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Title: The works of the Rev. John Wesley, Vol. 09 (of 32)
Author: John Wesley
Release date: April 18, 2024 [eBook #73419]
Language: English
Original publication: Bristol: William Pine, 1771
Credits: Richard Hulse and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive)
*** START OF THE PROJECT GUTENBERG EBOOK THE WORKS OF THE REV. JOHN WESLEY, VOL. 09 (OF 32) ***
The Works of the
Rev. John Wesley, M.A.
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THE
WORKS
OF THE
Rev. JOHN WESLEY, M.A.
Late Fellow of _Lincoln-College_, OXFORD.
VOLUME IX.
BRISTOL:
Printed by WILLIAM PINE, in _Wine-Street_.
MDCCLXXII.
THE
CONTENTS
Of the NINTH VOLUME.
The manners of the ancient Christians.
Chapter I. _Of the life of Christ._
Chapter II. _Of the church at Jerusalem._
Chapter III. _The state of the Heathens before their
conversion._
Chapter IV. _Of their prayer and study of the scripture._
Chapter V. _Of their fasts, meals, modesty, and seriousness._
Chapter VI. _Of their marriages, their union, and public
assemblies._
Chapter VII. _Of their persecutions._
Chapter VIII. _Of their care of the poor sick, their
hospitality, and patience._
The doctrine of Salvation, Faith, and Good Works; extracted from
the homilies of the church of England.
An Abridgment of the Pilgrim’s Progress.
A Word of Advice to Saints and Sinners.
Christian Letters by Joseph Alleine.
A Word to a Sabbath-Breaker.
A Word to a Swearer.
A Word to a Drunkard.
A Word to an unhappy Woman.
A Word to a Smuggler.
A Word to a condemn’d Malefactor.
A Word in Season: Or Advice to an Englishman.
A Word to a Protestant.
A Word to a Freeholder.
Advice to a Soldier.
Illustration: (‡ decoration)
The Manners of the
ANCIENT CHRISTIANS.
Extracted from a French Author.
CHAPTER I.
_Of the life of_ Christ.
1. AS the Christian religion is not an invention of men, but the work
of God, it received its full perfection at the beginning of it. For
who can imagine, the apostles were ignorant of any truth necessary
or useful to salvation? Or that any thing has been since found out
touching the conduct of life, more wise and excellent than what Jesus
Christ taught them? It is among the first Christians therefore, that we
must look for a pattern of the most perfect life, and by consequence of
the most happy, which can be upon earth.
2. Let us begin with the life of Christ himself, the model and source
of all perfection. In his very childhood he sets us an example, by his
teachableness and obedience to his parents. Of the rest of his youth we
only know, that he lived in the little town of _Nazareth _, passing for
the son of a carpenter and working as one himself. In such obscurity
he, who came to be the light of the world, chose to pass the greatest
part of his life. Thirty years he lived a private life, and only three
or four in public, to shew us, that a private life is best for the
generality of men: and that there is only a small number who ought
to act in public, so far as the order of God, and the love of their
neighbour require it.
3. Before he began his great work, he prepared himself for it, by
fasting and prayer. And having afterwards been tempted of the devil, to
shew, he is able to succour when we are tempted, he went forth to seek
and to save that which was lost. He shewed that he came from God by his
miracles. And even these gave him matter of many virtues; of simplicity,
humility, patience. He wrought them without any pride or ostentation;
he seldom stayed till he was asked to do them; and then, only to
exercise, or to make known the faith of those that asked him. He gives
the glory of all to his Father. “I can of myself, says he, (that is,
as man) do nothing. My Father who abideth in me, he it is that doth the
works.”
4. What patience was it, to bear that incredible multitude, which
continually followed him, who prest to touch him, who threw themselves
upon him, and were often ready to overwhelm him? If he went into a
house, all the city gathered together at the door, and gave him no
time, so much as to eat. So that he could no longer come into the towns,
unless in secret; but was forced to stay abroad in the deserts: and
even thither the people followed him in great multitudes, as appears by
the five thousand, whom he fed there. Hence it was, that he retired to
the mountains to pray, that he employed the nights therein, and that he
slept when he could, and as he could; as in the ship, during the storm.
5. His life was now more laborious, than when he worked with his hands.
Indeed he had not time to work in; insomuch that he suffered women
to minister unto him of their goods, and even kept some money by him.
Of this he made _Judas_ the keeper. So much did Jesus esteem money!
He gave alms of the little he had, and sometimes he had none at all.
Indeed he lived all along in great poverty. He had not where to lay his
head. At his death, he had no goods, but his cloaths. He came, not to
be ministered unto, but to minister. He made his journeys on foot, and
continued walking even till the heat of the day. For it was at noon
that he sat down, weary as he was, on the well, where he met the woman
of _Samaria_. And tho’ he was the Lord of nature, we find not that he
wrought any miracle for his own convenience, or to spare his own pains.
The angels ministered unto him only once, to shew what was his due, had
he pleased to use it.
6. All his carriage was simple, easy, natural, lively. He looked them
in the face, with whom he spake: as the rich young man. It is often
said, “He stretched forth his hand unto them;” often, that he made use
of such other particular gestures, as were suitable to the occasion.
Sometimes his very looks exprest pity, or grief, or indignation: at
other times, tenderness; as when he took up the children in his arms,
and laid his hands upon them.
7. With all this plainness and simplicity of behaviour, he preserved a
wonderful dignity. He was always serious. We find him twice in tears:
but it is not said, that he ever laughed. He asked nothing of any man,
following his own maxim, “It is more blessed to give than to receive.”
All men sought him out and ran unto him. He conversed with all, without
any meanness of behaviour, and yet with the utmost condescension; being
easy of access to all; yea to Publicans and Sinners. He condescended to
eat, and to lodge with them, yea to let a woman that was a sinner touch
him, and perfume his feet; a delicacy that seemed quite opposite to his
poor and mortified life.
8. As he came into the world to instruct mankind, he taught continually
both in public and private: insomuch that men admired the power by
which he spoke, and the gracious words that came out of his mouth.
His discourse was simple and clear, without any ornament, but lively
and natural figures. Sometimes, he speaks by actions, as when he bids
_John_’s disciples, “Go tell unto _John_ what ye have seen and heard.”
And generally, his words are few. He lays down great principles without
troubling himself to draw consequences, or to prove them. Indeed they
carry in themselves the light of truth, which only wilful blindness can
resist. When he does use proofs, they are those of sensible reasonings
and familiar comparisons. His miracles were the strongest proofs, and
best suited to all understandings. These were equally apprehended by
the learned, as _Nicodemus_, and the unlearned, as the man born blind.
He often joins thereto the authorities of the law and the prophets,
shewing that his doctrine came from the same wisdom, and that the Old
Testament and the New were built on the same divine foundation.
9. That his disciples might have the full benefit of his example, he
lived with them in common, as one family. They followed him wherever he
went; they eat and lodged with him; they had opportunity of studying
him continually. He spared no pains to instruct them. What they
understood not in his public discourses, he explained to them in
private; treating them as his friends, and telling them all things, as
they were able to bear them. He bore with the utmost patience, their
dulness, their ignorance, their vanity, and all their faults, and
laboured without ceasing to correct them.
*10. But he had other disciples beside the _twelve_: for all who
believed and were baptized were called his disciples. St. _Paul_
mentions above 500 of them, who together saw him after his resurrection.
So that the church even then consisted of _two_ parts: the people,
simply called _The disciples_ or _The brethren_, and those whom Christ
had set apart for ministring in public: such were first, _The apostles_,
and then the _seventy_, whom he chose, and sent _two_ and _two_ before
his face.
*11. The different degrees of love wherewith our Lord loved different
persons are worthy a serious reflection. He hath taught us, that
every man is our neighbour, whom we are to love as ourselves: and he
accordingly loved all the world: yea, he gave his life for all. Yet he
loved his disciples in a particular manner, and above the rest of them,
his apostles; above the rest of the apostles, St. _Peter_ and the sons
of _Zebedee_; and above all, St. _John_. Thus by his own example hath
he authorized us to regard some persons with a particular affection,
and shewn, that peculiar friendship is not inconsistent with universal
charity.
12. But in his sufferings chiefly hath “He left us an example, that we
should tread in his steps.” Being like us in all things, except sin,
he felt all the inconveniences of life; hunger, thirst and weariness
and pain: and the state he was in, the night before his passion in the
garden, plainly shews, that he was sensible like us, of grief and fear
and sadness. Add to these his sense of the hardness of men’s hearts,
and the contradiction of sinners. But he suffered all, and particularly
in his passion, with an invincible constancy. He who with a word could
have confounded his accusers and judges together, opened not his mouth.
He stood unmoved as a rock in the midst of all insults, reproaches,
outrages. On the very cross he possest his soul in patience. Even there
retaining composure of mind, he prays for his murderers; he accepts the
faith of the penitent thief; he provides for his mother’s comfort; he
finishes the accomplishment of the prophecies; he commends his spirit
to God.
CHAPTER II.
_Of the church at_ Jerusalem.
1. AFTER the apostles had received the Holy Ghost, they were living
images of Jesus Christ. And by them all the following servants of
Christ were to form their hearts and lives. So St. _Paul_ to the
_Corinthians_, _Be ye followers of me, as I am of_ Christ: and to the
_♦Philippians_, _Brethren, be followers together of me, and mark them
which walk so, as ye have us for an example_.
♦ “Phillippians” replaced with “Philippians”
2. Thus they taught by their lives as well as their words. But they
chose out some of the believers, whom they taught in a more particular
manner, as Jesus Christ had instructed them. These were with them
continually wherever they went: these followed them in all their
journies, and were appointed by them to reside in, and to govern the
churches as they were formed. So with St. _Peter_ was _Mark_, whom he
calls his son (_1 Peter v. 13._) and St. _Clement_, well known in all
the churches. With St. _Paul_, were _Timothy_, _Titus_, St. _Luke_,
and sometimes the same St. _Clement_. Thus _Polycarp_ accompanied
St. _John_. These holy men applied themselves with all care to learn
the doctrine, and to imitate the lives of the apostles. And hereby
they were themselves examples to other believers, both by word and
conversation, in charity, in spirit, in faith, in purity. They likewise
themselves formed disciples, capable of instructing and forming others.
And this St. _Paul_ directs _Timothy_ to do (_2 Timothy ii. 2._) _The
things which thou hast heard of me among many witnesses, the same
commit thou to faithful men, who shall be able to teach others also._
Thus was the faith once delivered to the saints: thus was the church,
the whole body of Christians from the beginning, the ground and pillar
of truth, of all the truths contained in the oracles of God. In the
writings therefore of these, not of modern reasoners and disputers, are
we to search for that sense of scriptures hard to be understood, which
they received from the apostles, and the apostles from Christ.
3. The church at _Jerusalem_, the pattern and mother of all churches,
was taught and governed by the apostles themselves. And all the members
thereof _continued stedfastly in the apostles doctrine and fellowship,
and in breaking of bread and in prayer. All who believed were together
and had all things common._ They _sold their possessions and goods,
and parted them to all, as every man had need. They continued daily
with one accord in the temple, and in breaking bread_ in the house
or chamber appointed for it: and _eat their meat with gladness and
singleness of heart, praising God and having favour with all the
people_. Again we read, _The multitude of them that believed, were of
one heart, and of one soul, neither said any, that ought of the things
which he possessed was his own, but they had all things common. And
great grace was upon them all, neither was there any among them, that
wanted: for as many as were possessors of lands or houses, sold them,
and brought the prices of the things that were sold, and laid them down
at the apostles feet. And distribution was made to every man, according
as he had need._
4. This community of goods the ancient philosophers and law-givers
often endeavoured, but could never effect: having only punishments to
constrain, or reasonings to persuade men to it. And both these were
too weak to prevail. Only the grace of Christ could effect it. When
this was shed abroad in their hearts, they all looked on each other as
brethren, all united in one family, and fed alike by the common care
of their Father. The law of love, so often repeated by their Lord, was
continually before their eyes, and _by this did all men know they were
his disciples, by their love to one another_.
5. It is said, that _they continued stedfastly in the apostles
doctrine_; and they are often called, the _disciples_ or _learners_.
They diligently applied themselves to learn all the truths of God,
whether by hearing the apostles both in public and private, or by
reading and comparing together the holy scriptures, and meditating
upon them. It is likewise said, that they continued in prayer, and went
daily for that purpose to the temple: probably at the solemn hours of
prayer, the _third_, _sixth_ and _ninth_, which the Christian church
observed for many ages.
6. The other part of their daily service mentioned here, is _the
breaking of bread_, or the _Lord’s supper_, as the phrase signifies,
not in this place alone, but in many others of the New Testament.
It was followed by a repast, the use of which continued long in the
♦church, under the name of _Agapæ_, or _feasts of love_. And these
it is said, _They eat with gladness and singleness of heart_. In
a word, all the Christians were as little children, in humility,
disinterestedness and purity. By renouncing worldly good and hopes,
they had cut off the occasions of passions and of the uneasinesses of
life: so that their minds were wholly taken up with heaven, and their
_hope full of immortality_. Thus the church of _Jerusalem_ subsisted
near forty years, under the conduct of the apostles and St. _James_
(the bishop of it) in particular: till the Christians seeing the ruin
of that unhappy city to approach, according to the prediction of their
Master, retired out of it to the little town of _Pella_, where they
continued in peace and safety.
♦ “chuch” replaced with “church”
CHAPTER III.
_The state of the Heathens before their conversion._
1. THEY who are unacquainted with history, suppose, that the men who
lived seventeen hundred years ago, were more artless, more innocent
and more teachable, than those that are now alive. But the writings of
those times which still remain, clearly prove the contrary. The crimes,
whereof they give us to full accounts, were committed in the face
of the sun. No one ran into a corner to commit them, or endeavoured
afterwards to conceal them. And the providence of God seems to have
preserved these accounts, on purpose to shew, from what an abyss of
corruption (described in short by St. _Paul_ in the beginning of his
epistle to the _Romans_) Jesus Christ delivered the world.
2. The ordinary diversions of the people of _Rome_, were to see men
kill one another, or torn in pieces by wild beasts. And the governors
of the provinces, daily exercised the greatest cruelties upon those
who were not _Romans_. The emperors put to death whom they pleased,
without any process or trial; whence it was that bad princes shed so
much blood, even of the most noble _Romans_. Their avarice was equal
to their cruelty; so that all places were full of frauds, of falshoods,
of perjuries, of calumnies, of violences and oppressions.
3. Yet in the midst of the _Roman_ empire, yea, of _Rome_ itself,
Christianity established itself: And that at a time when it was the
most enlightened that ever it was, as well as the most corrupted.
Nor could it more evidently appear, that the _Gospel_ was _the power
of God_, than by its triumphing over those very dispositions, which
were of all others most opposite to it. What could be more opposite
to the humility of faith and the simplicity of the Christian doctrine,
than the haughtiness of self-conscious knowledge, and pride of
understanding? What to the inward purity it required, and the
strictness of its morality, than that entire depravity of heart,
and overflowing corruption of manners?
4. The manner of preaching the Gospel was different, according to
the dispositions of the hearers. The apostles convinced the _Jews_ by
proofs drawn from their own prophets, and other parts of holy writ;
the _Heathens_, by reasonings, more simple or more subtle, according
to their capacity. But what most prevailed on the heathen was, the
miracles which were frequent, for _two hundred_ years after the
apostles, the holy lives of the Christians, and their constancy in
sufferings and death.
5. When any one desired to be a Christian, he was brought to the
bishop, who carefully examined, what were the motives and causes of his
desiring it, and what his life past had been? For none were received
’till they had renounced whatever was contrary to the law of Christ:
and given proof for some time, that they were determined, to make it
the rule of their future life.
6. He who was judged sincere in his desire, was received by the bishop
into the number of _Catechumens_. These were not only present at the
♦public exposition of scripture (for so might the _Infidels_ themselves)
but had _Catechists_ appointed for them, whose office it was, to
instruct them severally in the _first_ principles of Christianity, and
to watch over them continually, that their practice might be answerable
thereto. The common time for being a _catechumen_ was two years: but
it might be either longer or shorter. It was always so long, till the
person appeared to be changed in heart and life. The names of those
who were judged to be thus changed, were given in at the beginning of
_Lent_. And these, as well as the faithful, spent that solemn time, in
watching, fasting and prayer. In the mean while they were instructed
in the creed, and the mysteries of the Christian faith: as to their
progress wherein they were frequently examined in the church, before
the congregation.
♦ “publick” replaced with “public” for consistency
7. Toward the end of _Lent_ they were taught the _Lord’s prayer_,
and instructed in the nature of the sacraments, and having been thus
prepared, they were baptized on _Easter-Eve_, that they might rise
again with Christ: or on the eve of _Pentecost_, that they might be
ready to receive the Holy Ghost. But though these were the stated times
of baptism, even till the _tenth_ age; yet they who were in danger of
death were baptized at any time: as in case of open persecution.
8. The day of baptism being come, the _Catechumen_ was brought to the
baptistery. This was at first near the church, or in the church porch:
afterwards in the church itself. Here, after he had renounced the
devil and all his works, he was questioned concerning the faith, and
concerning his purpose of leading a Christian life. To which questions
he gave distinct answers. He was then immerged in the consecrated
water, _three_ times; at the name of the Father, of the Son, and of
the Holy Ghost. At his coming out of the water, a white garment was
given him, for a token of the innocence which was now given him, and
which he was to take care to preserve without spot unto his life’s end.
When the persons baptized were infants, their sureties or sponsors (as
_Tertullian_ calls them) answered for them. Immediately after baptism
they were presented to the bishop to be confirmed, by prayer and
imposition of hands; and for a long time after they were instructed
and assisted, as by the priest, so by those who had witnessed for them,
till they were throughly perfect in the faith, and fully prepared for
every good work.
CHAPTER IV.
_Of their prayer and study of the scriptures._
1. THOSE who were baptized began to lead a new life, wholly spiritual
and supernatural: a life of faith and prayer: remembring the words
of their Lord, that _men ought always to pray and not to faint_; they
endeavoured to _pray without ceasing_, and used all sorts of means,
that the application of their spirit to God, might ♦be interrupted
the least that was possible. But of all prayer, they had the greatest
esteem for public; as well knowing, the more persons joined together,
to beg of God any mercy, the more force their prayers had to obtain it.
And the service ended, they saluted each other, the men the men, and
the women the women, with the kiss of peace.
♦ omitted word “be” added as shown by the catchword on the
previous page.
2. But besides their solemn prayers both in public and private, they
used particular prayers before all they did: following therein the
direction of St. _Paul_, _Whatsoever ye do in word or deed, do all in
the name of the Lord Jesus, giving thanks to God, even the Father by
him_. Accordingly, plowing, sowing, reaping, and all their works, were
begun and ended in prayer. They prayed when they began to build a house,
or to live in it, and on all the common ♦occurrences of life. Their
salutations when they met, and at the beginning of their letters, were
not only expressions of friendship, but prayers.
♦ “occurrrences” replaced with “occurrences”
3. The book of _Psalms_ made a great part of their prayers; as
including the sum of all the scriptures, and shewing what sentiments a
servant of God ought to have, in all the various conditions of life. To
these they always joined the reading a part of some of the other holy
books: all which the bishops and pastors of the church, explained with
all diligence, instructing their flock both publicly and from house
to house, and suiting their instructions to their several capacities.
But they all along declared, they spake not from themselves, they said
nothing new, nothing of their own. They declared, that they were only
faithful relators of the gospel of Christ, and of that interpretation
thereof, which they had received from their fore-fathers, and their
fore-fathers from the apostles. They imprinted in the faithful the
utmost abhorrence for all novelties, especially in doctrine. Insomuch
that if private Christians heard any discourse which was contrary to
the first faith, they did not amuse themselves with disputing, but
immediately left the place.
4. What had been read to them in public, out of the holy scriptures,
the faithful read again in private. They talked of it in the house and
by the way; they meditated thereon day and night. Indeed, particular
houses, as St. _Chrysostom_ observes, were then churches. Every father
being a pastor to his family, instructing his wife, children, servants;
exhorting them familiarly, presiding over their joint devotion, and
every way assisting to preserve them in the unity of the church, and
to build them up in faith and love.
5. In the mean while they did not neglect to work with their hands,
both, that they might avoid idleness, the root of all vices, that
they might provide for their own housholds, and that they might have
the more ability to help their brethren. But they took care to chuse
not only innocent employs, but such as best suited with retirement
and humility, and did not too much engage the mind, or dissipate the
thoughts: what time they could spare from these, they employed in works
of charity: in visiting the sick or afflicted, and assisting whoever
stood in need of their assistance. So that the life of a Christian
was a continued course of prayer, reading and labour, succeeding
each other; and as little as possible interrupted by the necessities
of life. Whatever calling they were of, they regarded it always, as
only an accessory or help to religion; which they ever remembered was
the one single business, that was to take up all their lives. Their
profession was, purely and simply to be Christians. They assumed no
other distinction: and when they were questioned concerning their
name, their country, their condition, their one answer was, “I am a
_Christian_.”
CHAPTER V.
_Of their fasts, meals, modesty and seriousness._
1. THE fasts of the ancients were either yearly, as that of _Lent_,
which they observed daily till six in the evening; or weekly, as
those of _Wednesday_ and _Friday_, which they observed till three in
the afternoon. The yearly they kept in memory of their Lord, and in
obedience to that command, _When the bridegroom shall be taken away,
then shall they fast in those days_. And the weekly too were observed
throughout the whole church, in remembrance of his passion: because on
_Wednesday_ the council against him was held, and on _Friday_ he was
put to death. During the whole _Lent_, many eat only bread and water:
some added thereto nuts and almonds: and others were obliged to use
different food, according to their different infirmities. But all
abstained from wine and delicate meats, during whatever time was set
apart for fasting, and spent as large a proportion of it as they could,
in retirement, reading and prayer.
2. At all times the meals of Christians were plain and frugal. They
did not live to eat, but eat to live. They used only such food and such
a measure of it, as was necessary for health and strength. As to the
kinds of food, they eat whatever was set before them, except blood
and things strangled; from which they carefully abstained, according
to the decree of the apostles speaking by the Holy Ghost. Some indeed
there were in all ages, who eat only herbs with bread and water: not
out of any abhorrence of other food; but believing this to be best
for their own weakness. No Christians eat with ♦heretics, or persons
excommunicate: but they did sometimes with infidels, that they might
not break off all society with them.
♦ “hereticks” replaced with “heretics” for consistency
3. The same air of modesty appeared in all the other parts of their
life. They valued only inward greatness; they esteemed no nobility,
but nobleness of soul. They made no account of perishable goods, or
of any riches but spiritual. They utterly despised all that luxury had
introduced; all the idle expence of magnificent buildings; of costly
apparel; of sumptuous furniture, and vessels of gold and silver. Behold
the furniture which her persecutors found in the chamber of _Domna_,
a rich lady of _Nicomedia_: the _Acts_ of the apostles, two matts upon
the floor, a wooden box, and an earthen censer.
4. As to their dress, they wore no glaring colours, but mostly white,
the emblem of purity. They used no costly stuffs, no rings, jewels,
perfumes; nothing fine or delicate; plainness, modesty, gravity and
a contempt of ornament, were visible in their whole exterior. They
made use of none of the public diversions, but accounted them all
abominations; not only as being idolatrous, but as being one great
source of the general corruption of manners. And in fact the theatre
was no other than a school of immodesty: the amphitheatre where men
fought with each other, or with wild beasts, was evidently a school
of cruelty. And all these diversions fomented all sorts of passions,
which it is the business of Christianity to calm. Therefore it is, that
even the races of the _Circus_ which appeared the most innocent, are
constantly mentioned, by the fathers, with horror and detestation: not
only on account of the idleness they promoted, and the vast expence
that attended them; but likewise of the promiscuous converse of men
and women, and the factions which reigned there, producing every day
quarrels and furious animosities, that often proceeded even to blood.
5. They likewise entirely disapproved of dice, and all other sedentary
games, the least mischief of which they judged to be, the nourishing of
sloth and idleness. They did not approve of loud laughter, or whatever
has a tendency thereto: as light discourses, ludicrous gestures or
actions, buffoonery, drollery. They thought all these beneath the
dignity of a Christian, and absolutely unworthy his high calling:
whose conversation ought to be always _good, to the use of edifying_,
that it may _minister grace to the hearers_. They considered, that both
our Lord and all his apostles, led the most serious life possible: and
that St. _Paul_ condemns by name, that habit of jesting, raillery or
facetiousness, which the Heathens ranked among their virtues, as not
convenient for a follower of Christ.
6. But as strict as the life of these Christians was, we must not
imagine it was melancholy. No, as they _prayed without ceasing, and
in every thing gave thanks_, so they _rejoiced evermore_. They were
not disquieted by covetousness or ambition. They were free from pride,
malice, envy, and all that train of uneasy passions, by which, men of
the world are continually tormented: not being attached to the goods of
the present life; they were little touched with the calamities of it:
having always the peace of a good conscience, the joy of doing well,
and a full assurance of the favour of God, both in time and in eternity.
7. Nor did the care of their posterity give them any inquietude. The
happiness they wished their children was no other, than that they
desired for themselves, even to finish their course with joy. If they
left them orphans, they knew the church would be their mother, and
supply all their wants. Thus they lived without care, without fear,
without desire of any of the things of the world. But not without
pleasure. What pleasure, (says _Tertullian_) is greater than contempt
of the world, “contempt of death, true liberty, purity of conscience;
contentedness with all things? You tread under foot the gods of the
Heathens; you heal diseases; you cast out devils; you are led by
the Holy Ghost; you live to God. These are the pleasures; these the
diversions of Christians.”
CHAPTER VI.
_Of their marriages, their union and public assemblies._
1. WITH all this disengagement from the world, the greatest part of
the first Christians were married. They were sensible indeed of the
vast advantages, which St. _Paul_ observes belong to a single life.
And many accordingly chose it, both men and women, for the kingdom of
heaven’s sake: but they knew, _all men cannot receive this saying_:
and therefore never ♦condemned those who did not receive it. Those
who bred up orphans generally married them young, and usually to their
own children. For interest had nothing to do with their choice, nor
indeed any other consideration but the glory of God. In this, as in
all important affairs, they failed not to consult the bishop; and when
all was fixed, the marriage was publicly and solemnly celebrated in
the church, where it was consecrated by the blessing of the pastor, and
confirmed by the oblation of the holy eucharist.
♦ “cendemned” replaced with “condemned”
2. The happiness of a Christian marriage, is thus represented by
_Tertullian_. “Two Christians bare the same yoke together; they are
but one flesh, and one spirit. They pray together; they prostrate
themselves together; they fast together; they instruct; and they exhort
each other. They are together in the house of God and at the table of
the Lord; in times of persecutions and peaceful times. They give one
another no uneasiness: they conceal nothing from each other: they stir
up one another to praise God, to relieve the poor, to visit the sick,
and not to be weary of offering any of those sacrifices wherewith God
is well pleased.”
3. Such was then the life of particular Christians. None regarded
himself alone. But all the Christians of one place, considered
themselves as only one body. They all knew each other, not only
by their constantly meeting together in the public assemblies, but
likewise by their embracing all opportunities, of opening their hearts
to each other in private. Their joys and their griefs were common to
all. If one received a particular blessing, they all took part in it;
if one fell into sin, they all implored mercy. They lived together
as relations, indeed as allied by nearer ties than those of flesh and
blood; and called each other, _fathers_, _children_, _brethren_ and
_sisters_, according to their sex and age.
4. But the strictest union of all was between the bishops of the church.
They did nothing of importance, but by common consent. Those of the
most distant provinces knew each other, by character, at least, and
held correspondence by letters. And this it was easy to do by means
of the vast extent of the _Roman_ empire; which (as _Origen_ remarks)
seems to have been formed on purpose, to facilitate the preaching of
the gospel. The church indeed soon extended itself beyond the empire
on every side. And the farther it extended, the more to be admired was
that uniformity of faith and manners which was among all Christians:
true religion having corrected in this vast diversity of nations, all
the barbarous and unreasonable customs of its followers. So that the
universal church throughout the whole world, was truly one body, the
members whereof, however distant from each other, were all united in
one faith, by fervent charity.
5. The account which is given by one of the earliest writers of
their public assemblies, is as follows: “On _Sunday_ all that live
either in the city or country, meet together at the same place,
where the writings of the prophets and apostles are read; then the
bishop instructs and exhorts the people. This ended, we all rise up
together (for on all _Sundays_ they prayed standing, in memory of the
resurrection of our Lord) and pour out our souls in common prayers both
for ourselves, and for all others throughout the world. Prayers being
over, bread, and a cup of wine and water are brought to the bishop,
which he takes, and offers up praise and glory to the Father of all
things, through the name of his Son and holy Spirit. The people answer
with joyful acclamations, _Amen_! Then the consecrated elements the
eucharistical bread and wine are distributed to, and partaken by, all
that are present, and sent to the absent by the hands of the deacons.”
But the _martyr_ adds, “Of this food none are allowed to be partakers,
but such only as are true believers, and live according to Christ’s
precepts. For we do not take this as common bread and common wine, but
as the flesh and blood of the incarnate Jesus.”
CHAPTER VII.
_Of their persecutions._
1. BUT notwithstanding the purity of their doctrine, and the
unblameableness of their lives, the Christians found what their Lord
had told them before, that they should be _hated of all men. Because
they were not of the world, therefore the world hated them._ Therefore
was their _name cast out as evil_: yea, _all manner of evil was said
of them falsly_; and by all ranks of men; both unlearned and learned;
people and magistrates being against them. And the prejudice was such,
that they were frequently condemned upon the bare name of _Christian_,
without any farther examination. This sufficed to destroy all their
good qualities; it being a common saying, “_Caius Sejus_ is a _good_
man; if he were not a _Christian_.”
2. It’s no wonder, that this universal prejudice, drew many
persecutions upon them: a persecution commonly began by some edict
forbidding the Christians to meet together. The bishops gave notice of
this immediately, and exhorted one another, to redouble their prayers,
and to encourage the faithful _to run with patience the race set before
them_. Then many retired, and some even of the pastors, while the rest
remained with the people, but carefully concealed, knowing they were
the persons, who would be sought for most diligently, as those whose
destruction would probably occasion the dispersion of the whole flock.
Indeed the rules of the church prohibited any, wilfully to expose
themselves to danger, or unnecessarily to provoke the Heathens, and
draw persecution upon them.
3. When any Christians were discovered and apprehended, they were
brought before the magistrate, who seated on his tribunal, interrogated
them, whether they were _Christians_? If they denied it, they were
immediately set at liberty, for they knew a _Christian_ would not save
his life by a lie. If they confest they were _Christians_, all arts
were made use of to vanquish their constancy. First, by persuasion and
promises, then by threatnings, and last of all by tortures. Sometimes
they endeavoured to surprize them into idolatry, and then persuade them
that they could not retract. They had always some idol and altar near.
On this they offered victims in their presence: of which they would
often force them to eat, or to drink of the wine offered to the idol.
But this the _Christians_ resisted with all their strength: nay, when
incense was laid upon their hands with burning coals, they would not so
much as shake off the coals for fear of seeming to offer the incense.
4. The usual methods to force them to deny the faith, were, to stretch
them upon the rack, by cords fastened to their hands and feet, and
drawn at both ends by pullies: to hang them up by their hands with
weights tied to their feet: to beat them with rods or large battoons,
with thongs made of raw hides, or with scourges that had balls of lead,
or iron points at the end. While they were stretched on the rack, they
frequently applied burning coals or torches to their arms or sides:
often at the same time tearing off their flesh with pincers or combs of
iron. Insomuch that the bones being laid bare, and the intrails lying
uncovered, the flame entering into the body put an end to the life of
the sufferer.
5. They who survived these tortures, and persisted in professing
themselves Christians, were either executed or remanded to prison.
Their prisons were only another sort of torture, being commonly dark
and loathsome dungeons. Here they put fetters upon their hands and feet.
Many had large pieces of wood hung at their necks: many were chained
in the most uneasy postures, with weights fastened to their legs or
arms. Sometimes they strewed the floor with small pieces of glass, or
fragments of earthen vessels, on which they stretched out the prisoner,
naked as he was, and wounded all over. There they sometimes left them
to die of hunger and thirst and the festering of their wounds. At other
times they carefully healed them, but it was, that they might torture
them anew. They usually forbid their speaking to any person; as knowing
that in this condition, they had converted many Infidels, and often the
jailor, or even the soldiers that guarded them. But they permitted them
to converse with any, who were like to shake their resolution; a father,
a mother, a child, a wife, whose tender words, or silent eloquence,
were another sort of temptation, and often more dangerous than the
sharpest torments.
6. In the mean time their fellow Christians did not forget them. They
prayed for them without ceasing. If they were not permitted to minister
to them in prison, at least they attended them to the place of their
martyrdom. They exhorted them (often to the loss of their own lives)
to endure unto the end. They observed their last words, which were
commonly prayers, and fortified themselves by their example. Nor was it
to martyrs alone, but to confessors also, that they paid the greatest
honour; that is, those who had confest Christ before the magistrate,
though they had not _yet resisted unto blood_.
CHAPTER VIII.
_Their care of the poor and sick.
Their hospitality. Their patience._
1. THE church took care of all who were unable to help themselves, of
whatever age or sex: the blind, the lame, the maimed, the decrepit;
and these they esteemed the treasure of the church. They took likewise
a particular care of children; not only of the orphan children of
Christians, but of those whom their Heathen parents exposed, and
indeed of all others they could procure. Their end in all was, by
means of temporal, to lead them to spiritual good. Therefore, in like
circumstances, they relieved a Christian before a Heathen, and of
Christians, the most holy first. For this every church had a common
stock, which the deacons distributed according to the orders of the
bishop, after giving him an account of the conduct as well as wants
of the people committed to his charge.
2. And as soon as a stranger shewed, that he was in the communion
of the church, he was received with open arms: for which end the
Christians who travelled, took letters of their bishop, declaring the
condition of the bearer: whether he was a _catechumen_, a _penitent_,
or one of the _faithful_: beside which, there were recommendatory
letters, to distinguish priests, deacons, confessors, and those who
stood in need of any particular assistance.
3. Not that their hospitality was confined to their brethren. It
extended to all, Heathens as well as Christians. Of which we have
a remarkable instance in the case of St. _Pacomius_, a young _Roman_
captain, who being upon his march with his men, and taking up his
quarters in a city they came to, was amazed to find the inhabitants
receive them with as much affection, as if they had been their old
friends. He enquired who they were? And was answered, they were a
people of a particular religion, called _Christians_. He desired to
be informed, what the grounds of this religion were? And this was the
beginning of his conversion.
*4. But their care and tenderness toward the sick, was yet more
observable. No difficulty, no danger, no discouragements could
prevent their ministring to these. When _Alexandria_ was dreadfully
afflicted with the plague, in the time of the Emperor _Valerian_, they
confirmed their love even to their persecutors, by assisting such as
were infected, though many of them died with them. And the priests
constantly visited the sick Christians, administered the holy eucharist,
prayed with them and for them, exhorted, comforted, and commended their
souls to God. They did not fear, but desire death, as only the gate
of eternity. And even when their relations went before them, they less
grieved for their own present loss, than they rejoiced for their happy
deliverance, and in a stedfast hope of meeting them again in paradise.
*5. Such were the manners of the _ancient Christians_: such were
the followers of Jesus Christ, both in _faith_ and _practice_, while
Heathenism reigned, and persecution continued. This obliged them to a
continual sense of the presence of God and watchfulness over themselves:
every one expecting the hour when he should be betrayed by his wife,
his child, or his nearest relation. And herein was seen the patience
of the _saints_, then a common name for all Christians. Even in peace
they daily looked for the return of war: nor was that peace itself ever
entire, for many Christians suffered, even to blood, where there was
no open persecution: and many of them were spoiled and pillaged with
impunity even at noon-day. Or, if oppression and violence ceased for
awhile, contempt and hate never ceased. To speak and write all manner
of evil of the Christians, to revile, to mock at them, to turn them
into ridicule: this was not only permitted, but approved, applauded,
authorized. But this moved them not: neither unjust contempt, nor
ill-grounded calumnies drew from them any murmuring or complaint.
They continually returned good for evil. They laboured, if it had been
possible, to live peaceably with all men. They studied all ways of
gaining their affections. They conformed to all their innocent customs.
And of so doing, they were never tired, never overcome with evil, even
where they could not overcome evil with good.
6. Their patience shone most with regard to princes and magistrates.
Nothing could force them, to _speak evil of dignities_. They honoured
them as the ministers of God. They paid them all the obedience, which
consisted with their duty to him. Prest as they were by such injustice
and unheard-of cruelties, they never thought of taking up arms for
their defence. So far from it, that as numerous as the Christian
soldiers were in all the _Roman_ armies, they never made use of the
arms they had in their hands, but according to the orders of their
generals. Nay, we see the entire legion of St. _Mauritius_, known by
the name of the _Thebæan_ legion, suffering themselves to be massacred
without resistance, rather than be wanting in their duty to God or
_Cæsar_.
7. This invincible patience forced at length all the powers of the
world to submit to the gospel. The persecutions continued, till in
little more than _three hundred_ years, there was a prodigious number
of Christians of all ranks and conditions. And hence came the extreme
cruelty of the last persecution. But this like all the rest, only
extended Christianity farther, and established it so much the more
firmly, till the Emperor _Constantine_ declared himself its protector.
The _Christians_ then began to live at ease, but at the same time they
_began_ to lose the _Christian spirit_. The _world_ mixing with the
_church_, effected as a friend what it never could while an open enemy:
it transfused its own spirit into the servants of Christ, who became
insensibly _lovers of the world_, lovers of themselves, and _lovers
of pleasure more than lovers of God_. For with the _love of the world_
entered every _unholy_ desire, every _earthly_, _sensual_, _devilish_
passion: which from that time have abounded more and more, and so shall
do, till the time approaches for the restitution of all things.
THE
DOCTRINE of SALVATION,
FAITH and GOOD WORKS:
Extracted from the _Homilies_ of the _Church_ of _England_.
To the READER.
_HE that desires more perfectly to understand these great doctrines of
Christianity, ought deligently to read the holy scriptures, especially
St. |Paul|’s epistles to the |Romans| and the |Galatians|. And,
“whosoever giveth his mind to holy scriptures, with deligent study and
burning desire, it cannot be that he should be left without help. For
either God will send him some godly doctor to teach him, or God himself,
from above, will give light unto his mind, and teach him those things
which are necessary for him: man’s human and worldly wisdom or science
is not needful to the understanding of scripture; but the revelation
of the Holy Ghost, who inspireth the true meaning into them that which
humility and deligence search for it.”¹_
¹ Homily _of reading the_ holy scriptures.
_Of the salvation of mankind._
1. BECAUSE all men are sinners against God, and breakers of his law,
therefore can no man by his works be justified and made righteous
before God. But every man is constrained to seek for another
righteousness, or justification, to be received at God’s own hands. And
this justification, or righteousness, which we receive of God’s mercy,
and Christ’s merits embraced by faith, is taken, accepted, and allowed
of God for our perfect and full justification. For the more clear and
full understanding hereof, it is our part ever to remember, how that
all the world, being wrapt in sin, God sent his only Son into the world,
by shedding his blood, to make satisfaction to his Father for our sins,
to asswage his indignation conceived against us.
2. Insomuch that infants being baptized, and dying in their infancy,
are by this sacrifice washed from their sins. And they who in act or
deed sin after their baptism, when they turn again to God unfeignedly,
are likewise washed by this sacrifice from their sins, in such sort
that there remaineth not any spot of sin, that shall be imputed to
their damnation. This is that justification, which St. _Paul_ speaketh
of, (_Galatians ii._) _No man is justified by the works of the law: but
by faith in Jesus Christ_. And again, _we are justified by the faith
of Christ, and not by the works of the law: for by the works of the law
shall no flesh be justified_.
3. The great wisdom of God in this mystery of our redemption, hath
tempered his justice and mercy together. His mercy he sheweth, in
delivering us from our captivity, without requiring any ransom to be
paid, or amends to be made on our parts; which thing by us had been
impossible to be done. And whereas it lay not in us to do that, he
provided a ransom for us, that was, the precious body and blood of his
own Son. And so the justice of God and his mercy together, fulfilled
the great mystery of our redemption.
4. Of this justice and mercy of God knit together, speaketh St. _Paul_
in the third chapter to the _Romans_. _All have sinned and come short
of the glory of God: but are justified freely by his grace, through
the redemption that is in Jesus Christ: whom God hath set forth to be a
propitiation, through faith in his blood._ And in the 10th, _Christ is
the end of the law for righteousness to every one that believeth_: And
in the 8th chapter, _That which was impossible by the law, inasmuch as
it is weak through the flesh, God sending his own Son in the likeness
of sinful flesh, and for sin, condemned sin in the flesh: that the
righteousness of the law might be fulfilled in us, who walk not after
the flesh but after the spirit_.
5. In these places the apostle toucheth especially three things, which
must go together in our justification. Upon God’s part, his great
mercy and grace; upon Christ’s part, the satisfaction of God’s justice,
by the offering his body, and shedding his blood; and upon our part,
true and lively faith in the merits of Jesus Christ. So that in our
justification there is not only God’s mercy and grace, but his justice
also. And so the grace of God doth not shut out the righteousness of
God in our justification; but only shutteth out the righteousness of
man; that is to say, the righteousness of our works.
6. And therefore St. _Paul_ declareth nothing on the behalf of man,
concerning his justification, but only a true and lively faith, which
itself is the gift of God. And yet that faith, doth not shut our
repentance, hope, love, and the fear of God, to be joined with faith in
every man that is justified. But it shutteth them out from the office
of justifying. So that although they be all present together in him
that is justified, yet they justify not altogether.
7. Neither doth faith shut out good works, necessary to be done
afterwards, of duty towards God: (for we are most bounden to serve God,
in doing good works, commanded in scripture, all the days of our life).
But we may not do them with this intent, to be justified by doing
them. For all the good works we can do, are not able to deserve our
justification: but our justification cometh freely of the mere mercy
of God: and of so great and free mercy, that whereas all the world was
not able to pay any part towards their ransom, it pleased him, without
any of our deserving, to prepare for us the most precious jewels
of Christ’s body and blood, whereby our ransom might be paid, the
law fulfilled, and his justice satisfied. So that Christ is now the
righteousness of all them that truly believe in him.
8. Ye have heard, that no man can be justified by his own works,
inasmuch as no man fulfilleth the law: and St. _Paul_ in his epistle
to the _Galatians_, proveth the same, saying, _If there had been a
law given which could have justified, verily righteousness should have
been by the law_. And again, _If righteousness come by the law, then
is Christ dead in vain_. And to the _Ephesians_ he saith, (chapter ii.)
_By grace are ye saved through faith; and that not of ourselves: it is
the gift of God: not of works, lest any man should boast_. And to be
short, the sum of all _Paul_’s disputation is this, _If righteousness
come of works, then it cometh not of grace: and if it come of grace,
then it cometh not of works_. And to this end tend all the prophets,
as St. _Peter_ saith, (_Acts x. 43._) _To him give all the prophets
witness, that through his name, whosoever believeth in him shall
receive remission of sins_.
9. And that we are justified only by this true and lively faith
in Christ, speak all the ancient authors; especially _Origen_, St.
_Cyprian_, St. _Chrysostom_, _Hilary_, _Basil_, St. _Ambrose_, and
St. _Augustin_: by which they take away clearly all merit of our works,
and wholly ascribe our justification unto Christ only. _This faith
the holy scripture teacheth us, is the strong rock and foundation of
the Christian religion. This doctrine all ancient authors of Christ’s
church do approve. This doctrine setteth forth the true glory of Christ,
and beateth down the vain glory of man. This whosoever denieth, is not
to be accounted for a Christian man, nor for a setter forth of Christ’s
glory; but for an adversary to Christ and his gospel, and for a setter
forth of man’s vain-glory._
10. But that this true doctrine of justification by faith may be truly
understood, observe, that justification is the office of God only;
and is not a thing which we render unto him, but which we receive of
him by his free mercy, through the only merits of his beloved Son.
And the true sense of this doctrine, _we are justified freely by faith
without works_, or, _we are justified by faith in Christ only_, is
not, that this our own act _to believe in Christ_, or this our faith
in Christ, which is within us, doth justify us; (for that were to
account ourselves to be justified by some act or virtue that is within
ourselves) but that although we have faith, hope, and charity within
us and do never so many works thereunto; yet we must renounce the merit
of all, of faith, hope, charity and all other virtues and good works,
which we either have done, shall do, or can do, as far too weak to
deserve our justification: for which therefore we must trust only in
God’s mercy, and the sacrifice which Christ offered for us on the cross.
11. As then _John_ Baptist, as great and godly a man as he was, yet in
this matter of forgiving sin put the people from him, and pointed them
to Christ, saying, _Behold the Lamb of God which taketh away the sins
of the world_: even so as great and godly a virtue as faith is, it
putteth us from itself, and pointeth us to Christ, to have only by him
remission of sins or justification. So that our faith as it were, saith
unto us thus: _It is not I that taketh away your sins. It is Christ
only, and to him alone I send you for that purpose; forsaking all your
good virtues, words, thoughts, and works, and putting your trust in
Christ only._
12. And in truth, neither our faith nor our works do justify us; that
is, deserve remission of our sins: but God himself doth justify us, of
his own mercy, thro’ the merits of his Son only. Nevertheless, because
by faith given us of God, we embrace the promise of God’s mercy, and of
the remission of our sins; therefore the scripture saith, _that faith
doth justify_, yea, _Faith without works_. And as it is all one to say,
_Faith without works_, and _only faith doth justify us_, therefore the
ancient fathers from time to time speak thus: _Only faith justifieth
us_, meaning no other than St. _Paul_ meant when he saith, _Faith
without works justifieth us_. And because this is wrought through the
only merits of Christ, and not thro’ our merits, or thro’ the merit
of any virtue we have within us, or of any work that cometh from us:
therefore, in that respect, we renounce, as it were, again, faith,
works, and all other virtues. For our corruption through original sin
is so great, that _all our faith, charity, words and works cannot merit
or deserve any part of our justification for us_. And therefore we thus
speak, humbling ourselves to God, and giving to our Saviour Christ all
the glory of our justification.
13. To justify then, is the office of God to man. Our office and duty
to God is not to pass our time sinfully or unfruitfully: for this were
to serve the devil, and not God. For that faith which bringeth not
forth repentance, but either evil works, or no good works, is not a
right, pure and living faith, but a dead and devilish one, as _Paul_
and St. _James_ call it. For even the devils believe, _That Christ
was born of a virgin: that he wrought all kind of miracles, declaring
himself very God: that for our sakes he suffered a most painful death,
to redeem us from death everlasting: that he rose again the third day:
that he ascended into heaven, and sitteth at the right-hand of the
Father, and at the end of the world shall come again to judge both the
quick and the dead_. These articles of our faith the devils believe,
and so they believe all that is written in the Old and New Testament.
_And yet for all this faith, they be but devils. They remain still in
their damnable estate, lacking the very true Christian faith._
14. _The right and true Christian faith, is not only to believe that
holy scripture, and the articles of our faith are true; but also,
to have a sure trust and confidence, to be saved from everlasting
damnation by Christ; whereof doth follow a loving heart to obey his
commandments._
15. And this true Christian faith, neither any devil hath, nor yet any
man, who, in his receiving the sacraments, in coming to church, and in
all other outward appearances, seemeth to be a Christian, and yet in
his life sheweth the contrary. For how can a man have this _true faith,
sure trust and confidence in God, that by the merits of Christ his sins
are forgiven, and ♦be reconciled to the favour of God, when he denieth
Christ in his works_? Surely no ungodly man can have this faith, and
trust in God!
♦ “he” replaced with “be”
16. If we do truly believe, that whereas we were condemned to hell
and death everlasting, God hath given his own son to take our nature
upon him, and to suffer death for our offences, to justify us, and to
restore us to life everlasting: if we truly believe, that he hath made
us his dear children, brethren unto his only son, and inheritors with
him of his eternal kingdom of heaven; these great and merciful benefits
of God will move us to render ourselves unto God wholly, with all our
hearts, might, and power, to serve him in all good works, to seek in
all things his glory; evermore dreading to offend in word, thought, or
deed, such a merciful God and loving Redeemer. They will also move us,
to be ever ready for his sake to give ourselves to our neighbours, and
as much as lieth in us, to study with all our endeavour, to do good to
every man. These are the fruits of true faith, to do good, as much as
lieth in us, to every man; and above all things, and in all things, to
advance the glory of God: to whom be praise and honour, world without
end!
_Of_ true Christian faith.
1. THE first coming unto God is through faith, whereby we are justified
before God; but lest any man should be deceived, for want of a right
understanding thereof, it is diligently to be noted, that faith is
taken in scripture two ways: there is one faith, which the scripture
calleth a dead faith. And this, by St. _James_, is compared to the
faith of devils, who _believe and tremble_, and yet do nothing well:
and such a faith as this have wicked Christians, who _profess they know
God, but in works deny him_.
2. _This faith is, a persuasion that there is a God, and a belief of
all the truths contained in his word. So that it consisteth only in
believing that the word of God is true. And this is not properly called
faith._ But as he that readeth _Cæsar_’s commentary, tho’ he believeth
it to be true, yet he is not properly said, to believe in _Cæsar_, even
so he that believeth all the bible to be true, and yet liveth ungodly,
is not properly said to believe in God. For inasmuch as faith without
works is dead, it is not faith, as a dead man is not a man.
3. Another faith there is in scripture, which is not idle or unfruitful,
but (as St. _Paul_ declares) _working by love_. And as that is called
a dead faith, so this may be called a quick or living faith. _This is
not only a belief of the articles of our faith; but also a true trust
and confidence of the mercy of God through our Lord Jesus Christ, and
a stedfast hope of all good things at God’s hand_:¹ a confidence, that
tho’ we should fall from him by sin, yet if we return to him by true
repentance, he will forgive our offences for his Son’s sake; and make
us inheritors of his everlasting kingdom: that in the mean time he will
be our protector and defender, and not withdraw his mercy finally from
us, if we commit ourselves wholly unto him, hang only upon him, and
call upon him, ready to obey and serve him. This is the true, living
Christian faith; which is not in the mouth, and outward profession only,
but it liveth and stirreth inwardly in the heart: and this faith is not
without hope and trust in God, nor without the love of God, and of our
neighbour nor without the fear of God, nor without the desire to hear
God’s word, and to follow the same, in avoiding evil, and gladly doing
all good works.
¹ It is the doctrine of the church of England, to which every
minister of our church hath subscribed, in subscribing the
35th article, That, “without, or before this, can no good
work be done.”
4. Of this faith, three things are specially to be noted; first, that
it is fruitful in bringing forth good works; secondly, that without
it can no good works be done: thirdly, what good works this faith doth
bring forth.
5. For the _first_, as light cannot be hid, but will shew itself at
one place or other; so true faith cannot be hid, but will break out,
and shew itself by good works. And as the living body of a man ever
exerciseth such things as belong to a living body, for nourishment and
preservation of the same; even so the soul that hath a living faith,
will be always doing some good work, which shall declare that it is
living. Therefore, if any man fancy he is set at liberty from doing
good works, it is a manifest token he hath no true faith; yea he
knoweth not what true faith meaneth. For true Christian faith is not
only a belief of all the things of God which are contained in holy
scripture; but also an earnest trust and confidence in God that he
is careful over us, as the father is over the child whom he loveth,
and that he will be merciful to us for his son’s sake. And this true
faith, when we consider what God hath done for us, is also moved
thro’ continual assistance of the Spirit of God, to serve and please
him, to keep his favour, to fear his displeasure, to continue his
obedient children; shewing thankfulness by observing his commandments;
considering how clearly, without our deservings, we have freely
received his mercy and pardon.
6. Therefore, if it do not appear in our conversation, the faith we
pretend to have is but feigned: because true faith is manifestly shewn
by good living, and not by words only: as St. _Augustin_ saith, _Good
living cannot be separated from true faith, which worketh by love_:
and St. _Chrysostom_, _Faith is full of good works; and as soon as a
man believeth, he shall be adorned with them_. How plentiful it is in
good works, St. _Paul_ teacheth at large in the 11th chapter to the
_Hebrews_; evidently declaring, that true faith is no unfruitful thing,
but a thing of perfect virtue, of wonderful operation and strength,
bringing forth all good motions and good works.
7. Every man therefore must diligently examine himself, whether he hath
this faith in his heart or not. He that feeleth his heart set to seek
God’s honour and leadeth not his life after his own desire, but setteth
his mind to serve God, and for his sake to love all his neighbours,
whether they be friends or adversaries, doing good to every man, (as
opportunity serveth) and willingly hurting no man; such a man may well
rejoice in God, perceiving by his life, that he hath a living faith.
But he that doth not live according to God’s words, deceiveth himself
if he think he believeth in him.
8. Let us then by our works declare our faith to be the living
Christian faith: and by such virtues as ought to spring out of faith.
_Let us add to, or in our faith, virtue; in our virtue, knowledge;
in our knowledge, temperance; in our temperance, patience; in our
patience, godliness; in our godliness, brotherly-kindness; and in
brotherly-kindness, charity._ So shall we both certify our conscience,
that we are in the right faith, and also confirm other men. If you feel
and perceive such a faith in you, rejoice in it, and be diligent to
maintain it. Let it be daily encreasing more and more by good works;
so shall you be sure that you shall please God, and when his will is,
_receive the end of your faith, even the salvation of your souls_.
9. The _second_ thing that was noted of true faith was, that without
it can no good works be done: _for as the branch cannot bear the
fruit itself_, saith Christ, _except it abide in the vine; no more
can ye, except ye abide in me. I am the vine; ye are the branches:
he that abideth in me and I in him, he bringeth forth much fruit: for
without me ye can do nothing._ And St. _Paul_ proveth that _Enoch_ had
faith, because _he pleased God: for without faith_, saith he, _it is
impossible to please him_.
10. Faith giveth life to the soul: and they are as much dead to God who
want faith, as they are to the world, whose bodies want souls. Without
faith all we do is but dead before God, be it ever so glorious before
man. Even as a picture is but a dead representation of the thing itself;
so are the works of those who have not faith before God. They are
but shadows of good and living things, and not good and living things
indeed: For without faith no work is good before God. We must set no
good works before faith. “Let no man, saith St. _Augustin_, reckon upon
his good works before his faith; for where faith was not, good works
were not. There is one work in which are all good works, that is, faith
which worketh by love. If thou hast this, thou hast the ground of all
good works: without this, thou hast only the shadows of them.”
11. To the same purpose, saith St. _Chrysostom_, “Many who have not
the true faith, yet flourish in works of mercy; but the chief work
is lacking, to believe in him whom God hath sent. So soon as a man
hath faith, he shall flourish in good works. For faith is full of good
works, and nothing is good without faith. They that shine in good works
without faith, are like dead men who have goodly and precious tombs.
Faith cannot be but naked without good works, for then it is no true
faith; and when it is joined to works, yet it is above the works. For
as men first have life, and after are nourished; so must our faith in
Christ go before, and after be nourished with good works. And life may
be without nourishment, but nourishment can’t be without life. A man
must needs be nourished by good works, but first he must have faith.
He that doth good works, yet without faith, he hath no life. I can
shew a man that by faith without works lived and came to heaven: but
without faith never man had life. The thief that was hanged when Christ
suffered, did believe only; and the most merciful God justified him.
Faith by itself saved him; but works by themselves never justified any
man.”
12. The _third_ thing to be noted of true faith is, what good works
it doth bring forth. And this Christ himself hath plainly declared,
_If thou wilt enter into life, keep the commandments_. So that we are
taught by Christ’s own mouth, that the works of the commandments of God
are the true works of faith, the very way that doth lead to everlasting
life.
13. Wherefore as ye have any regard for everlasting life, apply
yourselves above all things to read and hear God’s word; mark
diligently what his commandments are, and with all your endeavour
follow the same. First, you must have an assured faith in God, and give
yourselves wholly unto him; love him in prosperity and adversity, and
dread to offend him evermore. Then for his sake, love all men, friends
and foes, because they are his creatures and image, and redeemed by
Christ as ye are. Cast in your mind how you may do good unto all men,
unto your power, and hurt none. Obey all your superiors and governors;
serve your masters faithfully and diligently; disobey not your fathers
and mothers, but honour, help, and please them to your power. Oppress
not, kill not, beat not, neither slander nor hate any man: but love
all men, speak well of all men, help and succour every man as you may,
yea, even your enemies that hate you, that speak evil of you, and hurt
you. Take no man’s goods, nor covet your neighbour’s goods; but be
content with your own, and bestow them charitably, as need requireth.
Flee all idolatry, witchcraft, perjury; commit no manner of adultery,
fornication, or other unchastity in will or deed. And labouring
continually in thus keeping the commandments, which, wrought in faith,
God hath ordained to be the path-way unto heaven, you shall not fail to
come to that everlasting life, where you shall live in glory with God
for ever.
An ABRIDGMENT of the
PILGRIM’s PROGRESS
From this WORLD
To that which is to come.
AS I walked through the wilderness of this world, I laid me down to
sleep, and as I slept, I dreamed; and behold, I saw a man cloathed with
rags, standing with his face from his house, a book in his hand, and
a great burthen upon his back. I looked and saw him open the book and
read therein; and as he read he wept and trembled: And not being able
longer to contain, he broke out, saying, _What shall I do to be saved?_
In this plight he went home, and refrained himself as long as he could,
that his wife and children might not perceive his distress. But his
trouble so increased that he soon burst out, “O my dear wife, and you
the children of my bowels, I am undone by reason of this burthen which
lieth so hard upon me. Moreover, I am certainly informed, that this
our city will shortly be destroyed with fire from heaven; in which
overthrow we shall all miserably perish, except some way of escape be
found.” At this they were sore amazed; not that they believed what he
said, but because they thought him distempered in his head. However,
hoping sleep might settle him again, they in all haste got him to bed.
But the night was as grievous to him as the day. Instead of sleeping,
he spent it in sighs and tears. And in the morning, when they asked
him “how he did” he told them, “worse and worse.” They then thought to
drive away his distemper by harsh and surly carriage to him. Sometimes
they would deride, sometimes chide, and sometimes quite neglect him.
Wherefore he began to retire more to his chamber, to pray for them, and
to bemoan his own misery. He would also walk solitary in the fields,
sometimes reading, and sometimes praying. And thus for some days he
spent his time.
Now I saw, upon a time when he was walking in the fields, that he
was, as he was wont, reading his book; and as he read, he burst out as
before, saying, _What must I do to be saved_?
I saw also, that he looked this way and that way as if he would run;
yet he stood still, because (as I perceived) he could not tell which
way to go. I looked then and saw a man, called _Evangelist_, coming to
him, who asked, “_ Wherefore dost thou cry?_”
He answered, “Sir I perceive by the book in my hand, that I am
condemned to die, and after that to come to judgment. And I find I am
not willing to do the first, nor able to do the second.”
Then said _Evangelist_, “why not willing to die?” The man answered,
because I fear that this burden which is on my back will sink me lower
than the grave. And, Sir, if I am not fit to go to prison, I am not fit
to go to judgment.”
“But said _Evangelist_, if this be thy condition, why standest thou
still?” He answered, “because I know not whither to go.” Then said
_Evangelist_, pointing over a wide field, “do you see yonder little
gate? Go up directly to it and knock; and it shall be told thee what
thou shalt do.”
So I saw in my dream, that the man began to run. He had not run far,
before his wife and children perceiving it, began to cry after him to
return: But he stopped his ears and ran on, crying, Life, life! eternal
life, without once looking behind him.
The neighbours also came out, and as he ran some mocked, others
threatened, and some called to him to return. And of these, two
resolved to fetch him back by force; the name of the one was
_Obstinate_, of the other _♦Pliable_. He was now got a good distance
from them; however, in a little time they overtook him. Then said the
man, “Neighbours, wherefore are you come?” They said, “To persuade you
to go back with us.” But he said, “That cannot be; you dwell in the
city of _Destruction_, the place also where I was born. And if you die
there, you will sink into a place that burns with fire and brimstone.
Be content, good neighbours, and go along with me.”
♦ “Pliablel” replaced with “Pliable”
What, said _Obstinate_, and leave our friends and all our comforts
behind us?
Yes, said _Christian_, (that was his name) for all these are not worthy
to be compared with the least part of what I seek; and if you will go
with me, there is enough and to spare.
_Obstinate._ What are the things you seek, since you leave all the
world to find them?
_Christian._ I seek an _inheritance, incorruptible, undefiled, and that
fadeth not away_?
_Obstinate._ Tush, away with your cant. Will you go back with us or no?
_Christian._ No, not I. I have _put my hand to the plough_.
_Obstinate._ Come then, neighbour, let us go home without him. There
is a company of these crazy coxcombs, that when they get a fancy by
the end, are wiser in their own eyes than seven men that can render
a reason.
_Pliable._ Don’t revile. Who knows but what he says is true? I have
almost a mind to go with him.
_Obstinate._ What more fools still? Come back, come back. Who knows
whither a madman may lead you?
_Christian._ Nay, but come with me, to _the glory which shall be
revealed_. And if you believe not me, read here in this book, the
truth of which is confirmed by the blood of him that made it.
_Pliable._ Neighbour _Obstinate_, I think I will go with this good man,
and cast in my lot with him.
_Obstinate._ Then get you gone. I will e’en go home. I will be no
companion for such whimsical fellows.
Now I saw in my dream, that when _Obstinate_ was gone back, _Christian_
and _Pliable_ went on talking together.
_Pliable._ Come neighbour, since we are alone, tell me farther what the
things are to which we are going.
_Christian._ I can better conceive than speak them. There is _a kingdom
that cannot be moved, a house eternal in the heavens_, where we _shall
shine as the firmament, and as the stars for ever and ever_.
_Pliable._ And what company shall we have there?
_Christian._ There will be an _innumerable company of angels, ten
thousand times ten thousand_, and thousands of saints, of holy men, out
of every kindred and people, and nation. There we shall see those who
were cut in pieces, burnt with fire, eaten with beasts, for the love
they bore to the Lord of the place; having now overcome sin, and death,
and pain, and put on immortality as a garment.
_Pliable._ Glad am I to hear of these things. Come on let us mend our
pace.
Now I saw in my dream, that they drew nigh to a _slough_ that was in
the midst of the plain, (it was called _Despond_) and being heedless,
they both suddenly fell in. “Ah, neighbour, said _Pliable_, where are
we now?” Truly, said _Christian_, I do not know. At this _Pliable_ was
much offended, and said, “Is this the happiness you talked of all this
while? If we have such ill speed at setting out, what may we not expect
before our journey’s end? If I get out hence with my life, you shall
have the brave country alone for me.” And with that he gave a desperate
struggle or two and got out of the mire on the side next his own house.
So away he went, and _Christian_ saw him no more.
Wherefore _Christian_ was left in the slough alone; but still he
struggled toward that side which was farthest from his own house, yet
could not get out, because of his burthen. But I beheld a man come to
him, whose name was _Help_, and asked, “What he did there.”
_Christian._ Sir, I was directed to go by this way to yonder gate; and
as I went, I fell in here.
Then said he, “Give me thy hand.” So he gave him his hand, and he drew
him out, and set him on firm ground.
But _Christian_ had not gone far, before one met him, who was crossing
over the plain. The gentleman’s name was _Worldly Wiseman_. Having
some knowledge of _Christian_ by report, (for his leaving the city of
_Destruction_ was noised far and near) he began thus:
_World._ How now good fellow, whither away?
_Christian._ Sir, I am going to yonder little gate.
_World._ Wilt thou hearken to me, if I give thee counsel?
_Christian._ Yea, if it be good, I will.
_World._ I counsel thee then, get rid of that burthen with all speed,
else thou wilt never be settled in thy mind.
_Christian._ That is what I seek; but get it off myself I cannot: nor
is there any man in our country can take it off.
_World._ Who bid you go this way to be rid of it?
_Christian._ One that appeared to me, a great and honourable person.
His name I think, is _Evangelist_.
_World._ Beshrew him for his counsel. There is not a more dangerous or
troublesome way in the world than this. Hear me; I am older than thou.
Thou art like to meet in the way thou now goest, weariness, painfulness,
nakedness, hunger, peril, sword; death itself, and what not?
_Christian._ Sir, this burden is worse than all these. I care not what
I meet with, so I get rid of this.
_World._ How camest thou by it at first?
_Christian._ By reading this book.
_World._ I thought so. So it has fared with other weak men; who,
meddling with things too high for them, suddenly fall into distraction,
and run desperate ventures to obtain they know not what.
_Christian._ I know what I would obtain. It is ease from my burthen.
_World._ Hadst thou but patience to hear, I could direct thee to obtain
that, without running into any of these dangers.
_Christian._ Pray, Sir, open this secret to me.
_World._ Why, in yonder village there lives a gentleman, whose name is
_Legality_, a very judicious man, and of good credit and fashion: he
has helped abundance of men off with such burthens as thine are.
_Christian._ Sir, which is my way to his house?
_World._ You must go by yonder high hill, and the first house you come
at is his.
So _Christian_ turned out of his way. But when he was got hard by the
hill, it hung so much over the way, that he was afraid to venture on,
lest it should fall upon his head. Wherefore he stood still, and knew
not what to do. Likewise his burthen seemed heavier than before. There
came also flashes of fire out of the hill, that made him afraid he
should be burnt: insomuch that he now quaked for fear, and was sorry he
came out of his way. And with that he saw _Evangelist_ coming to meet
him, at the sight of whom he blushed for shame: so he came up to him,
and with a severe countenance said.
_Evangelist._ What dost thou here? To which he knew not what to answer,
but stood speechless before him.
_Evangelist._ Art thou not the man whom I found crying without the
walls of the city of _Destruction_?
_Christian._ Yes, Sir, I am.
_Evangelist._ Did I not direct thee to the little gate? How is it that
thou art so quickly turned aside?
_Christian._ I met a gentleman who told me, I might find one in yonder
village that could take off my burthen.
Then said _Evangelist_, stand still a little that I may tell thee
the words of the Lord. So he stood trembling. Then _Evangelist_ said,
_See that ye refuse not him that speaketh: for if they escaped not who
refused him that spoke on earth, much more shall not we escape, if we
turn away from him that speaketh from heaven: for the just shall live
by faith; but if he draw back, my soul shall have no pleasure in him_.
Then _Christian_ fell down at his feet as dead. But _Evangelist_ caught
him by the right-hand, and said, _All manner of sins and blasphemies
shall be forgiven unto men: be not faithless but believing_. At
this his spirit a little revived, and he stood up trembling before
_Evangelist_.
Then _Evangelist_ said, _Give more earnest heed unto the things_ that
I shall tell thee of. There are three things in the counsel of the man
that met thee, which thou must utterly abhor.
1. His turning thee out of the way.
2. His labouring to make the cross odious to thee.
3. His setting thy feet in the way that leadeth to death.
_First_, Thou must abhor his turning thee out of the way; for this is
to reject the counsel of God, seeing the Lord saith, _Strive to enter
in at the strait gate_, the gate to which I sent thee.
_Secondly_, Abhor his labouring to make the cross odious to thee; for
thou art to prefer it before _the treasures of Egypt_. Besides the
Lord hath said, _If any man come after me, and hate not his father and
mother, and wife and children, and brethren and sisters, yea, and his
own life also, he cannot be my disciple_. The doctrine therefore which
teacheth to hate or shun the cross, thou must utterly abhor.
Thou must, _lastly_, abhor his setting thy feet in the way that leadeth
to death. For he to whom thou wast sent, _legality_ by name, is _the
son of the bondwoman_: and this is mount _Sinai_, _which gendereth unto
bondage_, and unto death eternal. He cannot free any man of his burthen:
nor is it possible he should; for _by the works of the law shall no
flesh living be justified_.
After this _Evangelist_ called aloud to the heavens for the
confirmation of what he had said. And there came words and fire out of
the mountain. The words were these, _As many as are of the works of the
law are under the curse: for it is written, Cursed is every one that
continueth not in all things which are written in the book of the law
to do them_.
Now _Christian_ looked for nothing but death, and cried out with a
bitter cry: nevertheless, turning to _Evangelist_, he said, “Sir, Is
there any hope? May my sin be forgiven? May I yet go back, and enter
in at that gate? Shall I not be sent away with shame?”
Then _Evangelist_ said, “Thy sin is great; yet it may be forgiven; the
man at the gate will let thee in: but take heed thou turn not aside
again, _lest if his wrath be kindled, yea, but a little, thou perish
from the way_.”
So he went on with haste; neither spoke he to any by the way. He went
as one treading on forbidden ground; and could not think himself safe,
till he got into the way, out of which he had turned before. He then
went on with all his might till he came to the gate; over which was
written, _Knock, and it shall be opened unto you_. He knocked therefore
more than once or twice. At last there came a grave person to the gate,
named _Goodwill_, who asked, “Who was there?”
_Christian._ Here is a poor burthened sinner. I come from the city of
_destruction_, and am going to Mount _Zion_; and I understand I am to
go thro’ this gate, if you are willing to let me in.
I am willing with all my heart, said he, and with that he opened the
gate.
When _Christian_ was stepping in, the other pulled him suddenly. Then
said _Christian_, What means that? He replied, a little way off is
a strong castle, of which _Beelzebub_ is the captain; from whence he
continually shoots at those who come to this gate, if haply they may
die before they can enter in. Then said _Christian_, “I rejoice and
tremble.”
_Goodwill._ But who directed you hither?
_Christian._ One named _Evangelist_, who said, that you would tell me
what I must do.
_Goodwill._ _An open door is set before thee, and no man can shut it._
But how is it thou art come alone?
_Christian._ One of my neighbours came with me a little way; but then
he was discouraged, and went back; and I also soon after turned aside,
to go in the way of death. So that, had not _Evangelist_ met me again,
I had never come hither. And O! what a favour is this to me, that I am
suffered to enter here!
_Goodwill._ We make no objections against any. Whatever they have done
before they came, if they knock, the gate is opened to them. Him that
cometh, we in no wise cast out.
But come with me, and I will teach thee concerning the road. Dost thou
see this narrow way? That is the way thou must go. It was cast up by
the patriarchs, prophets, Christ and his apostles.
_Christian._ But are there no ways that turn out of this?
_Goodwill._ Yes, many; but they are crooked and wide. The right way
only is strait and narrow. Go on therein, till thou comest to the house
of the _interpreter_, and he will shew thee excellent things.
So _Christian_ went on till he came to the house; where he knocked, and
asked for the master of the house. To whom, when he came, he spoke thus.
Sir, I am a man that am come from the city of _Destruction_, and am
going to mount _Zion_. And I was informed by him at the gate, that if
I called here, you would shew me excellent things.
Then said the _Interpreter_, “Come in, and I will shew thee that which
will be profitable to thee.” So he took him by the hand, and led him
into a large parlour that was full of dust. After a while he called for
a man to sweep; which he had no sooner begun to do, than the dust so
abundantly flew about, that _Christian_ was almost choaked. Then the
_Interpreter_ said to a damsel, “Bring hither water, and sprinkle the
room.” After which it was easily swept and cleansed.
This parlour, said the _Interpreter_ to _Christian_, is the heart of
a natural man. The dust is his original sin, and inward corruptions,
of every kind. He that first began to sweep is the _law_; she that
sprinkled it, is the _gospel_. Now whereas thou sawest, that by his
sweeping, the dust was only raised, and the room not cleansed at all;
this is to shew thee, _that the law_, instead of cleansing the heart
from sin, doth revive and increase it in the soul. For, by _the law_
is only the _knowledge of sin_; but not deliverance from it.
Again, Thou sawest the damsel sprinkle the room; after which it was
cleansed with pleasure: this is to shew thee, that when _the gospel_
comes into the heart, sin is easily subdued; and the soul made clean
thro’ faith, and fit for the king of glory to inhabit.
He then led me into a place, where was a fire burning against a wall,
and one continually casting water upon it, yet could he not quench it,
but the flame rose higher than before.
This fire, said he, is the work of grace that is wrought in a believing
heart. He that casts water upon it is the devil. Yet can he not quench
it, for the reason thou shalt now see. So he carried him to the other
side of the wall, where was a man with a vessel of oil in his hand, out
of which he continually cast into the fire, Then said _Christian_, What
means this?
The _Interpreter_ answered, This is Christ, who continually, with the
oil of his grace, maintains the work already begun in the heart, so
that the devil cannot quench it. And he stands behind the wall, to shew
it is hard for the tempted to see how this work is maintained in his
soul.
He then took him by the hand, and led him into a pleasant place, where
was a stately palace: on the top of which were certain persons walking,
who were cloathed all in gold. At the door below stood a great company
of men, desirous to go in, but yet afraid. For in the door-way stood
many armed men, to keep it, and drive all back. At last a man of a
stout countenance came up, drew his sword, put a helmet on his head,
and rushed into the midst of the armed men, who fell upon him with all
their force. But after receiving and giving many wounds, he cut his
way through them all, and went in. Then was heard a pleasant voice from
within saying,
Come in, soldier of Christ, come in:
Eternal glory thou shalt win!
I verily think, said _Christian_, I know the meaning of this; now then
let me go hence.
Stay, said the _Interpreter_, till I have shewed thee a little more.
Then he took him by the hand again, and led him into a dark room, where
sat a man in an iron cage; his eyes were fixed on the ground, his hands
folded together, and he sighed as if he would break his heart.
Then said _Christian_, “What art thou?” He replied, I am a man of
_despair: I am so fast in prison that I cannot get forth_.
_Christian._ But how camest thou there?
_Man._ I left off to watch and pray; I sinned against light and love;
I grieved the Spirit, ♦and he is gone from me; I tempted the devil, and
he is come into me; I defied God, and he hath forsaken me.
♦ duplicate word “and” removed
_Christian._ But have you no hope? The Son of the Blessed is of tender
mercy.
_Man._ But I have crucified him to myself afresh, I have counted
his blood an unholy thing, I have done despite to the spirit of
grace: and _there remaineth no more sacrifice for sin; but a certain
fearful looking for of fiery indignation, which shall devour me as an
adversary_.
_Christian._ But can’st thou not repent?
_Man._ No, never; for I have quenched the Spirit. O eternity, eternity!
Who can tell the length of eternity?
_Christian._ Well, God help me to watch and pray.――Sir, is it not time
for me to go on my way?
_Interpreter._ I will shew thee one thing more, and thou shalt go. So
he led him into a chamber where was one rising out of bed, who shook
and trembled exceedingly: then said _Christian_, “Why dost thou tremble
thus?” This night, said he, as I was in my sleep, I dreamed, and behold
the heavens were exceeding black: also it thundered and lightened on
every side. So I looked up and saw the skies divide: and I heard a
great sound of a trumpet: and I saw one descend, sitting on a cloud,
attended with the thousands of heaven; they were all arrayed with
flaming fire: also the heavens were in a burning flame. I then heard a
voice out of the fire saying, “Arise ye dead and come to judgment;” and
behold the rocks rent, the graves were opened, and the dead that were
therein came forth: some of those looked up, and were exceeding glad,
and some sought to hide themselves under the mountains. Then I saw him
who sat upon the cloud open a book, and bid the world draw near; yet
was there a distance, by reason of a fierce flame which issued out,
and came before him. I heard it also proclaimed to them that attended
on him who sat upon the cloud, “Gather together the tares and chaff,
and cast them into the lake that burneth with brimstone;” and the
bottomless pit opened her mouth, and there came forth smoak and coals
of fire. It was also proclaimed, “Gather the wheat into my garner;” and
I saw many caught up in the clouds, but I was left. I then called to
the mountains to fall upon me, and the rocks to cover me, but in vain:
for the man that sat upon the cloud still kept his eye upon me. Then
came all my sins to my remembrance, and fear was on every side; so I
awoke.
Then said the _Interpreter_ to _Christian_, “Keep these things in thy
mind, that they may be as a goad in thy side wherever thou goest; and
the comforter be always with thee, and guide thee in the way that leads
to the city.”
Now I saw in my dream, that the highway up which I was to go, was
fenced on every side with a wall, called _salvation_. Up this way he
ran, till he came at a place where stood a cross, and somewhat below,
a sepulchre. Just as _Christian_ came to the cross, his burthen loosed,
fell off, and rolled down, till it came to the mouth of the sepulchre,
where it fell in; and I saw it no more.
Then was _Christian_ glad, and said with a merry heart, _The life that
I now ♦live, I live by faith in the Son of God; who loved me, and gave
himself for me_.
♦ “life” replaced with “live”
Then he stood awhile to look and wonder, even till the tears ran down
his cheeks; and as he stood, three shining ones came and saluted him
with, _Peace be unto thee_. Then the first said unto him, _thy sins are
forgiven thee_; the second striped him of _his rags, and cloathed_ him
with change of raiment; and the third _set a mark on his forehead_, and
gave him a roll, with a seal upon it, which he bid him look on as he
ran, and give it at the gate of the city.
I beheld then that he went on rejoicing, till he came to the foot of
the hill _difficulty_. At the bottom of this was a spring, of which
he drank, and was refreshed, and then he began to go up the hill.
Sometimes he ran; then walked; then climbed on his hands and knees,
because of the steepness of the place. Now, about the midway to the top
of the hill, was a pleasant arbour, planted by the Lord of the hill,
for the relief of weary travellers. Here therefore he sat down to rest,
and pulled his roll out of his bosom, to read therein, and comfort
himself. He also began to survey his new raiment, till he fell into
a slumber, and thence into a fast sleep, which held him till it was
almost night: and, in his sleep, his roll fell out of his hand. Then
came one to him and said, _Go to the Ant, thou sluggard; consider her
ways, and be wise_. On this he started up, and went apace till he came
to the top of the hill.
He now felt in his bosom for his roll, that he might read therein,
and be comforted: but he found it not. Then was he much perplexed, and
knew not what to do. At last he bethought himself, that he had slept
in the arbour on the side of the hill; and falling down, he asked God
forgiveness for his folly, and then went back to look for his roll. But
all the way he went, who can tell the sorrow of his heart? Sometimes he
sighed, sometimes he wept; mean while, looking carefully on each side,
if in any wise he might find it. He went thus till he came in sight
of the arbour, where he had sat and slept. But that sight renewed his
grief, till he broke out, “O wretched man that I am! That I should
sleep in the midst of difficulty! That I should use that rest for ease
to my flesh, which was intended only for the relief of the spirits of
weary pilgrims! How far might I have been on my way by this! And now
also the day is far spent.” By this time he was come to the arbour
again; where, looking under the seat he espied his roll; with trembling
and haste he caught it up. But who can tell how joyful he was? For
this roll was _the assurance_ of his life and acceptance at the desired
haven. He laid it up in his bosom, gave God thanks, and with tears of
joy betook himself again to his journey. He got up the hill just as the
sun went down; when, lifting up his eyes, he beheld a stately palace
before him, which stood by the high-way side.
So he made haste and went forward, that if possible he might get
lodging there. But before he had gone far, he entered into a narrow
passage, about a furlong from the porter’s lodge: when, looking
carefully before him as he went, he espied two lions in the way. Then
he was afraid, and thought to go back; but the porter perceiving him to
make a halt, cried out, “Is thy strength so small? Fear them not. They
are chained; and are placed there for the trial of thy faith, keep in
the midst of the path, and no hurt shall come unto thee.”
Then I saw that he went on, though trembling, till he came to the gate,
and asked, if he might lodge there?
_Porter._ I will call one of the house. So he rung a bell, and there
came out a damsel, named _Discretion_; who, after asking him several
questions, said, “I will call out one or two more of the family;” so
she ran to the door, and called _Piety_, and _Charity_; who, after a
little more discourse with him, brought him in; and many meeting him at
the entrance, said, “Come in thou blessed of the Lord; this house was
built to entertain travellers to _Zion_.”
They sat talking together till supper was ready. And at the table also,
all their talk was about the Lord of the hill, what he had done; how
great a warrior he was; and how he had fought with and slain him that
had the power of death; though not without great danger to himself, and
the loss of much blood.
Thus they discoursed till late at night; and then _Christian_ was laid
in a large upper chamber, the name of which was _Peace_. In the morning
they shewed him the records of the greatest antiquity: in which was the
pedigree of the Lord of the hill, the son of the Ancient of days. Here
also were fully shewn the acts he had done, and the worthy deeds of
many of his servants, who had _subdued kingdoms, wrought righteousness,
stopt the mouths of lions, quenched the violence of fire; escaped the
edge of the sword, waxed valiant in fight, and turned to flight the
armies of the aliens_.
The next day they took him into the armory, where they shewed him all
manner of furniture, provided for pilgrims; swords, shields, helmets,
breast-plates, and shoes that would never wear out. And there was here
enough of these to arm as many men as there are stars in heaven for
multitude.
They then armed him from head to foot, lest he should meet with
assaults by the way. And when he set out, _Piety_, _Charity_, and
_Discretion_ accompanied him to the foot of the hill. Then said
_Christian_, “As it was difficult coming up this hill, so I see it is
dangerous going down.” “It is so,” said _Charity_, “for it is a hard
thing for a man to go down into the valley of _humiliation_, and catch
no slip by the way.” When they were come to the bottom, they gave him a
loaf of bread, a bottle of wine, and a cluster of raisins; and then he
went on his way.
He had gone but a little way in the valley, before he espied a foul
fiend coming to meet him; his name was _Apollyon_. Then did he cast in
his mind, whether to go back, or stand his ground. But he considered he
had no armour for his back, and therefore resolved to stand. So he went
on, and _Apollyon_ met with him. Now the monster was hideous to behold.
He was cloathed with scales; he had wings like a dragon; out of his
belly came fire and smoak, and his mouth was as the mouth of a lion.
He beheld _Christian_ with a disdainful look, and began to question him
thus:
_Apollyon._ Whence comest thou? And whether dost thou go?
_Christian._ I came from the city of _Destruction_ and am going to
mount _Zion_.
_Apollyon._ Thou art one of my subjects. All that country is mine. I am
the prince and god of it. How is it that thou art fled from thy king.
_Christian._ I _was_ your subject; but your service was hard, and I
could endure it no longer.
_Apollyon._ Since thou complainest of my service, go back with me; and
whatever our country affords, I will give thee.
_Christian._ But I have hired myself to another, even the King of Kings.
How then can I go back?
_Apollyon._ It is common for those that have professed themselves his
servants, after a while to return to me. Do thou so, and all shall be
well.
_Christian._ I have sworn allegiance to him; and how can I go from this,
without being a traitor.
_Apollyon._ Thou didst the same to me; and yet I will pass by all, if
thou wilt now return.
_Christian._ I tell thee, once for all, I like his service, his wages,
his government, his servants, his company, and country, better than
thine; and him only will I serve.
_Apollyon._ Yet consider in cool blood, what thou art like to meet with
in the way that thou goest. How many of his servants came to ill ends?
How many have been put to shameful deaths? And yet, as good a master as
he is, he cometh not to deliver them out of my hands.
_Christian._ His delaying to deliver them, is on purpose to try their
love. And as for their ill end, as thou callest it, that is their glory.
For present deliverance they ask it not; being content to wait for
their reward, till their Prince shall come.
_Apollyon._ But what reward shalt thou have, who hast already been
unfaithful in thy service to him.
_Christian._ Wherein?
_Apollyon._ Thou didst faint at setting out, in the slough of _Despond_.
Thou didst attempt wrong ways to be rid of thy burthen. Thou didst
sinfully sleep, and lose thy choice things. Thou wast well nigh
frighted back by the lions. And when thou talkest of thy journey, and
of what thou hast seen and heard, there is pride in all thou sayest.
_Christian._ All this is true, and much more. But the King I serve is a
merciful King; yea, I know, he is merciful to _my_ unrighteousness, and
_my_ sins he remembreth no more.
Then _Apollyon_ broke out into a rage, and said, “I am an enemy to thy
King. I hate his person, his people, his laws. I am come out on purpose
to withstand thee.”
_Christian._ Beware what thou dost. I am in the King’s highway, the way
of holiness.
Then did _Apollyon_ stride quite over the way, and said, “I am void of
fear in this matter. Prepare thyself to die. For no farther shalt thou
go. Here will I spill thy soul.”
With that he threw a flaming dart at his breast: but _Christian_ caught
it with his shield, and drew his sword while _Apollyon_ continued
throwing darts as thick as hail. This made _Christian_ give a little
back; but he soon took courage again: yet the combat lasted for above
half a day, he at length began to grow faint and weary.
_Apollyon_ seeing this, came up close to _Christian_, and wrestling
with him, gave him a dreadful fall; and withal _Christian_’s sword flew
out of his hand. Then said _Apollyon_, “I am sure of thee now.” But as
he was fetching his last blow, _Christian_ nimbly stretched out his
hand for his sword, and caught it, saying, _Rejoice not against me, O
mine enemy; when I fall, I shall arise_; and with that he gave him a
dreadful thrust, which made him draw back. _Christian_ perceiving this,
made at him again, saying, _Nay, in all these things we are more than
conquerors through him that loveth us_. But _Apollyon_, spread forth
his dragon’s wings, and fled away, that _Christian_ saw him no more.
Then there came to him a hand with some of the leaves of the tree of
life, which he applied to his wounds, and they were immediately healed.
After this he addressed himself to his journey, but with his sword
drawn in his hand. Now at the end of this valley was another called,
_The valley of the Shadow of Death_. The prophet _Jeremiah_ describes
it thus, _A wilderness, a land of deserts and of pits, a land of
drought, a land that no man_ (but a Christian¹) _passeth through, and
where no man dwelt_.
¹ _N. B._ I cannot learn, either from scripture or experience,
that every Christian passes through this.
On the right-hand of this valley was a deep ditch, that is it into
which the blind have led the blind, in all ages, and have both there
miserably perished together. On the left, there was a dangerous
quagmire, into which whoever falls, (as _David_ did once) finds no
bottom for his foot to stand on.
The path also was exceeding narrow. So that when _Christian_ sought to
shun the ditch, he was ready to drop into the mire; and when he sought
to shun the mire, to fall into the ditch. Likewise the night was so
dark, that often when he lift up his foot, he knew not where he should
set it next.
About the midst of the valley was the mouth of hell; and it stood hard
by the way side. Now, thought _Christian_, What shall I do? For ever
and anon the smoak and flame would come out, with such abundance of
sparks and hideous noises, that he found no weapon availed but _prayer_.
So he cried aloud, with all his might, _O Lord I beseech thee deliver
my soul_. He walked on a great while in the midst of the flames. Also
he heard doleful voices, and rushing to and fro; so that sometimes he
thought he should be trodden down like mire in the streets. Thus he
went on for several miles, till he heard a company of fiends coming
forward to meet him. At this he knew not what to do; but at length
resolved to go on. They seemed to come nearer and nearer; but when they
were just come up, he cried out, with a most vehement voice, _I will
walk in the strength of the Lord God_. So they gave back, and came no
further.
I took notice, that _Christian_ was now so amazed, he did not know
his own voice: for just as he was over-against the mouth of the pit,
one of the wicked ones stepped up softly, and whispered many grievous
blasphemies to him, which he verily thought had proceeded from his own
mind.
When he had travelled thus for some time, he heard the voice of one
before him, saying, _Though I walk through the valley of the Shadow of
Death, I will fear no evil; for thou art with me_.
Then he was glad, hoping to have company by and by; so he hasted on,
and in awhile the day broke. Then said _Christian_, _He hath turned the
Shadow of Death, into the morning_.
He now looked back, not out of a desire to return, but to see the
dangers he had gone through. He feared them more before; but he saw
them now more clearly, because of the light of the day. And about this
time the sun arose, which was another mercy. For as dangerous as the
first part of the valley was, the second was more dangerous still. The
way from the place where he now stood, even to the end, being so full
of snares, traps, and nets; and also of pits, deep holes, and shelvings
down, that, had it now been dark, he must have perished. Then said
he, _His candle shineth on my head, and, by his light, I go through
darkness_.
In this light he walked to the end of the valley, and came to a small
ascent; from whence looking forward, he saw _Faithful_ a little way
before him; to whom _Christian_ cried, “Stay, stay, till I come up.”
But _Faithful_ answered, “No; I cannot stay for none; I am upon my life;
the avenger of blood is behind me.”
At this _Christian_ was somewhat moved, and putting forth all his
strength, he soon got up with _Faithful_, and outwent him. So the last
was first. Then did _Christian_ smile, because he had got the start of
his brother: but not taking heed to his feet, he suddenly stumbled and
fell; nor could he rise again, till _Faithful_ came to help him.
Then I saw in my dream, they went lovingly on together, discoursing of
many things.
_Christian._ How long after me did you stay in the city of
_Destruction_?
_Faith._ Till I could stay no longer; it being in every one’s mouth,
that the city would shortly be destroyed with fire from heaven.
_Christian._ But why then did no more of them come with you?
_Faith._ I do not think they firmly believed it, else they could not
have staid there.
_Christian._ Did you hear no talk of neighbour _Pliable_?
_♦Faith._ O yes: he is now despised of all. He is seven times worse
than if he had never set out.
♦ “Christian” replaced with “Faith”
_Christian._ But why should they despise him, since they despise the
way which he forsook?
_Faith._ They say, “O hang him: he is a turncoat; he was not true to
his profession.” God _has stirred up his enemies to hiss at him, and
make him a proverb, because he has forsaken the way_.
_Christian._ Did you escape the slough of _Despond_?
_Faith._ Yes, but I met with one, whose name was _Wanton_, that had
like to have done me a mischief.
_Christian._ How did you avoid it?
_Faith._ I remembered an old writing, which said, _Her steps take hold
of hell_. So I shut my eyes. Then she railed on me, and I went my way.
_Christian._ Did you meet with no other assault?
_Faith._ Yes: at the foot of the hill _Difficulty_, I met with a very
aged man, who asked, “If I would be content to live with him?” I asked
him his name; he said it was _Adam the First_. I asked what wages he
would give? He told me, I should be his heir. Then I asked, how long
time he would have me live with him? And he told me, “As long as he
lived himself.”
_Christian._ And what conclusion did you come to?
_Faith._ At first I was inclined to go with him; but looking on his
forehead, I saw there written, _Put off the old man with his deeds_.
_Christian._ And how then?
_Faith._ Then it came strongly into my mind, that however he flattered
me now, when he got me home to his house, he would sell me for a slave.
So I bade him say no more, for I would not come near the door of his
house. Then he reviled me and said, “He would send such a one after me,
as would make my way bitter to my soul.” So I turned away from him; but
just as I turned, I felt him take hold of my flesh, and give me such a
deadly twitch, that I thought he had pulled part of me after him. This
made me cry, _O wretched man!_ So I went on up the hill.
When I was but half-way up, I looked behind me and saw one coming after
me, swift as the wind. So soon as he overtook me, down he knocked me,
and laid me for dead. When I was come a little to myself I asked him,
Why he used me so? He said, for inclining to _Adam the First_. And with
that he struck me another blow on the breast, and beat me down backward.
When I came to myself again, I cried for mercy. But he said, “I know
not to shew mercy;” and knocked me down again. He had doubtless made an
end of me; but that one came by, and bade him “forbear.”
_Christian._ Who was he that bid him forbear?
_Faith._ I did not know him at first; but as he went by, I saw the
holes in his hands and in his side.
_Christian._ The man that overtook you was _Moses_. He spareth none
that transgress his law. But did you not see the house on the top of
the hill?
_Faith._ Yes; but it was about noon. So I past by.
_Christian._ Did you meet no one in the valley of _Humiliation_?
_Faith._ Yes, I met with one _Shame_: but I think he bears the wrong
name; for I could not get quit of him. He would never have done.
_Christian._ Why, what did he say to you?
_Faith._ He said, it was a low mean thing to mind religion; and that
a tender conscience was an unmanly thing: that few of the _mighty_, or
_rich_, or _wise_, regarded it; nor any of them, till they became fools;
till they were persuaded to venture the loss of all, for no body knows
what. He objected also, the base and low estate of most of those who
minded religion; likewise their ignorance and want of learning, yea, of
natural understanding. He said, It was a shame to sit whining under a
sermon, and to come sighing and groaning home: that it was a shame to
ask my neighbour forgiveness; to make restitution, if I had taken from
any; and, above all, to renounce all the men of credit and reputation,
and to consort only with the poor and base.
_Christian._ And what did you say?
_Faith._ I knew not what to say at first, till it came into my mind,
_That which is highly esteemed of men, is had in abomination with God_.
Then I saw what God says is best, is so, though all the men in the
world are against it. Therefore they who are fools for Christ’s sake,
are the wisest of men; and the poor man that loveth him, is richer than
he who hath thousands of gold and silver. I then said with a loud voice,
_Shame_, depart! Thou art an enemy to my salvation. _I am not ashamed
of the gospel of Christ_; neither of his ways, nor of his servants.
I will confess them all before men. So shall he confess me before my
Father which is in heaven.
_Christian._ Did you meet no body else in the valley?
_Faith._ No; for I had sunshine all the rest of the way, and also
through the _valley of the Shadow of Death_.
As they went on, _Faithful_ looking on one side, saw one walking at a
distance. He was a tall man, and more comely at a distance than at hand.
_Faithful_ accosted him in this manner:
_Faith._ Friend, whither away? Are you travelling toward mount _Zion_?
_Man._ To the very same.
_Faith._ I hope then we shall have your good company.
_Man._ With all my heart.
_Faith._ Come then, let us pass the time in discoursing of things
profitable.
_Man._ It is very acceptable to me to talk of good things. I am glad
I have met those that incline to so good a work. For, to speak the
truth, there are but few that care thus to spend their time, but rather
to speak of unprofitable things. And this hath been a trouble to me.
For what is so pleasant as to talk of the things of God? Who would not
delight to talk of miracles, wonders, and signs, which are so sweetly
penned in the holy scripture?
_Faith._ But, to be profited by the things we talk of should be our
chief design.
_Man._ Without doubt. And what so profitable as to talk of these
things? Of the vanity of earthly things, and the excellency of things
above? Or more particularly, of the insufficiency of our own, and
the need of Christ’s righteousness? Of the necessity of the new birth,
repentance, faith, and prayer, and all the graces of the holy Spirit?
_Faith._ I am glad to hear this from you.
_Man._ Alas, for want of this it is that so few understand the nature
of faith, and the necessity of an inward change, in order to eternal
life: but ignorantly live in the works of the law, by which no flesh
can be justified. But indeed a man can receive nothing except it be
given him from above. All is of grace, not of works.
_Faith._ Well then, what shall we discourse of now?
_Man._ What you will. I will talk of things heavenly or earthly, things
moral or evangelical; things past or to come; provided that all be done
to edifying.
Now did _Faithful_ begin to wonder, and stepping to _Christian_, said
softly, What a brave companion have we got? At this _Christian_ smiled,
and said, “This man’s tongue will beguile twenty of them that know him
not.”
_Faith._ Do you know him then?
_Christian._ Yes, better than he knows himself. His name is _Talkative_;
he comes from our town; his religion lies in his tongue, but has no
place in his heart.
_Faith._ Then I am greatly deceived in him.
_Christian._ So you are. He is one of them that _say and do not_. He
talks of faith, of prayer, and of the new birth. But he only talks
of them. He is the stain and reproach of religion. It can scarce
have a good word where he lives, thro’ him. “A saint abroad, (say his
neighbours) and a devil at home.” His life has caused many to stumble
and fall, and probably will cause many more.
_Faith._ Well, I see saying and doing are two things.
_Christian._ Indeed they are, but poor _Talkative_ is not aware of
this: he thinks hearing and saying will make a good Christian, and so
deceives his own soul.
_Faith._ I am not so fond of his company now. But how shall we get rid
of him?
_Christian._ Why, begin a serious discourse on the _power of religion_:
and when he has _approved of it_, (for that he will) ask him plainly,
whether it be set up in his _heart_, in his _house_, and in his
_conversation_?
Then _Faithful_ stepped forward again, and said, Come, what cheer? How
is it now?
_Talk._ I thank you, I thought we should have had a great deal of talk
by this time.
_Faith._ Well then, let us begin; and since you leave me to chuse the
question, let it be this? How does the saving grace of God discover
itself, when it is in the heart of man?
_Talk._ I perceive then our talk is to be about the power of things.
Well, ’tis a very good question. I answer thus; first, where the
grace of God is in the heart, it causes a great outcry against sin.
Secondly,――
_Faith._ Nay, hold. Let us consider one at once. I think you should
rather say, it causeth the soul to abhor sin.
_Talk._ Why, what difference is there between crying out against, and
abhorring sin?
_Faith._ O, a great deal. I have heard many cry out against sin, who
could abide it well enough in the heart, house, and conversation. Some
cry out against sin, as a mother cries out against the child in her lap:
when she calls it slut and naughty girl; and then falls to kissing and
hugging it.
_Talk._ You lie at the catch, I perceive.
_Faith._ No, not I. I am only for setting matters right. But what is
the second thing, which discovers a work of grace in the heart?
_Talk._ Great knowledge of gospel mysteries.
_Faith._ This sign should have been first: but, first or last, it is
good for nothing. For there may be great knowledge, of the mysteries
of the gospel, and yet no work of grace in the heart: yea, though a man
have all knowledge, he may yet be nothing; and consequently no child of
God. When Christ said, Do ye know all these things? And the disciples
answered, yes: he said, _Happy are ye if ye do them_. He doth not lay
the blessing in knowing, but in doing them. Therefore this sign also is
not true.
_Talk._ You lie at the catch again. This is not for edification.
_Faith._ Well, if you please, mention any other sign how this work of
grace is discovered.
_Talk._ Not I; for I see we shall not agree.
_Faith._ Will you give me leave to do it?
_Talk._ You may use your pleasure.
_Faith._ A work of grace in the soul is discovered to him that has
it thus: first, He is convinced of sin, especially of the entire
corruption of his nature, and of unbelief; for which he is condemned
already, and hath the wrath of God abiding on him. Secondly, He
receiveth redemption in _Christ_’s blood, the ♦forgiveness of sins.
Thirdly, Being justified by faith, he hath that peace of God which
passeth all understanding. Fourthly, He rejoiceth in hope of the glory
of God; he rejoiceth that he hath now received the atonement, the
Spirit of God bearing witness with his spirit, that he is a child of
God. Fifthly, The love of God is shed abroad in his heart, by the Holy
Ghost which is given unto him. And, lastly, Hereby he knoweth he is of
God, because he keepeth his commandments and sinneth not.
♦ “foregiveness” replaced with “forgiveness”
It is discovered to others. 1. By his open confession of this faith,
and peace, and joy, and love, and power over sin. 2. By a life
answerable thereto; by universal obedience, by holiness in all manner
of conversation.
Would you object any thing to this? If not, give me leave to propose a
second question.
_Talk._ Nay, propose what you will.
_Faith._ Do you experience these things in your own heart? And doth
your life answer thereto? Pray, say no more than your conscience can
justify you in, and what you know God will say Amen to. For _not he
that commendeth himself is approved, but whom the Lord commendeth_.
_Talk._ This kind of discourse I did not expect, nor am I disposed to
answer such questions. I am not bound to take you for my catechizer;
and I do not understand why you ask them.
_Faith._ I ask them, because (to tell you the truth) I have heard
that your religion lies in talk; that your life gives the lie to your
profession; that you are a spot among Christians; and, by your unholy
conversation, bring a reproach on that worthy name whereby we are
called.
_Talk._ Since you judge so rashly, and are so ready to take up evil
reports, you are not company for me; so farewel.
Then came up _Christian_, and said, I told you how it would be. You
did well to speak plainly. I wish all men would deal with such men as
you have done, and then either they would themselves come to be truly
religious, or the company of those that are so would be too hot for
them.
While he was yet speaking, they saw _Evangelist_ coming after them,
who soon overtook them, and said, “Peace be unto you. How hath it fared
with you, my friends, since the time of our last parting?”
Then _Christian_ and _Faithful_ told him of all things that had
happened to them on the way.
_Evangelist._ I am glad that in all things ye are more than conquerors.
I have sowed, and ye have reaped; and the day is coming, when both he
that sowed, and they that reaped, shall rejoice together; that is, if
ye endure to the end. For in due time ye shall reap, if ye faint not.
“My sons, you have heard in the words of the truth of the gospel, that
ye must, thro’ much tribulation, enter into the kingdom of heaven.
Therefore you cannot expect to go long on your pilgrimage, without
meeting that whereto ye are called. You have found something of the
truth of these testimonies already, and more will soon follow. For
you will come to a town by and by, where you will be hard beset with
enemies. But be ye faithful unto death, saith the Lord, and I will give
you a crown of life.”
Then I saw in my dream, that almost as soon he had left them, they came
in sight of a town called _Vanity_, where a great fair is kept all the
year long, called _Vanity-fair_.
At this fair are sold houses, lands, trade, places, honours,
preferments, titles, countries, kingdoms; delights of all sorts, wives,
husbands, children, masters, servants, silver, gold, precious stones,
blood, lives, bodies and souls of men.
Moreover, here are at all times to be seen jugglings, cheats, games,
plays, fools, knaves, and those of every kind. Here are to be seen
too, and that for nothing, extortion, rapine, revenge, thefts, murders,
adulterers, false swearers, and that of a blood-red colour.
Now the way to mount _Zion_ lies just thro’ the place where this fair
is kept; and he that would not go thro’ this fair, must needs go out
of the world. Hither therefore _Christian_ and _Faithful_ came: but
no sooner did they appear, than all the people in the fair were moved,
and the town itself was in an uproar; and that for several reasons:
for, 1. Their raiment was quite different from that of any that traded
in the fair. 2. So was their speech; for they spoke the language of
_Canaan_, which few there understood: so that from one end of the fair
to the other, the men of the fair and they seemed barbarians to each
other: and, 3. They set light by all that was sold there; they cared
not so much as to look upon it; and if any called to them, they looked
up and cried, _Turn away my eyes from beholding vanity_.
To one who mocking, asked them, “What will you buy?” They answered,
“We buy the truth.” At that the uproar increased; some taunting, some
railing, and some calling upon others to smite them. Now was word
brought to the great one of the fair, who sent some of his trusty
friends, to enquire what these men were. So they were brought before
him and asked, Whence they came? Whither they went, and what they
did there in such an unusual garb? The men answered, “That they were
strangers and pilgrims in the world; that they were going to their own
country; and that they had given no occasion to the men of the town
thus to abuse and stop them in their journey.” But the examiners said,
“Either they were stark mad, or that they came on purpose to put all
things into confusion.” Therefore they took them, and besmeared them
with dirt, and then put them into the cage, to be a spectacle to all.
But the men being patient, and not rendering railing for railing, but
contrarywise blessing, some less prejudiced men began to check the
baser sort, for their continual abuses to them. These flew at them
again, telling them they were as bad as the men in the cage, and ought
to be put with them. The others replied. “That, for ought they could
see, the men meant no body any harm; and that there were many in the
fair who deserved to be punished more than those they thus abused.”
After many words, they fell to blows among themselves. Then were these
two examined again, and charged with being the authors of all this
mischief. So they beat them, and led them in chains up and down the
fair, for a terror to others, least they should again speak in their
behalf. But _Christian_ and _Faithful_ behaved yet more wisely, and
received all the contempt that was put upon them with such meekness,
that it won to their side several of the men in the fair. This put the
others into a still greater rage, so that they concluded upon their
death. Mean while they remanded them to the cage, and made their feet
fast in the stocks.
When a convenient time was come, they were brought forth, and arraigned.
The judge’s name was Lord _Hategood_. The substance of their indictment
was this “That they were enemies to, and disturbers of their trade;
that they had made commotions and divisions in the town, and won over
some to their own pestilent opinions.”
The first witness against _Faithful_ was _Envy_, who spoke to this
effect. “My Lord, this man is one of the vilest men in our country. He
neither regards prince nor people, law nor customs; but is continually
turning the world upside down. And I myself heard him affirm, that the
customs of our town and Christianity could not be reconciled.”
They then called _Superstition_, who spake thus: “My Lord, I have
not much knowledge of this man, neither do I desire it; but this I
know, ♦that he is a pestilent fellow, and of very dangerous principles.
I heard him say, that our religion was naught, and such as it was
impossible to please God by. And your lordship very well knows, what
must follow from thence: that we worship in vain, and are still in our
sins.”
♦ duplicate word “that” removed
Then was _Pickthank_ called, and deposed as follows:
“My Lord, I have heard this fellow rail on our noble prince _Beelzebub_;
yea and speak contemptuously of his most honourable friends: nay, he
hath not been afraid to rail on you, my Lord, in the same terms, with
which he has bespattered most of the nobility and gentry of our town.”
The judge then said, thou traitor, hast thou heard what these honest
gentlemen have witnessed against thee?
_Faith._ May I speak a few words?
_Judge._ Sirrah, thou deservest to be slain immediately upon the place;
but that all men may see our gentleness to thee, we will hear what thou
hast to say.
_Faith._ I say, that all the customs of this place are flatly opposite
to the word of God: that your worship, being void both of faith and
love, is an abomination to the Lord; and that your prince with all his
attendants, are only fit for that hell which is prepared of old for him
and his angels.
_Judge._ Gentlemen of the jury, you have heard this man’s own
confession. What think ye?
_Jury._ We are all agreed. He is guilty of death.
Immediately after, sentence was past, they brought him out, to do
with him according to their law. And, after they had scourged him, and
buffeted him, they tied him to a stake, and then burnt him to ashes.
Now I saw that there stood behind the multitude a chariot and horses
waiting for _Faithful_, who (so soon as the earthly tabernacle was
dissolved) was straightway carried therein thro’ the clouds. But
_Christian_ was remanded to prison, and shortly after discharged; he
that hath the hearts of all men in his hand, over-ruling the malice of
his enemies.
But he went not forth alone; for one, whose name was _Hopeful_, (having
been won by their meekness and patience in suffering) resolved to
accompany him wherever he went. He also told _Christian_, that there
were many more of the men in the fair, that would take their time and
follow after.
So they went on without stopping or looking behind them, till they came
to a pleasant plain, called _Ease_; but it was narrow, so that they
were quickly over it. On the farther side was a little hill, called
_Lucre_, and in that hill a silver mine, which many who went that way,
had formerly turned aside to see: but the ground breaking in with them,
they miserably perished. A little way off, over against it, stood one,
who called to _Christian_ and his fellow, “Ho! turn aside hither, and I
will shew you a thing.”
_Christian._ For what thing should we turn out of our way?
_Man._ Here is a mine of silver. Come and see.
_Hopeful._ Let us go and see it.
_Christian._ Not I. I have heard of this place before, and how many
have been slain here; that treasure is a snare to them that seek it,
and hindreth them in their pilgrimage.
_Man._ Will you not come over and see?
_Christian._ _Demas_, I know thee, who thou art. Thou art an enemy
to the right ways of the Lord. Thou hast been already condemned for
turning aside from his way. And wouldest thou bring us into the same
condemnation? Rather shall thy money perish with thee. So they went
their way.
Now I saw that on the other side of the plain, stood an old monument,
at the sight of which they were surprised; for it seemed as if it had
been a woman transformed into a pillar. For some time they could not
tell what to make of it, till they espied a writing upon the head,
which was, _Remember Lot’s wife_. Ah, my brother, said _Christian_,
this is a seasonable sight. Had we gone over to view the hill _Lucre_,
we had, for ought I know, been made like this woman a spectacle to all
generations.
_Hopeful._ How justly might I have been as she is! She only looked back;
and I desired to go and see. I am ashamed such a thought should be in
my heart.
_Christian._ Let us take notice of what we see here, for our help in
time to come. This woman escaped one judgment; for she fell not in
the destruction of _Sodom_; yet she was destroyed by another. She was
turned, as we see, into a pillar of salt.
I saw then that they went on their way to a pleasant river, which David
calleth, _The river of God_, but _John_, _the river of the water of
life_. Now their way lay on the bank of the river. Here they walked
with great delight; they drank also of the water of the river, which
was enlivening to their weary spirits. And on the banks on either side,
were green trees for all manner of fruit; and _the leaves were for the
healing of the nations_. On each side of the river was also a meadow,
curiously beautified with flowers; and it was green all the year long.
In this they lay down and slept; for here they might lie down safely:
but being not yet at their journey’s end, after a short time they
departed.
They had not journied far, before the river and the way divided from
each other. At this they were not a little sorry; yet they durst not go
out of the way. The path now grew more and more rough, and their feet
were tender with travelling. So the souls of the pilgrims were much
discouraged, by reason of the way. Now a little before them there was
a meadow on the left hand, and a stile to go over into it. Then said
_Christian_, if this meadow lies along by our way-side let us go into
it. He went to see, and a path lay along by the way, on the other side
of the fence. “’Tis as I wished, said _Christian_; here is a smooth
path; come let us go over.”
_Hopeful._ But how if it should lead us out of the way?
_Christian._ Nay, look, does it not go along by the road-side? So
_Hopeful_ went after him over the stile. When they were gone over,
they found the path very easy for their feet; and withal, they saw one
walking before them. They called and asked him, Whither that way led?
He said, to mount _Zion_. Look there, said _Christian_. Did I not tell
you so? So they followed, and he went before them; but the night coming
on, they soon lost sight of him.
He that went before (_Vain-confidence_ by name) not seeing the way,
(for it was very dark) fell into a deep pit, which was dug there on
purpose, and was dashed to pieces with his fall.
Now they heard him fall, and called to know what was the matter; but
there was none to answer, except with groans. Then said _Hopeful_,
Where are we now? But _Christian_ was silent, fearing he had led him
out of the way. And now it began to thunder and lighten, and rain; and
the waters in the meadow rose amain.
Then _Hopeful_ groaned in himself, and said, O that I had kept on my
way!
_Christian._ Who would have thought that this path should have led us
out of the way?
_Hopeful._ I was afraid at first, and should have spoke plainer, but
that you are older than I.
_Christian._ I am sorry I brought you out of the way. But we must not
stand still. Let us go back.
_Hopeful._ Let me go before.
_Christian._ No. I led you out of the way. If there be any danger, let
me be first therein.
_Hopeful._ Nay, you shall not go first; for your mind being troubled,
may bring you out of the way again. But by this time the waters were
greatly risen, so that the way was very dangerous. Yet they resolved
to go as far as they could. But it was so dark, and the flood so high,
that they could not, with all the skill they had, get again to the
stile that night. Wherefore, at last they sat down under a tree till
day should break; but being weary, they fell asleep. Now there was not
far off a castle called _Doubting-castle_, the owner whereof was giant
_Despair_, who rising early in the morning, and walking out, found
_Christian_ and _Hopeful_ asleep in his ground. With a surly voice, he
bid them awake, and asked, whence they came, and what they did there?
They told him they were pilgrims that had lost their way. Then said the
giant, you have trespassed upon my ground, and therefore must go along
with me. So he drove them before him into his castle, and cast them
into a dark and dismal dungeon, where they sunk in the mire and dirt.
And here they lay, without bread, or water, or light, or any to care
for, or comfort them.
The next morning the giant came to them again, and beat them in such
a manner, that they were scarcely able to help themselves, or to turn
themselves upon the floor; then he left them to bewail their misery,
and to mourn under their distress: so that all that day they spent
their time in nothing but sighs and bitter lamentations. The day
following he returned, and perceiving them to be sore with the blows
they had received, he told them, that since they were never likely
to escape, their best way was to put an end to their trouble at once.
“For what good,” said he, “will life do you? It is only heaping sorrow
upon sorrow.” He then left them to consider what to do; and they began
consulting together as follows.
_Christian._ Brother, what shall we do? Is it better to live thus, or
to die out of hand? In truth, _my soul chuseth strangling rather than
life_, and the grave is easier for me than this dungeon.
_Hopeful._ Why, death would be far more welcome to me, than to abide
thus for ever. But yet let us consider, our Lord has said, thou shalt
do no murder: and if we are forbidden to kill another, much more to
kill ourselves: for he that kills another, kills only his body; but he
that kills himself, kills both body and soul. Besides, you talk of ease
in the grave: but have you forgot the hell whither murderers go? And
let us consider again, that all the law is not in the hand of giant
_Despair_. Others, I understand, have been taken by him as well as we;
and yet have escaped out of his hands. Who knows but God may strike him
with death? Or that sometime he may forget to lock us in? For my part,
I am resolved to take heart, and to try the utmost to get from under
his hand. However, let us endure awhile. The time of release _may_ come:
and if not, whatever God permits, let us not be our own murderers.
Toward evening the giant came again, to see if his prisoners had taken
his counsel. But finding them alive, he fell into a grievous rage, and
told them, since they would not obey him, it should be far worse with
them than if they had never been born.
He went back, and they began to consult again, whether they should
take his advice or no? _Christian_ seemed to incline to it again: but
_Hopeful_ replied as follows:
“My brother, remembrest thou not, how valiant thou hast been
heretofore? _Apollyon_ could not destroy thee, nor all thou didst
meet in the _valley of the Shadow of Death_. What hardships hast thou
already gone through? And art thou now nothing but fears? Thou seest
I am in the dungeon as well as thou: also the giant has wounded me as
much as thee. He hath cut off the bread and water from my mouth too;
and I too mourn without the light. However, in our patience let us
possess our souls. Who knows how soon a change may come?”
The next morning the giant took them into the castle-yard, and shewed
them the bones and sculls with which it was strewed. “These, said he,
were once pilgrims as you are, and they trespassed on my ground; and,
when I saw fit, I tore them in pieces, as within ten days I will do you,
get you down till then into your dungeon.” So he drove them back, and
shut them in.
That night, about midnight, they began to pray, and continued in prayer
till near break of day.
Now, a little before it was day, _Christian_ as in amaze, broke out,
“What a fool am I to continue in this noisome dungeon, when I may as
well walk at liberty? I have a key in my bosom, called _Promise_, that
will, I am persuaded open any lock in _Doubting-castle_.” “That, said
_Hopeful_, is good news indeed; pluck it out of thy bosom and try.”
Then _Christian_ tried it at the dungeon door, whose bolt (as he turned
the key) gave back, and the door flew open with ease. They went next
to the outward door that leads into the castle-yard, and, with this
key, opened that door also. The iron gate was next: but that lock went
very hard. Yet in awhile did the key open it: so they stopped not till
they came to the king’s highway, where they were out of the giant’s
jurisdiction.
Then they went on till they came to the _Delectable Mountains_, where
were gardens and orchards, and vineyards, and fountains of water: here
they drank and washed themselves, and did freely eat of the fruit of
the vineyards. Now there were on the top of these mountains, shepherds
feeding their flocks by the way-side. The pilgrims therefore went to
them, and asked, whose mountains are these? And whose are the sheep
that feed upon them?
_Shepherd._ These mountains are _Immanuel_’s land, and they are within
sight of his city. And the sheep that feed here are his also, and he
laid down his life for them.
_Christian._ Is there any relief in this place for pilgrims that are
weary and faint in the way?
_Shepherd._ The lord of these mountains has given a charge, _not to be
forgetful to entertain strangers_: “Therefore the good of the place is
before you.” So they took them by the hand, and led them to their tents.
After a short refreshment, (it being now late) they all betook them to
their rest.
In the morning they called up _Christian_ and _Hopeful_ to walk with
them upon the mountains. So they went forth and walked with them,
having a pleasant prospect on every side. From thence they led them to
the top of a hill called _Error_, which was very steep on the further
side, and bid them look down to the bottom. They looked down, and saw
at the bottom several men dashed to pieces by a fall from the top.
Then said _Christian_, who are these? “Have you not heard,” said the
shepherds, “of them that were made to err, by hearkening to _Hymenæus_
and _Philetus_, concerning the resurrection of the body? These that you
see lie dashed in pieces are they; and they continue unburied to this
day, for an example to others, that they clamber not too high, nor come
too near the brink of this mountain.”
*Then I saw in my dream, that the shepherds had them to another place,
where was a door in the side of a hill. They opened the door and bad
them look in. They looked, and saw that it was very dark and smoaky;
also they heard a roaring noise, as of fire, and cries and groans,
as of men in torment. Then said _Christian_, what means this? This,
answered the shepherds, is a bye-way to hell; a way that hypocrites go,
and those that did run well, but do not endure to the end. Then said
the pilgrims, looking on each other, _We have need to cry to the strong
for strength_. “True,” said the shepherds, “and you have need to use it
when you have it too.”
When they were about to depart, one of the shepherds gave them a note
of the way. Another bid them, “Beware of the flatterer.” The third said,
“Sleep not on inchanted ground.” So they went down the mountains, along
the highway. Now a little below the mountains, on the left-hand, lies
the country of _Conceit_; from which country a little crooked lane runs
into the way where the pilgrims walked. Here they met with a very brisk
young man, who came out of that country: his name was _Ignorance_. So
_Christian_ asked, “Whence he came, and whither he was going?”
_Ignorance._ Sir, I was born in the country that lies on the left-hand,
and am going to mount _Zion_.
_Christian._ And how do you think to get there?
_Ignorance._ As other good people do.
_Christian._ But what have you to shew at the gate, that it may be
opened to you?
_Ignorance._ Why, I do no harm. I pay every man his own. I work hard
for an honest living. I say my prayers, and keep my church, and go to
the sacrament, and do what good I can.
_Christian._ But you came not in at the strait gate. You came in
through that crooked lane; and therefore I fear, whatever you think of
yourself, you will at that day be judged a thief and a robber.
_Ignorance._ Gentlemen, you are strangers to me; be content to follow
the religion of your country, and I will follow that in which I was
born and bred. I won’t leave the church. As for the gate you talk of,
all the world knows, it is a great way off our country. I cannot think
that any men in all our parts do so much as know the way to it; nor
need they matter, since we have a fine green lane, as you see, that
comes straight down into the way.
_Christian._ This man is wise in his own conceit. There is more hope of
a fool than of him.
_Hopeful._ Perhaps we should not say all to him at once, let us pass on,
and speak to him again by and by.
So they went on, and _Ignorance_ came after. When they had past him a
little way, they came into a very dark lane, where they met a man whom
seven devils had bound with seven strong cords, and were carrying back
to the door on the side of the hill. On his back was a paper with this
inscription, _The just shall live by faith; but if he draw back, my
soul shall have no pleasure in him_.
This puts me in mind, said _Christian_, of what happened to a
pilgrim here, whose name was _Little-faith._ At the entrance of
this passage there comes down, from _Broad-way Gate_, a lane, called
_Deadman’s-Lane_. This _Little-Faith_ chanced to sit down there, and
fell asleep. Three brothers, _Faintheart_, _Mistrust_, and _Guilt_,
were just then coming down that lane as he awaked, and was getting
up to go on his journey. They immediately called to him to stand, and
bid him deliver what he had; which he not doing readily, _Faintheart_
and _Mistrust_ stepped up and took it from him. He then cried out,
Thieves; on which _Mistrust_, with a great club, struck him on the
head, and felled him to the ground: but just then hearing some that
were upon the road, and fearing it might be one _Great-Grace_, they
left _Little-Faith_ to shift for himself, and fled away with all speed.
_Hopeful._ Doubtless these three fellows were mere cowards, or they
would not so soon have run away. Methinks _Little-Faith_ might have
stood one brush with them, if he had yielded at last.
_Christian._ Few have found them cowards. They once set upon _me_; and
though I was cloathed in armour of proof, I found it hard work to quit
myself like a man. No man knows what a combat that is, but he that has
been engaged in it himself.
_Hopeful._ Well, but they ran away as soon as they only supposed that
_Great-Grace_ was a coming.
_Christian._ No marvel; for he is the King’s champion. But all the
King’s subjects are not his champions; nor can they, in the day of
trial, do such feats of war as he.
_Hopeful._ I would I had been _Great-Grace_ for their sakes.
_Christian._ If it had been he, he might have had his hands full. For I
must tell you, although he can deal with them as long as he keeps them
at sword’s point; yet if ever they get within him, it will go hard but
they will give him a sore fall.
Besides, their King is always at their call, ready to come to their
help. And of him it is said, _The sword of him that layeth at him,
cannot hold the spear, the dart, nor the habergeon. He esteemeth iron
as straw, and brass as rotten wood. Darts are counted as stubble. He
laugheth at the shaking of the spear._
When therefore we hear of such robbers as these, it behoveth us to go
out well harnessed, and be sure to have a good shield; for indeed if
that be wanting, they fear us not at all: therefore he that hath skill
hath said, _Above all, take the shield of faith, wherewith ye shall be
able to quench all the fiery darts of the wicked_.
’Tis good also that we desire the King, that he would go with us
himself; and then we need not be afraid if thousands had set themselves
against us round about: but without him _the proud helpers shall fall
under the slain_.
So they went on till they came to a place where they saw a way put
itself into their way, which seemed to lie as straight as the other,
insomuch that they knew not which to take. As they were standing to
consider, a man of black flesh, but covered with a very light robe,
came smiling to them, and lovingly asked, “Why do you stand here?” They
answered, “We are going to mount _Zion_, but know not which of these
ways to take.” “I am glad, said the man, you are of so good a mind.
Few men are so wise as you. Follow me, my dear friends, and I will
shew you the way. Such as you deserve to be honoured of all men.” So
they followed him, till, by little and little the way turned, and their
faces were set toward the city of _Destruction_. And before they were
aware, they were got within the compass of a net, which he drew upon
them and held them fast. The white robe then fell off the black man’s
back; and they saw where they were, but could not escape.
Then said _Christian_, I see my error now. Did not the shepherds tell
us to beware of the flatterer? How true is that word, _A man that
flattereth his neighbour, spreadeth a net for his feet_!
_Hopeful._ They also gave us a note of direction about the way; but we
forgot to read it, else we should have _kept ourselves from the paths
of the destroyer_. Thus they lay bewailing themselves in the net, when
they saw a shining one coming toward them, with a whip of small cords
in his hand. He asked, What do ye here? They answered, We were led out
of the way by a black man cloathed in white. He is a _flatterer_, said
he, _a false apostle, Satan transformed into an angel of light_. So
he rent the net, and said, “Follow me;” and led them back into the
way they had left. Then he asked them, “Did not the shepherds on the
mountains give you a note of the way? Why did you not read it? And did
they not bid you beware of the flatterer?” They were speechless. So he
commanded them to lie down, and chastised them sore, saying, _As many
as I love, I rebuke and chasten; be zealous therefore and repent_.
I saw then in my dream, that they arose and went on, until they came
into a country, whose air naturally tended to make one drowsy. And
here _Hopeful_ began to be very heavy, and said to _Christian_, “I can
scarce hold open my eyes; let us lie down and sleep awhile.”
_Christian._ By no means, lest we wake no more.
_Hopeful._ Why, my brother? _The sleep of a labouring man is sweet._
_Christian._ Do you not remember the caution of the shepherd, sleep not
on inchanted ground?
_Hopeful._ I acknowledge my fault. I see it is true, as the wise man
saith, _Two are better than one_.
_Christian._ To prevent drowsiness then, let us discourse a little
together. How came you at first to look after the good of your soul?
_Hopeful._ For a long time I delighted in those things which are seen
and sold at our fair, in the riches and pleasures of the world, till I
heard from _Faithful_ and you, that _the end of these things is death_.
_Christian._ But was you fully convinced of this at once?
_Hopeful._ No; I strove to stifle my convictions; and when my mind was
shaken with the word of God, laboured to shut my eyes against the light.
_Christian._ How so?
_Hopeful._ I knew not that this was the work of God upon me, but called
it _lowness of spirits_; and sin was so sweet to me, that I was loth to
leave it; besides, I could not tell how to part with my old companions.
_Christian._ Then it seems you shook off your troubles sometimes.
_Hopeful._ Yes; but it came again worse than before.
_Christian._ What was it that brought your sins to your mind again?
_Hopeful._ Many things: as, if I met but a good man in the street; or
if I heard one read the bible; or, if my head began to ake; or, if I
was told of any that was sick; or, if I heard the bell toll for one
that was dead; or, if I thought of dying myself or heard of a sudden
death: but, above all, when I thought I must quickly come to judgment.
_Christian._ But could you not shake off your thoughts?
_Hopeful._ No; they got faster hold upon me, till I could have no rest
in sin.
_Christian._ And how did you then?
_Hopeful._ I thought I must mend my life; and so I did, leaving my
old sins and company too. Likewise I began to read, and pray, and fast,
and go to church, and to the sacrament, and to do good. And now for a
time I thought all was well; but it was not long before my trouble came
again.
_Christian._ How so? Had you not reformed your life?
_Hopeful._ Yes; but I had not reformed my heart. I found that was still
as bad, or worse than ever; full of anger, pride, lust, and what not?
I found my _inward parts were very wickedness_; that I was _earthly,
sensual, and devilish_, having still a _carnal mind that was enmity
against God_, and _brought me into captivity to sin and death_. I saw
more and more, that there _dwelt in me no good thing_; no love of God;
no true love of my neighbour. Above all, I was convinced I had not
faith; not _that faith which overcometh the world_: and that was always
sounding in my ears, _He that believeth not shall be damned_.
_Christian._ And what effect had this?
_Hopeful._ I then remembered that it is written, _All our righteousness
is as filthy rags_, availing nothing toward our reconciliation with God,
or the forgiveness of our sins. I saw that all I could do all my life
long, would not atone for one sin that was past; nay, though I could
now keep all God’s law, and offend in no point. For if a man (thought
I) runs a hundred pounds into a merchant’s debt, and after that pays
for all that he takes; yet if this old debt stands still in the book
uncrossed, the merchant may sue him, and cast him into prison, till he
shall pay the whole.
_Christian._ How did you apply this to yourself?
_Hopeful._ Why I thought with myself, I have by sin run far in debt
with God, and my reforming now will not pay that debt. How then shall
I be freed from that damnation, to which I know myself to be justly
exposed, by my former transgressions?
Besides, I still saw sin mixing itself with the best actions I could
do: So that I was forced to conclude, that, notwithstanding my former
opinion of myself, I committed sin enough in one day to send me to hell,
though my former life had been faultless.
_Christian._ And what did you do then?
_Hopeful._ I knew not what to do, till I went and talked with
_Faithful_; who told me, unless I had an interest in the righteousness
of one that had never sinned, neither my own righteousness, nor all
the righteousness of the world, could save me. I asked, who it was
that had never sinned? He answered, “the Lord Jesus: and you only can
be forgiven and accepted with God through faith in his blood.” “But
how, said I, can _his_ righteousness justify _me_ before God?” He told
me, he was the mighty God, and did what he did, and died the death
also, not for himself, but for _me_; to whom the merits of all should
be imputed, if I believe on him. I replied, “I did not think he was
willing to save _me_.” He bid me go to him and see. I said, “It was
presumption.” He answered, “No; for I was invited to come.” Then I
asked, what must I do when I come? And he bid me say to this effect:
“God be merciful to me a sinner, and make me to know and believe
in Jesus; for I see, if I have not faith in his blood, I am utterly
cast away. Lord, I have heard, that thou art a merciful God, and hast
ordained him to be the Saviour of the world; and moreover, that thou
art willing to accept, in him, even such a poor sinner as I am. O
magnify thy grace in the salvation of my soul, through thy Son Jesus
Christ!”
_Christian._ And did you do this?
_Hopeful._ Yes, over and over, before I found any relief.
_Christian._ Had you not thoughts then of giving it over?
_Hopeful._ Yes, a hundred times; but I knew not what else to do, being
convinced, that without Christ, all the world could not save me; and
therefore, thought I with myself, if I leave off, I die; and I can but
die, if I continue. And withal this came into my mind, _If it tarry,
wait for it, because it will surely come; it will not tarry_.
_Christian._ And how was you relieved?
*_Hopeful._ One day I was very sad, I think sadder than ever before in
my life, and this sadness was through a fresh sight of the greatness
and vileness of my sins; and I was looking for nothing but hell, when
suddenly I saw (not with my bodily eyes) the Lord look down from heaven
upon me, saying, _Believe in the Lord Jesus Christ, and thou shalt be
saved_.
Then those scriptures came like a flood into my heart. _He that cometh
to me, shall never hunger; and he that believeth on me, shall never
thirst. Christ is the end of the law for righteousness to every one
that believeth. He hath died for our sins, and rose again for our
justification. There is one mediator between God and man, even the
man Christ Jesus. Wherefore he is able to save unto the uttermost
those that come unto God through him; seeing he ever liveth to make
intercession for them._
_Christian._ And what effect had this upon your spirit and life?
_Hopeful._ I was filled with _a peace that passeth all understanding.
I rejoiced with joy unspeakable. The love of God was shed abroad in my
heart; and sin had no more dominion over me_; but _I ran the way of his
commandments, now he had set my heart at liberty_.
I saw then in my dream, that _Hopeful_ looked back, and saw _Ignorance_,
whom he had left behind, coming after. Then, said he come away, man:
why do you stay behind? Come, how do you do? How stands it now between
God and your soul?
_Ignorance._ I hope well, for I am full of good thoughts.
_Christian._ What good thoughts?
_Ignorance._ Why, I think of God and heaven.
_Christian._ So do the devils and damned souls.
_Ignorance._ But I desire them too.
_Christian._ So do many that never came there. _The soul of the
sluggard desireth and hath nothing._
_Ignorance._ Nay but I leave all for them.
_Christian._ I doubt that. Why dost thou think so?
_Ignorance._ My heart tells me so.
_Christian._ _He that trusteth his own heart, is a fool._
_Ignorance._ Ay if his heart be evil; but mine is good.
_Christian._ How dost thou prove that?
_Ignorance._ Why I lead a good life.
_Christian._ Who told thee thou leadest a good life?
_Ignorance._ Who told me! My own heart.
_Christian._ Ask my fellow if I be a thief. Thy heart tells thee so!
Except the word of God bear witness in this matter, other testimony is
nothing worth.
Hast thou the peace of God? Hast thou joy in the Holy Ghost? Is the
love of God shed abroad in thy heart? Doth his Spirit witness with thy
spirit, that thou art a child of God? Hast thou redemption in Christ’s
blood, the forgiveness of thy sins? Art thou dead unto sin, and alive
unto God? Hast thou crucified the flesh, with its affections and lusts?
Hath the law of the spirit of life in Christ Jesus, made thee free from
the law of sin and death?
_Ignorance._ You talk too high for me? I am a poor sinner, and I
believe in Christ, and that is enough.
_Christian._ I fear, hell is full of such poor sinners as thou. But how
dost thou believe in Christ?
_Ignorance._ Why, I believe Christ died for sinners, and that my sins
will be forgiven, through God’s gracious acceptance of my sincerity and
best endeavours to obey his laws.
_Christian._ 1. Thou believest then with a fantastical faith; for
this faith is no where described in the word. 2. Thou believest with
a false faith; because thou takest justification from the blood and
righteousness of Christ, and appliest it to thy own. 3. This first
maketh Christ not a justifier ♦of thy person, but of thy actions; and
of thy person, for the sake of thy actions. Therefore this faith is
utterly deceitful, and will leave thee under wrath in the day of the
Lord.
♦ “rf” replaced with “of”
True justifying faith puts the soul, as sensible of its lost condition
by the law, upon flying for refuge to the blood and righteousness of
Christ. And this righteousness of his is not an act of grace, by which
he maketh thy obedience acceptable to God for thy justification.
No, but Christ did and suffered what was required at our hands; and for
the sake of what he did and suffered, we are pardoned and accepted of
God.
_Ignorance._ And so you would have us do nothing! We may live as we
list; since we are justified by faith alone!
_Christian._ As thy name is, so art thou. Thou art ignorant of the
fruits of faith in the blood of Christ. He that believeth in Christ,
loveth God; and whosoever loveth him keepeth his commandments.
_Hopeful._ Was Christ ever revealed to you?
_Ignorance._ What, you are for new revelations! And receiving the Holy
Ghost, I suppose! I believe what both you and all the rest of you say
about these matters, is all whim and enthusiasm, the effects of mere
imagination, or a distempered brain.
_Hopeful._ Why, man, _None knoweth the Son save he unto whom the Father
revealeth him: and no man calleth Jesus Lord, but by the Holy Ghost_.
_Ignorance._ That is _your_ faith but it is not _mine_: yet mine, I
doubt not is as good as yours; though I have not my head filled with
so many whims and fancies.
_Christian._ Give me leave to put in a word: you ought not to speak
so slightly of this matter: for _no man can know_ Jesus Christ, _save
he to whom the Father revealeth him_: and that faith whereby the soul
layeth hold on Christ, must be wrought by _the exceeding greatness of
his mighty power_. Of this faith I perceive thou art wholly ignorant.
Awake thou that sleepest. Know thyself. See thy own weakness. Fly to
the Lord Jesus, and by his righteousness thou shalt be delivered from
condemnation.
_Ignorance._ You walk so fast, I cannot keep pace with you; go on, I
must stay awhile behind.
Do you think, said _Hopeful_, that such men as these have never any
convictions of sin?
_Christian._ Without doubt they have, more or less, but they
desperately stifle them.
_Hopeful._ Nay, why should they stifle them?
_Christian._ 1. Because they think these fears are wrought by the
devil, which indeed are wrought of God. 2. They think also, they have
no reason thus to fear, and therefore harden themselves in presumptuous
confidence. 3. They see these fears would rob them of their beloved
self-righteousness, and therefore resist them with all their might.
*Now I saw in my dream, that by this time they were got over the
inchanted ground, and entering into the country of _Beulah_, the
way lying directly over it. They were now far beyond the _valley of
the ♦Shadow of Death_, and also out of the reach of giant _Despair_;
neither could they, from this place, so much as see _Doubting-castle_.
In this country there is no darkness at all, the sun shining night and
day; there are no storms or tempests, but the air is always calm and
serene. Here the flowers all the year appear in the earth, throughout
the perpetual spring: and they continually heard the singing of birds,
and the voice of the turtle in the land. They were now within sight of
the city they were going to; and met with several of the inhabitants of
it. Yea, in this land their Lord himself commonly walked. It being on
the borders of heaven. In this land also the contract between the bride
and bridegroom was renewed: and _as a bridegroom rejoiceth over the
bride, so did their God rejoice over them_. Here they had no want of
corn or wine, but abundance of all things, being in a land that flowed
with milk and honey. Mean time they heard voices out of the city, loud
voices, saying, _Say ye to the daughter of Zion, behold thy salvation
cometh_: and all the inhabitants of the country called them, _the holy
people, the redeemed of the Lord_.
♦ “Shadom” replaced with “Shadow”
As they walked in this land, they rejoiced evermore; yea, with joy
unspeakable and full of glory. And drawing near to the city, they had a
more perfect view thereof. It was built of pearls and precious stones,
and the streets were paved with gold. So that _Christian_ with desire
fell sick; nor indeed was _Hopeful_ much better. Insomuch that they
were constrained to cry out, _Feed me with apples, stay me with flagons;
for I am sick of love_.
When they were strengthened a little, they went on their way, and came
nearer and nearer; where were orchards, vineyards and gardens. The
gardener stood in the way, and leading them into the vineyard, bid them
refresh themselves with the fruit. He also shewed them here the King’s
walks and arbours, where they delighted to be; and here they tarried
and slept.
So I saw that when they awoke, they addressed themselves to go up to
the city; but the reflection of the sun (for the city was pure gold)
was so extremely glorious, that they were not able to behold it with
open face; but only thro’ a glass. And as they went on there met them
two men in raiment shining like gold; also their faces shone as the
light.
These asked the pilgrims, Whence they came? Where they had lodged? What
difficulties ♦and dangers, and what comforts they had found in the way?
To all which they answered briefly. Then said they, “You have but two
difficulties more, and you enter into the city.”
♦ duplicate word “and” removed
_Christian_ then and his companion asked them to go with them; they
said, “We will; but you must enter in by your own faith.” So I saw in
my dream that they went on together till they came in sight of the gate.
Now I saw there was a deep river between them and the gate, and there
was no bridge over it: at the sight of this the pilgrims stopt; but the
men said, “You must go through or you cannot come to the gate.”
*They enquired, if there were no other way to the gate: To which they
answered, “Yes; but there hath not any save two, _Enoch_ and _Elijah_,
trod that path since the foundation of the world.” Then they asked,
if the waters were all of a depth? They said, “No: but we cannot help
you in this case; for you will find them either shallower or deeper,
according to your faith.”
Then they went in; but _Christian_ began to sink, and cried out to his
friend, _I sink in the deep waters: the billows go over my head, all
the waves go over me_.
*Then said _Hopeful_, “Be of good cheer, my brother, I feel the bottom,
and it is good.” Oh, my friend, said _Christian_, _The sorrows of
death have compassed me round about_. I shall not _see the land that
floweth with milk and honey_. And with that a great darkness and horror
fell upon him, so that he could not see before him; also he lost in
a great measure, his senses, so that he could not remember any of the
refreshments or deliverances that he had met with before in the way
of his pilgrimage. But all the words that he spake, still tended to
discover the anguish of his spirit, and his fear that he should die
in the river, and never enter into the gate. Here also the sins that
he had committed, both before and after he was a pilgrim, were brought
all together to his remembrance, and terrified him afresh. He was also
troubled with the apparition of evil spirits, as if they would have
torn him in pieces; so that _Hopeful_ here had much ado to keep his
brother’s head above water; yea, sometimes he sunk; and then in awhile
rose up again half dead: however, he still endeavoured to comfort him,
saying, “I see the gate, and men standing to receive us.” “’Tis you,
said _Christian_, whom they stand to receive; I am as a dead man, out
of mind. Surely, if I was right, he would now arise to help me. But for
my sins I am brought into this snare, and now God hath forgotten me.”
“Not so, said _Hopeful_; but he trieth thy faith as with fire.”
Then I saw that _Christian_ was in a muse, and immediately _Hopeful_
said, “Be of good cheer; thy faith hath saved thee. Jesus Christ maketh
thee whole.”
And with that _Christian_ broke out with a loud voice, “I see him, I
see him again!” And he tells me, _When thou passest through the waters,
I will be with thee, and through the rivers, they shall not overflow
thee_. Then he presently found ground to stand on, and the rest of the
water was but shallow, till they came to land. Upon the bank they saw
the two shining men again, who there waited for them; and as soon as
they were come out of the water, they saluted them saying, _We are
ministring spirits, sent forth to minister to the heirs of salvation_.
Thus they went along towards the gate. Now the city stood on a
mighty hill, but the pilgrims went up the hill with ease, having left
their mortal garments behind them in the river. Though therefore the
foundation on which the city was built, was higher than the clouds,
they mounted up with speed, through the regions of the air, flying as
upon the wings of the wind.
The talk they had mean while with the shining ones was concerning the
glory of the place. There, said they, with the innumerable company of
angels, are the spirits of just men made perfect. There is the paradise
of God, wherein you will see the _tree of life_, and eat of the fruits
thereof. You shall be cloathed with light and immortality as with a
garment. All tears will be wiped from your eyes, and you will know no
more pain, or sorrow, or death; for the former things are past away.
You are now going to _Abraham_, _Isaac_, and _Jacob_, to the patriarchs
and prophets, to the righteous men of all ages, whom God in their
generations _took away from the evil to come; and that are now resting
upon their beds, each one walking in his righteousness_.
They asked, and what are we to do when we are there? It was answered,
“You are there to receive the comforts of all your toils that are past,
and to have joy for all your sorrow. You are to reap what you have sown,
even the fruit of all your prayers and tears, and works, and sufferings.
And there you will enjoy the perpetual sight of the Holy One; yea, you
shall _see him as he is_: and shall love, and praise, and serve him,
and magnify his name all the days of eternity.”
“And when the Son of Man shall come in his glory, you shall come with
him in the clouds of heaven; you shall sit with him in the seat of
judgment, when he passeth sentence on all the workers of iniquity. Also,
when he shall return to the throne of his Majesty on high, you shall
go up too, with the sound of the trump, and drink of those rivers of
pleasure, which flow at his right-hand for evermore.”
Now, while they were thus drawing near the gate, behold a company of
the heavenly host came out to meet them; to whom their conductors said,
“These are the men that have loved our Lord while they were in the
world, and that have left all for his sake; and we have brought them
hither, that they may go and see their Redeemer’s face with joy.” Then
the heavenly host gave a great shout, saying, _Blessed are they that
are called to the marriage-supper of the Lamb_.
They then compassed them round on every side, some having trumpets in
their hands, and continually sounding as they went, and praising Him
that liveth for ever and ever. In the mean time both their looks and
gestures shewed how welcome _Christian_ and _Hopeful_ were.
Now when they were come up to the gate, they saw writ over it in
letters of gold, _Blessed are they that do his commandments, that they
may have right to the tree of life, and enter in through the gates into
the city_.
Then the shining ones called to them within the gate, saying,
“These are come from the city of _Destruction_, through the love they
bear to our King.” They then gave in their certificates, which they
had received at the beginning. These were carried to the King, who
immediately sent, and commanded to open the gate, that _the righteous
nation_, said he, _that keepeth the truth, may enter in_.
Now I saw in my dream, that these two men went in at the gate, and
lo! as they entered they were transfigured, and their raiment was
glittering, and white as snow. There were also given to them golden
harps, wherewith to praise him that sat upon the throne, and the Lamb
that liveth for evermore. It was then said to them, _Well done, good
and faithful servants, enter ye into the joy of your Lord_.
Just then _Ignorance_ came to the river-side, and got over with little
difficulty: for one _Vain-hope_, a ferryman happening to be there,
carried him over in his boat. So he ascended the hill, and coming up
to the gate, immediately began to knock. He was asked by them that were
within, “Whence do you come? and what would you have?” He answered,
“I have eat and drank in the presence of the King, and he hath taught
in our streets.” They asked again, “Have you any certificate?” But he
answered never a word. So they told the King, who commanded, and they
bound him hand and foot, and took him up and carried him through the
air, to the door that I saw on the side of the hill, and cast him in
there. Then I saw that there was a way to hell, even from the gates of
heaven. So I awoke.
A Word of Advice to
SAINTS and SINNERS.
*1. A WORD of advice to my own heart and thine. Thou partakest of the
ordinances of God. Thou dost well. But if thou hast not the blood of
Christ at the root of all, they will prove but painted pageantry to go
to hell in.
Try every day, on what bottom thy hope of glory is built, and whether
it was laid by the hand of Christ. If not it will never be able to
endure the storm that must come against it. Satan will throw it all
down, and great will be the fall thereof.
*_Glorious professor!_ Thou shalt be winnowed; every vein of thy
profession will be tried to the purpose: ’tis terrible to have it all
come tumbling down, and to find nothing to bottom upon.
*_Soaring professor!_ See to thy waxen wings betimes; they will melt
with the heat of temptations. What a misery is it, to trade much, and
break at length; and to have no stock, no foundation laid for eternity!
*_Gifted professor!_ Look there be not a worm at the root that will
spoil all thy fine gourd, and make it die about thee, in a day of
scorching: look over thy soul daily, and ask, Where is the blood of
Christ to be seen upon it? Many eminent professors have come at length
to cry out, _Undone, undone to all eternity_!
2. Consider the greatest sins may be hid under the greatest duties.
See the wound that sin hath made in thy soul be perfectly cured
by the _blood of Christ_; not skinned over with duties, humblings,
enlargements. Apply what thou wilt besides the _blood of Christ_,
it will poison the sore. Thou wilt find that sin was never mortified
truly; nothing can kill it but the beholding _Christ’s righteousness_.
Nature can afford no balsam fit for the cure of a soul. Healing from
_duty_, and not from Christ, is the most desperate disease. Poor ragged
nature, with all its highest improvements, can never spin a garment
fine enough to cover the soul’s nakedness. Nothing is fit for that use,
but _Christ’s perfect righteousness_.
Whatsoever is of nature’s putting on, Satan will come and plunder it,
and leave the soul naked and open to the wrath of God. All that nature
can do will never make up the least dram of grace that can mortify sin,
or look Christ in the face one day.
3. Thou goest on hearing, praying, and receiving, yet miserable mayst
thou be. Look about thee; didst thou ever see Christ to this day in
distinction from all other excellencies and righteousness in the world,
and all of them falling before the majesty of his love and grace!
*If thou hast seen Christ truly, thou hast seen pure grace, pure
righteousness, far exceeding all sin and misery. If thou hast seen
Christ, thou wouldst not do a duty without him for ten thousand worlds.
If ever thou sawest Christ, thou sawest him a _rock_, higher than Satan
or sin; and this _rock_ doth follow thee, and there will be a continual
dropping of honey and grace out of it to satisfy thee. Examine, if ever
thou hast beheld Christ as _the only begotten of the Father_, full of
grace and truth. Be _sure_ thou art come to Christ, that thou standest
upon _the rock of ages_, hast answered to his call to _thy_ soul, hast
closed with him for justification.
*4. Men _talk_ bravely of believing; but few _know_ it. Christ is the
mystery of the scripture. Grace the mystery of Christ. Believing is
the most wonderful thing in the world. Put any thing of thine own to
it, and thou spoilest it; Christ will not so much as look at it for
believing. When thou comest to Christ, thou must leave behind thee
thy _own_ righteousness, and bring nothing but thy _sin_. (Oh that is
hard!) Leave behind all thy holiness, and bring nothing but thy _wants_
and _miseries_, else Christ is not fit for thee, nor thou for Christ.
Christ will be a pure Redeemer, and thou must be an _undone_ sinner, or
Christ and thou will never agree. It’s the hardest thing in the world
to take Christ _alone_ for righteousness: that’s to acknowledge him
Christ. Join any thing to him of _thy own_, and thou _un-Christ’s_ him.
Whatever comes in when thou goest to God for acceptance, (besides
Christ) call it _anti-christ_; bid it be gone; make only Christ’s
righteousness triumphant; all besides that, is _Babylon_, which must
fall if Christ stand; and thou shalt rejoice in the day of the fall
thereof. Christ _alone_ did tread the wine-press, and there was none
with him. If thou join any thing to Christ, Christ will trample upon it
in fury and anger, and stain his raiment with the blood thereof. Thou
thinkest it easy to _believe_: was ever thy faith tried with a thorough
sight of sin? Was it ever put to grapple with Satan, and the wrath of
God lying upon the conscience? When thou wast in the mouth of hell,
then did God shew thee Christ a ransom? If then thou couldst say, _Oh
I see grace enough in Christ_! Thou mayst say that which is the biggest
word in the world, _thou believest_; but untried faith is uncertain
faith.
*5. To believing, there must go a clear conviction of sin, and the
merits of the _blood of Christ_, and of Christ’s willingness to save
upon this consideration merely, _that thou art a sinner_: things all
harder than to make a world. All the power in nature cannot get up
so high, in a storm of sin and guilt, as really to believe there is
any willingness in Christ to save. When Satan chargeth sin upon the
conscience, then to charge it upon _Christ_, that is gospel like.
That is to make him Christ, he serves for that use. To accept his
_blood alone_ for salvation, that is the sum of the gospel. When the
soul, in all duties and distresses, can say, nothing but Christ for
justification, sanctification, redemption; not humblings, not duties,
not graces, that soul hath got above the reach of the billows.
All Satan’s advantages are laid in _self-righteousness_. God pursueth
this by setting Satan upon thee; this must be torn from thee; this
alone hinders Christ from coming in; and till Christ come in, guilt
will not go out; and where guilt is, there is hardness of heart.
6. When guilt is raised up, take heed of getting it allay’d any way but
by Christ’s _blood_. Make Christ thy peace, not thy duties, thy tears:
Christ thy righteousness, not thy graces. Look at Christ and do as much
as thou wilt. Stand with all thy weight upon Christ’s righteousness;
take heed of having one foot on thy _own_ righteousness, another on
Christ’s. Till Christ come and sit on high upon a throne of grace,
there is nothing but guilt and terror, the soul hanging between hope
and fear, which is an un-gospel state.
He that fears to see the utmost hell of his own heart, suspects the
merit of Christ. Be thou never such a sinner, try Jesus Christ _the
righteous_. In all doubtings, fears, storms of conscience, look at
Christ continually. Do not argue with Satan (he desires no better)
bid him go to Christ, and he will answer him; it is his office to be
our advocate, his office to answer justice, and he is sworn to that
office. Put Christ upon it. If thou wilt do any thing thyself, as to
satisfaction for sin, thou renouncest Christ the righteous.
*7. Satan may alledge scripture, but he cannot answer scripture. It is
Christ’s word of mighty authority; Christ foiled Satan with it. In all
the scripture there is not an ill word against a _poor_ sinner, stript
of his _own_ righteousness. Nay, it plainly points out this man for the
grace of the gospel, and none else. Believe but Christ’s willingness,
and that will make _thee_ willing. If thou find thou canst not believe;
remember it is Christ’s work to make thee believe. Put him upon it. He
works to will and to do. Mourn for thy unbelief, which is setting up
guilt above Christ; an undervaluing the merits of Christ, accounting
his _blood_ an unholy, a common, and unsanctifying thing.
Thou complainest much of thyself. Doth thy sin make thee look more
at Christ; less at thyself? That is right; else complaining is but
hypocrisy. To be looking at duties and graces, when thou shouldest be
looking at Christ, that is pitiful: looking at them will but make thee
proud; looking at Christ will make thee humble. In all thy temptations,
be not discouraged. Those surges may be (not to break thee, but) to
heave thee off thyself, on the rock Christ.
Thou mayst be brought low, even to the brink of hell, ready to tumble
in; thou canst not be brought lower than the belly of hell, yet there
thou mayst look towards the holy temple. Into the _old_ temple none
might enter but purified ones, and with an offering too. But now Christ
is our temple, to whom none must come but _sinners_, and that without
any offering, but his _own blood_ once offered.
8. Thou thinkest, oh, what a monument of grace should I be! There
are many thousands as rich monuments as thou. The greatest sinner did
never pass the grace of Christ. When the clouds are blackest, then look
towards Christ, the standing pillar of the Father’s love. His blood
speaks reconciliation, redemption, liberty, nighness to God. Not a drop
of his blood shall be lost. Stand and hearken what God will say, for he
will speak peace to his people, that they return no more to folly. He
speaks grace, mercy, and peace. That is the language of the Father and
of Christ. Wait for Christ’s appearing, as the morning star. He shall
come as certain as the morning, as refreshing as the rain.
*The sun may as well be hindered from rising, as Christ the Son of
righteousness. Look not a moment off Christ. Look not upon sin, but
look upon Christ also. In every duty look at Christ, before duty, to
pardon; in duty, to assist; after duty, to accept. Without this it is
but carnal, careless duty. Let sin break thy heart, but not thy hope in
the gospel.
9. If thou hast looked at works, duties, qualifications, more than
at the merits of Christ, it will cost thee dear. No wonder thou goest
complaining; graces may be evidences, but the merits of Christ must be
the foundation of thy hope.
When we come to God, we must bring nothing but Christ with us. Any
ingredients of our own, will poison faith. He that builds upon duties
or graces, knows not the merits of Christ. This makes believing so hard,
so far above nature; if thou believest, thou must every day renounce
thy obedience, thy sanctification, thy duties, thy graces, and nothing
but Christ must be held up. Thou must take from God’s hand. Christ is
the gift of God. Faith is the gift of God. Pardon a free gift. Ah, how
nature storms, frets, rageth at this, that all is of _gift_, and it
can purchase nothing with tears and duties; that all its workings are
excluded, and of no value in heaven!
Consider, didst thou ever yet see the merits of Christ, and the
infinite satisfaction made by his death? Didst thou see this when the
burthen of sin and the wrath of God lay heavy on thy conscience? That
is grace. The greatness of Christ’s merit is not known but to a poor
soul at the greatest loss. *Slight convictions will but have slight
prizings of Christ’s blood and merits.
*10. _Despairing sinner!_ Thou lookest on thy right hand and on thy
left, saying, _Who will shew us any good_? Look at Christ and be
saved, all ye ends of the earth. There is none else. He is a Saviour,
and there is none besides him. Look any where else, and thou art
undone. God will look at nothing but Christ, and _thou_ must look at
nothing else. Christ is lifted up on high (as the brazen serpent in
the wilderness) that sinners at the ends of the earth, at the greatest
distance may see him. The least sight of him will be saving, the least
touch healing to thee; and God intends thou shouldst look on him, for
he hath set him on a high throne of glory, in the open view of all poor
sinners. Thou hast infinite reason to look on him. For he will bear thy
burdens; he will forgive, not only till seven times, but seventy times
seven. It put the faith of the apostle to it to believe this, _Luke_
xvii. 4, 5. because _we_ are ♦hard to forgive, we think Christ is hard.
♦ “heard” replaced with “hard”
11. Hear what he said, _I have found a ransom. In him I am well
pleased._ God will have nothing else; nothing else will do thee good,
or satisfy conscience but Christ, who satisfied the Father. God doth
all upon the account of Christ. Thy deserts are hell, wrath, rejection.
Christ’s deserts are life and pardon. He will not only _shew_ thee
the one, but he will give thee the other. It is Christ’s own glory
and happiness to pardon. Consider, while Christ was upon earth, he was
more among Publicans and Sinners than among _Scribes_ and _Pharisees_:
and he hath the same love now in heaven; he is God and changeth not.
He went through all temptations, sorrows, desertions; and hath drank
the bitterest of the cup, and left thee the sweet; the condemnation is
out. Christ drank up all the Father’s wrath at one draught; and nothing
but salvation is left for thee. Thou sayst thou canst not believe,
thou canst not repent: fitter for Christ, if thou hast nothing but
sin and misery. Go to Christ with all thy impenitency and unbelief,
to get faith and repentance; that is glorious. Tell Christ, _Lord, I
have brought no righteousness, no grace to be justified by; I am come
for thine, and must have it_. We would be bringing to Christ, and that
must not be; not a penny of nature’s highest improvements will pass in
heaven.
12. To say in compliment, _I am a sinner_, is easy; but to pray with
the Publican indeed, _Lord, be merciful to me a sinner_, is the hardest
prayer in the world. It is easy to say, _I believe in Christ_; but
not to see him full of grace and truth, _of whole fullness thou mayst
receive grace for grace_. It is easy to profess Christ with the mouth;
but to confess him with the heart, that is above flesh and blood. Many
call Christ _Saviour_; few know him so. To see grace and salvation in
Christ is the greatest sight in the world; none can do that, but at
the same time they shall see that glory and salvation are theirs. I
may be ashamed to think that to this day I have known so little of the
blood of Christ, which is the main thing of the gospel. A christless,
formal profession is the blackest sight next to hell. Thou mayst have
many good things, and yet one thing may be wanting, that may make thee
go away sorrowful from Christ. Thou hast never sold all thou hast,
never parted with _all_ thine own righteousness. Thou mayst be high
in duty, and yet a perfect adversary to Christ. In every prayer, in
every ordinance, labour after sanctification to thy utmost; but make
not a Christ of it to save thee; if so, it must come down one way or
other. Christ’s infinite satisfaction, not thy sanctification, must be
justification before God. When the Lord shall appear terrible out of
his holy place, fire shall consume that as hay and stubble. This will
be sound religion, only to bottom all upon the everlasting mountains
of God’s love and grace in Christ, to live continually in the sight
of Christ’s infinite merits (they are sanctifying, without them the
heart is carnal) and in those sights to see the full vileness of sin,
and to see all pardoned; in those sights to pray and hear, seeing all
thy weak performances accepted continually, to trample upon all thy own
righteousness, and be found continually in the righteousness of Christ
only. Without the blood of Christ on the conscience, all is dead
service.
13. Search the scriptures daily, as mines of gold, wherein the heart
of Christ is laid. Watch against constitutional sins; see them in
their vileness, and they shall never break out into act. Keep always
an humble, empty, broken frame of heart, sensible of any spiritual
miscarriage, observant of all inward workings, fit for the highest
communications. Keep not guilt in the conscience, but apply the blood
of Christ immediately. God chargeth sin and guilt upon thee, to make
thee look to Christ the brazen serpent.
Judge not Christ’s love by providence, but by promises. Bless God for
any way whereby he keeps the soul awakened and looking after Christ:
better sickness and temptations, than security and slightness.
*A flighty spirit will turn a profane spirit, and will _sin_ and
_pray_ too. Slightness is the bane of profession. If it be not rooted
out of the heart by constant and serious dealings with, and beholdings
of Christ in duties, it will grow more strong and more deadly, by
being under church ordinances. Be serious and exact in duty, having
the weight of it upon thy heart; but be as much afraid of grounding
thy comfort on duties as on sins. Comfort from any hand but Christ is
deadly. Be much in prayer, or you will never keep up much communion
with God. As you are in closet prayer, so you will be in all other
ordinances.
14. Be true to truth, but not turbulent and scornful; restore such as
are fallen, with all the bowels of Christ. Set the broken disjointed
bones with the grace of the gospel! Despise not the weak; thou mayst
come to wish to be in the condition of the meanest of them. Be faithful
to others infirmities, but sensible of thine own. Visit sick beds and
deserted souls much; they are excellent scholars in experience.
Abide in your calling. Be dutiful to all relations as to the Lord.
Be content with little of the world; little will serve. Think every
little much, because unworthy of the least. Think every one better
than thyself; loathing thyself as one fit to be trampled on by all
saints. See the vanity of the world and love nothing but Christ. Mourn
to see so little of Christ in the world. To a secure soul Christ is but
a fable, the scripture but a story. Mourn to think how many are under
church order that are not under grace. Prepare for the cross; welcome
it; bear it triumphantly like Christ’s cross, whether, scoffs, mockings,
contempt, imprisonments.――But see it be Christ’s cross, not thine own.
15. Sin will hinder from glorying in the cross of Christ. And omitting
little things against light may breed hell in the conscience, as
well as committing the greatest sins. If thou hast been taken out
of the belly of hell into Christ’s bosom, and made sit among princes
in the houshold of God, Oh, how shouldest thou live as a pattern of
mercy!――Redeemed, restored soul, what infinite sums dost thou owe
Christ! With what zeal shouldst thou walk, and do every duty! Sabbaths,
what praising days should they be to thee!――Church fellowship! What a
heaven, a being with Christ, and angels, and saints! What a drowning of
the soul in eternal love, as a burial with Christ, dying to all things
besides him! Every time thou thinkest of Christ be astonished; and when
thou seest sin, look at Christ’s grace, that did pardon it; and when
thou art proud, look at Christ’s grace, that shall strike thee down in
the dust.
*Remember Christ’s time of love. When thou wast naked, then he chose
thee. Canst thou ever have a proud thought? Remember whose arms
supported thee from sinking, and delivered thee from the lowest hell,
and shout in the ears of angels and men, and for ever sing praise,
praise! Grace, grace! Daily repent and pray; and walk in the sight of
grace, as one that hath the anointings of grace upon thee. Remember
thy sins, Christ’s pardonings; thy deserts, Christ’s merits; thy
weakness, Christ’s strength; thy pride, Christ’s humility; thy guilts,
Christ’s new application of his blood; thy wants, Christ’s fulness; thy
temptations, Christ’s tenderness; thy vileness, Christ’s righteousness.
16. Trifle not with ordinances. Be much in meditation and prayer. Wait
diligently upon all opportunities of hearing. We have need of doctrine,
reproof, exhortation, consolation, as the tender herb and the grass
hath of the rain, the dew, the small rain, and showers. Do all thou
dost as unto Christ, as immediately dealing with Christ Jesus, as if he
were looking on thee, and thou on him, and fetch all thy strength from
him.
*Observe what holy motions you find in your souls to duties; prize
the least good thought thou hast of Christ. The least good word thou
speakest of him from the heart, is rich mercy: O bless God for it!
Observe, if every day you have the Day-spring from on high, with his
morning dews of mourning for sin, constantly visiting thee. Have you
the bright morning star, with fresh influences of grace and peace
constantly arising, and Christ sweetly greeting the soul in all duties?
What duties make not more spiritual, will make more carnal; what do not
quicken and humble, will deaden and harden.
17. _Judas_ had a sop: but _John_ leaned on Christ’s bosom; that’s
the posture in which we should pray, and hear, and perform all duties.
Nothing but lying in that bosom will dissolve all hardness of heart,
and make thee to mourn kindly for sin. That will humble indeed, and
make the soul cordial to Christ, and sin vile to the soul. Never think
thou art as thou shouldst be, until thou come to this, always to see
and feel thyself lying in the bosom of Christ, who is in the bosom of
his Father. Come and move the Father for a sight of Christ, and you
shall be sure to speed; you can come with no request that pleaseth him
better; he gave him out of his own bosom for that very end, to be held
up before the eyes of all sinners, as the everlasting monument of his
Father’s love.
Looking at the natural sun weakeneth the eye. The more you look at
Christ, the son of righteousness, the stronger and clearer will the eye
of faith be. Look but at Christ, you will love him, and live on him.
Think on him continually; keep the eye constantly upon Christ’s blood,
or every blast of temptation will shake you. If you will see sin’s
sinfulness, to loath it and mourn, do not stand looking on sin only,
but look upon Christ as suffering and satisfying. If you would see your
grace, your sanctification, do not stand gazing upon them, but look at
Christ’s righteousness first; look at your grace in the second place.
18. *Have nothing to do with thy graces and sanctification till thou
hast seen Christ first. He that looks upon Christ through his graces,
is like one that sees the sun in water, which wavereth and moveth
as the water doth. Look upon Christ as shining in the firmament of
the Father’s love, and you will see him in his own glory. Pride and
unbelief will put you upon seeing somewhat in yourself first; but
faith will have to do with none but Christ, who must swallow up thy
sanctification as well as thy sin. He that sets up his sanctification
to look at first, he sets up the greatest idol, which will strengthen
his doubts and fears. Do but look off Christ, and presently (like
_Peter_) you sink in doubts.
If you would pray and cannot, and so are discouraged, see Christ
praying for you: if you are troubled, see Christ your peace leaving
you peace when he went up into heaven, again and again charging you not
to be troubled, so as to obstruct your comfort or your believing. He
is now upon the throne, having spoiled upon his cross all whatsoever
can hurt or annoy thee: he hath borne all thy sins, sorrows, troubles,
temptations, and is gone to prepare mansions for thee.
19. *Thou who hast seen Christ all, and thyself absolutely nothing, who
makest Christ all thy life, and art dead to all righteousness besides;
do Christ this one favour for all his love to thee, love all his poor
saints, (the meanest, the weakest, notwithstanding any difference in
judgment) they are engraven on his heart, let them be so on thine.
_Pray for the peace of Jerusalem, they shall prosper that love thee._
Psalms cxxii. 6.
CHRISTIAN LETTERS.
By Mr. JOSEPH ALLEINE.
To the READER.
THE letters of Mr. _Samuel Rutherford_, have been generally admired
by all the children of God, into whose hands they have fallen, for
the vein of piety, trust in God, and holy zeal, which runs through
them. The same piety, zeal, and confidence in God, shine through all
the letters of Mr. _Alleine_: so that in this respect he may well be
stiled, the _English Rutherford_. But yet there is a very discernible
difference between them: in piety and fervour of spirit they are the
same: but the fervour of the one more resembles that of St. _Paul_, of
the other, that of St. _John_. They were both men of the most intrepid
courage: but in love Mr. _Alleine_ has the pre-eminence. He seems
to excel in bowels of mercies, meekness, gentleness, in tenderness,
mildness, and sweetness of spirit, even to his bitterest enemies. I do
not therefore scruple to give these letters the preference, even to Mr.
_Rutherford’s_: as expressing, in a still higher degree, the love that
is _long-suffering and kind_, which _is not provoked_, which _thinketh
no evil_, and which _hopeth, believeth, and endureth all things_.
JOHN WESLEY.
LONDON,
_March 7, 1767_.
LETTER I.
_To his wife concerning his acceptance of_ Taunton.
_My dear heart_,
BY this time I hope thou hast received mine, touching _Taunton_. I find
my heart much inclining that way. I will tell thee the principles upon
which I go.
_First_, I lay this for a foundation, That a man’s life consists not
in the abundance of the things that he possesseth. It was accounted a
wise prayer that _Agur_ put up, to be fed with food convenient for him.
And certain it is, that where men have least of the world, they esteem
it least, and live more by faith in God, casting their care and burden
upon him. O the sweet breathing of _David_’s soul! The strong actings
of his faith when his condition was low and mean! How fully doth he
rely upon God. And certainly could we that are unexperienced, but feel
the thorns of those cares and troubles, that there are in gathering
and keeping much, and the danger when riches increase of setting our
hearts upon them, we should prize the happiness of a middle condition.
Doubtless, godliness with contentment is great gain. _Seekest thou
great things for thyself_ (said the prophet to _Baruch_) _seek them
not_. Certainly a good conscience is a continual feast, and enough for
a happy life.
*_Secondly_, I take this for an undoubted truth, that a dram of grace
is better than a talent of wealth; and therefore such a place where
we have little to do with the world to take off our thoughts from the
things of eternity, and have the advantage of abundance of means, and
the daily opportunities of warming our hearts with the blessed society
of Christians, is (if we pass a true spiritual judgment) without
comparison before another place, void of those spiritual advantages.
Let us think, what though our purses may thrive better in a place
of large maintenance; yet where are our souls like to thrive any way
answerable to what they are in this? We should have but little in
the world, but what is this, if it be made up to us, in communion
with God and his people? If we thrive in faith, and love, humility,
and heavenly-mindedness, what matter is it, though we do not raise
ourselves in the world? Oh! Who would leave so much grace, and so much
comfort in communion with Christ and his saints, for the probabilities
of living a little more handsomely. ’Tis a strange thing to see how
Christians generally judge. What is it worth a year? Is the maintenance
certain? What charges are there like to be? These are the questions we
commonly ask first, when we speak of settling. But alas, though those
things are to be considered too, yet what good am I like to do? What
good am I like to get? These should be the chief things we should judge
by. What if we have but a little in the world? Why then we must keep
but a short table, and give the meaner entertainment to our friends.
O, but will not this be abundantly made up, if we have more outward and
inward peace? Let others hug themselves in their corn, and wine, and
oil, in their fat livings, and their large tables, if we have more of
the light of God’s countenance, who would change with them?
_Thirdly_, That the surest way to have any outward mercy, is to be
content to want it. When men’s desires are over-eager after the world,
they must have thus much a year, and a house well furnished, and wife,
and children, thus and thus qualified, God doth usually, break their
wills by denying them, as one would cross a froward child of his
stubborn humour: or else puts a sting into them, that a man had been
as well without them. The best way to get riches, is out of doubt to
set them lowest in one’s desires. _Solomon_ found it so: he did not ask
riches, but wisdom, but God was so pleased, that he threw in them into
the bargain. Nothing sets God’s mercies farther off than the want of
free submission to want them. Certainly, God will never be behind hand
with us. Let our care be to build his house, and let him alone to build
ours.
*_Fourthly_, That none ever was, or ever shall be, a loser by Jesus
Christ. Many have lost much for him, but never did, never shall any
lose by him. Take this for a certainty, whatsoever outward comforts we
leave, or outward advantages, that we may glorify him in our services,
and enjoy him in all his ordinances more than other-where we could, we
shall receive an hundred fold in this life. ’Tis a sad thing to see how
little Christ is trusted; men will trust him no farther than they can
see him. Alas, hath he not a thousand ways, both outward and inward, to
make up a little outward advantage to us? Have any ventured themselves
upon him in his way, but he made good every promise to them? Let us
therefore exercise our faith, and stay ourselves on the promise, and
see if ever we are ashamed of our hope.
_Fifthly_, That what is wanting in the means, God will make up in the
blessing. This I take for a certain truth, while a man commits himself
and his affairs to God, and is in any way that God put him into; and
if a man have but a little income, if he have a great blessing, that
will make it up. Alas, we must not account of mercies by the bulk. What
if another have a pound to my ounce, if mine be gold for his silver,
I will never change with him. As ’tis not bread that keeps men alive,
but the word of blessing that proceedeth out of the mouth of God; so
’tis not the largeness of the means, but the blessing of the Lord that
maketh rich. Oh! If men did but believe this they would not grasp so
much of the world as they do. Well, let others take their course, and
we will take ours, to wait upon God by faith and prayer: let others
toil to enlarge their income, we will pray God to enlarge our blessing,
and I doubt not but we shall prove the gainers.
_Sixthly_, That every condition hath its snares, and troubles, and
therefore we may not expect to be without them wherever we be; only
that condition is most eligible that hath fewest and least. I cannot
object any thing against the proposal of _Taunton_, but the meanness
of the maintenance. And let us consider how inconsiderable this
inconvenience is, in comparison of those we must reckon upon meeting
with, if God cast us into another place. Upon these considerations,
I find my heart much inclined to accept of their offer at _Taunton_.
I beseech thee to weigh the matter and tell me thy thoughts, and which
way thy spirit inclines, for I have always resolved the place I settled
in should be to thy content. I have been so large in delivering my
judgment, that I must thrust up my affections into a corner. Well,
though they have but a corner in my letter, I am sure they have room
enough in my heart: but I must conclude; the Lord keep thee my dear,
and cherish thee for ever in his bosom; farewell, mine own soul.
_I am, as ever, thine own heart_,
JOS. ALLEINE.
OXON, _May 27, 1659_.
LETTER II.
_To my most dearly beloved, my Christian friends
in |Taunton|, salvation_.
_Most loving brethren_,
I SHALL never forget your old kindnesses; would I never so fain forget
them, yet I could not, they are so continually renewed; for there is
never a day but I hear of them: nay, more than hear of them, I feel and
taste them. The God that hath promised they that give to a _prophet_
but a cup of cold water, shall receive a _prophet_’s reward: he will
recompense your labour of love, your fervent prayers, your care for my
welfare, and your bountiful supplies. I do and will bless the Lord as
long as I live, that he hath cast my lot in so fair a place, to dwell
in your communion; and especially to go in and out before you, and
to be the messenger of the Lord of hosts to you, to proclaim his law,
and to preach his excellencies, to be his spokesman to you, and to woo
for him, to espouse you to one husband, and to present you as a chaste
virgin unto Christ. Lord! how unworthy am I, of this glorious dignity,
which I verily believe the brightest angels in heaven would be glad of!
I cannot repent, notwithstanding all the difficulties that attend his
despised servants, and that are like to attend them; I have set my hand
to his plough; and when I was entered into the sacred office, I told
you, “Most gladly do I take up this office with all the persecution,
affliction, difficulties and inconveniences that do and may attend it.”
And blessed be God, I am through his goodness of the same mind still;
and my tribulations for Christ, confirm my choice and resolution to
serve him with much more than my labours. *Brethren, let them take up
with the world that have no better portion; be content that they should
bear away the riches, and preferments, and glory, and splendor of the
world. Alas! You have no reason to envy them: verily they have a lie
in their right-hand: Ah! How soon will their hopes fail them! How soon
will the crackling blast be out, and leave them in eternal darkness!
They shall go to the generation of their fathers, they shall never see
light; like sheep they shall be laid in their graves, and the upright
shall have dominion over them in the morning. But for you, my brethren,
I am jealous that none of you should come short of the glory of God.
I am ambitious for you that you should be all the heirs of an endless
life, of the inheritance incorruptible, undefiled, and that fadeth not
away.
Ah my brethren! Why should you not be all happy? I am jealous for you
with a godly jealousy, lest a promise being left you of entering into
his rest, any of you should come short of it. O look diligently, lest
any man fail of the grace of God! How it grieves me that any of you
should fall short of mercy at last! That any of that flock over which
the Holy Ghost made me overseer, should perish: when Christ hath done
so much for you, and when we, (through his grace,) have done somewhat
to save them. Ah dear brethren! I was in great earnest with you, when I
besought you out of the pulpit, many a time, to give a bill of divorce
to your sins, to accept of the mercy that in the name of God Almighty I
did there offer to you. Alas! how it pitied me to look over so great a
congregation, and to think that I could not for my life, persuade them,
one quarter of them, to be saved? How it moved me to see your diligence
in flocking to the most hazardous opportunities, since the law forbad
my public preaching; and yet to think that many of you that went so far,
were like to perish for ever for want of going farther! How fain would
I carry you farther than the outward profession: O, how loath am I to
leave you there? How troubled to think that any of you should hazard
much for religion, and yet miscarry for ever by the hand of secret
pride or untamed passion, or an unbridled tongue, or which I fear most
of all, a predominant love of the world in your hearts. Alas, is there
no remedy, but I must carry you to heaven’s gate and leave you there?
Oh, that I should leave the work of your souls but half done; and bring
you no farther than the _almost_ of Christianity! Hear, O my people,
hear! Altho’ I may command you, upon your utmost peril, in the name
of the Lord Jesus that shall shortly judge you, I beseech you, I
warn you as a father doth his children: to look to the securing of
your everlasting condition: take heed of resting in the outer part of
religion, but be restless till you find a thorough change within, that
you are quite new in the bent of your hearts; for here is the main of
religion: for Christ’s sake, for your soul’s sake look to it, that you
build upon the rock, that you unfeignedly deliver yourselves to the
Lord to be under his command, and at his disposal in all things. See
that you make no exceptions, no reserve, that you cast over-board all
your worldly hopes, and count upon parting with all for Christ: that
you take him alone for your whole happiness. Wonder not that I often
inculcate this: if it be well here, it is well all; if unsound here,
the error is in the foundation, and you are undone. Brethren, I see
great trials coming, when we shall see professors fall like leaves
in autumn. Therefore is it that I would so fain have you look to your
standing, and to secure the main. O make sure whatever you do; get
and keep your evidences clear! How dreadful would your temptation be,
if you should be called to part with all for Christ, and not be sure
of him neither! Get a clear understanding of the terms of life, which
I have set before you in that form of covenanting with God in Christ,
that I commended to you. I would that none of you should be without a
copy of it: be much in observing your own hearts, and crying mightily
to God for assurance: be strict and watchful in your whole course, and
I doubt not but you will quickly have it.
I cannot conclude till I have given you my unfeigned thanks for your
most kind and gracious letter. Sure it shall be in store with me, and
laid up among my treasures. That God is pleased to make use of me for
your edification, is matter of highest joy unto me: as also to see your
stedfastness in Christ, your unshaken resolutions, notwithstanding all
the tempter’s wiles. Go on, my dearly beloved, and the Lord strengthen
your hands and your hearts, and lift you up above the fear of men.
The Lord strengthen, establish, settle you and after you have suffered
awhile, make you perfect: I leave my brethren in the everlasting arms,
and rest,
_Your embassador in bonds_,
JOS. ALLEINE.
_From the common ♦goal at |Ivelchester|,
June 13th, 1663._
♦ “goal” is an old English form of the word “gaol”
LETTER III.
_To the beloved people, the inhabitants of the town of
|Taunton|, grace, mercy, and peace, from God our Father,
and from the Lord Jesus Christ._
_Most endeared and beloved friends_:
I READILY acknowledge myself a debtor to you all, and a servant of all,
and therefore I have sent to salute you all. My lines fell in a fair
place when the Lord cast my lot among you; I remember the tears and
prayers you have sent me hither with. How can I forget how you poured
out your souls upon me; and truly you are a people much upon my heart,
whose welfare is the matter of my continual prayers, care, and study.
And oh! that I knew how to do you good: Ah! how certainly should never
a son of you miscarry. Ah! how it pities me to think, that so many of
you should still remain in your sins. Once more, oh! my beloved, once
more hear the call of the most high God unto you. The prison preaches
to you the same doctrine as the pulpit did. Hear, O people, hear; he
that hath an ear let him hear. The Lord of life and of glory offers you
all mercy, and peace, and blessedness; Oh! why should we die? Whosoever
will, let him take of the waters of life freely! What miss of life,
when it is to be had for the taking! God forbid. O my brethren, my soul
yearns for you, and my bowels towards you. Ah, that I did but know what
arguments to use with you: who shall chuse my words that I may prevail
with sinners not to reject their own mercy? How shall I get within
them? How shall I reach them? O that I could get but between their sins
and them. Beloved brethren, the Lord Jesus hath made me, most unworthy,
his spokesman, to bespeak your hearts for him: and oh, that I knew but
how to woo for him, that I might prevail! These eight years have I been
calling, and yet how great a part remain visibly in their sins, and how
few have I gained to Christ by sound conversion?
Many among you remain under the power of ignorance: ah: how often have
I told you the dangerous, yea, damnable state that such are in. Never
flatter yourselves that you shall be saved though you go on in this;
I have told you often, and now tell you again, God must be false, if
ever you be saved without being brought out of the state of ignorance:
if ever you enter in at the door of heaven, it must be by the key of
knowledge, you cannot be saved, except you be brought to the knowledge
of the truth. A people that remain in gross ignorance, that are without
understanding, the Lord that hath made them, will not have mercy on
them. Oh, for the love of God and your souls, I beseech you awake and
bestir yourselves to get the saving knowledge of God. You that are
capable of learning a trade, are you not capable of learning the way
to be saved? And is it not pity that you should perish for ever for
want of a little pains, and study, and care to get the knowledge of
God? Study the catechism; if possible, get it by heart; if not, read
it often, or get it read to you; cry unto God for knowledge; improve
the little you have by living answerably. Search the scriptures daily,
get them read to you if you cannot read them. Improve your sabbaths
diligently, and I doubt not but in the use of these means, you will
sooner arrive to the knowledge of Christ than of a trade.
Many have escaped the gross pollutions of the world, but stick in the
form of godliness. O I am jealous for you! That you may not lose the
things that you have wrought, for the Lord’s sake put on, and beware
of perishing in the suburbs of the city of refuge. Beg of God to make
thorough work with you; be jealous for yourselves and try your estates,
but only with those marks, that you are sure will abide God’s trial.
But for you that fear the Lord in sincerity, I have nothing but good
and comfortable words: may your souls ever live. What condition can
you devise wherein there will not be matter of joy unspeakable to you.
O beloved, know your own happiness, and live in that holy admiring,
adoring, praising of your gracious God, that becomes the people of his
praise. The good will of him that dwelt in the bush with you all. The
Lord create a defence upon you, and deliverance for you: The Lord cover
you all the day, and make you to dwell between his shoulders! I desire
your constant, instant, earnest prayers for me, and rest,
_A willing labourer, and thankful sufferer for you._
JOS. ALLEINE.
_From the common goal, in |Ivelchester|,
July 4th, 1663._
LETTER IV.
_To my most endeared friends, the servants of Christ
in |Taunton|, grace and peace_.
_Most dearly beloved and longed for,
my joy and crown_:
MY heart’s desire and prayer to God for you is, that you may be saved.
I know that you are the butt of men’s rage and malice: but you may
satisfy yourselves as _David_ in sustaining _Shimei_’s curses: it
may be the Lord will look upon your affliction, and requite good for
their cursing this day. But however that be, hold on your way. Your
name indeed is cast out as evil, and you are hated of all men for
Christ’s sake, for cleaving to his ways and servants: but let not
this discourage you, for you are now more than ever blessed: only
hold fast, that no man take your crown. Let not any that have begun in
the spirit end in the flesh. Do not forsake God, till he forsake you;
he that endureth to the end shall be saved: the promise is to him that
overcometh; therefore think not of looking back: now you have set your
hands to Christ’s plough, though you labour and suffer, the crop will
pay for all: now the Lord is trying who they be that will trust him.
The world are all for a present pay; they must have something in hand,
and will not follow the Lord when there are hazard and hardship in his
service. But now is the time for you, to prove yourselves believers,
when there is nothing visible but hazard and expence, and difficulty in
your Maker’s service. Now, my brethren, stand fast in faith, quit you
like men, be strong: if you can trust in his promises now, when nothing
appears but bonds, and losses, and tribulation, this will be like
believers. *Brethren, I beseech you to reckon upon no other but crosses
here. Let none of you flatter yourselves with dreams of sleeping in
your ease, and temporal prosperity, and carrying heaven too. Count not
upon rest till you come to the land of promise. Not that I would have
any of you to run upon hazards uncalled: no, we shall meet them soon
enough in the way of our duty, without we turn aside: but I would have
you cast over-board your worldly hopes, and be content to wait till
you come on the other side the grave. Is it not enough to have a whole
eternity of happiness? If God throws in the comforts of this life too,
I would not have you throw them back again, or despise the goodness of
the Lord: but I would, that you should use this world, as not abusing
it, that you should be crucified to the world, and the world to you;
that you should declare plainly that you seek a better country, which
is an heavenly. Ah! my dear brethren, I beseech you carry it like
pilgrims and strangers; abstain from fleshly lusts which war against
your souls; for what have we to do with the customs and fashions of
this world, who are strangers in it? Be contented with travellers lots:
know you not that you are in a strange land? All is well as long as it
is well at home; I pray you brethren, daily consider your condition:
Do you not remember that you are at an inn? And what though you be
but meanly accommodated? Though you fare hard, and lie hard! Is this a
strange thing? What should travellers look for else? Indeed if you were
of the world, the world would love his own. But now God hath called you
out of the world; therefore the world hateth you. But remember, it is
your duty to love them, even while they hate you; and to pray for mercy
for them, that will shew no mercy, or justice. This I desire you to
observe as a great duty of the present times: and let not any so forget
their duty, as to wish evil to them that do evil to us, or to please
themselves with the thoughts of being even with them. Let us commit
ourselves to him that judgeth righteously, and shew ourselves the
children of the Most High, who doth good to his enemies, and is kind to
the unkind and unthankful: And what though they do hate us? Their love
and goodwill were much more to be feared, than their hatred. Brethren,
keep yourselves in the love of God; here is wisdom. O happy souls,
that are his favourites! For the Lord’s sake look to this, make sure
of something: look to your sincerity above all things: let not any of
you conclude, that because you are of the suffering party, therefore
all is well: look to the foundation, that your hearts be taken off from
every sin, and set upon God as your blessedness: beware that none of
you have only a name to live, and be no more than almost Christians.
For the love of your souls, make a diligent search, and try upon what
ground you stand; for it pities me to think any of you should hazard
so much, and yet lose all at last. But when once you bear the mark of
God’s favour, you need not fear the world’s frowns: chear up therefore,
brethren, be strong in the Lord, and of good courage under the world’s
usage: fear not, in our Father’s house there is bread enough, and room
enough: this is sufficient to comfort us under all the inconveniences
of the way, that we have so happy a home, so ready a Father, so goodly
an heritage. Oh, comfort one another with these words: let God see that
you can trust in his word: let the world see that you can live upon God.
I shall share my prayers and loves among you all, and commit you to the
almighty God: the keeper of Israel that never slumbereth nor sleepeth,
be your watchman and keeper to the end, farewell. I am,
_A fervent well-wisher of your temporal
and eternal affairs_,
JOS. ALLEINE.
_From the common goal at |Ivelchester|,
July 24, 1663._
LETTER V.
_To my most dearly beloved friends,
in |Taunton|, grace and peace._
_Most endeared Christians._
MY heart is with you, though I am absent. Dear fellow soldiers under
the captain of our salvation, consider your calling, and approve
yourselves men of resolution; be discouraged with no difficulties of
your present warfare. As for human affairs, I would have you to be as
you are, _men of peace_. I would have you _armed, not for resisting_,
God forbid; but for _suffering only_. You should resist, to the
uttermost, striving against sin. Here you must give no quarter! For if
you spare but one _Agag_, the life of your souls must go for the life
of your sin. God will not smile on that soul that smiles on sin, nor
have any peace with him, that is at peace with his enemy. Other enemies
you must forgive, and love, and pray for; but for these spiritual
enemies, all your affections, and all your prayers must be engaged
against them: yea, you must admit no parley: it is dangerous to
dispute with temptations. *Remember what _Eve_ lost by parleying with
Satan: you must fly from temptations, and put them off at first with a
peremptory denial. If you will but hear the devil’s arguments, and the
flesh’s pleas, it is an hundred to one but you are insnared. And for
this present evil world, the Lord deliver you from it. Surely you had
need watch and be sober, or else this _world_ is like to undo you. I
have often warned you not to build upon an external happiness; and to
promise yourselves nothing but hardship here: Oh still remember your
station; soldiers must not count upon rest, and fullness, but hunger,
and hardness. Labour to get right apprehensions of the world. Do not
think these things necessary. One thing is needful: you may be happy
in the want of all outward comforts. Do not think yourselves undone,
if brought to want or poverty: study eternity, and you will see it to
be little material to you, whether you are poor or rich: you may have
never such an opportunity for your advantage in all your lives, as when
you seem to run the vessel upon the rocks. Set your enemies one against
the other; death against the world; no such way to get above the world,
as to put yourselves into the possession of death.
*Look often upon the dust that you shall be reduced to, and imagine you
saw your bones tumbled out of your graves, as they are like shortly to
be, and men handling your skulls, and enquiring whose is this? Tell me,
of what account will the world be then? Put yourselves often into your
graves, and look out from thence upon the world, and see what judgment
you have of it. Must not you shortly be forgot among the dead? Your
places will know you no more, and your memory will be no more among men,
and then what will it profit you to have lived in fashion and repute?
One serious walk over a church-yard, might make a man mortified to the
world. Think upon how many you tread; but ye know them not: no doubt
they had their estates, their friends, their businesses, and kept
as much stir in the world as others do now. But alas, what are they
the better for all this? Know you not that this must be your own case
shortly? Oh the unhappiness of man; how is he bewitched; and befooled,
that he should expend himself for that which he knows shall forever
leave him! Brethren, I beseech you lay no stress upon these perishing
things, but labour to be at a holy indifference about them: is it for
one that is in his wits to sell his God, his soul, for things he is
not sure to keep a day, and which he is sure after a few sleepings and
wakings more, to leave behind him for ever? Go, and talk with dying men,
and see what apprehensions they have of the world? If any should come
to these, and tell them here is such and such preferments for you; you
shall have such titles of honour and delights, if you will now disown
religion, do you think such a motion would be embraced? Brethren, why
should we not be wise in time! Why should we not now be of the mind,
of which we know we shall be all shortly? Woe to them that will not
be wise, till it be to no purpose! Woe to them whose eyes nothing but
death and judgment will open! Woe to them that though they have been
warned by others, and have heard the world’s greatest darlings in
death cry out of its vanity, yet would take no warning; but must serve
themselves too, for warnings to others. Ah! my beloved, beware there be
none among you, that will rather part with their consciences than with
their estates; that have secret reserves to save themselves whole, when
it comes to the pinch; and not to be of the religion that will undo
them in the world. Beware that none of you have your hearts where your
feet should be, and love your _mammon_ before your Maker.
May the Lord of Hosts be with you, and the God of _Jacob_ your refuge.
Farewell my dear brethren, farewell, and be strong in the Lord. I am
_Your’s to serve you in the gospel,
whether by doing or suffering_
JOS. ALLEINE.
_From the common gaol at |Ivelchester|,
August 31, 1663._
LETTER VI.
_To the beloved friends, the flock of Christ
in |Taunton|, salvation._
_Most dearly beloved and longed for, my joy and crown_:
I MUST say of you as _David_ did of _Jonathan_, Very pleasant have you
been unto me, and your love to me is wonderful. And as I have formerly
taken great content in that my lot was cast among you, so I rejoice in
my present lot, that I am called to approve my love to you by suffering
for you; for you, I say; for you know I have not sought your’s but you;
and that for doing my duty to your souls, I am here in these bonds,
which I chearfully accept through the grace of God that strengtheneth
me: Oh! that your hands might be strengthened, and your hearts
encouraged in the Lord your God by our sufferings! See to it, that you
stand fast in the power of the holy doctrine, which we have preached
from the pulpit, preached at the bar; preached from the prison: it is a
gospel worth suffering for: see that you follow after holiness, without
which no man shall see God! Oh the madness of the blind world, that
they should put from them the only plank upon which they can escape to
heaven! Alas for them! They know not what they do. What would not these
foolish virgins do, when it is too late, for a little of the oil of the
wise! But let not any of you be wise too late: look diligently, lest
any man fail of the grace of God. Beware that none of you be cheated
through the deceitfulness of your hearts, with counterfeit grace. There
is never a grace but hath its counterfeit; and there is nothing more
common, than to mistake counterfeit grace for true. And remember you
are undone for ever, if you should die in such a mistake. Not that
I would shake the confidence of any sound believer, whose graces are
of the right kind: build your confidence sure: see that you get the
certain marks of salvation, and make sure, by observing your own hearts,
that these marks be in you, and then you cannot be too confident. But
as you love your souls, take heed of a groundless confidence. Take heed
of being confident before you have tried. I would fain have you all
secured against the day of judgment; I would that the state of your
souls were all well settled: Oh how comfortably might you think of any
troubles, if you were but sure of your pardons! I beseech you, whatever
you neglect, look to this: I am afraid there are among you that have
not made your peace with God; that are not yet acquainted with that
great work of conversion: such I charge before the living God, to speed
to Christ, and without any more delay to put away their iniquities,
and deliver up themselves to Jesus Christ, that they may be saved. It
is not your profession or external duties, that will save you: no, no,
you must be converted or condemned. It is not enough that you have some
love to God’s ways and people, and are willing to venture something for
them; all this will not prove you sound Christians: Have your hearts
been changed? Have you been soundly convinced of your sins? Of your
damnable and undone condition? And your utter inability to lick
yourselves whole by your own duties? Have you been brought to such a
sense of sin, that there is no sin, but you heartily abhor it? Are you
brought to such a sense of the beauty of holiness, and of the laws and
ways of God, that you desire to know the whole mind of God? Would you
not excuse yourselves by ignorance from any duty, and do not you allow
yourselves in the neglect of any thing conscience charges upon you as
a duty? Are your very hearts set upon the glorifying and enjoying of
God, as your greatest happiness? *Had you rather be the holiest than
be the richest and greatest in the world? And is your greatest delight
in the thoughts of your God, and in your conversings with God in holy
exercises! Is Christ more precious than all the world to you? And
are you willing upon the thorough consideration of the strictness and
holiness of his laws, to take them all for the rule of your thoughts,
words and actions, and though religion may be dear, do you resolve, if
God assist you, to go through with it, let the cost be what it will?
Happy the man that is in such a case. This is a Christian indeed, and
whatever you be and do short of this, all is unsound. But you that bear
in your souls the marks above-mentioned, upon you I lay no other burden,
but to hold fast, and make good your ground, and to press forwards
towards the mark. Thankfully acknowledge the grace of God to your souls;
and live rejoicingly in the hopes of the glory of God; live daily in
the praises of your Redeemer; and study the worthiness, excellency,
and glory of his attributes: let your souls be much taken up in
contemplating his glorious perfection, and blessing yourselves in the
goodly portion you have in him: live like those that have a God, and
then be disconsolate if you can: if there be not more in an infinite
God to comfort you, than in a prison, or poverty or affliction to
deject you, our preaching is vain and your faith is vain. Let the
thoughts of God be your daily repast: and never be satisfied till your
hearts run out as freely, naturally, unweariedly after God, as others
do after the world. Farewell my dear brethren, the Lord God Almighty be
a protection to you, and your exceeding great reward; Farewell in the
Lord.
I am,
_Your’s in the bowels of the Lord Jesus_,
JOS. ALLEINE.
_From the common gaol, in |Ivelchester|,
September 11, 1663._
LETTER VII.
[How to shew love to ministers, and to live joyfully.]
_To the most loving and dearly beloved, my Christian friends
in |Taunton|, grace, mercy, and peace from God our Father,
and from the Lord Jesus Christ_.
_Most endeared brethren_,
I HAVE received your moving letter, and could not look over _such_
tender expressions without some commotion. I may confidently say, I
spent more tears upon those lines, than ever you did ink. Your deep
sense of my labours I cannot but thankfully acknowledge, yet withal,
heartily confessing, that all was but what I owed to your immortal
souls; which God knows was very much short of my duty. The omissions,
imperfections, deadness, that accompanied my duties I own, and the Lord
humble me for them. But all that was of God (and that was all that was
good) be sure that you give to God alone. To him I humbly ascribe both
the will and the deed, to whom alone be glory for ever.
*My dear brethren, my business as I have often told you, is not to turn
your eyes to me, but to Christ: his spokesman I am, will you give your
hands, your names to him? Will you subscribe to his laws, and consent
to his offices, and be at defiance with all his enemies? This do, and
I have my errand. Who will follow Christ’s colours? Who will come under
his banner? This shall be the man that shall be my friend; this is he
that will oblige me for ever. Do these letters come to no loose sinner?
No ignorant sinner? No unsound professor? Would they do me a kindness,
as I believe they would? Then let them come away to Christ! O sinner,
be no more in love with darkness; stick no longer in the skirts and
outside of religion. Waver no more, halt no farther, but strike in
throughly with Jesus Christ; except nothing, reserve nothing, but come
throughly to the Lord, and follow him fully. And then happy man thou
shalt be, for thou wilt be made for ever; and joyful man I shall be;
for I shall save a soul from death. The earnest beggings of a poor
prisoner, use to move some bowels: hear O friends, will you do nothing
for a minister of Christ? Nothing for a prisoner of Jesus Christ?
Methinks I hear you answer, “Yea, what will we not do? He shall never
want while we have it; he shall need no office of love, but we will
run and ride to do it.” Yea, but this is not it that I beg of you; will
you gratify me indeed? Then come in, bow to the name of Jesus; yea, let
your souls bow, let all your powers do him homage. Let that sacred name
be graven into the substance of your hearts. Let me freely speak for
him, for he is worthy for whom you shall do this thing; worthy to be
beloved of you; worthy to have your very hearts, worthy to be admired,
adored, praised, served, glorified to the uttermost by you, and every
creature; worthy for whom you should lay down all, leave all: can any
thing be too much for him? Can any thing be too good for him, or too
great for him? Come give up all, resign all, lay it at the feet of
Jesus, offer all as a sacrifice to him, see that you be universally
the Lord’s; keep nothing from him: I know through the goodness of
God, that with many of you this work is not yet to do. But this set
solemn resignation to the Lord is to be done more than once, and to
be followed with an answerable practice when it is done: see that you
walk worthy of the Lord; but how? In the _fear of the Lord_, and in
the _comfort of the Holy Ghost_; let these two go together. So shall
you adorn the doctrine of God our Saviour, and experience the heavenly
felicity of a Christian life: cleave fast to Christ, never let go
your hold; cling the faster, because so many are labouring to loosen
your hold. Hold fast your integrity, hold fast the beginning of your
confidence stedfast to the end: If you do but keep your hold, and
keep your way; all that the world can do, and all that the powers of
darkness can do, can never do you harm. Keep your own vineyard with
constant care and watchfulness, and be sure that there be no inroad
made upon your consciences, that the enemy do not get between your
souls and God; and then let what will assail you without, you need
not fear! Let this be your daily exercise, to keep your consciences
void of offence: keep fair weather at home, however it be abroad. I
would not only that you should walk _holily_, but that you should walk
_comfortably_. I need say the less to this, because the fear of the
Lord and the comfort of the Holy Ghost, lie together. Oh the provision
God hath made for your continual comfort: dear brethren, do but
understand your own blessedness, happy men that you are, if you did but
know and consider it: who would count himself poor that hath all the
fullness of the Godhead for his. O Christians, live like yourselves,
live worthy of your portion, and your glorious prerogatives. That you
may walk worthy of your glorious hopes, and live answerable to the
mercies you have received, is the great desire of
_Your souls fervent well-wisher in bonds_.
JOS. ALLEINE.
_From the prison at |Ivelchester|,
September 18, 1663._
LETTER VIII.
[Remember Christ crucified; and crucify sin.]
_To the faithful and well-beloved people,
the servants of Christ in |Taunton|, salvation_.
_Most dear Christians_,
I AM by office a remembrancer, the Lord’s remembrancer for you, and
your remembrancer in the behalf of Christ. My business is with the
apostle, to stir up your pure minds by way of remembrance. And who
shall I remember you of, but your intercessor with the Father, who
hath you always in remembrance, appearing in the presence of God
for you? May his memory ever live in your hearts, though mine should
die; Oh, remember his love more than mine; remember in what a case he
found you, and yet nothing could divert the purpose of his love from
you: He loathed not your rags nor your rottenness: he found you in
loathsome filthiness, yet he pitied you. His bowels were moved, and his
compassions were kindled, when one would have thought his wrath should
have boiled and his indignation have burned down to hell against you:
he loathed not, but loved you, and washed you from your sins in his own
blood. Ah polluted captives! Ah vile and putrid carcases! that ever the
Holy Jesus should his ownself wash you. Methinks I see him weeping over
you; and yet it was a more costly bath by which he cleansed you. Ah
sinners look upon the streaming blood flowing from his blessed body,
to fetch out the ingrained filthiness that you by sin had contracted.
Alas! What a horrid filthiness, that nothing but the blood of the
covenant could wash away! And what a love is Christ’s, that, when a
whole ocean could not wash nor purify us, would open every vein of his
heart to do the work! Look upon your crucified Lord: do you not see
a sacred stream flowing out of every member? Ah, how those holy hands,
those unerring feet do run a stream to purge us! Alas, how the great
drops of blood fall to the ground from his sacred face in his bitter
agony, to wash and beautify ours! How his wounded heart and side
twice pierced, first with love and pity, and then with the soldier’s
cruelty, pour out their healthful and saving floods upon us? Lord!
How do we forget such love as this? Ah monsters of ingratitude, that
can be unmindful of such a friend! Do we thus requite him? Is this
our kindness to such an obliging friend! Christians, where are your
affections? To what use do you put your faculties? What have you
memories for, but to remember him? What have you the power of loving
for, but that you should love him? Wherefore serves joy or desire, but
to long for him? And delightfully embrace him? May your souls and all
their powers be taken up with him; may all the doors of your souls be
set open to him. Here fix your thoughts, terminate here your desires;
here you may kindle your fire when almost out. Brethren what will you
do now for Jesus Christ? Have you never a sacrifice to lay upon his
altar? Come and I will shew you what you shall do, let your hands be
in the blood of your sins, search them out with diligence, search your
hearts and your houses; whatever iniquities you find there, out with
them, put them far from your tabernacles; if you crucify them not,
you are not Jesus’s friends. *God forbid that there should be a lying
tongue, or any way of deceit in your shops: that his service should
give place to the world in your families. Far be it from any of you,
my brethren, that you should be careful to teach your children and
servants the way of your callings, and neglect to instruct them in
the way of life. Is weekly catechising in every one of your families?
The Lord convince any of you that may be guilty of this neglect: Oh,
set up God in your houses; and see that you be not slovenly in closet
performances. Beware of serving the Lord negligently; serve not the
Lord with that which costs you nothing: look to it that you content not
yourselves with a cheap and easy religion. Put your flesh to it: be
well assured that the religion that costs you nothing, will yield you
nothing: Keep up the life of religion in your family and closet duties.
Fear nothing like a customary and careless performance of God’s service.
Judge your ownselves whether lazy wishes, idle complaints, and yawning
prayers are like to carry you through the mighty difficulties that you
must get through, if ever you come to heaven. When you find yourselves
going on in a listless, heartless course, ask yourselves, is this
to take the kingdom of heaven by violence? See that you sacrifice
yourselves to the Lord, that now you live to Christ himself. As Christ
hath made over his life and death to you, so let it be your care
to live and die to him. Labour to look upon all your enjoyments as
Christ’s goods; upon your time, parts, strength, as his talents: look
upon yourselves only in the quality of servants and stewards, that are
to husband all these for your Lord’s advantage, and as those that must
give an account. And pray for me that I may take the counsel that I
give. I bless the Lord, I want nothing but the opportunity of being
serviceable to you: but I hope the Lord will make my bonds for you,
to be useful to your edification; if I may glorify God, and serve you
best by being here, I shall never wish to come out. Finally brethren,
farewell: be perfect, be of good comfort, be of one mind, live in peace,
and the God of love and peace shall be with you. I am,
_The ready servant of your faith and joy_,
JOS. ALLEINE.
_From the prison at |Ivelchester|,
October 14th, 1663._
LETTER IX.
[On daily self-examination.]
_To the most beloved people, the flock of Christ
in |Taunton|, salvation_.
_Most dear brethren_,
BRETHREN how stands it with you? Doth the main work go on? do your
souls prosper? This is my care; beware that you flag not, that you
faint not now in the evil day. I understand that your dangers grow
upon you. May your faith and courage grow much more abundantly!
Some of your enemies, I hear, are in great hopes to satisfy their
desires upon you. Well, be not discouraged my dear brethren, but bless
the Lord, who of his abundant mercy, hath so remarkably preserved
you so long beyond all expectation. Let it not be a strange thing to
you, if the Lord doth now call you to some difficulty: forsake not
the assembling of yourselves together, as the manner of some is. I
plainly see the coal of religion will soon go out, unless it have
some better helps to cherish it, than a carnal ministry, and lifeless
administration. Dear brethren, now is the time for you that fear the
Lord, to speak often one to another: manage your duties with what
prudence you can, but away with that carnal prudence, that will decline
duty to avoid danger.
*I left you some helps for daily examination, I am jealous lest you
should grow slack, or slight, and careless in that duty. Let me ask you
in the name of the Lord, doth never a day pass you, but you solemnly
and seriously call yourselves to an account, what your carriage hath
been to God and men? Speak conscience? Is there never an one within the
hearing of this letter, that is a neglecter of this duty? Doth every
one of your consciences acquit you? Oh that they did! Tell me, would
not some of you be put shrewdly to it, if I should ask you when you
read, or thought over the questions that were given you for your help?
Would you not be put to a blush, to give me an answer? And will you not
be much more ashamed, that God should find you tardy? Not that I would
necessarily bind you up to that very method; only till you have found a
way more profitable, I would desire you, yea, I cannot but charge you,
to make daily use of that. Awake conscience, and do thou fall upon that
soul that thou findest careless in this work, and never let him be at
rest till thou canst witness for him, that he is a _daily and strict
observer of himself_, and doth live in the constant practice of this
duty. What! Shall neither God’s charge nor your profit hold you to
your work? Yet I may not doubt, but some of you do daily perform this
duty. The Lord encourage you in it: yet give me leave to ask you what
you have gained? Are you grown more universally conscientious, more
strict, more humble, and more sensible of your many and great defects,
than you were before? If so blessed are you of the Lord; if otherwise,
this duty hath been but slightly performed by you. What can you say
to this question? Doth your care of your ways abate or increase, by the
constant use of this duty? If it abate, remember from whence you are
fallen, and repent; as good not to do it at all, as not to the purpose.
The Lord God be a sun and a shield to you. My most dear love to you all;
fare you well in the Lord. I am,
_Your embassador in bonds_,
JOS. ALLEINE.
_From the common gaol at |Ivelchester|,
October 20, 1663._
LETTER X.
[Motives and marks of growth.]
_To the most loving and best beloved, the servants
of Christ in |Taunton|, grace and peace._
_Most dear and tender friends_:
WHOSE I am, and whom under God I desire to serve; to build you up in
holiness, and comfort, hath been through grace my great ambition. This
is that which I laboured for; this is that which I suffer for: and
in short, the end of all my applications to you, and to God for you.
How do your souls prosper? Are they in a thriving case? What progress
do you make in sanctification? Doth the house of _Saul_ grow weaker
and weaker, and the house of _David_ stronger and stronger? Behold,
I am jealous of you with a godly jealousy, lest any of you should lose
ground in these declining times: and therefore cannot but be often
calling upon you to look to your standing, and to watch and hold fast,
that no man take your crown. Ah! How surely shall you reap in the end,
if you faint not! Take heed therefore that you lose not the things you
have wrought, but as you have begun well, so go on in the strength of
Christ, and give diligence to the full assurance of hope to the end.
Do you need motives? 1. _How much are you behind hand?_ Oh the fair
advantages that we have lost! What time, what sabbaths, sermons,
sacraments, are upon the matter lost? How much work have we yet to do?
Are you sure of heaven yet? Are you fit to die yet? Surely they that
are under so many great wants, had need to set upon some more thriving
courses.
Secondly, _Consider what others have gained, whilst we it may be sit
down by the loss_: Have we not met many vessels richly laden, while
our souls are empty? Oh, the golden prizes that some have won? While
we have folded the hands to sleep! Have not many of our own standing
in religion, left us far behind them?
*Thirdly, _Consider you will all find little enough when you come to
die_: The wise among the virgins have no oil to spare, at the coming
of the bridegroom; temptation and death will put all your graces to it.
How much ado have many had at last to put into this harbour! _David_
cries for respite, till he had recovered a little more strength.
Fourthly, _Consider how short your time for gathering in probably is_?
The Israelites gathered twice so much manna against the sabbath as
they did at other times, because at that time there was no manna fell.
Brethren, you know not how long you have to lay in for. Do you ask for
marks how you may know your souls to be in a thriving case?
_First, If your appetites be more strong._ Do you thirst after God and
after grace, more than heretofore? Do your cares for and desires after
the world abate? And do you hunger and thirst after righteousness?
Whereas you were wont to come with an ill-will to holy duties, do you
come to them as an hungry stomach to its meat?
_Secondly, If your pulses beat more even._ Are you still off and on,
hot and cold? Or is there a more even spun thread of holiness through
your whole course? Do you make good the ground from which you were
formerly beaten off?
*_Thirdly, If you do look more to the carrying on together the duties
of both tables._ Do you not only look to the keeping of your own
vineyards, but do you lay out yourselves for the good of others, and
are filled with zealous desires for their conversion and salvation? Do
you manage your talk and your trade, by the rules of religion?
*Do you eat and sleep by rule? Doth religion form and mould, and
direct your carriage towards husband, wife, parents, children, masters,
servants? Do you grow more universally conscientious? Is piety more
diffusive than ever with you? Doth it come more abroad with you, out
of your closets, into your houses, your shops, your fields? Doth it
journey with you, and buy and sell for you? Hath it the casting voice
in all you do?
_Fourthly, If the duties of religion be more delightful to you._ Do
you take more delight in the word than ever! Are you more in love with
secret prayer, and more abundant in it? Cannot you be content with your
ordinary seasons, but are ever and anon making extraordinary visits to
heaven? And upon all occasions turning aside, to talk with God in some
short ejaculations? Are you often darting up your soul heavenwards? Is
it meat and drink for you, to do the will of God? Do you come off more
freely with God, and answer his calls with more readiness of mind?
*_Fifthly, If you are more abundant in those duties which are most
displeasing to the flesh._ Are you more earnest in mortification?
Are you more strict and severe than ever in the duty of daily
self-examination, and holy meditation? Do you hold the reins harder
upon the flesh than ever? Do you keep a stricter watch upon your
appetites? Do you set a stronger guard upon your tongues? Have you
a more jealous eye upon your hearts?
_Sixthly, If you grow more vile in your own eyes._ Do you grow more
out of love with men’s esteem, set less by it? Are you not marvellous
tender of being slighted? Can you rejoice to see others preferred
before you? Can you heartily value and love them that think meanly of
you?
_Seventhly, If you grow more quick of sense, more sensible of
divine influences, or withdrawings._ Are you more afraid of sin than
ever? Are your sins a greater pain to you than heretofore? Are your
very infirmities your great afflictions? and the daily workings of
corruption a continual grief of mind to you?
I must conclude abruptly, commending you to God, and can only tell you
that I am,
_Your’s in the Lord Jesus_,
JOS. ALLEINE.
_From the common gaol, in |Ivelchester|,
October 31, 1663._
LETTER XI.
_To my dearly beloved, the inhabitants of |Taunton|,
grace, mercy, and peace from God our Father, and
the Lord Jesus Christ_.
_Most dearly beloved_,
I HAVE been through mercy many years with you, and should be willingly
so many years a prisoner for you, so I might further your salvation. I
must again and again thank you for your abundant affection to me, which
I value as a great mercy, not in order to myself, but in order to your
benefit, that I may thereby be a more likely instrument of your good.
Surely, so much as I value your love, yet had I rather be forsaken of
you all, and buried in oblivion; so that your eyes and hearts may be
fixed on Christ, and sincerely engaged to him. Brethren, I have not
bespoken your affections for myself: O that I might win your hearts
to Christ. O that I might convert you to him though you were diverted
from me. *I should much rather chuse to be hated of all, so this might
be the means to have Christ set up savingly in the hearts of you all.
And indeed there is nothing great but in order to God; nothing is
considerable as it is terminated in us: it matters not whether we
are in riches or poverty, sickness or health, in honour or disgrace,
so Christ may be by us magnified in the condition we are in. Welcome
prison and poverty, welcome scorn and envy, welcome pain or contempt,
if by these God’s glory may be promoted. What are we for, but for God?
What doth the creature signify separated from his God? Why just so much
as the cypher separated from his figure. We are nothing worth, but in
reference to God and his ends. Better were it that we had never been,
than that we should not be to him. Better that we were dead than we
should live, and not to him. Better that we had no understandings, than
that we should not know him. Better that we were blocks and brutes,
than that we should not use our reason for him. What are our interests,
unless they may be subservient to his interest? Or our reputation,
unless we may hereby glorify him?
Do you love me? I know you do. But who is there, that will leave his
sins for me? With whom shall I prevail to give up himself in strictness
and self denial to the Lord? Who will be intreated by me to set upon
neglected duties, or reform accustomed sins? Oh wherein may you rejoice
me? In this, my brethren; in this you shall befriend me, if you obey
the voice of God by me, if you be prevailed with to give yourselves
up throughly to the Lord. Would you lighten my burden? Would you make
glad my heart? Let me hear of your owning the ways and servants of the
Lord in adversity, of your patient continuing in the ways of holiness.
O that I could but hear that the prayerless souls, the prayerless
families among you, were now given to prayer! That the profane sinners
were awakened, and induced by the preaching of these bonds, to leave
their drunkenness, their loose company, their deceit and wantonness!
Will you not be made clean? When shall it once be? How long shall the
patience of God wait for you? How long shall the Lord Jesus stretch
out his hands toward you? O sinners, cast yourselves into his arms! Why
should you die? Why will you forsake your own mercy? Will you perish
when mercy woos you? Confess and forsake your sins, and you shall find
mercy. Will you sell your souls to perdition for a little ease and
delight in your flesh? Or a little of the gain of unrighteousness? Why,
these are the things that part between sinners and Christ.
*I know many are spun with a finer thread, and are not so far from the
kingdom of God. But I must again warn you of staying in the suburbs
of the city of refuge. O what pity is it that any should perish at
the gates! That any should escape the pollutions of the world, and do
many things, yea, and suffer too, and yet fall short of the glory of
God! Oh ye halting Christians, that halt between Christ and the world,
that are as _Ephraim_, like a cake not turned, dough-bak’d, professors,
that have lamps without oil, that cry, Lord, Lord, but do not the will
of our Father which is in heaven! How long will you stay in the place
of the breaking forth of children! and stick between the womb and
the world? Your religion will carry you from the profane, and ye own
the people of the Lord. But godliness is a heart-work, it goes deep,
and spreads far: unless the frame of your hearts, and the drift of
your course be changed, unless you be universally conscientious, and
unreservedly delivered up to the Lord for all times and conditions,
whatever be the cost, you are none of Christ’s, how far soever you go
in external performances. Hear then, O people, and let not an almost
Christianity deceive you, or carry you blindfold to perdition. Oh the
thousands, and ten thousands that have been undone by one of these!
Ah, how often have you been warned against them, lest you should split
against these dangerous rocks. O _Taunton_, _Taunton_, how often would
God’s servants have gathered you, and you would not. But will you now?
Will you _yet_ come in? I cannot forbear once more, even out of the
prison, to call after poor sinners, and make one tender of mercy more.
O come to the waters of life, wash you, make you clean.
But for you, whose hearts are set against every sin, and are resolved
for God and holiness; you that experience a thorough change, and have
respect to all God’s commandments, who will have none but God for your
happiness, none but Christ for your treasure, that must and will have
him, come what will come, blessed are ye of the Lord: O happy souls
rejoice in the Lord, and again, I say, rejoice: let your souls magnify
the Lord, and your spirits rejoice in God your Saviour. Live you a life
of praise; you are highly favoured of the Lord, your lines are fallen
in a pleasant place: only stick to your choice: beware lest any man
beguile you of your reward: watch and keep your garments about you,
lest you walk naked, and men see your shame. Many will be plucking to
pull you out of Christ’s hands; but the harder they pluck, the harder
do you cling, and cleave to him: blessed is he that overcometh.
And now the God of heaven fill you all with himself, and make all grace
to abound in you, and toward you. May he be a sun to comfort you, and
shine with his beams of grace and glory on you all: farewell in the
Lord, I am,
_Your’s in the bonds of the gospel_,
JOS. ALLEINE.
LETTER XII.
[How to live to God.]
_To the beloved people, the inhabitants
of |Taunton|, grace and peace._
_Most endeared Christians_,
BELOVED, I am, without a compliment, the devoted servant of your soul’s
prosperity: may the Lord Jesus be set up in your hearts: may his name
ever live in you, and I have what I ask. If this work be not promoted
among you, I shall account all my pains but lost labour. Brethren, I
beseech you that none of you live to yourselves, for this were directly
to cross the end of Christ’s death; for therefore he died that you
should not live to yourselves. O live to him that died for you! Live
to him that is the God of your life! Live to him that bought your lives
with his own! To him that bought you from destruction, and not only so,
but bought you the eternal inheritance. Will a man be easily persuaded
to lose his life? How infinitely tender are men here! And yet the
most of men do lose their lives, yea, lose them for nothing. *Beloved,
consider, I beseech you, that life is lost, that is not lived unto
God. If you would not lose your lives that you live, live to him who
is the end of your lives. Oh remember this, and reckon that day lost
which you have not lived unto God! Brethren, how great a part of our
lives have we lost? I beseech you take heed; you are careful about many
things; but beware that other things do not put out this, the spending
your days and strength for him that made you. Would it not be dreadful
for a man to find at last when he comes to his account with God,
that his whole life, or at least the main of it had been but damnable
self-seeking? That a man should have so many years allowed him by God,
and he should at last be found to have been a wicked servant, that had
set up for himself with his master’s stock, and alienated his goods?
Well, that you may throughly learn the grand lesson of living to God,
take these counsels:
*First, _Settle it in your heart that it is the sum of all your
business and blessedness to live unto God_: ’tis your _business_,
for his pleasure you are and were created: what have you to do but to
serve your Maker in your general and particular callings! Beloved, what
else have you strength for, but for God? Doth he maintain servants,
and shall he not look for their work? Would you endure it, that the
servants you find with meat and wages should set up for themselves?
Beloved, God’s service is your business, and he made you and keeps you
for no other end. And it is your blessedness too. Labour to be under
the rooted conviction of this, that your happiness lies in pleasing and
honouring God. Let the sense of this live fresh upon your hearts, and
it will regulate your whole course.
Secondly, _Labour to keep alive in yourselves a deep sense of your
strong obligations to God_. Often think with yourselves, what a
reasonable thing it is, that you should with all you have serve the
Lord. Beloved, shall not the vessel be for the use of the potter that
made it? Shall not the servant trade for his master with whose goods he
is entrusted? Do you not fetch all your bread from God’s door? Is not
he the author of our being and well-being? Is it not from him that you
fetch every breath? Your interest obliges you to please him. Why should
_Belshazzer_’s charge be against you? That the God in whose hand your
breath is, and whose are all your ways, you have not glorified, _Daniel
v. 23._
Thirdly, _Every morning let this be your first and firm resolution,
I will set forth this day in the name of God_. Your first and last
thoughts are of the greatest consequence, and therefore I advise you
to begin and end with this; whenever you lie down, say in yourselves, I
will make use of my bed as an ordinance of God, that I may be refreshed
and fitted for his work: whenever you rise up, think, I will spend this
day for God, and follow the business of my calling, because I am so
appointed by God.
Beloved, I design the sweetness and comfort, as well as strictness of
your lives. Live to God as you are directed, and you shall marvellously
prosper in both. I am not sure yet whether or no I shall see you at
the assizes. I leave all things to your Father’s wise disposal, and
commending you to God, I rest
_Your’s in the bonds of the Lord Jesus_,
JOS. ALLEINE.
_From the prison at |Ivelchester|,
November 14, 1663._
LETTER XIII.
_To the beloved people, the flock of God
in |Taunton|, grace and peace_.
_Most dear friends and brethren_,
I HAVE sent these few lines, to beseech you by these bonds, which
I gladly endure for your sakes, to hold forth, and hold fast the
profession of your faith without wavering. The Lord make you stedfast
in the holy doctrine wherein you have been taught. I have not shunned
to declare unto you the whole counsel of God. O remember, that by the
space of eight years, I ceased not to warn you every one, and kept back
nothing that was profitable unto you, but have taught you publickly,
and from house to house, warning every man, and teaching every man,
that I might present every man perfect in Christ Jesus.
You that have taken upon you the profession of strict godliness, I
shall only press you to press towards the mark. You have much work to
do, and God hath given you no time to loiter in. I beseech you to put
on. That person that sits down when he hath gotten to that pitch that
he thinks will bring him to heaven, is never like to come thither:
grace is one of those things that saith, _It never hath enough_. Let
me urge upon you the apostle’s counsel, _Follow after holiness_.
_First._ Holiness is the choicest ornament: it is an adorning in the
sight of God, of great price. It is the glory of God, and will you
count it your shame? _Exodus_ ♦15. God is glorious in holiness, and
grace is called glory, _2 Corinthians iii. 18._ Yet we may now cry out
as the _psalmist_, _O ye sons of men, how long will ye turn my glory
into shame?_ _Psalms iv. 2._ But be of good comfort, the shame of
holiness is real glory.
♦ Chapter omitted from reference in text.
_Secondly._ Holiness is the safest defence; grace is not only for
ornament, but for use. Righteousness is a breast-plate that keeps
the vitals, and is a sure defence from any mortal wounds. When the
politicians have done their best, it is he _that walketh uprightly_,
that _walketh surely_, _Proverbs x. 19._ _Let integrity and uprightness
preserve me_, saith _David_. I desire to be no longer safe than these
can preserve me; when I must let go my integrity or my safety, I will
chuse the danger rather than the sin: and yet will never doubt but
my integrity will save me harmless. *Never persuade me that the man
chooses wisely, who runs upon the displeasure of God, to flee man’s
displeasure. Did you ever hear of a man so mad as to run upon the
sword’s point, to avoid the scratch of a pin? Why this is the wisdom
of the distracted world, who will sin rather than suffer, and to save
themselves harmless in the world, will run upon God, even upon the
thick bosses of his buckler.
_Thirdly._ Holiness will be found to be your real happiness: eat of
this tree, and you shall be indeed as God. Godliness is God’s likeness.
The beauty of holiness is his very image; sin is the disease of which
holiness is the cure. O what peace and tranquility doth holiness work
in the mind! _Great peace have they that love thy commandments, and
nothing shall offend them._ In a word, holiness is the perfection of
man’s nature, the communication of the divine nature, the earnest of
glory, and the very entrance of heaven.
Let me say now to every one of you, as our Saviour to _Martha_;
_Believest thou this?_ If you do, live like believers, and do you
follow after holiness as others follow their trades or studies. Let
religion be your business, and not a thing by the bye: follow as hard
after grace, as if you did indeed believe riches and honor were in it.
Let holiness sit on your lips, and season all your speech with grace.
Profess it, own it, plead stoutly for it, be advocates for holiness,
in an adulterous and wicked generation; wear it as a robe of honour,
when the world cast their reproaches at you for it: let it dwell in
your hearts: let it adorn your houses: let it be your companion in your
closets: let it travel with you in your journies: let it lie down and
rise up with you: let it close your eyes in the evening, and call you
out of your beds in the morning. Be you the votaries of holiness: keep
her, and she shall keep you.
Because I know you love to hear of my welfare, I must tell you that
goodness and mercy follow me perpetually every day, and every night,
glory to God in the highest. Dear brethren, fare you well in the Lord,
I am
_Your devoted servant in the gospel,
whether a bond-man, or a free_,
JOS. ALLEINE.
_From the common Gaol, at |Ivelchester|,
December 3, 1663._
LETTER XIV.
_To the flock of Christ in |Taunton|, grace and peace_.
_Most endeared friends_,
I WOULD have you count nothing as certain but Christ’s love and care.
This you may build upon: you need not fear lest time and distance
should wear out the remembrance of you with him. Do any of you question
whether you are so happy, as to have your names recorded above? I shall
bring it to a speedy issue: do you question whether Christ hath taken
your names? Whether you are upon his heart? Let me ask you, Is _heaven
upon your hearts_? Is the name of Jesus deeply engraven upon your
souls? Is his image and superscription there? If you find that heaven
is the main of your cares, that your hearts are set upon it as your
home and your country; and that it is your business to seek it and
secure it. If your hearts be upon heaven, your names are unquestionably
written in heaven. Again, hath Christ recorded his name in your hearts?
Is the name of Jesus, the beloved name with you? Precious above all;
next to your hearts? Is there no other name under heaven so dear and
sweet to you? What room hath Christ in you? If any thing be deeper in
your hearts than he is, you are unsound. As the Father hath given him,
so do your hearts give him a name above every name. Is Christ uppermost
with you in your affections? Then rejoice and leap for joy, your names
are most precious with Christ if his name be above all dear to you.
*Once more, hath Christ drawn out his own similitude upon you? Is
Christ within you? Doth he dwell in your hearts? Then be sure you have
a room in his heart: the image of Christ is in holiness. Is this that
which your very heart is set upon? Do you thirst for holiness? Do you
follow after holiness? Do you prize it above all prosperity and worldly
greatness? Do you hate every sin, and long to be rid of it as your
most irksome burden, and use all God’s means against it as far as you
know them? If it be thus with you, Christ hath set his stamp upon your
hearts, and hath set you as a seal upon his heart.
Rejoice then, O Christians, and bless yourselves, in being under
Christ’s care. Fear not little flock; stronger is he that is with you,
than he that is against you: what though Satan should raise all his
militia against you? Adhere to Christ, doing and suffering his pleasure,
and he shall secure you: the Lord will not forsake you, because it hath
pleased the Lord to make you his people: many will be plucking at you,
but fear not, he hath all power. Can omnipotence secure you? He is all
treasure. Can unsearchable riches suffice you? In a word, he is all
fullness. Can fullness fill you? If so, you are blessed and shall be
blessed.
Beloved, We lose unutterably for want of considering our own privileges,
and blessedness. O man, is Christ thine, and yet dost thou live at
a low rate? Is thy name written in heaven, and yet dost thou not
rejoice? Shall the children of the kingdom, the chosen generation, be
like other men? O Christians, remember who and whence you are, consider
your obligations, bestir yourselves, run and wrestle, and be strong
for the Lord of Hosts, (and earnestly, yet peaceably) contend for the
faith once delivered to his saints. What, shall we make nothing of
all that God hath said and done for us? O Christians, shall he that
hath obtained the King’s patent for an earldom, glory in his riches
and honour? And shall the grant of heaven signify little with thee? Or
Christ’s patent for the son-ship and partnership with himself be like
a cypher? Shall _Haman_ come home from the banquet with a glad heart,
glorying in the greatness of his riches, and all the things wherein
the king had promoted him? And shall we find it under God’s own hand,
that he intends the kingdom for us, that he will be a father to us,
that he gives and grants all his infinite perfections to us, and yet
not be moved? *Christians live like yourselves, let the world see that
the promises of God and privileges of the gospel are not empty sounds.
Let the heavenly chearfulness and the restless diligence, and the holy
raisedness of your conversation prove the reality, excellency, and
beauty of your religion. See that you receive not the grace of God
in vain. Remember with trembling, _To whom much is given, of him much
shall be required_. With my most dear loves to you all, I commend you
to your Father and my Father, your God and my God, remaining
_Your’s in all manner of obligations_,
JOS. ALLEINE.
_From the common goal, in |Ivelchester|,
January 20, 1663._
LETTER XV.
[What do you more than others?]
_To the most dearly beloved, the servants of God,
in |Taunton|, grace and peace_.
_Most loving and entirely beloved_,
YOU are a great joy to me. I know not what thanks to render to the
Lord for you, when I hear of your constancy and fidelity, and zeal,
in adhering to him, and his ways, even in such a time as this; you
are highly favoured. Blessed be the Lord God of _Israel_, that he hath
regarded the low estates of his servants: that he should ever indulge
you as he hath, and hover over you, even as the eagle stirreth up her
nest, and fluttereth over her young, spreadeth abroad her wings, taketh
them, beareth them on her wings, for so hath the Lord your God dealt
with you: he hath kept you as the apple of his eye, _and since the
streams of Cherith were dried up, yet to this day he hath not suffered
the handful of meal to waste, nor the oil in the cruise to fail_, but
hath continually provided for you. How should I love and bless the Lord
for this his great grace towards you? Now I beseech you my brethren,
that you consider the kindness of the Lord; for the Lord your God is
he that careth for you, and that you love the Lord your God, _and fear
him for ever, for he is your life, and the length of your days_. But as
_Job_ had a holy fear of his children, lest they should have offended:
so I am jealous of you with a godly jealousy, lest any of you should
receive this grace of God in vain. I must not cease to put you mind,
that God doth look for no small matter from you. Remember my charge,
that there be not a barren tree nor a dwarf Christian among you; where
the Lord soweth much, he expects to reap accordingly. Whose account, my
beloved, is like to be so great as yours? O look about you, and think
of the master coming to reckon with you for his talents; when he will
expect no small increase. Beloved, what can you do? How much are you
grown? What spoil have you made upon your corruptions? What progress
in grace?
Suppose Christ should put the awakening question to you, What do you
more than others? God doth expect more of his people, than of any
others in the world: and well he may. For
First, _He hath bestowed more on them than on others_: now where
much is given, much shall be required; can you think of that without
trembling? He hath bestowed on them singular love; _Thee only have I
known of all the families on earth_: and he looks that his love should
be a constraining argument to obedience. Again, he hath laid out a
singular care for his people, more than for others: he cares for no men,
for nothing in the world, in comparison of them. He reproveth kings
for their sakes. He will give nations and kingdoms for their ransom.
So precious are they in his sight, and so dearly beloved, that he will
give men for them, and people for their life. He withdraweth not his
eyes from the righteous, he will not endure them out of his sight. The
eyes of the Lord are upon the righteous, and first the eye of his more
accurate observation: God can wink at others as it were, and overlook
what they do with little notice, but he has a most curious eye upon his
people, he marketh their steps, and booketh their words, he weigheth
their actions, and pondereth all their goings. And should they not
walk more cautiously than any alive, that are under so exact an eye?
Secondly, the eye of special care and protection. Behold the eye of
the Lord is upon them that fear him, I will guide thee with mine eye:
and should not they be infinitely tender and careful how to please the
Lord, who have his singular care laid out on them? In short, God hath
bestowed on them singular privileges: these are a peculiar treasure
to him above all people, a kingdom of priests, an holy nation; they
dwell alone, they are diverse from all people. When the whole world
lies in wickedness, these are called and chosen, and faithful, washed,
and justified, and sanctified in the name of the Lord Jesus, and by
the Spirit of our God. The rest are the refuse; these the jewels. Shall
not God’s priests be cloathed with righteousness, and shall not princes
live above the rate of peasants?
Secondly, _He hath entrusted them with more than others_: not only
with the talents of his grace, (for the increase whereof they must give
a strict account) but also with the jewel of his glory. How tenderly
should they walk, that are entrusted with such a jewel? Remember, your
Maker’s glory is bound up in your fruitful walking.
Thirdly, _He hath qualified them more than others_. He hath put into
them a principle of life, having quickened them together with Christ.
He hath set up a light in their minds, when others lie in darkness. He
hath given them other aids, than others have, even his Spirit to help
their infirmities, when others lie like vessels that are wind-bound,
and cannot stir.
Fourthly, _He hath provided for them other manner of things than for
others_. These are the little flock to whom it is his good pleasure
to give the kingdom: great are the preparations for them. The Father
hath prepared the kingdom for them from the foundations of the world:
the Son is gone to heaven on purpose to prepare a place for them: the
Spirit is preparing them, and making them meet to be partakers of the
inheritance of the saints in light: and should these be like other
people?
Brethren, God and men expect you should do more than others, see that
you be indeed singular. For
1. If you do no more for God than others, he will do more against you
than others: _You only have I known, therefore will I punish you_.
The barren tree in the vineyard must down, whereas had he been in the
common he might have stood much longer. God looketh for grapes from his
vineyard, on which he had bestowed such care more than ordinary, but
when they bring forth wild grapes, he will lay them waste in a worse
manner than the forest.
2. If you do no more than others, you must look for no more than others:
If you should put off God with a common obedience, you must expect to
be put off with common mercies.
3. Except you do more than others, God will be dishonoured by you more
than others.
And truly, as God looks for more from his own than others, so he looks
for more from you than others, even of his own, because he hath done
more: see that you be shining Christians, that you be strong in the
grace of God, that you press towards the mark. But I must conclude; I
give my love among you all, being able to add no more, but that I am
_Your’s in fervent love and longings_,
JOS. ALLEINE.
LETTER XVI.
_To the servants of God in |Taunton|, salvation._
_Most endeared Christians_,
I AM your’s, and love to be so, being ambitious not to have dominion
over your faith, but to be a helper of your joy. Christ’s officers are
so your rulers in the Lord, as yet to preach not themselves, but the
Lord Jesus Christ, and themselves your servants for Jesus’s sake. I
have no greater felicity under God, than to serve the good of souls.
Brethren, how fares it with your souls? Are they in health? Do they
prosper? It is a joy to me to hear when your trade flourishes: but
these are very little things if we look into eternity. Brethren, my
ambition for you is, that you should be cedars among the shrubs; that
from you should sound out the word of the Lord, and that in every place
your faith to God-ward should be spread abroad. That ye should be as
a field that the Lord hath blessed: that you should not only have the
name, but the spirit, life, power, heat, growth, vigour of Christianity
among you. Let not _Taunton_ only have the name to live: but to see
to it, that the kingdom of God be with you: Oh that every one of your
souls might be a temple of God! Oh that every one of your families
might be a church of God! Beloved, look to it, that every one that
nameth the name of Christ among you depart from iniquity, secret as
well as open, of the heart as well as of the life. Let no man think
that to make an out-cry upon the _wickedness of the times_, will serve
his turn; many go to hell in the company of the wise virgins. That no
man may be a _self-deceiver_, let every man be a _self-searcher_. He
that keeps no day-book in his shop, and no account in his conscience,
his estate and his soul will thrive both alike. Beloved, I would that
you should remember whither you are going. If a man be after a few
months to be transported into another country, never to return, he will
send over whatever he can, and make the best provision he may against
he come into that country. Brethren, you are strangers and pilgrims
here, and have but a few month’s stay in this country; see that you
traffic much with heaven. Christ is our common factor. O send over to
him what possibly you can. Give alms plentifully, pray continually,
be much in meditation and consideration; reckon with yourselves daily:
walk with God in your callings. Do all the duties of your relations as
unto God: live not one day to yourselves, but unto Christ: so shall you
be continually transporting into another world, and laying up treasure
in heaven: and O the blessed store that you shall find there after a
few years diligence! *Beloved, while you are here in this world, you
are but like a merchant’s ship in a strange port; the day for your
return is set, and you are to stay no longer than ’till your freight
is ready. Be wise, know your season, improve your time, you are made or
marred forever, as you speed in this one voyage. There is no returning
to this country to mend a bad market. God will call in all his talents,
time shall be no longer. Oh, come in, come and buy now, while the
market is open, that you who want may have grace, and you that have,
may have it more abundantly. Go and plead with the Lord Jesus, that he
hath bid you _come, buy and eat_ without money, and without price: that
he hath counselled you to come buy of him, gold, raiment, and eye-salve;
tell him you are come according to his call, and wait upon him for
grace, for righteousness, for light and instruction: lay hold on his
word, plead it, live upon it; he is worthy to be believed, worthy to
be trusted, go out of yourselves to him, unlearn yourselves. There is
a threefold foot that we naturally stand upon, our own _wisdom_, our
own _righteousness_, and our own _strength_; these three feet must be
cut off, and we must learn to have no subsistence but in Christ, and
to stand only on his bottom. Study the excellent lesson of self-denial,
self-annihilation. A true Christian is like a vine that cannot stand of
itself, but is wholly supported by the prop it leans on. It is no small
thing to know ourselves to be nothing, of no might, of no worth, of no
understanding; to look upon ourselves as helpless, worthless, foolish,
empty shadows. This holy littleness is a great matter; when we find
that all our inventory amounts to nothing but folly, weakness, and
beggary: when we set down ourselves for cyphers, our gain for loss,
our excellencies for very vanities, then we shall learn to live like
believers. A true saint is like a glass without a foot, that set him
where you will, is ready to fall every way till you set him to a prop:
let Christ be the only support you lean on. When you are throughly
emptied, and see all your comeliness to be but as a withered flower,
dead, dried, past recovery, then you will be put upon the happy
necessity of going out to Christ for all.
I can add no more but my prayers to my counsels, and so commending you
to God, and the word of his grace, I rest
_The fervent well-wisher of your souls_,
JOS. ALLEINE.
LETTER XVII.
_To the servants of God in |Taunton|, salvation._
_Most endeared Christians_,
I SEND you a few prison counsels.
1. _To improve for eternity, the advantages of your present state._
Though you are at many disadvantages with respect to the public
ordinances, yet you have many most happy privileges. Oh what a mercy
have you that you may serve God when you will in your families!
That you may be as much as you will with God in secret prayer, and
holy meditation, and self-examination! I beseech you consider what a
blessing you have above others, that have your health, and a competency,
and are free from those heart-eating cares, that others are disabled
by, from looking after God and their souls. Oh consider what a blessed
seed-time you have for eternity! Now be wise and improve your happy
season. Prepare for death. Make all sure: press on towards the mark.
Lay up in store for yourselves a good foundation against the time to
come. In the morning sow your seed, and in the evening withdraw not
your hand. Treasure up much in heaven. What profit is it that you have
more than others? More liberty, more comfort, more health, more wealth?
Except you love God more, and serve him better than others. Now ply
your work, and dispatch your business, so as that you may have nothing
to trouble you upon your death-beds.
2. _To consider also the disadvantages of your state._ Study to know
your own weakness, and where your danger lies, that you may obviate
Satan, and prevent your miscarrying: there is no condition but has
its snares. See that ye acquaint yourselves with his devices lest you
be beguiled by him, through your own unwariness. You that are well
provided for in the world had need to watch yourselves, lest you fall
in love with present things, lest you be lifted up, lest you trust in
those carnal props, and put confidence in the creatures, lest you warp,
and decline, and baulk your duties, through the desire of preserving
your estates. You that have little in the world, are not without your
temptations: Oh take heed of envying others prosperity, of murmuring
and discontent, of diffidence and distrustfulness, of using indirect
means to help yourselves: be sure you make not any pressures an excuse
from your daily serving God in your families, and in secret. Set this
down as your rule, and unchangeable resolution, that God and your souls
and your families shall be looked duly and continually after, go the
world which way it will. Consider what sins your tempers, relations,
callings, most expose you to. Be not strangers to yourselves. Prove
yourselves upright in keeping from your iniquities.
*3. _To converse often with your dust._ Brethren, we are going; the
grave waiteth for us: O forget not that corruption is your father,
and the worm your mother, and your sister! These are your kindred that
you must shortly dwell with, when you come to your long home. Remember
the days of darkness which shall be many. Take every day some serious
turns with death. Think where you shall be a few days hence. Happy he
that knew not what to-morrow meant for twenty years together. Believe
it, you will find it no little thing to die. Think often how you are
provided. Were you never within sight of death? How did it look? What
did you wish for most at that time? What did then trouble you most? Oh
mark these things, and live accordingly. Often ask your hearts, What if
God should this night require my soul?
*4. _To serve your generation with your might while you have time._ You
have but a very little time to bring God any glory here, or to do your
friends any good. Now up and be doing. Now or never live in the deep
and constant sense of the very little time that you have for this world,
and the great work you have to do. You are going whence you shall not
return. There’s no after-game to be played. What! But one cast for
eternity, and will you not be careful to throw that well?
Most dearly beloved, I covet after your furtherance in mortification,
and growth in grace. And oh that I could represent death unto you, as
it will shew shortly itself: or could but open a window into eternity
to you: How effectually would this do the work! Then the cripple would
fling away his crutches, the slothful would pluck his hand out of his
bosom, and shake off his excuses, and be night and day at his work.
Then the _Laodicean_ would be recovered from his ♦benumbed frame; then
we should have no halving in religion, no lazy wishing and complaining;
but men would ply the oars to purpose, and sweat at their work.
♦ “benummed” replaced with “benumbed”
Brethren, lift up yourselves above the objects of sense; be men for
eternity, and carry it like those that seek for glory, honour, and
immortality. I commend you to divine grace; and am
_Your’s in the bonds of the gospel of our Lord Jesus_,
JOS. ALLEINE.
_From the common gaol at |Ivelchester|,
March 5, 1665._
LETTER XVIII.
_To the loving and most beloved people, the servants of God
in |Taunton|, grace and peace._
_Most dearly beloved_,
*ALTHOUGH I am forced at the present, to be at a distance from you, yet
I would not have you ignorant, that the care of your eternal welfare
is always living upon my heart. Therefore as my beloved friends I warn
you, and cease not to stir you up by way of remembrance, being jealous
for you with a godly jealousy, that no man take your crown. I know
you have many enemies, and above all I fear your bosom enemies: and
as the watchman of the Lord I give you careful warning, and exhort you
all not to be high-minded, but fear. Blessed is the man that feareth
always. Look diligently, lest any of you fail of the grace of God. You
have made long profession of the name of Jesus Christ: Oh, see upon
what ground you stand. You must, every one of you, stand shortly before
the judgment-seat of Christ, and be tried for your lives: Oh, try
yourselves throughly first. ’Tis easy to mistake a partial reformation
and external obedience, for true sanctification. Therefore I beseech
you every one, to examine whether you are in the faith. Prove your
ownselves. Tell not me, you hope you are sincere, you hope you shall go
to heaven: never put it off with hopes, but pray, and try, and search,
till you know you are passed from death unto life, and that you have a
building, not made with hands, eternal in the heavens.
Suppose I should ask you one by one, where are your evidences for
heaven? Could you make out your claim? Can you bring me scripture
proof? Can you shew me the marks of the Lord Jesus? What mean you to
live at uncertainties? Brethren, it is an intolerable ignorance for
any of you in these days of glorious light, not to be able to tell
the distinguishing marks of a sound believer. And it is intolerable
♦carelessness, if you do not bring yourselves to the trial by these
marks. What! Are your hands filled with books, and your ears with
sermons, that tell you so plainly from the word of God, how you shall
know whether you are in Christ, and are you still to seek? Oh, stir
up yourselves. Take heed, lest a promise being left of entering into
his rest, any of you fall short of it at last. You are a professing
people; you pray, and you hear; but oh, look to your sincerity. Look
to your principles, look to your ends; else you may lose all at last.
Examine not only what is done, but whence ’tis done; look to the root
as well as to the fruit. Eye not only your actions, but your aims.
Remember what a strict eye you are under. The Lord Jesus makes strict
observation upon all your works and ways. He observes who of you
are fruitful, and who are barren and unprofitable. He knows who are
thriving, and who declining. He observes who are warm, and who lukewarm:
who are sound Christians, and who have only a name to live.
♦ “carelesness” replaced with “carelessness”
Christians, put on, press towards the mark, be adding to your faith
virtue; and to virtue knowledge. See that you grow extensively, being
abundant in all sorts of good works. Be pitiful, be courteous, gentle,
easy to be intreated. Be slow to anger, soon reconciled. Be patient,
be temperate, be chearful. Study not every one only his own things, but
also the good of his neighbour. Think it not enough to look to your own
souls but watch for the souls of others. Pray for them, warn them, be
kind to them, study to oblige them, that by any means you may win them,
and gain your souls.
Labour to grow intensively, to do better the things that you did
before, to be more fervent in prayer, more free and willing in all the
ways of the Lord, to hear with more profit, to examine yourselves more
thoroughly, to mind heaven more frequently.
I commend myself to your prayers, and you to the grace of God,
remaining
_Your’s in the Lord Jesus_,
JOS. ALLEINE.
_Dorchester_,
July 7, 1663.
LETTER XIX.
[The character and privileges of true believers.]
_To the most beloved people, the servants of God
in |Taunton|, grace and peace._
_Most dearly beloved_,
I REJOICE to hear of God’s continual goodness towards you; he is your
shepherd, and therefore it is that you do not want. Me you have not
always, but he is ever with you; his rod and his staff shall comfort
you. Surely goodness and mercy shall follow you all your days, and you
shall dwell in the house of the Lord for ever.
In this my dear brethren, rejoice, that God is engaged in so near
and so sweet a relation to you. Doubtless your souls shall lodge in
goodness, and be provided for carefully, that have the Almighty for
your shepherd. Blessed are the flock of his hands, and the sheep of his
pasture; happy are the people that are in such a case.
But who are Christ’s sheep?
Not all professors. I beseech you to take heed how you rest in
profession. It is not _profession_, but _conversion_ that turns a
man from a swine to a sheep. Let none of you flatter yourselves, that
because you have escaped the gross pollutions of the world, therefore
you are among the number of Christ’s sheep. All this you may attain to,
and yet be but washed swine; there must be an inward, deep, thorough,
universal change upon your natures, dispositions, inclinations, or else
you are not Christ’s sheep.
*If you will be put out of doubt whether you are his sheep or not, you
must try it by the mark that Christ sets upon all his sheep, even your
_sanctification_. You that will stand to the trial, answer me truly
and deliberately to these questions. Do you hate every sin as the sheep
doth the mire? Do you regard no iniquity in your hearts? Do you strive
against, and oppose all sin, though it may seem never so necessary,
never so natural to you, or have you not your secret haunts for evil?
For every swine will have his swill. Do you abstain from sin out of
fear, or out of dislike? Are you at peace with no sin? Do you not hide
some iniquity as a sweet morsel under your tongue? Is there not some
practice that you are not willing to know is a sin for fear you should
be forced to leave it? Do you love the commandment that forbids your
sin, or do you not wish it out of the bible, as that evil man wished,
God had never made the seventh commandment? Again, How do you stand
affected towards holiness? Do you love it? Do you choose it? Do you
hunger and thirst after it, and desire it more than any temporal good?
Have you chosen the way of God’s precepts, and had rather live holily
than be allowed to live in your sins? Do you in your very hearts
prefer a strict life in communion with and conformity to God, before
the prosperity of the world? Do you chuse holiness, not out of bare
necessity, because you cannot go to heaven without it, but out of
_love_ to it, and from a deep sense that you have of the surpassing
loveliness, and beauty of it? If it be thus with you, you are the
persons that the Lord Jesus hath marked for his sheep.
And now, come all that have this mark, come and understand your
happiness. You are marked out for preservation, and let it go how it
will with the rest, it shall go well with you. You are the separated
ones upon whom the angel hath set the seal of the living God; you are
redeemed unto God from among men, being the first fruits unto God and
the Lamb, and have your Father’s name written in your foreheads.
_Hail, you are highly favoured of the Lord, blessed are ye among men!_
Though you are but poor and despised, and little like _Benjamin_ among
the thousands of _Judah_; you carry away the blessing and the privilege
from all the rest. God hath done more for the least of you than for
the whole world of mankind besides. _Fear not little flock, it is your
Father’s good pleasure to give you the kingdom._ All that the scripture
speaks of that kingdom of glory, that everlasting kingdom, it speaks
to you. Behold your inheritance. You are the sons of God, inheritors of
the kingdom of heaven, joint heirs with Christ the Lord of glory.
Do you believe this? Do you thoroughly believe? If so, my work is
done, I need not bid you _rejoice_, nor bid you be _thankful_,
only _believe_. Do this and do all. _Believe_ and you _will rejoice_
with joy unspeakable, and full of glory. _Believe_ and you will be
_fruitful_, and shew your faith by your works. _Believe_ and you
will _love_, for faith worketh by love. In a word, keep these things
upon your hearts by daily and lively consideration, and this will
bring heaven into your souls, and engage you to all manner of holy
conversation. This will mortify you to the world, the grand enemy
which I charge you to beware of. O remember, your’s is the kingdom;
and ponder these sayings in your hearts. Beloved, I have written these
things to _you_ that your joy may be full. And now peace I leave with
_you_. I am Christ’s embassador to you, an embassador of peace; his
peace I pronounce unto you; in his name I bless you. Farewell in the
Lord.
I am,
_The fervent well-wisher of your souls_,
JOS. ALLEINE.
_Devizes_, June 29, 1666.
LETTER XX.
[Of the love of Christ.]
_To the servants of God in |Taunton|, salvation_,
_Most dearly beloved_,
OH that my letters in my absence might be useful to you! It is my joy
to serve you, and my love to you is without dissimulation: Witness my
twice lost liberties, and my impaired health, all which I might have
preserved, had it not been for my readiness to minister to you.
But what do I speak of my love? It is the infinite love of God your
Father that I would have to dwell upon you. Forget me, so you remember
him. Let me be very little, so he be very lovely in your eyes. Bury me,
so you set the Lord always before you. Let my name be written in the
dust, so his name be written deep upon all your souls.
*O Lord, I am thy servant, truly I am thy servant, glorify thine own
name by me, and thou shalt have my hand to it, that I will be content
to be hid in obscurity, and to disappear through the brightness of thy
glory.
I preach not myself, but the Lord Jesus. Give him your hearts, and I
have my errand. I am but the friend of the bridegroom, and my business
is, but to give you to understand his love, and to gain your hearts
unto him. He is an object worthy of my commendations, and of your
affections. His love is worth the writing of, and worth the thinking
of, and worth the speaking of. Oh my brethren, never forget, I beseech
you, how he loveth you. He is in heaven, and you are on earth; yet he
loveth you. His heart is infinitely tender of you. Even now while he is
at the right-hand of the Majesty on high, how feelingly doth he cry out
at the hurt of his poor members on earth, _Saul, Saul, why persecutest
thou me!_ Oh of what quick sense is our dear Lord unto us! When we are
touched on earth, he feels it in heaven.
Brethren, possess your hearts with this, that Christ’s love doth go
out with infinite dearness towards you. Even now, whilst he is in all
his glory, he earnestly remembers you still. This is the high-priest,
that now entered into the holy of holies, doth bear your names,
remembring every poor believer. He bears your names, but where? Upon
his breast-plate, upon his heart, _Exodus xxviii. 29._ Sure your lot is
fallen in an happy place! What, in the bosom of Christ? Yea, verily I
may apply that of _Gabriel_, _O Daniel, thou art greatly beloved!_ unto
you. You are beloved indeed, to have your names written upon the very
heart of Christ now he is in glory.
Oh, let his _name_ be written on _your_ hearts. Do not write his name
in the sand, when he has written yours upon his _own breast_! Do not
forget him who hath taken such care, that while he is, he may never
forget you, having recorded your names, not only on his _book_, but on
his _flesh_, and set you as a seal upon his heart. He hath you upon his
heart, but why? For a memorial before the Lord continually. Beloved,
your Lord is so far from forgetting you in all his greatness and glory,
that he is gone into heaven on purpose, there to present you before
the Lord, that you may be always in remembrance before him. O beloved,
glory, yea, and triumph in his love: doubtless it must go well with us.
Who shall condemn? It is Christ that died and rose again, and is now
making intercession. His interest is potent. He is always present. Our
advocate is never out of court. Never did cause miscarry in his hand.
Trust you safely in him.
Oh, the riches of Christ’s love! He did not think it enough to die for
you. His love doth not end with his natural life on earth, but he ever
liveth to make intercession for us. His love is like his life, ever,
ever: knowing no remission in degree, nor intermission of time, no
cessation of working, but is ever, ever in motion towards us.
If the pens of all the world were employed to write volumes of love,
if the tongues of all the living were exercised in nothing else but
talking of his love; if all hearts were made up of love; and all the
powers and affections of the mind turned into love, yet this were no
less than infinitely too little, either to conceive or express the
greatness of Christ’s love.
O my beloved, may your souls be swallowed up in this love. Think and
think while you will, you can never think how much you are beloved. See
that you love again by way of _gratitude_, though not of _requital_:
What though your souls be but narrow, and your powers but little? Yet
love him with all you have. Love him with all your hearts and all your
strength. To the meditations, and to the embraces of divine love I
leave you, remaining,
_Your’s in the bonds of the most dear Lord Jesus_,
JOS. ALLEINE.
_August 11, 1665._
LETTER XXI.
_To the beloved people, the inhabitants
of |Taunton|, grace and peace._
_Most dear friends_,
MY chief joy is, that my beloved is mine and I am his. But next to that
I have no joy so great as that you are mine and I am yours, and you
are Christ’s. My relation to Christ is above all: he is my life and my
peace, my riches and my righteousness: he is my hope and my strength,
and mine inheritance, and my rejoicing: in him will I please myself for
ever, and in him will I glory. I esteem myself most happy and rich, and
safe in him, though of myself I am nothing. In him I may boast without
pride, and glory without vanity. Here is no danger of being over-much
_pleased_; neither can the Christian exceed his bounds in valuing his
own riches and happiness in Christ. The Lord hath dealt bountifully
with me, and none shall stop this my confidence of boasting in Christ.
But as my lot in him is above all, so it is no small content to me,
that my lot is fallen with you. And though I have broken my health, and
lost my liberty once and again for your sakes, yet none of these things
move me. I wish nothing more than to spend and to be spent upon the
service of your faith. I bless the Lord for it is an invaluable mercy,
that ever he called me to be an embassador of the Lord Jesus Christ
to you-wards. In this station I desire to approve myself to him, and
that I am withdrawn from my work for a season, it is but that I may
return to you refreshed, and more enabled for my work among you. I am
tender of preserving the little strength God doth add to me, entirely
for your sakes. I bless the Lord I am in great tranquility here in this
town, and walk up and down without any questioning me. I do by this
return you my hearty thanks for your earnest prayers in my behalf, for
it is God that must do the cure. I seem to be retired to this place,
as a vessel rent and shattered and torn in the service, that is come
to recruit in the _harbour_: And here I am as it were repairing and
victualling to put forth again in the service: which I shall do as soon
as I am ready. What is my life unless I am serviceable? And though I
must for the present forbear my wonted labour, yet I shall not cease to
exhort you while I am absent from you, to stand fast, and to grow up in
your holy faith.
Be warned, my beloved, that you fall not upon those rocks on which so
many have been split.
There are three things which I beseech you carefully to beware of.
_First, Lest while Christ is in your mouths, the world run away with
your hearts._ There is many a seeming Christian that will be found a
mere Idolater. Many a soul goes down to _Hell_ in this sin, and never
discerns it till it be too late. Remember, that the _Oxen_, the Farm,
Wife, Merchandize, all of them lawful comforts, did effectually keep
men from closing with Christ, as the vilest lusts of the worst of
men. Whatever you find your hearts very much _pleased_ in among these
earthly comforts, set a mark upon that thing, and remember that there
lies your greatest danger. What you love most, you must fear most; and
think often with yourselves, this, if any thing, is like to be my ruin.
Oh, the multitudes that perish by the secret hand of this enemy, the
over-valuing of earthly things. The hearers compared to the thorny
ground did openly fall away; but while others withered they were as
green and fresh as ever; and yet their inordinate affection to the
things of this life, secretly undid all at last. Little do most think
while they please themselves in their estates, while they delight
themselves so freely in their children, in their wives, in their
habitations and possessions; that these are the things which are like
to undo them for ever. How little is that scripture thought of, _love
not the world; if any man love the world, the love of the Father is not
in him_. Are there not many among us, who though they keep up prayer,
and other holy duties; yet the strength of their hearts goeth out
after earthly things? And these are their chief care and their chief
joy. Such must know they are none of Christ’s; and they had better
understand now, and seek to be renewed by repentance, than hereafter,
when there shall be no place for repentance.
Secondly, _Lest while iniquity abounds, your love to Christ wax cold_.
Remember what an abomination _Laodicea_ was to Christ, because she
grew luke-warm; and what a controversy he had with _Ephesus_, a sound
church, because she did but slacken and grow remiss in her love. A
friend is born for adversity; and now is the time, if you will prove
the sincerity of your love to Christ, by following him zealously,
resolvedly, fully, now he is rejected and opposed.
Thirdly, _Lest you keep up a barren and fruitless profession_. See to
it, that you be not only professors, but proficients. Many think all
is well because they go on in the exercises of religion; but alas! You
may keep on praying and hearing all the week long, and yet be not one
jot the farther. Many there are that keep going, but it is like the
horse in the mill, that is going all day, but yet is no farther than
when he first began. Nay, it often happens in the trade of religion,
as in trading in the world, many keep on trading still, ’till for want
of care, and examining their accounts, they trade themselves out of
all. Oh, look to it my brethren, that none of you rest in the doing
of duties, but examine what comes of them. Otherwise, as you may trade
yourselves into poverty, so you may hear and pray yourselves into
hardness of heart and desperate security and formality. This was the
very case of wretched _Laodicea_, who kept in the track of religious
duties, and verily thought that all was well, because the trade went on,
and that she was increased in spiritual goods. But when her accounts
were cast up, all comes to nothing, and ends in wretchedness, poverty,
and nakedness. I commend you to the living God, remaining
_Your fervent well-wisher and Embassador in Christ_.
JOS. ALLEINE.
Devizes, _June 22, 1666_.
LETTER XXII.
[An admiration of the love of God.]
_To the most loving and best beloved,
the servants of God in |Taunton|, salvation._
_My most dear friends_,
I LOVE you, and long for you in the Lord, and I am weary with
forbearing that good and blessed work that the Lord hath committed to
me, for the furtherance of your salvation. How long, Lord, how long
shall I dwell in silence? How long shall my tongue cleave to the roof
of my mouth? When will God open my lips, that I may stand up and praise
him? But it is my Father’s good pleasure yet to keep me in a total
disability of publishing his name among you; unto him my soul shall
patiently subscribe. I cannot complain that he is hard to me: I am full
of the mercies of the Lord, and shall I complain? Far be it from me.
*But though I may not murmur, methinks I may mourn a little, and sit
down and wish, O if I may not have a tongue to speak, would I had but
hands to write, that I might from my pen drop some heavenly counsels to
my beloved people. But it cannot be; alas, my right hand seems to have
forgot her cunning, and hath much ado with trembling to lift the bread
into my mouth. Do you think you should have had so little to shew under
my hand, to bear witness of my care for you, and love to you, if God
had not shook my pen as it were out of my hand? But all that he doth
is done well, and wisely, and therefore I submit. I have purposed to
borrow hands wherewith to write unto my beloved, rather than be silent
any longer.
But where shall I begin, or when should I end? If I think to speak of
the mercies of God towards me, or mine enlarged affections towards you,
I feel already how in-sufficient all I can say will prove at last to
utter what I have to tell you: but shall I say nothing because I cannot
utter all? This must not be neither.
Come then all ye that fear the Lord, and I will tell you what he hath
done for my soul. Oh help me to love that precious name of his, which
is above all my praises. O love the Lord all ye his saints, magnify him
with me, and let us exalt his name together! He hath remembred my low
estate, because his mercy endureth for ever. Blessed be you of the Lord,
for all your remembrances of me before the Lord. You have wrestled with
the Lord for me, you have wrestled me out of the jaws of death: O the
strength of prayer! Surely it is stronger than death. See that you
have the honour the power and prevalency of prayer: Oh be in love with
prayer, and have high and venerable thoughts of it. What distresses,
diseases, or death, can stand before it? Surely I live by prayer,
prayer hath given a resurrection to this body of mine, when physicians
and friends had given up their hopes.
O infinite love never to be comprehended, but ever to be admired,
magnified, and adored by every creature! O let my heart be filled,
let my mouth be filled, let my papers be filled with the thankful
commemoration of this matchless love. O turn your eyes from other
objects! O bury me in forgetfulness, and let my love be no more
mentioned nor had in remembrance among you, so you be throughly
possessed and inflamed with the love of God. See that you study this.
Fill your souls with wonder, and be ravished with this love: take your
daily walk, and lose yourselves in the field of love. O that your souls
may be drowned in the love of Christ, ’till you say with the spouse,
_I am sick of love_. Who in all the earth should admire and commend
this love, if I should not? I feel it, I taste it, the sweet savour
thereof reviveth my soul; it is light to mine eyes, and life to mine
heart; the warm beams of this blessed sun, O how have they comforted
me, ravished, and refreshed me both in body and soul! Now my own hands
can feed me, and my own feet can bear me, my appetite is quick, my
sleep comfortable, and God is pleased to give some increase continually
though by insensible degrees: and shall not I praise that love which
hath done all this for me? My heart is enlarged; but I told you paper
could not hold what I have to speak of the goodness of the all-gracious
God, in which I live. The grace of our Lord Jesus be with you all.
Farewell in the Lord, I remain
_Your unworthy minister and servent
Well-wisher in the Lord_,
JOS. ALLEINE.
LETTER XXIII.
_To the servants of Christ in |Huntingdon|, grace and peace._
_Most dear Christians_,
I THANKFULLY acknowledge, both to God and you, that I am many ways
obliged to love and serve you, and surely, when the Lord shall turn
our captivity, I will (through his grace) endeavour to shew myself
thankful. I am the more sensible of your great love, because I cannot
be insensible how little I have been able to do to oblige you. Able, I
say, for I am sure I have been willing to be much more serviceable. But
now letters and prayers are all that I have for you: of these I shall
be ready to be prodigal. I fervently pray, and do not doubt to speed,
that you may reap in grace and glory, what you have sown in bounty.
_Verily, there is a reward for the righteous._ Ah how sure is it! And
how great, and how near!
Come on, my dear brethren and fellow-travellers. Stir up yourselves
and set to your race. See that you loiter not, but speed in your holy
course. What, tire by the way, or think of looking back when heaven
is the prize? God forbid. To him that soweth righteousness there shall
be a sure reward. What though it should seem slow? As long as it is so
sure, and so great, never be discouraged. In the end you shall reap, if
you faint not. Wait but awhile, and you shall have a blessed harvest.
The Lord speaks to the Christian, as he to his creditor in another
case, Have patience with me, and I will pay thee all. Oh for faith
and patience! How safely will these carry us to the harbour, thro’ all
difficulties.
Brethren, be ye followers of them, who thro’ faith and patience inherit
the promises. It is want of patience that undoes the world. Patience
I mean, not so much in the bearing the afflictive evil, as in waiting
for the deferred good. If the reward of religion were in hand, who
would not be religious? But the Lord deals all upon trust, and on that
account is but little dealt with. You must plow and sow, and wait for
the return of all at the harvest, when this life is ended. They that
like not religion upon these terms, may see where they can mend their
markets. But you, my brethren, be stedfast, unmovable, abounding in
the work of the Lord; for as much as ye know your labour shall not be
in vain in the Lord. Wait a little; there is but a short life between
you, and the blessed inheritance of glory. Ah wretched unbelievers!
How worthy are you to be shut for ever out of the kingdom, that did
so undervalue all the glory that God had promised, as not to count it
sufficient to pay you for a little waiting? Beloved, lift up your eyes,
and behold your inheritance, the good land that is beyond Jordan, and
that goodly mountain. The promises are a map of heaven. Do but view
it believingly and considerately, as it is drawn there, and tell me,
what think you of that worthy portion, that goodly heritage? Will not
all this make you amends for your stay? Why then act like believers.
Never think much of the pains and expences of religion. Let no man
think he shall come off a loser. What though you are much upon the
spending hand? God is before-hand with you however: but I would have
you principally to look forward. It is much that God hath laid out upon
you; but who can tell what he hath laid up for them that fear him? And
will you miss of all for want of patience? God forbid.
Behold, the husbandman waiteth for the precious fruits of the earth,
and hath long patience, ’till he receive the early and latter rain.
Be ye also patient, stablish your hearts, for the coming of the Lord
draweth nigh. What, shall the husbandman have more patience for the
fruits of the earth, than you for the precious fruits of your faith?
The husbandman hath no such certainty as you: he hath but a probability
of an harvest, and yet he hath patience; he is content to venture.
He is at great pains, and much cost; he is still laying out, and hath
nothing coming in, and yet he is content to wait for his reimbursement,
’till the corn be grown. But your harvest is more sure, as sure as the
infallible promise, the immutable oath of God.
Again, the husbandman hath no such increase to look for as you. If he
were sure, that every corn would bear a crown, with what joy, rather
than patience, would he go through all his cost and labour? Why,
brethren, such is a believer’s increase. Every grain shall produce a
crown; and every tear shall bring forth a pearl; and every minute in
pains or prayers, an age of joy and glory. Beside, the husbandman hath
long patience, and will not you have a little patience? It is not long
patience that God doth expect of you: for behold the coming of the Lord
draweth nigh. Will the garrison yield when relief is at hand? Or the
merchant give up his hopes, when within sight of the harbour? Or will
the husbandman give up all for lost, when he sees the fields white for
harvest? And shall he do more for a crop of corn, than you will do for
a crop of glory? Far be it. Behold the Judge is at the door. The Lord
is at hand. He cometh quickly, and his reward is with him. He comes
with the crown in his hand, to set upon the head of patience. Therefore
cast not away your confidence, which hath great recompence of reward.
The prisoners of the Lord, your brethren in the patience of Jesus, can
tell you, it is good suffering for such a master.
We must tell you, as they said to our Lord in another case, He is
worthy for whom you should do this. God is beyond measure gracious to
us here. He shines bright into our prison. He waters us from heaven and
earth. As we trust, you forget not the poor prisoners, when you pray,
so we would that many thanksgivings should abound in our behalf. And
prayer being the only key that can open our prisons, we trust you will
pray and not faint. Farewell, dear brethren, Fare ye well in the Lord,
I am,
_An unworthy embassador of Jesus, in bonds_,
JOS. ALLEINE.
_From the Prison at |Ivelchester|,
October 28, 1663._
LETTER XXIV.
[To his wife.]
_My most dear Theodosia_,
THOU seemest to have been long from me; let nothing any longer detain
thee, but my sister’s necessity, or father’s authority. I am in a
comfortable state of health, through divine goodness, to which be glory
for ever. See that thou love and admire that fountain of our life,
and peace: and be ever mindful that ’tis all thy business to love, and
serve, and praise thy Creator and Redeemer. I have no other business
but this to write to thee about: but this is all our business. What we
use to call business is but vanity and pastime in comparison of this.
Remember that ’tis thy one end, to glorify God, and enjoy him for ever.
Learn well that lesson, and know, that it is the only thing necessary.
Every morning remember that thy serving and pleasing God is the whole
business of that day, and therefore set out accordingly with an express
design and intention to please God in thy eating, drinking, visiting,
conversing, and duties throughout the day. My most dear heart, I have
nothing in the world that doth concern thee, or me so much to write
of to thee, as this. Oh that thou mayst still be laying up in heaven!
Still furthering thy account; still adding to the heap, and increasing
thy glorious reward? Nothing is done for God, but thou shalt hear of
it again. What is not done for God, is but so much lost. Those things
which others do, being led by their natural affections and desires,
those things do thou with holy aims, for spiritual ends, and then
God will put it on the account, as so much done for him. So it is, my
dearest, God keeps a true account. See that thou believe it, and so
plough in hope, and sow in hope, pray and hear with an eye to the sure
reward. Let thy hopes be strong and lively, and then thy hands will be
strong, and thy resolutions and affections will be strong. My time is
very precious, and I would not lose an inch of it. See thou to it, that
my time in writing this letter be not lost time. Love God the more, and
set thy heart the straiter towards him, and practise this one thing, in
every action look to thy end, and then I have got well, and thou better
by these counsels. My dearest, I love thee in truth and tenderness, but
my love signifies little, unless it serve thine eternal good.
_I rest thine own_,
JOS. ALLEINE.
[To his wife.]
_My dear heart_,
*MY heart is now a little at rest to write to thee. I have been these
three days much disturbed. Strong sollicitations I have had from
several hands, to accept very honourable preferment; but I have not
found the invitations to suit with the inclinations of my own heart, as
I was confident they would not with thine. I have sent away my friends
satisfied with the reasons of my refusal, and now can say, _Soul,
return unto thy rest_. But alas, that such things should disturb me!
I would live above this lower region, that no passages whatsoever
might put me out of frame, or unsettle me from my desired rest. I would
have my heart fixed upon God, so as no occurrences might disturb my
tranquility, but I might be still in the same quiet and even frame.
Well, though I am apt to be unsettled, yet I am like a bird out of the
nest, I am never at quiet till I am in my old way of communion with God;
like the needle in the compass, that is restless, till it be turned
towards the pole.
I can say through grace, with my soul have I desired thee in the night,
and with my spirit within me have I sought thee early; my heart is
early and late with God, ’tis the business and delight of my life to
seek him. But alas, how long shall I spend my days in wishing, when
my glorified brethren spend theirs in enjoying? As the poor imprisoned
captive sighs under his irons, and can only look through the grate, and
long for the liberty which others enjoy: such is my condition. I can
only look through the grate of this prison, my flesh; I see _Abraham_,
and _Isaac_, and _Jacob_, sitting down in the kingdom of God. But alas,
I myself must stand without, longing, praying, waiting, for what they
are enjoying. Happy souls! When shall these fetters of mine be knocked
off? When shall I be set at liberty from this prison of my body? You
are cloathed with glory, when I am cloathed with dust. I dwell in flesh,
in a house of clay, when you dwell with God in a house not made with
hands, eternal in the heavens.
I must be continually clogged with this cumbersome body, when you have
put on incorruption and immortality. What continual molestation am I
subject to by reason of this flesh? What pains doth it cost me to keep
this earthen vessel from breaking! It must be exercised; and which is
worst of all, cherished with time-devouring sleep; so that I live but
little of the short time I have allotted me here. But oh blessed souls,
you are swallowed up of immortality and life, your race is run, and
you have received your crown. How cautious must I be to keep me from
dangers! How apt am I to be troubled with the cares and fears of this
life, when your souls are taken up with God and Christ, and ’tis your
work to be still contemplating, and admiring that love that redeemed
you from all this. What pains must I be at to repair the ruinous
building of this earthly tabernacle, which when I have done, I am sure
will shortly fall about my ears; when you are got far above mortality,
and are made equal with the angels. Oh! I groan earnestly to be
cloathed upon with my house which is from heaven, being willing rather
to be absent from the body and present with the Lord! Oh, when shall
I come and appear before him? When shall I receive the purchase of my
Saviour, the fruit of my prayers, the harvest of my labours, the end of
my faith, the salvation of my soul? Alas, what do I here? This is not
my resting place, my treasure is in heaven. Oh when shall I be where
my heart is? Wo is me that dwell in the tents of _Kedar_! Oh that I had
wings like a dove, that I might fly away and be at rest! Then would I
hasten my escape from the storm and tempest, and be out of the reach of
fears, disturbances, and distractions. How long shall I live at such a
distance from my God, at such a distance from my country? Alas, how can
I sing the Lord’s song in a strange land? No, I will hang my harp upon
the willows, and sit down and weep when I remember _Sion_. But yet my
flesh shall rest in hope, and I will daily bathe my soul in the sweet
thoughts of my blessed home. I will rejoice in hopes of what I do not
yet enjoy, and content myself with the taste of what I shall shortly
have my fill of.
The Lord grant the request I daily pour out before him, and make us
furtherances to each other’s soul, that we may quicken and promote and
forward one another in his ways! Help me by thy prayers, as thou dost
always. The God of all peace and comfort be with thee my sweet love!
Farewell!
_Thine beyond expression_,
JOS. ALLEINE.
LETTER XXVI.
[God is a satisfying Portion.]
_My most dear friend_,
HAD not my right hand long since forgot her cunning, and the Almighty
shook the pen out of my hand, I should long e’er this have written to
thee; but it is a wonder of divine power and goodness that my soul had
not before this time dwelt in silence, and that death had not put the
long period to all my writing and converse.
Long is the song of love that I have to tell thee. I rejoice in the
constancy of thy love, that the waters of so long a silence, and so
great a distance have not yet quenched it. But thy desires are towards
me, and thy heart is with me, though providence hath hindered me from
thy much-desired company. I will assure thee it hath been a pleasure
to my heart a good part of this summer, to hope that I should come
one half of the way to give thee a meeting. But such is my weakness
hitherto, that I am forced to put off those hopes till the spring, when,
if God gives me strength to ride, I intend to see thee before mine own
home. I thank thee for all the dear expressions of thy fervent love: my
expences have been vast; but surely goodness and mercy hath followed me,
and do follow me in every place, and in every change of my condition;
so that as to temporals, I have lack of nothing, and as for spirituals
I abound and superabound, and the streams of my comforts have been
full and running over. The joy of the Lord hath been my strength at the
weakest, and in the multitude of my thoughts within me, his comforts
have refreshed my soul. I have found God a satisfying portion to me,
and have sat under his shadow with full delights, and his fruit is most
sweet to my taste: he is my strength ♦and my song, for I will talk of
him, and write of him with perpetual pleasure. Through grace I can say,
methinks I am now in my element, since I have begun to make mention
of him, I am rich in him and happy in him, and my soul saith unto him
with _David_, Thou hast made me most blessed for ever more. Happy is
the hour that ever I was born, to be made partaker of so blissful a
treasure, so endless a felicity, such angelical a prerogative, as I
have in him: O how sweet are his converses, how delightful it is to
triumph in his love.
♦ duplicate word “and” removed
Methinks the story of the lepers comes not unaptly to my mind, who said
one to another when they had eat and drunk and carried away silver and
gold and raiment, and went and hid it, _We do not well; this day is a
day of good tidings, and we hold our peace_. It is fit that I should be
cloathed with shame; I acknowledge before God, who trieth the hearts I
am unworthy, everlastingly unworthy. But it is not fit that he should
lose his praise; nay rather let him be the more adored, and magnified
and admired for ever and ever. Bless the Lord, O my soul, bless the
Lord, O my friend; let us exalt his name together. He is my solace
in my solitude; he is my standing comforter, my tried friend, my sure
refuge, my safe retreat; he is my paradise, he is my heaven; and my
heart is at rest in him: and I will sit and sing under his shadow, as a
bird among the branches. And whither should I go but unto him? Shall I
leave the fatness of the olive, and the sweetness of the fig-tree, and
of the vine, and go and put my trust under the shadow of the bramble?
No, I have made my everlasting choice: this is my rest for ever, he
is my well-beloved, in whom I am well-pleased. Suffer me to boast a
little: here I may glory without vanity, and I can praise him without
end or measure; but I have nothing to say of myself: I find thou dost
over-value me; set the crown upon the head of Christ; let nothing
be great with thee but him, give him the glory. God that knoweth all
things, knoweth my poverty, how little, how low, and how mean I am, and
how short I come of the attainments of the saints, who yet themselves
come so exceedingly short of the rule that God hath set before us. I
often think of the complaint of the devout _Monsieur De Renty_ [I feel
myself very poor this week; and very defective in the love of God; if
you would know wherein you can pleasure me, love God more: that what
is wanting in me may be made up in the abundance of your love:] in this
thou mayest highly pleasure me: love God a little the better, praise
him a little the more for my sake; let me have this to please myself in,
that God is a little the better loved for me, and that I have blowed up,
if it be but one spark of divine love in the bosom of my dearest friend,
towards him.
Thy cautions are acceptable to me, I desire to provide for manifold
changes and storms. I know I am not yet in the harbour; O pray with me
that I may not enter into temptation; for I am very weak in spirit, as
well as in body, God knoweth. Somewhere or other I must break off, and
thou wilt say, it is time to shut up. For once only know, that I am thy
daily orator, and will be whilst I am. And yet once more, I must have
room to add my thankful acknowledgment of thine. With our most dear
affections to you both, I commend you to the God of love, still abiding,
_Thy fast and sure_
FRIEND.
_Bath, October 12, 1668._
LETTER XXVII.
_Dear Cousin_,
THE welcome tidings of your safe arrival at _Barbadoes_ is come to my
ears; as also the news of your escape from a perilous sickness, for
which I bless the Lord. I have considered, that God had bereft you of
a careful father, and that your mother takes but little care for you;
so that you have none nearer than myself to watch for your soul, and to
charge and admonish you in the Lord.
But yet, be not discouraged by these things, but look to heaven,
fly unto Jesus, put away every known sin, set upon the conscientious
performance of every known duty; make Christ your choice, embrace him
upon his own terms; deliver up yourself, body and soul to him: see that
you have no reserves nor limitations in your choice of him; give him
your very heart; cast away your worldly hopes and expectations, make
religion your business.
These things do, and you shall be sure of a friend in heaven; and, if
I may be any comfort to you, you shall not fail, while I live, to have
one friend on earth to care for you. You are gone far from me, even to
the uttermost parts of the earth: but I have sent these letters to call
after you; yea, not only to call, but to cry in your ears. O what is
like to become of your soul! Where is that immortal soul of yours like
to be lodged for ever? Amongst devils or angels? Upon a bed of flames,
or in the joys of paradise?
Go aside; retire from the noise of the world, and say to yourself,
_Oh my soul! Whither art thou going? Do not I know, that I must be
converted or condemned? That I must be sanctified, or I can never be
saved?_ Oh my soul! What seekest thou? What is my chief care? Is it
for this world, or the world to come? Do I first seek the kingdom of
heaven, and the righteousness thereof? Do I think heaven will drop into
my mouth? That glory and immortality will be got with a wet finger,
with cold prayers, and heartless wishes, while the world has my heart?
Do I think to be crowned, and yet never fight? To gain the race and
never run? To enter at the strait gate, and never strive? To overcome
principalities and powers, and never wrestle? No, no; Oh my soul,
either lay by the hopes of heaven for ever, or rouse up thyself, put
forth thy strength after God and glory. Either lay by thy worldly hopes,
or thy hopes of immortality; away with thy sins, or let Christ go for
ever. Think not to have Christ and the world too, to serve God and
mammon: if thou follow the world, thou must die: the Lord hath spoken
it, and all the world can never reverse it. Thus reason the case with
your own soul, and give not rest to thyself night nor day, till you
are gotten off from the world, broken off from every known sin, and got
safe into Christ.
Dear cousin, I charge you by the Lord, to observe these things. Pray
over them, weep over them, read them again and again; do not pass
them over as slight and ordinary things. Your soul is at stake; it is
your salvation which is concerned in them; think not that I am in jest
with you. I travel in birth with you, till Christ be formed in you.
Why should you die? Oh repent and live, lay hold on eternal life, win
Christ, and you win all. Oh be thankful to the Lord, that now you are
fatherless and friendless, yet you have one remembrancer to warn you to
flee from the wrath to come. God forbid that I should find you at last
in the place of torments, for your not embracing these counsels. To
conclude, I charge you as a minister, as a father, take heed of these
three things:
1. _Lest the gain of the world prove the loss of your soul_:
2. _Lest company draw you from God_:
3. _Lest a lofty or a worldly heart should thrust you out of the
kingdom of heaven._
Oh labour whatever you do for an humble heart. Be little, be vile in
your own eyes; seek not after great things; be poor in spirit: without
this, heaven will be no place for you. Your lot is fallen in a place
of great wickedness, where your soul is in much danger, where your
temptations are many, and your helps for heaven but few: where good
examples are rare, and many will entice ♦you to sin and vanity. O!
look about you, consider your danger, fear lest you should miscarry for
ever. I can but warn you and pray for you: but though you have none to
oversee you, remember the eye of God is upon you, to observe all your
actions, and that he will surely bring all your practices into judgment.
I commend you to the Lord, and remain,
_Your loving and careful uncle_,
JOS. ALLEINE.
_August 19, 1668._
♦ “yo” replaced with “you”
LETTER XXVIII.
_Dear friend_,
*YOUR letter was exceeding welcome to me, not only as reviving the
remembrance of our old friendship, but also, as bringing me news of
some spiritual good that you received by me, which is the best tidings
that I can receive: For what do I live for, but to be useful to souls
in my generation? *I desire no other business than to please and honour
my God, and serve my generation in that short allowance of time I have
here. Shall I commend to you the lesson that I am about to learn? It is,
_to be entirely devoted to the Lord, that I may be able to say after
the apostle, To me to live is Christ_. I would not be serving God only
for a day in the week, or an hour or two in the day: but every day,
and all the day. I am ambitious to come up to that of our Lord and
Master, _To do always those things that please God_. I plainly see that
self-seeking is self-undoing; and that then we promote ourselves best,
when we please God most. I find, that when I have done all, if God be
not pleased, I have done nothing; and if I can but approve myself to
God, my work is done: I RECKON I DO NOT LIVE THAT TIME I DO NOT LIVE TO
GOD.
*I am fain to cut off so many hours from my days, and so many years
from my life, as I have lived to myself. I find no enemy so dangerous
as myself, and O that others may take warning by my hurt: O that I
had lived wholly to God! Then had every day and every hour that I have
spent, been found upon my account at that day: then had I been rich
indeed, in treasure laid up there, whither I am apace removing; then
I had been every day and hour adding to the heap, and increasing the
reward which God of his mere grace hath promised, even to the meanest
work that is done to him. I perceive I am an eternal loser by acting no
more for God; for what is done to myself is lost; but what is done for
God, is done for ever, and shall receive an everlasting reward. Verily,
if there be a world to come, and an eternal state after this short life,
it is our only wisdom to be removing, and, as it were transplanting and
transporting what we can, from hence into that country to which we are
shortly to be removed, that what we are now doing we may reap the fruit
of for ever.
Well, let us be wholly swallowed up in religion, and know no other
interest but Jesus Christ. I cannot say, I have already attained; but
this is what my heart is set to learn. That in all that I do, whether
sacred or civil actions, still I may be doing but one work, and driving
on one design, _That God may be pleased by me, and glorified in me_;
That not only my praying, preaching, alms, may be found upon my account;
but even my eating, drinking, sleeping, visits, discourses, because
they are done to God. Too often do I miss my mark; but I will tell you
what are the rules I set myself: _Never to lie down but in the name of
God_; nor barely for natural refreshment, but that a wearied servant
of Christ may be recruited and fitted to serve him better the next day.
_Never to rise up but with this resolution, I will go forth this day
in the name of God, and will make religion my business, and spend the
day for eternity. Never to enter upon my calling, but first thinking, I
will do these things as unto God_, because he requireth these things at
my hands, in the place and station he hath put me into. _Never to sit
down to the table, but resolving, I will not eat meerly to please my
appetite, but to strengthen myself for my Master’s work. Never to make
a visit, but to leave something of God where I go; and in every company
to leave some good savor behind._ This is that which I am pressing hard
after: and if I strive not to walk by these rules, let this paper be a
witness against me.
I perceive you are otherwise persuaded in some things than I am: but
however, I trust we meet in our end. May it be your whole study to gain
souls, and to build them up in holiness, which is with too many the
least of their cares. One duty (miserably neglected) I shall be bold to
recommend from my own experience, and that is, the visiting your whole
flock from house to house, and enquiring into their spiritual estates
particularly, and dealing plainly and truly with them about their
conversion to God.
You see how free I am with you: but I know your candour. I rejoice in
your happy yoke-fellow: salute her from your old friend, and accept of
the unfeigned respects of him who is, Sir,
_Your real and faithful friend_,
JOS. ALLEINE.
LETTER XXIX.
[To a minister in prison.]
_Worthy Sir_,
IT was but a little after my release from my own confinement, but I
heard of yours: and now write to you, as one that hath taken a higher
degree than ever, being commenced prisoner of Christ. I was once
affected with the picture of a devout man, to whom a voice came down
from heaven, saying, _Quid vis fieri pro te?_ To which he answered,
_Nihil domine, nifi pati ac contemini pro te_. Undoubtedly, Sir, it
is our real glory to be throughout conformed to Jesus Christ, not only
in his sanctity, but in his sufferings. I doubt not your consolations
in Christ superabound in all your tribulations for him. Yet let me add
this, that you have a whole shoal of promises come in to you, which you
had not before; I mean all the promises to suffering saints, in which
they have not so immediate a part, unless in a suffering state. And
doubtless he hath got well, that hath gotten such a number of exceeding
great and precious promises.
I can tell you little good of myself: but this I can tell you, that
the promises of God were never so sweet to me, as since my imprisoned
state. It shames me that I have let such a treasure lie by so long,
and have made so little use of it. Never did my soul know the heaven of
a believer’s life, till I learnt to live a life of praise, and to set
home the unspeakable riches of the divine promises, to which, through
grace, I am made an heir. I verily perceive that all our work were
done, if we could but prevail with ourselves and others to live like
believers; to tell all the world by our carriage, that there is such
pleasantness in Christ’s ways, such beauty in holiness, such reward to
obedience, as we profess to believe!
It is but a little while that prisons shall hold us, or that we shall
dwell in dirty flesh. _Porphyry_ tells us of _Plotinus_, that he was
ashamed to see himself in the body; to see a divine and immortal soul
in a prison of flesh (for so they held the body to be;) but the worst
shackles are those of sin. Well, they must shortly fall off; our Lord
doth not long intend us for this lower region: surely he is gone to
prepare a place for us: yea, and he will come again, and receive us to
himself, that where he is, we may be also. And what have we to do, but
to believe, and wait, and love, and long, and look out for his coming,
in which is all our hope? ’Twill be time enough for us to be preferred
then. We know before hand who shall then be uppermost. Our Lord hath
shewed us where our places shall be, even at his own right hand; and
what he will say to us, _Come ye blessed_. Surely we shall stand in
his judgment: he hath promised to stand our friend: let us look for the
joyful day: and sure as there is a God, this day will come, and then
it shall go well with us. What if bonds and banishment abide us for
a season? This is nothing but what our Lord hath told us, _The world
shall rejoice, but ye shall lament: ye shall be sorrowful, but your
sorrow shall be turned into joy_. Oh how reviving are his words! _I
will see you again, and your heart shall rejoice, and your joy no man
taketh from you._
If that miserable wretch leapt chearfully off the ladder, saying, _I
shall be a queen in hell_: with what joy should we do and suffer for
God, knowing that we shall be crowned in heaven? They are wonderful
preparations that are making for us: the Lord make us meet to be
partakers. *It was the highest commendation that ever that worthy
_R. Baxter_ received, which fell from his scoffing adversary _Tilenus,
Totum, puritanismum totus spirat_. Oh that this may be true of us and
ours!
Let your true yoke-fellow, and my Christian friends with you, have my
hearty commendation: and these counsels I pray you give them from me.
1. _To habituate themselves, both as to their thoughts and discourses,
more throughly than ever to holiness._ Brethren, I would teach you
the lesson that I resolve to learn, that your minds and tongues may
as naturally run upon the things of heaven, as others on the things of
this world. Why should it not be thus? I am sure God and heaven as well
deserve to be thought on, and talked of as froth and vanity. There are
many that have in a great measure learnt this lesson, and why should
not we? What if it be hard at first? Every thing is so to a beginner.
And is not ours a religion of self-denial? If we do but force ourselves
awhile to holy thoughts, and heavenly discourse, it will grow habitual
to us, and then it will be most natural, familiar, and sweet. O what
gainers will you be, if you learn this lesson?
’Tis the shame of religion, that Christians are so unlike themselves,
unless upon their knees. Our lives and language should tell the world
what we are, and whither we are going. Christians, let little things
content you in the world, but aspire after great things in the grace
of God. Many little think what high degrees of holiness they may grow
up to even in this life with pains and diligence. Sirs, be you men
of great designs: think it not enough if you have wherewith to bear
your charges to heaven; but aspire to be great in the court of heaven,
favourites of the Most High, of tall growth, singular communion,
that you may burn and shine in your place, that you may savour of
heaven wherever you come, and that there may be an even-spun thread
of holiness running through your whole course. ’Tis our disgrace, that
there is so little difference to be seen in the ordinary conversation
of believers and other men. Is it not a shame, that when we are in
company with others, this should be all the difference that is to be
seen, that we will not curse and swear? If you will honour the gospel,
bring forth your religion out of your closets into your shops, trades,
visits, and exemplify the rules of religion in the management of all
your relations, and in your ordinary converse. Let there be no place
or company that you come into, in which you do not drop something of
God; this will be the glory of religion, and we shall never convince
the world ’till we come to this. May you come, my brethren, out of your
prisons with your faces shining, having your minds seasoned, and your
tongues tipt with holiness! May your mouths be as a well of life, from
whence may flow the holy streams of edifying discourse! May you ever
remember, as you are sitting in your houses, going by the way, lying
down, rising up, what the Lord doth then require of you.
2. _To improve their present retirements from the world, for the
settling their spiritual estates._ ’Tis a common complaint amongst
Christians, that they want assurance. Oh, if any of you that wanted
assurance when you came to prison, may carry that blessing out, what
happy gainers would you be? Now you are called more than ever to
self-searching. Now bring your graces to the touchstone. Be much in
self observation. Rest not in probable hopes. Think not that it is
enough that you can say, you hope ’tis well. Be restless till you can
say, that you know ’tis well; that you know you are passed from death
to life.
*Think not that this is a privilege that only a few may expect. Observe
but these three things:
1. _To take heed of laying the marks of salvation either too high or
too low_;
2. _To be much in observing the frame, and bent, and workings of your
own heart_:
3. _To be universally conscientious, and to be constant in even and
close walking_, and then I doubt not but you will have a settled
assurance, and know and feel that peace of God that passeth all
understanding.
I wish your prison may be a paradise of peace, and a _Patmos_ of divine
discoveries, _Lord Jesus set to thy Amen_. I am, Sir,
_Your unworthy brother and companion in the
kingdom and patience of Jesus_,
JOS. ALLEINE.
_January 10, 1664._
LETTER XXX.
_To the most beloved people, the servants of God
in |Taunton|, salvation._
_Most dearly beloved and longed for,
my joy and crown._
MY heart’s desire and prayer for you is, that you may be saved. This
is that which I have been praying and studying, and preaching for these
many _years_: and this is the end of my suffering, and writing at this
present time. I seek not other gifts, give me your hearts, let me but
part between your sins and you: suffer me but to save you; give me
leave to carry you over to Jesus Christ, and I will not ask you any
more. I will serve you gladly, I will suffer for you thankfully, so I
may but save you. Do not wonder why I follow you so pressingly, why I
call upon you so frequently; let not my importunity be grievous to you,
all this is but to save you. Christ did not think his blood, and shall
I think my breath too dear in order to your salvation; what pity is it,
that any of you should miscarry at last, under the power of ignorance,
or by a profane negligence, or a formal and lifeless profession of
strict godliness?
Beloved, I am afraid of you, lest (as to many of you) I have run in
vain. I cannot but thankfully acknowledge, that there are not a few of
you who are the joy of your ministers, and the glory of Christ. But it
cannot be dissembled, that far the greater number give little ground
to hope, they are in the state of salvation. And must not this be a
pinching thought to a compassionate teacher, that he cannot persuade
men, but that the most of them will wilfully throw away themselves?
Is it not a woeful sight, to behold the devils driving a great part of
our miserable flocks, (as they did once the herd of swine) violently
down the hill, till they be choaked in the water, drowned in the gulph
of endless perdition? Ah miserable spectacle! What through the wilful
blindness of some, the looseness and sensuality of others, the halving,
and cold, and customary religion of others, how great a number of our
poor flocks, is Satan like to carry utterly away from us, after all
that hath been done to save him?
Yet I cannot but call after them. Hearken unto me, O ye children. How
long will ye love vanity, and trust in lying words? As the Lord liveth,
you are lost, except you turn: wherefore turn yourselves and live ye.
Ah how mercy wooeth you! How it waiteth to be gracious? Hear, O sinners,
hear. See you not how the merciful Saviour of the world stretcheth
forth his hands all the day long, and spreadeth forth his wings, and
calleth you as a hen doth her chickens! Hear you not the sounding of
his bowels? He hath no need of you: Yet how do his compassions melt
over perishing sinners? His heart is turned within him, and shall not
this turn your hearts? His repentings are kindled together, and shall
not this lead you to repentance? Behold, he standeth at the door and
knocketh. O man, wilt thou keep Jesus at the door, and lodge _Barabbas_
in thy bosom? Oh his melting love to sinners! He calleth after them,
he weepeth over them, he crieth to them. How long, ye simple ones, will
you love simplicity? Will you not be made clean? When shall it once
be? Why will you die? Turn you at my reproof: behold, I will pour out
my spirit upon you. Sinner, art thou not yet melted? Oh come in at his
loving calls. Come out from thy sins: touch the scepter of grace and
live: Why shouldst thou be dashed in pieces by his iron rod? Kiss the
Son: Why shouldst thou perish in the way? Set up Jesus as thy king,
lest he count thee for his enemy, because thou would not that he should
reign over thee, and so thou be called forth and slain before him. Oh
how dreadful will this case be, to die by the hand of a Saviour! Oh
double hell, to have thy Redeemer become thy executioner! And the hand
that was so long stretched forth to save thee, to be now stretched
forth to slay thee! And the merciful heart of Christ himself hardened
against thee, so that he should call thee forth, and hew thee in pieces,
as _Samuel_ did _Agag_ before the Lord.
*Beloved, I despair of ever bringing you to salvation, without
sanctification: or possessing you with happiness without persuading
you to holiness. God knows I have not the least hope ever to see one of
your faces in heaven, except you be sanctified, and exercise yourselves
unto godliness. This is that I drive at, I beseech you study to further
_personal godliness_, and _family godliness_.
*1. _Personal godliness._ Let it be your first care to set up Christ
in your hearts. See that you make all your worldly interests stoop
to him, that you be entirely and unreservedly devoted to him. If you
deliberately and ordinarily harbour any sin, you are undone. See that
you unfeignedly take the laws of Christ, as the rule of your words,
thoughts and actions; and subject your whole man, faithfully to him.
If you have a true respect unto all God’s commandments, you are sound
at heart. O study to get the image and impress of Christ upon you
within. Begin with your hearts, else you build without a foundation.
Labour to get a saving change within, or else all external performances
will be to no purpose. And then study to shew forth the power of
godliness in your life. Let piety be your business. ’Tis the highest
point of justice, to give God his due. Beware that none of you be a
prayerless person: for that is a certain discovery of a Christless,
and a graceless person. Suffer not your bibles to gather dust. See
that you converse daily with the word. That man can never lay claim
to blessedness, whose delight is not in the law of the Lord. Let
meditation and self-examination be your daily exercise, else the
Papists, yea the Pagans will condemn us. If ever you come to any growth
in holiness, without the constant use of this practice, I am grossly
deceived. And therefore I beseech, yea even charge you by the Lord,
that you would daily examine yourselves.
But piety without charity is but the half of Christianity, or rather
impious hypocrisy. See therefore that you do justly, and love mercy,
and let equity, and charity run like an even thread, through all your
dealings. Be you temperate in all things, and let chastity and sobriety
be your undivided companions. Let truth and purity, seriousness and
modesty, heavenliness and gravity, be the constant ornaments of your
speech. Let patience and humility, simplicity and sincerity shine in
all parts of your conversation. See that you forget and forgive wrongs,
and requite them with kindness. Be merciful in your censures, and put
the most favourable construction upon your brethren’s carriage. Be
slow in promising, punctual in fulfilling. Let meekness, innocency,
affableness, yieldingness, and courtesy, commend your conversation
to all men. Let none of your relations want that love and loyalty,
that reverence and duty, that tenderness, care, and vigilancy, which
their several places and capacities call for. This is true godliness.
I charge you before the most high God, that none of you be found a
swearer, or a liar, a lover of evil company, or a scoffer, or malicious,
or covetous, or a drunkard, or a glutton, unrighteous in his dealing,
unclean in his living, or a quarreller, or a thief, or backbiter, or a
railer: for I denounce unto you from the living God, that damnation is
the end of all such.
2. _Family godliness._ He that hath set up Christ in his heart, will
be sure to study to set him up in his house. Let every family with you
be a Christian church; every house a house of prayer; every houshold a
houshold of faith. Let every housholder say, with _Joshua_, _I, with my
house, will serve the Lord_, and with _David_, _I will walk within my
house with a perfect heart_.
_First_, Let religion be in your families, not as a matter by the by,
but the standing business of the house. Let them have your prayers as
duly as their meals. Is there any of your families, but have time for
their taking food? *Wretched man! Canst thou find time to eat, and not
time to pray?
*_Secondly_, Settle it upon your hearts, that your souls are bound up
in the souls of your family. They are committed to you, and (if they
be lost through your neglect) will be required at your hands: Sirs, if
you do not, you shall know that the charge of souls is a heavy charge,
and that the blood of souls is a heavy guilt. O man, hast thou a charge
of souls to answer for, and dost thou not yet bestir thyself for them,
that their blood may not be found in thy skirts? Wilt thou do no more
for immortal souls, than thou wilt do for the beasts that perish? What
dost thou do for thy children, and servants? Thou providest meat and
drink for them, and dost thou not the same for thy beasts? Thou givest
them medicines, and cherishest them when they are sick, and dost thou
not so much for thy swine? More particularly.
1. Let the solemn reading of the word, _and singing of psalms, be your
family exercises_. See Christ singing with his family, his disciples,
_Matthew xxvi. 30._ _Luke ix. 18._
2. _Let every person in your family be duly called to an account of
their profiting by the word heard or read, as they are about doing your
own business._ This is a duty of consequence unspeakable, and would be
a means to bring those under your charge to remember and profit by what
they receive.
3. _Often take account of the souls under your care, concerning their
spiritual estates._ Make enquiry into their conditions, insist much
upon the sinfulness and misery of their natural estate, and upon the
necessity of regeneration, in order to their salvation. Admonish them
gravely of their sins; encourage beginnings. Follow them earnestly, and
let them have no quiet for you, till you see in them a saving change.
This is a duty of high consequence, but fearfully neglected by some.
Doth not conscience say, Thou art the man?
4. _Look to the strict sanctifying of the sabbath by all of your
housholds._ Many poor families have little time else. O improve but
your _sabbath days_ as diligently in doing your Maker’s work, as you do
the other days in doing your own work, and I doubt not but you may come
to some proficiency.
5. _Let the morning and evening sacrifice of solemn prayer, be daily
offered up in all your families._ Beware they be not found among the
families that call not upon God’s name; for why should there be wrath
from the Lord upon your families? O miserable families without God in
the world, that are without family prayer! What have you so many family
sins, family wants, family miseries; what, and yet no family prayers?
How do you pray with all prayer and supplication if you do not with
family prayer? Say not I have no time. What hast thou all thy time on
purpose to serve God and save thy soul, and is this that for which thou
can’st find no time? Pinch out of your meals and sleep, rather than
want for prayer. *Say not, my business will not give leave. This is thy
greatest business, to save thyself, and the souls committed to thee.
In a word, the blessing of all is to be got by prayer. And what is thy
business without God’s blessing? Say not, I am not able. Use thy one
talent, and God will increase it. Helps are to be had till thou art
better able.
*6. Put every one in your families upon private prayer. Observe whether
any perform it. Get them the help of a form, if they need it, till they
are able to go without. Direct them how to pray, by minding them of
their sins, wants, and mercies, the materials of prayer.
7. Set up catechizing in your families, at least once every week. It
was my parting, dying request, that you would set up and maintain this
duty in your families. Have you all done it accordingly? Cannot your
confidences witness, cannot your families witness you have not? Well,
I thought my parting words would have done something with you: I hoped
the fervent request of a dying minister, would have prevailed for such
a small matter with you. To this day are you without solemn catechizing
in your houses! Ah, what a discouragement to your teacher is this?
Brethren shall I yet prevail with you? Will you reject me also? O let
me persuade you before you take off your eyes from these lines, to
resolve to set upon the constant exercise of this duty. Surely I have
done and suffered more for you than this comes to: Will you deny me?
I beseech you, let me find, if ever God brings me again to visit your
houses, that the words of a suffering minister have some power with
you. I have sent you help on purpose: What shall all my persuasions be
but speaking to the wind? Beloved, have you no dread of the Almighty’s
charge, that you should _teach these things diligently to your children,
and talk of them as you sit in your houses, and train them up in the
way they should go_? Hath God so commanded _Abraham_, that he would
teach his _children and his houshold_, _Genesis xviii. 19._ and given
such a promise to him thereupon, and will not you put in for a share
of either in the praise or the promise? Say not, they are careless and
will not learn. What have you your authority for, if not to use it for
God, and the good of their souls? You will call them up, and force them
to do their work; and should you not at least be as zealous in putting
them upon God’s work? Say not, they are dull and not capable. If they
be dull, God requires of you the more pains and patience; but dull as
they are, you will make them learn how to work; and can they not learn
how to live? Are they capable of the mysteries of your trade, and are
they not capable of the plain principles of religion? Well, as ever you
would see the growth of religion, the cure of ignorance, the remedy of
profaneness, the downfal of error, fulfil ye my joy with going through
with this duty.
I have been long and yet I am afraid my letter will be ended before my
work is done: how loath am I to leave you, before I have prevailed with
you to set to this work? Will you pass your promise, will you give me
your hands? Oh that you would? You cannot do me a greater pleasure.
Beloved, why should you not give the hand one to another, and mutually
engage to each other, for more vigorous and diligent endeavours, in
promoting family godliness? I must tell you, God looks for more than
ordinary from you, in such a day as this. He expects that you should
do both in your hearts and in your houses, somewhat more than ever,
under these extraordinary dispensations. My most dearly beloved, mine
own bowels in the Lord, will you satisfy the longings of a travelling
minister? will you answer the calls of divine providence? Would you
that your children should bless you? Oh, then set up piety in your
families. As ever you would be blessed or be a blessing, let your heart,
and your houses be the temples of the living God, in which his worship
(according to the fore-mentioned directions) may be with constancy
reverently performed.
* * * * *
O FATHER of Spirits, that hast set me over thy flock to watch for their
souls as one that must give account: I have long studied thy will,
and taught in thy name, and do unfeignedly bless thee, that any have
believed my report. I have given unto them the words which thou gavest
me, and they have received them. I have manifested thy name unto them,
and they have kept thy word. And now I am no more with them, but I come
unto thee! Holy Father, keep them through thine own name; for they are
thine. As they have kept the word of thy patience, so keep thou them in
the hour of temptation. They are but a little and helpless flock: but
thou art their shepherd, suffer them not to want. Do thou feed them,
and fold them. Let thy rod and thy staff comfort them, and let not the
beasts of prey fall upon them, to the spoiling of their souls.
But what shall I do for them that will not be gathered? I have called
after them, but they would not answer; I have charged them in thy name,
but they would not hear; I have studied to speak persuasively to them,
but I cannot prevail. Then I said, I have laboured in vain; I have
spent my strength for nought, yet I cannot give them over, much less
may I give thee over. Lord, persuade _Japhet_ to dwell in the tents of
_Shem_. Lord compel them to come in, and lay thy hands of mercy upon
them, as thou didst on lingering _Lot_, and bring them forth, that
they may escape for their lives, and not be consumed. Lord, I pray thee
open their eyes that they may see, and lay hold upon their hearts by
thy omnipotent grace. Do thou turn them, and they shall be turned: O
bring back the miserable captives, and suffer not the enemy of mankind
to drive a way the most of the flock before mine eyes, and to deride
the fruitless endeavours of thy labourers, and boast over them, that
he can do more with them, though he seek to ruin them, than all the
beseechings, counsels, and charges of thy servants, that seek to save
them. Lord, if I could find out any thing that would pierce them,
that would make its way into their hearts, thou knowest I would use
it. But I have been many years pleading thy cause in vain. O let not
these endeavours also be lost. O God, find out every ignorant, every
profane sinner, every prayerless soul, and every prayerless family,
and convince them of their miserable condition while without thee in
the world. Set thy image up in their souls, set up thy worship in their
families. Let not pride, ignorance, or sloth keep them in neglect of
the means of knowledge. Let thine eyes be over the place of my desires
for good, from one end of the year to the other end thereof. Let every
house therein be a seminary of religion, and let those that cast their
eyes upon these lines, find thee sliding in by the secret influence
of thy grace into their hearts, and engaging them to do thy pleasure.
_Amen. Amen._
JOS. ALLEINE.
A WORD to a
SABBATH-BREAKER.
_Remember the sabbath-day to keep it holy._
HAVE you forgotten who spoke these words? Or do you set him at
defiance? Do you bid him do his worst? Have a care. You are not
stronger than he. _Let the potsherd strive with the potsherds of the
earth: but woe unto the man that contendeth with his Maker; he sitteth
on the circle of the heavens: and the inhabitants of the earth are as
grasshoppers before him!_
_Six days shalt thou do all manner of work. But the seventh day is the
sabbath of the Lord thy God._ It is not thine, but God’s day. He claims
it for his own. He always did claim it for his own, even from the
beginning of the world. _In six days the Lord made heaven and earth,
and rested the seventh day. Therefore the Lord blessed the Sabbath-day
and hallowed it._ He _hallowed_ it; that is, he made it holy: he
reserved it for his own service. He appointed, that as long as the sun
or the moon, the heavens and the earth should endure, the children of
men should spend this day in the worship of him, who _gave them life
and breath and all things_.
Shall a man then rob God? And art thou the man? Consider, think what
thou art doing. Is it not God who giveth thee all thou hast? Every
day thou livest, is it not his gift? And wilt thou give him none? Nay,
wilt thou deny him what is his own already? He will not, he cannot quit
his claim. This day is God’s. It was so from the beginning. It will be
so to the end of the world. This he cannot give to another. _O render
unto God the things that are God’s_: Now! _To-day, while it is called
to-day!_
For whose sake does God lay claim to this day? For his sake, or for
thine? Doubtless, not for his own. He needeth not thee, nor any child
of man. _Look unto the heavens and see, and behold the clouds which
are higher than thou. If thou sinnest, what dost thou against him? If
thy transgressions be multiplied, what dost thou unto him? If thou art
righteous, what givest thou him? Or what receiveth he of thine hand?_
For thy own sake therefore, God thy Maker doth this. For thy own sake
he calleth thee to serve him. For thy own sake, he demands a part of
thy time to be restored to him that gave thee _all_. Acknowledge his
love. Learn, while thou art on earth to praise the king of heaven.
Spend this day, as thou hopest to spend that day which never shall
have an end.
The Lord not only _hallowed_ the sabbath-day, but he hath also
_blessed_ it. So that you are an enemy to yourself. You throw away your
own blessing, if you neglect to _keep this day holy_. It is a day of
_special grace_. The king of heaven now sits upon his mercy-seat, in a
more gracious manner than on other days, to bestow blessings on those
who observe it. If _you_ love your own soul, can _you_ then forbear
laying hold on so happy an opportunity? Awake, arise, Let God give thee
his blessing! Receive a token of his love! Cry to him that thou may’st
find the riches of his grace and mercy in _Christ Jesus_! You do not
know, how few more of these _days of salvation_ you may have. And how
dreadful would it be, to be called hence in the abuse of his proffered
mercy.
O what mercy hath God prepared for _you_, if _you_ do not trample it
under foot? _What mercy hath he prepared for them that fear him, even
before the sons of men!_ A peace which the world cannot give: joy, that
no man taketh from you: rest from doubt and fear and sorrow of heart;
and love, the beginning of heaven. And are not these for _you_? Are
they not all purchased for _you_, by him who loved _you_, and himself
for _you_? For _you_, a _sinner_! _You_, a rebel against God! _You_,
who have so long crucified him afresh! Now, _look unto him whom you
have pierced_! Now say, _Lord_, it is enough. I have fought against
thee long enough. I yield, _Jesus, Master, have mercy upon me_!
On this day, above all, cry aloud, and spare not, to the _God who
heareth prayer_. This is the day he hath set apart for the good of
your soul, both in this world and that which is to come. Never more
disappoint the design of his love, either by _worldly business_ or
_idle diversions_. Let not a little thing keep _you_ from the house of
God, either in the forenoon or afternoon. And spend as much as you can
of the rest of the day, either in repeating what you have heard, or in
reading the scripture, or in private prayer, or talking of the things
of God. Let his love be ever before _your_ eyes. Let his praise be ever
in _your_ mouth. You have lived many years in folly and sin. Now, live
one day unto the Lord.
Do not ask any more, “Where is the harm, if after church, I spend
the remainder of the day in the fields, or in a public-house, or in
taking a little diversion?” You know where is the harm. Your own heart
tells you so plain, that _you_ can’t but hear. It is a base mispending
your talent, and a bare-faced contempt of God and his authority. You
have heard of God’s judgments even upon earth, against the prophaners
of this day. And yet these are but as drops of that storm of _fiery
indignation, which will at_ last _consume his adversaries_.
Glory be to God who hath now given _you_ a sense of this. You now know,
this was always designed for a day of blessing. May _you_ never again
by your _idleness_ or _prophaneness_, turn that blessing into a curse!
What folly, what madness would that be? And in what sorrow and anguish
would it end? For yet a little while, and death will close up the day
of grace and mercy. And those who despise them now, will have no more
_sabbaths_, or _sacraments_ or _prayers_ for ever. Then how will they
wish to recover that, which they now so idly call away? But all in vain.
For they will then _find no place for repentance_, tho’ they should
seek it _carefully with tears_.
O my friend, know the privilege _you_ enjoy. Now _remember the
sabbath-day to keep it holy_. Your day of life and of grace is far
spent. The night of death is at hand. Make haste to use the time you
have: improve the last hours of _your_ day. Now provide _the things
which make for your peace_, that _you_ may stand before the face of God
♦for ever.
♦ duplicate word “for” removed
A WORD to a
SWEARER.
_Swear not at all_,
SAITH the Lord God of heaven and earth. Art thou without God in the
world? Hast thou no knowledge of God? No concern about him? Is not God
in all thy thoughts?
Dost thou believe there is a God? Where? in heaven only? Nay, he
filleth all in all? Am I a God at hand, saith the Lord, and not a God
afar off? Can any hide himself in secret places that I shall not see
him? Do I not fill heaven and earth?
Whither wilt thou go then from his spirit? Or whither wilt thou flee
from his presence? If thou go up into heaven, God is there. If thou go
down into hell, he is there also. If thou take the wings of the morning,
and remain in the uttermost parts of the sea; even there his hand shall
touch thee, and his right-hand shall hold thee.
God seeth thee now: his eyes are upon thee: he observes all thy
thoughts: he compasseth thy path: he counteth all thy steps: he is
acquainted with all thy ways: by him thy actions are weighed; nor is
there a word in thy tongue but he knoweth it altogether.
And does not power belong unto God? yea, all power in heaven and in
earth? Is he not able, even while thou readest or hearest these words,
to crush thee into nothing? Can he not just now crumble thee into dust?
Or bid the earth open and swallow thee up? O do not set him at nought!
Do not provoke him thus. Do not fly in his face! Can he not, in a
moment, cast forth his lightnings and tear thee? Shoot out his arrows
and consume thee? What hinders him from cutting thee off this instant?
Sending thee now, now, quick into hell?
Would God do thee any wrong therein? What! In giving thee the request
of thy own lips? What words were those thou spakest but now? Did not
God hear? Why, thou didst pray to God to send thee to hell. Thou didst
ask him to damn thy soul. How, art thou in love with damnation? Art
thou in haste to dwell with everlasting burnings? To be day and night
tormented in that flame, without a drop of water to cool thy tongue?
Dost thou pray for this? I pray God, it may never be either my lot or
thine! Alas, my brother! What if God take thee at thy word? What if he
say, be it unto thee even as thou wilt? What if he give thee thy wish,
and let thee drop into everlasting fire, prepared for the devil and his
angels?
I had rather thou shouldst go to the paradise of God. Hadst not thou?
Is not heaven better than hell? Art thou not convinced of this in
thy own conscience? Why, then, amend thy prayer, cry to God, “Save my
soul, for I have sinned against thee: save me from all my sins. Save me
from all my evil words, and evil works, from my evil tempers, and evil
desires! Make me holy as thou art holy! Let me know thee, and love thee,
and serve thee, now and for ever.”
And is not God willing to do this? Surely he is. For God loveth
thee. He gave his only Son, that thou mightest not perish, but have
everlasting life. Christ died for thee. And he that believeth on him
hath everlasting life. Mark that word: he _hath_ it. He hath it now.
He hath the beginning of heaven even upon earth: for his soul is filled
with the love of God: and the love of God is heaven. He that truly
believes on Jesus Christ, hath a peace which earth cannot give: his
mind is always calm; he hath learned in every state therewith to be
content: he is always easy, quiet, well pleased; always happy, in life
and in death. For a believer is not afraid to die; he desires to be
dissolved and to be with Christ: he desires to quit this house of clay,
and to be carried by angels into _Abraham_’s bosom: to hear the voice
of the archangel, and the trump of God, and to see the Son of Man
coming in the clouds of heaven: to stand at his right-hand, and hear
that word (which I earnestly beg of God you and I may hear:) “Come ye
blessed, receive the kingdom prepared for you from the beginning of the
world!”
A WORD to a
DRUNKARD.
1. ARE _you_ a man? God made you a _man_. But you make yourself a
_beast_. Wherein does a _man_ differ from a _beast_? Is it not chiefly
in _reason_ and _understanding_? But you throw away what _reason_ you
have. You strip yourself of your _understanding_. You do all you can
to make yourself a mere _beast_: not a fool, not a madman only; but a
_swine_, a poor filthy swine. Go and wallow with them in the mire! Go,
drink on, till thy nakedness be uncovered, and shameful spewing be on
thy glory!
2. O how honourable is a _beast_ of God’s making, compared to one
who makes himself a _beast_! But that is not all. You make yourself
a _devil_. You stir up all the devilish tempers that are in you, and
gain others, which perhaps were not in you: at least you heighten and
increase them. You cause the fire of anger, or malice, or lust, to burn
seven times hotter than before. At the same time you grieve the Spirit
of God, till you drive him quite away from you. And, whatever spark of
good remained in your soul, you drown and quench at once.
3. So you are now just _fit_ for every _work_ of the _devil_, having
cast off all that is good or virtuous, and filled your heart with every
thing that is bad, that is earthly, sensual, devilish. You have forced
the Spirit of God to depart from you; for you would take none of his
reproof: and you have given yourself up into the hands of the devil, to
be led blindfold by him at his will.
4. Now what should hinder the same thing from befalling you, which
befel him, who was asked, which was the greatest sin, adultery,
drunkenness, or murder? And which of the three he had rather commit? He
said drunkenness was the least. Soon after, he got drunk. He then met
with another man’s wife, and ravished her. The husband coming to help
her, he murdered him. So drunkenness, adultery and murder went together.
5. I have heard a story of a poor, wild _Indian_, far wiser than either
him or you. The _English_ gave him a cask of strong liquor. The next
morning he called his friends together, and setting it in the midst
of them, said, “These _white men_ have given us _poison_. This man
(calling him by his name) was a wise man, and would hurt none but his
enemies. But as soon as he had drunk of this, he was mad, and would
have killed his own brother. We will not be _poisoned_.” He then broke
the cask, and poured the liquor upon the sand.
6. On what motive do _you_ thus _poison_ yourself? Only for the
_pleasure_ of doing it? What! will you make yourself a beast, or
rather a devil? Will you run the hazard of ♦committing all manner of
villainies; and this only for the poor _pleasure_ of a few moments,
while the _poison_ is running down your throat? O never call yourself a
Christian! Never call yourself a man! You are sunk beneath the greater
part of the beasts that perish.
♦ “commiting” replaced with “committing”
7. Do you not rather drink, for the sake of _company_? Do you not do it,
to oblige your _friends_? For _company_, do you say? How is this? Will
you take a dose of _ratsbane_ for _company_? If twenty men were to do
so before you, would not you desire to be excused? How much more may
you desire to be excused, from going to hell for _company_? But, “to
oblige your _friends_”――What manner of _friends_ are they, who would be
_obliged_ by your destroying yourself? Who would suffer, nay entice you
so to do? They are villains. They are your worst enemies. They are just
such _friends_, as a man that would smile in your face, and stab you to
the heart.
8. O do not aim at any excuse. Say not, as many do, “I am no one’s
_enemy_ but _my own_.” If it were so, what a poor saying is this, “I
give none but _my own_ soul to the devil.” Alas! is not that too much?
Why shouldst thou give him _thy own_ soul? Do it not. Rather give it to
God.
But it is not so. You are an _enemy_ to your _king_, whom you rob
hereby of an useful subject. You are an _enemy_ to your _country_,
which you defraud of the service you might do, either as a man or as a
Christian. You are an _enemy_ to _every man_ that sees you in your sin;
for your example may move him to do the same. A drunkard is a _public
enemy_. I should not wonder at all, if you was (like _Cain_ of old)
afraid that _every man who meeteth you should slay you_.
9. Above all, you are an _enemy_ to God, the great God of heaven and
earth: to him who surrounds you on every side, and can just now send
you quick into hell. Him you are continually affronting to his face.
You are setting him at open defiance. O do not provoke him thus any
more. Fear the great God.
10. You are an _enemy_ to _Christ_, to the Lord that bought you. You
fly in the face of his authority. You set at nought both his sovereign
power and tender love. You crucify him afresh, and when you call him,
_your Saviour_, what is it less than to _betray him with a kiss_?
11. O repent! See and feel what a wretch you are. Pray to God, to
convince you in your inmost soul. How often have you crucified the Son
of God afresh, and put him to an open shame! Pray that you may know
yourself, inwardly and outwardly, all sin, all guilt, all helplessness.
Then cry out, Thou Son of _David_, have mercy upon me! Thou Lamb of God,
take away my sins. Grant me thy peace. Justify the ungodly. O bring me
to the blood of sprinkling that I may go and sin no more, that I may
love much, having had so much forgiven!
A WORD to an
UNHAPPY WOMAN.
1. WHITHER are you going? To heaven or hell? Do you not know? Do you
never think about it? Why do you not? Are you never to die? Nay, it
is appointed for all men to die. And what comes after? Only heaven or
hell.――――Will the not thinking of death, put it farther off? No; not a
day: not one hour. Or will your not thinking of hell, save you from it?
O no: you know better. And you know that every moment you are nearer
hell, whether you are thinking of it or no: that is, if you are not
nearer heaven. You must be nearer one or the other.
2. I intreat you, think a little on that plain question, Are you going
toward heaven or hell? To which of the two does this way lead? Is it
possible you should be ignorant? Did you never hear, that neither
adulterers nor fornicators, shall inherit the kingdom? That fornicators
and adulterers God will judge? And how dreadful will be their sentence,
“Depart ye cursed into everlasting fire, prepared for the devil and his
angels!”
3. Surely you do not mock at the word of God! You are not yet sunk
so low as this. Consider then that awful word, know ye not, that ye
are the temples of God? Was not _you_ designed for the Spirit of God
to dwell in? Was not _you_ devoted to God in baptism? But if any man
defile the temple of God, him shall God destroy. O do not provoke him
to it any longer. Tremble before the great, the holy God!
4. Know you not, that your body is, or ought to be, the temple of the
Holy Ghost which is in you? Know you not, that you are not your own?
For you are bought with a price. And, O how great a price! You are
not redeemed with corruptible things, as silver and gold: but with
the precious blood of Christ, as of a lamb without blemish and without
spot. O when will you glorify God, with your body and your spirit,
which are God’s!
5. Ah poor wretch! How far are you from this? How low are you fallen?
You yourself are ashamed of what you do. Are you not? Conscience, speak
in the sight of God? Does not your own heart condemn you at this very
hour? Do not you shudder at the condition you are in?――――Dare, for once,
to lay your hand upon your breast, and ask, “What am I doing? And what
must the end of these things be?” Destruction both of body and soul.
6. Destruction of body as well as of soul! Can it be otherwise? Are
you not plunging into misery in this world, as well as in the world to
come? What have you brought upon yourself already! What infamy? What
contempt? How could you now appear, among those relations or friends,
that were once so loved, and so loving to you? What pangs have you
given them? How do some of them still weep for you in secret places?
And will you not weep for yourself? When you see nothing before you,
but want, pain, diseases, death? O spare yourself! Have pity upon your
body, if not your soul. Stop! Before you rot above ground and perish!
7. Do you ask, what shall I do? First, Sin no more. First of all,
secure this point. Now, this instant now, escape for your life. Stay
not. Look not behind you. Whatever you do, sin no more: starve, die,
rather than sin. Be more careful for your soul than your body. Take
care of that too: but of your poor soul first.
8. “But you have no friend: none, at least, that is able to help you.”
Indeed you have: one that is a present help in time of trouble. You
have a friend that has all power in heaven and earth, even Jesus Christ
the righteous. He loved sinners of old: and he does so still. He then
suffered the publicans and harlots to come unto him. And one of them
washed his feet with her tears, and wiped them with the hairs of her
head. I would to God _you_ were in her place! Say, Amen! Lift up your
heart, and it shall be done. How soon will he say, “Woman be of good
chear! Thy sins which are many, are forgiven thee.――Go in peace. Sin
no more. Love much; for thou hast much forgiven.”
9. Do you still ask, but what shall I do for ♦bread? For food to eat,
and raiment to put on? I answer, in the name of the Lord God, (and mark
well! His promise shall not fail) seek thou first the kingdom of God
and his righteousness, and all these things shall be added unto thee.
♦ “read” replaced with “bread”
Settle it first in your heart, whatever I have or have not, I will not
have everlasting burnings. I will not sell my soul and body for bread:
better even starve on earth than burn in hell. Then ask help of God.
He is not slow to hear. He hath never failed them that seek him. He
who feeds the young ravens that call upon him, will not let you perish
for lack of sustenance. He will provide, in a way you thought not of,
if you seek him with your whole heart. O let your heart be toward him:
seek him from the heart. Fear sin, more than want, more than death.
And cry mightily to him who bore your sins, till you have bread to eat,
that the world knoweth not of; till you have angels food, even the love
of God, shed abroad in your heart: till you can say, now I know that
_my_ Redeemer liveth, that he hath loved _me_ and given himself for
_me_: and though after my skin worms destroy this body, yet in my flesh
shall I see God!
A WORD to a
SMUGGLER.
I. “WHAT is _smuggling_?” It is the _importing_, _selling_, or _buying_
of _run goods_: that is, those which have not paid the duty appointed
by law to be paid to the king.
1. _Importing run goods._ All _smuggling vessels_ do this with an high
hand. It is the chief, if not the whole business of these, to bring
goods which have not paid duty.
2. Next to these are all _sea captains_, _officers_, _sailors_, or
_passengers_, who import any thing without paying the duty which the
law requires.
3. A third sort of smugglers are all those, who _sell_ any thing which
has not paid the duty.
4. A fourth sort, those who _buy_ tea, liquors, linen, handkerchiefs,
or any thing else which has not paid duty.
II. “But why should they not? _What harm_ is there in it?”
1. I answer, _open smuggling_ (such as was common a few years ago,
on the southern coasts especially) is robbing on the highway: and as
much harm as there is in this, just so much there is in smuggling. A
smuggler of this kind is no honester than an highwayman. They may shake
hands together.
2. _Private smuggling_ is just the same with picking of pockets. There
is full as much harm in this as in that. A smuggler of this kind is no
honester than a pickpocket. These may shake hands together.
3. But open smugglers are _worse_ than common highwaymen, and private
smugglers are _worse_ than common pickpockets. For it is undoubtedly
worse to rob _our father_, than one we have no obligation to. And it is
worse still, far worse, to rob a good father, one who sincerely loves
us, and is at that very time doing all he can, to provide for us, and
to make us happy. Now this is exactly the present case. King George
is the father of all his subjects: and not only so, but he is a good
father. He shews his love to them on all occasions: and is continually
doing all that is in his power, to make his subjects happy.
4. An honest man therefore would be ashamed to ask, where is the harm
in robbing such a father? His own reason, if he had any at all, would
give him a speedy answer. But _you_ are a Christian: are you not? You
say, you believe the bible. Then I say to _you_, in the name of God,
and in the name of Christ, _Thou shalt not steal_. Thou shalt not take
what is not thine own, what is the right of another man. But the duties
appointed by law are the King’s right, as much as your coat is _your_
right. He has as good a right to them, as _you_ have to this: these
are his property, as much as this is yours. Therefore you are as much
a thief if you take his duties, as a man is that takes your coat.
5. If you believe the bible, I say to _you_, as our Saviour said to
them of old time, _Render unto Cæsar the things that are Cæsar’s, and
unto |God| the things that are |God|’s._ If then you mind our Saviour’s
words, be as careful to _honour the King_, as to _fear_ God. Be as
exact in giving the king, what is due to the king, as in giving God
what is due to God. Upon no account whatever rob or defraud him of the
least thing which is his lawful property.
6. If you believe the bible, I say to _you_, as St. _Paul_ said to
the ancient Christians, _Render unto all their dues_: in particular,
_Custom to whom custom is due, tribute to whom tribute_. Now custom
is by the laws of _England_ due to the king. Therefore every one in
_England_ is bound to pay it him. So that robbing the king herein, is
abundantly worse than common stealing, or common robbing on the highway.
7. And so it is, on another account also: for it is a _general_ robbery:
it is, in effect, not only robbing the king, but robbing every honest
man in the nation. For the more the king’s duties are diminished, the
more the taxes must be increased. And these lie upon us all: they are
the burden not of some, but of all the people of _England_. Therefore
every smuggler is a _thief-general_, who picks the pockets both of the
king, and all his fellow-subjects. He wrongs them all; and above all,
the honest traders: many of whom he deprives of their maintenance:
constraining them either not to sell their goods at all, or to sell
them to no profit. Some of them are tempted hereby, finding they cannot
get bread for their families, to turn thieves too. And then _you_ are
accountable for _their_ sin as well as your own: you bring their blood
upon your own head. Calmly consider this, and you will never more ask,
“What harm there is in smuggling?”
III. 1. But for all this, cannot men find _excuses_ for it? Yes,
abundance; such as they are. “I would not do this, says one; I would
not sell uncustomed goods: but I am under a necessity: I can’t live
without it.” I answer, may not the man who stops you on the highway,
say the very same? “I would not take your purse; but I am under a
necessity: I cannot live without it.” Suppose the case to be your own;
and will you accept of this excuse? Would not you tell him, “Let the
worst come to the worst, you had better be honest, though you should
starve.” But that need not be neither. Others who had no more than
you to begin with, yet find a way to live honestly. And certainly so
may you: however, settle it in your heart, “Live or die, I will be an
honest man.”
2. “Nay, says another, we do not wrong the king: for he loses nothing
by us. Yea, on the contrary, the king is rather a gainer, namely by the
seizures that are made.”
So you plunder the king, out of stark love and kindness! You rob him,
to make him rich! It is true, you take away his purse: but you put
an heavier in its place! Are you serious? Do you mean what you say?
Look me in the face and tell me so. You cannot. You know in your own
conscience, that what comes to the king, out of all seizures made the
year round, does not amount to the tenth, no not to the hundredth part
of what he is defrauded of.
But if he really gained more than he lost, that would not excuse _you_.
You are not to commit robbery, though the person robbed were afterwards
to gain by it. You are not to _do evil, that good may come_. If you do,
your _damnation is just_.
“But certainly, say some, the king is a gainer by it, or he might
easily suppress it.” Wilt you tell him, which way? By Custom-house
officers? But many of them have no desire to suppress it. They find
their account in its continuance: they come in for a share of the
plunder. But what if they had a desire to suppress it? They have not
the power. Some of them have lately made the experiment: and what was
the consequence? Why they lost a great part of their bread, and were
in danger of losing their lives.
♦8. Can the king suppress smuggling, by parties of soldiers? That he
cannot do. For all the soldiers he has are not enough, to watch every
port and every creek in _Great-Britain_. Besides, the soldiers that are
employed, will do little more than the Custom-house officers. For there
are ways and means to take off _their_ edge too, and making them as
quiet as lambs.
♦ Paragraph number out of sequence.
“But many courtiers and great men, who know the king’s mind, not only
connive at smuggling, but practise it.” And what can we infer from
this? Only that those great men are great villains. They are great
highwaymen and pickpockets: and their greatness does not excuse, but
makes their crime tenfold more inexcusable.
But besides. Suppose the king were willing to be cheated, how would
this excuse your cheating his subjects? All your fellow-subjects, every
honest man, and in particular, every honest trader? How would it excuse,
your making it impossible for him to live, unless he will turn knave as
well as yourself?
3. “Well, but I am not convinced it is a sin: My conscience does not
condemn me for it.” No! Are you not convinced, that robbery is a sin?
Then I am sorry for you. And does not your conscience condemn you for
stealing? Then your conscience is asleep. I pray God to smite you to
the heart, and awaken it this day!
4. “Nay, but my soul is quite happy in the love of God: therefore I
cannot think it is wrong.” I answer, wrong it must be, if the bible is
right. Therefore either that love is a mere delusion, a fire of your
own kindling; or God may have hitherto winked at the times of ignorance.
But now you have the means of knowing better. Now light is offered
to you. And if you shut your eyes against the light, the love of God
cannot possibly continue.
5. “But I only buy a little brandy or tea now and then, just for my own
use.” That is, I only _steal a little_. God says, steal not at all.
6. “Nay, I do not buy any at all myself: I only send my child or
servant for it.” You receive it of them: Do you not? And the receiver
is as bad as the thief.
7. “Why I would not meddle with it, but I am forced, by my parent,
husband, or master.” If you are forced by your father or mother to rob,
you will be hanged nevertheless. This may lessen, but does not take
away the fault: for you ought to suffer rather than sin.
8. “But I do not know, that it was run.” No! Did not he that sold it,
tell you it was? If he sold it under the common price, he did. The
naming the price, was telling you, “This is run.”
9. “But I don’t know where to get tea which is not run.” I will tell
you where to get it. You may have it from those whose tea is duly
entered, and who make a conscience of it. But were it otherwise, if I
could get no wine, but what I knew to be stolen, I would drink water:
yea, though not only my health, but my life depended upon it: for it is
better to die, than to live by thieving.
10. “But if I could get what has paid duty, I am not able to pay the
price of it. And I can’t live without it.” I answer, 1. You can live
without it, as well as your grandmother did. But 2. If you could not
live without it, you ought to die, rather than steal. For death is a
less evil than sin.
11. “But my husband will buy it, whether I do or no. And I must use
what he provides, or have none.” Undoubtedly to have none is a less
evil, than to be partaker with a thief.
IV. Upon the whole then, I exhort all of you that fear God, and desire
to save your souls, without regarding what others do, resolve at all
hazards, to keep yourselves pure. Let your eye be fixed on the word
of God, not the examples of men. Our Lord says to every one of you,
_What is that to thee? Follow thou me!_ Let no convenience, no gain, no
pleasure, no friend, draw you from following him. In spite of all the
persuasions, all the reasonings of men, keep to the word of God. If all
on the right-hand and the left will be knaves, be _you_ an honest man.
Probably God will repay you (he certainly will, if this be best for you)
even with temporal blessings: there have not been wanting remarkable
instances of this. But if not, he will repay you with what is far
better: with _the testimony of a good conscience towards_ God; with
_joy in the Holy Ghost_; with an _hope full of immortality_; with _the
love of_ God _shed abroad in_ your _hearts_. And _the peace of_ God,
_which passeth all understanding_, shall _keep your hearts and minds
in_ Christ Jesus!
LONDON,
_January 30, 1767_.
A WORD to a
Condemn’d MALEFACTOR.
WHAT a condition are you in? The sentence is past: you are condemned
to die: and this sentence is to be executed shortly. You have no way to
escape; these fetters, these walls, these gates and bars, these keepers
cut off all hope. Therefore die you must: but must you die like a beast,
without thinking what it is _to die_? You need not: you will not: you
will think a little first: you will consider, what is death? It is
leaving this world, these houses, lands, and all things under the sun;
leaving all these things, never to return; your place will know you no
more. It is leaving these pleasures; for there is no eating, drinking,
gaming, no merriment in the grave. It is leaving your acquaintance,
companions, friends: your father, mother, wife, children. You cannot
stay with them, nor can they go with you: you must part; perhaps for
ever. It is leaving a part of yourself; leaving this body which has
accompanied you so long. Your soul must now drop its old companion, to
rot and moulder into dust. It must enter upon a new, strange, unbodied
state. It must stand naked before God!
2. But O! how will you stand before God? The great, the holy, the just,
the terrible God? Is it not his own word, _Without holiness no man
shall see the Lord_? No man shall see him with joy: rather he will call
for the mountains to fall upon him and the rocks to cover him. And what
do you think holiness is? It is purity both of heart and life. It is
the mind that was in Christ, enabling us to walk as he also walked. It
is the loving God with all our heart, the loving our neighbour, every
man as ourselves, and the doing to all men, in every point, as we would
they should do unto us. The least part of holiness is, to do good to
all men, and to do no evil either in word or work. This is only the
outside of it. But this is more than you have. You are from it; far as
darkness from light. You have not the mind that was in Christ: there
was no pride, no malice in him: no hatred, no revenge, no furious anger,
no foolish or worldly desire. You have not walked as Christ walked: no;
rather as the devil would have walked, had he been in a body; the works
of the devil you have done, not the works of God. You have not loved
God with all your heart. You have not loved him at all. You have not
thought about him. You hardly knew or cared, whether there was any God
in the world. You have not done to others as you would they should do
to you; far, very far from it. Have you done all the good you could to
all men? If so, you had never come to this place. You have done evil
exceedingly: your sins against God and man are more than the hairs
of your head. Insomuch that even the world cannot bear you; the world
itself spues you out. Even the men that know not God declare, you are
not fit to live upon the earth.
3. O repent, repent! Know yourself: see and feel what a sinner you are.
Think of the innumerable sins you have committed, even from your youth
up. How many wicked words have you spoken? How many wicked actions have
you done? Think of your inward sins! Your pride, malice, hatred, anger,
revenge, lust. Think of your sinful nature, totally alienated from
the life of God. How is your whole soul prone to evil, void of good,
corrupt, full of all abominations! _Feel_, that your carnal mind is
enmity against God. Well may the wrath of God abide upon you. He is
of purer eyes than to behold iniquity: he hath said, _The soul that
sinneth, it shall die_. It shall die eternally, shall be _punished with
everlasting destruction, from the presence of the Lord and from the
glory of his power_.
4. How then can _you_ escape the damnation of hell? The lake of fire
burning with brimstone? Where the worm dieth not, and the fire is not
quenched? You can never redeem your own soul. You cannot atone for the
sins that are past. If you could leave off sin now, and live unblamable
for the time to come, that would be no atonement for what is past. Nay,
if you could live like an angel for a thousand years, that would not
atone for one sin. But neither can you do this: you cannot leave off
sin: it has the dominion over you. If all your past sins were now to be
forgiven, you would immediately sin again: that is, unless your heart
were cleansed; unless it were created anew. And who can do this? Who
can bring a clean thing out of an unclean? Surely none but God. So you
are utterly sinful, guilty, helpless! What can you do to be saved?
5. One thing is needful: _believe in the_ Lord Jesus Christ, _and thou
shalt be saved_! Believe (not as the devils only, but) with that faith
which is the gift of God, which is wrought in a poor, guilty, helpless
sinner, by the power of the Holy Ghost. See all thy sins on Jesus laid.
God laid on him the iniquities of us all. He suffered once the just
for the unjust. He bore our sins in his own body on the tree. He was
wounded for thy sins; he was bruised for thy iniquities. _Behold the
Lamb of |God|, taking away the sin of the world!_ Taking away thy sins,
even thine, and reconciling thee unto God the Father! _Look unto him
and be thou saved!_ If thou look unto him by faith, if thou cleave to
him with thy whole heart, if thou receive him both to atone, to teach
and to govern thee in all things, thou shalt be saved, thou art saved,
both from the guilt, the punishment, and all the power of sin. Thou
shalt have peace with God, and a peace in thy own soul, that passeth
all understanding. Thy soul shall magnify the Lord, and thy Spirit
rejoice in God thy Saviour. The love of God shall be shed abroad in thy
heart, enabling thee to trample sin under thy feet. And thou wilt then
have an hope full of immortality. Thou wilt no longer be afraid to die,
but rather long for the hour having a desire to depart, and to be with
Christ.
6. This is the faith that worketh by love, the way that leadeth to
the kingdom. Do you earnestly desire to walk therein? Then put away
all hindrances. Beware of company: At the peril of your soul, keep
from those who neither know nor seek God. Your old acquaintance are
no acquaintance for _you_, unless they too acquaint themselves with
God. Let them laugh at you, or say, you are running mad. It is enough,
if you have praise of God. Beware of strong drink. Touch it not, lest
you should not know when to stop. You have no need of this to chear
your spirits; but of the peace and the love of God: beware of men that
pretend to shew you the way to heaven, and know it not themselves.
There is no other name whereby you can be saved, but the name of our
Lord Jesus Christ. And there is no other way whereby you can find
the virtue of his name but by faith. Beware of Satan transformed into
an angel of light, and telling you, it is presumption to believe in
Christ, as _your_ Lord and _your_ God, your wisdom and righteousness,
sanctification and redemption. Believe in him with your whole heart.
Cast your whole soul upon his love. Trust him alone: love him alone:
fear him alone: and cleave to him alone: Till he shall say to you (as
to the dying malefactor of old,) _This day shalt thou be with me in
paradise_.
A WORD in SEASON;
OR,
Advice to an _ENGLISHMAN_.¹
¹ This was published at the beginning of the late rebellion.
1. DO _you_ ever _think_? Do you ever _consider_? If not, ’tis high
time you should. _Think_ a little, before it is too late. _Consider_
what a state you are in. And not you alone, but our _whole nation_.
We _would_ have war. And we have it. And what is the fruit? Our armies
broken in pieces: And thousands of our men either killed on the spot or
made prisoners in one day. Nor is this all. We have now war at our own
doors: our own countrymen turning their swords against their brethren.
And have any hitherto been able to stand before them? Have they not
already seized upon one whole kingdom? Friend, either _think_ now, or
sleep on and take your rest, till you drop into the pit where you will
sleep no more?
2. _Think_, what is likely to follow, if an army of _French_ also,
should blow the trumpet in our land! What desolation may we not then
expect? What a wide-spread _field of blood_? And what can the end of
these things be? If they prevail, what but _Popery_ and _Slavery_? Do
you know what the spirit of _Popery_ is? Did you never hear of that in
queen _Mary_’s reign? And of the holy men who were then burnt alive by
the _Papists_, because they did not dare to do as they did? To worship
angels and saints; to pray to the virgin _Mary_; to bow down to images,
and the like. If we had a king of this spirit, whose life would be
safe? At least, what honest man’s? A knave indeed might turn with the
times. But what a dreadful thing would this be to a man of conscience?
“Either turn, or burn. Either go into that fire: or into the fire that
_never shall be quenched_.”
3. And can you dream that your _property_ would be any safer than your
_conscience_? Nay, how should that be? Nothing is plainer than that
the Pretender cannot be king of _England_, unless it be by conquest.
But every conqueror may do what he will. The laws of the land are no
laws to him. And who can doubt, but one who should conquer _England_
by the assistance of _France_, would copy after the _French_ rules of
government?
4. How dreadful then is the condition wherein we stand? On the very
brink of utter destruction! But why are we thus? I am afraid the answer
is too plain, to every considerate man. Because of our sins: because
we have well-nigh _filled up the measure of our iniquities_. For,
what wickedness is there under heaven, which is not found among us at
this day? Not to insist on the _sabbath-breaking_ in _every corner_
of our land, the _thefts_, _cheating_, _fraud_, _extortion_; the
_injustice_, _violence_, _oppression_; the _lying_ and _dissimulating_;
the _robberies_, _sodomies_ and _murders_ (which, with a thousand
unnamed ♦villainies are common to us and our neighbour _Christians_ of
_Holland_, _France_, and _Germany_:) consider over and above, what a
plentiful harvest we have of wickedness almost peculiar to ourselves?
For who can vie with _us_, in the direction of courts of _justice_?
In the management of _public charities_? Or, in the _accomplished_,
barefaced wickedness, which so abounds in our _prisons_, and _fleets_,
and _armies_? Who in _Europe_ can compare with the _sloth_, _laziness_,
_luxury_ and _effeminacy_ of the _English gentry_? Or with the
_drunkenness_, and stupid, senseless _cursing_ and _swearing_, which
are daily seen and heard in our _streets_? One great inlet, no doubt,
to that flood of _perjury_, which so _increases_ among us _day_ by
_day_: the like whereunto is not to be found, in any other part of the
habitable earth.
♦ “villanies” replaced with “villainies”
5. Add to all these (what is indeed the source as well as completion of
all) that open and profess’d DEISM and _rejection_ of the GOSPEL, that
_public, avowed_ apostacy from the Christian faith, which reigns among
the _rich_ and _great_, and hath spread from _them_ to _all_ ranks
and orders of men (the _vulgar_ themselves not excepted) and made us
a people fitted for the _destroyer of the Gentiles_.
6. Because of these sins is this evil come upon us. For (whether you
are aware of it, or no) there is a God: a God, who tho’ he sits upon
the circle of the heavens, sees and knows all that is done upon earth.
And this God is holy; he does not love sin: he is just, rendering
to all their due. And he is strong; there is none able to withstand
him: he hath all power in heaven and in earth. He is patient indeed,
and suffers long; but he will at last repay the wicked to his face.
He often does so in _this_ world; especially when a whole nation is
_openly_ and _insolently_ wicked. Then doth God _arise and maintain his
own cause_; then doth he terribly shew both his justice and power: that
if these will not repent, yet others may fear, and flee from the wrath
to come.
7. There hath been among them that feared God, a general expectation
for many years, that the time was coming, when God would thus arise,
to be avenged on this sinful nation. At length the time is come. The
patience of God, long provoked, gives place to justice. The windows of
heaven begin to be opened, to rain down judgments on the earth. And yet,
with what tenderness does he proceed? In the midst of wrath remembring
mercy. By how slow degrees does his vengeance move! Nor does his whole
displeasure yet arise.
8. Brethren, countrymen, Englishmen, What shall we do? To-day! While it
is called to-day! Before the season of mercy is quite expired, and our
_destruction cometh as a whirlwind_? Which way can we remove the evils
we feel? Which way prevent those we fear? Is there any better way, than
the making God our friend? The securing his help against our enemies?
Other helps are little worth. We see _armies_ may be destroyed, or
even flee away from old men and children. _Fleets_ may be dashed to
pieces in an hour, and sunk in the depth of the sea. _Allies_ may be
treacherous, or slow, or foolish, or weak, or cowardly. But God is a
friend who cannot betray, and whom none can either bribe or terrify.
And who is wise, or swift, or strong like him? Therefore, whatever we
do, let us make God our friend. Let us with all speed remove the cause
of his anger. Let us cast away our sins. Then shall his love have free
course, and he will send us help, sufficient help, against all our
enemies.
9. Come; will _you_ begin? Will _you_, by the grace of God, amend _one_,
and that without delay? First then, _own_ those sins which have long
cried for vengeance in the ears of God. _Confess_, that we and all (and
_you_ in particular) deserve for our inward and outward abominations,
not only to be swept from the face of the earth, but to suffer the
vengeance of eternal fire. Never aim at _excusing_ either yourself or
others: Let your mouth be stopt. Plead guilty before God. Above all,
_own_ that _impudence_ of wickedness, that utter ♦_carelessness_, that
_pert_ stupidity, which is hardly to be found in any part of the earth,
(at least, not in such a degree) except in _England_. Do you not know
what I mean? You was not long since praying to God for “damnation upon
your own soul.” One who has heard you, said, is that right? Does not
God hear? “What if he takes you at your word?” You replied, with equal
_impudence_ and _ignorance_, “What, Are _you a Methodist_?”――――What, if
he is a _Turk_? Must thou therefore be a _Heathen_?――――God humble thy
_brutish, devilish_ spirit.
♦ “carlessness” replaced with “carelessness”
10. Lay thee in the dust, for this and for all thy sins. Let thy
laughter be turned into heaviness; thy joy into mourning; thy senseless
jollity and mirth, into sorrow and brokenness of heart. This is no time
to eat and drink and rise up to play; but to afflict thy soul before
the Lord. Desire of God a deep piercing sense of the enormous sins of
the nation, and of thy own. Remember that great example: how when the
_king of Nineveh_ was warned of the near approaching vengeance of God,
he _caused it to be proclaimed, Let none taste any thing, let them not
feed nor drink water. But let them be covered with sackcloth, and cry
mightily to God; yea let them turn every one from his evil way; who can
tell, if God will turn and repent, and turn away from his fierce anger
that we perish not._ Jonah iii.
11. Let them _turn_ every one from his evil way. Cease to do evil.
Learn to do well. And see that this reformation be _universal_: for
there is no serving God by halves. Avoid _all_ evil, and do _all_ good
unto _all_ men; else you only deceive your own soul. See also, that
it be from the _heart_: lay the axe to the root of the tree. Cut up,
by the grace of God, evil desire, pride, anger, unbelief. Let this
be your continual prayer to God, the prayer of your heart, (as well
as lips) “Lord, I _would_ believe: help thou mine unbelief! Give me
the faith that worketh by love. _The life which I now live_, let me
_live by faith in the Son of God_. Let me _so believe_, that I may
_love thee, with all my heart, and mind, and soul, and strength_! and
that I may love every child of man, even _as thou hast loved us_! Let
me daily _add to my faith courage, knowledge, temperance, patience,
brotherly kindness, charity: that so an entrance may be ministered to
me abundantly, into the everlasting kingdom of our Lord and Saviour
Jesus Christ_.”
AN HYMN.
REGARD, thou righteous God and true,
Regard thy weeping people’s prayer,
Before the sword our land go through,
Before thy latest plague we bear,
Let all to thee their smiter turn,
Let all beneath thine anger mourn.
The sword, which first bereav’d abroad,
We now within _our_ borders see:
We see, but slight thy nearer rod,
So oft so kindly warn’d by thee:
We still thy warning love despise,
And dare thine utmost wrath to rise.
Yet for the faithful remnants sake
Thine utmost wrath awhile defer,
If haply we at last may wake,
And trembling at destruction near
The _cause_ of all our evils _own_,
And leave the sins for which we groan.
Or if the wicked will not mourn,
And ’scape the long-suspended blow,
Yet shall it to thy glory turn,
Yet shall they all thy patience know,
Thy slighted love and mercy clear,
And vindicate thy justice here.
For his MAJESTY
King GEORGE.
IMMORTAL King of Kings,
Whose favour or whose frown
Monarchs and States to honour brings,
Or turns them upside down;
To thee in danger’s hour
We for our sov’reign cry,
Protect him by thy gracious power,
And set him up on high.
Not by a mighty host
Can he deliver’d be;
Let others in their numbers trust,
We look, O Lord, to thee:
Help to thy servant send,
And strengthen from above,
And still thy minister defend
By thine almighty love.
The spirit of thy grace,
Thy heavenly unction shed,
And hosts of guardian angels place
Around his sacred head:
Confound whoe’er oppose,
Or force them to retire;
Be thou a tower against his foes,
Be thou a wall of fire.
O bring him out of all
His _sanctified_ distress,
And by his name thy servant call,
And fill him with thy peace:
Shew him, almighty Lord,
That thou _his_ Saviour art,
And speak the soul-converting word
_My son, give me thy heart_!
A WORD to a
PROTESTANT.
1. DON’T _you_ call yourself a _Protestant_? Why so? Do you know what
the word means? What is a _Protestant_? I suppose you mean one that
is not a _Papist_? But what is a _Papist_? If you don’t know, say so.
Acknowledge you cannot tell. Is not this the case? You call yourself
a _Protestant_: but you don’t know what a _Protestant_ is. You talk
against _Papists_: and yet neither do you know what a _Papist_ is. Why
do you _pretend_ then to the knowledge which you have not? Why do you
use words which you don’t understand.
2. Are you desirous to know what these words, _Papist_ and _Protestant_
mean? A _Papist_ is one who holds the _Pope_, or bishop of _Rome_, (the
name _papa_, that is _father_, was formerly given to all bishops) to be
head of the whole Christian church: and the church of _Rome_, or that
which owns the _Pope_ as their head, to be the only Christian church.
3. In a course of years, many errors crept into this church, of which
good men complained from time to time. At last, about two hundred years
ago, the _Pope_ appointed many bishops and others to meet at a town
in _Germany_, called _Trent_. But these, instead of amending those
errors, established them all by a law, and so delivered them down to
all succeeding generations.
4. Among these errors may be numbered, their doctrine of seven
sacraments; of transubstantiation; of communion in one kind only; of
purgatory, and praying for the dead therein; of veneration of relics,
and of indulgences, or pardons granted by the Pope, and to be bought
for money.
It is thought by some, that these errors, great as they are, do only
defile the purity of Christianity: but it is sure, the following strike
at its very root, and tend to banish true religion out of the world.
5. First, the doctrine of _merit_. The very foundation of Christianity
is, that a man can _merit_ nothing of God: that we are justified freely
by his grace, through the redemption that is in Jesus Christ: not for
any of our works, or of our deservings; but by faith in the blood of
the covenant.
But the _Papists_ hold, that a man may by his works merit or deserve
eternal life; and that we are justified, not by faith in Christ alone,
but by faith and works together.
This doctrine strikes at the root of Christian faith, the only
foundation of true religion.
6. Secondly, the doctrine of _praying_ to saints and _worshipping_ of
images. To the Virgin _Mary_ they pray in these words; “O mother of God,
O queen of heaven, command thy Son to have mercy upon us.” And, “the
right use of images” (says the Council of _Trent_) “is to honour them,
by _bowing down_ before them.” _Session 25. Paragraph 2._
This doctrine strikes at the root of that great commandment, (which
the _Papists_ call part of the first) _Thou shalt not bow down to them,
nor worship them_, _i. e._ not any image whatsoever. It is gross, open,
palpable _idolatry_, such as can neither be denied, nor excused; and
tends directly to destroy the love of God, which is indeed the first
and great commandment.
7. Thirdly, the doctrine of _persecution_. This has been for many
ages a favourite doctrine of the church of _Rome_. And the Papists in
general still maintain, that “all heretics, (that is, all who differ
from them) ought to be _compelled_ to receive what they call the _true
faith_; to be _forced_ into the church, or out of the world.”
Now this strikes at the root of, and utterly tears up, the second great
commandment. It directly tends to bring in blind, bitter zeal; anger,
hatred, malice, variance; every temper, word and work that is just
contrary to the loving our neighbour as ourselves.
So plain it is, that these grand _Popish_ doctrines of _merit_,
_idolatry_ and _persecution_, by destroying both faith and the love of
God and of our neighbour, tend to banish true Christianity out of the
world.
8. Well might our forefathers _protest_ against these: and hence it
was that they were called _Protestants_: even because they publicly
_protested_, as against all the errors of the _Papists_, so against
these three in particular: the making void Christian faith, by holding
that man may _merit_ heaven by his own works; the overthrowing the love
of God by _idolatry_, and the love of our neighbour by _persecution_.
Are _you_ then a _Protestant_, truly so called? Do you _protest_,
as against all the rest, so in particular, against these three grand,
fundamental errors of _Popery_? Do you publicly _protest_ against
all _merit_ in man? All _salvation_ by your own _works_? Against
all _idolatry_ of every sort? And against every kind and degree of
_persecution_?
I question not but you do. You _publicly protest_ against all these
horrible errors of _Popery_. But does your heart agree with your lips?
Do you not _inwardly_ cherish what you _outwardly_ renounce? ’Tis well,
if _you_, who cry out so much against _Papists_, are not one _yourself_.
’Tis well if you are not _yourself_ (as little as you may think of it)
a rank _Papist_ in your heart.
9. For, first, How do you hope to be saved? “By doing thus and thus? By
doing no harm, and paying every man his own, and saying your prayers,
and going to church and sacrament?” Alas! alas! Now you have thrown
off the mask. This is _Popery_ barefaced. You may just as well speak
plain, and say, “I trust to be saved by the _merit_ of my own works.”
But where is CHRIST all this time? Why, he is not to come in, till
you get to the end of your _prayer_. And then you will say, for JESUS
CHRIST’s sake――because so it stands in your book. O my friend, your
very foundation is Popish. _You_ seek salvation by your own _works_.
You trample upon the _blood of the covenant_. And what can a poor
_Papist_ do more?
10. But let us go on. Are you clear of idolatry any more than the
_Papists_ are? It may be indeed, yours is in a different way. But how
little does that signify? They set up their idols in their _churches_:
you set up yours in your _heart_. Their idols are only _covered with
gold_ or _silver_: but yours is _solid gold_. They worship the picture
of the queen of _heaven_; you, the picture of the queen or king of
_England_. In another way, they idolize a dead man or woman; whereas
your idol is yet alive. O how little is the difference before God?
How small pre-eminence has the money-worshipper at _London_, over the
image-worshipper at _Rome_? Or the idolizer of a living sinner, over
him that prays to a dead saint?
11. Take one step farther. Does the _Papist_ abroad _persecute_? Does
he _force_ another man’s conscience? So does the _Papist_ at home, as
far as he can; for all he calls himself a _Protestant_. Will the man in
_Italy tolerate_ no opinion but his own? No more, if he could help it,
would the man in _England_. Would _you_? Don’t you think the government
much overseen, in _bearing_ with any but those of the _church_? Don’t
you wish, they would _put down_ such and such people? You know what
_you_ would do, if you was in their place.――And by the very same spirit
you would continue the inquisition at _Rome_, and rekindle the fires in
_Smithfield_.
12. It is because our nation is over-run with _such Protestants_,
who are full of their own _good-deservings_, as well as of abominable
_idolatry_, and of blind, fiery zeal of the whole spirit of
_persecution_; that the sword of God, the great, the just, the jealous
God, is even now drawn in our land: that the armies of the aliens
are hovering over it, as a vulture over his prey; and that the _open
Papists_ are on the very point of swallowing up the _pretended
Protestants_.¹
¹ This was wrote during the late rebellion.
13. Do you desire to escape the scourge of God? Then I entreat you,
first, Be a _real Protestant_. By the Spirit of God assisting you (for
without him you know you can do nothing) cast away all that _trust_ in
your own righteousness, all hope of being saved by your own works. Own,
your _merit_ is everlasting damnation; that you _deserve_ the damnation
of hell. Humble yourself under the mighty hand of God. Lie in the dust.
Let your mouth be stopt. And let all your confidence be in the _blood
of sprinkling_; all your hope in JESUS CHRIST _the righteous_; all your
faith in _him that justifieth the ungodly, thro’ the redemption that is
in_ Jesus.
O put away your _idols_ out of your heart. _Love not the world, neither
the things of the world._ Having food to eat and raiment to put on,
be content: desire nothing more but God. To-day, hear his voice, who
continually cries, _My son, give me thy heart_. Give yourself to him,
who gave himself for _you_. May you love God, as he has loved us! Let
him be your desire, your delight, your joy, your portion, in time and
in eternity.
And if you love God, you _will_ love your brother also: you will be
ready to lay down your life for his sake: so far from any desire to
take away his life, or hurt a hair of his head. You will then leave his
_conscience_ uncontrolled; you will no more think of _forcing_ him into
your own opinions, as neither can he force _you_, to judge by _his_
conscience. But each shall _give an account of himself to God_.
14. It is true, if his conscience be misinformed, you should endeavour
to inform him better. But whatever you do, let it be done in charity,
in love and meekness of wisdom. Be zealous for God: but remember, that
_the wrath of man worketh not the righteousness of_ God: that angry
zeal, though opposing sin, is the servant of sin; that true zeal is
only the flame of love. Let this be your truly _Protestant_ zeal:
while you abhor every kind and degree of _persecution_, let your heart
burn with love to all mankind, to friends and enemies, neighbours and
strangers; to Christians, Heathens, Jews, Turks, Papists, Heretics; to
every soul which God hath made. _Let |this| your light shine before men,
that they may glorify your Father which is in heaven._
HYMNS.
HYMN I.
1. WHERE have I been so long
Fast bound in sin and night,
Mix’d with the blind self righteous throng
Who hate the sons of light?
2. O how shall I presume,
Jesus, to call on thee,
Sunk in the lowest dregs of _Rome_,
The worst idolatry!
3. A stranger to thy grace,
Long have I labour’d, Lord,
To ’stablish my own righteousness,
And been what I abhor’d.
4. Foe to the _Popish_ boast
No merit was in me!
Yet in my works I put my trust,
And not _alone_ in thee.
5. For works that I had wrought
I look’d to be forgiven,
And by my virtuous tempers thought
At last to _purchase_ heaven.
6. Or if I needed still
The help of grace divine,
Thy merits should come in to fill
The small defects of mine.
7. Alas! I knew not then
Thou only didst atone
For all the sinful sons of men,
And purge our guilt alone.
8. Didst shed thy blood to pay
The all-sufficient price,
And take the world’s offence away
By thy great sacrifice.
9. But O! my dying God,
By thee convinced at last,
My soul on that atoning blood,
On that _alone_ I cast.
10. I dare no longer trust
On ought I do, or feel,
But own, while humbled in the dust,
My whole desert is hell.
11. My works of righteousness
I cast them all away;
Me, Lord, thou frankly must release,
For I have nought to pay:
12. Not one good word or thought
I to thy merits join,
But gladly take the gift unbought
Of righteousness divine.
13. My faith is all in thee,
My only hope thou art,
The pardon thou hast bought for me,
Engrave it on my heart:
14. The blood by faith applied
O let it now take place,
And speak me freely justified,
And fully sav’d by grace.
HYMN II.
1. FORGIVE me, O thou jealous God,
A wretch, who on thy laws have trod,
And robb’d thee of thy right,
A sinner to myself unknown,
’Gainst thee I have transgress’d and done,
This evil in thy sight.
2. My body I disdain’d to incline
Or worship at an idol’s shrine
With _gross_ idolatry:
But Oh! my soul hath baser prov’d,
Honour’d, and fear’d, and serv’d, and lov’d
The creature more than thee.
3. Let the blind sons of _Rome_ bow down
To images of wood and stone;
But I with subtler art,
Safe from the letter of thy word,
My idols secretly ador’d,
Set up within my heart.
4. But Oh! suffice the season past:
My idols now away I cast,
Pleasure, and wealth and fame,
The world, and all its goods I leave,
To thee alone resolv’d to give
Whate’er I have or am.
5. Lo! in a thankful, loving heart
I render thee whate’er thou art,
I give myself to thee;
And thee my whole delight I own,
My joy, my glory, and my crown
To all eternity.
HYMN III.
1. O THOU who seest what is in man,
And shew’st myself to me,
Suffer a sinner to complain
And groan his griefs to thee.
2. A sinner, that has cloak’d his shame
With self-deceiving art,
Thy worshipper _reform’d_ in name,
But unrenew’d in heart.
3. The servants most unlike their Lord,
How oft did I condemn;
The persecuting church abhorr’d,
Nor saw myself in them!
4. The ♦spirit of my foes I caught,
The angry bitter zeal,
And fierce for my own party fought,
And breath’d the fire of hell
5. Threatning I did and slaughter breathe,
(The flail of heresy)
And doom the sects to bonds, or death,
That did not think with me.
6. To propagate the truth, I fought
With fury and despight,
And in my zeal for _Israel_ fought,
To slay the _Gibeonite_.
7. “The temple of the Lord are we!”
And all who dared deny,
I would not have their conscience free,
But _force_ them to comply.
8. With wholsome discipline severe
To conquer them I strove,
And drive into the pale thro’ fear,
Who would not _come_ thro’ love.
9. How vainly then the zealots blind
Of _Rome_ did I disclaim?
Still to the church of _Satan_ join’d,
And differing but in name.
10. How could I, Lord, myself deceive
While _unreform’d_ within,
_Protest_ against their creed, and cleave
The closer to their sin?
11. Their foulest sin my own I made,
(And humbly now confess)
While by my anger I essay’d
To work thy righteousness.
12. A murtherer convict I come
My vileness to bewail,
By nature _born_ a son of _Rome_,
A child of wrath and hell,
13. Lord, I at last recant, reject,
Thro’ thy great strength alone,
The madness of the _Romish_ sect,
The _madness_ of my _own_.
14. Lord, I abhor, renounce, abjure
The fiery spirit unclean,
The persecuting zeal impure,
The sin-opposing sin.
15. Let others draw with fierce despight,
Th’ eradicating sword,
And with the devil’s weapons fight
The battles of the Lord:
16. But Oh! my gracious God, to me
A better spirit impart,
The gentle mind that was in thee,
The meekly loving heart:
17. The heart whose charity o’erflows
To all, far off, and near,
True charity to friends and foes,
Impartially sincere.
18. Heathens, and Jews, and Turks, may I
And Heretics embrace,
Nor ev’n to _Rome_ the love deny
I owe to all the race.
♦ “sprit” replaced with “spirit”
A WORD to a
FREEHOLDER.
WHAT are you going to do? To vote for a parliament man? I hope then you
have taken no money. For doubtless you know the strictness of the oath,
That you have received no “Gift or reward, directly or indirectly, nor
any promise of any, on account of your vote” in the ensuing election.
Surely you start at _perjury_! At calm, fore-thought, deliberate,
wilful perjury. If you are guilty already, stop. Go no farther. ’Tis at
the peril of your soul. Will you sell your country? Will you sell your
own soul? Will you sell your God, your Saviour? Nay God forbid! rather
cast down just now the thirty pieces of silver or gold, and say, “Sir,
I will not sell heaven. Neither you, nor all the world is able to pay
the purchase.”
I hope you have received nothing else, neither will receive; no
entertainment, no meat, or drink. If this is _given_ you on account
of your vote, you are perjured still. How can you make oath, you
have received no _gift_? This was a gift, if you did not buy it. What
will you sell your soul to the devil for a draught of drink, or for a
morsel of bread? Oh consider what you do. Act, as if the whole election
depended on your single vote: And as if the whole parliament depended
(and therein the whole nation) on that single person whom you now chuse
to be a member of it.
But if you take nothing of any, for whom shall you vote? For the man
that loves God. He must love his country, and that from a steady,
invariable principle. And by his fruits you shall know him. He is
careful to abstain from all appearance of evil. He is zealous of good
works, as he has opportunity, doing good to all men. He uses all the
ordinances of God and that both constantly and carefully. And he does
this, not barely as something he _must_ do; or what he would willingly
be excused from. No; he rejoices in this his reasonable service, as a
blessed privilege of the children of God.
But what if none of the candidates have these fruits? Then vote for
him that loves the king: king GEORGE, whom the wise providence of God
has appointed to reign over us. He ought to be highly esteemed in love,
even for his office sake. A king is a lovely, sacred name. He is a
minister of God unto thee for good. How much more, _such_ a king, as
has been in many respects, a blessing to his subjects. You may easily
know those who love him not. For they generally glory in their shame.
They are not afraid to _speak evil_ of dignities: no, not even of the
_ruler of their people_.
Perhaps you will say, but I love my country, Therefore I am for the
_country-interest_. I fear, you know not what you say. Are you against
your king because you love your country? Who taught you to separate
your king from your country? To set one against the other? Be assured,
none that loves either. True lovers of their country do not talk in
this senseless manner.
Is not the interest of the king of _England_ and of the country of
_England_, one and the same? If the king is destroyed, doth it profit
the country? If the country, does it profit the king? Their interest
cannot be divided. The welfare of _one_ is the welfare of _both_.
Have you an objection of a different kind? Do you say, I am for the
_church_? The church of _England_ for ever! Therefore I vote for ――――.
He is a true _churchman_, a lover of the church. Are you sure of that?
Friend, think a little. What kind of a churchman is he? A whoring
churchman? A gaming churchman? A drunken churchman? A lying churchman?
A cursing and swearing churchman? Or, a red-hot persecuting churchman,
that would send all dissenters to the devil at a clap? For shame! for
shame! Do you call a man a churchman, who knows no more of God than a
Turk? Call a man a churchman, that does not even _pretend_ to so much
religion, as would serve an honest Heathen? He is a lover of the church
who is a lover of God, and consequently of all mankind. Whoever else
talks of loving the church is a cheat. Set a mark upon that man.
Above all, mark that man, who talks of loving the church, and does not
love the king. If he does not love the king, he cannot love God. And
if he does not love God, he cannot love the church. He loves the church
and the king just alike. For indeed he loves neither one nor the other.
Oh beware, you who truly love the church, and therefore he cannot but
love the king: beware of dividing the king and the church, any more
than the king and country. Let others do as they will, what is that to
you? Act you as an honest man, a loyal subject, a true Englishman, a
lover of the country, a lover of the church; in one word, a Christian!
One that fears nothing but sin, that seeks nothing but heaven, and that
desires nothing but God. Nothing but glory to God in the highest, and
on earth peace, goodwill towards men!
ADVICE to a
SOLDIER.
1. ARE _you_ to die? Must _you_ leave this world, and carry nothing of
it away with you? Naked as you came out of your mother’s womb, naked
shall you return. And are you never to come back into this world? Have
you no more place under the sun? When you leave these houses and fields,
this flesh and blood, do you part with them for ever? Are you _sure_
of this? Must _all_ men die? Can _none at all_ escape death? Do _rich_
men likewise die, and leave their riches for others? Do _princes_ also
fall and die like one of their people? Can _you_ then escape it? You
do not think so. You know death is as sure as if you felt it already:
as if you was now gasping for life, sweating and trembling in those
last pangs, till the soul started off from the quivering lips, into the
boundless ocean of eternity.
2. And are _you_ to be judged? How is this to be? Why, the Son of God
shall come in his glory, and all his holy angels with him; and then
shall he sit upon the throne of his glory. And before him shall be
gathered all nations, and he shall separate them from one another, as
a shepherd divideth his sheep from the goats. Behold he cometh with
clouds! And every eye shall see him, which is, and which was, and which
is to come, the Almighty! And I saw (wilt thou also say) a great white
throne, and him that sat thereon, from whose face the earth and the
heavens fled away, and there was found no place for them. And I saw the
dead, small and great, stand before God; and they were judged, every
man according to his works. And shalt _thou_ also be judged according
to _thy_ works? _All_ thy works, whether they be good or evil? Yea,
and for every _idle word_ which thou shalt speak, thou shalt give an
account in the day of judgment. But _this is_ not all: the Lord, the
judge searcheth _the heart_, and trieth the reins. He understands _all
thy thoughts_; and for _all these_ likewise he shall bring thee into
judgment. Supposest thou it is enough to be _outwardly_ good? What!
though thy _inward_ parts are very wickedness? And are they not? Is
not thy soul fallen short of the glory (the glorious image) of God?
Look into thy breast. Art thou not a fallen spirit? Dost thou not
know and feel, how very far thou art gone from original righteousness?
Desperately full thou art of all evil, and naked of all good? Is there
not in thee, an earthly, sensual, devilish mind? A mind that is enmity
against God? ’Tis plain there is. For thou dost not love God. Thou dost
not delight in him. He is not the desire of thy eyes, or the joy of thy
heart. Thou lovest the creature more than the Creator. Thou art a lover
of pleasure more than a lover of God. O how wilt thou stand in the
judgment!
3. Are _you_ then to go to heaven or hell? It must be either to one
or the other. I pray God you may not go to hell! for who can dwell
with everlasting burnings? Who can bear the fierceness of that flame,
without even a drop of water to cool his tongue? Yea, and that without
end; for as the worm dieth not so the fire is not quenched. No, whoever
is once cast into that lake of fire, shall be tormented day and night
for ever and ever. O eternity! eternity! Who can tell the length of
eternity? I warn _thee_ now, before God, and the Lord Jesus Christ,
that _thou_ come not into that place of torment!
4. But alas! Is not hell now begun in thy soul? Does thy _conscience_
never awake? Hast thou no _remorse_ at any time? No _sense_ of guilt?
No _dread_ of the wrath of God? Why these (if thou art not saved from
them in this life) are the worm that never dieth. And what else is thy
carnal mind? Thy enmity against God? Thy foolish and hurtful lusts, thy
inordinate affections? What are pride, envy, malice, revenge? Are they
not vipers gnawing thy heart? May they not well be called, the dogs
of hell? Canst thou be out of hell, while these are in thy soul? While
they are tearing it in pieces, and there is none to help thee? Indeed
they are not fully let loose upon thee. And while thou seest the
light of the sun, the things of the world that surround thee, or the
pleasures of sense divert thy thoughts from them. But when thou canst
eat and drink no more, when the earth, with the works thereof is burnt
up, when the sun is fallen from heaven, and thou art shut up in utter
darkness, what a state wilt thou be in then? Mayst thou never try! Seek
thou a better habitation, a house of God eternal in the heavens.
5. There the wicked cease from troubling, there the weary are at rest.
For God shall wipe away all tears from their eyes; and there shall be
no more death, neither sorrow nor crying; neither shall there be any
more pain, but everlasting joy upon their heads. But this joy our ears
have not yet heard, neither has it entered into the heart of man to
conceive. Yet a little of it the children of God can conceive, from
what they already enjoy. For the kingdom of heaven is within them. God
has given them eternal life; the life which is hid with Christ in God.
They have heaven upon earth; righteousness and peace, and joy in the
Holy Ghost. Their souls are renewed in the image of God. They love God.
They are happy in him; and they love their neighbour (that is every
man) as themselves, as their own souls. Being justified by faith, they
have peace with God, yea, a peace which passeth all understanding.
And they rejoice in him, knowing their sins are blotted out; that they
are accepted in the beloved, and that they are going to an inheritance
incorruptible undefiled, and that fadeth not away.
6. Will you reply to all this, “But I am a soldier, and have therefore
nothing to do with these things?” Hold! Have soldiers nothing to do
with death? How so? Do soldiers never die? can you fright death away?
No, my friend; he will not regard all your big words and looks; nor all
the weapons of your warfare. You can neither conquer, nor escape him.
Your profession may excuse you from many other things; but there is
no excusing yourself from death. Are you less sure of this than other
men are? No; there is one lot for all. Are you farther from it than
they? Nay, rather nearer. You live in the very jaws of death. Why then
a soldier (if there be any difference) has more to do with death than
other men. It is not far from every one of us: but, to him, it is just
at the door.
7. Or, do you fancy a soldier has nothing to do with judgment? Will
you say then (as poor Captain _Uratz_ did, when he was ask’d a few
minutes before his death, if he had made his peace with God) “I hope
God will deal with me like a gentleman?” But God said unto him, “Thou
fool! I will deal with thee, as with all mankind. There is no respect
of persons with me. I reward every man according to his works.” Thou
also shalt receive of the righteous judge, according to the things
which thou hast done in the body. Death levels all; it mingles in
one dust the gentleman, soldier, clown and beggar; it makes all these
distinctions void. When life ends so do they. Holy or unholy is the one
question then. Lo! the books are opened, that all the dead may be
judged according to the things that are written therein! O may thy name
be found written in the book of life!
8. For, have soldiers nothing to do with hell? Why then is it so often
in _thy_ mouth? Dost thou think God does not hear the prayer? And
how often hast thou prayed him, _To damn thy soul_? Is his ear waxed
heavy that it cannot hear? I fear thou wilt find it otherwise. Was not
he a soldier too, (and a terrible one) to whom God said of old, “Hell
from beneath is moved for thee, to meet thee at thy coming?” And what
marvel? For sin is the high road to hell. And have soldiers nothing
to do with sin? Alas! How many of you wallow therein, yea and glory in
your shame? How do you labour to work out your own damnation! O poor
work, for poor wages! The wages of sin is death; the wages of cursing,
of swearing, of taking the name of God in vain, of sabbath-breaking,
drunkenness, revenge, of fornication, adultery, and all uncleanness.
Now, art thou clear of these? Does not thy own heart smite thee? Art
thou not condemned already? What voice is that which sounds in thine
ears? Is it not the voice of God? Shall I not visit for these things,
saith the Lord? Shall not my soul be avenged on such a sinner as this?
It is a fearful thing to fall into the hands of the living God! Be very
sure that thou art stronger than he, before thou fliest in his face! Do
not defy God, unless thou canst overcome him. But canst thou indeed? O
no. Do not try. Do not dare him to do his worst. Why should he destroy
both thy body and soul in hell? Why shouldst thou be punished with
everlasting destruction, from the presence of the Lord and from the
glory of his power?
*9. But if there were no other hell, thou hast hell enough within thee.
An awakened conscience is hell. Pride, envy, wrath, hatred, malice,
revenge; what are these but hell upon earth? And how often art thou
tormented in these flames? Flames of lust, envy, or proud wrath? Are
not these to thy soul, when blown up to the height, as it were a lake
of fire, burning with brimstone? Flee away before the great gulph is
fixt: escape, escape for thy life! If thou hast not strength, cry to
God, and thou shalt receive power from on high: and he whose name is
rightly called Jesus, shall save thee from thy sins.
10. And why should he not? Has a soldier nothing to do with heaven? God
forbid that you should think so! Heaven was designed for _you_ also.
God so loved _your_ soul, that he gave his only begotten Son, that you,
believing in him, might not perish, but have everlasting life. Receive
then the kingdom, prepared for you from the foundation of the world!
This, this is the time to make it sure; this short, uncertain day of
life. Have you then an hour to spare? No; not a moment. Arise, and
call upon thy God. Call upon the Lamb who taketh away the sins of the
world, to take away thy sins. Surely he hath borne _thy_ griefs, and
carried _thy_ sorrows! He was wounded for _thy_ transgressions, and
bruised for _thy_ iniquities. He hath paid the ransom for _thy_ soul.
Believe in him, and thou shalt be saved. Art thou a sinner? He came,
not to call the righteous, but sinners to repentance. Art thou a lost,
undone sinner? He came to seek and to save that which was lost. May
he that gave himself for thee, give thee ears to hear, and a heart
to understand his love! So shalt thou also say, “The life I now live,
I live by faith in the Son of God.” So shall the love of God be shed
abroad in _thy_ heart, and thou shalt rejoice with joy unspeakable.
Thou shalt have the mind that was in Christ, and shalt so walk as he
also walked; till having fought the good fight, and finished thy course,
thou receive the crown that fadeth not away!
The End of the NINTH VOLUME.
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