virtues and good works,\nwhich we either have done, shall do, or can do, as far too weak to\ndeserve our justification: for which therefore we must trust only in\nGod\u2019s mercy, and the sacrifice which Christ offered for us on the cross.\n\n11. As then _John_ Baptist, as great and godly a man as he was, yet in\nthis matter of forgiving sin put the people from him, and pointed them\nto Christ, saying, _Behold the Lamb of God which taketh away the sins\nof the world_: even so as great and godly a virtue as faith is, it\nputteth us from itself, and pointeth us to Christ, to have only by him\nremission of sins or justification. So that our faith as it were, saith\nunto us thus: _It is not I that taketh away your sins. It is Christ\nonly, and to him alone I send you for that purpose; forsaking all your\ngood virtues, words, thoughts, and works, and putting your trust in\nChrist only._\n\n12. And in truth, neither our faith nor our works do justify us; that\nis, deserve remission of our sins: but God himself doth justify us, of\nhis own mercy, thro\u2019 the merits of his Son only. Nevertheless, because\nby faith given us of God, we embrace the promise of God\u2019s mercy, and of\nthe remission of our sins; therefore the scripture saith, _that faith\ndoth justify_, yea, _Faith without works_. And as it is all one to say,\n_Faith without works_, and _only faith doth justify us_, therefore the\nancient fathers from time to time speak thus: _Only faith justifieth\nus_, meaning no other than St. _Paul_ meant when he saith, _Faith\nwithout works justifieth us_. And because this is wrought through the\nonly merits of Christ, and not thro\u2019 our merits, or thro\u2019 the merit\nof any virtue we have within us, or of any work that cometh from us:\ntherefore, in that respect, we renounce, as it were, again, faith,\nworks, and all other virtues. For our corruption through original sin\nis so great, that _all our faith, charity, words and works cannot merit\nor deserve any part of our justification for us_. And therefore we thus\nspeak, humbling ourselves to God, and giving to our Saviour Christ all\nthe glory of our justification.\n\n13. To justify then, is the office of God to man. Our office and duty\nto God is not to pass our time sinfully or unfruitfully: for this were\nto serve the devil, and not God. For that faith which bringeth not\nforth repentance, but either evil works, or no good works, is not a\nright, pure and living faith, but a dead and devilish one, as _Paul_\nand St. _James_ call it. For even the devils believe, _That Christ\nwas born of a virgin: that he wrought all kind of miracles, declaring\nhimself very God: that for our sakes he suffered a most painful death,\nto redeem us from death everlasting: that he rose again the third day:\nthat he ascended into heaven, and sitteth at the right-hand of the\nFather, and at the end of the world shall come again to judge both the\nquick and the dead_. These articles of our faith the devils believe,\nand so they believe all that is written in the Old and New Testament.\n_And yet for all this faith, they be but devils. They remain still in\ntheir damnable estate, lacking the very true Christian faith._\n\n14. _The right and true Christian faith, is not only to believe that\nholy scripture, and the articles of our faith are true; but also,\nto have a sure trust and confidence, to be saved from everlasting\ndamnation by Christ; whereof doth follow a loving heart to obey his\ncommandments._\n\n15. And this true Christian faith, neither any devil hath, nor yet any\nman, who, in his receiving the sacraments, in coming to church, and in\nall other outward appearances, seemeth to be a Christian, and yet in\nhis life sheweth the contrary. For how can a man have this _true faith,\nsure trust and confidence in God, that by the merits of Christ his sins\nare forgiven, and \u2666be reconciled to the favour of God, when he denieth\nChrist in his works_? Surely no ungodly man can have this faith, and\ntrust in God!\n\n \u2666 \u201che\u201d replaced with \u201cbe\u201d\n\n16. If we do truly believe, that whereas we were condemned to hell\nand death everlasting, God hath given his own son to take our nature\nupon him, and to suffer death for our offences, to justify us, and to\nrestore us to life everlasting: if we truly believe, that he hath made\nus his dear children, brethren unto his only son, and inheritors with\nhim of his eternal kingdom of heaven; these great and merciful benefits\nof God will move us to render ourselves unto God wholly, with all our\nhearts, might, and power, to serve him in all good works, to seek in\nall things his glory; evermore dreading to offend in word, thought, or\ndeed, such a merciful God and loving Redeemer. They will also move us,\nto be ever ready for his sake to give ourselves to our neighbours, and\nas much as lieth in us, to study with all our endeavour, to do good to\nevery man. These are the fruits of true faith, to do good, as much as\nlieth in us, to every man; and above all things, and in all things, to\nadvance the glory of God: to whom be praise and honour, world without\nend!\n\n\n _Of_ true Christian faith.\n\n1. THE first coming unto God is through faith, whereby we are justified\nbefore God; but lest any man should be deceived, for want of a right\nunderstanding thereof, it is diligently to be noted, that faith is\ntaken in scripture two ways: there is one faith, which the scripture\ncalleth a dead faith. And this, by St. _James_, is compared to the\nfaith of devils, who _believe and tremble_, and yet do nothing well:\nand such a faith as this have wicked Christians, who _profess they know\nGod, but in works deny him_.\n\n2. _This faith is, a persuasion that there is a God, and a belief of\nall the truths contained in his word. So that it consisteth only in\nbelieving that the word of God is true. And this is not properly called\nfaith._ But as he that readeth _C\u00e6sar_\u2019s commentary, tho\u2019 he believeth\nit to be true, yet he is not properly said, to believe in _C\u00e6sar_, even\nso he that believeth all the bible to be true, and yet liveth ungodly,\nis not properly said to believe in God. For inasmuch as faith without\nworks is dead, it is not faith, as a dead man is not a man.\n\n3. Another faith there is in scripture, which is not idle or unfruitful,\nbut (as St. _Paul_ declares) _working by love_. And as that is called\na dead faith, so this may be called a quick or living faith. _This is\nnot only a belief of the articles of our faith; but also a true trust\nand confidence of the mercy of God through our Lord Jesus Christ, and\na stedfast hope of all good things at God\u2019s hand_:\u00b9 a confidence, that\ntho\u2019 we should fall from him by sin, yet if we return to him by true\nrepentance, he will forgive our offences for his Son\u2019s sake; and make\nus inheritors of his everlasting kingdom: that in the mean time he will\nbe our protector and defender, and not withdraw his mercy finally from\nus, if we commit ourselves wholly unto him, hang only upon him, and\ncall upon him, ready to obey and serve him. This is the true, living\nChristian faith; which is not in the mouth, and outward profession only,\nbut it liveth and stirreth inwardly in the heart: and this faith is not\nwithout hope and trust in God, nor without the love of God, and of our\nneighbour nor without the fear of God, nor without the desire to hear\nGod\u2019s word, and to follow the same, in avoiding evil, and gladly doing\nall good works.\n\n \u00b9 It is the doctrine of the church of England, to which every\n minister of our church hath subscribed, in subscribing the\n 35th article, That, \u201cwithout, or before this, can no good\n work be done.\u201d\n\n4. Of this faith, three things are specially to be noted; first, that\nit is fruitful in bringing forth good works; secondly, that without\nit can no good works be done: thirdly, what good works this faith doth\nbring forth.\n\n5. For the _first_, as light cannot be hid, but will shew itself at\none place or other; so true faith cannot be hid, but will break out,\nand shew itself by good works. And as the living body of a man ever\nexerciseth such things as belong to a living body, for nourishment and\npreservation of the same; even so the soul that hath a living faith,\nwill be always doing some good work, which shall declare that it is\nliving. Therefore, if any man fancy he is set at liberty from doing\ngood works, it is a manifest token he hath no true faith; yea he\nknoweth not what true faith meaneth. For true Christian faith is not\nonly a belief of all the things of God which are contained in holy\nscripture; but also an earnest trust and confidence in God that he\nis careful over us, as the father is over the child whom he loveth,\nand that he will be merciful to us for his son\u2019s sake. And this true\nfaith, when we consider what God hath done for us, is also moved\nthro\u2019 continual assistance of the Spirit of God, to serve and please\nhim, to keep his favour, to fear his displeasure, to continue his\nobedient children; shewing thankfulness by observing his commandments;\nconsidering how clearly, without our deservings, we have freely\nreceived his mercy and pardon.\n\n6. Therefore, if it do not appear in our conversation, the faith we\npretend to have is but feigned: because true faith is manifestly shewn\nby good living, and not by words only: as St. _Augustin_ saith, _Good\nliving cannot be separated from true faith, which worketh by love_:\nand St. _Chrysostom_, _Faith is full of good works; and as soon as a\nman believeth, he shall be adorned with them_. How plentiful it is in\ngood works, St. _Paul_ teacheth at large in the 11th chapter to the\n_Hebrews_; evidently declaring, that true faith is no unfruitful thing,\nbut a thing of perfect virtue, of wonderful operation and strength,\nbringing forth all good motions and good works.\n\n7. Every man therefore must diligently examine himself, whether he hath\nthis faith in his heart or not. He that feeleth his heart set to seek\nGod\u2019s honour and leadeth not his life after his own desire, but setteth\nhis mind to serve God, and for his sake to love all his neighbours,\nwhether they be friends or adversaries, doing good to every man, (as\nopportunity serveth) and willingly hurting no man; such a man may well\nrejoice in God, perceiving by his life, that he hath a living faith.\nBut he that doth not live according to God\u2019s words, deceiveth himself\nif he think he believeth in him.\n\n8. Let us then by our works declare our faith to be the living\nChristian faith: and by such virtues as ought to spring out of faith.\n_Let us add to, or in our faith, virtue; in our virtue, knowledge;\nin our knowledge, temperance; in our temperance, patience; in our\npatience, godliness; in our godliness, brotherly-kindness; and in\nbrotherly-kindness, charity._ So shall we both certify our conscience,\nthat we are in the right faith, and also confirm other men. If you feel\nand perceive such a faith in you, rejoice in it, and be diligent to\nmaintain it. Let it be daily encreasing more and more by good works;\nso shall you be sure that you shall please God, and when his will is,\n_receive the end of your faith, even the salvation of your souls_.\n\n9. The _second_ thing that was noted of true faith was, that without\nit can no good works be done: _for as the branch cannot bear the\nfruit itself_, saith Christ, _except it abide in the vine; no more\ncan ye, except ye abide in me. I am the vine; ye are the branches:\nhe that abideth in me and I in him, he bringeth forth much fruit: for\nwithout me ye can do nothing._ And St. _Paul_ proveth that _Enoch_ had\nfaith, because _he pleased God: for without faith_, saith he, _it is\nimpossible to please him_.\n\n10. Faith giveth life to the soul: and they are as much dead to God who\nwant faith, as they are to the world, whose bodies want souls. Without\nfaith all we do is but dead before God, be it ever so glorious before\nman. Even as a picture is but a dead representation of the thing itself;\nso are the works of those who have not faith before God. They are\nbut shadows of good and living things, and not good and living things\nindeed: For without faith no work is good before God. We must set no\ngood works before faith. \u201cLet no man, saith St. _Augustin_, reckon upon\nhis good works before his faith; for where faith was not, good works\nwere not. There is one work in which are all good works, that is, faith\nwhich worketh by love. If thou hast this, thou hast the ground of all\ngood works: without this, thou hast only the shadows of them.\u201d\n\n11. To the same purpose, saith St. _Chrysostom_, \u201cMany who have not\nthe true faith, yet flourish in works of mercy; but the chief work\nis lacking, to believe in him whom God hath sent. So soon as a man\nhath faith, he shall flourish in good works. For faith is full of good\nworks, and nothing is good without faith. They that shine in good works\nwithout faith, are like dead men who have goodly and precious tombs.\nFaith cannot be but naked without good works, for then it is no true\nfaith; and when it is joined to works, yet it is above the works. For\nas men first have life, and after are nourished; so must our faith in\nChrist go before, and after be nourished with good works. And life may\nbe without nourishment, but nourishment can\u2019t be without life. A man\nmust needs be nourished by good works, but first he must have faith.\nHe that doth good works, yet without faith, he hath no life. I can\nshew a man that by faith without works lived and came to heaven: but\nwithout faith never man had life. The thief that was hanged when Christ\nsuffered, did believe only; and the most merciful God justified him.\nFaith by itself saved him; but works by themselves never justified any\nman.\u201d\n\n12. The _third_ thing to be noted of true faith is, what good works\nit doth bring forth. And this Christ himself hath plainly declared,\n_If thou wilt enter into life, keep the commandments_. So that we are\ntaught by Christ\u2019s own mouth, that the works of the commandments of God\nare the true works of faith, the very way that doth lead to everlasting\nlife.\n\n13. Wherefore as ye have any regard for everlasting life, apply\nyourselves above all things to read and hear God\u2019s word; mark\ndiligently what his commandments are, and with all your endeavour\nfollow the same. First, you must have an assured faith in God, and give\nyourselves wholly unto him; love him in prosperity and adversity, and\ndread to offend him evermore. Then for his sake, love all men, friends\nand foes, because they are his creatures and image, and redeemed by\nChrist as ye are. Cast in your mind how you may do good unto all men,\nunto your power, and hurt none. Obey all your superiors and governors;\nserve your masters faithfully and diligently; disobey not your fathers\nand mothers, but honour, help, and please them to your power. Oppress\nnot, kill not, beat not, neither slander nor hate any man: but love\nall men, speak well of all men, help and succour every man as you may,\nyea, even your enemies that hate you, that speak evil of you, and hurt\nyou. Take no man\u2019s goods, nor covet your neighbour\u2019s goods; but be\ncontent with your own, and bestow them charitably, as need requireth.\nFlee all idolatry, witchcraft, perjury; commit no manner of adultery,\nfornication, or other unchastity in will or deed. And labouring\ncontinually in thus keeping the commandments, which, wrought in faith,\nGod hath ordained to be the path-way unto heaven, you shall not fail to\ncome to that everlasting life, where you shall live in glory with God\nfor ever.\n\n\n\n\n An ABRIDGMENT of the\n PILGRIM\u2019s PROGRESS\n\n From this WORLD\n To that which is to come.\n\n\nAS I walked through the wilderness of this world, I laid me down to\nsleep, and as I slept, I dreamed; and behold, I saw a man cloathed with\nrags, standing with his face from his house, a book in his hand, and\na great burthen upon his back. I looked and saw him open the book and\nread therein; and as he read he wept and trembled: And not being able\nlonger to contain, he broke out, saying, _What shall I do to be saved?_\n\nIn this plight he went home, and refrained himself as long as he could,\nthat his wife and children might not perceive his distress. But his\ntrouble so increased that he soon burst out, \u201cO my dear wife, and you\nthe children of my bowels, I am undone by reason of this burthen which\nlieth so hard upon me. Moreover, I am certainly informed, that this\nour city will shortly be destroyed with fire from heaven; in which\noverthrow we shall all miserably perish, except some way of escape be\nfound.\u201d At this they were sore amazed; not that they believed what he\nsaid, but because they thought him distempered in his head. However,\nhoping sleep might settle him again, they in all haste got him to bed.\n\nBut the night was as grievous to him as the day. Instead of sleeping,\nhe spent it in sighs and tears. And in the morning, when they asked\nhim \u201chow he did\u201d he told them, \u201cworse and worse.\u201d They then thought to\ndrive away his distemper by harsh and surly carriage to him. Sometimes\nthey would deride, sometimes chide, and sometimes quite neglect him.\nWherefore he began to retire more to his chamber, to pray for them, and\nto bemoan his own misery. He would also walk solitary in the fields,\nsometimes reading, and sometimes praying. And thus for some days he\nspent his time.\n\nNow I saw, upon a time when he was walking in the fields, that he\nwas, as he was wont, reading his book; and as he read, he burst out as\nbefore, saying, _What must I do to be saved_?\n\nI saw also, that he looked this way and that way as if he would run;\nyet he stood still, because (as I perceived) he could not tell which\nway to go. I looked then and saw a man, called _Evangelist_, coming to\nhim, who asked, \u201c_ Wherefore dost thou cry?_\u201d\n\nHe answered, \u201cSir I perceive by the book in my hand, that I am\ncondemned to die, and after that to come to judgment. And I find I am\nnot willing to do the first, nor able to do the second.\u201d\n\nThen said _Evangelist_, \u201cwhy not willing to die?\u201d The man answered,\nbecause I fear that this burden which is on my back will sink me lower\nthan the grave. And, Sir, if I am not fit to go to prison, I am not fit\nto go to judgment.\u201d\n\n\u201cBut said _Evangelist_, if this be thy condition, why standest thou\nstill?\u201d He answered, \u201cbecause I know not whither to go.\u201d Then said\n_Evangelist_, pointing over a wide field, \u201cdo you see yonder little\ngate? Go up directly to it and knock; and it shall be told thee what\nthou shalt do.\u201d\n\nSo I saw in my dream, that the man began to run. He had not run far,\nbefore his wife and children perceiving it, began to cry after him to\nreturn: But he stopped his ears and ran on, crying, Life, life! eternal\nlife, without once looking behind him.\n\nThe neighbours also came out, and as he ran some mocked, others\nthreatened, and some called to him to return. And of these, two\nresolved to fetch him back by force; the name of the one was\n_Obstinate_, of the other _\u2666Pliable_. He was now got a good distance\nfrom them; however, in a little time they overtook him. Then said the\nman, \u201cNeighbours, wherefore are you come?\u201d They said, \u201cTo persuade you\nto go back with us.\u201d But he said, \u201cThat cannot be; you dwell in the\ncity of _Destruction_, the place also where I was born. And if you die\nthere, you will sink into a place that burns with fire and brimstone.\nBe content, good neighbours, and go along with me.\u201d\n\n \u2666 \u201cPliablel\u201d replaced with \u201cPliable\u201d\n\nWhat, said _Obstinate_, and leave our friends and all our comforts\nbehind us?\n\nYes, said _Christian_, (that was his name) for all these are not worthy\nto be compared with the least part of what I seek; and if you will go\nwith me, there is enough and to spare.\n\n_Obstinate._ What are the things you seek, since you leave all the\nworld to find them?\n\n_Christian._ I seek an _inheritance, incorruptible, undefiled, and that\nfadeth not away_?\n\n_Obstinate._ Tush, away with your cant. Will you go back with us or no?\n\n_Christian._ No, not I. I have _put my hand to the plough_.\n\n_Obstinate._ Come then, neighbour, let us go home without him. There\nis a company of these crazy coxcombs, that when they get a fancy by\nthe end, are wiser in their own eyes than seven men that can render\na reason.\n\n_Pliable._ Don\u2019t revile. Who knows but what he says is true? I have\nalmost a mind to go with him.\n\n_Obstinate._ What more fools still? Come back, come back. Who knows\nwhither a madman may lead you?\n\n_Christian._ Nay, but come with me, to _the glory which shall be\nrevealed_. And if you believe not me, read here in this book, the\ntruth of which is confirmed by the blood of him that made it.\n\n_Pliable._ Neighbour _Obstinate_, I think I will go with this good man,\nand cast in my lot with him.\n\n_Obstinate._ Then get you gone. I will e\u2019en go home. I will be no\ncompanion for such whimsical fellows.\n\nNow I saw in my dream, that when _Obstinate_ was gone back, _Christian_\nand _Pliable_ went on talking together.\n\n_Pliable._ Come neighbour, since we are alone, tell me farther what the\nthings are to which we are going.\n\n_Christian._ I can better conceive than speak them. There is _a kingdom\nthat cannot be moved, a house eternal in the heavens_, where we _shall\nshine as the firmament, and as the stars for ever and ever_.\n\n_Pliable._ And what company shall we have there?\n\n_Christian._ There will be an _innumerable company of angels, ten\nthousand times ten thousand_, and thousands of saints, of holy men, out\nof every kindred and people, and nation. There we shall see those who\nwere cut in pieces, burnt with fire, eaten with beasts, for the love\nthey bore to the Lord of the place; having now overcome sin, and death,\nand pain, and put on immortality as a garment.\n\n_Pliable._ Glad am I to hear of these things. Come on let us mend our\npace.\n\nNow I saw in my dream, that they drew nigh to a _slough_ that was in\nthe midst of the plain, (it was called _Despond_) and being heedless,\nthey both suddenly fell in. \u201cAh, neighbour, said _Pliable_, where are\nwe now?\u201d Truly, said _Christian_, I do not know. At this _Pliable_ was\nmuch offended, and said, \u201cIs this the happiness you talked of all this\nwhile? If we have such ill speed at setting out, what may we not expect\nbefore our journey\u2019s end? If I get out hence with my life, you shall\nhave the brave country alone for me.\u201d And with that he gave a desperate\nstruggle or two and got out of the mire on the side next his own house.\nSo away he went, and _Christian_ saw him no more.\n\nWherefore _Christian_ was left in the slough alone; but still he\nstruggled toward that side which was farthest from his own house, yet\ncould not get out, because of his burthen. But I beheld a man come to\nhim, whose name was _Help_, and asked, \u201cWhat he did there.\u201d\n\n_Christian._ Sir, I was directed to go by this way to yonder gate; and\nas I went, I fell in here.\n\nThen said he, \u201cGive me thy hand.\u201d So he gave him his hand, and he drew\nhim out, and set him on firm ground.\n\nBut _Christian_ had not gone far, before one met him, who was crossing\nover the plain. The gentleman\u2019s name was _Worldly Wiseman_. Having\nsome knowledge of _Christian_ by report, (for his leaving the city of\n_Destruction_ was noised far and near) he began thus:\n\n_World._ How now good fellow, whither away?\n\n_Christian._ Sir, I am going to yonder little gate.\n\n_World._ Wilt thou hearken to me, if I give thee counsel?\n\n_Christian._ Yea, if it be good, I will.\n\n_World._ I counsel thee then, get rid of that burthen with all speed,\nelse thou wilt never be settled in thy mind.\n\n_Christian._ That is what I seek; but get it off myself I cannot: nor\nis there any man in our country can take it off.\n\n_World._ Who bid you go this way to be rid of it?\n\n_Christian._ One that appeared to me, a great and honourable person.\nHis name I think, is _Evangelist_.\n\n_World._ Beshrew him for his counsel. There is not a more dangerous or\ntroublesome way in the world than this. Hear me; I am older than thou.\nThou art like to meet in the way thou now goest, weariness, painfulness,\nnakedness, hunger, peril, sword; death itself, and what not?\n\n_Christian._ Sir, this burden is worse than all these. I care not what\nI meet with, so I get rid of this.\n\n_World._ How camest thou by it at first?\n\n_Christian._ By reading this book.\n\n_World._ I thought so. So it has fared with other weak men; who,\nmeddling with things too high for them, suddenly fall into distraction,\nand run desperate ventures to obtain they know not what.\n\n_Christian._ I know what I would obtain. It is ease from my burthen.\n\n_World._ Hadst thou but patience to hear, I could direct thee to obtain\nthat, without running into any of these dangers.\n\n_Christian._ Pray, Sir, open this secret to me.\n\n_World._ Why, in yonder village there lives a gentleman, whose name is\n_Legality_, a very judicious man, and of good credit and fashion: he\nhas helped abundance of men off with such burthens as thine are.\n\n_Christian._ Sir, which is my way to his house?\n\n_World._ You must go by yonder high hill, and the first house you come\nat is his.\n\nSo _Christian_ turned out of his way. But when he was got hard by the\nhill, it hung so much over the way, that he was afraid to venture on,\nlest it should fall upon his head. Wherefore he stood still, and knew\nnot what to do. Likewise his burthen seemed heavier than before. There\ncame also flashes of fire out of the hill, that made him afraid he\nshould be burnt: insomuch that he now quaked for fear, and was sorry he\ncame out of his way. And with that he saw _Evangelist_ coming to meet\nhim, at the sight of whom he blushed for shame: so he came up to him,\nand with a severe countenance said.\n\n_Evangelist._ What dost thou here? To which he knew not what to answer,\nbut stood speechless before him.\n\n_Evangelist._ Art thou not the man whom I found crying without the\nwalls of the city of _Destruction_?\n\n_Christian._ Yes, Sir, I am.\n\n_Evangelist._ Did I not direct thee to the little gate? How is it that\nthou art so quickly turned aside?\n\n_Christian._ I met a gentleman who told me, I might find one in yonder\nvillage that could take off my burthen.\n\nThen said _Evangelist_, stand still a little that I may tell thee\nthe words of the Lord. So he stood trembling. Then _Evangelist_ said,\n_See that ye refuse not him that speaketh: for if they escaped not who\nrefused him that spoke on earth, much more shall not we escape, if we\nturn away from him that speaketh from heaven: for the just shall live\nby faith; but if he draw back, my soul shall have no pleasure in him_.\n\nThen _Christian_ fell down at his feet as dead. But _Evangelist_ caught\nhim by the right-hand, and said, _All manner of sins and blasphemies\nshall be forgiven unto men: be not faithless but believing_. At\nthis his spirit a little revived, and he stood up trembling before\n_Evangelist_.\n\nThen _Evangelist_ said, _Give more earnest heed unto the things_ that\nI shall tell thee of. There are three things in the counsel of the man\nthat met thee, which thou must utterly abhor.\n\n1. His turning thee out of the way.\n\n2. His labouring to make the cross odious to thee.\n\n3. His setting thy feet in the way that leadeth to death.\n\n_First_, Thou must abhor his turning thee out of the way; for this is\nto reject the counsel of God, seeing the Lord saith, _Strive to enter\nin at the strait gate_, the gate to which I sent thee.\n\n_Secondly_, Abhor his labouring to make the cross odious to thee; for\nthou art to prefer it before _the treasures of Egypt_. Besides the\nLord hath said, _If any man come after me, and hate not his father and\nmother, and wife and children, and brethren and sisters, yea, and his\nown life also, he cannot be my disciple_. The doctrine therefore which\nteacheth to hate or shun the cross, thou must utterly abhor.\n\nThou must, _lastly_, abhor his setting thy feet in the way that leadeth\nto death. For he to whom thou wast sent, _legality_ by name, is _the\nson of the bondwoman_: and this is mount _Sinai_, _which gendereth unto\nbondage_, and unto death eternal. He cannot free any man of his burthen:\nnor is it possible he should; for _by the works of the law shall no\nflesh living be justified_.\n\nAfter this _Evangelist_ called aloud to the heavens for the\nconfirmation of what he had said. And there came words and fire out of\nthe mountain. The words were these, _As many as are of the works of the\nlaw are under the curse: for it is written, Cursed is every one that\ncontinueth not in all things which are written in the book of the law\nto do them_.\n\nNow _Christian_ looked for nothing but death, and cried out with a\nbitter cry: nevertheless, turning to _Evangelist_, he said, \u201cSir, Is\nthere any hope? May my sin be forgiven? May I yet go back, and enter\nin at that gate? Shall I not be sent away with shame?\u201d\n\nThen _Evangelist_ said, \u201cThy sin is great; yet it may be forgiven; the\nman at the gate will let thee in: but take heed thou turn not aside\nagain, _lest if his wrath be kindled, yea, but a little, thou perish\nfrom the way_.\u201d\n\nSo he went on with haste; neither spoke he to any by the way. He went\nas one treading on forbidden ground; and could not think himself safe,\ntill he got into the way, out of which he had turned before. He then\nwent on with all his might till he came to the gate; over which was\nwritten, _Knock, and it shall be opened unto you_. He knocked therefore\nmore than once or twice. At last there came a grave person to the gate,\nnamed _Goodwill_, who asked, \u201cWho was there?\u201d\n\n_Christian._ Here is a poor burthened sinner. I come from the city of\n_destruction_, and am going to Mount _Zion_; and I understand I am to\ngo thro\u2019 this gate, if you are willing to let me in.\n\nI am willing with all my heart, said he, and with that he opened the\ngate.\n\nWhen _Christian_ was stepping in, the other pulled him suddenly. Then\nsaid _Christian_, What means that? He replied, a little way off is\na strong castle, of which _Beelzebub_ is the captain; from whence he\ncontinually shoots at those who come to this gate, if haply they may\ndie before they can enter in. Then said _Christian_, \u201cI rejoice and\ntremble.\u201d\n\n_Goodwill._ But who directed you hither?\n\n_Christian._ One named _Evangelist_, who said, that you would tell me\nwhat I must do.\n\n_Goodwill._ _An open door is set before thee, and no man can shut it._\nBut how is it thou art come alone?\n\n_Christian._ One of my neighbours came with me a little way; but then\nhe was discouraged, and went back; and I also soon after turned aside,\nto go in the way of death. So that, had not _Evangelist_ met me again,\nI had never come hither. And O! what a favour is this to me, that I am\nsuffered to enter here!\n\n_Goodwill._ We make no objections against any. Whatever they have done\nbefore they came, if they knock, the gate is opened to them. Him that\ncometh, we in no wise cast out.\n\nBut come with me, and I will teach thee concerning the road. Dost thou\nsee this narrow way? That is the way thou must go. It was cast up by\nthe patriarchs, prophets, Christ and his apostles.\n\n_Christian._ But are there no ways that turn out of this?\n\n_Goodwill._ Yes, many; but they are crooked and wide. The right way\nonly is strait and narrow. Go on therein, till thou comest to the house\nof the _interpreter_, and he will shew thee excellent things.\n\nSo _Christian_ went on till he came to the house; where he knocked, and\nasked for the master of the house. To whom, when he came, he spoke thus.\n\nSir, I am a man that am come from the city of _Destruction_, and am\ngoing to mount _Zion_. And I was informed by him at the gate, that if\nI called here, you would shew me excellent things.\n\nThen said the _Interpreter_, \u201cCome in, and I will shew thee that which\nwill be profitable to thee.\u201d So he took him by the hand, and led him\ninto a large parlour that was full of dust. After a while he called for\na man to sweep; which he had no sooner begun to do, than the dust so\nabundantly flew about, that _Christian_ was almost choaked. Then the\n_Interpreter_ said to a damsel, \u201cBring hither water, and sprinkle the\nroom.\u201d After which it was easily swept and cleansed.\n\nThis parlour, said the _Interpreter_ to _Christian_, is the heart of\na natural man. The dust is his original sin, and inward corruptions,\nof every kind. He that first began to sweep is the _law_; she that\nsprinkled it, is the _gospel_. Now whereas thou sawest, that by his\nsweeping, the dust was only raised, and the room not cleansed at all;\nthis is to shew thee, _that the law_, instead of cleansing the heart\nfrom sin, doth revive and increase it in the soul. For, by _the law_\nis only the _knowledge of sin_; but not deliverance from it.\n\nAgain, Thou sawest the damsel sprinkle the room; after which it was\ncleansed with pleasure: this is to shew thee, that when _the gospel_\ncomes into the heart, sin is easily subdued; and the soul made clean\nthro\u2019 faith, and fit for the king of glory to inhabit.\n\nHe then led me into a place, where was a fire burning against a wall,\nand one continually casting water upon it, yet could he not quench it,\nbut the flame rose higher than before.\n\nThis fire, said he, is the work of grace that is wrought in a believing\nheart. He that casts water upon it is the devil. Yet can he not quench\nit, for the reason thou shalt now see. So he carried him to the other\nside of the wall, where was a man with a vessel of oil in his hand, out\nof which he continually cast into the fire, Then said _Christian_, What\nmeans this?\n\nThe _Interpreter_ answered, This is Christ, who continually, with the\noil of his grace, maintains the work already begun in the heart, so\nthat the devil cannot quench it. And he stands behind the wall, to shew\nit is hard for the tempted to see how this work is maintained in his\nsoul.\n\nHe then took him by the hand, and led him into a pleasant place, where\nwas a stately palace: on the top of which were certain persons walking,\nwho were cloathed all in gold. At the door below stood a great company\nof men, desirous to go in, but yet afraid. For in the door-way stood\nmany armed men, to keep it, and drive all back. At last a man of a\nstout countenance came up, drew his sword, put a helmet on his head,\nand rushed into the midst of the armed men, who fell upon him with all\ntheir force. But after receiving and giving many wounds, he cut his\nway through them all, and went in. Then was heard a pleasant voice from\nwithin saying,\n\n Come in, soldier of Christ, come in:\n Eternal glory thou shalt win!\n\nI verily think, said _Christian_, I know the meaning of this; now then\nlet me go hence.\n\nStay, said the _Interpreter_, till I have shewed thee a little more.\nThen he took him by the hand again, and led him into a dark room, where\nsat a man in an iron cage; his eyes were fixed on the ground, his hands\nfolded together, and he sighed as if he would break his heart.\n\nThen said _Christian_, \u201cWhat art thou?\u201d He replied, I am a man of\n_despair: I am so fast in prison that I cannot get forth_.\n\n_Christian._ But how camest thou there?\n\n_Man._ I left off to watch and pray; I sinned against light and love;\nI grieved the Spirit, \u2666and he is gone from me; I tempted the devil, and\nhe is come into me; I defied God, and he hath forsaken me.\n\n \u2666 duplicate word \u201cand\u201d removed\n\n_Christian._ But have you no hope? The Son of the Blessed is of tender\nmercy.\n\n_Man._ But I have crucified him to myself afresh, I have counted\nhis blood an unholy thing, I have done despite to the spirit of\ngrace: and _there remaineth no more sacrifice for sin; but a certain\nfearful looking for of fiery indignation, which shall devour me as an\nadversary_.\n\n_Christian._ But can\u2019st thou not repent?\n\n_Man._ No, never; for I have quenched the Spirit. O eternity, eternity!\nWho can tell the length of eternity?\n\n_Christian._ Well, God help me to watch and pray.\u2015\u2015Sir, is it not time\nfor me to go on my way?\n\n_Interpreter._ I will shew thee one thing more, and thou shalt go. So\nhe led him into a chamber where was one rising out of bed, who shook\nand trembled exceedingly: then said _Christian_, \u201cWhy dost thou tremble\nthus?\u201d This night, said he, as I was in my sleep, I dreamed, and behold\nthe heavens were exceeding black: also it thundered and lightened on\nevery side. So I looked up and saw the skies divide: and I heard a\ngreat sound of a trumpet: and I saw one descend, sitting on a cloud,\nattended with the thousands of heaven; they were all arrayed with\nflaming fire: also the heavens were in a burning flame. I then heard a\nvoice out of the fire saying, \u201cArise ye dead and come to judgment;\u201d and\nbehold the rocks rent, the graves were opened, and the dead that were\ntherein came forth: some of those looked up, and were exceeding glad,\nand some sought to hide themselves under the mountains. Then I saw him\nwho sat upon the cloud open a book, and bid the world draw near; yet\nwas there a distance, by reason of a fierce flame which issued out,\nand came before him. I heard it also proclaimed to them that attended\non him who sat upon the cloud, \u201cGather together the tares and chaff,\nand cast them into the lake that burneth with brimstone;\u201d and the\nbottomless pit opened her mouth, and there came forth smoak and coals\nof fire. It was also proclaimed, \u201cGather the wheat into my garner;\u201d and\nI saw many caught up in the clouds, but I was left. I then called to\nthe mountains to fall upon me, and the rocks to cover me, but in vain:\nfor the man that sat upon the cloud still kept his eye upon me. Then\ncame all my sins to my remembrance, and fear was on every side; so I\nawoke.\n\nThen said the _Interpreter_ to _Christian_, \u201cKeep these things in thy\nmind, that they may be as a goad in thy side wherever thou goest; and\nthe comforter be always with thee, and guide thee in the way that leads\nto the city.\u201d\n\nNow I saw in my dream, that the highway up which I was to go, was\nfenced on every side with a wall, called _salvation_. Up this way he\nran, till he came at a place where stood a cross, and somewhat below,\na sepulchre. Just as _Christian_ came to the cross, his burthen loosed,\nfell off, and rolled down, till it came to the mouth of the sepulchre,\nwhere it fell in; and I saw it no more.\n\nThen was _Christian_ glad, and said with a merry heart, _The life that\nI now \u2666live, I live by faith in the Son of God; who loved me, and gave\nhimself for me_.\n\n \u2666 \u201clife\u201d replaced with \u201clive\u201d\n\nThen he stood awhile to look and wonder, even till the tears ran down\nhis cheeks; and as he stood, three shining ones came and saluted him\nwith, _Peace be unto thee_. Then the first said unto him, _thy sins are\nforgiven thee_; the second striped him of _his rags, and cloathed_ him\nwith change of raiment; and the third _set a mark on his forehead_, and\ngave him a roll, with a seal upon it, which he bid him look on as he\nran, and give it at the gate of the city.\n\nI beheld then that he went on rejoicing, till he came to the foot of\nthe hill _difficulty_. At the bottom of this was a spring, of which\nhe drank, and was refreshed, and then he began to go up the hill.\nSometimes he ran; then walked; then climbed on his hands and knees,\nbecause of the steepness of the place. Now, about the midway to the top\nof the hill, was a pleasant arbour, planted by the Lord of the hill,\nfor the relief of weary travellers. Here therefore he sat down to rest,\nand pulled his roll out of his bosom, to read therein, and comfort\nhimself. He also began to survey his new raiment, till he fell into\na slumber, and thence into a fast sleep, which held him till it was\nalmost night: and, in his sleep, his roll fell out of his hand. Then\ncame one to him and said, _Go to the Ant, thou sluggard; consider her\nways, and be wise_. On this he started up, and went apace till he came\nto the top of the hill.\n\nHe now felt in his bosom for his roll, that he might read therein,\nand be comforted: but he found it not. Then was he much perplexed, and\nknew not what to do. At last he bethought himself, that he had slept\nin the arbour on the side of the hill; and falling down, he asked God\nforgiveness for his folly, and then went back to look for his roll. But\nall the way he went, who can tell the sorrow of his heart? Sometimes he\nsighed, sometimes he wept; mean while, looking carefully on each side,\nif in any wise he might find it. He went thus till he came in sight\nof the arbour, where he had sat and slept. But that sight renewed his\ngrief, till he broke out, \u201cO wretched man that I am! That I should\nsleep in the midst of difficulty! That I should use that rest for ease\nto my flesh, which was intended only for the relief of the spirits of\nweary pilgrims! How far might I have been on my way by this! And now\nalso the day is far spent.\u201d By this time he was come to the arbour\nagain; where, looking under the seat he espied his roll; with trembling\nand haste he caught it up. But who can tell how joyful he was? For\nthis roll was _the assurance_ of his life and acceptance at the desired\nhaven. He laid it up in his bosom, gave God thanks, and with tears of\njoy betook himself again to his journey. He got up the hill just as the\nsun went down; when, lifting up his eyes, he beheld a stately palace\nbefore him, which stood by the high-way side.\n\nSo he made haste and went forward, that if possible he might get\nlodging there. But before he had gone far, he entered into a narrow\npassage, about a furlong from the porter\u2019s lodge: when, looking\ncarefully before him as he went, he espied two lions in the way. Then\nhe was afraid, and thought to go back; but the porter perceiving him to\nmake a halt, cried out, \u201cIs thy strength so small? Fear them not. They\nare chained; and are placed there for the trial of thy faith, keep in\nthe midst of the path, and no hurt shall come unto thee.\u201d\n\nThen I saw that he went on, though trembling, till he came to the gate,\nand asked, if he might lodge there?\n\n_Porter._ I will call one of the house. So he rung a bell, and there\ncame out a damsel, named _Discretion_; who, after asking him several\nquestions, said, \u201cI will call out one or two more of the family;\u201d so\nshe ran to the door, and called _Piety_, and _Charity_; who, after a\nlittle more discourse with him, brought him in; and many meeting him at\nthe entrance, said, \u201cCome in thou blessed of the Lord; this house was\nbuilt to entertain travellers to _Zion_.\u201d\n\nThey sat talking together till supper was ready. And at the table also,\nall their talk was about the Lord of the hill, what he had done; how\ngreat a warrior he was; and how he had fought with and slain him that\nhad the power of death; though not without great danger to himself, and\nthe loss of much blood.\n\nThus they discoursed till late at night; and then _Christian_ was laid\nin a large upper chamber, the name of which was _Peace_. In the morning\nthey shewed him the records of the greatest antiquity: in which was the\npedigree of the Lord of the hill, the son of the Ancient of days. Here\nalso were fully shewn the acts he had done, and the worthy deeds of\nmany of his servants, who had _subdued kingdoms, wrought righteousness,\nstopt the mouths of lions, quenched the violence of fire; escaped the\nedge of the sword, waxed valiant in fight, and turned to flight the\narmies of the aliens_.\n\nThe next day they took him into the armory, where they shewed him all\nmanner of furniture, provided for pilgrims; swords, shields, helmets,\nbreast-plates, and shoes that would never wear out. And there was here\nenough of these to arm as many men as there are stars in heaven for\nmultitude.\n\nThey then armed him from head to foot, lest he should meet with\nassaults by the way. And when he set out, _Piety_, _Charity_, and\n_Discretion_ accompanied him to the foot of the hill. Then said\n_Christian_, \u201cAs it was difficult coming up this hill, so I see it is\ndangerous going down.\u201d \u201cIt is so,\u201d said _Charity_, \u201cfor it is a hard\nthing for a man to go down into the valley of _humiliation_, and catch\nno slip by the way.\u201d When they were come to the bottom, they gave him a\nloaf of bread, a bottle of wine, and a cluster of raisins; and then he\nwent on his way.\n\nHe had gone but a little way in the valley, before he espied a foul\nfiend coming to meet him; his name was _Apollyon_. Then did he cast in\nhis mind, whether to go back, or stand his ground. But he considered he\nhad no armour for his back, and therefore resolved to stand. So he went\non, and _Apollyon_ met with him. Now the monster was hideous to behold.\nHe was cloathed with scales; he had wings like a dragon; out of his\nbelly came fire and smoak, and his mouth was as the mouth of a lion.\nHe beheld _Christian_ with a disdainful look, and began to question him\nthus:\n\n_Apollyon._ Whence comest thou? And whether dost thou go?\n\n_Christian._ I came from the city of _Destruction_ and am going to\nmount _Zion_.\n\n_Apollyon._ Thou art one of my subjects. All that country is mine. I am\nthe prince and god of it. How is it that thou art fled from thy king.\n\n_Christian._ I _was_ your subject; but your service was hard, and I\ncould endure it no longer.\n\n_Apollyon._ Since thou complainest of my service, go back with me; and\nwhatever our country affords, I will give thee.\n\n_Christian._ But I have hired myself to another, even the King of Kings.\nHow then can I go back?\n\n_Apollyon._ It is common for those that have professed themselves his\nservants, after a while to return to me. Do thou so, and all shall be\nwell.\n\n_Christian._ I have sworn allegiance to him; and how can I go from this,\nwithout being a traitor.\n\n_Apollyon._ Thou didst the same to me; and yet I will pass by all, if\nthou wilt now return.\n\n_Christian._ I tell thee, once for all, I like his service, his wages,\nhis government, his servants, his company, and country, better than\nthine; and him only will I serve.\n\n_Apollyon._ Yet consider in cool blood, what thou art like to meet with\nin the way that thou goest. How many of his servants came to ill ends?\nHow many have been put to shameful deaths? And yet, as good a master as\nhe is, he cometh not to deliver them out of my hands.\n\n_Christian._ His delaying to deliver them, is on purpose to try their\nlove. And as for their ill end, as thou callest it, that is their glory.\nFor present deliverance they ask it not; being content to wait for\ntheir reward, till their Prince shall come.\n\n_Apollyon._ But what reward shalt thou have, who hast already been\nunfaithful in thy service to him.\n\n_Christian._ Wherein?\n\n_Apollyon._ Thou didst faint at setting out, in the slough of _Despond_.\nThou didst attempt wrong ways to be rid of thy burthen. Thou didst\nsinfully sleep, and lose thy choice things. Thou wast well nigh\nfrighted back by the lions. And when thou talkest of thy journey, and\nof what thou hast seen and heard, there is pride in all thou sayest.\n\n_Christian._ All this is true, and much more. But the King I serve is a\nmerciful King; yea, I know, he is merciful to _my_ unrighteousness, and\n_my_ sins he remembreth no more.\n\nThen _Apollyon_ broke out into a rage, and said, \u201cI am an enemy to thy\nKing. I hate his person, his people, his laws. I am come out on purpose\nto withstand thee.\u201d\n\n_Christian._ Beware what thou dost. I am in the King\u2019s highway, the way\nof holiness.\n\nThen did _Apollyon_ stride quite over the way, and said, \u201cI am void of\nfear in this matter. Prepare thyself to die. For no farther shalt thou\ngo. Here will I spill thy soul.\u201d\n\nWith that he threw a flaming dart at his breast: but _Christian_ caught\nit with his shield, and drew his sword while _Apollyon_ continued\nthrowing darts as thick as hail. This made _Christian_ give a little\nback; but he soon took courage again: yet the combat lasted for above\nhalf a day, he at length began to grow faint and weary.\n\n_Apollyon_ seeing this, came up close to _Christian_, and wrestling\nwith him, gave him a dreadful fall; and withal _Christian_\u2019s sword flew\nout of his hand. Then said _Apollyon_, \u201cI am sure of thee now.\u201d But as\nhe was fetching his last blow, _Christian_ nimbly stretched out his\nhand for his sword, and caught it, saying, _Rejoice not against me, O\nmine enemy; when I fall, I shall arise_; and with that he gave him a\ndreadful thrust, which made him draw back. _Christian_ perceiving this,\nmade at him again, saying, _Nay, in all these things we are more than\nconquerors through him that loveth us_. But _Apollyon_, spread forth\nhis dragon\u2019s wings, and fled away, that _Christian_ saw him no more.\n\nThen there came to him a hand with some of the leaves of the tree of\nlife, which he applied to his wounds, and they were immediately healed.\nAfter this he addressed himself to his journey, but with his sword\ndrawn in his hand. Now at the end of this valley was another called,\n_The valley of the Shadow of Death_. The prophet _Jeremiah_ describes\nit thus, _A wilderness, a land of deserts and of pits, a land of\ndrought, a land that no man_ (but a Christian\u00b9) _passeth through, and\nwhere no man dwelt_.\n\n \u00b9 _N.\u00a0B._ I cannot learn, either from scripture or experience,\n that every Christian passes through this.\n\nOn the right-hand of this valley was a deep ditch, that is it into\nwhich the blind have led the blind, in all ages, and have both there\nmiserably perished together. On the left, there was a dangerous\nquagmire, into which whoever falls, (as _David_ did once) finds no\nbottom for his foot to stand on.\n\nThe path also was exceeding narrow. So that when _Christian_ sought to\nshun the ditch, he was ready to drop into the mire; and when he sought\nto shun the mire, to fall into the ditch. Likewise the night was so\ndark, that often when he lift up his foot, he knew not where he should\nset it next.\n\nAbout the midst of the valley was the mouth of hell; and it stood hard\nby the way side. Now, thought _Christian_, What shall I do? For ever\nand anon the smoak and flame would come out, with such abundance of\nsparks and hideous noises, that he found no weapon availed but _prayer_.\nSo he cried aloud, with all his might, _O Lord I beseech thee deliver\nmy soul_. He walked on a great while in the midst of the flames. Also\nhe heard doleful voices, and rushing to and fro; so that sometimes he\nthought he should be trodden down like mire in the streets. Thus he\nwent on for several miles, till he heard a company of fiends coming\nforward to meet him. At this he knew not what to do; but at length\nresolved to go on. They seemed to come nearer and nearer; but when they\nwere just come up, he cried out, with a most vehement voice, _I will\nwalk in the strength of the Lord God_. So they gave back, and came no\nfurther.\n\nI took notice, that _Christian_ was now so amazed, he did not know\nhis own voice: for just as he was over-against the mouth of the pit,\none of the wicked ones stepped up softly, and whispered many grievous\nblasphemies to him, which he verily thought had proceeded from his own\nmind.\n\nWhen he had travelled thus for some time, he heard the voice of one\nbefore him, saying, _Though I walk through the valley of the Shadow of\nDeath, I will fear no evil; for thou art with me_.\n\nThen he was glad, hoping to have company by and by; so he hasted on,\nand in awhile the day broke. Then said _Christian_, _He hath turned the\nShadow of Death, into the morning_.\n\nHe now looked back, not out of a desire to return, but to see the\ndangers he had gone through. He feared them more before; but he saw\nthem now more clearly, because of the light of the day. And about this\ntime the sun arose, which was another mercy. For as dangerous as the\nfirst part of the valley was, the second was more dangerous still. The\nway from the place where he now stood, even to the end, being so full\nof snares, traps, and nets; and also of pits, deep holes, and shelvings\ndown, that, had it now been dark, he must have perished. Then said\nhe, _His candle shineth on my head, and, by his light, I go through\ndarkness_.\n\nIn this light he walked to the end of the valley, and came to a small\nascent; from whence looking forward, he saw _Faithful_ a little way\nbefore him; to whom _Christian_ cried, \u201cStay, stay, till I come up.\u201d\nBut _Faithful_ answered, \u201cNo; I cannot stay for none; I am upon my life;\nthe avenger of blood is behind me.\u201d\n\nAt this _Christian_ was somewhat moved, and putting forth all his\nstrength, he soon got up with _Faithful_, and outwent him. So the last\nwas first. Then did _Christian_ smile, because he had got the start of\nhis brother: but not taking heed to his feet, he suddenly stumbled and\nfell; nor could he rise again, till _Faithful_ came to help him.\n\nThen I saw in my dream, they went lovingly on together, discoursing of\nmany things.\n\n_Christian._ How long after me did you stay in the city of\n_Destruction_?\n\n_Faith._ Till I could stay no longer; it being in every one\u2019s mouth,\nthat the city would shortly be destroyed with fire from heaven.\n\n_Christian._ But why then did no more of them come with you?\n\n_Faith._ I do not think they firmly believed it, else they could not\nhave staid there.\n\n_Christian._ Did you hear no talk of neighbour _Pliable_?\n\n_\u2666Faith._ O yes: he is now despised of all. He is seven times worse\nthan if he had never set out.\n\n \u2666 \u201cChristian\u201d replaced with \u201cFaith\u201d\n\n_Christian._ But why should they despise him, since they despise the\nway which he forsook?\n\n_Faith._ They say, \u201cO hang him: he is a turncoat; he was not true to\nhis profession.\u201d God _has stirred up his enemies to hiss at him, and\nmake him a proverb, because he has forsaken the way_.\n\n_Christian._ Did you escape the slough of _Despond_?\n\n_Faith._ Yes, but I met with one, whose name was _Wanton_, that had\nlike to have done me a mischief.\n\n_Christian._ How did you avoid it?\n\n_Faith._ I remembered an old writing, which said, _Her steps take hold\nof hell_. So I shut my eyes. Then she railed on me, and I went my way.\n\n_Christian._ Did you meet with no other assault?\n\n_Faith._ Yes: at the foot of the hill _Difficulty_, I met with a very\naged man, who asked, \u201cIf I would be content to live with him?\u201d I asked\nhim his name; he said it was _Adam the First_. I asked what wages he\nwould give? He told me, I should be his heir. Then I asked, how long\ntime he would have me live with him? And he told me, \u201cAs long as he\nlived himself.\u201d\n\n_Christian._ And what conclusion did you come to?\n\n_Faith._ At first I was inclined to go with him; but looking on his\nforehead, I saw there written, _Put off the old man with his deeds_.\n\n_Christian._ And how then?\n\n_Faith._ Then it came strongly into my mind, that however he flattered\nme now, when he got me home to his house, he would sell me for a slave.\nSo I bade him say no more, for I would not come near the door of his\nhouse. Then he reviled me and said, \u201cHe would send such a one after me,\nas would make my way bitter to my soul.\u201d So I turned away from him; but\njust as I turned, I felt him take hold of my flesh, and give me such a\ndeadly twitch, that I thought he had pulled part of me after him. This\nmade me cry, _O wretched man!_ So I went on up the hill.\n\nWhen I was but half-way up, I looked behind me and saw one coming after\nme, swift as the wind. So soon as he overtook me, down he knocked me,\nand laid me for dead. When I was come a little to myself I asked him,\nWhy he used me so? He said, for inclining to _Adam the First_. And with\nthat he struck me another blow on the breast, and beat me down backward.\nWhen I came to myself again, I cried for mercy. But he said, \u201cI know\nnot to shew mercy;\u201d and knocked me down again. He had doubtless made an\nend of me; but that one came by, and bade him \u201cforbear.\u201d\n\n_Christian._ Who was he that bid him forbear?\n\n_Faith._ I did not know him at first; but as he went by, I saw the\nholes in his hands and in his side.\n\n_Christian._ The man that overtook you was _Moses_. He spareth none\nthat transgress his law. But did you not see the house on the top of\nthe hill?\n\n_Faith._ Yes; but it was about noon. So I past by.\n\n_Christian._ Did you meet no one in the valley of _Humiliation_?\n\n_Faith._ Yes, I met with one _Shame_: but I think he bears the wrong\nname; for I could not get quit of him. He would never have done.\n\n_Christian._ Why, what did he say to you?\n\n_Faith._ He said, it was a low mean thing to mind religion; and that\na tender conscience was an unmanly thing: that few of the _mighty_, or\n_rich_, or _wise_, regarded it; nor any of them, till they became fools;\ntill they were persuaded to venture the loss of all, for no body knows\nwhat. He objected also, the base and low estate of most of those who\nminded religion; likewise their ignorance and want of learning, yea, of\nnatural understanding. He said, It was a shame to sit whining under a\nsermon, and to come sighing and groaning home: that it was a shame to\nask my neighbour forgiveness; to make restitution, if I had taken from\nany; and, above all, to renounce all the men of credit and reputation,\nand to consort only with the poor and base.\n\n_Christian._ And what did you say?\n\n_Faith._ I knew not what to say at first, till it came into my mind,\n_That which is highly esteemed of men, is had in abomination with God_.\nThen I saw what God says is best, is so, though all the men in the\nworld are against it. Therefore they who are fools for Christ\u2019s sake,\nare the wisest of men; and the poor man that loveth him, is richer than\nhe who hath thousands of gold and silver. I then said with a loud voice,\n_Shame_, depart! Thou art an enemy to my salvation. _I am not ashamed\nof the gospel of Christ_; neither of his ways, nor of his servants.\nI will confess them all before men. So shall he confess me before my\nFather which is in heaven.\n\n_Christian._ Did you meet no body else in the valley?\n\n_Faith._ No; for I had sunshine all the rest of the way, and also\nthrough the _valley of the Shadow of Death_.\n\nAs they went on, _Faithful_ looking on one side, saw one walking at a\ndistance. He was a tall man, and more comely at a distance than at hand.\n_Faithful_ accosted him in this manner:\n\n_Faith._ Friend, whither away? Are you travelling toward mount _Zion_?\n\n_Man._ To the very same.\n\n_Faith._ I hope then we shall have your good company.\n\n_Man._ With all my heart.\n\n_Faith._ Come then, let us pass the time in discoursing of things\nprofitable.\n\n_Man._ It is very acceptable to me to talk of good things. I am glad\nI have met those that incline to so good a work. For, to speak the\ntruth, there are but few that care thus to spend their time, but rather\nto speak of unprofitable things. And this hath been a trouble to me.\nFor what is so pleasant as to talk of the things of God? Who would not\ndelight to talk of miracles, wonders, and signs, which are so sweetly\npenned in the holy scripture?\n\n_Faith._ But, to be profited by the things we talk of should be our\nchief design.\n\n_Man._ Without doubt. And what so profitable as to talk of these\nthings? Of the vanity of earthly things, and the excellency of things\nabove? Or more particularly, of the insufficiency of our own, and\nthe need of Christ\u2019s righteousness? Of the necessity of the new birth,\nrepentance, faith, and prayer, and all the graces of the holy Spirit?\n\n_Faith._ I am glad to hear this from you.\n\n_Man._ Alas, for want of this it is that so few understand the nature\nof faith, and the necessity of an inward change, in order to eternal\nlife: but ignorantly live in the works of the law, by which no flesh\ncan be justified. But indeed a man can receive nothing except it be\ngiven him from above. All is of grace, not of works.\n\n_Faith._ Well then, what shall we discourse of now?\n\n_Man._ What you will. I will talk of things heavenly or earthly, things\nmoral or evangelical; things past or to come; provided that all be done\nto edifying.\n\nNow did _Faithful_ begin to wonder, and stepping to _Christian_, said\nsoftly, What a brave companion have we got? At this _Christian_ smiled,\nand said, \u201cThis man\u2019s tongue will beguile twenty of them that know him\nnot.\u201d\n\n_Faith._ Do you know him then?\n\n_Christian._ Yes, better than he knows himself. His name is _Talkative_;\nhe comes from our town; his religion lies in his tongue, but has no\nplace in his heart.\n\n_Faith._ Then I am greatly deceived in him.\n\n_Christian._ So you are. He is one of them that _say and do not_. He\ntalks of faith, of prayer, and of the new birth. But he only talks\nof them. He is the stain and reproach of religion. It can scarce\nhave a good word where he lives, thro\u2019 him. \u201cA saint abroad, (say his\nneighbours) and a devil at home.\u201d His life has caused many to stumble\nand fall, and probably will cause many more.\n\n_Faith._ Well, I see saying and doing are two things.\n\n_Christian._ Indeed they are, but poor _Talkative_ is not aware of\nthis: he thinks hearing and saying will make a good Christian, and so\ndeceives his own soul.\n\n_Faith._ I am not so fond of his company now. But how shall we get rid\nof him?\n\n_Christian._ Why, begin a serious discourse on the _power of religion_:\nand when he has _approved of it_, (for that he will) ask him plainly,\nwhether it be set up in his _heart_, in his _house_, and in his\n_conversation_?\n\nThen _Faithful_ stepped forward again, and said, Come, what cheer? How\nis it now?\n\n_Talk._ I thank you, I thought we should have had a great deal of talk\nby this time.\n\n_Faith._ Well then, let us begin; and since you leave me to chuse the\nquestion, let it be this? How does the saving grace of God discover\nitself, when it is in the heart of man?\n\n_Talk._ I perceive then our talk is to be about the power of things.\nWell, \u2019tis a very good question. I answer thus; first, where the\ngrace of God is in the heart, it causes a great outcry against sin.\nSecondly,\u2015\u2015\n\n_Faith._ Nay, hold. Let us consider one at once. I think you should\nrather say, it causeth the soul to abhor sin.\n\n_Talk._ Why, what difference is there between crying out against, and\nabhorring sin?\n\n_Faith._ O, a great deal. I have heard many cry out against sin, who\ncould abide it well enough in the heart, house, and conversation. Some\ncry out against sin, as a mother cries out against the child in her lap:\nwhen she calls it slut and naughty girl; and then falls to kissing and\nhugging it.\n\n_Talk._ You lie at the catch, I perceive.\n\n_Faith._ No, not I. I am only for setting matters right. But what is\nthe second thing, which discovers a work of grace in the heart?\n\n_Talk._ Great knowledge of gospel mysteries.\n\n_Faith._ This sign should have been first: but, first or last, it is\ngood for nothing. For there may be great knowledge, of the mysteries\nof the gospel, and yet no work of grace in the heart: yea, though a man\nhave all knowledge, he may yet be nothing; and consequently no child of\nGod. When Christ said, Do ye know all these things? And the disciples\nanswered, yes: he said, _Happy are ye if ye do them_. He doth not lay\nthe blessing in knowing, but in doing them. Therefore this sign also is\nnot true.\n\n_Talk._ You lie at the catch again. This is not for edification.\n\n_Faith._ Well, if you please, mention any other sign how this work of\ngrace is discovered.\n\n_Talk._ Not I; for I see we shall not agree.\n\n_Faith._ Will you give me leave to do it?\n\n_Talk._ You may use your pleasure.\n\n_Faith._ A work of grace in the soul is discovered to him that has\nit thus: first, He is convinced of sin, especially of the entire\ncorruption of his nature, and of unbelief; for which he is condemned\nalready, and hath the wrath of God abiding on him. Secondly, He\nreceiveth redemption in _Christ_\u2019s blood, the \u2666forgiveness of sins.\nThirdly, Being justified by faith, he hath that peace of God which\npasseth all understanding. Fourthly, He rejoiceth in hope of the glory\nof God; he rejoiceth that he hath now received the atonement, the\nSpirit of God bearing witness with his spirit, that he is a child of\nGod. Fifthly, The love of God is shed abroad in his heart, by the Holy\nGhost which is given unto him. And, lastly, Hereby he knoweth he is of\nGod, because he keepeth his commandments and sinneth not.\n\n \u2666 \u201cforegiveness\u201d replaced with \u201cforgiveness\u201d\n\nIt is discovered to others. 1.\u00a0By his open confession of this faith,\nand peace, and joy, and love, and power over sin. 2.\u00a0By a life\nanswerable thereto; by universal obedience, by holiness in all manner\nof conversation.\n\nWould you object any thing to this? If not, give me leave to propose a\nsecond question.\n\n_Talk._ Nay, propose what you will.\n\n_Faith._ Do you experience these things in your own heart? And doth\nyour life answer thereto? Pray, say no more than your conscience can\njustify you in, and what you know God will say Amen to. For _not he\nthat commendeth himself is approved, but whom the Lord commendeth_.\n\n_Talk._ This kind of discourse I did not expect, nor am I disposed to\nanswer such questions. I am not bound to take you for my catechizer;\nand I do not understand why you ask them.\n\n_Faith._ I ask them, because (to tell you the truth) I have heard\nthat your religion lies in talk; that your life gives the lie to your\nprofession; that you are a spot among Christians; and, by your unholy\nconversation, bring a reproach on that worthy name whereby we are\ncalled.\n\n_Talk._ Since you judge so rashly, and are so ready to take up evil\nreports, you are not company for me; so farewel.\n\nThen came up _Christian_, and said, I told you how it would be. You\ndid well to speak plainly. I wish all men would deal with such men as\nyou have done, and then either they would themselves come to be truly\nreligious, or the company of those that are so would be too hot for\nthem.\n\nWhile he was yet speaking, they saw _Evangelist_ coming after them,\nwho soon overtook them, and said, \u201cPeace be unto you. How hath it fared\nwith you, my friends, since the time of our last parting?\u201d\n\nThen _Christian_ and _Faithful_ told him of all things that had\nhappened to them on the way.\n\n_Evangelist._ I am glad that in all things ye are more than conquerors.\nI have sowed, and ye have reaped; and the day is coming, when both he\nthat sowed, and they that reaped, shall rejoice together; that is, if\nye endure to the end. For in due time ye shall reap, if ye faint not.\n\n\u201cMy sons, you have heard in the words of the truth of the gospel, that\nye must, thro\u2019 much tribulation, enter into the kingdom of heaven.\nTherefore you cannot expect to go long on your pilgrimage, without\nmeeting that whereto ye are called. You have found something of the\ntruth of these testimonies already, and more will soon follow. For\nyou will come to a town by and by, where you will be hard beset with\nenemies. But be ye faithful unto death, saith the Lord, and I will give\nyou a crown of life.\u201d\n\nThen I saw in my dream, that almost as soon he had left them, they came\nin sight of a town called _Vanity_, where a great fair is kept all the\nyear long, called _Vanity-fair_.\n\nAt this fair are sold houses, lands, trade, places, honours,\npreferments, titles, countries, kingdoms; delights of all sorts, wives,\nhusbands, children, masters, servants, silver, gold, precious stones,\nblood, lives, bodies and souls of men.\n\nMoreover, here are at all times to be seen jugglings, cheats, games,\nplays, fools, knaves, and those of every kind. Here are to be seen\ntoo, and that for nothing, extortion, rapine, revenge, thefts, murders,\nadulterers, false swearers, and that of a blood-red colour.\n\nNow the way to mount _Zion_ lies just thro\u2019 the place where this fair\nis kept; and he that would not go thro\u2019 this fair, must needs go out\nof the world. Hither therefore _Christian_ and _Faithful_ came: but\nno sooner did they appear, than all the people in the fair were moved,\nand the town itself was in an uproar; and that for several reasons:\nfor, 1.\u00a0Their raiment was quite different from that of any that traded\nin the fair. 2.\u00a0So was their speech; for they spoke the language of\n_Canaan_, which few there understood: so that from one end of the fair\nto the other, the men of the fair and they seemed barbarians to each\nother: and, 3.\u00a0They set light by all that was sold there; they cared\nnot so much as to look upon it; and if any called to them, they looked\nup and cried, _Turn away my eyes from beholding vanity_.\n\nTo one who mocking, asked them, \u201cWhat will you buy?\u201d They answered,\n\u201cWe buy the truth.\u201d At that the uproar increased; some taunting, some\nrailing, and some calling upon others to smite them. Now was word\nbrought to the great one of the fair, who sent some of his trusty\nfriends, to enquire what these men were. So they were brought before\nhim and asked, Whence they came? Whither they went, and what they\ndid there in such an unusual garb? The men answered, \u201cThat they were\nstrangers and pilgrims in the world; that they were going to their own\ncountry; and that they had given no occasion to the men of the town\nthus to abuse and stop them in their journey.\u201d But the examiners said,\n\u201cEither they were stark mad, or that they came on purpose to put all\nthings into confusion.\u201d Therefore they took them, and besmeared them\nwith dirt, and then put them into the cage, to be a spectacle to all.\nBut the men being patient, and not rendering railing for railing, but\ncontrarywise blessing, some less prejudiced men began to check the\nbaser sort, for their continual abuses to them. These flew at them\nagain, telling them they were as bad as the men in the cage, and ought\nto be put with them. The others replied. \u201cThat, for ought they could\nsee, the men meant no body any harm; and that there were many in the\nfair who deserved to be punished more than those they thus abused.\u201d\nAfter many words, they fell to blows among themselves. Then were these\ntwo examined again, and charged with being the authors of all this\nmischief. So they beat them, and led them in chains up and down the\nfair, for a terror to others, least they should again speak in their\nbehalf. But _Christian_ and _Faithful_ behaved yet more wisely, and\nreceived all the contempt that was put upon them with such meekness,\nthat it won to their side several of the men in the fair. This put the\nothers into a still greater rage, so that they concluded upon their\ndeath. Mean while they remanded them to the cage, and made their feet\nfast in the stocks.\n\nWhen a convenient time was come, they were brought forth, and arraigned.\nThe judge\u2019s name was Lord _Hategood_. The substance of their indictment\nwas this \u201cThat they were enemies to, and disturbers of their trade;\nthat they had made commotions and divisions in the town, and won over\nsome to their own pestilent opinions.\u201d\n\nThe first witness against _Faithful_ was _Envy_, who spoke to this\neffect. \u201cMy Lord, this man is one of the vilest men in our country. He\nneither regards prince nor people, law nor customs; but is continually\nturning the world upside down. And I myself heard him affirm, that the\ncustoms of our town and Christianity could not be reconciled.\u201d\n\nThey then called _Superstition_, who spake thus: \u201cMy Lord, I have\nnot much knowledge of this man, neither do I desire it; but this I\nknow, \u2666that he is a pestilent fellow, and of very dangerous principles.\nI heard him say, that our religion was naught, and such as it was\nimpossible to please God by. And your lordship very well knows, what\nmust follow from thence: that we worship in vain, and are still in our\nsins.\u201d\n\n \u2666 duplicate word \u201cthat\u201d removed\n\nThen was _Pickthank_ called, and deposed as follows:\n\n\u201cMy Lord, I have heard this fellow rail on our noble prince _Beelzebub_;\nyea and speak contemptuously of his most honourable friends: nay, he\nhath not been afraid to rail on you, my Lord, in the same terms, with\nwhich he has bespattered most of the nobility and gentry of our town.\u201d\n\nThe judge then said, thou traitor, hast thou heard what these honest\ngentlemen have witnessed against thee?\n\n_Faith._ May I speak a few words?\n\n_Judge._ Sirrah, thou deservest to be slain immediately upon the place;\nbut that all men may see our gentleness to thee, we will hear what thou\nhast to say.\n\n_Faith._ I say, that all the customs of this place are flatly opposite\nto the word of God: that your worship, being void both of faith and\nlove, is an abomination to the Lord; and that your prince with all his\nattendants, are only fit for that hell which is prepared of old for him\nand his angels.\n\n_Judge._ Gentlemen of the jury, you have heard this man\u2019s own\nconfession. What think ye?\n\n_Jury._ We are all agreed. He is guilty of death.\n\nImmediately after, sentence was past, they brought him out, to do\nwith him according to their law. And, after they had scourged him, and\nbuffeted him, they tied him to a stake, and then burnt him to ashes.\n\nNow I saw that there stood behind the multitude a chariot and horses\nwaiting for _Faithful_, who (so soon as the earthly tabernacle was\ndissolved) was straightway carried therein thro\u2019 the clouds. But\n_Christian_ was remanded to prison, and shortly after discharged; he\nthat hath the hearts of all men in his hand, over-ruling the malice of\nhis enemies.\n\nBut he went not forth alone; for one, whose name was _Hopeful_, (having\nbeen won by their meekness and patience in suffering) resolved to\naccompany him wherever he went. He also told _Christian_, that there\nwere many more of the men in the fair, that would take their time and\nfollow after.\n\nSo they went on without stopping or looking behind them, till they came\nto a pleasant plain, called _Ease_; but it was narrow, so that they\nwere quickly over it. On the farther side was a little hill, called\n_Lucre_, and in that hill a silver mine, which many who went that way,\nhad formerly turned aside to see: but the ground breaking in with them,\nthey miserably perished. A little way off, over against it, stood one,\nwho called to _Christian_ and his fellow, \u201cHo! turn aside hither, and I\nwill shew you a thing.\u201d\n\n_Christian._ For what thing should we turn out of our way?\n\n_Man._ Here is a mine of silver. Come and see.\n\n_Hopeful._ Let us go and see it.\n\n_Christian._ Not I. I have heard of this place before, and how many\nhave been slain here; that treasure is a snare to them that seek it,\nand hindreth them in their pilgrimage.\n\n_Man._ Will you not come over and see?\n\n_Christian._ _Demas_, I know thee, who thou art. Thou art an enemy\nto the right ways of the Lord. Thou hast been already condemned for\nturning aside from his way. And wouldest thou bring us into the same\ncondemnation? Rather shall thy money perish with thee. So they went\ntheir way.\n\nNow I saw that on the other side of the plain, stood an old monument,\nat the sight of which they were surprised; for it seemed as if it had\nbeen a woman transformed into a pillar. For some time they could not\ntell what to make of it, till they espied a writing upon the head,\nwhich was, _Remember Lot\u2019s wife_. Ah, my brother, said _Christian_,\nthis is a seasonable sight. Had we gone over to view the hill _Lucre_,\nwe had, for ought I know, been made like this woman a spectacle to all\ngenerations.\n\n_Hopeful._ How justly might I have been as she is! She only looked back;\nand I desired to go and see. I am ashamed such a thought should be in\nmy heart.\n\n_Christian._ Let us take notice of what we see here, for our help in\ntime to come. This woman escaped one judgment; for she fell not in\nthe destruction of _Sodom_; yet she was destroyed by another. She was\nturned, as we see, into a pillar of salt.\n\nI saw then that they went on their way to a pleasant river, which David\ncalleth, _The river of God_, but _John_, _the river of the water of\nlife_. Now their way lay on the bank of the river. Here they walked\nwith great delight; they drank also of the water of the river, which\nwas enlivening to their weary spirits. And on the banks on either side,\nwere green trees for all manner of fruit; and _the leaves were for the\nhealing of the nations_. On each side of the river was also a meadow,\ncuriously beautified with flowers; and it was green all the year long.\nIn this they lay down and slept; for here they might lie down safely:\nbut being not yet at their journey\u2019s end, after a short time they\ndeparted.\n\nThey had not journied far, before the river and the way divided from\neach other. At this they were not a little sorry; yet they durst not go\nout of the way. The path now grew more and more rough, and their feet\nwere tender with travelling. So the souls of the pilgrims were much\ndiscouraged, by reason of the way. Now a little before them there was\na meadow on the left hand, and a stile to go over into it. Then said\n_Christian_, if this meadow lies along by our way-side let us go into\nit. He went to see, and a path lay along by the way, on the other side\nof the fence. \u201c\u2019Tis as I wished, said _Christian_; here is a smooth\npath; come let us go over.\u201d\n\n_Hopeful._ But how if it should lead us out of the way?\n\n_Christian._ Nay, look, does it not go along by the road-side? So\n_Hopeful_ went after him over the stile. When they were gone over,\nthey found the path very easy for their feet; and withal, they saw one\nwalking before them. They called and asked him, Whither that way led?\nHe said, to mount _Zion_. Look there, said _Christian_. Did I not tell\nyou so? So they followed, and he went before them; but the night coming\non, they soon lost sight of him.\n\nHe that went before (_Vain-confidence_ by name) not seeing the way,\n(for it was very dark) fell into a deep pit, which was dug there on\npurpose, and was dashed to pieces with his fall.\n\nNow they heard him fall, and called to know what was the matter; but\nthere was none to answer, except with groans. Then said _Hopeful_,\nWhere are we now? But _Christian_ was silent, fearing he had led him\nout of the way. And now it began to thunder and lighten, and rain; and\nthe waters in the meadow rose amain.\n\nThen _Hopeful_ groaned in himself, and said, O that I had kept on my\nway!\n\n_Christian._ Who would have thought that this path should have led us\nout of the way?\n\n_Hopeful._ I was afraid at first, and should have spoke plainer, but\nthat you are older than I.\n\n_Christian._ I am sorry I brought you out of the way. But we must not\nstand still. Let us go back.\n\n_Hopeful._ Let me go before.\n\n_Christian._ No. I led you out of the way. If there be any danger, let\nme be first therein.\n\n_Hopeful._ Nay, you shall not go first; for your mind being troubled,\nmay bring you out of the way again. But by this time the waters were\ngreatly risen, so that the way was very dangerous. Yet they resolved\nto go as far as they could. But it was so dark, and the flood so high,\nthat they could not, with all the skill they had, get again to the\nstile that night. Wherefore, at last they sat down under a tree till\nday should break; but being weary, they fell asleep. Now there was not\nfar off a castle called _Doubting-castle_, the owner whereof was giant\n_Despair_, who rising early in the morning, and walking out, found\n_Christian_ and _Hopeful_ asleep in his ground. With a surly voice, he\nbid them awake, and asked, whence they came, and what they did there?\nThey told him they were pilgrims that had lost their way. Then said the\ngiant, you have trespassed upon my ground, and therefore must go along\nwith me. So he drove them before him into his castle, and cast them\ninto a dark and dismal dungeon, where they sunk in the mire and dirt.\nAnd here they lay, without bread, or water, or light, or any to care\nfor, or comfort them.\n\nThe next morning the giant came to them again, and beat them in such\na manner, that they were scarcely able to help themselves, or to turn\nthemselves upon the floor; then he left them to bewail their misery,\nand to mourn under their distress: so that all that day they spent\ntheir time in nothing but sighs and bitter lamentations. The day\nfollowing he returned, and perceiving them to be sore with the blows\nthey had received, he told them, that since they were never likely\nto escape, their best way was to put an end to their trouble at once.\n\u201cFor what good,\u201d said he, \u201cwill life do you? It is only heaping sorrow\nupon sorrow.\u201d He then left them to consider what to do; and they began\nconsulting together as follows.\n\n_Christian._ Brother, what shall we do? Is it better to live thus, or\nto die out of hand? In truth, _my soul chuseth strangling rather than\nlife_, and the grave is easier for me than this dungeon.\n\n_Hopeful._ Why, death would be far more welcome to me, than to abide\nthus for ever. But yet let us consider, our Lord has said, thou shalt\ndo no murder: and if we are forbidden to kill another, much more to\nkill ourselves: for he that kills another, kills only his body; but he\nthat kills himself, kills both body and soul. Besides, you talk of ease\nin the grave: but have you forgot the hell whither murderers go? And\nlet us consider again, that all the law is not in the hand of giant\n_Despair_. Others, I understand, have been taken by him as well as we;\nand yet have escaped out of his hands. Who knows but God may strike him\nwith death? Or that sometime he may forget to lock us in? For my part,\nI am resolved to take heart, and to try the utmost to get from under\nhis hand. However, let us endure awhile. The time of release _may_ come:\nand if not, whatever God permits, let us not be our own murderers.\n\nToward evening the giant came again, to see if his prisoners had taken\nhis counsel. But finding them alive, he fell into a grievous rage, and\ntold them, since they would not obey him, it should be far worse with\nthem than if they had never been born.\n\nHe went back, and they began to consult again, whether they should\ntake his advice or no? _Christian_ seemed to incline to it again: but\n_Hopeful_ replied as follows:\n\n\u201cMy brother, remembrest thou not, how valiant thou hast been\nheretofore? _Apollyon_ could not destroy thee, nor all thou didst\nmeet in the _valley of the Shadow of Death_. What hardships hast thou\nalready gone through? And art thou now nothing but fears? Thou seest\nI am in the dungeon as well as thou: also the giant has wounded me as\nmuch as thee. He hath cut off the bread and water from my mouth too;\nand I too mourn without the light. However, in our patience let us\npossess our souls. Who knows how soon a change may come?\u201d\n\nThe next morning the giant took them into the castle-yard, and shewed\nthem the bones and sculls with which it was strewed. \u201cThese, said he,\nwere once pilgrims as you are, and they trespassed on my ground; and,\nwhen I saw fit, I tore them in pieces, as within ten days I will do you,\nget you down till then into your dungeon.\u201d So he drove them back, and\nshut them in.\n\nThat night, about midnight, they began to pray, and continued in prayer\ntill near break of day.\n\nNow, a little before it was day, _Christian_ as in amaze, broke out,\n\u201cWhat a fool am I to continue in this noisome dungeon, when I may as\nwell walk at liberty? I have a key in my bosom, called _Promise_, that\nwill, I am persuaded open any lock in _Doubting-castle_.\u201d \u201cThat, said\n_Hopeful_, is good news indeed; pluck it out of thy bosom and try.\u201d\n\nThen _Christian_ tried it at the dungeon door, whose bolt (as he turned\nthe key) gave back, and the door flew open with ease. They went next\nto the outward door that leads into the castle-yard, and, with this\nkey, opened that door also. The iron gate was next: but that lock went\nvery hard. Yet in awhile did the key open it: so they stopped not till\nthey came to the king\u2019s highway, where they were out of the giant\u2019s\njurisdiction.\n\nThen they went on till they came to the _Delectable Mountains_, where\nwere gardens and orchards, and vineyards, and fountains of water: here\nthey drank and washed themselves, and did freely eat of the fruit of\nthe vineyards. Now there were on the top of these mountains, shepherds\nfeeding their flocks by the way-side. The pilgrims therefore went to\nthem, and asked, whose mountains are these? And whose are the sheep\nthat feed upon them?\n\n_Shepherd._ These mountains are _Immanuel_\u2019s land, and they are within\nsight of his city. And the sheep that feed here are his also, and he\nlaid down his life for them.\n\n_Christian._ Is there any relief in this place for pilgrims that are\nweary and faint in the way?\n\n_Shepherd._ The lord of these mountains has given a charge, _not to be\nforgetful to entertain strangers_: \u201cTherefore the good of the place is\nbefore you.\u201d So they took them by the hand, and led them to their tents.\nAfter a short refreshment, (it being now late) they all betook them to\ntheir rest.\n\nIn the morning they called up _Christian_ and _Hopeful_ to walk with\nthem upon the mountains. So they went forth and walked with them,\nhaving a pleasant prospect on every side. From thence they led them to\nthe top of a hill called _Error_, which was very steep on the further\nside, and bid them look down to the bottom. They looked down, and saw\nat the bottom several men dashed to pieces by a fall from the top.\nThen said _Christian_, who are these? \u201cHave you not heard,\u201d said the\nshepherds, \u201cof them that were made to err, by hearkening to _Hymen\u00e6us_\nand _Philetus_, concerning the resurrection of the body? These that you\nsee lie dashed in pieces are they; and they continue unburied to this\nday, for an example to others, that they clamber not too high, nor come\ntoo near the brink of this mountain.\u201d\n\n*Then I saw in my dream, that the shepherds had them to another place,\nwhere was a door in the side of a hill. They opened the door and bad\nthem look in. They looked, and saw that it was very dark and smoaky;\nalso they heard a roaring noise, as of fire, and cries and groans,\nas of men in torment. Then said _Christian_, what means this? This,\nanswered the shepherds, is a bye-way to hell; a way that hypocrites go,\nand those that did run well, but do not endure to the end. Then said\nthe pilgrims, looking on each other, _We have need to cry to the strong\nfor strength_. \u201cTrue,\u201d said the shepherds, \u201cand you have need to use it\nwhen you have it too.\u201d\n\nWhen they were about to depart, one of the shepherds gave them a note\nof the way. Another bid them, \u201cBeware of the flatterer.\u201d The third said,\n\u201cSleep not on inchanted ground.\u201d So they went down the mountains, along\nthe highway. Now a little below the mountains, on the left-hand, lies\nthe country of _Conceit_; from which country a little crooked lane runs\ninto the way where the pilgrims walked. Here they met with a very brisk\nyoung man, who came out of that country: his name was _Ignorance_. So\n_Christian_ asked, \u201cWhence he came, and whither he was going?\u201d\n\n_Ignorance._ Sir, I was born in the country that lies on the left-hand,\nand am going to mount _Zion_.\n\n_Christian._ And how do you think to get there?\n\n_Ignorance._ As other good people do.\n\n_Christian._ But what have you to shew at the gate, that it may be\nopened to you?\n\n_Ignorance._ Why, I do no harm. I pay every man his own. I work hard\nfor an honest living. I say my prayers, and keep my church, and go to\nthe sacrament, and do what good I can.\n\n_Christian._ But you came not in at the strait gate. You came in\nthrough that crooked lane; and therefore I fear, whatever you think of\nyourself, you will at that day be judged a thief and a robber.\n\n_Ignorance._ Gentlemen, you are strangers to me; be content to follow\nthe religion of your country, and I will follow that in which I was\nborn and bred. I won\u2019t leave the church. As for the gate you talk of,\nall the world knows, it is a great way off our country. I cannot think\nthat any men in all our parts do so much as know the way to it; nor\nneed they matter, since we have a fine green lane, as you see, that\ncomes straight down into the way.\n\n_Christian._ This man is wise in his own conceit. There is more hope of\na fool than of him.\n\n_Hopeful._ Perhaps we should not say all to him at once, let us pass on,\nand speak to him again by and by.\n\nSo they went on, and _Ignorance_ came after. When they had past him a\nlittle way, they came into a very dark lane, where they met a man whom\nseven devils had bound with seven strong cords, and were carrying back\nto the door on the side of the hill. On his back was a paper with this\ninscription, _The just shall live by faith; but if he draw back, my\nsoul shall have no pleasure in him_.\n\nThis puts me in mind, said _Christian_, of what happened to a\npilgrim here, whose name was _Little-faith._ At the entrance of\nthis passage there comes down, from _Broad-way Gate_, a lane, called\n_Deadman\u2019s-Lane_. This _Little-Faith_ chanced to sit down there, and\nfell asleep. Three brothers, _Faintheart_, _Mistrust_, and _Guilt_,\nwere just then coming down that lane as he awaked, and was getting\nup to go on his journey. They immediately called to him to stand, and\nbid him deliver what he had; which he not doing readily, _Faintheart_\nand _Mistrust_ stepped up and took it from him. He then cried out,\nThieves; on which _Mistrust_, with a great club, struck him on the\nhead, and felled him to the ground: but just then hearing some that\nwere upon the road, and fearing it might be one _Great-Grace_, they\nleft _Little-Faith_ to shift for himself, and fled away with all speed.\n\n_Hopeful._ Doubtless these three fellows were mere cowards, or they\nwould not so soon have run away. Methinks _Little-Faith_ might have\nstood one brush with them, if he had yielded at last.\n\n_Christian._ Few have found them cowards. They once set upon _me_; and\nthough I was cloathed in armour of proof, I found it hard work to quit\nmyself like a man. No man knows what a combat that is, but he that has\nbeen engaged in it himself.\n\n_Hopeful._ Well, but they ran away as soon as they only supposed that\n_Great-Grace_ was a coming.\n\n_Christian._ No marvel; for he is the King\u2019s champion. But all the\nKing\u2019s subjects are not his champions; nor can they, in the day of\ntrial, do such feats of war as he.\n\n_Hopeful._ I would I had been _Great-Grace_ for their sakes.\n\n_Christian._ If it had been he, he might have had his hands full. For I\nmust tell you, although he can deal with them as long as he keeps them\nat sword\u2019s point; yet if ever they get within him, it will go hard but\nthey will give him a sore fall.\n\nBesides, their King is always at their call, ready to come to their\nhelp. And of him it is said, _The sword of him that layeth at him,\ncannot hold the spear, the dart, nor the habergeon. He esteemeth iron\nas straw, and brass as rotten wood. Darts are counted as stubble. He\nlaugheth at the shaking of the spear._\n\nWhen therefore we hear of such robbers as these, it behoveth us to go\nout well harnessed, and be sure to have a good shield; for indeed if\nthat be wanting, they fear us not at all: therefore he that hath skill\nhath said, _Above all, take the shield of faith, wherewith ye shall be\nable to quench all the fiery darts of the wicked_.\n\n\u2019Tis good also that we desire the King, that he would go with us\nhimself; and then we need not be afraid if thousands had set themselves\nagainst us round about: but without him _the proud helpers shall fall\nunder the slain_.\n\nSo they went on till they came to a place where they saw a way put\nitself into their way, which seemed to lie as straight as the other,\ninsomuch that they knew not which to take. As they were standing to\nconsider, a man of black flesh, but covered with a very light robe,\ncame smiling to them, and lovingly asked, \u201cWhy do you stand here?\u201d They\nanswered, \u201cWe are going to mount _Zion_, but know not which of these\nways to take.\u201d \u201cI am glad, said the man, you are of so good a mind.\nFew men are so wise as you. Follow me, my dear friends, and I will\nshew you the way. Such as you deserve to be honoured of all men.\u201d So\nthey followed him, till, by little and little the way turned, and their\nfaces were set toward the city of _Destruction_. And before they were\naware, they were got within the compass of a net, which he drew upon\nthem and held them fast. The white robe then fell off the black man\u2019s\nback; and they saw where they were, but could not escape.\n\nThen said _Christian_, I see my error now. Did not the shepherds tell\nus to beware of the flatterer? How true is that word, _A man that\nflattereth his neighbour, spreadeth a net for his feet_!\n\n_Hopeful._ They also gave us a note of direction about the way; but we\nforgot to read it, else we should have _kept ourselves from the paths\nof the destroyer_. Thus they lay bewailing themselves in the net, when\nthey saw a shining one coming toward them, with a whip of small cords\nin his hand. He asked, What do ye here? They answered, We were led out\nof the way by a black man cloathed in white. He is a _flatterer_, said\nhe, _a false apostle, Satan transformed into an angel of light_. So\nhe rent the net, and said, \u201cFollow me;\u201d and led them back into the\nway they had left. Then he asked them, \u201cDid not the shepherds on the\nmountains give you a note of the way? Why did you not read it? And did\nthey not bid you beware of the flatterer?\u201d They were speechless. So he\ncommanded them to lie down, and chastised them sore, saying, _As many\nas I love, I rebuke and chasten; be zealous therefore and repent_.\n\nI saw then in my dream, that they arose and went on, until they came\ninto a country, whose air naturally tended to make one drowsy. And\nhere _Hopeful_ began to be very heavy, and said to _Christian_, \u201cI can\nscarce hold open my eyes; let us lie down and sleep awhile.\u201d\n\n_Christian._ By no means, lest we wake no more.\n\n_Hopeful._ Why, my brother? _The sleep of a labouring man is sweet._\n\n_Christian._ Do you not remember the caution of the shepherd, sleep not\non inchanted ground?\n\n_Hopeful._ I acknowledge my fault. I see it is true, as the wise man\nsaith, _Two are better than one_.\n\n_Christian._ To prevent drowsiness then, let us discourse a little\ntogether. How came you at first to look after the good of your soul?\n\n_Hopeful._ For a long time I delighted in those things which are seen\nand sold at our fair, in the riches and pleasures of the world, till I\nheard from _Faithful_ and you, that _the end of these things is death_.\n\n_Christian._ But was you fully convinced of this at once?\n\n_Hopeful._ No; I strove to stifle my convictions; and when my mind was\nshaken with the word of God, laboured to shut my eyes against the light.\n\n_Christian._ How so?\n\n_Hopeful._ I knew not that this was the work of God upon me, but called\nit _lowness of spirits_; and sin was so sweet to me, that I was loth to\nleave it; besides, I could not tell how to part with my old companions.\n\n_Christian._ Then it seems you shook off your troubles sometimes.\n\n_Hopeful._ Yes; but it came again worse than before.\n\n_Christian._ What was it that brought your sins to your mind again?\n\n_Hopeful._ Many things: as, if I met but a good man in the street; or\nif I heard one read the bible; or, if my head began to ake; or, if I\nwas told of any that was sick; or, if I heard the bell toll for one\nthat was dead; or, if I thought of dying myself or heard of a sudden\ndeath: but, above all, when I thought I must quickly come to judgment.\n\n_Christian._ But could you not shake off your thoughts?\n\n_Hopeful._ No; they got faster hold upon me, till I could have no rest\nin sin.\n\n_Christian._ And how did you then?\n\n_Hopeful._ I thought I must mend my life; and so I did, leaving my\nold sins and company too. Likewise I began to read, and pray, and fast,\nand go to church, and to the sacrament, and to do good. And now for a\ntime I thought all was well; but it was not long before my trouble came\nagain.\n\n_Christian._ How so? Had you not reformed your life?\n\n_Hopeful._ Yes; but I had not reformed my heart. I found that was still\nas bad, or worse than ever; full of anger, pride, lust, and what not?\nI found my _inward parts were very wickedness_; that I was _earthly,\nsensual, and devilish_, having still a _carnal mind that was enmity\nagainst God_, and _brought me into captivity to sin and death_. I saw\nmore and more, that there _dwelt in me no good thing_; no love of God;\nno true love of my neighbour. Above all, I was convinced I had not\nfaith; not _that faith which overcometh the world_: and that was always\nsounding in my ears, _He that believeth not shall be damned_.\n\n_Christian._ And what effect had this?\n\n_Hopeful._ I then remembered that it is written, _All our righteousness\nis as filthy rags_, availing nothing toward our reconciliation with God,\nor the forgiveness of our sins. I saw that all I could do all my life\nlong, would not atone for one sin that was past; nay, though I could\nnow keep all God\u2019s law, and offend in no point. For if a man (thought\nI) runs a hundred pounds into a merchant\u2019s debt, and after that pays\nfor all that he takes; yet if this old debt stands still in the book\nuncrossed, the merchant may sue him, and cast him into prison, till he\nshall pay the whole.\n\n_Christian._ How did you apply this to yourself?\n\n_Hopeful._ Why I thought with myself, I have by sin run far in debt\nwith God, and my reforming now will not pay that debt. How then shall\nI be freed from that damnation, to which I know myself to be justly\nexposed, by my former transgressions?\n\nBesides, I still saw sin mixing itself with the best actions I could\ndo: So that I was forced to conclude, that, notwithstanding my former\nopinion of myself, I committed sin enough in one day to send me to hell,\nthough my former life had been faultless.\n\n_Christian._ And what did you do then?\n\n_Hopeful._ I knew not what to do, till I went and talked with\n_Faithful_; who told me, unless I had an interest in the righteousness\nof one that had never sinned, neither my own righteousness, nor all\nthe righteousness of the world, could save me. I asked, who it was\nthat had never sinned? He answered, \u201cthe Lord Jesus: and you only can\nbe forgiven and accepted with God through faith in his blood.\u201d \u201cBut\nhow, said I, can _his_ righteousness justify _me_ before God?\u201d He told\nme, he was the mighty God, and did what he did, and died the death\nalso, not for himself, but for _me_; to whom the merits of all should\nbe imputed, if I believe on him. I replied, \u201cI did not think he was\nwilling to save _me_.\u201d He bid me go to him and see. I said, \u201cIt was\npresumption.\u201d He answered, \u201cNo; for I was invited to come.\u201d Then I\nasked, what must I do when I come? And he bid me say to this effect:\n\u201cGod be merciful to me a sinner, and make me to know and believe\nin Jesus; for I see, if I have not faith in his blood, I am utterly\ncast away. Lord, I have heard, that thou art a merciful God, and hast\nordained him to be the Saviour of the world; and moreover, that thou\nart willing to accept, in him, even such a poor sinner as I am. O\nmagnify thy grace in the salvation of my soul, through thy Son Jesus\nChrist!\u201d\n\n_Christian._ And did you do this?\n\n_Hopeful._ Yes, over and over, before I found any relief.\n\n_Christian._ Had you not thoughts then of giving it over?\n\n_Hopeful._ Yes, a hundred times; but I knew not what else to do, being\nconvinced, that without Christ, all the world could not save me; and\ntherefore, thought I with myself, if I leave off, I die; and I can but\ndie, if I continue. And withal this came into my mind, _If it tarry,\nwait for it, because it will surely come; it will not tarry_.\n\n_Christian._ And how was you relieved?\n\n*_Hopeful._ One day I was very sad, I think sadder than ever before in\nmy life, and this sadness was through a fresh sight of the greatness\nand vileness of my sins; and I was looking for nothing but hell, when\nsuddenly I saw (not with my bodily eyes) the Lord look down from heaven\nupon me, saying, _Believe in the Lord Jesus Christ, and thou shalt be\nsaved_.\n\nThen those scriptures came like a flood into my heart. _He that cometh\nto me, shall never hunger; and he that believeth on me, shall never\nthirst. Christ is the end of the law for righteousness to every one\nthat believeth. He hath died for our sins, and rose again for our\njustification. There is one mediator between God and man, even the\nman Christ Jesus. Wherefore he is able to save unto the uttermost\nthose that come unto God through him; seeing he ever liveth to make\nintercession for them._\n\n_Christian._ And what effect had this upon your spirit and life?\n\n_Hopeful._ I was filled with _a peace that passeth all understanding.\nI rejoiced with joy unspeakable. The love of God was shed abroad in my\nheart; and sin had no more dominion over me_; but _I ran the way of his\ncommandments, now he had set my heart at liberty_.\n\nI saw then in my dream, that _Hopeful_ looked back, and saw _Ignorance_,\nwhom he had left behind, coming after. Then, said he come away, man:\nwhy do you stay behind? Come, how do you do? How stands it now between\nGod and your soul?\n\n_Ignorance._ I hope well, for I am full of good thoughts.\n\n_Christian._ What good thoughts?\n\n_Ignorance._ Why, I think of God and heaven.\n\n_Christian._ So do the devils and damned souls.\n\n_Ignorance._ But I desire them too.\n\n_Christian._ So do many that never came there. _The soul of the\nsluggard desireth and hath nothing._\n\n_Ignorance._ Nay but I leave all for them.\n\n_Christian._ I doubt that. Why dost thou think so?\n\n_Ignorance._ My heart tells me so.\n\n_Christian._ _He that trusteth his own heart, is a fool._\n\n_Ignorance._ Ay if his heart be evil; but mine is good.\n\n_Christian._ How dost thou prove that?\n\n_Ignorance._ Why I lead a good life.\n\n_Christian._ Who told thee thou leadest a good life?\n\n_Ignorance._ Who told me! My own heart.\n\n_Christian._ Ask my fellow if I be a thief. Thy heart tells thee so!\nExcept the word of God bear witness in this matter, other testimony is\nnothing worth.\n\nHast thou the peace of God? Hast thou joy in the Holy Ghost? Is the\nlove of God shed abroad in thy heart? Doth his Spirit witness with thy\nspirit, that thou art a child of God? Hast thou redemption in Christ\u2019s\nblood, the forgiveness of thy sins? Art thou dead unto sin, and alive\nunto God? Hast thou crucified the flesh, with its affections and lusts?\nHath the law of the spirit of life in Christ Jesus, made thee free from\nthe law of sin and death?\n\n_Ignorance._ You talk too high for me? I am a poor sinner, and I\nbelieve in Christ, and that is enough.\n\n_Christian._ I fear, hell is full of such poor sinners as thou. But how\ndost thou believe in Christ?\n\n_Ignorance._ Why, I believe Christ died for sinners, and that my sins\nwill be forgiven, through God\u2019s gracious acceptance of my sincerity and\nbest endeavours to obey his laws.\n\n_Christian._ 1. Thou believest then with a fantastical faith; for\nthis faith is no where described in the word. 2.\u00a0Thou believest with\na false faith; because thou takest justification from the blood and\nrighteousness of Christ, and appliest it to thy own. 3.\u00a0This first\nmaketh Christ not a justifier \u2666of thy person, but of thy actions; and\nof thy person, for the sake of thy actions. Therefore this faith is\nutterly deceitful, and will leave thee under wrath in the day of the\nLord.\n\n \u2666 \u201crf\u201d replaced with \u201cof\u201d\n\nTrue justifying faith puts the soul, as sensible of its lost condition\nby the law, upon flying for refuge to the blood and righteousness of\nChrist. And this righteousness of his is not an act of grace, by which\nhe maketh thy obedience acceptable to God for thy justification.\n\nNo, but Christ did and suffered what was required at our hands; and for\nthe sake of what he did and suffered, we are pardoned and accepted of\nGod.\n\n_Ignorance._ And so you would have us do nothing! We may live as we\nlist; since we are justified by faith alone!\n\n_Christian._ As thy name is, so art thou. Thou art ignorant of the\nfruits of faith in the blood of Christ. He that believeth in Christ,\nloveth God; and whosoever loveth him keepeth his commandments.\n\n_Hopeful._ Was Christ ever revealed to you?\n\n_Ignorance._ What, you are for new revelations! And receiving the Holy\nGhost, I suppose! I believe what both you and all the rest of you say\nabout these matters, is all whim and enthusiasm, the effects of mere\nimagination, or a distempered brain.\n\n_Hopeful._ Why, man, _None knoweth the Son save he unto whom the Father\nrevealeth him: and no man calleth Jesus Lord, but by the Holy Ghost_.\n\n_Ignorance._ That is _your_ faith but it is not _mine_: yet mine, I\ndoubt not is as good as yours; though I have not my head filled with\nso many whims and fancies.\n\n_Christian._ Give me leave to put in a word: you ought not to speak\nso slightly of this matter: for _no man can know_ Jesus Christ, _save\nhe to whom the Father revealeth him_: and that faith whereby the soul\nlayeth hold on Christ, must be wrought by _the exceeding greatness of\nhis mighty power_. Of this faith I perceive thou art wholly ignorant.\nAwake thou that sleepest. Know thyself. See thy own weakness. Fly to\nthe Lord Jesus, and by his righteousness thou shalt be delivered from\ncondemnation.\n\n_Ignorance._ You walk so fast, I cannot keep pace with you; go on, I\nmust stay awhile behind.\n\nDo you think, said _Hopeful_, that such men as these have never any\nconvictions of sin?\n\n_Christian._ Without doubt they have, more or less, but they\ndesperately stifle them.\n\n_Hopeful._ Nay, why should they stifle them?\n\n_Christian._ 1. Because they think these fears are wrought by the\ndevil, which indeed are wrought of God. 2.\u00a0They think also, they have\nno reason thus to fear, and therefore harden themselves in presumptuous\nconfidence. 3.\u00a0They see these fears would rob them of their beloved\nself-righteousness, and therefore resist them with all their might.\n\n*Now I saw in my dream, that by this time they were got over the\ninchanted ground, and entering into the country of _Beulah_, the\nway lying directly over it. They were now far beyond the _valley of\nthe \u2666Shadow of Death_, and also out of the reach of giant _Despair_;\nneither could they, from this place, so much as see _Doubting-castle_.\nIn this country there is no darkness at all, the sun shining night and\nday; there are no storms or tempests, but the air is always calm and\nserene. Here the flowers all the year appear in the earth, throughout\nthe perpetual spring: and they continually heard the singing of birds,\nand the voice of the turtle in the land. They were now within sight of\nthe city they were going to; and met with several of the inhabitants of\nit. Yea, in this land their Lord himself commonly walked. It being on\nthe borders of heaven. In this land also the contract between the bride\nand bridegroom was renewed: and _as a bridegroom rejoiceth over the\nbride, so did their God rejoice over them_. Here they had no want of\ncorn or wine, but abundance of all things, being in a land that flowed\nwith milk and honey. Mean time they heard voices out of the city, loud\nvoices, saying, _Say ye to the daughter of Zion, behold thy salvation\ncometh_: and all the inhabitants of the country called them, _the holy\npeople, the redeemed of the Lord_.\n\n \u2666 \u201cShadom\u201d replaced with \u201cShadow\u201d\n\nAs they walked in this land, they rejoiced evermore; yea, with joy\nunspeakable and full of glory. And drawing near to the city, they had a\nmore perfect view thereof. It was built of pearls and precious stones,\nand the streets were paved with gold. So that _Christian_ with desire\nfell sick; nor indeed was _Hopeful_ much better. Insomuch that they\nwere constrained to cry out, _Feed me with apples, stay me with flagons;\nfor I am sick of love_.\n\nWhen they were strengthened a little, they went on their way, and came\nnearer and nearer; where were orchards, vineyards and gardens. The\ngardener stood in the way, and leading them into the vineyard, bid them\nrefresh themselves with the fruit. He also shewed them here the King\u2019s\nwalks and arbours, where they delighted to be; and here they tarried\nand slept.\n\nSo I saw that when they awoke, they addressed themselves to go up to\nthe city; but the reflection of the sun (for the city was pure gold)\nwas so extremely glorious, that they were not able to behold it with\nopen face; but only thro\u2019 a glass. And as they went on there met them\ntwo men in raiment shining like gold; also their faces shone as the\nlight.\n\nThese asked the pilgrims, Whence they came? Where they had lodged? What\ndifficulties \u2666and dangers, and what comforts they had found in the way?\nTo all which they answered briefly. Then said they, \u201cYou have but two\ndifficulties more, and you enter into the city.\u201d\n\n \u2666 duplicate word \u201cand\u201d removed\n\n_Christian_ then and his companion asked them to go with them; they\nsaid, \u201cWe will; but you must enter in by your own faith.\u201d So I saw in\nmy dream that they went on together till they came in sight of the gate.\n\nNow I saw there was a deep river between them and the gate, and there\nwas no bridge over it: at the sight of this the pilgrims stopt; but the\nmen said, \u201cYou must go through or you cannot come to the gate.\u201d\n\n*They enquired, if there were no other way to the gate: To which they\nanswered, \u201cYes; but there hath not any save two, _Enoch_ and _Elijah_,\ntrod that path since the foundation of the world.\u201d Then they asked,\nif the waters were all of a depth? They said, \u201cNo: but we cannot help\nyou in this case; for you will find them either shallower or deeper,\naccording to your faith.\u201d\n\nThen they went in; but _Christian_ began to sink, and cried out to his\nfriend, _I sink in the deep waters: the billows go over my head, all\nthe waves go over me_.\n\n*Then said _Hopeful_, \u201cBe of good cheer, my brother, I feel the bottom,\nand it is good.\u201d Oh, my friend, said _Christian_, _The sorrows of\ndeath have compassed me round about_. I shall not _see the land that\nfloweth with milk and honey_. And with that a great darkness and horror\nfell upon him, so that he could not see before him; also he lost in\na great measure, his senses, so that he could not remember any of the\nrefreshments or deliverances that he had met with before in the way\nof his pilgrimage. But all the words that he spake, still tended to\ndiscover the anguish of his spirit, and his fear that he should die\nin the river, and never enter into the gate. Here also the sins that\nhe had committed, both before and after he was a pilgrim, were brought\nall together to his remembrance, and terrified him afresh. He was also\ntroubled with the apparition of evil spirits, as if they would have\ntorn him in pieces; so that _Hopeful_ here had much ado to keep his\nbrother\u2019s head above water; yea, sometimes he sunk; and then in awhile\nrose up again half dead: however, he still endeavoured to comfort him,\nsaying, \u201cI see the gate, and men standing to receive us.\u201d \u201c\u2019Tis you,\nsaid _Christian_, whom they stand to receive; I am as a dead man, out\nof mind. Surely, if I was right, he would now arise to help me. But for\nmy sins I am brought into this snare, and now God hath forgotten me.\u201d\n\u201cNot so, said _Hopeful_; but he trieth thy faith as with fire.\u201d\n\nThen I saw that _Christian_ was in a muse, and immediately _Hopeful_\nsaid, \u201cBe of good cheer; thy faith hath saved thee. Jesus Christ maketh\nthee whole.\u201d\n\nAnd with that _Christian_ broke out with a loud voice, \u201cI see him, I\nsee him again!\u201d And he tells me, _When thou passest through the waters,\nI will be with thee, and through the rivers, they shall not overflow\nthee_. Then he presently found ground to stand on, and the rest of the\nwater was but shallow, till they came to land. Upon the bank they saw\nthe two shining men again, who there waited for them; and as soon as\nthey were come out of the water, they saluted them saying, _We are\nministring spirits, sent forth to minister to the heirs of salvation_.\nThus they went along towards the gate. Now the city stood on a\nmighty hill, but the pilgrims went up the hill with ease, having left\ntheir mortal garments behind them in the river. Though therefore the\nfoundation on which the city was built, was higher than the clouds,\nthey mounted up with speed, through the regions of the air, flying as\nupon the wings of the wind.\n\nThe talk they had mean while with the shining ones was concerning the\nglory of the place. There, said they, with the innumerable company of\nangels, are the spirits of just men made perfect. There is the paradise\nof God, wherein you will see the _tree of life_, and eat of the fruits\nthereof. You shall be cloathed with light and immortality as with a\ngarment. All tears will be wiped from your eyes, and you will know no\nmore pain, or sorrow, or death; for the former things are past away.\nYou are now going to _Abraham_, _Isaac_, and _Jacob_, to the patriarchs\nand prophets, to the righteous men of all ages, whom God in their\ngenerations _took away from the evil to come; and that are now resting\nupon their beds, each one walking in his righteousness_.\n\nThey asked, and what are we to do when we are there? It was answered,\n\u201cYou are there to receive the comforts of all your toils that are past,\nand to have joy for all your sorrow. You are to reap what you have sown,\neven the fruit of all your prayers and tears, and works, and sufferings.\nAnd there you will enjoy the perpetual sight of the Holy One; yea, you\nshall _see him as he is_: and shall love, and praise, and serve him,\nand magnify his name all the days of eternity.\u201d\n\n\u201cAnd when the Son of Man shall come in his glory, you shall come with\nhim in the clouds of heaven; you shall sit with him in the seat of\njudgment, when he passeth sentence on all the workers of iniquity. Also,\nwhen he shall return to the throne of his Majesty on high, you shall\ngo up too, with the sound of the trump, and drink of those rivers of\npleasure, which flow at his right-hand for evermore.\u201d\n\nNow, while they were thus drawing near the gate, behold a company of\nthe heavenly host came out to meet them; to whom their conductors said,\n\u201cThese are the men that have loved our Lord while they were in the\nworld, and that have left all for his sake; and we have brought them\nhither, that they may go and see their Redeemer\u2019s face with joy.\u201d Then\nthe heavenly host gave a great shout, saying, _Blessed are they that\nare called to the marriage-supper of the Lamb_.\n\nThey then compassed them round on every side, some having trumpets in\ntheir hands, and continually sounding as they went, and praising Him\nthat liveth for ever and ever. In the mean time both their looks and\ngestures shewed how welcome _Christian_ and _Hopeful_ were.\n\nNow when they were come up to the gate, they saw writ over it in\nletters of gold, _Blessed are they that do his commandments, that they\nmay have right to the tree of life, and enter in through the gates into\nthe city_.\n\nThen the shining ones called to them within the gate, saying,\n\u201cThese are come from the city of _Destruction_, through the love they\nbear to our King.\u201d They then gave in their certificates, which they\nhad received at the beginning. These were carried to the King, who\nimmediately sent, and commanded to open the gate, that _the righteous\nnation_, said he, _that keepeth the truth, may enter in_.\n\nNow I saw in my dream, that these two men went in at the gate, and\nlo! as they entered they were transfigured, and their raiment was\nglittering, and white as snow. There were also given to them golden\nharps, wherewith to praise him that sat upon the throne, and the Lamb\nthat liveth for evermore. It was then said to them, _Well done, good\nand faithful servants, enter ye into the joy of your Lord_.\n\nJust then _Ignorance_ came to the river-side, and got over with little\ndifficulty: for one _Vain-hope_, a ferryman happening to be there,\ncarried him over in his boat. So he ascended the hill, and coming up\nto the gate, immediately began to knock. He was asked by them that were\nwithin, \u201cWhence do you come? and what would you have?\u201d He answered,\n\u201cI have eat and drank in the presence of the King, and he hath taught\nin our streets.\u201d They asked again, \u201cHave you any certificate?\u201d But he\nanswered never a word. So they told the King, who commanded, and they\nbound him hand and foot, and took him up and carried him through the\nair, to the door that I saw on the side of the hill, and cast him in\nthere. Then I saw that there was a way to hell, even from the gates of\nheaven. So I awoke.\n\n\n\n\n A Word of Advice to\n SAINTS and SINNERS.\n\n\n*1. A WORD of advice to my own heart and thine. Thou partakest of the\nordinances of God. Thou dost well. But if thou hast not the blood of\nChrist at the root of all, they will prove but painted pageantry to go\nto hell in.\n\nTry every day, on what bottom thy hope of glory is built, and whether\nit was laid by the hand of Christ. If not it will never be able to\nendure the storm that must come against it. Satan will throw it all\ndown, and great will be the fall thereof.\n\n*_Glorious professor!_ Thou shalt be winnowed; every vein of thy\nprofession will be tried to the purpose: \u2019tis terrible to have it all\ncome tumbling down, and to find nothing to bottom upon.\n\n*_Soaring professor!_ See to thy waxen wings betimes; they will melt\nwith the heat of temptations. What a misery is it, to trade much, and\nbreak at length; and to have no stock, no foundation laid for eternity!\n\n*_Gifted professor!_ Look there be not a worm at the root that will\nspoil all thy fine gourd, and make it die about thee, in a day of\nscorching: look over thy soul daily, and ask, Where is the blood of\nChrist to be seen upon it? Many eminent professors have come at length\nto cry out, _Undone, undone to all eternity_!\n\n2. Consider the greatest sins may be hid under the greatest duties.\nSee the wound that sin hath made in thy soul be perfectly cured\nby the _blood of Christ_; not skinned over with duties, humblings,\nenlargements. Apply what thou wilt besides the _blood of Christ_,\nit will poison the sore. Thou wilt find that sin was never mortified\ntruly; nothing can kill it but the beholding _Christ\u2019s righteousness_.\n\nNature can afford no balsam fit for the cure of a soul. Healing from\n_duty_, and not from Christ, is the most desperate disease. Poor ragged\nnature, with all its highest improvements, can never spin a garment\nfine enough to cover the soul\u2019s nakedness. Nothing is fit for that use,\nbut _Christ\u2019s perfect righteousness_.\n\nWhatsoever is of nature\u2019s putting on, Satan will come and plunder it,\nand leave the soul naked and open to the wrath of God. All that nature\ncan do will never make up the least dram of grace that can mortify sin,\nor look Christ in the face one day.\n\n3. Thou goest on hearing, praying, and receiving, yet miserable mayst\nthou be. Look about thee; didst thou ever see Christ to this day in\ndistinction from all other excellencies and righteousness in the world,\nand all of them falling before the majesty of his love and grace!\n\n*If thou hast seen Christ truly, thou hast seen pure grace, pure\nrighteousness, far exceeding all sin and misery. If thou hast seen\nChrist, thou wouldst not do a duty without him for ten thousand worlds.\nIf ever thou sawest Christ, thou sawest him a _rock_, higher than Satan\nor sin; and this _rock_ doth follow thee, and there will be a continual\ndropping of honey and grace out of it to satisfy thee. Examine, if ever\nthou hast beheld Christ as _the only begotten of the Father_, full of\ngrace and truth. Be _sure_ thou art come to Christ, that thou standest\nupon _the rock of ages_, hast answered to his call to _thy_ soul, hast\nclosed with him for justification.\n\n*4. Men _talk_ bravely of believing; but few _know_ it. Christ is the\nmystery of the scripture. Grace the mystery of Christ. Believing is\nthe most wonderful thing in the world. Put any thing of thine own to\nit, and thou spoilest it; Christ will not so much as look at it for\nbelieving. When thou comest to Christ, thou must leave behind thee\nthy _own_ righteousness, and bring nothing but thy _sin_. (Oh that is\nhard!) Leave behind all thy holiness, and bring nothing but thy _wants_\nand _miseries_, else Christ is not fit for thee, nor thou for Christ.\nChrist will be a pure Redeemer, and thou must be an _undone_ sinner, or\nChrist and thou will never agree. It\u2019s the hardest thing in the world\nto take Christ _alone_ for righteousness: that\u2019s to acknowledge him\nChrist. Join any thing to him of _thy own_, and thou _un-Christ\u2019s_ him.\n\nWhatever comes in when thou goest to God for acceptance, (besides\nChrist) call it _anti-christ_; bid it be gone; make only Christ\u2019s\nrighteousness triumphant; all besides that, is _Babylon_, which must\nfall if Christ stand; and thou shalt rejoice in the day of the fall\nthereof. Christ _alone_ did tread the wine-press, and there was none\nwith him. If thou join any thing to Christ, Christ will trample upon it\nin fury and anger, and stain his raiment with the blood thereof. Thou\nthinkest it easy to _believe_: was ever thy faith tried with a thorough\nsight of sin? Was it ever put to grapple with Satan, and the wrath of\nGod lying upon the conscience? When thou wast in the mouth of hell,\nthen did God shew thee Christ a ransom? If then thou couldst say, _Oh\nI see grace enough in Christ_! Thou mayst say that which is the biggest\nword in the world, _thou believest_; but untried faith is uncertain\nfaith.\n\n*5. To believing, there must go a clear conviction of sin, and the\nmerits of the _blood of Christ_, and of Christ\u2019s willingness to save\nupon this consideration merely, _that thou art a sinner_: things all\nharder than to make a world. All the power in nature cannot get up\nso high, in a storm of sin and guilt, as really to believe there is\nany willingness in Christ to save. When Satan chargeth sin upon the\nconscience, then to charge it upon _Christ_, that is gospel like.\nThat is to make him Christ, he serves for that use. To accept his\n_blood alone_ for salvation, that is the sum of the gospel. When the\nsoul, in all duties and distresses, can say, nothing but Christ for\njustification, sanctification, redemption; not humblings, not duties,\nnot graces, that soul hath got above the reach of the billows.\n\nAll Satan\u2019s advantages are laid in _self-righteousness_. God pursueth\nthis by setting Satan upon thee; this must be torn from thee; this\nalone hinders Christ from coming in; and till Christ come in, guilt\nwill not go out; and where guilt is, there is hardness of heart.\n\n6. When guilt is raised up, take heed of getting it allay\u2019d any way but\nby Christ\u2019s _blood_. Make Christ thy peace, not thy duties, thy tears:\nChrist thy righteousness, not thy graces. Look at Christ and do as much\nas thou wilt. Stand with all thy weight upon Christ\u2019s righteousness;\ntake heed of having one foot on thy _own_ righteousness, another on\nChrist\u2019s. Till Christ come and sit on high upon a throne of grace,\nthere is nothing but guilt and terror, the soul hanging between hope\nand fear, which is an un-gospel state.\n\nHe that fears to see the utmost hell of his own heart, suspects the\nmerit of Christ. Be thou never such a sinner, try Jesus Christ _the\nrighteous_. In all doubtings, fears, storms of conscience, look at\nChrist continually. Do not argue with Satan (he desires no better)\nbid him go to Christ, and he will answer him; it is his office to be\nour advocate, his office to answer justice, and he is sworn to that\noffice. Put Christ upon it. If thou wilt do any thing thyself, as to\nsatisfaction for sin, thou renouncest Christ the righteous.\n\n*7. Satan may alledge scripture, but he cannot answer scripture. It is\nChrist\u2019s word of mighty authority; Christ foiled Satan with it. In all\nthe scripture there is not an ill word against a _poor_ sinner, stript\nof his _own_ righteousness. Nay, it plainly points out this man for the\ngrace of the gospel, and none else. Believe but Christ\u2019s willingness,\nand that will make _thee_ willing. If thou find thou canst not believe;\nremember it is Christ\u2019s work to make thee believe. Put him upon it. He\nworks to will and to do. Mourn for thy unbelief, which is setting up\nguilt above Christ; an undervaluing the merits of Christ, accounting\nhis _blood_ an unholy, a common, and unsanctifying thing.\n\nThou complainest much of thyself. Doth thy sin make thee look more\nat Christ; less at thyself? That is right; else complaining is but\nhypocrisy. To be looking at duties and graces, when thou shouldest be\nlooking at Christ, that is pitiful: looking at them will but make thee\nproud; looking at Christ will make thee humble. In all thy temptations,\nbe not discouraged. Those surges may be (not to break thee, but) to\nheave thee off thyself, on the rock Christ.\n\nThou mayst be brought low, even to the brink of hell, ready to tumble\nin; thou canst not be brought lower than the belly of hell, yet there\nthou mayst look towards the holy temple. Into the _old_ temple none\nmight enter but purified ones, and with an offering too. But now Christ\nis our temple, to whom none must come but _sinners_, and that without\nany offering, but his _own blood_ once offered.\n\n8. Thou thinkest, oh, what a monument of grace should I be! There\nare many thousands as rich monuments as thou. The greatest sinner did\nnever pass the grace of Christ. When the clouds are blackest, then look\ntowards Christ, the standing pillar of the Father\u2019s love. His blood\nspeaks reconciliation, redemption, liberty, nighness to God. Not a drop\nof his blood shall be lost. Stand and hearken what God will say, for he\nwill speak peace to his people, that they return no more to folly. He\nspeaks grace, mercy, and peace. That is the language of the Father and\nof Christ. Wait for Christ\u2019s appearing, as the morning star. He shall\ncome as certain as the morning, as refreshing as the rain.\n\n*The sun may as well be hindered from rising, as Christ the Son of\nrighteousness. Look not a moment off Christ. Look not upon sin, but\nlook upon Christ also. In every duty look at Christ, before duty, to\npardon; in duty, to assist; after duty, to accept. Without this it is\nbut carnal, careless duty. Let sin break thy heart, but not thy hope in\nthe gospel.\n\n9. If thou hast looked at works, duties, qualifications, more than\nat the merits of Christ, it will cost thee dear. No wonder thou goest\ncomplaining; graces may be evidences, but the merits of Christ must be\nthe foundation of thy hope.\n\nWhen we come to God, we must bring nothing but Christ with us. Any\ningredients of our own, will poison faith. He that builds upon duties\nor graces, knows not the merits of Christ. This makes believing so hard,\nso far above nature; if thou believest, thou must every day renounce\nthy obedience, thy sanctification, thy duties, thy graces, and nothing\nbut Christ must be held up. Thou must take from God\u2019s hand. Christ is\nthe gift of God. Faith is the gift of God. Pardon a free gift. Ah, how\nnature storms, frets, rageth at this, that all is of _gift_, and it\ncan purchase nothing with tears and duties; that all its workings are\nexcluded, and of no value in heaven!\n\nConsider, didst thou ever yet see the merits of Christ, and the\ninfinite satisfaction made by his death? Didst thou see this when the\nburthen of sin and the wrath of God lay heavy on thy conscience? That\nis grace. The greatness of Christ\u2019s merit is not known but to a poor\nsoul at the greatest loss. *Slight convictions will but have slight\nprizings of Christ\u2019s blood and merits.\n\n*10. _Despairing sinner!_ Thou lookest on thy right hand and on thy\nleft, saying, _Who will shew us any good_? Look at Christ and be\nsaved, all ye ends of the earth. There is none else. He is a Saviour,\nand there is none besides him. Look any where else, and thou art\nundone. God will look at nothing but Christ, and _thou_ must look at\nnothing else. Christ is lifted up on high (as the brazen serpent in\nthe wilderness) that sinners at the ends of the earth, at the greatest\ndistance may see him. The least sight of him will be saving, the least\ntouch healing to thee; and God intends thou shouldst look on him, for\nhe hath set him on a high throne of glory, in the open view of all poor\nsinners. Thou hast infinite reason to look on him. For he will bear thy\nburdens; he will forgive, not only till seven times, but seventy times\nseven. It put the faith of the apostle to it to believe this, _Luke_\nxvii. 4,\u00a05. because _we_ are \u2666hard to forgive, we think Christ is hard.\n\n \u2666 \u201cheard\u201d replaced with \u201chard\u201d\n\n11. Hear what he said, _I have found a ransom. In him I am well\npleased._ God will have nothing else; nothing else will do thee good,\nor satisfy conscience but Christ, who satisfied the Father. God doth\nall upon the account of Christ. Thy deserts are hell, wrath, rejection.\nChrist\u2019s deserts are life and pardon. He will not only _shew_ thee\nthe one, but he will give thee the other. It is Christ\u2019s own glory\nand happiness to pardon. Consider, while Christ was upon earth, he was\nmore among Publicans and Sinners than among _Scribes_ and _Pharisees_:\nand he hath the same love now in heaven; he is God and changeth not.\nHe went through all temptations, sorrows, desertions; and hath drank\nthe bitterest of the cup, and left thee the sweet; the condemnation is\nout. Christ drank up all the Father\u2019s wrath at one draught; and nothing\nbut salvation is left for thee. Thou sayst thou canst not believe,\nthou canst not repent: fitter for Christ, if thou hast nothing but\nsin and misery. Go to Christ with all thy impenitency and unbelief,\nto get faith and repentance; that is glorious. Tell Christ, _Lord, I\nhave brought no righteousness, no grace to be justified by; I am come\nfor thine, and must have it_. We would be bringing to Christ, and that\nmust not be; not a penny of nature\u2019s highest improvements will pass in\nheaven.\n\n12. To say in compliment, _I am a sinner_, is easy; but to pray with\nthe Publican indeed, _Lord, be merciful to me a sinner_, is the hardest\nprayer in the world. It is easy to say, _I believe in Christ_; but\nnot to see him full of grace and truth, _of whole fullness thou mayst\nreceive grace for grace_. It is easy to profess Christ with the mouth;\nbut to confess him with the heart, that is above flesh and blood. Many\ncall Christ _Saviour_; few know him so. To see grace and salvation in\nChrist is the greatest sight in the world; none can do that, but at\nthe same time they shall see that glory and salvation are theirs. I\nmay be ashamed to think that to this day I have known so little of the\nblood of Christ, which is the main thing of the gospel. A christless,\nformal profession is the blackest sight next to hell. Thou mayst have\nmany good things, and yet one thing may be wanting, that may make thee\ngo away sorrowful from Christ. Thou hast never sold all thou hast,\nnever parted with _all_ thine own righteousness. Thou mayst be high\nin duty, and yet a perfect adversary to Christ. In every prayer, in\nevery ordinance, labour after sanctification to thy utmost; but make\nnot a Christ of it to save thee; if so, it must come down one way or\nother. Christ\u2019s infinite satisfaction, not thy sanctification, must be\njustification before God. When the Lord shall appear terrible out of\nhis holy place, fire shall consume that as hay and stubble. This will\nbe sound religion, only to bottom all upon the everlasting mountains\nof God\u2019s love and grace in Christ, to live continually in the sight\nof Christ\u2019s infinite merits (they are sanctifying, without them the\nheart is carnal) and in those sights to see the full vileness of sin,\nand to see all pardoned; in those sights to pray and hear, seeing all\nthy weak performances accepted continually, to trample upon all thy own\nrighteousness, and be found continually in the righteousness of Christ\nonly. Without the blood of Christ on the conscience, all is dead\nservice.\n\n13. Search the scriptures daily, as mines of gold, wherein the heart\nof Christ is laid. Watch against constitutional sins; see them in\ntheir vileness, and they shall never break out into act. Keep always\nan humble, empty, broken frame of heart, sensible of any spiritual\nmiscarriage, observant of all inward workings, fit for the highest\ncommunications. Keep not guilt in the conscience, but apply the blood\nof Christ immediately. God chargeth sin and guilt upon thee, to make\nthee look to Christ the brazen serpent.\n\nJudge not Christ\u2019s love by providence, but by promises. Bless God for\nany way whereby he keeps the soul awakened and looking after Christ:\nbetter sickness and temptations, than security and slightness.\n\n*A flighty spirit will turn a profane spirit, and will _sin_ and\n_pray_ too. Slightness is the bane of profession. If it be not rooted\nout of the heart by constant and serious dealings with, and beholdings\nof Christ in duties, it will grow more strong and more deadly, by\nbeing under church ordinances. Be serious and exact in duty, having\nthe weight of it upon thy heart; but be as much afraid of grounding\nthy comfort on duties as on sins. Comfort from any hand but Christ is\ndeadly. Be much in prayer, or you will never keep up much communion\nwith God. As you are in closet prayer, so you will be in all other\nordinances.\n\n14. Be true to truth, but not turbulent and scornful; restore such as\nare fallen, with all the bowels of Christ. Set the broken disjointed\nbones with the grace of the gospel! Despise not the weak; thou mayst\ncome to wish to be in the condition of the meanest of them. Be faithful\nto others infirmities, but sensible of thine own. Visit sick beds and\ndeserted souls much; they are excellent scholars in experience.\n\nAbide in your calling. Be dutiful to all relations as to the Lord.\nBe content with little of the world; little will serve. Think every\nlittle much, because unworthy of the least. Think every one better\nthan thyself; loathing thyself as one fit to be trampled on by all\nsaints. See the vanity of the world and love nothing but Christ. Mourn\nto see so little of Christ in the world. To a secure soul Christ is but\na fable, the scripture but a story. Mourn to think how many are under\nchurch order that are not under grace. Prepare for the cross; welcome\nit; bear it triumphantly like Christ\u2019s cross, whether, scoffs, mockings,\ncontempt, imprisonments.\u2015\u2015But see it be Christ\u2019s cross, not thine own.\n\n15. Sin will hinder from glorying in the cross of Christ. And omitting\nlittle things against light may breed hell in the conscience, as\nwell as committing the greatest sins. If thou hast been taken out\nof the belly of hell into Christ\u2019s bosom, and made sit among princes\nin the houshold of God, Oh, how shouldest thou live as a pattern of\nmercy!\u2015\u2015Redeemed, restored soul, what infinite sums dost thou owe\nChrist! With what zeal shouldst thou walk, and do every duty! Sabbaths,\nwhat praising days should they be to thee!\u2015\u2015Church fellowship! What a\nheaven, a being with Christ, and angels, and saints! What a drowning of\nthe soul in eternal love, as a burial with Christ, dying to all things\nbesides him! Every time thou thinkest of Christ be astonished; and when\nthou seest sin, look at Christ\u2019s grace, that did pardon it; and when\nthou art proud, look at Christ\u2019s grace, that shall strike thee down in\nthe dust.\n\n*Remember Christ\u2019s time of love. When thou wast naked, then he chose\nthee. Canst thou ever have a proud thought? Remember whose arms\nsupported thee from sinking, and delivered thee from the lowest hell,\nand shout in the ears of angels and men, and for ever sing praise,\npraise! Grace, grace! Daily repent and pray; and walk in the sight of\ngrace, as one that hath the anointings of grace upon thee. Remember\nthy sins, Christ\u2019s pardonings; thy deserts, Christ\u2019s merits; thy\nweakness, Christ\u2019s strength; thy pride, Christ\u2019s humility; thy guilts,\nChrist\u2019s new application of his blood; thy wants, Christ\u2019s fulness; thy\ntemptations, Christ\u2019s tenderness; thy vileness, Christ\u2019s righteousness.\n\n16. Trifle not with ordinances. Be much in meditation and prayer. Wait\ndiligently upon all opportunities of hearing. We have need of doctrine,\nreproof, exhortation, consolation, as the tender herb and the grass\nhath of the rain, the dew, the small rain, and showers. Do all thou\ndost as unto Christ, as immediately dealing with Christ Jesus, as if he\nwere looking on thee, and thou on him, and fetch all thy strength from\nhim.\n\n*Observe what holy motions you find in your souls to duties; prize\nthe least good thought thou hast of Christ. The least good word thou\nspeakest of him from the heart, is rich mercy: O bless God for it!\nObserve, if every day you have the Day-spring from on high, with his\nmorning dews of mourning for sin, constantly visiting thee. Have you\nthe bright morning star, with fresh influences of grace and peace\nconstantly arising, and Christ sweetly greeting the soul in all duties?\nWhat duties make not more spiritual, will make more carnal; what do not\nquicken and humble, will deaden and harden.\n\n17. _Judas_ had a sop: but _John_ leaned on Christ\u2019s bosom; that\u2019s\nthe posture in which we should pray, and hear, and perform all duties.\nNothing but lying in that bosom will dissolve all hardness of heart,\nand make thee to mourn kindly for sin. That will humble indeed, and\nmake the soul cordial to Christ, and sin vile to the soul. Never think\nthou art as thou shouldst be, until thou come to this, always to see\nand feel thyself lying in the bosom of Christ, who is in the bosom of\nhis Father. Come and move the Father for a sight of Christ, and you\nshall be sure to speed; you can come with no request that pleaseth him\nbetter; he gave him out of his own bosom for that very end, to be held\nup before the eyes of all sinners, as the everlasting monument of his\nFather\u2019s love.\n\nLooking at the natural sun weakeneth the eye. The more you look at\nChrist, the son of righteousness, the stronger and clearer will the eye\nof faith be. Look but at Christ, you will love him, and live on him.\nThink on him continually; keep the eye constantly upon Christ\u2019s blood,\nor every blast of temptation will shake you. If you will see sin\u2019s\nsinfulness, to loath it and mourn, do not stand looking on sin only,\nbut look upon Christ as suffering and satisfying. If you would see your\ngrace, your sanctification, do not stand gazing upon them, but look at\nChrist\u2019s righteousness first; look at your grace in the second place.\n\n18. *Have nothing to do with thy graces and sanctification till thou\nhast seen Christ first. He that looks upon Christ through his graces,\nis like one that sees the sun in water, which wavereth and moveth\nas the water doth. Look upon Christ as shining in the firmament of\nthe Father\u2019s love, and you will see him in his own glory. Pride and\nunbelief will put you upon seeing somewhat in yourself first; but\nfaith will have to do with none but Christ, who must swallow up thy\nsanctification as well as thy sin. He that sets up his sanctification\nto look at first, he sets up the greatest idol, which will strengthen\nhis doubts and fears. Do but look off Christ, and presently (like\n_Peter_) you sink in doubts.\n\nIf you would pray and cannot, and so are discouraged, see Christ\npraying for you: if you are troubled, see Christ your peace leaving\nyou peace when he went up into heaven, again and again charging you not\nto be troubled, so as to obstruct your comfort or your believing. He\nis now upon the throne, having spoiled upon his cross all whatsoever\ncan hurt or annoy thee: he hath borne all thy sins, sorrows, troubles,\ntemptations, and is gone to prepare mansions for thee.\n\n19. *Thou who hast seen Christ all, and thyself absolutely nothing, who\nmakest Christ all thy life, and art dead to all righteousness besides;\ndo Christ this one favour for all his love to thee, love all his poor\nsaints, (the meanest, the weakest, notwithstanding any difference in\njudgment) they are engraven on his heart, let them be so on thine.\n_Pray for the peace of Jerusalem, they shall prosper that love thee._\nPsalms cxxii.\u00a06.\n\n\n\n\n CHRISTIAN LETTERS.\n\n By Mr. JOSEPH ALLEINE.\n\n\n To the READER.\n\nTHE letters of Mr. _Samuel Rutherford_, have been generally admired\nby all the children of God, into whose hands they have fallen, for\nthe vein of piety, trust in God, and holy zeal, which runs through\nthem. The same piety, zeal, and confidence in God, shine through all\nthe letters of Mr. _Alleine_: so that in this respect he may well be\nstiled, the _English Rutherford_. But yet there is a very discernible\ndifference between them: in piety and fervour of spirit they are the\nsame: but the fervour of the one more resembles that of St. _Paul_, of\nthe other, that of St. _John_. They were both men of the most intrepid\ncourage: but in love Mr. _Alleine_ has the pre-eminence. He seems\nto excel in bowels of mercies, meekness, gentleness, in tenderness,\nmildness, and sweetness of spirit, even to his bitterest enemies. I do\nnot therefore scruple to give these letters the preference, even to Mr.\n_Rutherford\u2019s_: as expressing, in a still higher degree, the love that\nis _long-suffering and kind_, which _is not provoked_, which _thinketh\nno evil_, and which _hopeth, believeth, and endureth all things_.\n\n JOHN WESLEY.\n\n LONDON,\n _March 7, 1767_.\n\n\n\n\n LETTER I.\n\n _To his wife concerning his acceptance of_ Taunton.\n\n\n_My dear heart_,\n\nBY this time I hope thou hast received mine, touching _Taunton_. I find\nmy heart much inclining that way. I will tell thee the principles upon\nwhich I go.\n\n_First_, I lay this for a foundation, That a man\u2019s life consists not\nin the abundance of the things that he possesseth. It was accounted a\nwise prayer that _Agur_ put up, to be fed with food convenient for him.\nAnd certain it is, that where men have least of the world, they esteem\nit least, and live more by faith in God, casting their care and burden\nupon him. O the sweet breathing of _David_\u2019s soul! The strong actings\nof his faith when his condition was low and mean! How fully doth he\nrely upon God. And certainly could we that are unexperienced, but feel\nthe thorns of those cares and troubles, that there are in gathering\nand keeping much, and the danger when riches increase of setting our\nhearts upon them, we should prize the happiness of a middle condition.\nDoubtless, godliness with contentment is great gain. _Seekest thou\ngreat things for thyself_ (said the prophet to _Baruch_) _seek them\nnot_. Certainly a good conscience is a continual feast, and enough for\na happy life.\n\n*_Secondly_, I take this for an undoubted truth, that a dram of grace\nis better than a talent of wealth; and therefore such a place where\nwe have little to do with the world to take off our thoughts from the\nthings of eternity, and have the advantage of abundance of means, and\nthe daily opportunities of warming our hearts with the blessed society\nof Christians, is (if we pass a true spiritual judgment) without\ncomparison before another place, void of those spiritual advantages.\nLet us think, what though our purses may thrive better in a place\nof large maintenance; yet where are our souls like to thrive any way\nanswerable to what they are in this? We should have but little in\nthe world, but what is this, if it be made up to us, in communion\nwith God and his people? If we thrive in faith, and love, humility,\nand heavenly-mindedness, what matter is it, though we do not raise\nourselves in the world? Oh! Who would leave so much grace, and so much\ncomfort in communion with Christ and his saints, for the probabilities\nof living a little more handsomely. \u2019Tis a strange thing to see how\nChristians generally judge. What is it worth a year? Is the maintenance\ncertain? What charges are there like to be? These are the questions we\ncommonly ask first, when we speak of settling. But alas, though those\nthings are to be considered too, yet what good am I like to do? What\ngood am I like to get? These should be the chief things we should judge\nby. What if we have but a little in the world? Why then we must keep\nbut a short table, and give the meaner entertainment to our friends.\nO, but will not this be abundantly made up, if we have more outward and\ninward peace? Let others hug themselves in their corn, and wine, and\noil, in their fat livings, and their large tables, if we have more of\nthe light of God\u2019s countenance, who would change with them?\n\n_Thirdly_, That the surest way to have any outward mercy, is to be\ncontent to want it. When men\u2019s desires are over-eager after the world,\nthey must have thus much a year, and a house well furnished, and wife,\nand children, thus and thus qualified, God doth usually, break their\nwills by denying them, as one would cross a froward child of his\nstubborn humour: or else puts a sting into them, that a man had been\nas well without them. The best way to get riches, is out of doubt to\nset them lowest in one\u2019s desires. _Solomon_ found it so: he did not ask\nriches, but wisdom, but God was so pleased, that he threw in them into\nthe bargain. Nothing sets God\u2019s mercies farther off than the want of\nfree submission to want them. Certainly, God will never be behind hand\nwith us. Let our care be to build his house, and let him alone to build\nours.\n\n*_Fourthly_, That none ever was, or ever shall be, a loser by Jesus\nChrist. Many have lost much for him, but never did, never shall any\nlose by him. Take this for a certainty, whatsoever outward comforts we\nleave, or outward advantages, that we may glorify him in our services,\nand enjoy him in all his ordinances more than other-where we could, we\nshall receive an hundred fold in this life. \u2019Tis a sad thing to see how\nlittle Christ is trusted; men will trust him no farther than they can\nsee him. Alas, hath he not a thousand ways, both outward and inward, to\nmake up a little outward advantage to us? Have any ventured themselves\nupon him in his way, but he made good every promise to them? Let us\ntherefore exercise our faith, and stay ourselves on the promise, and\nsee if ever we are ashamed of our hope.\n\n_Fifthly_, That what is wanting in the means, God will make up in the\nblessing. This I take for a certain truth, while a man commits himself\nand his affairs to God, and is in any way that God put him into; and\nif a man have but a little income, if he have a great blessing, that\nwill make it up. Alas, we must not account of mercies by the bulk. What\nif another have a pound to my ounce, if mine be gold for his silver,\nI will never change with him. As \u2019tis not bread that keeps men alive,\nbut the word of blessing that proceedeth out of the mouth of God; so\n\u2019tis not the largeness of the means, but the blessing of the Lord that\nmaketh rich. Oh! If men did but believe this they would not grasp so\nmuch of the world as they do. Well, let others take their course, and\nwe will take ours, to wait upon God by faith and prayer: let others\ntoil to enlarge their income, we will pray God to enlarge our blessing,\nand I doubt not but we shall prove the gainers.\n\n_Sixthly_, That every condition hath its snares, and troubles, and\ntherefore we may not expect to be without them wherever we be; only\nthat condition is most eligible that hath fewest and least. I cannot\nobject any thing against the proposal of _Taunton_, but the meanness\nof the maintenance. And let us consider how inconsiderable this\ninconvenience is, in comparison of those we must reckon upon meeting\nwith, if God cast us into another place. Upon these considerations,\nI find my heart much inclined to accept of their offer at _Taunton_.\nI beseech thee to weigh the matter and tell me thy thoughts, and which\nway thy spirit inclines, for I have always resolved the place I settled\nin should be to thy content. I have been so large in delivering my\njudgment, that I must thrust up my affections into a corner. Well,\nthough they have but a corner in my letter, I am sure they have room\nenough in my heart: but I must conclude; the Lord keep thee my dear,\nand cherish thee for ever in his bosom; farewell, mine own soul.\n\n _I am, as ever, thine own heart_,\n\n JOS. ALLEINE.\n\n OXON, _May 27, 1659_.\n\n\n\n\n LETTER II.\n\n _To my most dearly beloved, my Christian friends\n in |Taunton|, salvation_.\n\n\n_Most loving brethren_,\n\nI SHALL never forget your old kindnesses; would I never so fain forget\nthem, yet I could not, they are so continually renewed; for there is\nnever a day but I hear of them: nay, more than hear of them, I feel and\ntaste them. The God that hath promised they that give to a _prophet_\nbut a cup of cold water, shall receive a _prophet_\u2019s reward: he will\nrecompense your labour of love, your fervent prayers, your care for my\nwelfare, and your bountiful supplies. I do and will bless the Lord as\nlong as I live, that he hath cast my lot in so fair a place, to dwell\nin your communion; and especially to go in and out before you, and\nto be the messenger of the Lord of hosts to you, to proclaim his law,\nand to preach his excellencies, to be his spokesman to you, and to woo\nfor him, to espouse you to one husband, and to present you as a chaste\nvirgin unto Christ. Lord! how unworthy am I, of this glorious dignity,\nwhich I verily believe the brightest angels in heaven would be glad of!\nI cannot repent, notwithstanding all the difficulties that attend his\ndespised servants, and that are like to attend them; I have set my hand\nto his plough; and when I was entered into the sacred office, I told\nyou, \u201cMost gladly do I take up this office with all the persecution,\naffliction, difficulties and inconveniences that do and may attend it.\u201d\nAnd blessed be God, I am through his goodness of the same mind still;\nand my tribulations for Christ, confirm my choice and resolution to\nserve him with much more than my labours. *Brethren, let them take up\nwith the world that have no better portion; be content that they should\nbear away the riches, and preferments, and glory, and splendor of the\nworld. Alas! You have no reason to envy them: verily they have a lie\nin their right-hand: Ah! How soon will their hopes fail them! How soon\nwill the crackling blast be out, and leave them in eternal darkness!\nThey shall go to the generation of their fathers, they shall never see\nlight; like sheep they shall be laid in their graves, and the upright\nshall have dominion over them in the morning. But for you, my brethren,\nI am jealous that none of you should come short of the glory of God.\nI am ambitious for you that you should be all the heirs of an endless\nlife, of the inheritance incorruptible, undefiled, and that fadeth not\naway.\n\nAh my brethren! Why should you not be all happy? I am jealous for you\nwith a godly jealousy, lest a promise being left you of entering into\nhis rest, any of you should come short of it. O look diligently, lest\nany man fail of the grace of God! How it grieves me that any of you\nshould fall short of mercy at last! That any of that flock over which\nthe Holy Ghost made me overseer, should perish: when Christ hath done\nso much for you, and when we, (through his grace,) have done somewhat\nto save them. Ah dear brethren! I was in great earnest with you, when I\nbesought you out of the pulpit, many a time, to give a bill of divorce\nto your sins, to accept of the mercy that in the name of God Almighty I\ndid there offer to you. Alas! how it pitied me to look over so great a\ncongregation, and to think that I could not for my life, persuade them,\none quarter of them, to be saved? How it moved me to see your diligence\nin flocking to the most hazardous opportunities, since the law forbad\nmy public preaching; and yet to think that many of you that went so far,\nwere like to perish for ever for want of going farther! How fain would\nI carry you farther than the outward profession: O, how loath am I to\nleave you there? How troubled to think that any of you should hazard\nmuch for religion, and yet miscarry for ever by the hand of secret\npride or untamed passion, or an unbridled tongue, or which I fear most\nof all, a predominant love of the world in your hearts. Alas, is there\nno remedy, but I must carry you to heaven\u2019s gate and leave you there?\nOh, that I should leave the work of your souls but half done; and bring\nyou no farther than the _almost_ of Christianity! Hear, O my people,\nhear! Altho\u2019 I may command you, upon your utmost peril, in the name\nof the Lord Jesus that shall shortly judge you, I beseech you, I\nwarn you as a father doth his children: to look to the securing of\nyour everlasting condition: take heed of resting in the outer part of\nreligion, but be restless till you find a thorough change within, that\nyou are quite new in the bent of your hearts; for here is the main of\nreligion: for Christ\u2019s sake, for your soul\u2019s sake look to it, that you\nbuild upon the rock, that you unfeignedly deliver yourselves to the\nLord to be under his command, and at his disposal in all things. See\nthat you make no exceptions, no reserve, that you cast over-board all\nyour worldly hopes, and count upon parting with all for Christ: that\nyou take him alone for your whole happiness. Wonder not that I often\ninculcate this: if it be well here, it is well all; if unsound here,\nthe error is in the foundation, and you are undone. Brethren, I see\ngreat trials coming, when we shall see professors fall like leaves\nin autumn. Therefore is it that I would so fain have you look to your\nstanding, and to secure the main. O make sure whatever you do; get\nand keep your evidences clear! How dreadful would your temptation be,\nif you should be called to part with all for Christ, and not be sure\nof him neither! Get a clear understanding of the terms of life, which\nI have set before you in that form of covenanting with God in Christ,\nthat I commended to you. I would that none of you should be without a\ncopy of it: be much in observing your own hearts, and crying mightily\nto God for assurance: be strict and watchful in your whole course, and\nI doubt not but you will quickly have it.\n\nI cannot conclude till I have given you my unfeigned thanks for your\nmost kind and gracious letter. Sure it shall be in store with me, and\nlaid up among my treasures. That God is pleased to make use of me for\nyour edification, is matter of highest joy unto me: as also to see your\nstedfastness in Christ, your unshaken resolutions, notwithstanding all\nthe tempter\u2019s wiles. Go on, my dearly beloved, and the Lord strengthen\nyour hands and your hearts, and lift you up above the fear of men.\nThe Lord strengthen, establish, settle you and after you have suffered\nawhile, make you perfect: I leave my brethren in the everlasting arms,\nand rest,\n\n _Your embassador in bonds_,\n\n JOS. ALLEINE.\n\n _From the common \u2666goal at |Ivelchester|,\n June 13th, 1663._\n\n \u2666 \u201cgoal\u201d is an old English form of the word \u201cgaol\u201d\n\n\n\n\n LETTER III.\n\n _To the beloved people, the inhabitants of the town of\n |Taunton|, grace, mercy, and peace, from God our Father,\n and from the Lord\u00a0Jesus\u00a0Christ._\n\n\n_Most endeared and beloved friends_:\n\nI READILY acknowledge myself a debtor to you all, and a servant of all,\nand therefore I have sent to salute you all. My lines fell in a fair\nplace when the Lord cast my lot among you; I remember the tears and\nprayers you have sent me hither with. How can I forget how you poured\nout your souls upon me; and truly you are a people much upon my heart,\nwhose welfare is the matter of my continual prayers, care, and study.\nAnd oh! that I knew how to do you good: Ah! how certainly should never\na son of you miscarry. Ah! how it pities me to think, that so many of\nyou should still remain in your sins. Once more, oh! my beloved, once\nmore hear the call of the most high God unto you. The prison preaches\nto you the same doctrine as the pulpit did. Hear, O people, hear; he\nthat hath an ear let him hear. The Lord of life and of glory offers you\nall mercy, and peace, and blessedness; Oh! why should we die? Whosoever\nwill, let him take of the waters of life freely! What miss of life,\nwhen it is to be had for the taking! God forbid. O my brethren, my soul\nyearns for you, and my bowels towards you. Ah, that I did but know what\narguments to use with you: who shall chuse my words that I may prevail\nwith sinners not to reject their own mercy? How shall I get within\nthem? How shall I reach them? O that I could get but between their sins\nand them. Beloved brethren, the Lord Jesus hath made me, most unworthy,\nhis spokesman, to bespeak your hearts for him: and oh, that I knew but\nhow to woo for him, that I might prevail! These eight years have I been\ncalling, and yet how great a part remain visibly in their sins, and how\nfew have I gained to Christ by sound conversion?\n\nMany among you remain under the power of ignorance: ah: how often have\nI told you the dangerous, yea, damnable state that such are in. Never\nflatter yourselves that you shall be saved though you go on in this;\nI have told you often, and now tell you again, God must be false, if\never you be saved without being brought out of the state of ignorance:\nif ever you enter in at the door of heaven, it must be by the key of\nknowledge, you cannot be saved, except you be brought to the knowledge\nof the truth. A people that remain in gross ignorance, that are without\nunderstanding, the Lord that hath made them, will not have mercy on\nthem. Oh, for the love of God and your souls, I beseech you awake and\nbestir yourselves to get the saving knowledge of God. You that are\ncapable of learning a trade, are you not capable of learning the way\nto be saved? And is it not pity that you should perish for ever for\nwant of a little pains, and study, and care to get the knowledge of\nGod? Study the catechism; if possible, get it by heart; if not, read\nit often, or get it read to you; cry unto God for knowledge; improve\nthe little you have by living answerably. Search the scriptures daily,\nget them read to you if you cannot read them. Improve your sabbaths\ndiligently, and I doubt not but in the use of these means, you will\nsooner arrive to the knowledge of Christ than of a trade.\n\nMany have escaped the gross pollutions of the world, but stick in the\nform of godliness. O I am jealous for you! That you may not lose the\nthings that you have wrought, for the Lord\u2019s sake put on, and beware\nof perishing in the suburbs of the city of refuge. Beg of God to make\nthorough work with you; be jealous for yourselves and try your estates,\nbut only with those marks, that you are sure will abide God\u2019s trial.\n\nBut for you that fear the Lord in sincerity, I have nothing but good\nand comfortable words: may your souls ever live. What condition can\nyou devise wherein there will not be matter of joy unspeakable to you.\nO beloved, know your own happiness, and live in that holy admiring,\nadoring, praising of your gracious God, that becomes the people of his\npraise. The good will of him that dwelt in the bush with you all. The\nLord create a defence upon you, and deliverance for you: The Lord cover\nyou all the day, and make you to dwell between his shoulders! I desire\nyour constant, instant, earnest prayers for me, and rest,\n\n _A willing labourer, and thankful sufferer for you._\n\n JOS. ALLEINE.\n\n _From the common goal, in |Ivelchester|,\n July 4th, 1663._\n\n\n\n\n LETTER IV.\n\n _To my most endeared friends, the servants of Christ\n in |Taunton|, grace and peace_.\n\n\n_Most dearly beloved and longed for,\n my joy and crown_:\n\nMY heart\u2019s desire and prayer to God for you is, that you may be saved.\nI know that you are the butt of men\u2019s rage and malice: but you may\nsatisfy yourselves as _David_ in sustaining _Shimei_\u2019s curses: it\nmay be the Lord will look upon your affliction, and requite good for\ntheir cursing this day. But however that be, hold on your way. Your\nname indeed is cast out as evil, and you are hated of all men for\nChrist\u2019s sake, for cleaving to his ways and servants: but let not\nthis discourage you, for you are now more than ever blessed: only\nhold fast, that no man take your crown. Let not any that have begun in\nthe spirit end in the flesh. Do not forsake God, till he forsake you;\nhe that endureth to the end shall be saved: the promise is to him that\novercometh; therefore think not of looking back: now you have set your\nhands to Christ\u2019s plough, though you labour and suffer, the crop will\npay for all: now the Lord is trying who they be that will trust him.\nThe world are all for a present pay; they must have something in hand,\nand will not follow the Lord when there are hazard and hardship in his\nservice. But now is the time for you, to prove yourselves believers,\nwhen there is nothing visible but hazard and expence, and difficulty in\nyour Maker\u2019s service. Now, my brethren, stand fast in faith, quit you\nlike men, be strong: if you can trust in his promises now, when nothing\nappears but bonds, and losses, and tribulation, this will be like\nbelievers. *Brethren, I beseech you to reckon upon no other but crosses\nhere. Let none of you flatter yourselves with dreams of sleeping in\nyour ease, and temporal prosperity, and carrying heaven too. Count not\nupon rest till you come to the land of promise. Not that I would have\nany of you to run upon hazards uncalled: no, we shall meet them soon\nenough in the way of our duty, without we turn aside: but I would have\nyou cast over-board your worldly hopes, and be content to wait till\nyou come on the other side the grave. Is it not enough to have a whole\neternity of happiness? If God throws in the comforts of this life too,\nI would not have you throw them back again, or despise the goodness of\nthe Lord: but I would, that you should use this world, as not abusing\nit, that you should be crucified to the world, and the world to you;\nthat you should declare plainly that you seek a better country, which\nis an heavenly. Ah! my dear brethren, I beseech you carry it like\npilgrims and strangers; abstain from fleshly lusts which war against\nyour souls; for what have we to do with the customs and fashions of\nthis world, who are strangers in it? Be contented with travellers lots:\nknow you not that you are in a strange land? All is well as long as it\nis well at home; I pray you brethren, daily consider your condition:\nDo you not remember that you are at an inn? And what though you be\nbut meanly accommodated? Though you fare hard, and lie hard! Is this a\nstrange thing? What should travellers look for else? Indeed if you were\nof the world, the world would love his own. But now God hath called you\nout of the world; therefore the world hateth you. But remember, it is\nyour duty to love them, even while they hate you; and to pray for mercy\nfor them, that will shew no mercy, or justice. This I desire you to\nobserve as a great duty of the present times: and let not any so forget\ntheir duty, as to wish evil to them that do evil to us, or to please\nthemselves with the thoughts of being even with them. Let us commit\nourselves to him that judgeth righteously, and shew ourselves the\nchildren of the Most High, who doth good to his enemies, and is kind to\nthe unkind and unthankful: And what though they do hate us? Their love\nand goodwill were much more to be feared, than their hatred. Brethren,\nkeep yourselves in the love of God; here is wisdom. O happy souls,\nthat are his favourites! For the Lord\u2019s sake look to this, make sure\nof something: look to your sincerity above all things: let not any of\nyou conclude, that because you are of the suffering party, therefore\nall is well: look to the foundation, that your hearts be taken off from\nevery sin, and set upon God as your blessedness: beware that none of\nyou have only a name to live, and be no more than almost Christians.\nFor the love of your souls, make a diligent search, and try upon what\nground you stand; for it pities me to think any of you should hazard\nso much, and yet lose all at last. But when once you bear the mark of\nGod\u2019s favour, you need not fear the world\u2019s frowns: chear up therefore,\nbrethren, be strong in the Lord, and of good courage under the world\u2019s\nusage: fear not, in our Father\u2019s house there is bread enough, and room\nenough: this is sufficient to comfort us under all the inconveniences\nof the way, that we have so happy a home, so ready a Father, so goodly\nan heritage. Oh, comfort one another with these words: let God see that\nyou can trust in his word: let the world see that you can live upon God.\nI shall share my prayers and loves among you all, and commit you to the\nalmighty God: the keeper of Israel that never slumbereth nor sleepeth,\nbe your watchman and keeper to the end, farewell. I am,\n\n _A fervent well-wisher of your temporal\n and eternal affairs_,\n\n JOS. ALLEINE.\n\n _From the common goal at |Ivelchester|,\n July 24, 1663._\n\n\n\n\n LETTER V.\n\n _To my most dearly beloved friends,\n in |Taunton|, grace and peace._\n\n\n_Most endeared Christians._\n\nMY heart is with you, though I am absent. Dear fellow soldiers under\nthe captain of our salvation, consider your calling, and approve\nyourselves men of resolution; be discouraged with no difficulties of\nyour present warfare. As for human affairs, I would have you to be as\nyou are, _men of peace_. I would have you _armed, not for resisting_,\nGod forbid; but for _suffering only_. You should resist, to the\nuttermost, striving against sin. Here you must give no quarter! For if\nyou spare but one _Agag_, the life of your souls must go for the life\nof your sin. God will not smile on that soul that smiles on sin, nor\nhave any peace with him, that is at peace with his enemy. Other enemies\nyou must forgive, and love, and pray for; but for these spiritual\nenemies, all your affections, and all your prayers must be engaged\nagainst them: yea, you must admit no parley: it is dangerous to\ndispute with temptations. *Remember what _Eve_ lost by parleying with\nSatan: you must fly from temptations, and put them off at first with a\nperemptory denial. If you will but hear the devil\u2019s arguments, and the\nflesh\u2019s pleas, it is an hundred to one but you are insnared. And for\nthis present evil world, the Lord deliver you from it. Surely you had\nneed watch and be sober, or else this _world_ is like to undo you. I\nhave often warned you not to build upon an external happiness; and to\npromise yourselves nothing but hardship here: Oh still remember your\nstation; soldiers must not count upon rest, and fullness, but hunger,\nand hardness. Labour to get right apprehensions of the world. Do not\nthink these things necessary. One thing is needful: you may be happy\nin the want of all outward comforts. Do not think yourselves undone,\nif brought to want or poverty: study eternity, and you will see it to\nbe little material to you, whether you are poor or rich: you may have\nnever such an opportunity for your advantage in all your lives, as when\nyou seem to run the vessel upon the rocks. Set your enemies one against\nthe other; death against the world; no such way to get above the world,\nas to put yourselves into the possession of death.\n\n*Look often upon the dust that you shall be reduced to, and imagine you\nsaw your bones tumbled out of your graves, as they are like shortly to\nbe, and men handling your skulls, and enquiring whose is this? Tell me,\nof what account will the world be then? Put yourselves often into your\ngraves, and look out from thence upon the world, and see what judgment\nyou have of it. Must not you shortly be forgot among the dead? Your\nplaces will know you no more, and your memory will be no more among men,\nand then what will it profit you to have lived in fashion and repute?\nOne serious walk over a church-yard, might make a man mortified to the\nworld. Think upon how many you tread; but ye know them not: no doubt\nthey had their estates, their friends, their businesses, and kept\nas much stir in the world as others do now. But alas, what are they\nthe better for all this? Know you not that this must be your own case\nshortly? Oh the unhappiness of man; how is he bewitched; and befooled,\nthat he should expend himself for that which he knows shall forever\nleave him! Brethren, I beseech you lay no stress upon these perishing\nthings, but labour to be at a holy indifference about them: is it for\none that is in his wits to sell his God, his soul, for things he is\nnot sure to keep a day, and which he is sure after a few sleepings and\nwakings more, to leave behind him for ever? Go, and talk with dying men,\nand see what apprehensions they have of the world? If any should come\nto these, and tell them here is such and such preferments for you; you\nshall have such titles of honour and delights, if you will now disown\nreligion, do you think such a motion would be embraced? Brethren, why\nshould we not be wise in time! Why should we not now be of the mind,\nof which we know we shall be all shortly? Woe to them that will not\nbe wise, till it be to no purpose! Woe to them whose eyes nothing but\ndeath and judgment will open! Woe to them that though they have been\nwarned by others, and have heard the world\u2019s greatest darlings in\ndeath cry out of its vanity, yet would take no warning; but must serve\nthemselves too, for warnings to others. Ah! my beloved, beware there be\nnone among you, that will rather part with their consciences than with\ntheir estates; that have secret reserves to save themselves whole, when\nit comes to the pinch; and not to be of the religion that will undo\nthem in the world. Beware that none of you have your hearts where your\nfeet should be, and love your _mammon_ before your Maker.\n\nMay the Lord of Hosts be with you, and the God of _Jacob_ your refuge.\nFarewell my dear brethren, farewell, and be strong in the Lord. I am\n\n _Your\u2019s to serve you in the gospel,\n whether by doing or suffering_\n\n JOS. ALLEINE.\n\n _From the common gaol at |Ivelchester|,\n August 31, 1663._\n\n\n\n\n LETTER VI.\n\n _To the beloved friends, the flock of Christ\n in |Taunton|, salvation._\n\n\n_Most dearly beloved and longed for, my joy and crown_:\n\nI MUST say of you as _David_ did of _Jonathan_, Very pleasant have you\nbeen unto me, and your love to me is wonderful. And as I have formerly\ntaken great content in that my lot was cast among you, so I rejoice in\nmy present lot, that I am called to approve my love to you by suffering\nfor you; for you, I say; for you know I have not sought your\u2019s but you;\nand that for doing my duty to your souls, I am here in these bonds,\nwhich I chearfully accept through the grace of God that strengtheneth\nme: Oh! that your hands might be strengthened, and your hearts\nencouraged in the Lord your God by our sufferings! See to it, that you\nstand fast in the power of the holy doctrine, which we have preached\nfrom the pulpit, preached at the bar; preached from the prison: it is a\ngospel worth suffering for: see that you follow after holiness, without\nwhich no man shall see God! Oh the madness of the blind world, that\nthey should put from them the only plank upon which they can escape to\nheaven! Alas for them! They know not what they do. What would not these\nfoolish virgins do, when it is too late, for a little of the oil of the\nwise! But let not any of you be wise too late: look diligently, lest\nany man fail of the grace of God. Beware that none of you be cheated\nthrough the deceitfulness of your hearts, with counterfeit grace. There\nis never a grace but hath its counterfeit; and there is nothing more\ncommon, than to mistake counterfeit grace for true. And remember you\nare undone for ever, if you should die in such a mistake. Not that\nI would shake the confidence of any sound believer, whose graces are\nof the right kind: build your confidence sure: see that you get the\ncertain marks of salvation, and make sure, by observing your own hearts,\nthat these marks be in you, and then you cannot be too confident. But\nas you love your souls, take heed of a groundless confidence. Take heed\nof being confident before you have tried. I would fain have you all\nsecured against the day of judgment; I would that the state of your\nsouls were all well settled: Oh how comfortably might you think of any\ntroubles, if you were but sure of your pardons! I beseech you, whatever\nyou neglect, look to this: I am afraid there are among you that have\nnot made your peace with God; that are not yet acquainted with that\ngreat work of conversion: such I charge before the living God, to speed\nto Christ, and without any more delay to put away their iniquities,\nand deliver up themselves to Jesus Christ, that they may be saved. It\nis not your profession or external duties, that will save you: no, no,\nyou must be converted or condemned. It is not enough that you have some\nlove to God\u2019s ways and people, and are willing to venture something for\nthem; all this will not prove you sound Christians: Have your hearts\nbeen changed? Have you been soundly convinced of your sins? Of your\ndamnable and undone condition? And your utter inability to lick\nyourselves whole by your own duties? Have you been brought to such a\nsense of sin, that there is no sin, but you heartily abhor it? Are you\nbrought to such a sense of the beauty of holiness, and of the laws and\nways of God, that you desire to know the whole mind of God? Would you\nnot excuse yourselves by ignorance from any duty, and do not you allow\nyourselves in the neglect of any thing conscience charges upon you as\na duty? Are your very hearts set upon the glorifying and enjoying of\nGod, as your greatest happiness? *Had you rather be the holiest than\nbe the richest and greatest in the world? And is your greatest delight\nin the thoughts of your God, and in your conversings with God in holy\nexercises! Is Christ more precious than all the world to you? And\nare you willing upon the thorough consideration of the strictness and\nholiness of his laws, to take them all for the rule of your thoughts,\nwords and actions, and though religion may be dear, do you resolve, if\nGod assist you, to go through with it, let the cost be what it will?\nHappy the man that is in such a case. This is a Christian indeed, and\nwhatever you be and do short of this, all is unsound. But you that bear\nin your souls the marks above-mentioned, upon you I lay no other burden,\nbut to hold fast, and make good your ground, and to press forwards\ntowards the mark. Thankfully acknowledge the grace of God to your souls;\nand live rejoicingly in the hopes of the glory of God; live daily in\nthe praises of your Redeemer; and study the worthiness, excellency,\nand glory of his attributes: let your souls be much taken up in\ncontemplating his glorious perfection, and blessing yourselves in the\ngoodly portion you have in him: live like those that have a God, and\nthen be disconsolate if you can: if there be not more in an infinite\nGod to comfort you, than in a prison, or poverty or affliction to\ndeject you, our preaching is vain and your faith is vain. Let the\nthoughts of God be your daily repast: and never be satisfied till your\nhearts run out as freely, naturally, unweariedly after God, as others\ndo after the world. Farewell my dear brethren, the Lord God Almighty be\na protection to you, and your exceeding great reward; Farewell in the\nLord.\n\n I am,\n _Your\u2019s in the bowels of the Lord Jesus_,\n\n JOS. ALLEINE.\n\n _From the common gaol, in |Ivelchester|,\n September 11, 1663._\n\n\n\n\n LETTER VII.\n\n [How to shew love to ministers, and to live joyfully.]\n\n\n _To the most loving and dearly beloved, my Christian friends\n in |Taunton|, grace, mercy, and peace from God our Father,\n and from the Lord\u00a0Jesus\u00a0Christ_.\n\n_Most endeared brethren_,\n\nI HAVE received your moving letter, and could not look over _such_\ntender expressions without some commotion. I may confidently say, I\nspent more tears upon those lines, than ever you did ink. Your deep\nsense of my labours I cannot but thankfully acknowledge, yet withal,\nheartily confessing, that all was but what I owed to your immortal\nsouls; which God knows was very much short of my duty. The omissions,\nimperfections, deadness, that accompanied my duties I own, and the Lord\nhumble me for them. But all that was of God (and that was all that was\ngood) be sure that you give to God alone. To him I humbly ascribe both\nthe will and the deed, to whom alone be glory for ever.\n\n*My dear brethren, my business as I have often told you, is not to turn\nyour eyes to me, but to Christ: his spokesman I am, will you give your\nhands, your names to him? Will you subscribe to his laws, and consent\nto his offices, and be at defiance with all his enemies? This do, and\nI have my errand. Who will follow Christ\u2019s colours? Who will come under\nhis banner? This shall be the man that shall be my friend; this is he\nthat will oblige me for ever. Do these letters come to no loose sinner?\nNo ignorant sinner? No unsound professor? Would they do me a kindness,\nas I believe they would? Then let them come away to Christ! O sinner,\nbe no more in love with darkness; stick no longer in the skirts and\noutside of religion. Waver no more, halt no farther, but strike in\nthroughly with Jesus Christ; except nothing, reserve nothing, but come\nthroughly to the Lord, and follow him fully. And then happy man thou\nshalt be, for thou wilt be made for ever; and joyful man I shall be;\nfor I shall save a soul from death. The earnest beggings of a poor\nprisoner, use to move some bowels: hear O friends, will you do nothing\nfor a minister of Christ? Nothing for a prisoner of Jesus Christ?\nMethinks I hear you answer, \u201cYea, what will we not do? He shall never\nwant while we have it; he shall need no office of love, but we will\nrun and ride to do it.\u201d Yea, but this is not it that I beg of you; will\nyou gratify me indeed? Then come in, bow to the name of Jesus; yea, let\nyour souls bow, let all your powers do him homage. Let that sacred name\nbe graven into the substance of your hearts. Let me freely speak for\nhim, for he is worthy for whom you shall do this thing; worthy to be\nbeloved of you; worthy to have your very hearts, worthy to be admired,\nadored, praised, served, glorified to the uttermost by you, and every\ncreature; worthy for whom you should lay down all, leave all: can any\nthing be too much for him? Can any thing be too good for him, or too\ngreat for him? Come give up all, resign all, lay it at the feet of\nJesus, offer all as a sacrifice to him, see that you be universally\nthe Lord\u2019s; keep nothing from him: I know through the goodness of\nGod, that with many of you this work is not yet to do. But this set\nsolemn resignation to the Lord is to be done more than once, and to\nbe followed with an answerable practice when it is done: see that you\nwalk worthy of the Lord; but how? In the _fear of the Lord_, and in\nthe _comfort of the Holy Ghost_; let these two go together. So shall\nyou adorn the doctrine of God our Saviour, and experience the heavenly\nfelicity of a Christian life: cleave fast to Christ, never let go\nyour hold; cling the faster, because so many are labouring to loosen\nyour hold. Hold fast your integrity, hold fast the beginning of your\nconfidence stedfast to the end: If you do but keep your hold, and\nkeep your way; all that the world can do, and all that the powers of\ndarkness can do, can never do you harm. Keep your own vineyard with\nconstant care and watchfulness, and be sure that there be no inroad\nmade upon your consciences, that the enemy do not get between your\nsouls and God; and then let what will assail you without, you need\nnot fear! Let this be your daily exercise, to keep your consciences\nvoid of offence: keep fair weather at home, however it be abroad. I\nwould not only that you should walk _holily_, but that you should walk\n_comfortably_. I need say the less to this, because the fear of the\nLord and the comfort of the Holy Ghost, lie together. Oh the provision\nGod hath made for your continual comfort: dear brethren, do but\nunderstand your own blessedness, happy men that you are, if you did but\nknow and consider it: who would count himself poor that hath all the\nfullness of the Godhead for his. O Christians, live like yourselves,\nlive worthy of your portion, and your glorious prerogatives. That you\nmay walk worthy of your glorious hopes, and live answerable to the\nmercies you have received, is the great desire of\n\n _Your souls fervent well-wisher in bonds_.\n\n JOS. ALLEINE.\n\n _From the prison at |Ivelchester|,\n September 18, 1663._\n\n\n\n\n LETTER VIII.\n\n [Remember Christ crucified; and crucify sin.]\n\n\n _To the faithful and well-beloved people,\n the servants of Christ in |Taunton|, salvation_.\n\n_Most dear Christians_,\n\nI AM by office a remembrancer, the Lord\u2019s remembrancer for you, and\nyour remembrancer in the behalf of Christ. My business is with the\napostle, to stir up your pure minds by way of remembrance. And who\nshall I remember you of, but your intercessor with the Father, who\nhath you always in remembrance, appearing in the presence of God\nfor you? May his memory ever live in your hearts, though mine should\ndie; Oh, remember his love more than mine; remember in what a case he\nfound you, and yet nothing could divert the purpose of his love from\nyou: He loathed not your rags nor your rottenness: he found you in\nloathsome filthiness, yet he pitied you. His bowels were moved, and his\ncompassions were kindled, when one would have thought his wrath should\nhave boiled and his indignation have burned down to hell against you:\nhe loathed not, but loved you, and washed you from your sins in his own\nblood. Ah polluted captives! Ah vile and putrid carcases! that ever the\nHoly Jesus should his ownself wash you. Methinks I see him weeping over\nyou; and yet it was a more costly bath by which he cleansed you. Ah\nsinners look upon the streaming blood flowing from his blessed body,\nto fetch out the ingrained filthiness that you by sin had contracted.\nAlas! What a horrid filthiness, that nothing but the blood of the\ncovenant could wash away! And what a love is Christ\u2019s, that, when a\nwhole ocean could not wash nor purify us, would open every vein of his\nheart to do the work! Look upon your crucified Lord: do you not see\na sacred stream flowing out of every member? Ah, how those holy hands,\nthose unerring feet do run a stream to purge us! Alas, how the great\ndrops of blood fall to the ground from his sacred face in his bitter\nagony, to wash and beautify ours! How his wounded heart and side\ntwice pierced, first with love and pity, and then with the soldier\u2019s\ncruelty, pour out their healthful and saving floods upon us? Lord!\nHow do we forget such love as this? Ah monsters of ingratitude, that\ncan be unmindful of such a friend! Do we thus requite him? Is this\nour kindness to such an obliging friend! Christians, where are your\naffections? To what use do you put your faculties? What have you\nmemories for, but to remember him? What have you the power of loving\nfor, but that you should love him? Wherefore serves joy or desire, but\nto long for him? And delightfully embrace him? May your souls and all\ntheir powers be taken up with him; may all the doors of your souls be\nset open to him. Here fix your thoughts, terminate here your desires;\nhere you may kindle your fire when almost out. Brethren what will you\ndo now for Jesus Christ? Have you never a sacrifice to lay upon his\naltar? Come and I will shew you what you shall do, let your hands be\nin the blood of your sins, search them out with diligence, search your\nhearts and your houses; whatever iniquities you find there, out with\nthem, put them far from your tabernacles; if you crucify them not,\nyou are not Jesus\u2019s friends. *God forbid that there should be a lying\ntongue, or any way of deceit in your shops: that his service should\ngive place to the world in your families. Far be it from any of you,\nmy brethren, that you should be careful to teach your children and\nservants the way of your callings, and neglect to instruct them in\nthe way of life. Is weekly catechising in every one of your families?\nThe Lord convince any of you that may be guilty of this neglect: Oh,\nset up God in your houses; and see that you be not slovenly in closet\nperformances. Beware of serving the Lord negligently; serve not the\nLord with that which costs you nothing: look to it that you content not\nyourselves with a cheap and easy religion. Put your flesh to it: be\nwell assured that the religion that costs you nothing, will yield you\nnothing: Keep up the life of religion in your family and closet duties.\nFear nothing like a customary and careless performance of God\u2019s service.\nJudge your ownselves whether lazy wishes, idle complaints, and yawning\nprayers are like to carry you through the mighty difficulties that you\nmust get through, if ever you come to heaven. When you find yourselves\ngoing on in a listless, heartless course, ask yourselves, is this\nto take the kingdom of heaven by violence? See that you sacrifice\nyourselves to the Lord, that now you live to Christ himself. As Christ\nhath made over his life and death to you, so let it be your care\nto live and die to him. Labour to look upon all your enjoyments as\nChrist\u2019s goods; upon your time, parts, strength, as his talents: look\nupon yourselves only in the quality of servants and stewards, that are\nto husband all these for your Lord\u2019s advantage, and as those that must\ngive an account. And pray for me that I may take the counsel that I\ngive. I bless the Lord, I want nothing but the opportunity of being\nserviceable to you: but I hope the Lord will make my bonds for you,\nto be useful to your edification; if I may glorify God, and serve you\nbest by being here, I shall never wish to come out. Finally brethren,\nfarewell: be perfect, be of good comfort, be of one mind, live in peace,\nand the God of love and peace shall be with you. I am,\n\n _The ready servant of your faith and joy_,\n\n JOS. ALLEINE.\n\n _From the prison at |Ivelchester|,\n October 14th, 1663._\n\n\n\n\n LETTER IX.\n\n [On daily self-examination.]\n\n\n _To the most beloved people, the flock of Christ\n in |Taunton|, salvation_.\n\n_Most dear brethren_,\n\nBRETHREN how stands it with you? Doth the main work go on? do your\nsouls prosper? This is my care; beware that you flag not, that you\nfaint not now in the evil day. I understand that your dangers grow\nupon you. May your faith and courage grow much more abundantly!\n\nSome of your enemies, I hear, are in great hopes to satisfy their\ndesires upon you. Well, be not discouraged my dear brethren, but bless\nthe Lord, who of his abundant mercy, hath so remarkably preserved\nyou so long beyond all expectation. Let it not be a strange thing to\nyou, if the Lord doth now call you to some difficulty: forsake not\nthe assembling of yourselves together, as the manner of some is. I\nplainly see the coal of religion will soon go out, unless it have\nsome better helps to cherish it, than a carnal ministry, and lifeless\nadministration. Dear brethren, now is the time for you that fear the\nLord, to speak often one to another: manage your duties with what\nprudence you can, but away with that carnal prudence, that will decline\nduty to avoid danger.\n\n*I left you some helps for daily examination, I am jealous lest you\nshould grow slack, or slight, and careless in that duty. Let me ask you\nin the name of the Lord, doth never a day pass you, but you solemnly\nand seriously call yourselves to an account, what your carriage hath\nbeen to God and men? Speak conscience? Is there never an one within the\nhearing of this letter, that is a neglecter of this duty? Doth every\none of your consciences acquit you? Oh that they did! Tell me, would\nnot some of you be put shrewdly to it, if I should ask you when you\nread, or thought over the questions that were given you for your help?\nWould you not be put to a blush, to give me an answer? And will you not\nbe much more ashamed, that God should find you tardy? Not that I would\nnecessarily bind you up to that very method; only till you have found a\nway more profitable, I would desire you, yea, I cannot but charge you,\nto make daily use of that. Awake conscience, and do thou fall upon that\nsoul that thou findest careless in this work, and never let him be at\nrest till thou canst witness for him, that he is a _daily and strict\nobserver of himself_, and doth live in the constant practice of this\nduty. What! Shall neither God\u2019s charge nor your profit hold you to\nyour work? Yet I may not doubt, but some of you do daily perform this\nduty. The Lord encourage you in it: yet give me leave to ask you what\nyou have gained? Are you grown more universally conscientious, more\nstrict, more humble, and more sensible of your many and great defects,\nthan you were before? If so blessed are you of the Lord; if otherwise,\nthis duty hath been but slightly performed by you. What can you say\nto this question? Doth your care of your ways abate or increase, by the\nconstant use of this duty? If it abate, remember from whence you are\nfallen, and repent; as good not to do it at all, as not to the purpose.\n\nThe Lord God be a sun and a shield to you. My most dear love to you all;\nfare you well in the Lord. I am,\n\n _Your embassador in bonds_,\n\n JOS. ALLEINE.\n\n _From the common gaol at |Ivelchester|,\n October 20, 1663._\n\n\n\n\n LETTER X.\n\n [Motives and marks of growth.]\n\n\n _To the most loving and best beloved, the servants\n of Christ in |Taunton|, grace and peace._\n\n_Most dear and tender friends_:\n\nWHOSE I am, and whom under God I desire to serve; to build you up in\nholiness, and comfort, hath been through grace my great ambition. This\nis that which I laboured for; this is that which I suffer for: and\nin short, the end of all my applications to you, and to God for you.\nHow do your souls prosper? Are they in a thriving case? What progress\ndo you make in sanctification? Doth the house of _Saul_ grow weaker\nand weaker, and the house of _David_ stronger and stronger? Behold,\nI am jealous of you with a godly jealousy, lest any of you should lose\nground in these declining times: and therefore cannot but be often\ncalling upon you to look to your standing, and to watch and hold fast,\nthat no man take your crown. Ah! How surely shall you reap in the end,\nif you faint not! Take heed therefore that you lose not the things you\nhave wrought, but as you have begun well, so go on in the strength of\nChrist, and give diligence to the full assurance of hope to the end.\n\nDo you need motives? 1.\u00a0_How much are you behind hand?_ Oh the fair\nadvantages that we have lost! What time, what sabbaths, sermons,\nsacraments, are upon the matter lost? How much work have we yet to do?\nAre you sure of heaven yet? Are you fit to die yet? Surely they that\nare under so many great wants, had need to set upon some more thriving\ncourses.\n\nSecondly, _Consider what others have gained, whilst we it may be sit\ndown by the loss_: Have we not met many vessels richly laden, while\nour souls are empty? Oh, the golden prizes that some have won? While\nwe have folded the hands to sleep! Have not many of our own standing\nin religion, left us far behind them?\n\n*Thirdly, _Consider you will all find little enough when you come to\ndie_: The wise among the virgins have no oil to spare, at the coming\nof the bridegroom; temptation and death will put all your graces to it.\nHow much ado have many had at last to put into this harbour! _David_\ncries for respite, till he had recovered a little more strength.\n\nFourthly, _Consider how short your time for gathering in probably is_?\nThe Israelites gathered twice so much manna against the sabbath as\nthey did at other times, because at that time there was no manna fell.\nBrethren, you know not how long you have to lay in for. Do you ask for\nmarks how you may know your souls to be in a thriving case?\n\n_First, If your appetites be more strong._ Do you thirst after God and\nafter grace, more than heretofore? Do your cares for and desires after\nthe world abate? And do you hunger and thirst after righteousness?\nWhereas you were wont to come with an ill-will to holy duties, do you\ncome to them as an hungry stomach to its meat?\n\n_Secondly, If your pulses beat more even._ Are you still off and on,\nhot and cold? Or is there a more even spun thread of holiness through\nyour whole course? Do you make good the ground from which you were\nformerly beaten off?\n\n*_Thirdly, If you do look more to the carrying on together the duties\nof both tables._ Do you not only look to the keeping of your own\nvineyards, but do you lay out yourselves for the good of others, and\nare filled with zealous desires for their conversion and salvation? Do\nyou manage your talk and your trade, by the rules of religion?\n\n*Do you eat and sleep by rule? Doth religion form and mould, and\ndirect your carriage towards husband, wife, parents, children, masters,\nservants? Do you grow more universally conscientious? Is piety more\ndiffusive than ever with you? Doth it come more abroad with you, out\nof your closets, into your houses, your shops, your fields? Doth it\njourney with you, and buy and sell for you? Hath it the casting voice\nin all you do?\n\n_Fourthly, If the duties of religion be more delightful to you._ Do\nyou take more delight in the word than ever! Are you more in love with\nsecret prayer, and more abundant in it? Cannot you be content with your\nordinary seasons, but are ever and anon making extraordinary visits to\nheaven? And upon all occasions turning aside, to talk with God in some\nshort ejaculations? Are you often darting up your soul heavenwards? Is\nit meat and drink for you, to do the will of God? Do you come off more\nfreely with God, and answer his calls with more readiness of mind?\n\n*_Fifthly, If you are more abundant in those duties which are most\ndispleasing to the flesh._ Are you more earnest in mortification?\nAre you more strict and severe than ever in the duty of daily\nself-examination, and holy meditation? Do you hold the reins harder\nupon the flesh than ever? Do you keep a stricter watch upon your\nappetites? Do you set a stronger guard upon your tongues? Have you\na more jealous eye upon your hearts?\n\n_Sixthly, If you grow more vile in your own eyes._ Do you grow more\nout of love with men\u2019s esteem, set less by it? Are you not marvellous\ntender of being slighted? Can you rejoice to see others preferred\nbefore you? Can you heartily value and love them that think meanly of\nyou?\n\n_Seventhly, If you grow more quick of sense, more sensible of\ndivine influences, or withdrawings._ Are you more afraid of sin than\never? Are your sins a greater pain to you than heretofore? Are your\nvery infirmities your great afflictions? and the daily workings of\ncorruption a continual grief of mind to you?\n\nI must conclude abruptly, commending you to God, and can only tell you\nthat I am,\n\n _Your\u2019s in the Lord Jesus_,\n\n JOS. ALLEINE.\n\n _From the common gaol, in |Ivelchester|,\n October 31, 1663._\n\n\n\n\n LETTER XI.\n\n\n _To my dearly beloved, the inhabitants of |Taunton|,\n grace, mercy, and peace from God our Father, and\n the Lord\u00a0Jesus Christ_.\n\n_Most dearly beloved_,\n\nI HAVE been through mercy many years with you, and should be willingly\nso many years a prisoner for you, so I might further your salvation. I\nmust again and again thank you for your abundant affection to me, which\nI value as a great mercy, not in order to myself, but in order to your\nbenefit, that I may thereby be a more likely instrument of your good.\nSurely, so much as I value your love, yet had I rather be forsaken of\nyou all, and buried in oblivion; so that your eyes and hearts may be\nfixed on Christ, and sincerely engaged to him. Brethren, I have not\nbespoken your affections for myself: O that I might win your hearts\nto Christ. O that I might convert you to him though you were diverted\nfrom me. *I should much rather chuse to be hated of all, so this might\nbe the means to have Christ set up savingly in the hearts of you all.\nAnd indeed there is nothing great but in order to God; nothing is\nconsiderable as it is terminated in us: it matters not whether we\nare in riches or poverty, sickness or health, in honour or disgrace,\nso Christ may be by us magnified in the condition we are in. Welcome\nprison and poverty, welcome scorn and envy, welcome pain or contempt,\nif by these God\u2019s glory may be promoted. What are we for, but for God?\nWhat doth the creature signify separated from his God? Why just so much\nas the cypher separated from his figure. We are nothing worth, but in\nreference to God and his ends. Better were it that we had never been,\nthan that we should not be to him. Better that we were dead than we\nshould live, and not to him. Better that we had no understandings, than\nthat we should not know him. Better that we were blocks and brutes,\nthan that we should not use our reason for him. What are our interests,\nunless they may be subservient to his interest? Or our reputation,\nunless we may hereby glorify him?\n\nDo you love me? I know you do. But who is there, that will leave his\nsins for me? With whom shall I prevail to give up himself in strictness\nand self denial to the Lord? Who will be intreated by me to set upon\nneglected duties, or reform accustomed sins? Oh wherein may you rejoice\nme? In this, my brethren; in this you shall befriend me, if you obey\nthe voice of God by me, if you be prevailed with to give yourselves\nup throughly to the Lord. Would you lighten my burden? Would you make\nglad my heart? Let me hear of your owning the ways and servants of the\nLord in adversity, of your patient continuing in the ways of holiness.\nO that I could but hear that the prayerless souls, the prayerless\nfamilies among you, were now given to prayer! That the profane sinners\nwere awakened, and induced by the preaching of these bonds, to leave\ntheir drunkenness, their loose company, their deceit and wantonness!\nWill you not be made clean? When shall it once be? How long shall the\npatience of God wait for you? How long shall the Lord Jesus stretch\nout his hands toward you? O sinners, cast yourselves into his arms! Why\nshould you die? Why will you forsake your own mercy? Will you perish\nwhen mercy woos you? Confess and forsake your sins, and you shall find\nmercy. Will you sell your souls to perdition for a little ease and\ndelight in your flesh? Or a little of the gain of unrighteousness? Why,\nthese are the things that part between sinners and Christ.\n\n*I know many are spun with a finer thread, and are not so far from the\nkingdom of God. But I must again warn you of staying in the suburbs\nof the city of refuge. O what pity is it that any should perish at\nthe gates! That any should escape the pollutions of the world, and do\nmany things, yea, and suffer too, and yet fall short of the glory of\nGod! Oh ye halting Christians, that halt between Christ and the world,\nthat are as _Ephraim_, like a cake not turned, dough-bak\u2019d, professors,\nthat have lamps without oil, that cry, Lord, Lord, but do not the will\nof our Father which is in heaven! How long will you stay in the place\nof the breaking forth of children! and stick between the womb and\nthe world? Your religion will carry you from the profane, and ye own\nthe people of the Lord. But godliness is a heart-work, it goes deep,\nand spreads far: unless the frame of your hearts, and the drift of\nyour course be changed, unless you be universally conscientious, and\nunreservedly delivered up to the Lord for all times and conditions,\nwhatever be the cost, you are none of Christ\u2019s, how far soever you go\nin external performances. Hear then, O people, and let not an almost\nChristianity deceive you, or carry you blindfold to perdition. Oh the\nthousands, and ten thousands that have been undone by one of these!\nAh, how often have you been warned against them, lest you should split\nagainst these dangerous rocks. O _Taunton_, _Taunton_, how often would\nGod\u2019s servants have gathered you, and you would not. But will you now?\nWill you _yet_ come in? I cannot forbear once more, even out of the\nprison, to call after poor sinners, and make one tender of mercy more.\nO come to the waters of life, wash you, make you clean.\n\nBut for you, whose hearts are set against every sin, and are resolved\nfor God and holiness; you that experience a thorough change, and have\nrespect to all God\u2019s commandments, who will have none but God for your\nhappiness, none but Christ for your treasure, that must and will have\nhim, come what will come, blessed are ye of the Lord: O happy souls\nrejoice in the Lord, and again, I say, rejoice: let your souls magnify\nthe Lord, and your spirits rejoice in God your Saviour. Live you a life\nof praise; you are highly favoured of the Lord, your lines are fallen\nin a pleasant place: only stick to your choice: beware lest any man\nbeguile you of your reward: watch and keep your garments about you,\nlest you walk naked, and men see your shame. Many will be plucking to\npull you out of Christ\u2019s hands; but the harder they pluck, the harder\ndo you cling, and cleave to him: blessed is he that overcometh.\n\nAnd now the God of heaven fill you all with himself, and make all grace\nto abound in you, and toward you. May he be a sun to comfort you, and\nshine with his beams of grace and glory on you all: farewell in the\nLord, I am,\n\n _Your\u2019s in the bonds of the gospel_,\n\n JOS. ALLEINE.\n\n\n\n\n LETTER XII.\n\n [How to live to God.]\n\n\n _To the beloved people, the inhabitants\n of |Taunton|, grace and peace._\n\n_Most endeared Christians_,\n\nBELOVED, I am, without a compliment, the devoted servant of your soul\u2019s\nprosperity: may the Lord Jesus be set up in your hearts: may his name\never live in you, and I have what I ask. If this work be not promoted\namong you, I shall account all my pains but lost labour. Brethren, I\nbeseech you that none of you live to yourselves, for this were directly\nto cross the end of Christ\u2019s death; for therefore he died that you\nshould not live to yourselves. O live to him that died for you! Live\nto him that is the God of your life! Live to him that bought your lives\nwith his own! To him that bought you from destruction, and not only so,\nbut bought you the eternal inheritance. Will a man be easily persuaded\nto lose his life? How infinitely tender are men here! And yet the\nmost of men do lose their lives, yea, lose them for nothing. *Beloved,\nconsider, I beseech you, that life is lost, that is not lived unto\nGod. If you would not lose your lives that you live, live to him who\nis the end of your lives. Oh remember this, and reckon that day lost\nwhich you have not lived unto God! Brethren, how great a part of our\nlives have we lost? I beseech you take heed; you are careful about many\nthings; but beware that other things do not put out this, the spending\nyour days and strength for him that made you. Would it not be dreadful\nfor a man to find at last when he comes to his account with God,\nthat his whole life, or at least the main of it had been but damnable\nself-seeking? That a man should have so many years allowed him by God,\nand he should at last be found to have been a wicked servant, that had\nset up for himself with his master\u2019s stock, and alienated his goods?\nWell, that you may throughly learn the grand lesson of living to God,\ntake these counsels:\n\n*First, _Settle it in your heart that it is the sum of all your\nbusiness and blessedness to live unto God_: \u2019tis your _business_,\nfor his pleasure you are and were created: what have you to do but to\nserve your Maker in your general and particular callings! Beloved, what\nelse have you strength for, but for God? Doth he maintain servants,\nand shall he not look for their work? Would you endure it, that the\nservants you find with meat and wages should set up for themselves?\nBeloved, God\u2019s service is your business, and he made you and keeps you\nfor no other end. And it is your blessedness too. Labour to be under\nthe rooted conviction of this, that your happiness lies in pleasing and\nhonouring God. Let the sense of this live fresh upon your hearts, and\nit will regulate your whole course.\n\nSecondly, _Labour to keep alive in yourselves a deep sense of your\nstrong obligations to God_. Often think with yourselves, what a\nreasonable thing it is, that you should with all you have serve the\nLord. Beloved, shall not the vessel be for the use of the potter that\nmade it? Shall not the servant trade for his master with whose goods he\nis entrusted? Do you not fetch all your bread from God\u2019s door? Is not\nhe the author of our being and well-being? Is it not from him that you\nfetch every breath? Your interest obliges you to please him. Why should\n_Belshazzer_\u2019s charge be against you? That the God in whose hand your\nbreath is, and whose are all your ways, you have not glorified, _Daniel\nv.\u00a023._\n\nThirdly, _Every morning let this be your first and firm resolution,\nI will set forth this day in the name of God_. Your first and last\nthoughts are of the greatest consequence, and therefore I advise you\nto begin and end with this; whenever you lie down, say in yourselves, I\nwill make use of my bed as an ordinance of God, that I may be refreshed\nand fitted for his work: whenever you rise up, think, I will spend this\nday for God, and follow the business of my calling, because I am so\nappointed by God.\n\nBeloved, I design the sweetness and comfort, as well as strictness of\nyour lives. Live to God as you are directed, and you shall marvellously\nprosper in both. I am not sure yet whether or no I shall see you at\nthe assizes. I leave all things to your Father\u2019s wise disposal, and\ncommending you to God, I rest\n\n _Your\u2019s in the bonds of the Lord Jesus_,\n\n JOS. ALLEINE.\n\n _From the prison at |Ivelchester|,\n November 14, 1663._\n\n\n\n\n LETTER XIII.\n\n\n _To the beloved people, the flock of God\n in |Taunton|, grace and peace_.\n\n_Most dear friends and brethren_,\n\nI HAVE sent these few lines, to beseech you by these bonds, which\nI gladly endure for your sakes, to hold forth, and hold fast the\nprofession of your faith without wavering. The Lord make you stedfast\nin the holy doctrine wherein you have been taught. I have not shunned\nto declare unto you the whole counsel of God. O remember, that by the\nspace of eight years, I ceased not to warn you every one, and kept back\nnothing that was profitable unto you, but have taught you publickly,\nand from house to house, warning every man, and teaching every man,\nthat I might present every man perfect in Christ Jesus.\n\nYou that have taken upon you the profession of strict godliness, I\nshall only press you to press towards the mark. You have much work to\ndo, and God hath given you no time to loiter in. I beseech you to put\non. That person that sits down when he hath gotten to that pitch that\nhe thinks will bring him to heaven, is never like to come thither:\ngrace is one of those things that saith, _It never hath enough_. Let\nme urge upon you the apostle\u2019s counsel, _Follow after holiness_.\n\n_First._ Holiness is the choicest ornament: it is an adorning in the\nsight of God, of great price. It is the glory of God, and will you\ncount it your shame? _Exodus_ \u266615. God is glorious in holiness, and\ngrace is called glory, _2 Corinthians iii.\u00a018._ Yet we may now cry out\nas the _psalmist_, _O ye sons of men, how long will ye turn my glory\ninto shame?_ _Psalms iv.\u00a02._ But be of good comfort, the shame of\nholiness is real glory.\n\n \u2666 Chapter omitted from reference in text.\n\n_Secondly._ Holiness is the safest defence; grace is not only for\nornament, but for use. Righteousness is a breast-plate that keeps\nthe vitals, and is a sure defence from any mortal wounds. When the\npoliticians have done their best, it is he _that walketh uprightly_,\nthat _walketh surely_, _Proverbs x.\u00a019._ _Let integrity and uprightness\npreserve me_, saith _David_. I desire to be no longer safe than these\ncan preserve me; when I must let go my integrity or my safety, I will\nchuse the danger rather than the sin: and yet will never doubt but\nmy integrity will save me harmless. *Never persuade me that the man\nchooses wisely, who runs upon the displeasure of God, to flee man\u2019s\ndispleasure. Did you ever hear of a man so mad as to run upon the\nsword\u2019s point, to avoid the scratch of a pin? Why this is the wisdom\nof the distracted world, who will sin rather than suffer, and to save\nthemselves harmless in the world, will run upon God, even upon the\nthick bosses of his buckler.\n\n_Thirdly._ Holiness will be found to be your real happiness: eat of\nthis tree, and you shall be indeed as God. Godliness is God\u2019s likeness.\nThe beauty of holiness is his very image; sin is the disease of which\nholiness is the cure. O what peace and tranquility doth holiness work\nin the mind! _Great peace have they that love thy commandments, and\nnothing shall offend them._ In a word, holiness is the perfection of\nman\u2019s nature, the communication of the divine nature, the earnest of\nglory, and the very entrance of heaven.\n\nLet me say now to every one of you, as our Saviour to _Martha_;\n_Believest thou this?_ If you do, live like believers, and do you\nfollow after holiness as others follow their trades or studies. Let\nreligion be your business, and not a thing by the bye: follow as hard\nafter grace, as if you did indeed believe riches and honor were in it.\nLet holiness sit on your lips, and season all your speech with grace.\nProfess it, own it, plead stoutly for it, be advocates for holiness,\nin an adulterous and wicked generation; wear it as a robe of honour,\nwhen the world cast their reproaches at you for it: let it dwell in\nyour hearts: let it adorn your houses: let it be your companion in your\nclosets: let it travel with you in your journies: let it lie down and\nrise up with you: let it close your eyes in the evening, and call you\nout of your beds in the morning. Be you the votaries of holiness: keep\nher, and she shall keep you.\n\nBecause I know you love to hear of my welfare, I must tell you that\ngoodness and mercy follow me perpetually every day, and every night,\nglory to God in the highest. Dear brethren, fare you well in the Lord,\nI am\n\n _Your devoted servant in the gospel,\n whether a bond-man, or a free_,\n\n JOS. ALLEINE.\n\n _From the common Gaol, at |Ivelchester|,\n December 3, 1663._\n\n\n\n\n LETTER XIV.\n\n\n _To the flock of Christ in |Taunton|, grace and peace_.\n\n_Most endeared friends_,\n\nI WOULD have you count nothing as certain but Christ\u2019s love and care.\nThis you may build upon: you need not fear lest time and distance\nshould wear out the remembrance of you with him. Do any of you question\nwhether you are so happy, as to have your names recorded above? I shall\nbring it to a speedy issue: do you question whether Christ hath taken\nyour names? Whether you are upon his heart? Let me ask you, Is _heaven\nupon your hearts_? Is the name of Jesus deeply engraven upon your\nsouls? Is his image and superscription there? If you find that heaven\nis the main of your cares, that your hearts are set upon it as your\nhome and your country; and that it is your business to seek it and\nsecure it. If your hearts be upon heaven, your names are unquestionably\nwritten in heaven. Again, hath Christ recorded his name in your hearts?\nIs the name of Jesus, the beloved name with you? Precious above all;\nnext to your hearts? Is there no other name under heaven so dear and\nsweet to you? What room hath Christ in you? If any thing be deeper in\nyour hearts than he is, you are unsound. As the Father hath given him,\nso do your hearts give him a name above every name. Is Christ uppermost\nwith you in your affections? Then rejoice and leap for joy, your names\nare most precious with Christ if his name be above all dear to you.\n*Once more, hath Christ drawn out his own similitude upon you? Is\nChrist within you? Doth he dwell in your hearts? Then be sure you have\na room in his heart: the image of Christ is in holiness. Is this that\nwhich your very heart is set upon? Do you thirst for holiness? Do you\nfollow after holiness? Do you prize it above all prosperity and worldly\ngreatness? Do you hate every sin, and long to be rid of it as your\nmost irksome burden, and use all God\u2019s means against it as far as you\nknow them? If it be thus with you, Christ hath set his stamp upon your\nhearts, and hath set you as a seal upon his heart.\n\nRejoice then, O Christians, and bless yourselves, in being under\nChrist\u2019s care. Fear not little flock; stronger is he that is with you,\nthan he that is against you: what though Satan should raise all his\nmilitia against you? Adhere to Christ, doing and suffering his pleasure,\nand he shall secure you: the Lord will not forsake you, because it hath\npleased the Lord to make you his people: many will be plucking at you,\nbut fear not, he hath all power. Can omnipotence secure you? He is all\ntreasure. Can unsearchable riches suffice you? In a word, he is all\nfullness. Can fullness fill you? If so, you are blessed and shall be\nblessed.\n\nBeloved, We lose unutterably for want of considering our own privileges,\nand blessedness. O man, is Christ thine, and yet dost thou live at\na low rate? Is thy name written in heaven, and yet dost thou not\nrejoice? Shall the children of the kingdom, the chosen generation, be\nlike other men? O Christians, remember who and whence you are, consider\nyour obligations, bestir yourselves, run and wrestle, and be strong\nfor the Lord of Hosts, (and earnestly, yet peaceably) contend for the\nfaith once delivered to his saints. What, shall we make nothing of\nall that God hath said and done for us? O Christians, shall he that\nhath obtained the King\u2019s patent for an earldom, glory in his riches\nand honour? And shall the grant of heaven signify little with thee? Or\nChrist\u2019s patent for the son-ship and partnership with himself be like\na cypher? Shall _Haman_ come home from the banquet with a glad heart,\nglorying in the greatness of his riches, and all the things wherein\nthe king had promoted him? And shall we find it under God\u2019s own hand,\nthat he intends the kingdom for us, that he will be a father to us,\nthat he gives and grants all his infinite perfections to us, and yet\nnot be moved? *Christians live like yourselves, let the world see that\nthe promises of God and privileges of the gospel are not empty sounds.\nLet the heavenly chearfulness and the restless diligence, and the holy\nraisedness of your conversation prove the reality, excellency, and\nbeauty of your religion. See that you receive not the grace of God\nin vain. Remember with trembling, _To whom much is given, of him much\nshall be required_. With my most dear loves to you all, I commend you\nto your Father and my Father, your God and my God, remaining\n\n _Your\u2019s in all manner of obligations_,\n\n JOS. ALLEINE.\n\n _From the common goal, in |Ivelchester|,\n January 20, 1663._\n\n\n\n\n LETTER XV.\n\n [What do you more than others?]\n\n\n _To the most dearly beloved, the servants of God,\n in |Taunton|, grace and peace_.\n\n_Most loving and entirely beloved_,\n\nYOU are a great joy to me. I know not what thanks to render to the\nLord for you, when I hear of your constancy and fidelity, and zeal,\nin adhering to him, and his ways, even in such a time as this; you\nare highly favoured. Blessed be the Lord God of _Israel_, that he hath\nregarded the low estates of his servants: that he should ever indulge\nyou as he hath, and hover over you, even as the eagle stirreth up her\nnest, and fluttereth over her young, spreadeth abroad her wings, taketh\nthem, beareth them on her wings, for so hath the Lord your God dealt\nwith you: he hath kept you as the apple of his eye, _and since the\nstreams of Cherith were dried up, yet to this day he hath not suffered\nthe handful of meal to waste, nor the oil in the cruise to fail_, but\nhath continually provided for you. How should I love and bless the Lord\nfor this his great grace towards you? Now I beseech you my brethren,\nthat you consider the kindness of the Lord; for the Lord your God is\nhe that careth for you, and that you love the Lord your God, _and fear\nhim for ever, for he is your life, and the length of your days_. But as\n_Job_ had a holy fear of his children, lest they should have offended:\nso I am jealous of you with a godly jealousy, lest any of you should\nreceive this grace of God in vain. I must not cease to put you mind,\nthat God doth look for no small matter from you. Remember my charge,\nthat there be not a barren tree nor a dwarf Christian among you; where\nthe Lord soweth much, he expects to reap accordingly. Whose account, my\nbeloved, is like to be so great as yours? O look about you, and think\nof the master coming to reckon with you for his talents; when he will\nexpect no small increase. Beloved, what can you do? How much are you\ngrown? What spoil have you made upon your corruptions? What progress\nin grace?\n\nSuppose Christ should put the awakening question to you, What do you\nmore than others? God doth expect more of his people, than of any\nothers in the world: and well he may. For\n\nFirst, _He hath bestowed more on them than on others_: now where\nmuch is given, much shall be required; can you think of that without\ntrembling? He hath bestowed on them singular love; _Thee only have I\nknown of all the families on earth_: and he looks that his love should\nbe a constraining argument to obedience. Again, he hath laid out a\nsingular care for his people, more than for others: he cares for no men,\nfor nothing in the world, in comparison of them. He reproveth kings\nfor their sakes. He will give nations and kingdoms for their ransom.\nSo precious are they in his sight, and so dearly beloved, that he will\ngive men for them, and people for their life. He withdraweth not his\neyes from the righteous, he will not endure them out of his sight. The\neyes of the Lord are upon the righteous, and first the eye of his more\naccurate observation: God can wink at others as it were, and overlook\nwhat they do with little notice, but he has a most curious eye upon his\npeople, he marketh their steps, and booketh their words, he weigheth\ntheir actions, and pondereth all their goings. And should they not\nwalk more cautiously than any alive, that are under so exact an eye?\nSecondly, the eye of special care and protection. Behold the eye of\nthe Lord is upon them that fear him, I will guide thee with mine eye:\nand should not they be infinitely tender and careful how to please the\nLord, who have his singular care laid out on them? In short, God hath\nbestowed on them singular privileges: these are a peculiar treasure\nto him above all people, a kingdom of priests, an holy nation; they\ndwell alone, they are diverse from all people. When the whole world\nlies in wickedness, these are called and chosen, and faithful, washed,\nand justified, and sanctified in the name of the Lord Jesus, and by\nthe Spirit of our God. The rest are the refuse; these the jewels. Shall\nnot God\u2019s priests be cloathed with righteousness, and shall not princes\nlive above the rate of peasants?\n\nSecondly, _He hath entrusted them with more than others_: not only\nwith the talents of his grace, (for the increase whereof they must give\na strict account) but also with the jewel of his glory. How tenderly\nshould they walk, that are entrusted with such a jewel? Remember, your\nMaker\u2019s glory is bound up in your fruitful walking.\n\nThirdly, _He hath qualified them more than others_. He hath put into\nthem a principle of life, having quickened them together with Christ.\nHe hath set up a light in their minds, when others lie in darkness. He\nhath given them other aids, than others have, even his Spirit to help\ntheir infirmities, when others lie like vessels that are wind-bound,\nand cannot stir.\n\nFourthly, _He hath provided for them other manner of things than for\nothers_. These are the little flock to whom it is his good pleasure\nto give the kingdom: great are the preparations for them. The Father\nhath prepared the kingdom for them from the foundations of the world:\nthe Son is gone to heaven on purpose to prepare a place for them: the\nSpirit is preparing them, and making them meet to be partakers of the\ninheritance of the saints in light: and should these be like other\npeople?\n\nBrethren, God and men expect you should do more than others, see that\nyou be indeed singular. For\n\n1. If you do no more for God than others, he will do more against you\nthan others: _You only have I known, therefore will I punish you_.\nThe barren tree in the vineyard must down, whereas had he been in the\ncommon he might have stood much longer. God looketh for grapes from his\nvineyard, on which he had bestowed such care more than ordinary, but\nwhen they bring forth wild grapes, he will lay them waste in a worse\nmanner than the forest.\n\n2. If you do no more than others, you must look for no more than others:\nIf you should put off God with a common obedience, you must expect to\nbe put off with common mercies.\n\n3. Except you do more than others, God will be dishonoured by you more\nthan others.\n\nAnd truly, as God looks for more from his own than others, so he looks\nfor more from you than others, even of his own, because he hath done\nmore: see that you be shining Christians, that you be strong in the\ngrace of God, that you press towards the mark. But I must conclude; I\ngive my love among you all, being able to add no more, but that I am\n\n _Your\u2019s in fervent love and longings_,\n\n JOS. ALLEINE.\n\n\n\n\n LETTER XVI.\n\n\n _To the servants of God in |Taunton|, salvation._\n\n_Most endeared Christians_,\n\nI AM your\u2019s, and love to be so, being ambitious not to have dominion\nover your faith, but to be a helper of your joy. Christ\u2019s officers are\nso your rulers in the Lord, as yet to preach not themselves, but the\nLord Jesus Christ, and themselves your servants for Jesus\u2019s sake. I\nhave no greater felicity under God, than to serve the good of souls.\nBrethren, how fares it with your souls? Are they in health? Do they\nprosper? It is a joy to me to hear when your trade flourishes: but\nthese are very little things if we look into eternity. Brethren, my\nambition for you is, that you should be cedars among the shrubs; that\nfrom you should sound out the word of the Lord, and that in every place\nyour faith to God-ward should be spread abroad. That ye should be as\na field that the Lord hath blessed: that you should not only have the\nname, but the spirit, life, power, heat, growth, vigour of Christianity\namong you. Let not _Taunton_ only have the name to live: but to see\nto it, that the kingdom of God be with you: Oh that every one of your\nsouls might be a temple of God! Oh that every one of your families\nmight be a church of God! Beloved, look to it, that every one that\nnameth the name of Christ among you depart from iniquity, secret as\nwell as open, of the heart as well as of the life. Let no man think\nthat to make an out-cry upon the _wickedness of the times_, will serve\nhis turn; many go to hell in the company of the wise virgins. That no\nman may be a _self-deceiver_, let every man be a _self-searcher_. He\nthat keeps no day-book in his shop, and no account in his conscience,\nhis estate and his soul will thrive both alike. Beloved, I would that\nyou should remember whither you are going. If a man be after a few\nmonths to be transported into another country, never to return, he will\nsend over whatever he can, and make the best provision he may against\nhe come into that country. Brethren, you are strangers and pilgrims\nhere, and have but a few month\u2019s stay in this country; see that you\ntraffic much with heaven. Christ is our common factor. O send over to\nhim what possibly you can. Give alms plentifully, pray continually,\nbe much in meditation and consideration; reckon with yourselves daily:\nwalk with God in your callings. Do all the duties of your relations as\nunto God: live not one day to yourselves, but unto Christ: so shall you\nbe continually transporting into another world, and laying up treasure\nin heaven: and O the blessed store that you shall find there after a\nfew years diligence! *Beloved, while you are here in this world, you\nare but like a merchant\u2019s ship in a strange port; the day for your\nreturn is set, and you are to stay no longer than \u2019till your freight\nis ready. Be wise, know your season, improve your time, you are made or\nmarred forever, as you speed in this one voyage. There is no returning\nto this country to mend a bad market. God will call in all his talents,\ntime shall be no longer. Oh, come in, come and buy now, while the\nmarket is open, that you who want may have grace, and you that have,\nmay have it more abundantly. Go and plead with the Lord Jesus, that he\nhath bid you _come, buy and eat_ without money, and without price: that\nhe hath counselled you to come buy of him, gold, raiment, and eye-salve;\ntell him you are come according to his call, and wait upon him for\ngrace, for righteousness, for light and instruction: lay hold on his\nword, plead it, live upon it; he is worthy to be believed, worthy to\nbe trusted, go out of yourselves to him, unlearn yourselves. There is\na threefold foot that we naturally stand upon, our own _wisdom_, our\nown _righteousness_, and our own _strength_; these three feet must be\ncut off, and we must learn to have no subsistence but in Christ, and\nto stand only on his bottom. Study the excellent lesson of self-denial,\nself-annihilation. A true Christian is like a vine that cannot stand of\nitself, but is wholly supported by the prop it leans on. It is no small\nthing to know ourselves to be nothing, of no might, of no worth, of no\nunderstanding; to look upon ourselves as helpless, worthless, foolish,\nempty shadows. This holy littleness is a great matter; when we find\nthat all our inventory amounts to nothing but folly, weakness, and\nbeggary: when we set down ourselves for cyphers, our gain for loss,\nour excellencies for very vanities, then we shall learn to live like\nbelievers. A true saint is like a glass without a foot, that set him\nwhere you will, is ready to fall every way till you set him to a prop:\nlet Christ be the only support you lean on. When you are throughly\nemptied, and see all your comeliness to be but as a withered flower,\ndead, dried, past recovery, then you will be put upon the happy\nnecessity of going out to Christ for all.\n\nI can add no more but my prayers to my counsels, and so commending you\nto God, and the word of his grace, I rest\n\n _The fervent well-wisher of your souls_,\n\n JOS. ALLEINE.\n\n\n\n\n LETTER XVII.\n\n\n _To the servants of God in |Taunton|, salvation._\n\n_Most endeared Christians_,\n\nI SEND you a few prison counsels.\n\n1. _To improve for eternity, the advantages of your present state._\nThough you are at many disadvantages with respect to the public\nordinances, yet you have many most happy privileges. Oh what a mercy\nhave you that you may serve God when you will in your families!\nThat you may be as much as you will with God in secret prayer, and\nholy meditation, and self-examination! I beseech you consider what a\nblessing you have above others, that have your health, and a competency,\nand are free from those heart-eating cares, that others are disabled\nby, from looking after God and their souls. Oh consider what a blessed\nseed-time you have for eternity! Now be wise and improve your happy\nseason. Prepare for death. Make all sure: press on towards the mark.\nLay up in store for yourselves a good foundation against the time to\ncome. In the morning sow your seed, and in the evening withdraw not\nyour hand. Treasure up much in heaven. What profit is it that you have\nmore than others? More liberty, more comfort, more health, more wealth?\nExcept you love God more, and serve him better than others. Now ply\nyour work, and dispatch your business, so as that you may have nothing\nto trouble you upon your death-beds.\n\n2. _To consider also the disadvantages of your state._ Study to know\nyour own weakness, and where your danger lies, that you may obviate\nSatan, and prevent your miscarrying: there is no condition but has\nits snares. See that ye acquaint yourselves with his devices lest you\nbe beguiled by him, through your own unwariness. You that are well\nprovided for in the world had need to watch yourselves, lest you fall\nin love with present things, lest you be lifted up, lest you trust in\nthose carnal props, and put confidence in the creatures, lest you warp,\nand decline, and baulk your duties, through the desire of preserving\nyour estates. You that have little in the world, are not without your\ntemptations: Oh take heed of envying others prosperity, of murmuring\nand discontent, of diffidence and distrustfulness, of using indirect\nmeans to help yourselves: be sure you make not any pressures an excuse\nfrom your daily serving God in your families, and in secret. Set this\ndown as your rule, and unchangeable resolution, that God and your souls\nand your families shall be looked duly and continually after, go the\nworld which way it will. Consider what sins your tempers, relations,\ncallings, most expose you to. Be not strangers to yourselves. Prove\nyourselves upright in keeping from your iniquities.\n\n*3. _To converse often with your dust._ Brethren, we are going; the\ngrave waiteth for us: O forget not that corruption is your father,\nand the worm your mother, and your sister! These are your kindred that\nyou must shortly dwell with, when you come to your long home. Remember\nthe days of darkness which shall be many. Take every day some serious\nturns with death. Think where you shall be a few days hence. Happy he\nthat knew not what to-morrow meant for twenty years together. Believe\nit, you will find it no little thing to die. Think often how you are\nprovided. Were you never within sight of death? How did it look? What\ndid you wish for most at that time? What did then trouble you most? Oh\nmark these things, and live accordingly. Often ask your hearts, What if\nGod should this night require my soul?\n\n*4. _To serve your generation with your might while you have time._ You\nhave but a very little time to bring God any glory here, or to do your\nfriends any good. Now up and be doing. Now or never live in the deep\nand constant sense of the very little time that you have for this world,\nand the great work you have to do. You are going whence you shall not\nreturn. There\u2019s no after-game to be played. What! But one cast for\neternity, and will you not be careful to throw that well?\n\nMost dearly beloved, I covet after your furtherance in mortification,\nand growth in grace. And oh that I could represent death unto you, as\nit will shew shortly itself: or could but open a window into eternity\nto you: How effectually would this do the work! Then the cripple would\nfling away his crutches, the slothful would pluck his hand out of his\nbosom, and shake off his excuses, and be night and day at his work.\nThen the _Laodicean_ would be recovered from his \u2666benumbed frame; then\nwe should have no halving in religion, no lazy wishing and complaining;\nbut men would ply the oars to purpose, and sweat at their work.\n\n \u2666 \u201cbenummed\u201d replaced with \u201cbenumbed\u201d\n\nBrethren, lift up yourselves above the objects of sense; be men for\neternity, and carry it like those that seek for glory, honour, and\nimmortality. I commend you to divine grace; and am\n\n _Your\u2019s in the bonds of the gospel of our Lord Jesus_,\n\n JOS. ALLEINE.\n\n _From the common gaol at |Ivelchester|,\n March 5, 1665._\n\n\n\n\n LETTER XVIII.\n\n\n _To the loving and most beloved people, the servants of God\n in |Taunton|, grace and peace._\n\n_Most dearly beloved_,\n\n*ALTHOUGH I am forced at the present, to be at a distance from you, yet\nI would not have you ignorant, that the care of your eternal welfare\nis always living upon my heart. Therefore as my beloved friends I warn\nyou, and cease not to stir you up by way of remembrance, being jealous\nfor you with a godly jealousy, that no man take your crown. I know\nyou have many enemies, and above all I fear your bosom enemies: and\nas the watchman of the Lord I give you careful warning, and exhort you\nall not to be high-minded, but fear. Blessed is the man that feareth\nalways. Look diligently, lest any of you fail of the grace of God. You\nhave made long profession of the name of Jesus Christ: Oh, see upon\nwhat ground you stand. You must, every one of you, stand shortly before\nthe judgment-seat of Christ, and be tried for your lives: Oh, try\nyourselves throughly first. \u2019Tis easy to mistake a partial reformation\nand external obedience, for true sanctification. Therefore I beseech\nyou every one, to examine whether you are in the faith. Prove your\nownselves. Tell not me, you hope you are sincere, you hope you shall go\nto heaven: never put it off with hopes, but pray, and try, and search,\ntill you know you are passed from death unto life, and that you have a\nbuilding, not made with hands, eternal in the heavens.\n\nSuppose I should ask you one by one, where are your evidences for\nheaven? Could you make out your claim? Can you bring me scripture\nproof? Can you shew me the marks of the Lord Jesus? What mean you to\nlive at uncertainties? Brethren, it is an intolerable ignorance for\nany of you in these days of glorious light, not to be able to tell\nthe distinguishing marks of a sound believer. And it is intolerable\n\u2666carelessness, if you do not bring yourselves to the trial by these\nmarks. What! Are your hands filled with books, and your ears with\nsermons, that tell you so plainly from the word of God, how you shall\nknow whether you are in Christ, and are you still to seek? Oh, stir\nup yourselves. Take heed, lest a promise being left of entering into\nhis rest, any of you fall short of it at last. You are a professing\npeople; you pray, and you hear; but oh, look to your sincerity. Look\nto your principles, look to your ends; else you may lose all at last.\nExamine not only what is done, but whence \u2019tis done; look to the root\nas well as to the fruit. Eye not only your actions, but your aims.\nRemember what a strict eye you are under. The Lord Jesus makes strict\nobservation upon all your works and ways. He observes who of you\nare fruitful, and who are barren and unprofitable. He knows who are\nthriving, and who declining. He observes who are warm, and who lukewarm:\nwho are sound Christians, and who have only a name to live.\n\n \u2666 \u201ccarelesness\u201d replaced with \u201ccarelessness\u201d\n\nChristians, put on, press towards the mark, be adding to your faith\nvirtue; and to virtue knowledge. See that you grow extensively, being\nabundant in all sorts of good works. Be pitiful, be courteous, gentle,\neasy to be intreated. Be slow to anger, soon reconciled. Be patient,\nbe temperate, be chearful. Study not every one only his own things, but\nalso the good of his neighbour. Think it not enough to look to your own\nsouls but watch for the souls of others. Pray for them, warn them, be\nkind to them, study to oblige them, that by any means you may win them,\nand gain your souls.\n\nLabour to grow intensively, to do better the things that you did\nbefore, to be more fervent in prayer, more free and willing in all the\nways of the Lord, to hear with more profit, to examine yourselves more\nthoroughly, to mind heaven more frequently.\n\nI commend myself to your prayers, and you to the grace of God,\nremaining\n\n _Your\u2019s in the Lord Jesus_,\n\n JOS. ALLEINE.\n\n _Dorchester_,\n July 7, 1663.\n\n\n\n\n LETTER XIX.\n\n [The character and privileges of true believers.]\n\n\n _To the most beloved people, the servants of God\n in |Taunton|, grace and peace._\n\n_Most dearly beloved_,\n\nI REJOICE to hear of God\u2019s continual goodness towards you; he is your\nshepherd, and therefore it is that you do not want. Me you have not\nalways, but he is ever with you; his rod and his staff shall comfort\nyou. Surely goodness and mercy shall follow you all your days, and you\nshall dwell in the house of the Lord for ever.\n\nIn this my dear brethren, rejoice, that God is engaged in so near\nand so sweet a relation to you. Doubtless your souls shall lodge in\ngoodness, and be provided for carefully, that have the Almighty for\nyour shepherd. Blessed are the flock of his hands, and the sheep of his\npasture; happy are the people that are in such a case.\n\nBut who are Christ\u2019s sheep?\n\nNot all professors. I beseech you to take heed how you rest in\nprofession. It is not _profession_, but _conversion_ that turns a\nman from a swine to a sheep. Let none of you flatter yourselves, that\nbecause you have escaped the gross pollutions of the world, therefore\nyou are among the number of Christ\u2019s sheep. All this you may attain to,\nand yet be but washed swine; there must be an inward, deep, thorough,\nuniversal change upon your natures, dispositions, inclinations, or else\nyou are not Christ\u2019s sheep.\n\n*If you will be put out of doubt whether you are his sheep or not, you\nmust try it by the mark that Christ sets upon all his sheep, even your\n_sanctification_. You that will stand to the trial, answer me truly\nand deliberately to these questions. Do you hate every sin as the sheep\ndoth the mire? Do you regard no iniquity in your hearts? Do you strive\nagainst, and oppose all sin, though it may seem never so necessary,\nnever so natural to you, or have you not your secret haunts for evil?\nFor every swine will have his swill. Do you abstain from sin out of\nfear, or out of dislike? Are you at peace with no sin? Do you not hide\nsome iniquity as a sweet morsel under your tongue? Is there not some\npractice that you are not willing to know is a sin for fear you should\nbe forced to leave it? Do you love the commandment that forbids your\nsin, or do you not wish it out of the bible, as that evil man wished,\nGod had never made the seventh commandment? Again, How do you stand\naffected towards holiness? Do you love it? Do you choose it? Do you\nhunger and thirst after it, and desire it more than any temporal good?\nHave you chosen the way of God\u2019s precepts, and had rather live holily\nthan be allowed to live in your sins? Do you in your very hearts\nprefer a strict life in communion with and conformity to God, before\nthe prosperity of the world? Do you chuse holiness, not out of bare\nnecessity, because you cannot go to heaven without it, but out of\n_love_ to it, and from a deep sense that you have of the surpassing\nloveliness, and beauty of it? If it be thus with you, you are the\npersons that the Lord Jesus hath marked for his sheep.\n\nAnd now, come all that have this mark, come and understand your\nhappiness. You are marked out for preservation, and let it go how it\nwill with the rest, it shall go well with you. You are the separated\nones upon whom the angel hath set the seal of the living God; you are\nredeemed unto God from among men, being the first fruits unto God and\nthe Lamb, and have your Father\u2019s name written in your foreheads.\n\n_Hail, you are highly favoured of the Lord, blessed are ye among men!_\nThough you are but poor and despised, and little like _Benjamin_ among\nthe thousands of _Judah_; you carry away the blessing and the privilege\nfrom all the rest. God hath done more for the least of you than for\nthe whole world of mankind besides. _Fear not little flock, it is your\nFather\u2019s good pleasure to give you the kingdom._ All that the scripture\nspeaks of that kingdom of glory, that everlasting kingdom, it speaks\nto you. Behold your inheritance. You are the sons of God, inheritors of\nthe kingdom of heaven, joint heirs with Christ the Lord of glory.\n\nDo you believe this? Do you thoroughly believe? If so, my work is\ndone, I need not bid you _rejoice_, nor bid you be _thankful_,\nonly _believe_. Do this and do all. _Believe_ and you _will rejoice_\nwith joy unspeakable, and full of glory. _Believe_ and you will be\n_fruitful_, and shew your faith by your works. _Believe_ and you\nwill _love_, for faith worketh by love. In a word, keep these things\nupon your hearts by daily and lively consideration, and this will\nbring heaven into your souls, and engage you to all manner of holy\nconversation. This will mortify you to the world, the grand enemy\nwhich I charge you to beware of. O remember, your\u2019s is the kingdom;\nand ponder these sayings in your hearts. Beloved, I have written these\nthings to _you_ that your joy may be full. And now peace I leave with\n_you_. I am Christ\u2019s embassador to you, an embassador of peace; his\npeace I pronounce unto you; in his name I bless you. Farewell in the\nLord.\n\n I am,\n _The fervent well-wisher of your souls_,\n\n JOS. ALLEINE.\n\n _Devizes_, June 29, 1666.\n\n\n\n\n LETTER XX.\n\n [Of the love of Christ.]\n\n\n _To the servants of God in |Taunton|, salvation_,\n\n_Most dearly beloved_,\n\nOH that my letters in my absence might be useful to you! It is my joy\nto serve you, and my love to you is without dissimulation: Witness my\ntwice lost liberties, and my impaired health, all which I might have\npreserved, had it not been for my readiness to minister to you.\n\nBut what do I speak of my love? It is the infinite love of God your\nFather that I would have to dwell upon you. Forget me, so you remember\nhim. Let me be very little, so he be very lovely in your eyes. Bury me,\nso you set the Lord always before you. Let my name be written in the\ndust, so his name be written deep upon all your souls.\n\n*O Lord, I am thy servant, truly I am thy servant, glorify thine own\nname by me, and thou shalt have my hand to it, that I will be content\nto be hid in obscurity, and to disappear through the brightness of thy\nglory.\n\nI preach not myself, but the Lord Jesus. Give him your hearts, and I\nhave my errand. I am but the friend of the bridegroom, and my business\nis, but to give you to understand his love, and to gain your hearts\nunto him. He is an object worthy of my commendations, and of your\naffections. His love is worth the writing of, and worth the thinking\nof, and worth the speaking of. Oh my brethren, never forget, I beseech\nyou, how he loveth you. He is in heaven, and you are on earth; yet he\nloveth you. His heart is infinitely tender of you. Even now while he is\nat the right-hand of the Majesty on high, how feelingly doth he cry out\nat the hurt of his poor members on earth, _Saul, Saul, why persecutest\nthou me!_ Oh of what quick sense is our dear Lord unto us! When we are\ntouched on earth, he feels it in heaven.\n\nBrethren, possess your hearts with this, that Christ\u2019s love doth go\nout with infinite dearness towards you. Even now, whilst he is in all\nhis glory, he earnestly remembers you still. This is the high-priest,\nthat now entered into the holy of holies, doth bear your names,\nremembring every poor believer. He bears your names, but where? Upon\nhis breast-plate, upon his heart, _Exodus xxviii.\u00a029._ Sure your lot is\nfallen in an happy place! What, in the bosom of Christ? Yea, verily I\nmay apply that of _Gabriel_, _O Daniel, thou art greatly beloved!_ unto\nyou. You are beloved indeed, to have your names written upon the very\nheart of Christ now he is in glory.\n\nOh, let his _name_ be written on _your_ hearts. Do not write his name\nin the sand, when he has written yours upon his _own breast_! Do not\nforget him who hath taken such care, that while he is, he may never\nforget you, having recorded your names, not only on his _book_, but on\nhis _flesh_, and set you as a seal upon his heart. He hath you upon his\nheart, but why? For a memorial before the Lord continually. Beloved,\nyour Lord is so far from forgetting you in all his greatness and glory,\nthat he is gone into heaven on purpose, there to present you before\nthe Lord, that you may be always in remembrance before him. O beloved,\nglory, yea, and triumph in his love: doubtless it must go well with us.\nWho shall condemn? It is Christ that died and rose again, and is now\nmaking intercession. His interest is potent. He is always present. Our\nadvocate is never out of court. Never did cause miscarry in his hand.\nTrust you safely in him.\n\nOh, the riches of Christ\u2019s love! He did not think it enough to die for\nyou. His love doth not end with his natural life on earth, but he ever\nliveth to make intercession for us. His love is like his life, ever,\never: knowing no remission in degree, nor intermission of time, no\ncessation of working, but is ever, ever in motion towards us.\n\nIf the pens of all the world were employed to write volumes of love,\nif the tongues of all the living were exercised in nothing else but\ntalking of his love; if all hearts were made up of love; and all the\npowers and affections of the mind turned into love, yet this were no\nless than infinitely too little, either to conceive or express the\ngreatness of Christ\u2019s love.\n\nO my beloved, may your souls be swallowed up in this love. Think and\nthink while you will, you can never think how much you are beloved. See\nthat you love again by way of _gratitude_, though not of _requital_:\nWhat though your souls be but narrow, and your powers but little? Yet\nlove him with all you have. Love him with all your hearts and all your\nstrength. To the meditations, and to the embraces of divine love I\nleave you, remaining,\n\n _Your\u2019s in the bonds of the most dear Lord Jesus_,\n\n JOS. ALLEINE.\n\n _August 11, 1665._\n\n\n\n\n LETTER XXI.\n\n\n _To the beloved people, the inhabitants\n of |Taunton|, grace and peace._\n\n_Most dear friends_,\n\nMY chief joy is, that my beloved is mine and I am his. But next to that\nI have no joy so great as that you are mine and I am yours, and you\nare Christ\u2019s. My relation to Christ is above all: he is my life and my\npeace, my riches and my righteousness: he is my hope and my strength,\nand mine inheritance, and my rejoicing: in him will I please myself for\never, and in him will I glory. I esteem myself most happy and rich, and\nsafe in him, though of myself I am nothing. In him I may boast without\npride, and glory without vanity. Here is no danger of being over-much\n_pleased_; neither can the Christian exceed his bounds in valuing his\nown riches and happiness in Christ. The Lord hath dealt bountifully\nwith me, and none shall stop this my confidence of boasting in Christ.\nBut as my lot in him is above all, so it is no small content to me,\nthat my lot is fallen with you. And though I have broken my health, and\nlost my liberty once and again for your sakes, yet none of these things\nmove me. I wish nothing more than to spend and to be spent upon the\nservice of your faith. I bless the Lord for it is an invaluable mercy,\nthat ever he called me to be an embassador of the Lord Jesus Christ\nto you-wards. In this station I desire to approve myself to him, and\nthat I am withdrawn from my work for a season, it is but that I may\nreturn to you refreshed, and more enabled for my work among you. I am\ntender of preserving the little strength God doth add to me, entirely\nfor your sakes. I bless the Lord I am in great tranquility here in this\ntown, and walk up and down without any questioning me. I do by this\nreturn you my hearty thanks for your earnest prayers in my behalf, for\nit is God that must do the cure. I seem to be retired to this place,\nas a vessel rent and shattered and torn in the service, that is come\nto recruit in the _harbour_: And here I am as it were repairing and\nvictualling to put forth again in the service: which I shall do as soon\nas I am ready. What is my life unless I am serviceable? And though I\nmust for the present forbear my wonted labour, yet I shall not cease to\nexhort you while I am absent from you, to stand fast, and to grow up in\nyour holy faith.\n\nBe warned, my beloved, that you fall not upon those rocks on which so\nmany have been split.\n\nThere are three things which I beseech you carefully to beware of.\n\n_First, Lest while Christ is in your mouths, the world run away with\nyour hearts._ There is many a seeming Christian that will be found a\nmere Idolater. Many a soul goes down to _Hell_ in this sin, and never\ndiscerns it till it be too late. Remember, that the _Oxen_, the Farm,\nWife, Merchandize, all of them lawful comforts, did effectually keep\nmen from closing with Christ, as the vilest lusts of the worst of\nmen. Whatever you find your hearts very much _pleased_ in among these\nearthly comforts, set a mark upon that thing, and remember that there\nlies your greatest danger. What you love most, you must fear most; and\nthink often with yourselves, this, if any thing, is like to be my ruin.\nOh, the multitudes that perish by the secret hand of this enemy, the\nover-valuing of earthly things. The hearers compared to the thorny\nground did openly fall away; but while others withered they were as\ngreen and fresh as ever; and yet their inordinate affection to the\nthings of this life, secretly undid all at last. Little do most think\nwhile they please themselves in their estates, while they delight\nthemselves so freely in their children, in their wives, in their\nhabitations and possessions; that these are the things which are like\nto undo them for ever. How little is that scripture thought of, _love\nnot the world; if any man love the world, the love of the Father is not\nin him_. Are there not many among us, who though they keep up prayer,\nand other holy duties; yet the strength of their hearts goeth out\nafter earthly things? And these are their chief care and their chief\njoy. Such must know they are none of Christ\u2019s; and they had better\nunderstand now, and seek to be renewed by repentance, than hereafter,\nwhen there shall be no place for repentance.\n\nSecondly, _Lest while iniquity abounds, your love to Christ wax cold_.\nRemember what an abomination _Laodicea_ was to Christ, because she\ngrew luke-warm; and what a controversy he had with _Ephesus_, a sound\nchurch, because she did but slacken and grow remiss in her love. A\nfriend is born for adversity; and now is the time, if you will prove\nthe sincerity of your love to Christ, by following him zealously,\nresolvedly, fully, now he is rejected and opposed.\n\nThirdly, _Lest you keep up a barren and fruitless profession_. See to\nit, that you be not only professors, but proficients. Many think all\nis well because they go on in the exercises of religion; but alas! You\nmay keep on praying and hearing all the week long, and yet be not one\njot the farther. Many there are that keep going, but it is like the\nhorse in the mill, that is going all day, but yet is no farther than\nwhen he first began. Nay, it often happens in the trade of religion,\nas in trading in the world, many keep on trading still, \u2019till for want\nof care, and examining their accounts, they trade themselves out of\nall. Oh, look to it my brethren, that none of you rest in the doing\nof duties, but examine what comes of them. Otherwise, as you may trade\nyourselves into poverty, so you may hear and pray yourselves into\nhardness of heart and desperate security and formality. This was the\nvery case of wretched _Laodicea_, who kept in the track of religious\nduties, and verily thought that all was well, because the trade went on,\nand that she was increased in spiritual goods. But when her accounts\nwere cast up, all comes to nothing, and ends in wretchedness, poverty,\nand nakedness. I commend you to the living God, remaining\n\n _Your fervent well-wisher and Embassador in Christ_.\n\n JOS. ALLEINE.\n\n Devizes, _June 22, 1666_.\n\n\n\n\n LETTER XXII.\n\n [An admiration of the love of God.]\n\n\n _To the most loving and best beloved,\n the servants of God in |Taunton|, salvation._\n\n_My most dear friends_,\n\nI LOVE you, and long for you in the Lord, and I am weary with\nforbearing that good and blessed work that the Lord hath committed to\nme, for the furtherance of your salvation. How long, Lord, how long\nshall I dwell in silence? How long shall my tongue cleave to the roof\nof my mouth? When will God open my lips, that I may stand up and praise\nhim? But it is my Father\u2019s good pleasure yet to keep me in a total\ndisability of publishing his name among you; unto him my soul shall\npatiently subscribe. I cannot complain that he is hard to me: I am full\nof the mercies of the Lord, and shall I complain? Far be it from me.\n\n*But though I may not murmur, methinks I may mourn a little, and sit\ndown and wish, O if I may not have a tongue to speak, would I had but\nhands to write, that I might from my pen drop some heavenly counsels to\nmy beloved people. But it cannot be; alas, my right hand seems to have\nforgot her cunning, and hath much ado with trembling to lift the bread\ninto my mouth. Do you think you should have had so little to shew under\nmy hand, to bear witness of my care for you, and love to you, if God\nhad not shook my pen as it were out of my hand? But all that he doth\nis done well, and wisely, and therefore I submit. I have purposed to\nborrow hands wherewith to write unto my beloved, rather than be silent\nany longer.\n\nBut where shall I begin, or when should I end? If I think to speak of\nthe mercies of God towards me, or mine enlarged affections towards you,\nI feel already how in-sufficient all I can say will prove at last to\nutter what I have to tell you: but shall I say nothing because I cannot\nutter all? This must not be neither.\n\nCome then all ye that fear the Lord, and I will tell you what he hath\ndone for my soul. Oh help me to love that precious name of his, which\nis above all my praises. O love the Lord all ye his saints, magnify him\nwith me, and let us exalt his name together! He hath remembred my low\nestate, because his mercy endureth for ever. Blessed be you of the Lord,\nfor all your remembrances of me before the Lord. You have wrestled with\nthe Lord for me, you have wrestled me out of the jaws of death: O the\nstrength of prayer! Surely it is stronger than death. See that you\nhave the honour the power and prevalency of prayer: Oh be in love with\nprayer, and have high and venerable thoughts of it. What distresses,\ndiseases, or death, can stand before it? Surely I live by prayer,\nprayer hath given a resurrection to this body of mine, when physicians\nand friends had given up their hopes.\n\nO infinite love never to be comprehended, but ever to be admired,\nmagnified, and adored by every creature! O let my heart be filled,\nlet my mouth be filled, let my papers be filled with the thankful\ncommemoration of this matchless love. O turn your eyes from other\nobjects! O bury me in forgetfulness, and let my love be no more\nmentioned nor had in remembrance among you, so you be throughly\npossessed and inflamed with the love of God. See that you study this.\nFill your souls with wonder, and be ravished with this love: take your\ndaily walk, and lose yourselves in the field of love. O that your souls\nmay be drowned in the love of Christ, \u2019till you say with the spouse,\n_I am sick of love_. Who in all the earth should admire and commend\nthis love, if I should not? I feel it, I taste it, the sweet savour\nthereof reviveth my soul; it is light to mine eyes, and life to mine\nheart; the warm beams of this blessed sun, O how have they comforted\nme, ravished, and refreshed me both in body and soul! Now my own hands\ncan feed me, and my own feet can bear me, my appetite is quick, my\nsleep comfortable, and God is pleased to give some increase continually\nthough by insensible degrees: and shall not I praise that love which\nhath done all this for me? My heart is enlarged; but I told you paper\ncould not hold what I have to speak of the goodness of the all-gracious\nGod, in which I live. The grace of our Lord Jesus be with you all.\nFarewell in the Lord, I remain\n\n _Your unworthy minister and servent\n Well-wisher in the Lord_,\n\n JOS. ALLEINE.\n\n\n\n\n LETTER XXIII.\n\n\n _To the servants of Christ in |Huntingdon|, grace and peace._\n\n_Most dear Christians_,\n\nI THANKFULLY acknowledge, both to God and you, that I am many ways\nobliged to love and serve you, and surely, when the Lord shall turn\nour captivity, I will (through his grace) endeavour to shew myself\nthankful. I am the more sensible of your great love, because I cannot\nbe insensible how little I have been able to do to oblige you. Able, I\nsay, for I am sure I have been willing to be much more serviceable. But\nnow letters and prayers are all that I have for you: of these I shall\nbe ready to be prodigal. I fervently pray, and do not doubt to speed,\nthat you may reap in grace and glory, what you have sown in bounty.\n_Verily, there is a reward for the righteous._ Ah how sure is it! And\nhow great, and how near!\n\nCome on, my dear brethren and fellow-travellers. Stir up yourselves\nand set to your race. See that you loiter not, but speed in your holy\ncourse. What, tire by the way, or think of looking back when heaven\nis the prize? God forbid. To him that soweth righteousness there shall\nbe a sure reward. What though it should seem slow? As long as it is so\nsure, and so great, never be discouraged. In the end you shall reap, if\nyou faint not. Wait but awhile, and you shall have a blessed harvest.\nThe Lord speaks to the Christian, as he to his creditor in another\ncase, Have patience with me, and I will pay thee all. Oh for faith\nand patience! How safely will these carry us to the harbour, thro\u2019 all\ndifficulties.\n\nBrethren, be ye followers of them, who thro\u2019 faith and patience inherit\nthe promises. It is want of patience that undoes the world. Patience\nI mean, not so much in the bearing the afflictive evil, as in waiting\nfor the deferred good. If the reward of religion were in hand, who\nwould not be religious? But the Lord deals all upon trust, and on that\naccount is but little dealt with. You must plow and sow, and wait for\nthe return of all at the harvest, when this life is ended. They that\nlike not religion upon these terms, may see where they can mend their\nmarkets. But you, my brethren, be stedfast, unmovable, abounding in\nthe work of the Lord; for as much as ye know your labour shall not be\nin vain in the Lord. Wait a little; there is but a short life between\nyou, and the blessed inheritance of glory. Ah wretched unbelievers!\nHow worthy are you to be shut for ever out of the kingdom, that did\nso undervalue all the glory that God had promised, as not to count it\nsufficient to pay you for a little waiting? Beloved, lift up your eyes,\nand behold your inheritance, the good land that is beyond Jordan, and\nthat goodly mountain. The promises are a map of heaven. Do but view\nit believingly and considerately, as it is drawn there, and tell me,\nwhat think you of that worthy portion, that goodly heritage? Will not\nall this make you amends for your stay? Why then act like believers.\nNever think much of the pains and expences of religion. Let no man\nthink he shall come off a loser. What though you are much upon the\nspending hand? God is before-hand with you however: but I would have\nyou principally to look forward. It is much that God hath laid out upon\nyou; but who can tell what he hath laid up for them that fear him? And\nwill you miss of all for want of patience? God forbid.\n\nBehold, the husbandman waiteth for the precious fruits of the earth,\nand hath long patience, \u2019till he receive the early and latter rain.\nBe ye also patient, stablish your hearts, for the coming of the Lord\ndraweth nigh. What, shall the husbandman have more patience for the\nfruits of the earth, than you for the precious fruits of your faith?\nThe husbandman hath no such certainty as you: he hath but a probability\nof an harvest, and yet he hath patience; he is content to venture.\nHe is at great pains, and much cost; he is still laying out, and hath\nnothing coming in, and yet he is content to wait for his reimbursement,\n\u2019till the corn be grown. But your harvest is more sure, as sure as the\ninfallible promise, the immutable oath of God.\n\nAgain, the husbandman hath no such increase to look for as you. If he\nwere sure, that every corn would bear a crown, with what joy, rather\nthan patience, would he go through all his cost and labour? Why,\nbrethren, such is a believer\u2019s increase. Every grain shall produce a\ncrown; and every tear shall bring forth a pearl; and every minute in\npains or prayers, an age of joy and glory. Beside, the husbandman hath\nlong patience, and will not you have a little patience? It is not long\npatience that God doth expect of you: for behold the coming of the Lord\ndraweth nigh. Will the garrison yield when relief is at hand? Or the\nmerchant give up his hopes, when within sight of the harbour? Or will\nthe husbandman give up all for lost, when he sees the fields white for\nharvest? And shall he do more for a crop of corn, than you will do for\na crop of glory? Far be it. Behold the Judge is at the door. The Lord\nis at hand. He cometh quickly, and his reward is with him. He comes\nwith the crown in his hand, to set upon the head of patience. Therefore\ncast not away your confidence, which hath great recompence of reward.\nThe prisoners of the Lord, your brethren in the patience of Jesus, can\ntell you, it is good suffering for such a master.\n\nWe must tell you, as they said to our Lord in another case, He is\nworthy for whom you should do this. God is beyond measure gracious to\nus here. He shines bright into our prison. He waters us from heaven and\nearth. As we trust, you forget not the poor prisoners, when you pray,\nso we would that many thanksgivings should abound in our behalf. And\nprayer being the only key that can open our prisons, we trust you will\npray and not faint. Farewell, dear brethren, Fare ye well in the Lord,\nI am,\n\n _An unworthy embassador of Jesus, in bonds_,\n\n JOS. ALLEINE.\n\n _From the Prison at |Ivelchester|,\n October 28, 1663._\n\n\n\n\n LETTER XXIV.\n\n [To his wife.]\n\n\n_My most dear Theodosia_,\n\nTHOU seemest to have been long from me; let nothing any longer detain\nthee, but my sister\u2019s necessity, or father\u2019s authority. I am in a\ncomfortable state of health, through divine goodness, to which be glory\nfor ever. See that thou love and admire that fountain of our life,\nand peace: and be ever mindful that \u2019tis all thy business to love, and\nserve, and praise thy Creator and Redeemer. I have no other business\nbut this to write to thee about: but this is all our business. What we\nuse to call business is but vanity and pastime in comparison of this.\nRemember that \u2019tis thy one end, to glorify God, and enjoy him for ever.\nLearn well that lesson, and know, that it is the only thing necessary.\nEvery morning remember that thy serving and pleasing God is the whole\nbusiness of that day, and therefore set out accordingly with an express\ndesign and intention to please God in thy eating, drinking, visiting,\nconversing, and duties throughout the day. My most dear heart, I have\nnothing in the world that doth concern thee, or me so much to write\nof to thee, as this. Oh that thou mayst still be laying up in heaven!\nStill furthering thy account; still adding to the heap, and increasing\nthy glorious reward? Nothing is done for God, but thou shalt hear of\nit again. What is not done for God, is but so much lost. Those things\nwhich others do, being led by their natural affections and desires,\nthose things do thou with holy aims, for spiritual ends, and then\nGod will put it on the account, as so much done for him. So it is, my\ndearest, God keeps a true account. See that thou believe it, and so\nplough in hope, and sow in hope, pray and hear with an eye to the sure\nreward. Let thy hopes be strong and lively, and then thy hands will be\nstrong, and thy resolutions and affections will be strong. My time is\nvery precious, and I would not lose an inch of it. See thou to it, that\nmy time in writing this letter be not lost time. Love God the more, and\nset thy heart the straiter towards him, and practise this one thing, in\nevery action look to thy end, and then I have got well, and thou better\nby these counsels. My dearest, I love thee in truth and tenderness, but\nmy love signifies little, unless it serve thine eternal good.\n\n _I rest thine own_,\n\n JOS. ALLEINE.\n\n\n [To his wife.]\n\n_My dear heart_,\n\n*MY heart is now a little at rest to write to thee. I have been these\nthree days much disturbed. Strong sollicitations I have had from\nseveral hands, to accept very honourable preferment; but I have not\nfound the invitations to suit with the inclinations of my own heart, as\nI was confident they would not with thine. I have sent away my friends\nsatisfied with the reasons of my refusal, and now can say, _Soul,\nreturn unto thy rest_. But alas, that such things should disturb me!\nI would live above this lower region, that no passages whatsoever\nmight put me out of frame, or unsettle me from my desired rest. I would\nhave my heart fixed upon God, so as no occurrences might disturb my\ntranquility, but I might be still in the same quiet and even frame.\nWell, though I am apt to be unsettled, yet I am like a bird out of the\nnest, I am never at quiet till I am in my old way of communion with God;\nlike the needle in the compass, that is restless, till it be turned\ntowards the pole.\n\nI can say through grace, with my soul have I desired thee in the night,\nand with my spirit within me have I sought thee early; my heart is\nearly and late with God, \u2019tis the business and delight of my life to\nseek him. But alas, how long shall I spend my days in wishing, when\nmy glorified brethren spend theirs in enjoying? As the poor imprisoned\ncaptive sighs under his irons, and can only look through the grate, and\nlong for the liberty which others enjoy: such is my condition. I can\nonly look through the grate of this prison, my flesh; I see _Abraham_,\nand _Isaac_, and _Jacob_, sitting down in the kingdom of God. But alas,\nI myself must stand without, longing, praying, waiting, for what they\nare enjoying. Happy souls! When shall these fetters of mine be knocked\noff? When shall I be set at liberty from this prison of my body? You\nare cloathed with glory, when I am cloathed with dust. I dwell in flesh,\nin a house of clay, when you dwell with God in a house not made with\nhands, eternal in the heavens.\n\nI must be continually clogged with this cumbersome body, when you have\nput on incorruption and immortality. What continual molestation am I\nsubject to by reason of this flesh? What pains doth it cost me to keep\nthis earthen vessel from breaking! It must be exercised; and which is\nworst of all, cherished with time-devouring sleep; so that I live but\nlittle of the short time I have allotted me here. But oh blessed souls,\nyou are swallowed up of immortality and life, your race is run, and\nyou have received your crown. How cautious must I be to keep me from\ndangers! How apt am I to be troubled with the cares and fears of this\nlife, when your souls are taken up with God and Christ, and \u2019tis your\nwork to be still contemplating, and admiring that love that redeemed\nyou from all this. What pains must I be at to repair the ruinous\nbuilding of this earthly tabernacle, which when I have done, I am sure\nwill shortly fall about my ears; when you are got far above mortality,\nand are made equal with the angels. Oh! I groan earnestly to be\ncloathed upon with my house which is from heaven, being willing rather\nto be absent from the body and present with the Lord! Oh, when shall\nI come and appear before him? When shall I receive the purchase of my\nSaviour, the fruit of my prayers, the harvest of my labours, the end of\nmy faith, the salvation of my soul? Alas, what do I here? This is not\nmy resting place, my treasure is in heaven. Oh when shall I be where\nmy heart is? Wo is me that dwell in the tents of _Kedar_! Oh that I had\nwings like a dove, that I might fly away and be at rest! Then would I\nhasten my escape from the storm and tempest, and be out of the reach of\nfears, disturbances, and distractions. How long shall I live at such a\ndistance from my God, at such a distance from my country? Alas, how can\nI sing the Lord\u2019s song in a strange land? No, I will hang my harp upon\nthe willows, and sit down and weep when I remember _Sion_. But yet my\nflesh shall rest in hope, and I will daily bathe my soul in the sweet\nthoughts of my blessed home. I will rejoice in hopes of what I do not\nyet enjoy, and content myself with the taste of what I shall shortly\nhave my fill of.\n\nThe Lord grant the request I daily pour out before him, and make us\nfurtherances to each other\u2019s soul, that we may quicken and promote and\nforward one another in his ways! Help me by thy prayers, as thou dost\nalways. The God of all peace and comfort be with thee my sweet love!\nFarewell!\n\n _Thine beyond expression_,\n\n JOS. ALLEINE.\n\n\n\n\n LETTER XXVI.\n\n [God is a satisfying Portion.]\n\n\n_My most dear friend_,\n\nHAD not my right hand long since forgot her cunning, and the Almighty\nshook the pen out of my hand, I should long e\u2019er this have written to\nthee; but it is a wonder of divine power and goodness that my soul had\nnot before this time dwelt in silence, and that death had not put the\nlong period to all my writing and converse.\n\nLong is the song of love that I have to tell thee. I rejoice in the\nconstancy of thy love, that the waters of so long a silence, and so\ngreat a distance have not yet quenched it. But thy desires are towards\nme, and thy heart is with me, though providence hath hindered me from\nthy much-desired company. I will assure thee it hath been a pleasure\nto my heart a good part of this summer, to hope that I should come\none half of the way to give thee a meeting. But such is my weakness\nhitherto, that I am forced to put off those hopes till the spring, when,\nif God gives me strength to ride, I intend to see thee before mine own\nhome. I thank thee for all the dear expressions of thy fervent love: my\nexpences have been vast; but surely goodness and mercy hath followed me,\nand do follow me in every place, and in every change of my condition;\nso that as to temporals, I have lack of nothing, and as for spirituals\nI abound and superabound, and the streams of my comforts have been\nfull and running over. The joy of the Lord hath been my strength at the\nweakest, and in the multitude of my thoughts within me, his comforts\nhave refreshed my soul. I have found God a satisfying portion to me,\nand have sat under his shadow with full delights, and his fruit is most\nsweet to my taste: he is my strength \u2666and my song, for I will talk of\nhim, and write of him with perpetual pleasure. Through grace I can say,\nmethinks I am now in my element, since I have begun to make mention\nof him, I am rich in him and happy in him, and my soul saith unto him\nwith _David_, Thou hast made me most blessed for ever more. Happy is\nthe hour that ever I was born, to be made partaker of so blissful a\ntreasure, so endless a felicity, such angelical a prerogative, as I\nhave in him: O how sweet are his converses, how delightful it is to\ntriumph in his love.\n\n \u2666 duplicate word \u201cand\u201d removed\n\nMethinks the story of the lepers comes not unaptly to my mind, who said\none to another when they had eat and drunk and carried away silver and\ngold and raiment, and went and hid it, _We do not well; this day is a\nday of good tidings, and we hold our peace_. It is fit that I should be\ncloathed with shame; I acknowledge before God, who trieth the hearts I\nam unworthy, everlastingly unworthy. But it is not fit that he should\nlose his praise; nay rather let him be the more adored, and magnified\nand admired for ever and ever. Bless the Lord, O my soul, bless the\nLord, O my friend; let us exalt his name together. He is my solace\nin my solitude; he is my standing comforter, my tried friend, my sure\nrefuge, my safe retreat; he is my paradise, he is my heaven; and my\nheart is at rest in him: and I will sit and sing under his shadow, as a\nbird among the branches. And whither should I go but unto him? Shall I\nleave the fatness of the olive, and the sweetness of the fig-tree, and\nof the vine, and go and put my trust under the shadow of the bramble?\nNo, I have made my everlasting choice: this is my rest for ever, he\nis my well-beloved, in whom I am well-pleased. Suffer me to boast a\nlittle: here I may glory without vanity, and I can praise him without\nend or measure; but I have nothing to say of myself: I find thou dost\nover-value me; set the crown upon the head of Christ; let nothing\nbe great with thee but him, give him the glory. God that knoweth all\nthings, knoweth my poverty, how little, how low, and how mean I am, and\nhow short I come of the attainments of the saints, who yet themselves\ncome so exceedingly short of the rule that God hath set before us. I\noften think of the complaint of the devout _Monsieur De Renty_ [I feel\nmyself very poor this week; and very defective in the love of God; if\nyou would know wherein you can pleasure me, love God more: that what\nis wanting in me may be made up in the abundance of your love:] in this\nthou mayest highly pleasure me: love God a little the better, praise\nhim a little the more for my sake; let me have this to please myself in,\nthat God is a little the better loved for me, and that I have blowed up,\nif it be but one spark of divine love in the bosom of my dearest friend,\ntowards him.\n\nThy cautions are acceptable to me, I desire to provide for manifold\nchanges and storms. I know I am not yet in the harbour; O pray with me\nthat I may not enter into temptation; for I am very weak in spirit, as\nwell as in body, God knoweth. Somewhere or other I must break off, and\nthou wilt say, it is time to shut up. For once only know, that I am thy\ndaily orator, and will be whilst I am. And yet once more, I must have\nroom to add my thankful acknowledgment of thine. With our most dear\naffections to you both, I commend you to the God of love, still abiding,\n\n _Thy fast and sure_\n\n FRIEND.\n\n _Bath, October 12, 1668._\n\n\n\n\n LETTER XXVII.\n\n\n_Dear Cousin_,\n\nTHE welcome tidings of your safe arrival at _Barbadoes_ is come to my\nears; as also the news of your escape from a perilous sickness, for\nwhich I bless the Lord. I have considered, that God had bereft you of\na careful father, and that your mother takes but little care for you;\nso that you have none nearer than myself to watch for your soul, and to\ncharge and admonish you in the Lord.\n\nBut yet, be not discouraged by these things, but look to heaven,\nfly unto Jesus, put away every known sin, set upon the conscientious\nperformance of every known duty; make Christ your choice, embrace him\nupon his own terms; deliver up yourself, body and soul to him: see that\nyou have no reserves nor limitations in your choice of him; give him\nyour very heart; cast away your worldly hopes and expectations, make\nreligion your business.\n\nThese things do, and you shall be sure of a friend in heaven; and, if\nI may be any comfort to you, you shall not fail, while I live, to have\none friend on earth to care for you. You are gone far from me, even to\nthe uttermost parts of the earth: but I have sent these letters to call\nafter you; yea, not only to call, but to cry in your ears. O what is\nlike to become of your soul! Where is that immortal soul of yours like\nto be lodged for ever? Amongst devils or angels? Upon a bed of flames,\nor in the joys of paradise?\n\nGo aside; retire from the noise of the world, and say to yourself,\n_Oh my soul! Whither art thou going? Do not I know, that I must be\nconverted or condemned? That I must be sanctified, or I can never be\nsaved?_ Oh my soul! What seekest thou? What is my chief care? Is it\nfor this world, or the world to come? Do I first seek the kingdom of\nheaven, and the righteousness thereof? Do I think heaven will drop into\nmy mouth? That glory and immortality will be got with a wet finger,\nwith cold prayers, and heartless wishes, while the world has my heart?\nDo I think to be crowned, and yet never fight? To gain the race and\nnever run? To enter at the strait gate, and never strive? To overcome\nprincipalities and powers, and never wrestle? No, no; Oh my soul,\neither lay by the hopes of heaven for ever, or rouse up thyself, put\nforth thy strength after God and glory. Either lay by thy worldly hopes,\nor thy hopes of immortality; away with thy sins, or let Christ go for\never. Think not to have Christ and the world too, to serve God and\nmammon: if thou follow the world, thou must die: the Lord hath spoken\nit, and all the world can never reverse it. Thus reason the case with\nyour own soul, and give not rest to thyself night nor day, till you\nare gotten off from the world, broken off from every known sin, and got\nsafe into Christ.\n\nDear cousin, I charge you by the Lord, to observe these things. Pray\nover them, weep over them, read them again and again; do not pass\nthem over as slight and ordinary things. Your soul is at stake; it is\nyour salvation which is concerned in them; think not that I am in jest\nwith you. I travel in birth with you, till Christ be formed in you.\nWhy should you die? Oh repent and live, lay hold on eternal life, win\nChrist, and you win all. Oh be thankful to the Lord, that now you are\nfatherless and friendless, yet you have one remembrancer to warn you to\nflee from the wrath to come. God forbid that I should find you at last\nin the place of torments, for your not embracing these counsels. To\nconclude, I charge you as a minister, as a father, take heed of these\nthree things:\n\n1. _Lest the gain of the world prove the loss of your soul_:\n\n2. _Lest company draw you from God_:\n\n3. _Lest a lofty or a worldly heart should thrust you out of the\nkingdom of heaven._\n\nOh labour whatever you do for an humble heart. Be little, be vile in\nyour own eyes; seek not after great things; be poor in spirit: without\nthis, heaven will be no place for you. Your lot is fallen in a place\nof great wickedness, where your soul is in much danger, where your\ntemptations are many, and your helps for heaven but few: where good\nexamples are rare, and many will entice \u2666you to sin and vanity. O!\nlook about you, consider your danger, fear lest you should miscarry for\never. I can but warn you and pray for you: but though you have none to\noversee you, remember the eye of God is upon you, to observe all your\nactions, and that he will surely bring all your practices into judgment.\nI commend you to the Lord, and remain,\n\n _Your loving and careful uncle_,\n\n JOS. ALLEINE.\n\n _August 19, 1668._\n\n \u2666 \u201cyo\u201d replaced with \u201cyou\u201d\n\n\n\n\n LETTER XXVIII.\n\n\n_Dear friend_,\n\n*YOUR letter was exceeding welcome to me, not only as reviving the\nremembrance of our old friendship, but also, as bringing me news of\nsome spiritual good that you received by me, which is the best tidings\nthat I can receive: For what do I live for, but to be useful to souls\nin my generation? *I desire no other business than to please and honour\nmy God, and serve my generation in that short allowance of time I have\nhere. Shall I commend to you the lesson that I am about to learn? It is,\n_to be entirely devoted to the Lord, that I may be able to say after\nthe apostle, To me to live is Christ_. I would not be serving God only\nfor a day in the week, or an hour or two in the day: but every day,\nand all the day. I am ambitious to come up to that of our Lord and\nMaster, _To do always those things that please God_. I plainly see that\nself-seeking is self-undoing; and that then we promote ourselves best,\nwhen we please God most. I find, that when I have done all, if God be\nnot pleased, I have done nothing; and if I can but approve myself to\nGod, my work is done: I RECKON I DO NOT LIVE THAT TIME I DO NOT LIVE TO\nGOD.\n\n*I am fain to cut off so many hours from my days, and so many years\nfrom my life, as I have lived to myself. I find no enemy so dangerous\nas myself, and O that others may take warning by my hurt: O that I\nhad lived wholly to God! Then had every day and every hour that I have\nspent, been found upon my account at that day: then had I been rich\nindeed, in treasure laid up there, whither I am apace removing; then\nI had been every day and hour adding to the heap, and increasing the\nreward which God of his mere grace hath promised, even to the meanest\nwork that is done to him. I perceive I am an eternal loser by acting no\nmore for God; for what is done to myself is lost; but what is done for\nGod, is done for ever, and shall receive an everlasting reward. Verily,\nif there be a world to come, and an eternal state after this short life,\nit is our only wisdom to be removing, and, as it were transplanting and\ntransporting what we can, from hence into that country to which we are\nshortly to be removed, that what we are now doing we may reap the fruit\nof for ever.\n\nWell, let us be wholly swallowed up in religion, and know no other\ninterest but Jesus Christ. I cannot say, I have already attained; but\nthis is what my heart is set to learn. That in all that I do, whether\nsacred or civil actions, still I may be doing but one work, and driving\non one design, _That God may be pleased by me, and glorified in me_;\nThat not only my praying, preaching, alms, may be found upon my account;\nbut even my eating, drinking, sleeping, visits, discourses, because\nthey are done to God. Too often do I miss my mark; but I will tell you\nwhat are the rules I set myself: _Never to lie down but in the name of\nGod_; nor barely for natural refreshment, but that a wearied servant\nof Christ may be recruited and fitted to serve him better the next day.\n_Never to rise up but with this resolution, I will go forth this day\nin the name of God, and will make religion my business, and spend the\nday for eternity. Never to enter upon my calling, but first thinking, I\nwill do these things as unto God_, because he requireth these things at\nmy hands, in the place and station he hath put me into. _Never to sit\ndown to the table, but resolving, I will not eat meerly to please my\nappetite, but to strengthen myself for my Master\u2019s work. Never to make\na visit, but to leave something of God where I go; and in every company\nto leave some good savor behind._ This is that which I am pressing hard\nafter: and if I strive not to walk by these rules, let this paper be a\nwitness against me.\n\nI perceive you are otherwise persuaded in some things than I am: but\nhowever, I trust we meet in our end. May it be your whole study to gain\nsouls, and to build them up in holiness, which is with too many the\nleast of their cares. One duty (miserably neglected) I shall be bold to\nrecommend from my own experience, and that is, the visiting your whole\nflock from house to house, and enquiring into their spiritual estates\nparticularly, and dealing plainly and truly with them about their\nconversion to God.\n\nYou see how free I am with you: but I know your candour. I rejoice in\nyour happy yoke-fellow: salute her from your old friend, and accept of\nthe unfeigned respects of him who is, Sir,\n\n _Your real and faithful friend_,\n\n JOS. ALLEINE.\n\n\n\n\n LETTER XXIX.\n\n [To a minister in prison.]\n\n\n_Worthy Sir_,\n\nIT was but a little after my release from my own confinement, but I\nheard of yours: and now write to you, as one that hath taken a higher\ndegree than ever, being commenced prisoner of Christ. I was once\naffected with the picture of a devout man, to whom a voice came down\nfrom heaven, saying, _Quid vis fieri pro te?_ To which he answered,\n_Nihil domine, nifi pati ac contemini pro te_. Undoubtedly, Sir, it\nis our real glory to be throughout conformed to Jesus Christ, not only\nin his sanctity, but in his sufferings. I doubt not your consolations\nin Christ superabound in all your tribulations for him. Yet let me add\nthis, that you have a whole shoal of promises come in to you, which you\nhad not before; I mean all the promises to suffering saints, in which\nthey have not so immediate a part, unless in a suffering state. And\ndoubtless he hath got well, that hath gotten such a number of exceeding\ngreat and precious promises.\n\nI can tell you little good of myself: but this I can tell you, that\nthe promises of God were never so sweet to me, as since my imprisoned\nstate. It shames me that I have let such a treasure lie by so long,\nand have made so little use of it. Never did my soul know the heaven of\na believer\u2019s life, till I learnt to live a life of praise, and to set\nhome the unspeakable riches of the divine promises, to which, through\ngrace, I am made an heir. I verily perceive that all our work were\ndone, if we could but prevail with ourselves and others to live like\nbelievers; to tell all the world by our carriage, that there is such\npleasantness in Christ\u2019s ways, such beauty in holiness, such reward to\nobedience, as we profess to believe!\n\nIt is but a little while that prisons shall hold us, or that we shall\ndwell in dirty flesh. _Porphyry_ tells us of _Plotinus_, that he was\nashamed to see himself in the body; to see a divine and immortal soul\nin a prison of flesh (for so they held the body to be;) but the worst\nshackles are those of sin. Well, they must shortly fall off; our Lord\ndoth not long intend us for this lower region: surely he is gone to\nprepare a place for us: yea, and he will come again, and receive us to\nhimself, that where he is, we may be also. And what have we to do, but\nto believe, and wait, and love, and long, and look out for his coming,\nin which is all our hope? \u2019Twill be time enough for us to be preferred\nthen. We know before hand who shall then be uppermost. Our Lord hath\nshewed us where our places shall be, even at his own right hand; and\nwhat he will say to us, _Come ye blessed_. Surely we shall stand in\nhis judgment: he hath promised to stand our friend: let us look for the\njoyful day: and sure as there is a God, this day will come, and then\nit shall go well with us. What if bonds and banishment abide us for\na season? This is nothing but what our Lord hath told us, _The world\nshall rejoice, but ye shall lament: ye shall be sorrowful, but your\nsorrow shall be turned into joy_. Oh how reviving are his words! _I\nwill see you again, and your heart shall rejoice, and your joy no man\ntaketh from you._\n\nIf that miserable wretch leapt chearfully off the ladder, saying, _I\nshall be a queen in hell_: with what joy should we do and suffer for\nGod, knowing that we shall be crowned in heaven? They are wonderful\npreparations that are making for us: the Lord make us meet to be\npartakers. *It was the highest commendation that ever that worthy\n_R.\u00a0Baxter_ received, which fell from his scoffing adversary _Tilenus,\nTotum, puritanismum totus spirat_. Oh that this may be true of us and\nours!\n\nLet your true yoke-fellow, and my Christian friends with you, have my\nhearty commendation: and these counsels I pray you give them from me.\n\n1. _To habituate themselves, both as to their thoughts and discourses,\nmore throughly than ever to holiness._ Brethren, I would teach you\nthe lesson that I resolve to learn, that your minds and tongues may\nas naturally run upon the things of heaven, as others on the things of\nthis world. Why should it not be thus? I am sure God and heaven as well\ndeserve to be thought on, and talked of as froth and vanity. There are\nmany that have in a great measure learnt this lesson, and why should\nnot we? What if it be hard at first? Every thing is so to a beginner.\nAnd is not ours a religion of self-denial? If we do but force ourselves\nawhile to holy thoughts, and heavenly discourse, it will grow habitual\nto us, and then it will be most natural, familiar, and sweet. O what\ngainers will you be, if you learn this lesson?\n\n\u2019Tis the shame of religion, that Christians are so unlike themselves,\nunless upon their knees. Our lives and language should tell the world\nwhat we are, and whither we are going. Christians, let little things\ncontent you in the world, but aspire after great things in the grace\nof God. Many little think what high degrees of holiness they may grow\nup to even in this life with pains and diligence. Sirs, be you men\nof great designs: think it not enough if you have wherewith to bear\nyour charges to heaven; but aspire to be great in the court of heaven,\nfavourites of the Most High, of tall growth, singular communion,\nthat you may burn and shine in your place, that you may savour of\nheaven wherever you come, and that there may be an even-spun thread\nof holiness running through your whole course. \u2019Tis our disgrace, that\nthere is so little difference to be seen in the ordinary conversation\nof believers and other men. Is it not a shame, that when we are in\ncompany with others, this should be all the difference that is to be\nseen, that we will not curse and swear? If you will honour the gospel,\nbring forth your religion out of your closets into your shops, trades,\nvisits, and exemplify the rules of religion in the management of all\nyour relations, and in your ordinary converse. Let there be no place\nor company that you come into, in which you do not drop something of\nGod; this will be the glory of religion, and we shall never convince\nthe world \u2019till we come to this. May you come, my brethren, out of your\nprisons with your faces shining, having your minds seasoned, and your\ntongues tipt with holiness! May your mouths be as a well of life, from\nwhence may flow the holy streams of edifying discourse! May you ever\nremember, as you are sitting in your houses, going by the way, lying\ndown, rising up, what the Lord doth then require of you.\n\n2. _To improve their present retirements from the world, for the\nsettling their spiritual estates._ \u2019Tis a common complaint amongst\nChristians, that they want assurance. Oh, if any of you that wanted\nassurance when you came to prison, may carry that blessing out, what\nhappy gainers would you be? Now you are called more than ever to\nself-searching. Now bring your graces to the touchstone. Be much in\nself observation. Rest not in probable hopes. Think not that it is\nenough that you can say, you hope \u2019tis well. Be restless till you can\nsay, that you know \u2019tis well; that you know you are passed from death\nto life.\n\n*Think not that this is a privilege that only a few may expect. Observe\nbut these three things:\n\n1. _To take heed of laying the marks of salvation either too high or\ntoo low_;\n\n2. _To be much in observing the frame, and bent, and workings of your\nown heart_:\n\n3. _To be universally conscientious, and to be constant in even and\nclose walking_, and then I doubt not but you will have a settled\nassurance, and know and feel that peace of God that passeth all\nunderstanding.\n\nI wish your prison may be a paradise of peace, and a _Patmos_ of divine\ndiscoveries, _Lord Jesus set to thy Amen_. I am, Sir,\n\n _Your unworthy brother and companion in the\n kingdom and patience of Jesus_,\n\n JOS. ALLEINE.\n\n _January 10, 1664._\n\n\n\n\n LETTER XXX.\n\n\n _To the most beloved people, the servants of God\n in |Taunton|, salvation._\n\n_Most dearly beloved and longed for,\n my joy and crown._\n\nMY heart\u2019s desire and prayer for you is, that you may be saved. This\nis that which I have been praying and studying, and preaching for these\nmany _years_: and this is the end of my suffering, and writing at this\npresent time. I seek not other gifts, give me your hearts, let me but\npart between your sins and you: suffer me but to save you; give me\nleave to carry you over to Jesus Christ, and I will not ask you any\nmore. I will serve you gladly, I will suffer for you thankfully, so I\nmay but save you. Do not wonder why I follow you so pressingly, why I\ncall upon you so frequently; let not my importunity be grievous to you,\nall this is but to save you. Christ did not think his blood, and shall\nI think my breath too dear in order to your salvation; what pity is it,\nthat any of you should miscarry at last, under the power of ignorance,\nor by a profane negligence, or a formal and lifeless profession of\nstrict godliness?\n\nBeloved, I am afraid of you, lest (as to many of you) I have run in\nvain. I cannot but thankfully acknowledge, that there are not a few of\nyou who are the joy of your ministers, and the glory of Christ. But it\ncannot be dissembled, that far the greater number give little ground\nto hope, they are in the state of salvation. And must not this be a\npinching thought to a compassionate teacher, that he cannot persuade\nmen, but that the most of them will wilfully throw away themselves?\nIs it not a woeful sight, to behold the devils driving a great part of\nour miserable flocks, (as they did once the herd of swine) violently\ndown the hill, till they be choaked in the water, drowned in the gulph\nof endless perdition? Ah miserable spectacle! What through the wilful\nblindness of some, the looseness and sensuality of others, the halving,\nand cold, and customary religion of others, how great a number of our\npoor flocks, is Satan like to carry utterly away from us, after all\nthat hath been done to save him?\n\nYet I cannot but call after them. Hearken unto me, O ye children. How\nlong will ye love vanity, and trust in lying words? As the Lord liveth,\nyou are lost, except you turn: wherefore turn yourselves and live ye.\nAh how mercy wooeth you! How it waiteth to be gracious? Hear, O sinners,\nhear. See you not how the merciful Saviour of the world stretcheth\nforth his hands all the day long, and spreadeth forth his wings, and\ncalleth you as a hen doth her chickens! Hear you not the sounding of\nhis bowels? He hath no need of you: Yet how do his compassions melt\nover perishing sinners? His heart is turned within him, and shall not\nthis turn your hearts? His repentings are kindled together, and shall\nnot this lead you to repentance? Behold, he standeth at the door and\nknocketh. O man, wilt thou keep Jesus at the door, and lodge _Barabbas_\nin thy bosom? Oh his melting love to sinners! He calleth after them,\nhe weepeth over them, he crieth to them. How long, ye simple ones, will\nyou love simplicity? Will you not be made clean? When shall it once\nbe? Why will you die? Turn you at my reproof: behold, I will pour out\nmy spirit upon you. Sinner, art thou not yet melted? Oh come in at his\nloving calls. Come out from thy sins: touch the scepter of grace and\nlive: Why shouldst thou be dashed in pieces by his iron rod? Kiss the\nSon: Why shouldst thou perish in the way? Set up Jesus as thy king,\nlest he count thee for his enemy, because thou would not that he should\nreign over thee, and so thou be called forth and slain before him. Oh\nhow dreadful will this case be, to die by the hand of a Saviour! Oh\ndouble hell, to have thy Redeemer become thy executioner! And the hand\nthat was so long stretched forth to save thee, to be now stretched\nforth to slay thee! And the merciful heart of Christ himself hardened\nagainst thee, so that he should call thee forth, and hew thee in pieces,\nas _Samuel_ did _Agag_ before the Lord.\n\n*Beloved, I despair of ever bringing you to salvation, without\nsanctification: or possessing you with happiness without persuading\nyou to holiness. God knows I have not the least hope ever to see one of\nyour faces in heaven, except you be sanctified, and exercise yourselves\nunto godliness. This is that I drive at, I beseech you study to further\n_personal godliness_, and _family godliness_.\n\n*1. _Personal godliness._ Let it be your first care to set up Christ\nin your hearts. See that you make all your worldly interests stoop\nto him, that you be entirely and unreservedly devoted to him. If you\ndeliberately and ordinarily harbour any sin, you are undone. See that\nyou unfeignedly take the laws of Christ, as the rule of your words,\nthoughts and actions; and subject your whole man, faithfully to him.\nIf you have a true respect unto all God\u2019s commandments, you are sound\nat heart. O study to get the image and impress of Christ upon you\nwithin. Begin with your hearts, else you build without a foundation.\nLabour to get a saving change within, or else all external performances\nwill be to no purpose. And then study to shew forth the power of\ngodliness in your life. Let piety be your business. \u2019Tis the highest\npoint of justice, to give God his due. Beware that none of you be a\nprayerless person: for that is a certain discovery of a Christless,\nand a graceless person. Suffer not your bibles to gather dust. See\nthat you converse daily with the word. That man can never lay claim\nto blessedness, whose delight is not in the law of the Lord. Let\nmeditation and self-examination be your daily exercise, else the\nPapists, yea the Pagans will condemn us. If ever you come to any growth\nin holiness, without the constant use of this practice, I am grossly\ndeceived. And therefore I beseech, yea even charge you by the Lord,\nthat you would daily examine yourselves.\n\nBut piety without charity is but the half of Christianity, or rather\nimpious hypocrisy. See therefore that you do justly, and love mercy,\nand let equity, and charity run like an even thread, through all your\ndealings. Be you temperate in all things, and let chastity and sobriety\nbe your undivided companions. Let truth and purity, seriousness and\nmodesty, heavenliness and gravity, be the constant ornaments of your\nspeech. Let patience and humility, simplicity and sincerity shine in\nall parts of your conversation. See that you forget and forgive wrongs,\nand requite them with kindness. Be merciful in your censures, and put\nthe most favourable construction upon your brethren\u2019s carriage. Be\nslow in promising, punctual in fulfilling. Let meekness, innocency,\naffableness, yieldingness, and courtesy, commend your conversation\nto all men. Let none of your relations want that love and loyalty,\nthat reverence and duty, that tenderness, care, and vigilancy, which\ntheir several places and capacities call for. This is true godliness.\nI charge you before the most high God, that none of you be found a\nswearer, or a liar, a lover of evil company, or a scoffer, or malicious,\nor covetous, or a drunkard, or a glutton, unrighteous in his dealing,\nunclean in his living, or a quarreller, or a thief, or backbiter, or a\nrailer: for I denounce unto you from the living God, that damnation is\nthe end of all such.\n\n2. _Family godliness._ He that hath set up Christ in his heart, will\nbe sure to study to set him up in his house. Let every family with you\nbe a Christian church; every house a house of prayer; every houshold a\nhoushold of faith. Let every housholder say, with _Joshua_, _I, with my\nhouse, will serve the Lord_, and with _David_, _I will walk within my\nhouse with a perfect heart_.\n\n_First_, Let religion be in your families, not as a matter by the by,\nbut the standing business of the house. Let them have your prayers as\nduly as their meals. Is there any of your families, but have time for\ntheir taking food? *Wretched man! Canst thou find time to eat, and not\ntime to pray?\n\n*_Secondly_, Settle it upon your hearts, that your souls are bound up\nin the souls of your family. They are committed to you, and (if they\nbe lost through your neglect) will be required at your hands: Sirs, if\nyou do not, you shall know that the charge of souls is a heavy charge,\nand that the blood of souls is a heavy guilt. O man, hast thou a charge\nof souls to answer for, and dost thou not yet bestir thyself for them,\nthat their blood may not be found in thy skirts? Wilt thou do no more\nfor immortal souls, than thou wilt do for the beasts that perish? What\ndost thou do for thy children, and servants? Thou providest meat and\ndrink for them, and dost thou not the same for thy beasts? Thou givest\nthem medicines, and cherishest them when they are sick, and dost thou\nnot so much for thy swine? More particularly.\n\n1. Let the solemn reading of the word, _and singing of psalms, be your\nfamily exercises_. See Christ singing with his family, his disciples,\n_Matthew xxvi. 30._ _Luke ix.\u00a018._\n\n2. _Let every person in your family be duly called to an account of\ntheir profiting by the word heard or read, as they are about doing your\nown business._ This is a duty of consequence unspeakable, and would be\na means to bring those under your charge to remember and profit by what\nthey receive.\n\n3. _Often take account of the souls under your care, concerning their\nspiritual estates._ Make enquiry into their conditions, insist much\nupon the sinfulness and misery of their natural estate, and upon the\nnecessity of regeneration, in order to their salvation. Admonish them\ngravely of their sins; encourage beginnings. Follow them earnestly, and\nlet them have no quiet for you, till you see in them a saving change.\nThis is a duty of high consequence, but fearfully neglected by some.\nDoth not conscience say, Thou art the man?\n\n4. _Look to the strict sanctifying of the sabbath by all of your\nhousholds._ Many poor families have little time else. O improve but\nyour _sabbath days_ as diligently in doing your Maker\u2019s work, as you do\nthe other days in doing your own work, and I doubt not but you may come\nto some proficiency.\n\n5. _Let the morning and evening sacrifice of solemn prayer, be daily\noffered up in all your families._ Beware they be not found among the\nfamilies that call not upon God\u2019s name; for why should there be wrath\nfrom the Lord upon your families? O miserable families without God in\nthe world, that are without family prayer! What have you so many family\nsins, family wants, family miseries; what, and yet no family prayers?\nHow do you pray with all prayer and supplication if you do not with\nfamily prayer? Say not I have no time. What hast thou all thy time on\npurpose to serve God and save thy soul, and is this that for which thou\ncan\u2019st find no time? Pinch out of your meals and sleep, rather than\nwant for prayer. *Say not, my business will not give leave. This is thy\ngreatest business, to save thyself, and the souls committed to thee.\nIn a word, the blessing of all is to be got by prayer. And what is thy\nbusiness without God\u2019s blessing? Say not, I am not able. Use thy one\ntalent, and God will increase it. Helps are to be had till thou art\nbetter able.\n\n*6. Put every one in your families upon private prayer. Observe whether\nany perform it. Get them the help of a form, if they need it, till they\nare able to go without. Direct them how to pray, by minding them of\ntheir sins, wants, and mercies, the materials of prayer.\n\n7. Set up catechizing in your families, at least once every week. It\nwas my parting, dying request, that you would set up and maintain this\nduty in your families. Have you all done it accordingly? Cannot your\nconfidences witness, cannot your families witness you have not? Well,\nI thought my parting words would have done something with you: I hoped\nthe fervent request of a dying minister, would have prevailed for such\na small matter with you. To this day are you without solemn catechizing\nin your houses! Ah, what a discouragement to your teacher is this?\nBrethren shall I yet prevail with you? Will you reject me also? O let\nme persuade you before you take off your eyes from these lines, to\nresolve to set upon the constant exercise of this duty. Surely I have\ndone and suffered more for you than this comes to: Will you deny me?\nI beseech you, let me find, if ever God brings me again to visit your\nhouses, that the words of a suffering minister have some power with\nyou. I have sent you help on purpose: What shall all my persuasions be\nbut speaking to the wind? Beloved, have you no dread of the Almighty\u2019s\ncharge, that you should _teach these things diligently to your children,\nand talk of them as you sit in your houses, and train them up in the\nway they should go_? Hath God so commanded _Abraham_, that he would\nteach his _children and his houshold_, _Genesis xviii.\u00a019._ and given\nsuch a promise to him thereupon, and will not you put in for a share\nof either in the praise or the promise? Say not, they are careless and\nwill not learn. What have you your authority for, if not to use it for\nGod, and the good of their souls? You will call them up, and force them\nto do their work; and should you not at least be as zealous in putting\nthem upon God\u2019s work? Say not, they are dull and not capable. If they\nbe dull, God requires of you the more pains and patience; but dull as\nthey are, you will make them learn how to work; and can they not learn\nhow to live? Are they capable of the mysteries of your trade, and are\nthey not capable of the plain principles of religion? Well, as ever you\nwould see the growth of religion, the cure of ignorance, the remedy of\nprofaneness, the downfal of error, fulfil ye my joy with going through\nwith this duty.\n\nI have been long and yet I am afraid my letter will be ended before my\nwork is done: how loath am I to leave you, before I have prevailed with\nyou to set to this work? Will you pass your promise, will you give me\nyour hands? Oh that you would? You cannot do me a greater pleasure.\nBeloved, why should you not give the hand one to another, and mutually\nengage to each other, for more vigorous and diligent endeavours, in\npromoting family godliness? I must tell you, God looks for more than\nordinary from you, in such a day as this. He expects that you should\ndo both in your hearts and in your houses, somewhat more than ever,\nunder these extraordinary dispensations. My most dearly beloved, mine\nown bowels in the Lord, will you satisfy the longings of a travelling\nminister? will you answer the calls of divine providence? Would you\nthat your children should bless you? Oh, then set up piety in your\nfamilies. As ever you would be blessed or be a blessing, let your heart,\nand your houses be the temples of the living God, in which his worship\n(according to the fore-mentioned directions) may be with constancy\nreverently performed.\n\n * * * * *\n\nO FATHER of Spirits, that hast set me over thy flock to watch for their\nsouls as one that must give account: I have long studied thy will,\nand taught in thy name, and do unfeignedly bless thee, that any have\nbelieved my report. I have given unto them the words which thou gavest\nme, and they have received them. I have manifested thy name unto them,\nand they have kept thy word. And now I am no more with them, but I come\nunto thee! Holy Father, keep them through thine own name; for they are\nthine. As they have kept the word of thy patience, so keep thou them in\nthe hour of temptation. They are but a little and helpless flock: but\nthou art their shepherd, suffer them not to want. Do thou feed them,\nand fold them. Let thy rod and thy staff comfort them, and let not the\nbeasts of prey fall upon them, to the spoiling of their souls.\n\nBut what shall I do for them that will not be gathered? I have called\nafter them, but they would not answer; I have charged them in thy name,\nbut they would not hear; I have studied to speak persuasively to them,\nbut I cannot prevail. Then I said, I have laboured in vain; I have\nspent my strength for nought, yet I cannot give them over, much less\nmay I give thee over. Lord, persuade _Japhet_ to dwell in the tents of\n_Shem_. Lord compel them to come in, and lay thy hands of mercy upon\nthem, as thou didst on lingering _Lot_, and bring them forth, that\nthey may escape for their lives, and not be consumed. Lord, I pray thee\nopen their eyes that they may see, and lay hold upon their hearts by\nthy omnipotent grace. Do thou turn them, and they shall be turned: O\nbring back the miserable captives, and suffer not the enemy of mankind\nto drive a way the most of the flock before mine eyes, and to deride\nthe fruitless endeavours of thy labourers, and boast over them, that\nhe can do more with them, though he seek to ruin them, than all the\nbeseechings, counsels, and charges of thy servants, that seek to save\nthem. Lord, if I could find out any thing that would pierce them,\nthat would make its way into their hearts, thou knowest I would use\nit. But I have been many years pleading thy cause in vain. O let not\nthese endeavours also be lost. O God, find out every ignorant, every\nprofane sinner, every prayerless soul, and every prayerless family,\nand convince them of their miserable condition while without thee in\nthe world. Set thy image up in their souls, set up thy worship in their\nfamilies. Let not pride, ignorance, or sloth keep them in neglect of\nthe means of knowledge. Let thine eyes be over the place of my desires\nfor good, from one end of the year to the other end thereof. Let every\nhouse therein be a seminary of religion, and let those that cast their\neyes upon these lines, find thee sliding in by the secret influence\nof thy grace into their hearts, and engaging them to do thy pleasure.\n_Amen. Amen._\n\n JOS. ALLEINE.\n\n\n\n\n A WORD to a\n SABBATH-BREAKER.\n\n\n _Remember the sabbath-day to keep it holy._\n\nHAVE you forgotten who spoke these words? Or do you set him at\ndefiance? Do you bid him do his worst? Have a care. You are not\nstronger than he. _Let the potsherd strive with the potsherds of the\nearth: but woe unto the man that contendeth with his Maker; he sitteth\non the circle of the heavens: and the inhabitants of the earth are as\ngrasshoppers before him!_\n\n_Six days shalt thou do all manner of work. But the seventh day is the\nsabbath of the Lord thy God._ It is not thine, but God\u2019s day. He claims\nit for his own. He always did claim it for his own, even from the\nbeginning of the world. _In six days the Lord made heaven and earth,\nand rested the seventh day. Therefore the Lord blessed the Sabbath-day\nand hallowed it._ He _hallowed_ it; that is, he made it holy: he\nreserved it for his own service. He appointed, that as long as the sun\nor the moon, the heavens and the earth should endure, the children of\nmen should spend this day in the worship of him, who _gave them life\nand breath and all things_.\n\nShall a man then rob God? And art thou the man? Consider, think what\nthou art doing. Is it not God who giveth thee all thou hast? Every\nday thou livest, is it not his gift? And wilt thou give him none? Nay,\nwilt thou deny him what is his own already? He will not, he cannot quit\nhis claim. This day is God\u2019s. It was so from the beginning. It will be\nso to the end of the world. This he cannot give to another. _O render\nunto God the things that are God\u2019s_: Now! _To-day, while it is called\nto-day!_\n\nFor whose sake does God lay claim to this day? For his sake, or for\nthine? Doubtless, not for his own. He needeth not thee, nor any child\nof man. _Look unto the heavens and see, and behold the clouds which\nare higher than thou. If thou sinnest, what dost thou against him? If\nthy transgressions be multiplied, what dost thou unto him? If thou art\nrighteous, what givest thou him? Or what receiveth he of thine hand?_\nFor thy own sake therefore, God thy Maker doth this. For thy own sake\nhe calleth thee to serve him. For thy own sake, he demands a part of\nthy time to be restored to him that gave thee _all_. Acknowledge his\nlove. Learn, while thou art on earth to praise the king of heaven.\nSpend this day, as thou hopest to spend that day which never shall\nhave an end.\n\nThe Lord not only _hallowed_ the sabbath-day, but he hath also\n_blessed_ it. So that you are an enemy to yourself. You throw away your\nown blessing, if you neglect to _keep this day holy_. It is a day of\n_special grace_. The king of heaven now sits upon his mercy-seat, in a\nmore gracious manner than on other days, to bestow blessings on those\nwho observe it. If _you_ love your own soul, can _you_ then forbear\nlaying hold on so happy an opportunity? Awake, arise, Let God give thee\nhis blessing! Receive a token of his love! Cry to him that thou may\u2019st\nfind the riches of his grace and mercy in _Christ Jesus_! You do not\nknow, how few more of these _days of salvation_ you may have. And how\ndreadful would it be, to be called hence in the abuse of his proffered\nmercy.\n\nO what mercy hath God prepared for _you_, if _you_ do not trample it\nunder foot? _What mercy hath he prepared for them that fear him, even\nbefore the sons of men!_ A peace which the world cannot give: joy, that\nno man taketh from you: rest from doubt and fear and sorrow of heart;\nand love, the beginning of heaven. And are not these for _you_? Are\nthey not all purchased for _you_, by him who loved _you_, and himself\nfor _you_? For _you_, a _sinner_! _You_, a rebel against God! _You_,\nwho have so long crucified him afresh! Now, _look unto him whom you\nhave pierced_! Now say, _Lord_, it is enough. I have fought against\nthee long enough. I yield, _Jesus, Master, have mercy upon me_!\n\nOn this day, above all, cry aloud, and spare not, to the _God who\nheareth prayer_. This is the day he hath set apart for the good of\nyour soul, both in this world and that which is to come. Never more\ndisappoint the design of his love, either by _worldly business_ or\n_idle diversions_. Let not a little thing keep _you_ from the house of\nGod, either in the forenoon or afternoon. And spend as much as you can\nof the rest of the day, either in repeating what you have heard, or in\nreading the scripture, or in private prayer, or talking of the things\nof God. Let his love be ever before _your_ eyes. Let his praise be ever\nin _your_ mouth. You have lived many years in folly and sin. Now, live\none day unto the Lord.\n\nDo not ask any more, \u201cWhere is the harm, if after church, I spend\nthe remainder of the day in the fields, or in a public-house, or in\ntaking a little diversion?\u201d You know where is the harm. Your own heart\ntells you so plain, that _you_ can\u2019t but hear. It is a base mispending\nyour talent, and a bare-faced contempt of God and his authority. You\nhave heard of God\u2019s judgments even upon earth, against the prophaners\nof this day. And yet these are but as drops of that storm of _fiery\nindignation, which will at_ last _consume his adversaries_.\n\nGlory be to God who hath now given _you_ a sense of this. You now know,\nthis was always designed for a day of blessing. May _you_ never again\nby your _idleness_ or _prophaneness_, turn that blessing into a curse!\nWhat folly, what madness would that be? And in what sorrow and anguish\nwould it end? For yet a little while, and death will close up the day\nof grace and mercy. And those who despise them now, will have no more\n_sabbaths_, or _sacraments_ or _prayers_ for ever. Then how will they\nwish to recover that, which they now so idly call away? But all in vain.\nFor they will then _find no place for repentance_, tho\u2019 they should\nseek it _carefully with tears_.\n\nO my friend, know the privilege _you_ enjoy. Now _remember the\nsabbath-day to keep it holy_. Your day of life and of grace is far\nspent. The night of death is at hand. Make haste to use the time you\nhave: improve the last hours of _your_ day. Now provide _the things\nwhich make for your peace_, that _you_ may stand before the face of God\n\u2666for ever.\n\n \u2666 duplicate word \u201cfor\u201d removed\n\n\n\n\n A WORD to a\n SWEARER.\n\n\n _Swear not at all_,\n\nSAITH the Lord God of heaven and earth. Art thou without God in the\nworld? Hast thou no knowledge of God? No concern about him? Is not God\nin all thy thoughts?\n\nDost thou believe there is a God? Where? in heaven only? Nay, he\nfilleth all in all? Am I a God at hand, saith the Lord, and not a God\nafar off? Can any hide himself in secret places that I shall not see\nhim? Do I not fill heaven and earth?\n\nWhither wilt thou go then from his spirit? Or whither wilt thou flee\nfrom his presence? If thou go up into heaven, God is there. If thou go\ndown into hell, he is there also. If thou take the wings of the morning,\nand remain in the uttermost parts of the sea; even there his hand shall\ntouch thee, and his right-hand shall hold thee.\n\nGod seeth thee now: his eyes are upon thee: he observes all thy\nthoughts: he compasseth thy path: he counteth all thy steps: he is\nacquainted with all thy ways: by him thy actions are weighed; nor is\nthere a word in thy tongue but he knoweth it altogether.\n\nAnd does not power belong unto God? yea, all power in heaven and in\nearth? Is he not able, even while thou readest or hearest these words,\nto crush thee into nothing? Can he not just now crumble thee into dust?\nOr bid the earth open and swallow thee up? O do not set him at nought!\nDo not provoke him thus. Do not fly in his face! Can he not, in a\nmoment, cast forth his lightnings and tear thee? Shoot out his arrows\nand consume thee? What hinders him from cutting thee off this instant?\nSending thee now, now, quick into hell?\n\nWould God do thee any wrong therein? What! In giving thee the request\nof thy own lips? What words were those thou spakest but now? Did not\nGod hear? Why, thou didst pray to God to send thee to hell. Thou didst\nask him to damn thy soul. How, art thou in love with damnation? Art\nthou in haste to dwell with everlasting burnings? To be day and night\ntormented in that flame, without a drop of water to cool thy tongue?\n\nDost thou pray for this? I pray God, it may never be either my lot or\nthine! Alas, my brother! What if God take thee at thy word? What if he\nsay, be it unto thee even as thou wilt? What if he give thee thy wish,\nand let thee drop into everlasting fire, prepared for the devil and his\nangels?\n\nI had rather thou shouldst go to the paradise of God. Hadst not thou?\nIs not heaven better than hell? Art thou not convinced of this in\nthy own conscience? Why, then, amend thy prayer, cry to God, \u201cSave my\nsoul, for I have sinned against thee: save me from all my sins. Save me\nfrom all my evil words, and evil works, from my evil tempers, and evil\ndesires! Make me holy as thou art holy! Let me know thee, and love thee,\nand serve thee, now and for ever.\u201d\n\nAnd is not God willing to do this? Surely he is. For God loveth\nthee. He gave his only Son, that thou mightest not perish, but have\neverlasting life. Christ died for thee. And he that believeth on him\nhath everlasting life. Mark that word: he _hath_ it. He hath it now.\nHe hath the beginning of heaven even upon earth: for his soul is filled\nwith the love of God: and the love of God is heaven. He that truly\nbelieves on Jesus Christ, hath a peace which earth cannot give: his\nmind is always calm; he hath learned in every state therewith to be\ncontent: he is always easy, quiet, well pleased; always happy, in life\nand in death. For a believer is not afraid to die; he desires to be\ndissolved and to be with Christ: he desires to quit this house of clay,\nand to be carried by angels into _Abraham_\u2019s bosom: to hear the voice\nof the archangel, and the trump of God, and to see the Son of Man\ncoming in the clouds of heaven: to stand at his right-hand, and hear\nthat word (which I earnestly beg of God you and I may hear:) \u201cCome ye\nblessed, receive the kingdom prepared for you from the beginning of the\nworld!\u201d\n\n\n\n\n A WORD to a\n DRUNKARD.\n\n\n1. ARE _you_ a man? God made you a _man_. But you make yourself a\n_beast_. Wherein does a _man_ differ from a _beast_? Is it not chiefly\nin _reason_ and _understanding_? But you throw away what _reason_ you\nhave. You strip yourself of your _understanding_. You do all you can\nto make yourself a mere _beast_: not a fool, not a madman only; but a\n_swine_, a poor filthy swine. Go and wallow with them in the mire! Go,\ndrink on, till thy nakedness be uncovered, and shameful spewing be on\nthy glory!\n\n2. O how honourable is a _beast_ of God\u2019s making, compared to one\nwho makes himself a _beast_! But that is not all. You make yourself\na _devil_. You stir up all the devilish tempers that are in you, and\ngain others, which perhaps were not in you: at least you heighten and\nincrease them. You cause the fire of anger, or malice, or lust, to burn\nseven times hotter than before. At the same time you grieve the Spirit\nof God, till you drive him quite away from you. And, whatever spark of\ngood remained in your soul, you drown and quench at once.\n\n3. So you are now just _fit_ for every _work_ of the _devil_, having\ncast off all that is good or virtuous, and filled your heart with every\nthing that is bad, that is earthly, sensual, devilish. You have forced\nthe Spirit of God to depart from you; for you would take none of his\nreproof: and you have given yourself up into the hands of the devil, to\nbe led blindfold by him at his will.\n\n4. Now what should hinder the same thing from befalling you, which\nbefel him, who was asked, which was the greatest sin, adultery,\ndrunkenness, or murder? And which of the three he had rather commit? He\nsaid drunkenness was the least. Soon after, he got drunk. He then met\nwith another man\u2019s wife, and ravished her. The husband coming to help\nher, he murdered him. So drunkenness, adultery and murder went together.\n\n5. I have heard a story of a poor, wild _Indian_, far wiser than either\nhim or you. The _English_ gave him a cask of strong liquor. The next\nmorning he called his friends together, and setting it in the midst\nof them, said, \u201cThese _white men_ have given us _poison_. This man\n(calling him by his name) was a wise man, and would hurt none but his\nenemies. But as soon as he had drunk of this, he was mad, and would\nhave killed his own brother. We will not be _poisoned_.\u201d He then broke\nthe cask, and poured the liquor upon the sand.\n\n6. On what motive do _you_ thus _poison_ yourself? Only for the\n_pleasure_ of doing it? What! will you make yourself a beast, or\nrather a devil? Will you run the hazard of \u2666committing all manner of\nvillainies; and this only for the poor _pleasure_ of a few moments,\nwhile the _poison_ is running down your throat? O never call yourself a\nChristian! Never call yourself a man! You are sunk beneath the greater\npart of the beasts that perish.\n\n \u2666 \u201ccommiting\u201d replaced with \u201ccommitting\u201d\n\n7. Do you not rather drink, for the sake of _company_? Do you not do it,\nto oblige your _friends_? For _company_, do you say? How is this? Will\nyou take a dose of _ratsbane_ for _company_? If twenty men were to do\nso before you, would not you desire to be excused? How much more may\nyou desire to be excused, from going to hell for _company_? But, \u201cto\noblige your _friends_\u201d\u2015\u2015What manner of _friends_ are they, who would be\n_obliged_ by your destroying yourself? Who would suffer, nay entice you\nso to do? They are villains. They are your worst enemies. They are just\nsuch _friends_, as a man that would smile in your face, and stab you to\nthe heart.\n\n8. O do not aim at any excuse. Say not, as many do, \u201cI am no one\u2019s\n_enemy_ but _my own_.\u201d If it were so, what a poor saying is this, \u201cI\ngive none but _my own_ soul to the devil.\u201d Alas! is not that too much?\nWhy shouldst thou give him _thy own_ soul? Do it not. Rather give it to\nGod.\n\nBut it is not so. You are an _enemy_ to your _king_, whom you rob\nhereby of an useful subject. You are an _enemy_ to your _country_,\nwhich you defraud of the service you might do, either as a man or as a\nChristian. You are an _enemy_ to _every man_ that sees you in your sin;\nfor your example may move him to do the same. A drunkard is a _public\nenemy_. I should not wonder at all, if you was (like _Cain_ of old)\nafraid that _every man who meeteth you should slay you_.\n\n9. Above all, you are an _enemy_ to God, the great God of heaven and\nearth: to him who surrounds you on every side, and can just now send\nyou quick into hell. Him you are continually affronting to his face.\nYou are setting him at open defiance. O do not provoke him thus any\nmore. Fear the great God.\n\n10. You are an _enemy_ to _Christ_, to the Lord that bought you. You\nfly in the face of his authority. You set at nought both his sovereign\npower and tender love. You crucify him afresh, and when you call him,\n_your Saviour_, what is it less than to _betray him with a kiss_?\n\n11. O repent! See and feel what a wretch you are. Pray to God, to\nconvince you in your inmost soul. How often have you crucified the Son\nof God afresh, and put him to an open shame! Pray that you may know\nyourself, inwardly and outwardly, all sin, all guilt, all helplessness.\nThen cry out, Thou Son of _David_, have mercy upon me! Thou Lamb of God,\ntake away my sins. Grant me thy peace. Justify the ungodly. O bring me\nto the blood of sprinkling that I may go and sin no more, that I may\nlove much, having had so much forgiven!\n\n\n\n\n A WORD to an\n UNHAPPY WOMAN.\n\n\n1. WHITHER are you going? To heaven or hell? Do you not know? Do you\nnever think about it? Why do you not? Are you never to die? Nay, it\nis appointed for all men to die. And what comes after? Only heaven or\nhell.\u2015\u2015\u2015\u2015Will the not thinking of death, put it farther off? No; not a\nday: not one hour. Or will your not thinking of hell, save you from it?\nO no: you know better. And you know that every moment you are nearer\nhell, whether you are thinking of it or no: that is, if you are not\nnearer heaven. You must be nearer one or the other.\n\n2. I intreat you, think a little on that plain question, Are you going\ntoward heaven or hell? To which of the two does this way lead? Is it\npossible you should be ignorant? Did you never hear, that neither\nadulterers nor fornicators, shall inherit the kingdom? That fornicators\nand adulterers God will judge? And how dreadful will be their sentence,\n\u201cDepart ye cursed into everlasting fire, prepared for the devil and his\nangels!\u201d\n\n3. Surely you do not mock at the word of God! You are not yet sunk\nso low as this. Consider then that awful word, know ye not, that ye\nare the temples of God? Was not _you_ designed for the Spirit of God\nto dwell in? Was not _you_ devoted to God in baptism? But if any man\ndefile the temple of God, him shall God destroy. O do not provoke him\nto it any longer. Tremble before the great, the holy God!\n\n4. Know you not, that your body is, or ought to be, the temple of the\nHoly Ghost which is in you? Know you not, that you are not your own?\nFor you are bought with a price. And, O how great a price! You are\nnot redeemed with corruptible things, as silver and gold: but with\nthe precious blood of Christ, as of a lamb without blemish and without\nspot. O when will you glorify God, with your body and your spirit,\nwhich are God\u2019s!\n\n5. Ah poor wretch! How far are you from this? How low are you fallen?\nYou yourself are ashamed of what you do. Are you not? Conscience, speak\nin the sight of God? Does not your own heart condemn you at this very\nhour? Do not you shudder at the condition you are in?\u2015\u2015\u2015\u2015Dare, for once,\nto lay your hand upon your breast, and ask, \u201cWhat am I doing? And what\nmust the end of these things be?\u201d Destruction both of body and soul.\n\n6. Destruction of body as well as of soul! Can it be otherwise? Are\nyou not plunging into misery in this world, as well as in the world to\ncome? What have you brought upon yourself already! What infamy? What\ncontempt? How could you now appear, among those relations or friends,\nthat were once so loved, and so loving to you? What pangs have you\ngiven them? How do some of them still weep for you in secret places?\nAnd will you not weep for yourself? When you see nothing before you,\nbut want, pain, diseases, death? O spare yourself! Have pity upon your\nbody, if not your soul. Stop! Before you rot above ground and perish!\n\n7. Do you ask, what shall I do? First, Sin no more. First of all,\nsecure this point. Now, this instant now, escape for your life. Stay\nnot. Look not behind you. Whatever you do, sin no more: starve, die,\nrather than sin. Be more careful for your soul than your body. Take\ncare of that too: but of your poor soul first.\n\n8. \u201cBut you have no friend: none, at least, that is able to help you.\u201d\nIndeed you have: one that is a present help in time of trouble. You\nhave a friend that has all power in heaven and earth, even Jesus Christ\nthe righteous. He loved sinners of old: and he does so still. He then\nsuffered the publicans and harlots to come unto him. And one of them\nwashed his feet with her tears, and wiped them with the hairs of her\nhead. I would to God _you_ were in her place! Say, Amen! Lift up your\nheart, and it shall be done. How soon will he say, \u201cWoman be of good\nchear! Thy sins which are many, are forgiven thee.\u2015\u2015Go in peace. Sin\nno more. Love much; for thou hast much forgiven.\u201d\n\n9. Do you still ask, but what shall I do for \u2666bread? For food to eat,\nand raiment to put on? I answer, in the name of the Lord God, (and mark\nwell! His promise shall not fail) seek thou first the kingdom of God\nand his righteousness, and all these things shall be added unto thee.\n\n \u2666 \u201cread\u201d replaced with \u201cbread\u201d\n\nSettle it first in your heart, whatever I have or have not, I will not\nhave everlasting burnings. I will not sell my soul and body for bread:\nbetter even starve on earth than burn in hell. Then ask help of God.\nHe is not slow to hear. He hath never failed them that seek him. He\nwho feeds the young ravens that call upon him, will not let you perish\nfor lack of sustenance. He will provide, in a way you thought not of,\nif you seek him with your whole heart. O let your heart be toward him:\nseek him from the heart. Fear sin, more than want, more than death.\nAnd cry mightily to him who bore your sins, till you have bread to eat,\nthat the world knoweth not of; till you have angels food, even the love\nof God, shed abroad in your heart: till you can say, now I know that\n_my_ Redeemer liveth, that he hath loved _me_ and given himself for\n_me_: and though after my skin worms destroy this body, yet in my flesh\nshall I see God!\n\n\n\n\n A WORD to a\n SMUGGLER.\n\n\nI. \u201cWHAT is _smuggling_?\u201d It is the _importing_, _selling_, or _buying_\nof _run goods_: that is, those which have not paid the duty appointed\nby law to be paid to the king.\n\n1. _Importing run goods._ All _smuggling vessels_ do this with an high\nhand. It is the chief, if not the whole business of these, to bring\ngoods which have not paid duty.\n\n2. Next to these are all _sea captains_, _officers_, _sailors_, or\n_passengers_, who import any thing without paying the duty which the\nlaw requires.\n\n3. A third sort of smugglers are all those, who _sell_ any thing which\nhas not paid the duty.\n\n4. A fourth sort, those who _buy_ tea, liquors, linen, handkerchiefs,\nor any thing else which has not paid duty.\n\nII. \u201cBut why should they not? _What harm_ is there in it?\u201d\n\n1. I answer, _open smuggling_ (such as was common a few years ago,\non the southern coasts especially) is robbing on the highway: and as\nmuch harm as there is in this, just so much there is in smuggling. A\nsmuggler of this kind is no honester than an highwayman. They may shake\nhands together.\n\n2. _Private smuggling_ is just the same with picking of pockets. There\nis full as much harm in this as in that. A smuggler of this kind is no\nhonester than a pickpocket. These may shake hands together.\n\n3. But open smugglers are _worse_ than common highwaymen, and private\nsmugglers are _worse_ than common pickpockets. For it is undoubtedly\nworse to rob _our father_, than one we have no obligation to. And it is\nworse still, far worse, to rob a good father, one who sincerely loves\nus, and is at that very time doing all he can, to provide for us, and\nto make us happy. Now this is exactly the present case. King George\nis the father of all his subjects: and not only so, but he is a good\nfather. He shews his love to them on all occasions: and is continually\ndoing all that is in his power, to make his subjects happy.\n\n4. An honest man therefore would be ashamed to ask, where is the harm\nin robbing such a father? His own reason, if he had any at all, would\ngive him a speedy answer. But _you_ are a Christian: are you not? You\nsay, you believe the bible. Then I say to _you_, in the name of God,\nand in the name of Christ, _Thou shalt not steal_. Thou shalt not take\nwhat is not thine own, what is the right of another man. But the duties\nappointed by law are the King\u2019s right, as much as your coat is _your_\nright. He has as good a right to them, as _you_ have to this: these\nare his property, as much as this is yours. Therefore you are as much\na thief if you take his duties, as a man is that takes your coat.\n\n5. If you believe the bible, I say to _you_, as our Saviour said to\nthem of old time, _Render unto C\u00e6sar the things that are C\u00e6sar\u2019s, and\nunto |God| the things that are |God|\u2019s._ If then you mind our Saviour\u2019s\nwords, be as careful to _honour the King_, as to _fear_ God. Be as\nexact in giving the king, what is due to the king, as in giving God\nwhat is due to God. Upon no account whatever rob or defraud him of the\nleast thing which is his lawful property.\n\n6. If you believe the bible, I say to _you_, as St. _Paul_ said to\nthe ancient Christians, _Render unto all their dues_: in particular,\n_Custom to whom custom is due, tribute to whom tribute_. Now custom\nis by the laws of _England_ due to the king. Therefore every one in\n_England_ is bound to pay it him. So that robbing the king herein, is\nabundantly worse than common stealing, or common robbing on the highway.\n\n7. And so it is, on another account also: for it is a _general_ robbery:\nit is, in effect, not only robbing the king, but robbing every honest\nman in the nation. For the more the king\u2019s duties are diminished, the\nmore the taxes must be increased. And these lie upon us all: they are\nthe burden not of some, but of all the people of _England_. Therefore\nevery smuggler is a _thief-general_, who picks the pockets both of the\nking, and all his fellow-subjects. He wrongs them all; and above all,\nthe honest traders: many of whom he deprives of their maintenance:\nconstraining them either not to sell their goods at all, or to sell\nthem to no profit. Some of them are tempted hereby, finding they cannot\nget bread for their families, to turn thieves too. And then _you_ are\naccountable for _their_ sin as well as your own: you bring their blood\nupon your own head. Calmly consider this, and you will never more ask,\n\u201cWhat harm there is in smuggling?\u201d\n\nIII. 1. But for all this, cannot men find _excuses_ for it? Yes,\nabundance; such as they are. \u201cI would not do this, says one; I would\nnot sell uncustomed goods: but I am under a necessity: I can\u2019t live\nwithout it.\u201d I answer, may not the man who stops you on the highway,\nsay the very same? \u201cI would not take your purse; but I am under a\nnecessity: I cannot live without it.\u201d Suppose the case to be your own;\nand will you accept of this excuse? Would not you tell him, \u201cLet the\nworst come to the worst, you had better be honest, though you should\nstarve.\u201d But that need not be neither. Others who had no more than\nyou to begin with, yet find a way to live honestly. And certainly so\nmay you: however, settle it in your heart, \u201cLive or die, I will be an\nhonest man.\u201d\n\n2. \u201cNay, says another, we do not wrong the king: for he loses nothing\nby us. Yea, on the contrary, the king is rather a gainer, namely by the\nseizures that are made.\u201d\n\nSo you plunder the king, out of stark love and kindness! You rob him,\nto make him rich! It is true, you take away his purse: but you put\nan heavier in its place! Are you serious? Do you mean what you say?\nLook me in the face and tell me so. You cannot. You know in your own\nconscience, that what comes to the king, out of all seizures made the\nyear round, does not amount to the tenth, no not to the hundredth part\nof what he is defrauded of.\n\nBut if he really gained more than he lost, that would not excuse _you_.\nYou are not to commit robbery, though the person robbed were afterwards\nto gain by it. You are not to _do evil, that good may come_. If you do,\nyour _damnation is just_.\n\n\u201cBut certainly, say some, the king is a gainer by it, or he might\neasily suppress it.\u201d Wilt you tell him, which way? By Custom-house\nofficers? But many of them have no desire to suppress it. They find\ntheir account in its continuance: they come in for a share of the\nplunder. But what if they had a desire to suppress it? They have not\nthe power. Some of them have lately made the experiment: and what was\nthe consequence? Why they lost a great part of their bread, and were\nin danger of losing their lives.\n\n\u26668. Can the king suppress smuggling, by parties of soldiers? That he\ncannot do. For all the soldiers he has are not enough, to watch every\nport and every creek in _Great-Britain_. Besides, the soldiers that are\nemployed, will do little more than the Custom-house officers. For there\nare ways and means to take off _their_ edge too, and making them as\nquiet as lambs.\n\n \u2666 Paragraph number out of sequence.\n\n\u201cBut many courtiers and great men, who know the king\u2019s mind, not only\nconnive at smuggling, but practise it.\u201d And what can we infer from\nthis? Only that those great men are great villains. They are great\nhighwaymen and pickpockets: and their greatness does not excuse, but\nmakes their crime tenfold more inexcusable.\n\nBut besides. Suppose the king were willing to be cheated, how would\nthis excuse your cheating his subjects? All your fellow-subjects, every\nhonest man, and in particular, every honest trader? How would it excuse,\nyour making it impossible for him to live, unless he will turn knave as\nwell as yourself?\n\n3. \u201cWell, but I am not convinced it is a sin: My conscience does not\ncondemn me for it.\u201d No! Are you not convinced, that robbery is a sin?\nThen I am sorry for you. And does not your conscience condemn you for\nstealing? Then your conscience is asleep. I pray God to smite you to\nthe heart, and awaken it this day!\n\n4. \u201cNay, but my soul is quite happy in the love of God: therefore I\ncannot think it is wrong.\u201d I answer, wrong it must be, if the bible is\nright. Therefore either that love is a mere delusion, a fire of your\nown kindling; or God may have hitherto winked at the times of ignorance.\nBut now you have the means of knowing better. Now light is offered\nto you. And if you shut your eyes against the light, the love of God\ncannot possibly continue.\n\n5. \u201cBut I only buy a little brandy or tea now and then, just for my own\nuse.\u201d That is, I only _steal a little_. God says, steal not at all.\n\n6. \u201cNay, I do not buy any at all myself: I only send my child or\nservant for it.\u201d You receive it of them: Do you not? And the receiver\nis as bad as the thief.\n\n7. \u201cWhy I would not meddle with it, but I am forced, by my parent,\nhusband, or master.\u201d If you are forced by your father or mother to rob,\nyou will be hanged nevertheless. This may lessen, but does not take\naway the fault: for you ought to suffer rather than sin.\n\n8. \u201cBut I do not know, that it was run.\u201d No! Did not he that sold it,\ntell you it was? If he sold it under the common price, he did. The\nnaming the price, was telling you, \u201cThis is run.\u201d\n\n9. \u201cBut I don\u2019t know where to get tea which is not run.\u201d I will tell\nyou where to get it. You may have it from those whose tea is duly\nentered, and who make a conscience of it. But were it otherwise, if I\ncould get no wine, but what I knew to be stolen, I would drink water:\nyea, though not only my health, but my life depended upon it: for it is\nbetter to die, than to live by thieving.\n\n10. \u201cBut if I could get what has paid duty, I am not able to pay the\nprice of it. And I can\u2019t live without it.\u201d I answer, 1.\u00a0You can live\nwithout it, as well as your grandmother did. But 2.\u00a0If you could not\nlive without it, you ought to die, rather than steal. For death is a\nless evil than sin.\n\n11. \u201cBut my husband will buy it, whether I do or no. And I must use\nwhat he provides, or have none.\u201d Undoubtedly to have none is a less\nevil, than to be partaker with a thief.\n\nIV. Upon the whole then, I exhort all of you that fear God, and desire\nto save your souls, without regarding what others do, resolve at all\nhazards, to keep yourselves pure. Let your eye be fixed on the word\nof God, not the examples of men. Our Lord says to every one of you,\n_What is that to thee? Follow thou me!_ Let no convenience, no gain, no\npleasure, no friend, draw you from following him. In spite of all the\npersuasions, all the reasonings of men, keep to the word of God. If all\non the right-hand and the left will be knaves, be _you_ an honest man.\nProbably God will repay you (he certainly will, if this be best for you)\neven with temporal blessings: there have not been wanting remarkable\ninstances of this. But if not, he will repay you with what is far\nbetter: with _the testimony of a good conscience towards_ God; with\n_joy in the Holy Ghost_; with an _hope full of immortality_; with _the\nlove of_ God _shed abroad in_ your _hearts_. And _the peace of_ God,\n_which passeth all understanding_, shall _keep your hearts and minds\nin_ Christ Jesus!\n\n LONDON,\n _January 30, 1767_.\n\n\n\n\n A WORD to a\n Condemn\u2019d MALEFACTOR.\n\n\nWHAT a condition are you in? The sentence is past: you are condemned\nto die: and this sentence is to be executed shortly. You have no way to\nescape; these fetters, these walls, these gates and bars, these keepers\ncut off all hope. Therefore die you must: but must you die like a beast,\nwithout thinking what it is _to die_? You need not: you will not: you\nwill think a little first: you will consider, what is death? It is\nleaving this world, these houses, lands, and all things under the sun;\nleaving all these things, never to return; your place will know you no\nmore. It is leaving these pleasures; for there is no eating, drinking,\ngaming, no merriment in the grave. It is leaving your acquaintance,\ncompanions, friends: your father, mother, wife, children. You cannot\nstay with them, nor can they go with you: you must part; perhaps for\never. It is leaving a part of yourself; leaving this body which has\naccompanied you so long. Your soul must now drop its old companion, to\nrot and moulder into dust. It must enter upon a new, strange, unbodied\nstate. It must stand naked before God!\n\n2. But O! how will you stand before God? The great, the holy, the just,\nthe terrible God? Is it not his own word, _Without holiness no man\nshall see the Lord_? No man shall see him with joy: rather he will call\nfor the mountains to fall upon him and the rocks to cover him. And what\ndo you think holiness is? It is purity both of heart and life. It is\nthe mind that was in Christ, enabling us to walk as he also walked. It\nis the loving God with all our heart, the loving our neighbour, every\nman as ourselves, and the doing to all men, in every point, as we would\nthey should do unto us. The least part of holiness is, to do good to\nall men, and to do no evil either in word or work. This is only the\noutside of it. But this is more than you have. You are from it; far as\ndarkness from light. You have not the mind that was in Christ: there\nwas no pride, no malice in him: no hatred, no revenge, no furious anger,\nno foolish or worldly desire. You have not walked as Christ walked: no;\nrather as the devil would have walked, had he been in a body; the works\nof the devil you have done, not the works of God. You have not loved\nGod with all your heart. You have not loved him at all. You have not\nthought about him. You hardly knew or cared, whether there was any God\nin the world. You have not done to others as you would they should do\nto you; far, very far from it. Have you done all the good you could to\nall men? If so, you had never come to this place. You have done evil\nexceedingly: your sins against God and man are more than the hairs\nof your head. Insomuch that even the world cannot bear you; the world\nitself spues you out. Even the men that know not God declare, you are\nnot fit to live upon the earth.\n\n3. O repent, repent! Know yourself: see and feel what a sinner you are.\nThink of the innumerable sins you have committed, even from your youth\nup. How many wicked words have you spoken? How many wicked actions have\nyou done? Think of your inward sins! Your pride, malice, hatred, anger,\nrevenge, lust. Think of your sinful nature, totally alienated from\nthe life of God. How is your whole soul prone to evil, void of good,\ncorrupt, full of all abominations! _Feel_, that your carnal mind is\nenmity against God. Well may the wrath of God abide upon you. He is\nof purer eyes than to behold iniquity: he hath said, _The soul that\nsinneth, it shall die_. It shall die eternally, shall be _punished with\neverlasting destruction, from the presence of the Lord and from the\nglory of his power_.\n\n4. How then can _you_ escape the damnation of hell? The lake of fire\nburning with brimstone? Where the worm dieth not, and the fire is not\nquenched? You can never redeem your own soul. You cannot atone for the\nsins that are past. If you could leave off sin now, and live unblamable\nfor the time to come, that would be no atonement for what is past. Nay,\nif you could live like an angel for a thousand years, that would not\natone for one sin. But neither can you do this: you cannot leave off\nsin: it has the dominion over you. If all your past sins were now to be\nforgiven, you would immediately sin again: that is, unless your heart\nwere cleansed; unless it were created anew. And who can do this? Who\ncan bring a clean thing out of an unclean? Surely none but God. So you\nare utterly sinful, guilty, helpless! What can you do to be saved?\n\n5. One thing is needful: _believe in the_ Lord Jesus Christ, _and thou\nshalt be saved_! Believe (not as the devils only, but) with that faith\nwhich is the gift of God, which is wrought in a poor, guilty, helpless\nsinner, by the power of the Holy Ghost. See all thy sins on Jesus laid.\nGod laid on him the iniquities of us all. He suffered once the just\nfor the unjust. He bore our sins in his own body on the tree. He was\nwounded for thy sins; he was bruised for thy iniquities. _Behold the\nLamb of |God|, taking away the sin of the world!_ Taking away thy sins,\neven thine, and reconciling thee unto God the Father! _Look unto him\nand be thou saved!_ If thou look unto him by faith, if thou cleave to\nhim with thy whole heart, if thou receive him both to atone, to teach\nand to govern thee in all things, thou shalt be saved, thou art saved,\nboth from the guilt, the punishment, and all the power of sin. Thou\nshalt have peace with God, and a peace in thy own soul, that passeth\nall understanding. Thy soul shall magnify the Lord, and thy Spirit\nrejoice in God thy Saviour. The love of God shall be shed abroad in thy\nheart, enabling thee to trample sin under thy feet. And thou wilt then\nhave an hope full of immortality. Thou wilt no longer be afraid to die,\nbut rather long for the hour having a desire to depart, and to be with\nChrist.\n\n6. This is the faith that worketh by love, the way that leadeth to\nthe kingdom. Do you earnestly desire to walk therein? Then put away\nall hindrances. Beware of company: At the peril of your soul, keep\nfrom those who neither know nor seek God. Your old acquaintance are\nno acquaintance for _you_, unless they too acquaint themselves with\nGod. Let them laugh at you, or say, you are running mad. It is enough,\nif you have praise of God. Beware of strong drink. Touch it not, lest\nyou should not know when to stop. You have no need of this to chear\nyour spirits; but of the peace and the love of God: beware of men that\npretend to shew you the way to heaven, and know it not themselves.\nThere is no other name whereby you can be saved, but the name of our\nLord Jesus Christ. And there is no other way whereby you can find\nthe virtue of his name but by faith. Beware of Satan transformed into\nan angel of light, and telling you, it is presumption to believe in\nChrist, as _your_ Lord and _your_ God, your wisdom and righteousness,\nsanctification and redemption. Believe in him with your whole heart.\nCast your whole soul upon his love. Trust him alone: love him alone:\nfear him alone: and cleave to him alone: Till he shall say to you (as\nto the dying malefactor of old,) _This day shalt thou be with me in\nparadise_.\n\n\n\n\n A WORD in SEASON;\n OR,\n Advice to an _ENGLISHMAN_.\u00b9\n\n \u00b9 This was published at the beginning of the late rebellion.\n\n\n1. DO _you_ ever _think_? Do you ever _consider_? If not, \u2019tis high\ntime you should. _Think_ a little, before it is too late. _Consider_\nwhat a state you are in. And not you alone, but our _whole nation_.\nWe _would_ have war. And we have it. And what is the fruit? Our armies\nbroken in pieces: And thousands of our men either killed on the spot or\nmade prisoners in one day. Nor is this all. We have now war at our own\ndoors: our own countrymen turning their swords against their brethren.\nAnd have any hitherto been able to stand before them? Have they not\nalready seized upon one whole kingdom? Friend, either _think_ now, or\nsleep on and take your rest, till you drop into the pit where you will\nsleep no more?\n\n2. _Think_, what is likely to follow, if an army of _French_ also,\nshould blow the trumpet in our land! What desolation may we not then\nexpect? What a wide-spread _field of blood_? And what can the end of\nthese things be? If they prevail, what but _Popery_ and _Slavery_? Do\nyou know what the spirit of _Popery_ is? Did you never hear of that in\nqueen _Mary_\u2019s reign? And of the holy men who were then burnt alive by\nthe _Papists_, because they did not dare to do as they did? To worship\nangels and saints; to pray to the virgin _Mary_; to bow down to images,\nand the like. If we had a king of this spirit, whose life would be\nsafe? At least, what honest man\u2019s? A knave indeed might turn with the\ntimes. But what a dreadful thing would this be to a man of conscience?\n\u201cEither turn, or burn. Either go into that fire: or into the fire that\n_never shall be quenched_.\u201d\n\n3. And can you dream that your _property_ would be any safer than your\n_conscience_? Nay, how should that be? Nothing is plainer than that\nthe Pretender cannot be king of _England_, unless it be by conquest.\nBut every conqueror may do what he will. The laws of the land are no\nlaws to him. And who can doubt, but one who should conquer _England_\nby the assistance of _France_, would copy after the _French_ rules of\ngovernment?\n\n4. How dreadful then is the condition wherein we stand? On the very\nbrink of utter destruction! But why are we thus? I am afraid the answer\nis too plain, to every considerate man. Because of our sins: because\nwe have well-nigh _filled up the measure of our iniquities_. For,\nwhat wickedness is there under heaven, which is not found among us at\nthis day? Not to insist on the _sabbath-breaking_ in _every corner_\nof our land, the _thefts_, _cheating_, _fraud_, _extortion_; the\n_injustice_, _violence_, _oppression_; the _lying_ and _dissimulating_;\nthe _robberies_, _sodomies_ and _murders_ (which, with a thousand\nunnamed \u2666villainies are common to us and our neighbour _Christians_ of\n_Holland_, _France_, and _Germany_:) consider over and above, what a\nplentiful harvest we have of wickedness almost peculiar to ourselves?\nFor who can vie with _us_, in the direction of courts of _justice_?\nIn the management of _public charities_? Or, in the _accomplished_,\nbarefaced wickedness, which so abounds in our _prisons_, and _fleets_,\nand _armies_? Who in _Europe_ can compare with the _sloth_, _laziness_,\n_luxury_ and _effeminacy_ of the _English gentry_? Or with the\n_drunkenness_, and stupid, senseless _cursing_ and _swearing_, which\nare daily seen and heard in our _streets_? One great inlet, no doubt,\nto that flood of _perjury_, which so _increases_ among us _day_ by\n_day_: the like whereunto is not to be found, in any other part of the\nhabitable earth.\n\n \u2666 \u201cvillanies\u201d replaced with \u201cvillainies\u201d\n\n5. Add to all these (what is indeed the source as well as completion of\nall) that open and profess\u2019d DEISM and _rejection_ of the GOSPEL, that\n_public, avowed_ apostacy from the Christian faith, which reigns among\nthe _rich_ and _great_, and hath spread from _them_ to _all_ ranks\nand orders of men (the _vulgar_ themselves not excepted) and made us\na people fitted for the _destroyer of the Gentiles_.\n\n6. Because of these sins is this evil come upon us. For (whether you\nare aware of it, or no) there is a God: a God, who tho\u2019 he sits upon\nthe circle of the heavens, sees and knows all that is done upon earth.\nAnd this God is holy; he does not love sin: he is just, rendering\nto all their due. And he is strong; there is none able to withstand\nhim: he hath all power in heaven and in earth. He is patient indeed,\nand suffers long; but he will at last repay the wicked to his face.\nHe often does so in _this_ world; especially when a whole nation is\n_openly_ and _insolently_ wicked. Then doth God _arise and maintain his\nown cause_; then doth he terribly shew both his justice and power: that\nif these will not repent, yet others may fear, and flee from the wrath\nto come.\n\n7. There hath been among them that feared God, a general expectation\nfor many years, that the time was coming, when God would thus arise,\nto be avenged on this sinful nation. At length the time is come. The\npatience of God, long provoked, gives place to justice. The windows of\nheaven begin to be opened, to rain down judgments on the earth. And yet,\nwith what tenderness does he proceed? In the midst of wrath remembring\nmercy. By how slow degrees does his vengeance move! Nor does his whole\ndispleasure yet arise.\n\n8. Brethren, countrymen, Englishmen, What shall we do? To-day! While it\nis called to-day! Before the season of mercy is quite expired, and our\n_destruction cometh as a whirlwind_? Which way can we remove the evils\nwe feel? Which way prevent those we fear? Is there any better way, than\nthe making God our friend? The securing his help against our enemies?\nOther helps are little worth. We see _armies_ may be destroyed, or\neven flee away from old men and children. _Fleets_ may be dashed to\npieces in an hour, and sunk in the depth of the sea. _Allies_ may be\ntreacherous, or slow, or foolish, or weak, or cowardly. But God is a\nfriend who cannot betray, and whom none can either bribe or terrify.\nAnd who is wise, or swift, or strong like him? Therefore, whatever we\ndo, let us make God our friend. Let us with all speed remove the cause\nof his anger. Let us cast away our sins. Then shall his love have free\ncourse, and he will send us help, sufficient help, against all our\nenemies.\n\n9. Come; will _you_ begin? Will _you_, by the grace of God, amend _one_,\nand that without delay? First then, _own_ those sins which have long\ncried for vengeance in the ears of God. _Confess_, that we and all (and\n_you_ in particular) deserve for our inward and outward abominations,\nnot only to be swept from the face of the earth, but to suffer the\nvengeance of eternal fire. Never aim at _excusing_ either yourself or\nothers: Let your mouth be stopt. Plead guilty before God. Above all,\n_own_ that _impudence_ of wickedness, that utter \u2666_carelessness_, that\n_pert_ stupidity, which is hardly to be found in any part of the earth,\n(at least, not in such a degree) except in _England_. Do you not know\nwhat I mean? You was not long since praying to God for \u201cdamnation upon\nyour own soul.\u201d One who has heard you, said, is that right? Does not\nGod hear? \u201cWhat if he takes you at your word?\u201d You replied, with equal\n_impudence_ and _ignorance_, \u201cWhat, Are _you a Methodist_?\u201d\u2015\u2015\u2015\u2015What, if\nhe is a _Turk_? Must thou therefore be a _Heathen_?\u2015\u2015\u2015\u2015God humble thy\n_brutish, devilish_ spirit.\n\n \u2666 \u201ccarlessness\u201d replaced with \u201ccarelessness\u201d\n\n10. Lay thee in the dust, for this and for all thy sins. Let thy\nlaughter be turned into heaviness; thy joy into mourning; thy senseless\njollity and mirth, into sorrow and brokenness of heart. This is no time\nto eat and drink and rise up to play; but to afflict thy soul before\nthe Lord. Desire of God a deep piercing sense of the enormous sins of\nthe nation, and of thy own. Remember that great example: how when the\n_king of Nineveh_ was warned of the near approaching vengeance of God,\nhe _caused it to be proclaimed, Let none taste any thing, let them not\nfeed nor drink water. But let them be covered with sackcloth, and cry\nmightily to God; yea let them turn every one from his evil way; who can\ntell, if God will turn and repent, and turn away from his fierce anger\nthat we perish not._ Jonah iii.\n\n11. Let them _turn_ every one from his evil way. Cease to do evil.\nLearn to do well. And see that this reformation be _universal_: for\nthere is no serving God by halves. Avoid _all_ evil, and do _all_ good\nunto _all_ men; else you only deceive your own soul. See also, that\nit be from the _heart_: lay the axe to the root of the tree. Cut up,\nby the grace of God, evil desire, pride, anger, unbelief. Let this\nbe your continual prayer to God, the prayer of your heart, (as well\nas lips) \u201cLord, I _would_ believe: help thou mine unbelief! Give me\nthe faith that worketh by love. _The life which I now live_, let me\n_live by faith in the Son of God_. Let me _so believe_, that I may\n_love thee, with all my heart, and mind, and soul, and strength_! and\nthat I may love every child of man, even _as thou hast loved us_! Let\nme daily _add to my faith courage, knowledge, temperance, patience,\nbrotherly kindness, charity: that so an entrance may be ministered to\nme abundantly, into the everlasting kingdom of our Lord and Saviour\nJesus Christ_.\u201d\n\n\n AN HYMN.\n\n REGARD, thou righteous God and true,\n Regard thy weeping people\u2019s prayer,\n Before the sword our land go through,\n Before thy latest plague we bear,\n Let all to thee their smiter turn,\n Let all beneath thine anger mourn.\n\n The sword, which first bereav\u2019d abroad,\n We now within _our_ borders see:\n We see, but slight thy nearer rod,\n So oft so kindly warn\u2019d by thee:\n We still thy warning love despise,\n And dare thine utmost wrath to rise.\n\n Yet for the faithful remnants sake\n Thine utmost wrath awhile defer,\n If haply we at last may wake,\n And trembling at destruction near\n The _cause_ of all our evils _own_,\n And leave the sins for which we groan.\n\n Or if the wicked will not mourn,\n And \u2019scape the long-suspended blow,\n Yet shall it to thy glory turn,\n Yet shall they all thy patience know,\n Thy slighted love and mercy clear,\n And vindicate thy justice here.\n\n\n For his MAJESTY\n King GEORGE.\n\n IMMORTAL King of Kings,\n Whose favour or whose frown\n Monarchs and States to honour brings,\n Or turns them upside down;\n\n To thee in danger\u2019s hour\n We for our sov\u2019reign cry,\n Protect him by thy gracious power,\n And set him up on high.\n\n Not by a mighty host\n Can he deliver\u2019d be;\n Let others in their numbers trust,\n We look, O Lord, to thee:\n\n Help to thy servant send,\n And strengthen from above,\n And still thy minister defend\n By thine almighty love.\n\n The spirit of thy grace,\n Thy heavenly unction shed,\n And hosts of guardian angels place\n Around his sacred head:\n\n Confound whoe\u2019er oppose,\n Or force them to retire;\n Be thou a tower against his foes,\n Be thou a wall of fire.\n\n O bring him out of all\n His _sanctified_ distress,\n And by his name thy servant call,\n And fill him with thy peace:\n\n Shew him, almighty Lord,\n That thou _his_ Saviour art,\n And speak the soul-converting word\n _My son, give me thy heart_!\n\n\n\n\n A WORD to a\n PROTESTANT.\n\n\n1. DON\u2019T _you_ call yourself a _Protestant_? Why so? Do you know what\nthe word means? What is a _Protestant_? I suppose you mean one that\nis not a _Papist_? But what is a _Papist_? If you don\u2019t know, say so.\nAcknowledge you cannot tell. Is not this the case? You call yourself\na _Protestant_: but you don\u2019t know what a _Protestant_ is. You talk\nagainst _Papists_: and yet neither do you know what a _Papist_ is. Why\ndo you _pretend_ then to the knowledge which you have not? Why do you\nuse words which you don\u2019t understand.\n\n2. Are you desirous to know what these words, _Papist_ and _Protestant_\nmean? A _Papist_ is one who holds the _Pope_, or bishop of _Rome_, (the\nname _papa_, that is _father_, was formerly given to all bishops) to be\nhead of the whole Christian church: and the church of _Rome_, or that\nwhich owns the _Pope_ as their head, to be the only Christian church.\n\n3. In a course of years, many errors crept into this church, of which\ngood men complained from time to time. At last, about two hundred years\nago, the _Pope_ appointed many bishops and others to meet at a town\nin _Germany_, called _Trent_. But these, instead of amending those\nerrors, established them all by a law, and so delivered them down to\nall succeeding generations.\n\n4. Among these errors may be numbered, their doctrine of seven\nsacraments; of transubstantiation; of communion in one kind only; of\npurgatory, and praying for the dead therein; of veneration of relics,\nand of indulgences, or pardons granted by the Pope, and to be bought\nfor money.\n\nIt is thought by some, that these errors, great as they are, do only\ndefile the purity of Christianity: but it is sure, the following strike\nat its very root, and tend to banish true religion out of the world.\n\n5. First, the doctrine of _merit_. The very foundation of Christianity\nis, that a man can _merit_ nothing of God: that we are justified freely\nby his grace, through the redemption that is in Jesus Christ: not for\nany of our works, or of our deservings; but by faith in the blood of\nthe covenant.\n\nBut the _Papists_ hold, that a man may by his works merit or deserve\neternal life; and that we are justified, not by faith in Christ alone,\nbut by faith and works together.\n\nThis doctrine strikes at the root of Christian faith, the only\nfoundation of true religion.\n\n6. Secondly, the doctrine of _praying_ to saints and _worshipping_ of\nimages. To the Virgin _Mary_ they pray in these words; \u201cO mother of God,\nO queen of heaven, command thy Son to have mercy upon us.\u201d And, \u201cthe\nright use of images\u201d (says the Council of _Trent_) \u201cis to honour them,\nby _bowing down_ before them.\u201d _Session 25. Paragraph 2._\n\nThis doctrine strikes at the root of that great commandment, (which\nthe _Papists_ call part of the first) _Thou shalt not bow down to them,\nnor worship them_, _i.\u00a0e._ not any image whatsoever. It is gross, open,\npalpable _idolatry_, such as can neither be denied, nor excused; and\ntends directly to destroy the love of God, which is indeed the first\nand great commandment.\n\n7. Thirdly, the doctrine of _persecution_. This has been for many\nages a favourite doctrine of the church of _Rome_. And the Papists in\ngeneral still maintain, that \u201call heretics, (that is, all who differ\nfrom them) ought to be _compelled_ to receive what they call the _true\nfaith_; to be _forced_ into the church, or out of the world.\u201d\n\nNow this strikes at the root of, and utterly tears up, the second great\ncommandment. It directly tends to bring in blind, bitter zeal; anger,\nhatred, malice, variance; every temper, word and work that is just\ncontrary to the loving our neighbour as ourselves.\n\nSo plain it is, that these grand _Popish_ doctrines of _merit_,\n_idolatry_ and _persecution_, by destroying both faith and the love of\nGod and of our neighbour, tend to banish true Christianity out of the\nworld.\n\n8. Well might our forefathers _protest_ against these: and hence it\nwas that they were called _Protestants_: even because they publicly\n_protested_, as against all the errors of the _Papists_, so against\nthese three in particular: the making void Christian faith, by holding\nthat man may _merit_ heaven by his own works; the overthrowing the love\nof God by _idolatry_, and the love of our neighbour by _persecution_.\n\nAre _you_ then a _Protestant_, truly so called? Do you _protest_,\nas against all the rest, so in particular, against these three grand,\nfundamental errors of _Popery_? Do you publicly _protest_ against\nall _merit_ in man? All _salvation_ by your own _works_? Against\nall _idolatry_ of every sort? And against every kind and degree of\n_persecution_?\n\nI question not but you do. You _publicly protest_ against all these\nhorrible errors of _Popery_. But does your heart agree with your lips?\nDo you not _inwardly_ cherish what you _outwardly_ renounce? \u2019Tis well,\nif _you_, who cry out so much against _Papists_, are not one _yourself_.\n\u2019Tis well if you are not _yourself_ (as little as you may think of it)\na rank _Papist_ in your heart.\n\n9. For, first, How do you hope to be saved? \u201cBy doing thus and thus? By\ndoing no harm, and paying every man his own, and saying your prayers,\nand going to church and sacrament?\u201d Alas! alas! Now you have thrown\noff the mask. This is _Popery_ barefaced. You may just as well speak\nplain, and say, \u201cI trust to be saved by the _merit_ of my own works.\u201d\nBut where is CHRIST all this time? Why, he is not to come in, till\nyou get to the end of your _prayer_. And then you will say, for JESUS\nCHRIST\u2019s sake\u2015\u2015because so it stands in your book. O my friend, your\nvery foundation is Popish. _You_ seek salvation by your own _works_.\nYou trample upon the _blood of the covenant_. And what can a poor\n_Papist_ do more?\n\n10. But let us go on. Are you clear of idolatry any more than the\n_Papists_ are? It may be indeed, yours is in a different way. But how\nlittle does that signify? They set up their idols in their _churches_:\nyou set up yours in your _heart_. Their idols are only _covered with\ngold_ or _silver_: but yours is _solid gold_. They worship the picture\nof the queen of _heaven_; you, the picture of the queen or king of\n_England_. In another way, they idolize a dead man or woman; whereas\nyour idol is yet alive. O how little is the difference before God?\nHow small pre-eminence has the money-worshipper at _London_, over the\nimage-worshipper at _Rome_? Or the idolizer of a living sinner, over\nhim that prays to a dead saint?\n\n11. Take one step farther. Does the _Papist_ abroad _persecute_? Does\nhe _force_ another man\u2019s conscience? So does the _Papist_ at home, as\nfar as he can; for all he calls himself a _Protestant_. Will the man in\n_Italy tolerate_ no opinion but his own? No more, if he could help it,\nwould the man in _England_. Would _you_? Don\u2019t you think the government\nmuch overseen, in _bearing_ with any but those of the _church_? Don\u2019t\nyou wish, they would _put down_ such and such people? You know what\n_you_ would do, if you was in their place.\u2015\u2015And by the very same spirit\nyou would continue the inquisition at _Rome_, and rekindle the fires in\n_Smithfield_.\n\n12. It is because our nation is over-run with _such Protestants_,\nwho are full of their own _good-deservings_, as well as of abominable\n_idolatry_, and of blind, fiery zeal of the whole spirit of\n_persecution_; that the sword of God, the great, the just, the jealous\nGod, is even now drawn in our land: that the armies of the aliens\nare hovering over it, as a vulture over his prey; and that the _open\nPapists_ are on the very point of swallowing up the _pretended\nProtestants_.\u00b9\n\n \u00b9 This was wrote during the late rebellion.\n\n13. Do you desire to escape the scourge of God? Then I entreat you,\nfirst, Be a _real Protestant_. By the Spirit of God assisting you (for\nwithout him you know you can do nothing) cast away all that _trust_ in\nyour own righteousness, all hope of being saved by your own works. Own,\nyour _merit_ is everlasting damnation; that you _deserve_ the damnation\nof hell. Humble yourself under the mighty hand of God. Lie in the dust.\nLet your mouth be stopt. And let all your confidence be in the _blood\nof sprinkling_; all your hope in JESUS CHRIST _the righteous_; all your\nfaith in _him that justifieth the ungodly, thro\u2019 the redemption that is\nin_ Jesus.\n\nO put away your _idols_ out of your heart. _Love not the world, neither\nthe things of the world._ Having food to eat and raiment to put on,\nbe content: desire nothing more but God. To-day, hear his voice, who\ncontinually cries, _My son, give me thy heart_. Give yourself to him,\nwho gave himself for _you_. May you love God, as he has loved us! Let\nhim be your desire, your delight, your joy, your portion, in time and\nin eternity.\n\nAnd if you love God, you _will_ love your brother also: you will be\nready to lay down your life for his sake: so far from any desire to\ntake away his life, or hurt a hair of his head. You will then leave his\n_conscience_ uncontrolled; you will no more think of _forcing_ him into\nyour own opinions, as neither can he force _you_, to judge by _his_\nconscience. But each shall _give an account of himself to God_.\n\n14. It is true, if his conscience be misinformed, you should endeavour\nto inform him better. But whatever you do, let it be done in charity,\nin love and meekness of wisdom. Be zealous for God: but remember, that\n_the wrath of man worketh not the righteousness of_ God: that angry\nzeal, though opposing sin, is the servant of sin; that true zeal is\nonly the flame of love. Let this be your truly _Protestant_ zeal:\nwhile you abhor every kind and degree of _persecution_, let your heart\nburn with love to all mankind, to friends and enemies, neighbours and\nstrangers; to Christians, Heathens, Jews, Turks, Papists, Heretics; to\nevery soul which God hath made. _Let |this| your light shine before men,\nthat they may glorify your Father which is in heaven._\n\n\n\n\n HYMNS.\n\n\n\n\n HYMN I.\n\n\n 1. WHERE have I been so long\n Fast bound in sin and night,\n Mix\u2019d with the blind self righteous throng\n Who hate the sons of light?\n\n 2. O how shall I presume,\n Jesus, to call on thee,\n Sunk in the lowest dregs of _Rome_,\n The worst idolatry!\n\n 3. A stranger to thy grace,\n Long have I labour\u2019d, Lord,\n To \u2019stablish my own righteousness,\n And been what I abhor\u2019d.\n\n 4. Foe to the _Popish_ boast\n No merit was in me!\n Yet in my works I put my trust,\n And not _alone_ in thee.\n\n 5. For works that I had wrought\n I look\u2019d to be forgiven,\n And by my virtuous tempers thought\n At last to _purchase_ heaven.\n\n 6. Or if I needed still\n The help of grace divine,\n Thy merits should come in to fill\n The small defects of mine.\n\n 7. Alas! I knew not then\n Thou only didst atone\n For all the sinful sons of men,\n And purge our guilt alone.\n\n 8. Didst shed thy blood to pay\n The all-sufficient price,\n And take the world\u2019s offence away\n By thy great sacrifice.\n\n 9. But O! my dying God,\n By thee convinced at last,\n My soul on that atoning blood,\n On that _alone_ I cast.\n\n 10. I dare no longer trust\n On ought I do, or feel,\n But own, while humbled in the dust,\n My whole desert is hell.\n\n 11. My works of righteousness\n I cast them all away;\n Me, Lord, thou frankly must release,\n For I have nought to pay:\n\n 12. Not one good word or thought\n I to thy merits join,\n But gladly take the gift unbought\n Of righteousness divine.\n\n 13. My faith is all in thee,\n My only hope thou art,\n The pardon thou hast bought for me,\n Engrave it on my heart:\n\n 14. The blood by faith applied\n O let it now take place,\n And speak me freely justified,\n And fully sav\u2019d by grace.\n\n\n\n\n HYMN II.\n\n\n 1. FORGIVE me, O thou jealous God,\n A wretch, who on thy laws have trod,\n And robb\u2019d thee of thy right,\n A sinner to myself unknown,\n \u2019Gainst thee I have transgress\u2019d and done,\n This evil in thy sight.\n\n 2. My body I disdain\u2019d to incline\n Or worship at an idol\u2019s shrine\n With _gross_ idolatry:\n But Oh! my soul hath baser prov\u2019d,\n Honour\u2019d, and fear\u2019d, and serv\u2019d, and lov\u2019d\n The creature more than thee.\n\n 3. Let the blind sons of _Rome_ bow down\n To images of wood and stone;\n But I with subtler art,\n Safe from the letter of thy word,\n My idols secretly ador\u2019d,\n Set up within my heart.\n\n 4. But Oh! suffice the season past:\n My idols now away I cast,\n Pleasure, and wealth and fame,\n The world, and all its goods I leave,\n To thee alone resolv\u2019d to give\n Whate\u2019er I have or am.\n\n 5. Lo! in a thankful, loving heart\n I render thee whate\u2019er thou art,\n I give myself to thee;\n And thee my whole delight I own,\n My joy, my glory, and my crown\n To all eternity.\n\n\n\n\n HYMN III.\n\n\n 1. O THOU who seest what is in man,\n And shew\u2019st myself to me,\n Suffer a sinner to complain\n And groan his griefs to thee.\n\n 2. A sinner, that has cloak\u2019d his shame\n With self-deceiving art,\n Thy worshipper _reform\u2019d_ in name,\n But unrenew\u2019d in heart.\n\n 3. The servants most unlike their Lord,\n How oft did I condemn;\n The persecuting church abhorr\u2019d,\n Nor saw myself in them!\n\n 4. The \u2666spirit of my foes I caught,\n The angry bitter zeal,\n And fierce for my own party fought,\n And breath\u2019d the fire of hell\n\n 5. Threatning I did and slaughter breathe,\n (The flail of heresy)\n And doom the sects to bonds, or death,\n That did not think with me.\n\n 6. To propagate the truth, I fought\n With fury and despight,\n And in my zeal for _Israel_ fought,\n To slay the _Gibeonite_.\n\n 7. \u201cThe temple of the Lord are we!\u201d\n And all who dared deny,\n I would not have their conscience free,\n But _force_ them to comply.\n\n 8. With wholsome discipline severe\n To conquer them I strove,\n And drive into the pale thro\u2019 fear,\n Who would not _come_ thro\u2019 love.\n\n 9. How vainly then the zealots blind\n Of _Rome_ did I disclaim?\n Still to the church of _Satan_ join\u2019d,\n And differing but in name.\n\n 10. How could I, Lord, myself deceive\n While _unreform\u2019d_ within,\n _Protest_ against their creed, and cleave\n The closer to their sin?\n\n 11. Their foulest sin my own I made,\n (And humbly now confess)\n While by my anger I essay\u2019d\n To work thy righteousness.\n\n 12. A murtherer convict I come\n My vileness to bewail,\n By nature _born_ a son of _Rome_,\n A child of wrath and hell,\n\n 13. Lord, I at last recant, reject,\n Thro\u2019 thy great strength alone,\n The madness of the _Romish_ sect,\n The _madness_ of my _own_.\n\n 14. Lord, I abhor, renounce, abjure\n The fiery spirit unclean,\n The persecuting zeal impure,\n The sin-opposing sin.\n\n 15. Let others draw with fierce despight,\n Th\u2019 eradicating sword,\n And with the devil\u2019s weapons fight\n The battles of the Lord:\n\n 16. But Oh! my gracious God, to me\n A better spirit impart,\n The gentle mind that was in thee,\n The meekly loving heart:\n\n 17. The heart whose charity o\u2019erflows\n To all, far off, and near,\n True charity to friends and foes,\n Impartially sincere.\n\n 18. Heathens, and Jews, and Turks, may I\n And Heretics embrace,\n Nor ev\u2019n to _Rome_ the love deny\n I owe to all the race.\n\n \u2666 \u201csprit\u201d replaced with \u201cspirit\u201d\n\n\n\n\n A WORD to a\n FREEHOLDER.\n\n\nWHAT are you going to do? To vote for a parliament man? I hope then you\nhave taken no money. For doubtless you know the strictness of the oath,\nThat you have received no \u201cGift or reward, directly or indirectly, nor\nany promise of any, on account of your vote\u201d in the ensuing election.\nSurely you start at _perjury_! At calm, fore-thought, deliberate,\nwilful perjury. If you are guilty already, stop. Go no farther. \u2019Tis at\nthe peril of your soul. Will you sell your country? Will you sell your\nown soul? Will you sell your God, your Saviour? Nay God forbid! rather\ncast down just now the thirty pieces of silver or gold, and say, \u201cSir,\nI will not sell heaven. Neither you, nor all the world is able to pay\nthe purchase.\u201d\n\nI hope you have received nothing else, neither will receive; no\nentertainment, no meat, or drink. If this is _given_ you on account\nof your vote, you are perjured still. How can you make oath, you\nhave received no _gift_? This was a gift, if you did not buy it. What\nwill you sell your soul to the devil for a draught of drink, or for a\nmorsel of bread? Oh consider what you do. Act, as if the whole election\ndepended on your single vote: And as if the whole parliament depended\n(and therein the whole nation) on that single person whom you now chuse\nto be a member of it.\n\nBut if you take nothing of any, for whom shall you vote? For the man\nthat loves God. He must love his country, and that from a steady,\ninvariable principle. And by his fruits you shall know him. He is\ncareful to abstain from all appearance of evil. He is zealous of good\nworks, as he has opportunity, doing good to all men. He uses all the\nordinances of God and that both constantly and carefully. And he does\nthis, not barely as something he _must_ do; or what he would willingly\nbe excused from. No; he rejoices in this his reasonable service, as a\nblessed privilege of the children of God.\n\nBut what if none of the candidates have these fruits? Then vote for\nhim that loves the king: king GEORGE, whom the wise providence of God\nhas appointed to reign over us. He ought to be highly esteemed in love,\neven for his office sake. A king is a lovely, sacred name. He is a\nminister of God unto thee for good. How much more, _such_ a king, as\nhas been in many respects, a blessing to his subjects. You may easily\nknow those who love him not. For they generally glory in their shame.\nThey are not afraid to _speak evil_ of dignities: no, not even of the\n_ruler of their people_.\n\nPerhaps you will say, but I love my country, Therefore I am for the\n_country-interest_. I fear, you know not what you say. Are you against\nyour king because you love your country? Who taught you to separate\nyour king from your country? To set one against the other? Be assured,\nnone that loves either. True lovers of their country do not talk in\nthis senseless manner.\n\nIs not the interest of the king of _England_ and of the country of\n_England_, one and the same? If the king is destroyed, doth it profit\nthe country? If the country, does it profit the king? Their interest\ncannot be divided. The welfare of _one_ is the welfare of _both_.\n\nHave you an objection of a different kind? Do you say, I am for the\n_church_? The church of _England_ for ever! Therefore I vote for \u2015\u2015\u2015\u2015.\nHe is a true _churchman_, a lover of the church. Are you sure of that?\nFriend, think a little. What kind of a churchman is he? A whoring\nchurchman? A gaming churchman? A drunken churchman? A lying churchman?\nA cursing and swearing churchman? Or, a red-hot persecuting churchman,\nthat would send all dissenters to the devil at a clap? For shame! for\nshame! Do you call a man a churchman, who knows no more of God than a\nTurk? Call a man a churchman, that does not even _pretend_ to so much\nreligion, as would serve an honest Heathen? He is a lover of the church\nwho is a lover of God, and consequently of all mankind. Whoever else\ntalks of loving the church is a cheat. Set a mark upon that man.\n\nAbove all, mark that man, who talks of loving the church, and does not\nlove the king. If he does not love the king, he cannot love God. And\nif he does not love God, he cannot love the church. He loves the church\nand the king just alike. For indeed he loves neither one nor the other.\n\nOh beware, you who truly love the church, and therefore he cannot but\nlove the king: beware of dividing the king and the church, any more\nthan the king and country. Let others do as they will, what is that to\nyou? Act you as an honest man, a loyal subject, a true Englishman, a\nlover of the country, a lover of the church; in one word, a Christian!\nOne that fears nothing but sin, that seeks nothing but heaven, and that\ndesires nothing but God. Nothing but glory to God in the highest, and\non earth peace, goodwill towards men!\n\n\n\n\n ADVICE to a\n SOLDIER.\n\n\n1. ARE _you_ to die? Must _you_ leave this world, and carry nothing of\nit away with you? Naked as you came out of your mother\u2019s womb, naked\nshall you return. And are you never to come back into this world? Have\nyou no more place under the sun? When you leave these houses and fields,\nthis flesh and blood, do you part with them for ever? Are you _sure_\nof this? Must _all_ men die? Can _none at all_ escape death? Do _rich_\nmen likewise die, and leave their riches for others? Do _princes_ also\nfall and die like one of their people? Can _you_ then escape it? You\ndo not think so. You know death is as sure as if you felt it already:\nas if you was now gasping for life, sweating and trembling in those\nlast pangs, till the soul started off from the quivering lips, into the\nboundless ocean of eternity.\n\n2. And are _you_ to be judged? How is this to be? Why, the Son of God\nshall come in his glory, and all his holy angels with him; and then\nshall he sit upon the throne of his glory. And before him shall be\ngathered all nations, and he shall separate them from one another, as\na shepherd divideth his sheep from the goats. Behold he cometh with\nclouds! And every eye shall see him, which is, and which was, and which\nis to come, the Almighty! And I saw (wilt thou also say) a great white\nthrone, and him that sat thereon, from whose face the earth and the\nheavens fled away, and there was found no place for them. And I saw the\ndead, small and great, stand before God; and they were judged, every\nman according to his works. And shalt _thou_ also be judged according\nto _thy_ works? _All_ thy works, whether they be good or evil? Yea,\nand for every _idle word_ which thou shalt speak, thou shalt give an\naccount in the day of judgment. But _this is_ not all: the Lord, the\njudge searcheth _the heart_, and trieth the reins. He understands _all\nthy thoughts_; and for _all these_ likewise he shall bring thee into\njudgment. Supposest thou it is enough to be _outwardly_ good? What!\nthough thy _inward_ parts are very wickedness? And are they not? Is\nnot thy soul fallen short of the glory (the glorious image) of God?\nLook into thy breast. Art thou not a fallen spirit? Dost thou not\nknow and feel, how very far thou art gone from original righteousness?\nDesperately full thou art of all evil, and naked of all good? Is there\nnot in thee, an earthly, sensual, devilish mind? A mind that is enmity\nagainst God? \u2019Tis plain there is. For thou dost not love God. Thou dost\nnot delight in him. He is not the desire of thy eyes, or the joy of thy\nheart. Thou lovest the creature more than the Creator. Thou art a lover\nof pleasure more than a lover of God. O how wilt thou stand in the\njudgment!\n\n3. Are _you_ then to go to heaven or hell? It must be either to one\nor the other. I pray God you may not go to hell! for who can dwell\nwith everlasting burnings? Who can bear the fierceness of that flame,\nwithout even a drop of water to cool his tongue? Yea, and that without\nend; for as the worm dieth not so the fire is not quenched. No, whoever\nis once cast into that lake of fire, shall be tormented day and night\nfor ever and ever. O eternity! eternity! Who can tell the length of\neternity? I warn _thee_ now, before God, and the Lord Jesus Christ,\nthat _thou_ come not into that place of torment!\n\n4. But alas! Is not hell now begun in thy soul? Does thy _conscience_\nnever awake? Hast thou no _remorse_ at any time? No _sense_ of guilt?\nNo _dread_ of the wrath of God? Why these (if thou art not saved from\nthem in this life) are the worm that never dieth. And what else is thy\ncarnal mind? Thy enmity against God? Thy foolish and hurtful lusts, thy\ninordinate affections? What are pride, envy, malice, revenge? Are they\nnot vipers gnawing thy heart? May they not well be called, the dogs\nof hell? Canst thou be out of hell, while these are in thy soul? While\nthey are tearing it in pieces, and there is none to help thee? Indeed\nthey are not fully let loose upon thee. And while thou seest the\nlight of the sun, the things of the world that surround thee, or the\npleasures of sense divert thy thoughts from them. But when thou canst\neat and drink no more, when the earth, with the works thereof is burnt\nup, when the sun is fallen from heaven, and thou art shut up in utter\ndarkness, what a state wilt thou be in then? Mayst thou never try! Seek\nthou a better habitation, a house of God eternal in the heavens.\n\n5. There the wicked cease from troubling, there the weary are at rest.\nFor God shall wipe away all tears from their eyes; and there shall be\nno more death, neither sorrow nor crying; neither shall there be any\nmore pain, but everlasting joy upon their heads. But this joy our ears\nhave not yet heard, neither has it entered into the heart of man to\nconceive. Yet a little of it the children of God can conceive, from\nwhat they already enjoy. For the kingdom of heaven is within them. God\nhas given them eternal life; the life which is hid with Christ in God.\nThey have heaven upon earth; righteousness and peace, and joy in the\nHoly Ghost. Their souls are renewed in the image of God. They love God.\nThey are happy in him; and they love their neighbour (that is every\nman) as themselves, as their own souls. Being justified by faith, they\nhave peace with God, yea, a peace which passeth all understanding.\nAnd they rejoice in him, knowing their sins are blotted out; that they\nare accepted in the beloved, and that they are going to an inheritance\nincorruptible undefiled, and that fadeth not away.\n\n6. Will you reply to all this, \u201cBut I am a soldier, and have therefore\nnothing to do with these things?\u201d Hold! Have soldiers nothing to do\nwith death? How so? Do soldiers never die? can you fright death away?\nNo, my friend; he will not regard all your big words and looks; nor all\nthe weapons of your warfare. You can neither conquer, nor escape him.\nYour profession may excuse you from many other things; but there is\nno excusing yourself from death. Are you less sure of this than other\nmen are? No; there is one lot for all. Are you farther from it than\nthey? Nay, rather nearer. You live in the very jaws of death. Why then\na soldier (if there be any difference) has more to do with death than\nother men. It is not far from every one of us: but, to him, it is just\nat the door.\n\n7. Or, do you fancy a soldier has nothing to do with judgment? Will\nyou say then (as poor Captain _Uratz_ did, when he was ask\u2019d a few\nminutes before his death, if he had made his peace with God) \u201cI hope\nGod will deal with me like a gentleman?\u201d But God said unto him, \u201cThou\nfool! I will deal with thee, as with all mankind. There is no respect\nof persons with me. I reward every man according to his works.\u201d Thou\nalso shalt receive of the righteous judge, according to the things\nwhich thou hast done in the body. Death levels all; it mingles in\none dust the gentleman, soldier, clown and beggar; it makes all these\ndistinctions void. When life ends so do they. Holy or unholy is the one\nquestion then. Lo! the books are opened, that all the dead may be\njudged according to the things that are written therein! O may thy name\nbe found written in the book of life!\n\n8. For, have soldiers nothing to do with hell? Why then is it so often\nin _thy_ mouth? Dost thou think God does not hear the prayer? And\nhow often hast thou prayed him, _To damn thy soul_? Is his ear waxed\nheavy that it cannot hear? I fear thou wilt find it otherwise. Was not\nhe a soldier too, (and a terrible one) to whom God said of old, \u201cHell\nfrom beneath is moved for thee, to meet thee at thy coming?\u201d And what\nmarvel? For sin is the high road to hell. And have soldiers nothing\nto do with sin? Alas! How many of you wallow therein, yea and glory in\nyour shame? How do you labour to work out your own damnation! O poor\nwork, for poor wages! The wages of sin is death; the wages of cursing,\nof swearing, of taking the name of God in vain, of sabbath-breaking,\ndrunkenness, revenge, of fornication, adultery, and all uncleanness.\nNow, art thou clear of these? Does not thy own heart smite thee? Art\nthou not condemned already? What voice is that which sounds in thine\nears? Is it not the voice of God? Shall I not visit for these things,\nsaith the Lord? Shall not my soul be avenged on such a sinner as this?\nIt is a fearful thing to fall into the hands of the living God! Be very\nsure that thou art stronger than he, before thou fliest in his face! Do\nnot defy God, unless thou canst overcome him. But canst thou indeed? O\nno. Do not try. Do not dare him to do his worst. Why should he destroy\nboth thy body and soul in hell? Why shouldst thou be punished with\neverlasting destruction, from the presence of the Lord and from the\nglory of his power?\n\n*9. But if there were no other hell, thou hast hell enough within thee.\nAn awakened conscience is hell. Pride, envy, wrath, hatred, malice,\nrevenge; what are these but hell upon earth? And how often art thou\ntormented in these flames? Flames of lust, envy, or proud wrath? Are\nnot these to thy soul, when blown up to the height, as it were a lake\nof fire, burning with brimstone? Flee away before the great gulph is\nfixt: escape, escape for thy life! If thou hast not strength, cry to\nGod, and thou shalt receive power from on high: and he whose name is\nrightly called Jesus, shall save thee from thy sins.\n\n10. And why should he not? Has a soldier nothing to do with heaven? God\nforbid that you should think so! Heaven was designed for _you_ also.\nGod so loved _your_ soul, that he gave his only begotten Son, that you,\nbelieving in him, might not perish, but have everlasting life. Receive\nthen the kingdom, prepared for you from the foundation of the world!\nThis, this is the time to make it sure; this short, uncertain day of\nlife. Have you then an hour to spare? No; not a moment. Arise, and\ncall upon thy God. Call upon the Lamb who taketh away the sins of the\nworld, to take away thy sins. Surely he hath borne _thy_ griefs, and\ncarried _thy_ sorrows! He was wounded for _thy_ transgressions, and\nbruised for _thy_ iniquities. He hath paid the ransom for _thy_ soul.\nBelieve in him, and thou shalt be saved. Art thou a sinner? He came,\nnot to call the righteous, but sinners to repentance. Art thou a lost,\nundone sinner? He came to seek and to save that which was lost. May\nhe that gave himself for thee, give thee ears to hear, and a heart\nto understand his love! So shalt thou also say, \u201cThe life I now live,\nI live by faith in the Son of God.\u201d So shall the love of God be shed\nabroad in _thy_ heart, and thou shalt rejoice with joy unspeakable.\nThou shalt have the mind that was in Christ, and shalt so walk as he\nalso walked; till having fought the good fight, and finished thy course,\nthou receive the crown that fadeth not away!\n\n\n The End of the NINTH VOLUME.","title":"The works of the Rev. John Wesley, Vol. 09 (of 32)","tradition":"scripture-revelation","translated_text":null,"word_count":82239}