AWORDto aPROTESTANT.

AWORDto aPROTESTANT.1.DON’Tyoucall yourself aProtestant? Why so? Do you know what the word means? What is aProtestant? I suppose you mean one that is not aPapist? But what is aPapist? If you don’t know, say so. Acknowledge you cannot tell. Is not this the case? You call yourself aProtestant: but you don’t know what aProtestantis. You talk againstPapists: and yet neither do you know what aPapistis. Why do youpretendthen 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,PapistandProtestantmean? APapistis one who holds thePope, or bishop ofRome, (the namepapa, that isfather, was formerly given to all bishops) to be head of the whole Christian church: and the church ofRome, or that which ownsthePopeas 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, thePopeappointed many bishops and others to meet at a town inGermany, calledTrent. 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 ofmerit. The very foundation of Christianity is, that a man canmeritnothing 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 thePapistshold, 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 ofprayingto saints andworshippingof images. To the VirginMarythey 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 ofTrent) “is to honour them, bybowing downbefore them.”Session 25. Paragraph 2.This doctrine strikes at the root of that great commandment, (which thePapistscall part of the first)Thou shalt not bow down to them, nor worship them,i. e.not any image whatsoever. It is gross, open, palpableidolatry, 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 ofpersecution. This has been for many ages a favourite doctrine of the church ofRome. And the Papists in general still maintain, that “all heretics, (that is, all who differ from them) ought to becompelledto receive what they call thetrue faith; to beforcedinto 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 grandPopishdoctrines ofmerit,idolatryandpersecution, 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 forefathersprotestagainst these: and hence it was that they were calledProtestants: even because they publiclyprotested, as against all the errors of thePapists, so against these three in particular: the making void Christian faith, by holding that man maymeritheaven by his own works; the overthrowing the love of God byidolatry, and the love of our neighbour bypersecution.Areyouthen aProtestant, truly so called? Do youprotest, as against all the rest, so in particular, against these three grand, fundamental errors ofPopery? Do you publiclyprotestagainst allmeritin man? Allsalvationby your ownworks? Against allidolatryof every sort? And against every kind and degree ofpersecution?I question not but you do. Youpublicly protestagainst all these horrible errors ofPopery. But does your heart agree with your lips? Doyou notinwardlycherish what yououtwardlyrenounce? ’Tis well, ifyou, who cry out so much againstPapists, are not oneyourself. ’Tis well if you are notyourself(as little as you may think of it) a rankPapistin 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 isPoperybarefaced. You may just as well speak plain, and say, “I trust to be saved by themeritof my own works.” But where isChristall this time? Why, he is not to come in, till you get to the end of yourprayer. And then you will say, forJesus Christ’s sake—because so it stands in your book. O my friend, your very foundation is Popish.Youseek salvation by your ownworks. You trample upon theblood of the covenant. And what can a poorPapistdo more?10. But let us go on. Are you clear of idolatry any more than thePapistsare? It may be indeed, yours is in a different way. But how little does that signify? They set up their idols in theirchurches: you set up yours in yourheart. Their idols are onlycovered with goldorsilver: but yours issolid gold. They worship the picture of the queen ofheaven; you, the picture of the queen or king ofEngland. In another way, they idolize a dead man or woman; whereasyour idol is yet alive. O how little is the difference before God? How small pre-eminence has the money-worshipper atLondon, over the image-worshipper atRome? Or the idolizer of a living sinner, over him that prays to a dead saint?11. Take one step farther. Does thePapistabroadpersecute? Does heforceanother man’s conscience? So does thePapistat home, as far as he can; for all he calls himself aProtestant. Will the man inItaly tolerateno opinion but his own? No more, if he could help it, would the man inEngland. Wouldyou? Don’t you think the government much overseen, inbearingwith any but those of thechurch? Don’t you wish, they wouldput downsuch and such people? You know whatyouwould do, if you was in their place.—And by the very same spirit you would continue the inquisition atRome, and rekindle the fires inSmithfield.12. It is because our nation is over-run withsuch Protestants, who are full of their owngood-deservings, as well as of abominableidolatry, and of blind, fiery zeal of the whole spirit ofpersecution; 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 theopen Papistsare on the very point of swallowing up thepretended Protestants.¹¹This was wrote during the late rebellion.13. Do you desire to escape the scourge of God? Then I entreat you, first, Be areal Protestant. By the Spirit of God assisting you (for without him you know you can do nothing) cast away all thattrustin your own righteousness, all hope of being saved by your own works. Own, yourmeritis everlasting damnation; that youdeservethe 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 theblood of sprinkling; all your hope inJesus Christthe righteous; all your faith inhim that justifieth the ungodly, thro’ the redemption that is inJesus.O put away youridolsout 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 foryou. 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, youwilllove 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 hisconscienceuncontrolled; you will no more think offorcinghim into your own opinions, as neither can he forceyou, to judgebyhisconscience. But each shallgive 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, thatthe wrath of man worketh not the righteousness ofGod: that angry zeal, though opposing sin, is the servant of sin; that true zeal is only the flame of love. Let this be your trulyProtestantzeal: while you abhor every kind and degree ofpersecution, 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.Letthisyour light shine before men, that they may glorify your Father which is in heaven.

1.DON’Tyoucall yourself aProtestant? Why so? Do you know what the word means? What is aProtestant? I suppose you mean one that is not aPapist? But what is aPapist? If you don’t know, say so. Acknowledge you cannot tell. Is not this the case? You call yourself aProtestant: but you don’t know what aProtestantis. You talk againstPapists: and yet neither do you know what aPapistis. Why do youpretendthen 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,PapistandProtestantmean? APapistis one who holds thePope, or bishop ofRome, (the namepapa, that isfather, was formerly given to all bishops) to be head of the whole Christian church: and the church ofRome, or that which ownsthePopeas 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, thePopeappointed many bishops and others to meet at a town inGermany, calledTrent. 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 ofmerit. The very foundation of Christianity is, that a man canmeritnothing 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 thePapistshold, 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 ofprayingto saints andworshippingof images. To the VirginMarythey 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 ofTrent) “is to honour them, bybowing downbefore them.”Session 25. Paragraph 2.

This doctrine strikes at the root of that great commandment, (which thePapistscall part of the first)Thou shalt not bow down to them, nor worship them,i. e.not any image whatsoever. It is gross, open, palpableidolatry, 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 ofpersecution. This has been for many ages a favourite doctrine of the church ofRome. And the Papists in general still maintain, that “all heretics, (that is, all who differ from them) ought to becompelledto receive what they call thetrue faith; to beforcedinto 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 grandPopishdoctrines ofmerit,idolatryandpersecution, 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 forefathersprotestagainst these: and hence it was that they were calledProtestants: even because they publiclyprotested, as against all the errors of thePapists, so against these three in particular: the making void Christian faith, by holding that man maymeritheaven by his own works; the overthrowing the love of God byidolatry, and the love of our neighbour bypersecution.

Areyouthen aProtestant, truly so called? Do youprotest, as against all the rest, so in particular, against these three grand, fundamental errors ofPopery? Do you publiclyprotestagainst allmeritin man? Allsalvationby your ownworks? Against allidolatryof every sort? And against every kind and degree ofpersecution?

I question not but you do. Youpublicly protestagainst all these horrible errors ofPopery. But does your heart agree with your lips? Doyou notinwardlycherish what yououtwardlyrenounce? ’Tis well, ifyou, who cry out so much againstPapists, are not oneyourself. ’Tis well if you are notyourself(as little as you may think of it) a rankPapistin 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 isPoperybarefaced. You may just as well speak plain, and say, “I trust to be saved by themeritof my own works.” But where isChristall this time? Why, he is not to come in, till you get to the end of yourprayer. And then you will say, forJesus Christ’s sake—because so it stands in your book. O my friend, your very foundation is Popish.Youseek salvation by your ownworks. You trample upon theblood of the covenant. And what can a poorPapistdo more?

10. But let us go on. Are you clear of idolatry any more than thePapistsare? It may be indeed, yours is in a different way. But how little does that signify? They set up their idols in theirchurches: you set up yours in yourheart. Their idols are onlycovered with goldorsilver: but yours issolid gold. They worship the picture of the queen ofheaven; you, the picture of the queen or king ofEngland. In another way, they idolize a dead man or woman; whereasyour idol is yet alive. O how little is the difference before God? How small pre-eminence has the money-worshipper atLondon, over the image-worshipper atRome? Or the idolizer of a living sinner, over him that prays to a dead saint?

11. Take one step farther. Does thePapistabroadpersecute? Does heforceanother man’s conscience? So does thePapistat home, as far as he can; for all he calls himself aProtestant. Will the man inItaly tolerateno opinion but his own? No more, if he could help it, would the man inEngland. Wouldyou? Don’t you think the government much overseen, inbearingwith any but those of thechurch? Don’t you wish, they wouldput downsuch and such people? You know whatyouwould do, if you was in their place.—And by the very same spirit you would continue the inquisition atRome, and rekindle the fires inSmithfield.

12. It is because our nation is over-run withsuch Protestants, who are full of their owngood-deservings, as well as of abominableidolatry, and of blind, fiery zeal of the whole spirit ofpersecution; 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 theopen Papistsare on the very point of swallowing up thepretended Protestants.¹

¹This was wrote during the late rebellion.

13. Do you desire to escape the scourge of God? Then I entreat you, first, Be areal Protestant. By the Spirit of God assisting you (for without him you know you can do nothing) cast away all thattrustin your own righteousness, all hope of being saved by your own works. Own, yourmeritis everlasting damnation; that youdeservethe 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 theblood of sprinkling; all your hope inJesus Christthe righteous; all your faith inhim that justifieth the ungodly, thro’ the redemption that is inJesus.

O put away youridolsout 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 foryou. 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, youwilllove 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 hisconscienceuncontrolled; you will no more think offorcinghim into your own opinions, as neither can he forceyou, to judgebyhisconscience. But each shallgive 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, thatthe wrath of man worketh not the righteousness ofGod: that angry zeal, though opposing sin, is the servant of sin; that true zeal is only the flame of love. Let this be your trulyProtestantzeal: while you abhor every kind and degree ofpersecution, 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.Letthisyour light shine before men, that they may glorify your Father which is in heaven.

HYMNS.HYMNI.1.WHERE have I been so longFast bound in sin and night,Mix’d with the blind self righteous throngWho hate the sons of light?2.O how shall I presume,Jesus, to call on thee,Sunk in the lowest dregs ofRome,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 thePopishboastNo merit was in me!Yet in my works I put my trust,And notalonein thee.5.For works that I had wroughtI look’d to be forgiven,And by my virtuous tempers thoughtAt last topurchaseheaven.6.Or if I needed stillThe help of grace divine,Thy merits should come in to fillThe small defects of mine.7.Alas! I knew not thenThou only didst atoneFor all the sinful sons of men,And purge our guilt alone.8.Didst shed thy blood to payThe all-sufficient price,And take the world’s offence awayBy thy great sacrifice.9.But O! my dying God,By thee convinced at last,My soul on that atoning blood,On thataloneI cast.10.I dare no longer trustOn ought I do, or feel,But own, while humbled in the dust,My whole desert is hell.11.My works of righteousnessI cast them all away;Me, Lord, thou frankly must release,For I have nought to pay:12.Not one good word or thoughtI to thy merits join,But gladly take the gift unboughtOf 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 appliedO let it now take place,And speak me freely justified,And fully sav’d by grace.

1.WHERE have I been so longFast bound in sin and night,Mix’d with the blind self righteous throngWho hate the sons of light?2.O how shall I presume,Jesus, to call on thee,Sunk in the lowest dregs ofRome,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 thePopishboastNo merit was in me!Yet in my works I put my trust,And notalonein thee.5.For works that I had wroughtI look’d to be forgiven,And by my virtuous tempers thoughtAt last topurchaseheaven.6.Or if I needed stillThe help of grace divine,Thy merits should come in to fillThe small defects of mine.7.Alas! I knew not thenThou only didst atoneFor all the sinful sons of men,And purge our guilt alone.8.Didst shed thy blood to payThe all-sufficient price,And take the world’s offence awayBy thy great sacrifice.9.But O! my dying God,By thee convinced at last,My soul on that atoning blood,On thataloneI cast.10.I dare no longer trustOn ought I do, or feel,But own, while humbled in the dust,My whole desert is hell.11.My works of righteousnessI cast them all away;Me, Lord, thou frankly must release,For I have nought to pay:12.Not one good word or thoughtI to thy merits join,But gladly take the gift unboughtOf 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 appliedO let it now take place,And speak me freely justified,And fully sav’d by grace.

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 ofRome,

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 thePopishboast

No merit was in me!

Yet in my works I put my trust,

And notalonein thee.

5.For works that I had wrought

I look’d to be forgiven,

And by my virtuous tempers thought

At last topurchaseheaven.

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 thataloneI 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.

HYMNII.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 inclineOr worship at an idol’s shrineWithgrossidolatry:But Oh! my soul hath baser prov’d,Honour’d, and fear’d, and serv’d, and lov’dThe creature more than thee.3. Let the blind sons ofRomebow downTo 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 giveWhate’er I have or am.5. Lo! in a thankful, loving heartI render thee whate’er thou art,I give myself to thee;And thee my whole delight I own,My joy, my glory, and my crownTo all eternity.

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 inclineOr worship at an idol’s shrineWithgrossidolatry:But Oh! my soul hath baser prov’d,Honour’d, and fear’d, and serv’d, and lov’dThe creature more than thee.3. Let the blind sons ofRomebow downTo 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 giveWhate’er I have or am.5. Lo! in a thankful, loving heartI render thee whate’er thou art,I give myself to thee;And thee my whole delight I own,My joy, my glory, and my crownTo all eternity.

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

Withgrossidolatry:

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 ofRomebow 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.

HYMNIII.1.OTHOU who seest what is in man,And shew’st myself to me,Suffer a sinner to complainAnd groan his griefs to thee.2.A sinner, that has cloak’d his shameWith self-deceiving art,Thy worshipperreform’din 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 hell5.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 foughtWith fury and despight,And in my zeal forIsraelfought,To slay theGibeonite.7.“The temple of the Lord are we!”And all who dared deny,I would not have their conscience free,Butforcethem to comply.8.With wholsome discipline severeTo conquer them I strove,And drive into the pale thro’ fear,Who would notcomethro’ love.9.How vainly then the zealots blindOfRomedid I disclaim?Still to the church ofSatanjoin’d,And differing but in name.10.How could I, Lord, myself deceiveWhileunreform’dwithin,Protestagainst their creed, and cleaveThe closer to their sin?11.Their foulest sin my own I made,(And humbly now confess)While by my anger I essay’dTo work thy righteousness.12.A murtherer convict I comeMy vileness to bewail,By natureborna son ofRome,A child of wrath and hell,13.Lord, I at last recant, reject,Thro’ thy great strength alone,The madness of theRomishsect,Themadnessof myown.14.Lord, I abhor, renounce, abjureThe 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 fightThe battles of the Lord:16.But Oh! my gracious God, to meA better spirit impart,The gentle mind that was in thee,The meekly loving heart:17.The heart whose charity o’erflowsTo all, far off, and near,True charity to friends and foes,Impartially sincere.18.Heathens, and Jews, and Turks, may IAnd Heretics embrace,Nor ev’n toRomethe love denyI owe to all the race.♦“sprit” replaced with “spirit”

1.OTHOU who seest what is in man,And shew’st myself to me,Suffer a sinner to complainAnd groan his griefs to thee.2.A sinner, that has cloak’d his shameWith self-deceiving art,Thy worshipperreform’din 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 hell5.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 foughtWith fury and despight,And in my zeal forIsraelfought,To slay theGibeonite.7.“The temple of the Lord are we!”And all who dared deny,I would not have their conscience free,Butforcethem to comply.8.With wholsome discipline severeTo conquer them I strove,And drive into the pale thro’ fear,Who would notcomethro’ love.9.How vainly then the zealots blindOfRomedid I disclaim?Still to the church ofSatanjoin’d,And differing but in name.10.How could I, Lord, myself deceiveWhileunreform’dwithin,Protestagainst their creed, and cleaveThe closer to their sin?11.Their foulest sin my own I made,(And humbly now confess)While by my anger I essay’dTo work thy righteousness.12.A murtherer convict I comeMy vileness to bewail,By natureborna son ofRome,A child of wrath and hell,13.Lord, I at last recant, reject,Thro’ thy great strength alone,The madness of theRomishsect,Themadnessof myown.14.Lord, I abhor, renounce, abjureThe 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 fightThe battles of the Lord:16.But Oh! my gracious God, to meA better spirit impart,The gentle mind that was in thee,The meekly loving heart:17.The heart whose charity o’erflowsTo all, far off, and near,True charity to friends and foes,Impartially sincere.18.Heathens, and Jews, and Turks, may IAnd Heretics embrace,Nor ev’n toRomethe love denyI owe to all the race.

1.OTHOU 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 worshipperreform’din 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 forIsraelfought,

To slay theGibeonite.

7.“The temple of the Lord are we!”

And all who dared deny,

I would not have their conscience free,

Butforcethem to comply.

8.With wholsome discipline severe

To conquer them I strove,

And drive into the pale thro’ fear,

Who would notcomethro’ love.

9.How vainly then the zealots blind

OfRomedid I disclaim?

Still to the church ofSatanjoin’d,

And differing but in name.

10.How could I, Lord, myself deceive

Whileunreform’dwithin,

Protestagainst 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 natureborna son ofRome,

A child of wrath and hell,

13.Lord, I at last recant, reject,

Thro’ thy great strength alone,

The madness of theRomishsect,

Themadnessof myown.

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 toRomethe love deny

I owe to all the race.

♦“sprit” replaced with “spirit”

AWORDto aFREEHOLDER.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 atperjury! 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 isgivenyou on account of your vote, you are perjured still. How can youmake oath, you have received nogift? 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 hemustdo; 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: kingGeorge, 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,sucha king, as has been in many respects, a blessing to his subjects. Youmay easily know those who love him not. For they generally glory in their shame. They are not afraid tospeak evilof dignities: no, not even of theruler of their people.Perhaps you will say, but I love my country, Therefore I am for thecountry-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 ofEnglandand of the country ofEngland, 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 ofoneis the welfare ofboth.Have you an objection of a different kind? Do you say, I am for thechurch? The church ofEnglandfor ever! Therefore I vote for ——. He is a truechurchman, 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, thatdoes not evenpretendto 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!

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 atperjury! 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 isgivenyou on account of your vote, you are perjured still. How can youmake oath, you have received nogift? 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 hemustdo; 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: kingGeorge, 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,sucha king, as has been in many respects, a blessing to his subjects. Youmay easily know those who love him not. For they generally glory in their shame. They are not afraid tospeak evilof dignities: no, not even of theruler of their people.

Perhaps you will say, but I love my country, Therefore I am for thecountry-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 ofEnglandand of the country ofEngland, 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 ofoneis the welfare ofboth.

Have you an objection of a different kind? Do you say, I am for thechurch? The church ofEnglandfor ever! Therefore I vote for ——. He is a truechurchman, 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, thatdoes not evenpretendto 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!

ADVICEto aSOLDIER.1.AREyouto die? Mustyouleave 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 yousureof this? Mustallmen die? Cannone at allescape death? Dorichmen likewise die, and leave their riches for others? Doprincesalso fall and die like one of their people? Canyouthen 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 areyouto be judged? How is this to be? Why, the Son of God shall come in hisglory, 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 shaltthoualso be judged according tothyworks?Allthy works, whether they be good or evil? Yea, and for everyidle wordwhich thou shalt speak, thou shalt give an account in the day of judgment. Butthis isnot all: the Lord, the judge searcheththe heart, and trieth the reins. He understandsall thy thoughts; and forall theselikewise he shall bring thee into judgment. Supposest thou it is enough to beoutwardlygood? What! though thyinwardparts 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. Areyouthen 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 warntheenow, before God, and the Lord Jesus Christ, thatthoucome not into that place of torment!4. But alas! Is not hell now begun in thy soul? Does thyconsciencenever awake? Hast thou noremorseat any time? Nosenseof guilt? Nodreadof 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? Maythey 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 CaptainUratzdid, when he was ask’d a few minutes before his death, if he had made his peacewith 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 inthymouth? 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 wagesof 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 isfixt: 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 foryoualso. God so lovedyoursoul, 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 bornethygriefs, and carriedthysorrows! He was wounded forthytransgressions, and bruised forthyiniquities. He hath paid the ransom forthysoul. 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 inthyheart, and thoushalt 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 theNinth Volume.

1.AREyouto die? Mustyouleave 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 yousureof this? Mustallmen die? Cannone at allescape death? Dorichmen likewise die, and leave their riches for others? Doprincesalso fall and die like one of their people? Canyouthen 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 areyouto be judged? How is this to be? Why, the Son of God shall come in hisglory, 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 shaltthoualso be judged according tothyworks?Allthy works, whether they be good or evil? Yea, and for everyidle wordwhich thou shalt speak, thou shalt give an account in the day of judgment. Butthis isnot all: the Lord, the judge searcheththe heart, and trieth the reins. He understandsall thy thoughts; and forall theselikewise he shall bring thee into judgment. Supposest thou it is enough to beoutwardlygood? What! though thyinwardparts 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. Areyouthen 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 warntheenow, before God, and the Lord Jesus Christ, thatthoucome not into that place of torment!

4. But alas! Is not hell now begun in thy soul? Does thyconsciencenever awake? Hast thou noremorseat any time? Nosenseof guilt? Nodreadof 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? Maythey 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 CaptainUratzdid, when he was ask’d a few minutes before his death, if he had made his peacewith 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 inthymouth? 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 wagesof 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 isfixt: 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 foryoualso. God so lovedyoursoul, 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 bornethygriefs, and carriedthysorrows! He was wounded forthytransgressions, and bruised forthyiniquities. He hath paid the ransom forthysoul. 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 inthyheart, and thoushalt 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 theNinth Volume.

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