Chapter XL: Letter XXX (1)

_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.