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Contents
1. Cover
2. Front Matter
3. Part I. Exploring XML

1. 1. Introducing XML
2. 2. Parsing XML Documents with SAX
3. 3. Parsing and Creating XML Documents with DOM
4. 4. Parsing and Creating XML Documents with StAX
5. 5. Selecting Nodes with XPath
6. 6. Transforming XML Documents with XSLT

4. Part II. Exploring JSON

1. 7. Introducing JSON
2. 8. Parsing and Creating JSON Objects with mJson
3. 9. Parsing and Creating JSON Objects with Gson
4. 10. Extracting JSON Values with JsonPath
5. 11. Processing JSON with Jackson
6. 12. Processing JSON with JSON-P

5. Part III. Appendixes

 1. Answers to Exercises
6. Back Matter

Landmarks
1. Cover
2. Table of Contents
3. Body Matter
Jeff Friesen

Java XML and JSON

Document Processing for Java SE
2nd ed.
Jeff Friesen
Dauphin, MB, Canada

Any source code or other supplementary material

referenced by the author in this book is available
to readers on GitHub via the book’s product page,
located at www.apress.com/978-1-4842-4329-9 .
For more detailed information, please visit
http://www.apress.com/source-code .
ISBN 978-1-4842-4329-9 e-ISBN 978-1-4842-4330-5
https://doi.org/10.1007/978-1-4842-4330-5

Library of Congress Control Number: 2018968598

© Jeff Friesen 2019

This work is subject to copyright. All rights are reserved by the

Publisher, whether the whole or part of the material is concerned,
specifically the rights of translation, reprinting, reuse of
illustrations, recitation, broadcasting, reproduction on microfilms
or in any other physical way, and transmission or information
storage and retrieval, electronic adaptation, computer software,
or by similar or dissimilar methodology now known or hereafter
developed.

Trademarked names, logos, and images may appear in this book.

Rather than use a trademark symbol with every occurrence of a
trademarked name, logo, or image we use the names, logos, and
images only in an editorial fashion and to the benefit of the
trademark owner, with no intention of infringement of the
trademark. The use in this publication of trade names,
trademarks, service marks, and similar terms, even if they are not
identified as such, is not to be taken as an expression of opinion
as to whether or not they are subject to proprietary rights.

While the advice and information in this book are believed to be

true and accurate at the date of publication, neither the authors
nor the editors nor the publisher can accept any legal
responsibility for any errors or omissions that may be made. The
publisher makes no warranty, express or implied, with respect to
the material contained herein.

Distributed to the book trade worldwide by Springer

Science+Business Media New York, 233 Spring Street, 6th Floor,
New York, NY 10013. Phone 1-800-SPRINGER, fax (201) 348-
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To my parents.
Introduction
XML and (the more popular) JSON let you organize
data in textual formats. This book introduces you
to these technologies along with Java APIs for
integrating them into your Java code. This book
introduces you to XML and JSON as of Java 11.

Chapter 1 introduces XML, where you learn

about basic language features (such as the XML
declaration, elements and attributes, and
namespaces). You also learn about well-formed
XML documents and how to validate them via the
Document Type Definition and XML Schema
grammar languages.

Chapter 2 focuses on Java’s SAX API for parsing

XML documents. You learn how to obtain a SAX 2
parser; you then tour XMLReader methods along
with handler and entity resolver interfaces. Finally,
you explore a demonstration of this API and learn
how to create a custom entity resolver.

Chapter 3 addresses Java’s DOM API for

parsing and creating XML documents. After
discovering the various nodes that form a DOM
document tree, you explore the DOM API, where
you learn how to obtain a DOM parser/document
builder and how to parse and create XML
documents. You then explore the Java DOM APIs
related to the Load and Save, and Traversal and
Range specifications.

Chapter 4 places the spotlight on Java’s StAX

API for parsing and creating XML documents. You
learn how to use StAX to parse XML documents
with stream-based and event-based readers and to
create XML documents with stream-based and
event-based writers.

Moving on, Chapter 5 presents Java’s XPath API

for simplifying access to a DOM tree’s nodes. You
receive a primer on the XPath language, learning
about location path expressions and general
expressions. You also explore advanced features
starting with namespace contexts.

Chapter 6 completes my coverage of XML by

targetting Java’s XSLT API. You learn about
transformer factories and transformers, and much
more. You also go beyond the XSLT 1.0 and XPath
1.0 APIs supported by Java.

Chapter 7 switches gears to JSON. You receive

an introduction to JSON, take a tour of its syntax,
explore a demonstration of JSON in a JavaScript
context (because Java doesn’t yet officially support
JSON), and learn how to validate JSON objects in
the context of JSON Schema.

You’ll need to work with third-party libraries to

parse and create JSON documents. Chapter 8
introduces you to the mJson library. After learning
how to obtain and use mJson, you explore the
Json class, which is the entry point for working
with mJSon.

Google has released an even more powerful

library for parsing and creating JSON documents.
The Gson library is the focus of Chapter 9 . In this
chapter, you learn how to parse JSON objects
through deserialization, how to create JSON
objects through serialization, and much more.

Chapter 10 focuses on the JsonPath API for

performing XPath-like operations on JSON
documents.

Chapter 11 introduces you to Jackson, a

popular suite of APIs for parsing and creating JSON
documents.

Chapter 12 introduces you to JSON-P, an Oracle

API that was planned for inclusion in Java SE, but
was made available to Java EE instead.
 Each chapter ends with assorted exercises that
are designed to help you master the content. Along
with long answers and true/false questions, you
are often confronted with programming exercises.
Appendix A provides the answers and solutions.

Thanks for purchasing this book. I hope you

find it helpful in understanding XML and JSON in a
Java context.

Jeff Friesen (October 2018)

NOTE You can download this book’s source

code by pointing your web browser to
www.apress.com/9781484243299 and
clicking the Source Code tab followed by the
Download Now link.
Acknowledgments
I thank Apress Acquisition Editor Jonathan
Gennick and the Apress Editorial Board for giving
me the opportunity to create this second edition. I
also thank Editor Jill Balzano for guiding me
through the book development process. Finally, I
thank my technical reviewer and copy editor for
catching mistakes and making the book look great.
TABLE OF CONTENTS
Part I: Exploring XML
Chapter 1: Introducing XML
What Is XML?
Language Features Tour
XML Declaration
Elements and Attributes
Character References and CDATA Sections
Namespaces
Comments and Processing Instructions
Well-Formed Documents
Valid Documents
Document Type Definition
XML Schema
Summary
Chapter 2: Parsing XML Documents with SAX
What Is SAX?
Exploring the SAX API
Obtaining a SAX 2 Parser
Touring XMLReader Methods
Touring the Handler and Resolver Interfaces
Demonstrating the SAX API
Creating a Custom Entity Resolver
Summary
Chapter 3: Parsing and Creating XML Documents with DOM
 What Is DOM?
A Tree of Nodes
Exploring the DOM API
Obtaining a DOM Parser/Document Builder
Parsing and Creating XML Documents
Demonstrating the DOM API
Parsing an XML Document
Creating an XML Document
Working with Load and Save
Loading an XML Document into a DOM Tree
Configuring a Parser
Filtering an XML Document While Parsing
Saving a DOM Tree to an XML Document
Working with Traversal and Range
Performing Traversals
Performing Range Operations
Summary
Chapter 4: Parsing and Creating XML Documents with StAX
What Is StAX?
Exploring StAX
Parsing XML Documents
Creating XML Documents
Summary
Chapter 5: Selecting Nodes with XPath
What Is XPath?
XPath Language Primer
 Location Path Expressions
General Expressions
XPath and DOM
Advanced XPath
Namespace Contexts
Extension Functions and Function Resolvers
Variables and Variable Resolvers
Summary
Chapter 6: Transforming XML Documents with XSLT
What Is XSLT?
Exploring the XSLT API
Demonstrating the XSLT API
Going Beyond XSLT 1.0 and XPath 1.0
Downloading and Testing SAXON-HE 9.9
Playing with SAXON-HE 9.9
Summary
Part II: Exploring JSON
Chapter 7: Introducing JSON
What Is JSON?
JSON Syntax Tour
Demonstrating JSON with JavaScript
Validating JSON Objects
Summary
Chapter 8: Parsing and Creating JSON Objects with mJson
What Is mJson?
Obtaining and Using mJson
 Exploring the Json Class
Creating Json Objects
Learning About Json Objects
Navigating Json Object Hierarchies
Modifying Json Objects
Validation
Customization via Factories
Summary
Chapter 9: Parsing and Creating JSON Objects with Gson
What Is Gson?
Obtaining and Using Gson
Exploring Gson
Introducing the Gson Class
Parsing JSON Objects Through Deserialization
Creating JSON Objects Through Serialization
Learning More About Gson
Summary
Chapter 10: Extracting JSON Values with JsonPath
What Is JsonPath?
Learning the JsonPath Language
Obtaining and Using the JsonPath Library
Exploring the JsonPath Library
Extracting Values from JSON Objects
Using Predicates to Filter Items
Summary
Chapter 11: Processing JSON with Jackson
 What Is Jackson?
Obtaining and Using Jackson
Working with Jackson’s Basic Features
Streaming
Tree Model
Data Binding
Working with Jackson’s Advanced Features
Annotation Types
Custom Pretty Printers
Factory, Parser, and Generator Features
Summary
Chapter 12: Processing JSON with JSON-P
What Is JSON-P?
JSON-P 1.0
JSON-P 1.1
Obtaining and Using JSON-P
Working with JSON-P 1.0
Working with the Object Model API
Working with the Streaming Model API
Working with JSON-P 1.1’s Advanced Features
JSON Pointer
JSON Patch
JSON Merge Patch
Editing/Transformation Operations
Java SE 8 Support
Summary
Part III: Appendixes
Appendix A: Answers to Exercises
Chapter 1: Introducing XML
Chapter 2: Parsing XML Documents with SAX
Chapter 3: Parsing and Creating XML Documents with
DOM
Chapter 4: Parsing and Creating XML Documents with
StAX
Chapter 5: Selecting Nodes with XPath
Chapter 6: Transforming XML Documents with XSLT
Chapter 7: Introducing JSON
Chapter 8: Parsing and Creating JSON Objects with mJson
Chapter 9: Parsing and Creating JSON Objects with Gson
Chapter 10: Extracting JSON Values with JsonPath
Chapter 11: Processing JSON with Jackson
Chapter 12: Processing JSON with JSON-P
Index
ABOUT THE AUTHOR AND
ABOUT THE TECHNICAL
REVIEWER

ABOUT THE AUTHOR

Jeff Friesen

is a freelance teacher and

software developer with an
emphasis on Java. In
addition to authoring Java
I/O, NIO and NIO.2
(Apress), Java Threads and
the Concurrency Utilities
(Apress), and the first
edition of this book, Jeff
has written numerous
articles on Java and other technologies (such as
Android) for JavaWorld ( JavaWorld.com ),
informIT ( InformIT.com ), Java.net ,
SitePoint ( SitePoint.com ), and other web
sites. Jeff can be contacted via his web site at
JavaJeff.ca or via his LinkedIn (
LinkedIn.com ) profile (
www.linkedin.com/in/javajeff ).

ABOUT THE TECHNICAL REVIEWER

Massimo Nardone

has more than 24 years of

experiences in Security,
web/mobile development,
Cloud, and IT architecture.
His true IT passions are
Security and Android.

He has been
programming and teaching
how to program with Android, Perl, PHP, Java, VB,
Python, C/C++, and MySQL for more than 20 years.

He holds a Master of Science degree in

Computing Science from the University of Salerno,
Italy.

He has worked as a Project Manager, Software

Engineer, Research Engineer, Chief Security
Architect, Information Security Manager,
PCI/SCADA Auditor, and Senior Lead IT
Security/Cloud/SCADA Architect for many years.

His technical skills include Security, Android,

Cloud, Java, MySQL, Drupal, Cobol, Perl, web and
mobile development, MongoDB, D3, Joomla,
Couchbase, C/C++, WebGL, Python, Pro Rails,
Django CMS, Jekyll, Scratch, etc.

He worked as visiting lecturer and supervisor

for exercises at the Networking Laboratory of the
Helsinki University of Technology (Aalto
University). He holds four international patents
(PKI, SIP, SAML, and Proxy areas).

He currently works as Chief Information

Security Officer (CISO) for Cargotec Oyj, and he is
member of ISACA Finland Chapter Board.

Massimo has been reviewing more than 45 IT

books for different publishing companies, and he is
the coauthor of Pro Android Games (Apress, 2015),
Pro JPA 2 in Java EE 8 (APress 2018), and
Beginning EJB in Java EE 8 (Apress, 2018).
Part I
Exploring XML
© Jeff Friesen 2019
Jeff Friesen, Java XML and JSON
https://doi.org/10.1007/978-1-4842-4330-5_1

1. Introducing XML
Jeff Friesen1
(1) Dauphin, MB, Canada

Applications commonly use XML documents to

store and exchange data. XML defines rules for
encoding documents in a format that is both
human-readable and machine-readable. Chapter 1
introduces XML, tours the XML language features,
and discusses well-formed and valid documents.

What Is XML?
XML (eXtensible Markup Language) is a meta-
language (a language used to describe other
languages) for defining vocabularies (custom
markup languages), which is the key to XML’s
importance and popularity. XML-based
vocabularies (such as XHTML) let you describe
documents in a meaningful way.
XML vocabulary documents are like HTML (see
http://en.wikipedia.org/wiki/HTML )
documents in that they are text-based and consist
of markup (encoded descriptions of a document’s
logical structure) and content (document text not
interpreted as markup). Markup is evidenced via
tags (angle bracket–delimited syntactic
constructs), and each tag has a name.
Furthermore, some tags have attributes
(name/value pairs).

NOTE XML and HTML are descendants of

Standard Generalized Markup Language (SGML),
which is the original meta-language for creating
vocabularies—XML is essentially a restricted
form of SGML, while HTML is an application of
SGML. The key difference between XML and
HTML is that XML invites you to create your own
vocabularies with their own tags and rules,
whereas HTML gives you a single pre-created
 vocabulary with its own fixed set of tags and
rules. XHTML and other XML-based vocabularies
are XML applications. XHTML was created to be a
cleaner implementation of HTML.

If you haven’t previously encountered XML, you might be

surprised by its simplicity and how closely its vocabularies
resemble HTML. You don’t need to be a rocket scientist to learn
how to create an XML document. To prove this to yourself, check
out Listing 1-1.

<recipe>
<title>
Grilled Cheese Sandwich
</title>
<ingredients>
<ingredient qty="2">
bread slice
</ingredient>
<ingredient>
cheese slice
</ingredient>
<ingredient qty="2">
margarine pat
</ingredient>
</ingredients>
<instructions>
Place frying pan on element and select
medium heat.
For each bread slice, smear one pat of
margarine on
one side of bread slice. Place cheese
slice between
 bread slices with margarine-smeared
sides away from
the cheese. Place sandwich in frying pan
with one
margarine-smeared side in contact with
pan. Fry for
a couple of minutes and flip. Fry other
side for a
minute and serve.
</instructions>
</recipe>

Listing 1-1 XML-Based Recipe for a

Grilled Cheese Sandwich
Listing 1-1 presents an XML document that
describes a recipe for making a grilled cheese
sandwich. This document is reminiscent of an
HTML document in that it consists of tags,
attributes, and content. However, that’s where the
similarity ends. Instead of presenting HTML tags
such as <html>, <head>, <img>, and <p>, this
informal recipe language presents its own
<recipe>, <ingredients>, and other tags.

NOTE Although Listing 1-1’s <title> and

</title> tags are also found in HTML, they
differ from their HTML counterparts. Web
Exploring the Variety of Random
Documents with Different Content
 JOS. ALLEINE.

[To his wife.]

My dear heart,

*
M
Y heart is now a little at rest to write to thee. I have been these
three days much disturbed. Strong sollicitations I have had
from several hands, to accept very honourable preferment; but I
have not found the invitations to suit with the inclinations of my own
heart, as I was confident they would not with thine. I have sent
away my friends satisfied with the reasons of my refusal, and now
can say, Soul, return unto thy rest. But alas, that such things should
disturb me! I would live above this lower region, that no passages
whatsoever might put me out of frame, or unsettle me from my
desired rest. I would have my heart fixed upon God, so as no
occurrences might disturb my tranquility, but I might be still in the
same quiet and even frame. Well, though I am apt to be unsettled,
yet I am like a bird out of the nest, I am never at quiet till I am in
my old way of communion with God; like the needle in the compass,
that is restless, till it be turned towards the pole.
 I can say through grace, with my soul have I desired thee in the
night, and with my spirit within me have I sought thee early; my
heart is early and late with God, ’tis the business and delight of my
life to seek him. But alas, how long shall I spend my days in wishing,
when my glorified brethren spend theirs in enjoying? As the poor
imprisoned captive sighs under his irons, and can only look through
the grate, and long for the liberty which others enjoy: such is my
condition. I can only look through the grate of this prison, my flesh;
I see Abraham, and Isaac, and Jacob, sitting down in the kingdom of
God. But alas, I myself must stand without, longing, praying,
waiting, for what they are enjoying. Happy souls! When shall these
fetters of mine be knocked off? When shall I be set at liberty from
this prison of my body? You are cloathed with glory, when I am
cloathed with dust. I dwell in flesh, in a house of clay, when you
dwell with God in a house not made with hands, eternal in the
heavens.
 I must be continually clogged with this cumbersome body, when
you have put on incorruption and immortality. What continual
molestation am I subject to by reason of this flesh? What pains doth
it cost me to keep this earthen vessel from breaking! It must be
exercised; and which is worst of all, cherished with time-devouring
sleep; so that I live but little of the short time I have allotted me
here. But oh blessed souls, you are swallowed up of immortality and
life, your race is run, and you have received your crown. How
cautious must I be to keep me from dangers! How apt am I to be
troubled with the cares and fears of this life, when your souls are
taken up with God and Christ, and ’tis your work to be still
contemplating, and admiring that love that redeemed you from all
this. What pains must I be at to repair the ruinous building of this
earthly tabernacle, which when I have done, I am sure will shortly
fall about my ears; when you are got far above mortality, and are
made equal with the angels. Oh! I groan earnestly to be cloathed
upon with my house which is from heaven, being willing rather to be
absent from the body and present with the Lord! Oh, when shall I
come and appear before him? When shall I receive the purchase of
my Saviour, the fruit of my prayers, the harvest of my labours, the
end of my faith, the salvation of my soul? Alas, what do I here? This
is not my resting place, my treasure is in heaven. Oh when shall I be
where my heart is? Wo is me that dwell in the tents of Kedar! Oh
that I had wings like a dove, that I might fly away and be at rest!
Then would I hasten my escape from the storm and tempest, and be
out of the reach of fears, disturbances, and distractions. How long
shall I live at such a distance from my God, at such a distance from
my country? Alas, how can I sing the Lord’s song in a strange land?
No, I will hang my harp upon the willows, and sit down and weep
when I remember Sion. But yet my flesh shall rest in hope, and I will
daily bathe my soul in the sweet thoughts of my blessed home. I will
rejoice in hopes of what I do not yet enjoy, and content myself with
the taste of what I shall shortly have my fill of.
 The Lord grant the request I daily pour out before him, and make
us furtherances to each other’s soul, that we may quicken and
promote and forward one another in his ways! Help me by thy
prayers, as thou dost always. The God of all peace and comfort be
with thee my sweet love! Farewell!

Thine beyond expression,

JOS. ALLEINE.

L E T T E R XXVI.
[God is a satisfying Portion.]

My most dear friend,

H AD not my right hand long since forgot her cunning, and the
Almighty shook the pen out of my hand, I should long e’er
this have written to thee; but it is a wonder of divine power and
goodness that my soul had not before this time dwelt in silence, and
that death had not put the long period to all my writing and
converse.
 Long is the song of love that I have to tell thee. I rejoice in the
constancy of thy love, that the waters of so long a silence, and so
great a distance have not yet quenched it. But thy desires are
towards me, and thy heart is with me, though providence hath
hindered me from thy much-desired company. I will assure thee it
hath been a pleasure to my heart a good part of this summer, to
hope that I should come one half of the way to give thee a meeting.
But such is my weakness hitherto, that I am forced to put off those
hopes till the spring, when, if God gives me strength to ride, I intend
to see thee before mine own home. I thank thee for all the dear
expressions of thy fervent love: my expences have been vast; but
surely goodness and mercy hath followed me, and do follow me in
every place, and in every change of my condition; so that as to
temporals, I have lack of nothing, and as for spirituals I abound and
superabound, and the streams of my comforts have been full and
running over. The joy of the Lord hath been my strength at the
weakest, and in the multitude of my thoughts within me, his
comforts have refreshed my soul. I have found God a satisfying
portion to me, and have sat under his shadow with full delights, and
his fruit is most sweet to my taste: he is my strength ♦and my song,
for I will talk of him, and write of him with perpetual pleasure.
Through grace I can say, methinks I am now in my element, since I
have begun to make mention of him, I am rich in him and happy in
him, and my soul saith unto him with David, Thou hast made me
most blessed for ever more. Happy is the hour that ever I was born,
to be made partaker of so blissful a treasure, so endless a felicity,
such angelical a prerogative, as I have in him: O how sweet are his
converses, how delightful it is to triumph in his love.

♦ duplicate word “and” removed

 Methinks the story of the lepers comes not unaptly to my mind,
who said one to another when they had eat and drunk and carried
away silver and gold and raiment, and went and hid it, We do not
well; this day is a day of good tidings, and we hold our peace. It is
fit that I should be cloathed with shame; I acknowledge before God,
who trieth the hearts I am unworthy, everlastingly unworthy. But it is
not fit that he should lose his praise; nay rather let him be the more
adored, and magnified and admired for ever and ever. Bless the
Lord, O my soul, bless the Lord, O my friend; let us exalt his name
together. He is my solace in my solitude; he is my standing
comforter, my tried friend, my sure refuge, my safe retreat; he is my
paradise, he is my heaven; and my heart is at rest in him: and I will
sit and sing under his shadow, as a bird among the branches. And
whither should I go but unto him? Shall I leave the fatness of the
olive, and the sweetness of the fig-tree, and of the vine, and go and
put my trust under the shadow of the bramble? No, I have made my
everlasting choice: this is my rest for ever, he is my well-beloved, in
whom I am well-pleased. Suffer me to boast a little: here I may
glory without vanity, and I can praise him without end or measure;
but I have nothing to say of myself: I find thou dost over-value me;
set the crown upon the head of Christ; let nothing be great with
thee but him, give him the glory. God that knoweth all things,
knoweth my poverty, how little, how low, and how mean I am, and
how short I come of the attainments of the saints, who yet
themselves come so exceedingly short of the rule that God hath set
before us. I often think of the complaint of the devout Monsieur De
Renty [I feel myself very poor this week; and very defective in the
love of God; if you would know wherein you can pleasure me, love
God more: that what is wanting in me may be made up in the
abundance of your love:] in this thou mayest highly pleasure me:
love God a little the better, praise him a little the more for my sake;
let me have this to please myself in, that God is a little the better
loved for me, and that I have blowed up, if it be but one spark of
divine love in the bosom of my dearest friend, towards him.
 Thy cautions are acceptable to me, I desire to provide for
manifold changes and storms. I know I am not yet in the harbour; O
pray with me that I may not enter into temptation; for I am very
weak in spirit, as well as in body, God knoweth. Somewhere or other
I must break off, and thou wilt say, it is time to shut up. For once
only know, that I am thy daily orator, and will be whilst I am. And
yet once more, I must have room to add my thankful
acknowledgment of thine. With our most dear affections to you
both, I commend you to the God of love, still abiding,

Thy fast and sure

F R I E N D.

Bath, October 12, 1668.

L E T T E R XXVII.
Dear Cousin,

T HE welcome tidings of your safe arrival at Barbadoes is come to

my ears; as also the news of your escape from a perilous
sickness, for which I bless the Lord. I have considered, that God had
bereft you of a careful father, and that your mother takes but little
care for you; so that you have none nearer than myself to watch for
your soul, and to charge and admonish you in the Lord.
 But yet, be not discouraged by these things, but look to heaven,
fly unto Jesus, put away every known sin, set upon the
conscientious performance of every known duty; make Christ your
choice, embrace him upon his own terms; deliver up yourself, body
and soul to him: see that you have no reserves nor limitations in
your choice of him; give him your very heart; cast away your worldly
hopes and expectations, make religion your business.

These things do, and you shall be sure of a friend in heaven;

and, if I may be any comfort to you, you shall not fail, while I live, to
have one friend on earth to care for you. You are gone far from me,
even to the uttermost parts of the earth: but I have sent these
letters to call after you; yea, not only to call, but to cry in your ears.
O what is like to become of your soul! Where is that immortal soul of
yours like to be lodged for ever? Amongst devils or angels? Upon a
bed of flames, or in the joys of paradise?
 Go aside; retire from the noise of the world, and say to yourself,
Oh my soul! Whither art thou going? Do not I know, that I must be
converted or condemned? That I must be sanctified, or I can never
be saved? Oh my soul! What seekest thou? What is my chief care? Is
it for this world, or the world to come? Do I first seek the kingdom
of heaven, and the righteousness thereof? Do I think heaven will
drop into my mouth? That glory and immortality will be got with a
wet finger, with cold prayers, and heartless wishes, while the world
has my heart? Do I think to be crowned, and yet never fight? To
gain the race and never run? To enter at the strait gate, and never
strive? To overcome principalities and powers, and never wrestle?
No, no; Oh my soul, either lay by the hopes of heaven for ever, or
rouse up thyself, put forth thy strength after God and glory. Either
lay by thy worldly hopes, or thy hopes of immortality; away with thy
sins, or let Christ go for ever. Think not to have Christ and the world
too, to serve God and mammon: if thou follow the world, thou must
die: the Lord hath spoken it, and all the world can never reverse it.
Thus reason the case with your own soul, and give not rest to
thyself night nor day, till you are gotten off from the world, broken
off from every known sin, and got safe into Christ.

Dear cousin, I charge you by the Lord, to observe these things.

Pray over them, weep over them, read them again and again; do not
pass them over as slight and ordinary things. Your soul is at stake; it
is your salvation which is concerned in them; think not that I am in
jest with you. I travel in birth with you, till Christ be formed in you.
Why should you die? Oh repent and live, lay hold on eternal life, win
Christ, and you win all. Oh be thankful to the Lord, that now you are
fatherless and friendless, yet you have one remembrancer to warn
you to flee from the wrath to come. God forbid that I should find you
at last in the place of torments, for your not embracing these
counsels. To conclude, I charge you as a minister, as a father, take
heed of these three things:

1. Lest the gain of the world prove the loss of your soul:
 2. Lest company draw you from God:

3. Lest a lofty or a worldly heart should thrust you out of the

kingdom of heaven.

Oh labour whatever you do for an humble heart. Be little, be vile

in your own eyes; seek not after great things; be poor in spirit:
without this, heaven will be no place for you. Your lot is fallen in a
place of great wickedness, where your soul is in much danger, where
your temptations are many, and your helps for heaven but few:
where good examples are rare, and many will entice ♦you to sin and
vanity. O! look about you, consider your danger, fear lest you should
miscarry for ever. I can but warn you and pray for you: but though
you have none to oversee you, remember the eye of God is upon
you, to observe all your actions, and that he will surely bring all your
practices into judgment. I commend you to the Lord, and remain,

Your loving and careful uncle,

JOS. ALLEINE.

August 19, 1668.

♦ “yo” replaced with “you”

L E T T E R XXVIII.
Dear friend,
* OUR letter was exceeding welcome to me, not only as reviving
Y the remembrance of our old friendship, but also, as bringing
me news of some spiritual good that you received by me, which is
the best tidings that I can receive: For what do I live for, but to be
useful to souls in my generation? *I desire no other business than to
please and honour my God, and serve my generation in that short
allowance of time I have here. Shall I commend to you the lesson
that I am about to learn? It is, to be entirely devoted to the Lord,
that I may be able to say after the apostle, To me to live is Christ. I
would not be serving God only for a day in the week, or an hour or
two in the day: but every day, and all the day. I am ambitious to
come up to that of our Lord and Master, To do always those things
that please God. I plainly see that self-seeking is self-undoing; and
that then we promote ourselves best, when we please God most. I
find, that when I have done all, if God be not pleased, I have done
nothing; and if I can but approve myself to God, my work is done: I
reckon I do not live that time I do not live to God.

*I am fain to cut off so many hours from my days, and so many

years from my life, as I have lived to myself. I find no enemy so
dangerous as myself, and O that others may take warning by my
hurt: O that I had lived wholly to God! Then had every day and
every hour that I have spent, been found upon my account at that
day: then had I been rich indeed, in treasure laid up there, whither I
am apace removing; then I had been every day and hour adding to
the heap, and increasing the reward which God of his mere grace
hath promised, even to the meanest work that is done to him. I
perceive I am an eternal loser by acting no more for God; for what is
done to myself is lost; but what is done for God, is done for ever,
and shall receive an everlasting reward. Verily, if there be a world to
come, and an eternal state after this short life, it is our only wisdom
to be removing, and, as it were transplanting and transporting what
we can, from hence into that country to which we are shortly to be
removed, that what we are now doing we may reap the fruit of for
ever.
 Well, let us be wholly swallowed up in religion, and know no
other interest but Jesus Christ. I cannot say, I have already attained;
but this is what my heart is set to learn. That in all that I do,
whether sacred or civil actions, still I may be doing but one work,
and driving on one design, That God may be pleased by me, and
glorified in me; That not only my praying, preaching, alms, may be
found upon my account; but even my eating, drinking, sleeping,
visits, discourses, because they are done to God. Too often do I miss
my mark; but I will tell you what are the rules I set myself: Never to
lie down but in the name of God; nor barely for natural refreshment,
but that a wearied servant of Christ may be recruited and fitted to
serve him better the next day. Never to rise up but with this
resolution, I will go forth this day in the name of God, and will make
religion my business, and spend the day for eternity. Never to enter
upon my calling, but first thinking, I will do these things as unto
God, because he requireth these things at my hands, in the place
and station he hath put me into. Never to sit down to the table, but
resolving, I will not eat meerly to please my appetite, but to
strengthen myself for my Master’s work. Never to make a visit, but
to leave something of God where I go; and in every company to
leave some good savor behind. This is that which I am pressing hard
after: and if I strive not to walk by these rules, let this paper be a
witness against me.

I perceive you are otherwise persuaded in some things than I

am: but however, I trust we meet in our end. May it be your whole
study to gain souls, and to build them up in holiness, which is with
too many the least of their cares. One duty (miserably neglected) I
shall be bold to recommend from my own experience, and that is,
the visiting your whole flock from house to house, and enquiring into
their spiritual estates particularly, and dealing plainly and truly with
them about their conversion to God.

You see how free I am with you: but I know your candour. I
rejoice in your happy yoke-fellow: salute her from your old friend,
and accept of the unfeigned respects of him who is, Sir,
Your real and faithful friend,

JOS. ALLEINE.
 L E T T E R XXIX.
[To a minister in prison.]

Worthy Sir,

I T was but a little after my release from my own confinement, but

I heard of yours: and now write to you, as one that hath taken
a higher degree than ever, being commenced prisoner of Christ. I
was once affected with the picture of a devout man, to whom a
voice came down from heaven, saying, Quid vis fieri pro te? To
which he answered, Nihil domine, nifi pati ac contemini pro te.
Undoubtedly, Sir, it is our real glory to be throughout conformed to
Jesus Christ, not only in his sanctity, but in his sufferings. I doubt
not your consolations in Christ superabound in all your tribulations
for him. Yet let me add this, that you have a whole shoal of promises
come in to you, which you had not before; I mean all the promises
to suffering saints, in which they have not so immediate a part,
unless in a suffering state. And doubtless he hath got well, that hath
gotten such a number of exceeding great and precious promises.
 I can tell you little good of myself: but this I can tell you, that the
promises of God were never so sweet to me, as since my imprisoned
state. It shames me that I have let such a treasure lie by so long,
and have made so little use of it. Never did my soul know the
heaven of a believer’s life, till I learnt to live a life of praise, and to
set home the unspeakable riches of the divine promises, to which,
through grace, I am made an heir. I verily perceive that all our work
were done, if we could but prevail with ourselves and others to live
like believers; to tell all the world by our carriage, that there is such
pleasantness in Christ’s ways, such beauty in holiness, such reward
to obedience, as we profess to believe!

It is but a little while that prisons shall hold us, or that we shall
dwell in dirty flesh. Porphyry tells us of Plotinus, that he was
ashamed to see himself in the body; to see a divine and immortal
soul in a prison of flesh (for so they held the body to be;) but the
worst shackles are those of sin. Well, they must shortly fall off; our
Lord doth not long intend us for this lower region: surely he is gone
to prepare a place for us: yea, and he will come again, and receive
us to himself, that where he is, we may be also. And what have we
to do, but to believe, and wait, and love, and long, and look out for
his coming, in which is all our hope? ’Twill be time enough for us to
be preferred then. We know before hand who shall then be
uppermost. Our Lord hath shewed us where our places shall be,
even at his own right hand; and what he will say to us, Come ye
blessed. Surely we shall stand in his judgment: he hath promised to
stand our friend: let us look for the joyful day: and sure as there is a
God, this day will come, and then it shall go well with us. What if
bonds and banishment abide us for a season? This is nothing but
what our Lord hath told us, The world shall rejoice, but ye shall
lament: ye shall be sorrowful, but your sorrow shall be turned into
joy. Oh how reviving are his words! I will see you again, and your
heart shall rejoice, and your joy no man taketh from you.
 If that miserable wretch leapt chearfully off the ladder, saying, I
shall be a queen in hell: with what joy should we do and suffer for
God, knowing that we shall be crowned in heaven? They are
wonderful preparations that are making for us: the Lord make us
meet to be partakers. *It was the highest commendation that ever
that worthy R. Baxter received, which fell from his scoffing adversary
Tilenus, Totum, puritanismum totus spirat. Oh that this may be true
of us and ours!

Let your true yoke-fellow, and my Christian friends with you,

have my hearty commendation: and these counsels I pray you give
them from me.

1. To habituate themselves, both as to their thoughts and

discourses, more throughly than ever to holiness. Brethren, I would
teach you the lesson that I resolve to learn, that your minds and
tongues may as naturally run upon the things of heaven, as others
on the things of this world. Why should it not be thus? I am sure
God and heaven as well deserve to be thought on, and talked of as
froth and vanity. There are many that have in a great measure learnt
this lesson, and why should not we? What if it be hard at first? Every
thing is so to a beginner. And is not ours a religion of self-denial? If
we do but force ourselves awhile to holy thoughts, and heavenly
discourse, it will grow habitual to us, and then it will be most
natural, familiar, and sweet. O what gainers will you be, if you learn
this lesson?
 ’Tis the shame of religion, that Christians are so unlike
themselves, unless upon their knees. Our lives and language should
tell the world what we are, and whither we are going. Christians, let
little things content you in the world, but aspire after great things in
the grace of God. Many little think what high degrees of holiness
they may grow up to even in this life with pains and diligence. Sirs,
be you men of great designs: think it not enough if you have
wherewith to bear your charges to heaven; but aspire to be great in
the court of heaven, favourites of the Most High, of tall growth,
singular communion, that you may burn and shine in your place,
that you may savour of heaven wherever you come, and that there
may be an even-spun thread of holiness running through your whole
course. ’Tis our disgrace, that there is so little difference to be seen
in the ordinary conversation of believers and other men. Is it not a
shame, that when we are in company with others, this should be all
the difference that is to be seen, that we will not curse and swear? If
you will honour the gospel, bring forth your religion out of your
closets into your shops, trades, visits, and exemplify the rules of
religion in the management of all your relations, and in your ordinary
converse. Let there be no place or company that you come into, in
which you do not drop something of God; this will be the glory of
religion, and we shall never convince the world ’till we come to this.
May you come, my brethren, out of your prisons with your faces
shining, having your minds seasoned, and your tongues tipt with
holiness! May your mouths be as a well of life, from whence may
flow the holy streams of edifying discourse! May you ever remember,
as you are sitting in your houses, going by the way, lying down,
rising up, what the Lord doth then require of you.
 2. To improve their present retirements from the world, for the
settling their spiritual estates. ’Tis a common complaint amongst
Christians, that they want assurance. Oh, if any of you that wanted
assurance when you came to prison, may carry that blessing out,
what happy gainers would you be? Now you are called more than
ever to self-searching. Now bring your graces to the touchstone. Be
much in self observation. Rest not in probable hopes. Think not that
it is enough that you can say, you hope ’tis well. Be restless till you
can say, that you know ’tis well; that you know you are passed from
death to life.

*Think not that this is a privilege that only a few may expect.
Observe but these three things:

1. To take heed of laying the marks of salvation either too high or

too low;

2. To be much in observing the frame, and bent, and workings of

your own heart:

3. To be universally conscientious, and to be constant in even

and close walking, and then I doubt not but you will have a settled
assurance, and know and feel that peace of God that passeth all
understanding.

I wish your prison may be a paradise of peace, and a Patmos of

divine discoveries, Lord Jesus set to thy Amen. I am, Sir,

Your unworthy brother and companion in the kingdom and

patience of Jesus,

JOS. ALLEINE.

January 10, 1664.

 L E T T E R XXX.
To the most beloved people, the servants of God in
Taunton, salvation.

Most dearly beloved and longed for,

my joy and crown.

M Y 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 W O R D to a

S A B B A T H - B R E A K E R.
Remember the sabbath-day to keep it holy.

H AVE 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.
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