John Welsh Preached Last Sermon at Ayr

Written by, Dan Graves

John Welsh, you are to report to the King’s Council in Edinburgh.”

When John Welsh stepped out of his pulpit in Ayr, Scotland, on this day, July 23, 1605, the King’s men came for him with that order. The Scottish pastor had preached that morning on the heart-warming promise that there is no condemnation for God’s elect, concluding with the words, “Now let the Lord give his blessing to his word, and let the Spirit of Jesus, who is the author of this verity [truth], come in and seal up the truth of it in your hearts and souls, for Christ’s sake.”

John had expected this arrest. Earlier that year, King James VI of Scotland forbade any pastor from attending a convention in Aberdeen. Like many Scottish pastors, Welsh believed no king had the right to stop preachers from conducting God’s business. He had never been one to buckle in face of danger. Needless to say, he had gone to the meeting. Now it was pay day.

Welsh said good-bye to his crying family and weeping church folk. “God send you back soon,” they prayed. But it was not to be.

John was given a mock trial and jailed. At first he was held in the prison known as the tollbooth, where many Scottish preachers served time. Later he was taken to brutal Blackness Castle. According to tradition, he was lowered into a dungeon pit that could be reached only through a hole in the floor. Its rough floor was uneven and slanted. There was no flat place on which to lay and no smooth spot on which to get comfortable. One could not sit, stand or lie down without misery. John spent ten months at Blackness. Well-known for his prayer-life (he averaged seven hours a day in prayer), John no doubt continued his earnest pleas for Scotland. Like his father-in-law John Knox, he pleaded, “O God, will you not give me Scotland!”

Perhaps he also remembered his hard years of service for Christ. At his first pastorate, in Selkirk, the local folk rejected the gospel completely, even cruelly cutting his horse so that he could not ride to nearby villages to preach. His next position was in a Roman Catholic region. The previous minister was killed for preaching reformation. At neither place did he have much success. But in his third pulpit, at Ayr, many people came to know Christ.

Ayr was a rough town. Duels and fights were so common, people feared to step onto the streets. Whenever John heard that a fight was brewing, he rushed to the spot and urged the rowdies to sit down to a peace meal together. He did this so often that the town became quieter and safer. James did not have the best interests of Ayr in mind when he arrested John. He felt that if he allowed Scotland to abolish bishops, they would want to abolish the king too!

James banished John to France. John quickly learned French and served as a preacher among the persecuted Protestants there. When his health broke, John’s wife pleaded with King James to let him return to Scotland’s air. The king said John could–if he submitted to the bishops. John’s wife was made of the same heroic stuff as her husband. She held out her apron and replied with spirit that she would rather have his head cut off and placed in her apron then have him betray the truth!


Roberts, Maurice. “John Welsh of Ayr.” Revival Library. index.html.

Smellie, Alexander. Men of the Covenant. Revell, 1903.

Taylor, James. The Scottish Covenanters. London: Cassell, Petter, Galpin & Co., no date.

Last updated June, 2007

Published: Wednesday, April 28, 2010,

The Nature and Calling of Free Grace

Written by J.C. Philpot

I admire and love the grace of God; and the longer I live, the more do I love and admire it.

My sins, my corruptions, my infirmities make me feel my deep and daily need of it; and as its freeness, fulness, suitability and inexpressible blessedness are more and more opened up to my heart and conscience, so do I more and more cleave to and delight in it. What, in fact, is there which you can substitute for it?

I assume that you have some concern about religion; that the solemn realities of eternity press with more or less weight on your conscience, and that you are awakened to see the evil of sin and your own evil case as sinners. I speak not to stocks and stones; I speak to you who desire to fear God and to have your hearts right before Him. If you have no concern about the salvation of your soul, you will love many things far beyond free grace. Money, dress, amusements, the pleasures that present themselves on every side, though hollow as the tomb and vain as a drunkard’s mirth, will so charm your mind and occupy your thoughts that Christ and His gospel will have no place in your conscience. But if you have any anxiety about your eternal condition, and are brought to cry, “What shall I do to be saved?” then I ask you, what can you put in the place of free grace? Surely, you cannot be so foolish as to put your own works in its stead. Surely, you cannot be so ignorant of your ruined condition before God, and of what is revealed in the Scriptures of the way of salvation by the atoning blood of Jesus, as to substitute the words and works of man for the words and works of the God-Man?

You may doubt your own interest in His atoning blood; but you do not doubt that salvation is all of grace, and that if saved your soul can be saved by grace alone.

And why not YOU be saved? What countless trophies has grace already at the Redeemer’s feet! What hosts of ruined wretches, of souls sunk beyond all other help or hope, has free grace sought out, rescued from their destructions, plucked from the jaws of hell, and ransomed from the hand of him that was stronger than they, so that they have come and sung in the height of Zion, and flowed together to the goodness of the Lord!

Look at Paul. Where can we find among the sons of men a parallel to the great Apostle of the Gentiles? What a large capacity! What a powerful intellect he naturally possessed, but how subdued and subjugated it became by grace, and how devoted to the glory of God and the advancement of His Dear Son! How grace arrested him at Damascus’ gate, cast him down body and soul at the Redeemer’s feet, translated him from the power of darkness into the kingdom of God’s dear Son, and changed a bloodthirsty persecutor of the church of Christ into a minister and an apostle, the greatest ever seen. As such, what a deep humility, thorough disinterestedness, noble simplicity, godly zeal, unwearied labors distinguished him from first to last-a course of more than thirty years.

How in his inspired writings he pours, as it were, from his pen the richest streams of heavenly truth! With what clearness, power, and savor he describes and enforces the way of salvation through the blood shedding and obedience of the Son of God, the blessings of free grace, the glorious privileges of the saints, and the things that make for their happiness and holiness! How in every epistle it seems as if his pen could hardly drop a line without in some way setting forth the infinite grace, the boundless mercy, and unfathomable love of God, as displayed in the gift of His dear Son, and the blessings that flow to the church through His blood and love.

But look not at Paul only. View the jewels on every side that grace has set in the Redeemer’s crown out of the most depraved and abject materials! Who, for instance, were those Ephesians to whom Paul wrote that wonderful epistle? The most foolish and besotted of idolaters, so infatuated with their image which fell down from Jupiter-most probably some huge meteoric stone, that had fallen from the sky-that they spent two hours until they wearied out their throats with crying, Great is Diana of the Ephesians; ! men debased with every lust, ripe and ready for every crime. How rich, how marvelous the grace that changed worshippers of Diana into worshippers of Jehovah, brutal howlers into singers who made melody in their heart to the Lord (Eph. 5:19), and magicians, full of curious arts and Satanic witchcraft, into saints built upon the foundation of the apostles and prophets!

Now cannot the same grace, that did so much for them, do the same or similar things for us?

Is the nature of man now less vile, or is the grace of Christ now less full and free? Has the lapse of 1800 years raised man out of the depths of the Fall, eradicated sin from his constitution, cleansed the foul leprosy of his nature, and purified it into holiness? Let the thin sheet of decent morality and civilization be taken off the corpse, and here it lies in all its hideous ghastliness.

Human nature is still what it ever was dead in trespasses and sins. Or has time, which changes so many things on earth, changed things in heaven? Is not God the same gracious Father, Jesus the same compassionate Savior, the Holy Spirit the same heavenly Teacher? Is not the gospel the same glad tidings of salvation, and the power of the gospel the same to everyone that believeth? Then why should not we be blessed with the same spiritual blessings as the saints at Ephesus? Why may not the same Jesus be to us what He was to them, the same Spirit to do for us and in us what He did for and in them, and the same grace save and sanctify us which saved and sanctified them? Here and here alone is our strength, our help, our hope, our all.

Meet the author and part of your Christian heritage:  Joseph Charles Philpot (1802 – 1869) was known as “The Seceder”. He resigned from the Church of England in 1835 and became a Strict & Particular Baptist. While with the Church of England he was a Fellow of Worchester College, Oxford. After becoming a Strict and Particular Baptist he became the Editor of the Gospel Standard magazine and served in that capacity for twenty years.

Educated at Oxford University, he was elected a fellow of Worcester College, and appeared to have a brilliant scholastic career before him. But he was brought into solemn concern spiritually and the Lord led him into the ministry. He first preached in the Established Church at Stadhampton (Oxfordshire). In 1835, however, he was constrained, for the truth’s sake, to sever his connection with the Church of England and to resign his curacy and his fellowship. The letter to the provost stating his reasons was published and went into several editions.

The same year, he was baptized by John Warburton at Allington (Wilts). The rest of his life was spent ministering among the Strict Baptists. For 26 years, he held a joint pastorate at Stamford (Lines) and Oakham (Rutland). In addition for over twenty years, he was editor of “The Gospel Standard”, where many of his sermons first appeared.


The Exchange Between the Sinful and the Sinless

Written by, by Horatius Bonar

“For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” —2 Corinthians 5:21

In showing favor to a criminal, an earthly sovereign must consider whether he can do so…

(1) without loss of character;
(2) without breach of law;
(3) without encouragement to crime;
(4) without infringement or compromise of government.

All these things have been amply provided for in the divine scheme of pardon; that scheme being the embodiment of such provision,—not only containing the prevention of any such wrongs to God and to His universe, but the development of principles and the revelation of facts, which far more than compensate for threatened evils, and bring immense glory to God and His government, out of that which otherwise would have been big with dishonour and confusion. That scheme is announced in these words, “He hath made Him who knew no sin, to be sin for us, that we might be made (or be, or become) the righteousness of God in Him.” Thus God is just, and the Justifier of the unjust.

Here are two special points:

(1) The sinless one made sin for the sinful;

(2) the unrighteous becoming the righteousness of God in the righteous One.

I. The SINLESS One made SIN for the SINFUL.

He was “without sin;” He “knew no sin;” not the shadow of evil was to be found in Him; He was the “righteous one,” the “holy one,” the “Lamb without blemish, and without spot;” altogether perfect, yet partaker of our very flesh, our true humanity; very man, of the substance of the virgin, partaker of the dust of earth, bone of our bone, and flesh of our flesh, still SINLESS in the most entire sense of that word; loving righteousness and hating iniquity, this sinless One was made sin, made sin by God: “He hath made Him sin.” The connection between Him and sin, between Him and the sinner, was one made, constituted by God. It was the Lord that laid our iniquity upon Him (Isa 53:6); that bruised Him and put Him to grief; that made His soul an offering for sin (Isa 53:10); that made Him a curse for us (Gal 3:13). Our guilt was transferred to Him by God, and He was treated as if He were really the doer of it all. God “spared Him not, but delivered Him up” (Rom 8:32). In the Psalms He confesses our sin as if it were His own (see 38, 40, 69); during His life He acted as one shut out because of guilt; at His trial He was dumb, and answered not a word; on the cross He cried out, “My God, my God, why hast thou forsaken me.” It is not merely that He was made a sin offering, but he was “made sin,” as if no words could fully express the closeness of His connection with our transgressions. He was treated as a sinner from His cradle to His cross. His was a vicarious life and a vicarious death.

It was this that made Him the man of sorrows, and acquainted with grief. On no other ground can we account for His profound and life-long sorrow, save that all His life long He was bearing sin for us,—He was being led as a lamb to the slaughter; and this leading to the slaughter was the real meaning of His sorrowful and burdened life. He was moving to the altar with the sins of His church upon Him; He was going to the cross, laden all through with this infinite burden which was laid upon Him, when He took flesh by the power of the Holy Ghost.

As the sacrifice, burnt-offering, sin-offering, trespass-offering, substitute, surety, and sin-bearer, we find Him here on earth, till He had finished the work which was given Him to do, till He had by Himself purged our sins (Hebrews 1:2).

Men call this a “fiction,” or a “make believe;” but it is the truth of God, with which the whole Bible is full,—the transference of our human guilt to our divine Substitute, that He might bear it all for us, the transference of legal condemnation and divine displeasure from us to Him, that only acquittal, and pardon, and favour, and love might belong to us. “Thy wrath lieth hard upon me” (Psa 88:7), are the words of the Sin-bearer; and that this was felt in a measure all His life through (though consummated on the cross), is shewn by what follows: “I am afflicted and ready to die (“sorrowful unto death”) from my youth up” (Psa 88:15).

The sinless One made sin for the sinful is the pervading doctrine of both Testaments; such books as Leviticus and the Epistle to the Hebrews are unintelligible otherwise. It is this that so strongly and awfully establishes the doctrine of eternal recompense for sin. If sin deserves no eternal wrath, what an unmeaning thing is this divine sin-bearing! What a gratuitous expenditure of labour, and suffering, and death.


The name of our Substitute is, “Jehovah our Righteousness”; and, the justifying righteousness is called by an apostle, “the righteousness of Him who is our God and Saviour, Jesus Christ” (2 Peter 1:1). Thus the “righteousness of God” and the “righteousness of Christ” are declared to be the same, and our common use of the expression, “the righteousness of Christ,” is amply vindicated from the cavils of Socinians and others of like mind. Luther exhorted the brethren to learn, as their constant song of praise, “Lord Jesus, thou art my righteousness, and I thy sin.” So must we, if we would enjoy Luther’s doctrine, his twofold teaching, “That a man is justified by faith; and that he is to know that he is justified.” We are “unrighteous.” There is no question as to that. Yet, says the apostle, “We become (not merely “righteous,” but) THE RIGHTEOUSNESS OF GOD,” in this righteous One. What is ours passes over to Him; what is His passes over to us. We become righteousness! As if, from the moment that we believe God’s testimony to, the righteous One and His work, we and righteousness become one and the same thing. So completely are we justified, and lifted up into the same righteous level or standing which the righteous One himself occupies in the sight of God. Thus are we “complete in Him,”—“found in Him,”— recognised as one with Him in righteousness, and entitled to possess all He possesses. What a transference! And how simply effected! Receive the Father’s testimony to the righteousness of the beloved Son, and all that righteousness becomes yours! O man, canst thou refuse an exchange like this? A salvation so complete, so perfect and divine.

Yes; “It is finished!”

On the cross it was finished. Then the blood was shed with which the sinner is sprinkled and purged in conscience; and all that followed (both resurrection and ascension) assumed the completion of the great sacrifice on Golgotha. Then the righteousness was finished also, in virtue of which we are “accepted in the Beloved.” During all the preceding ages the voice of each sacrifice laid on the altar, morning and evening, was, “It is NOT finished;” but then the one voice of the one Sacrifice proclaimed before earth and heaven, “It is finished.” Nothing was from that moment to be added to it or taken from it. All was done. It is the ministry of this “righteousness” that is now preached to the unrighteous. There are many “ministries.” There is the ministry of “the word” (Acts 6:24.); the ministry of “the grace” (Acts 20:24); the ministry of “the reconciliation” (2 Cor 5:18); the ministration of “the Spirit” (2 Cor 3:8). There is also the ministry of “the righteousness” (2 Cor 3:9). Righteousness for the unrighteous is God’s message to the world; righteousness for those whose only qualification is, that they need it; righteousness to the most unrighteous of the sons of men; for it is to the wretched prodigal, the wanderer in the far country, that the Father says, “Bring forth THE BEST ROBE, and put it on him:” In Jesus, the sinner’s substitute, we have “the perfect One.” God sees perfection in Him. But this perfection, while it detects and condemns our imperfection, provides also for its forgiveness.

It is by means of this perfection that God is enabled to deal in love with our imperfection, however great and manifold it may be. The good swallows up the evil, and yet is not tainted thereby. The sinner hands over his sins to the perfect One; and the perfect One hands over His perfection to the sinner. Thus, by reason of this blessed transference or exchange, the imperfect one becomes as the perfect One in the sight of God, and is dealt with as such in regard to all favour and blessing.

Perfection covers imperfection, and the believing sinner stands “complete” in the perfect One: “accepted in the Beloved.” Crediting God’s testimony to the perfect One, and His perfect sacrifice, we stand before God on a new footing,—as men who have “become the righteousness of God in Him,”—and who now get life, and peace, and pardon, and blessing, simply because the perfect One has deserved it for them. We have all in Him.

Finding Answers for the Crookedness of Life

Excerpt taken from “The Crook in the Lot”
Written by Thomas Boston
Adapted and modernized for the young reader
“Consider the work of God: for who can make that straight which He has made crooked?” —Ecclesiastes 7:13.

A just view of our afflictions is altogether necessary for proper Christian deportment under them…

…and this view can only be obtained only by faith, not by sense; for it is the “Light of the World” alone that represents them justly, discovering in them the work of God, and consequently, crooked designs becoming the Divine perfections. When they are perceived by the eye of faith, and duly considered, we have a just view of our afflictions, fitted to quell the turbulent motions of corrupt affections under dismal outward appearances.

It is under this view that Solomon, in the preceding part of Ecclesiastes 7, advances several paradoxes, which are surprising determinations in favor of certain things, that, to the eye of sense, looking gloomy and hideous, are therefore generally reputed out of order, and shocking. For he pronounces the day of one’s death to be better than the day of his birth; namely, the day of the death of one, who, having become the friend of God through faith, has led a life to the honor of God, and service of his generation, and in this way raised to himself the good and savvy name better than precious ointment.


In like manner, he pronounces the house of mourning to be preferable to the house of feasting, sorrow to laughter, and a wise man’s rebuke to a fool’s song. As for that, even though the latter is indeed the more pleasant, yet the former is the more profitable. And observing with concern, how men are in danger, not only from the world’s frowns and ill-usage, for oppression can make a wise man mad, but also from its smiles and caresses, which is a gift destroying the heart. Therefore, since whatever way it goes there is danger, he pronounces the end of every worldly thing better than the beginning of it. And from the whole he justly infers, that it is better to be humble and patient, than proud and impatient under afflicting dispensation; since, in the former case, we wisely submit to what is really best; in the latter, we fight against it. And he dissuades from being angry with our lot, because of the adversity found in it. He cautions against making odious comparisons of former and present times, by which point he is insinuating against undue reflections on the providence of God: and, against that querulous and fretful disposition. Here he first prescribes a general remedy, namely, holy wisdom, as that which enables us to make the best of everything, and even gives life in the most killing of circumstances; and then he offers a particular remedy, consisting in a due application of that wisdom, towards taking a just view of the case: “Consider the work of God: for who can make that straight which He has made crooked?”
In which words are proposed,
1. The remedy itself;
2. The suitableness of it.
1. The remedy itself, is a wise eyeing of the hand of God on all we find hard to bear on us: “Consider the work of God,” namely, His providence in the crooked, rough, and disagreeable parts of your afflictions, the crosses you find in it. For you see very well the cross itself. Yes, you turn it over and over in your mind and leisurely view it on all sides. You look to the primary cause of it, and also to the other secondary cause of it, and so you find yourself in a fret. But, would that you would be quieted and satisfied in the matter, lifting up your eyes towards heaven, seeing the doing of God in it, the operation of His hand. Look at that, and consider it well; eye the first look at the crookedness in your lot; but behold, how it is the work of God, how is it His doing?
2. Such a view of the crookedness of our afflictions is very suitable to still improper risings of heart, and quiet us under them: “For who can make that straight which God has made crooked?” As to the crookedness in your life, God has made it; and he will continue while He will have it so. Should you ply your utmost force to even things out, or make it straight, your attempt will be vain: for it will not change no matter what you do. Only He who made it can mend it, or make it straight. This consideration, this view of the matter, is the proper means at once to silence and to satisfy man, and so to bring him to a dutiful submission to his Maker and Governor, no matter the crookedness and afflictions in his life.

Five Directions How to Get our Hearts Free from Earthly-Mindedness

Taken and adapted from chapter 8 of, “A Treatise on Earthly-Mindedness”
Written by, Jeremiah Burroughs


The First Direction

First, to that end, be watchful over your thoughts. Do not take liberty to let your hearts run too far in the things of the earth. What time you have for meditation, let it be as much as can be reserved for spiritual things. Most men and women think they may take liberty in their thoughts. Why, the thing in itself is not unlawful! Aye, but your thoughts will steal upon you and affect your heart very much; therefore, watch narrowly over your thoughts, keep them within Scripture bounds.

The Second Direction

Be humbled much for sin, for that will take off the heart from earthly-mindedness. Earthly-minded men, who have earthly and drossy hearts, have not known what the weight and burden of sin means. Just let God lay the weight and burden of sin upon the soul, for that will take off the soul from earthly things quickly! Oh, those men that have gone on in the world in a secure condition, and never knew what trouble of conscience meant for sin, have grown seared in those earthly contentment’s. But those men that have had the weight of sin lie upon them know what it is to have to deal with an infinite God. In bearing the burden of the wrath of an incensed Deity, such men know that they have other things to look after than the things of the earth. If God would just humble your hearts, the humiliation of your spirits would quicken you, take off the dullness and deadness of your spirits, and stir you up to look after things other than the things of this life.

The Third Direction

Further, set the example of the saints before you who have been the most precious servants of God in former times. Note how they counted themselves as pilgrims and strangers here on the earth. At your leisure, read Hebrews 11:13, These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them and embraced them, and confessed that they were strangers and pilgrims on the earth.

Mark, therefore, how it follows in the 37th verse, “They were stoned, they were sawn asunder, were tempted, were slain with the sword, they wandered about in sheepskins and goatskins, being destitute, afflicted, tormented.” Who were these people? They were those of whom the world was not worthy. They wandered in deserts, and in mountains, and in dens and caves of the earth, and yet were such precious saints of God that the world was not worthy of them. Now when we set before us how joyfully these servants of the Most High went through all their wilderness condition, this should make us ashamed of our earthly-mindedness, and would be a mighty help to us.

The Fourth Direction

Then, if we consider the great account that we are to give for all earthly things, you will note that you only look upon the comfort of them. But consider the account you must give for them. This would be a means to take off the heart from earthly-mindedness. And consider, what if you were now to die and go the way of all flesh. What good would it be to me to remember what contentments and pleasures I had in the earth?

The Fifth Direction

But above all, set Jesus Christ before you and be meditating on the death of Jesus Christ. That’s the great thing that will take the heart from the things of the earth. Be looking upon Christ crucified, how He who was the Lord of heaven and earth put Himself into such a low condition merely to redeem us!

Conversing much with the death of Jesus Christ deadens the heart much to the world. In Philippians 3 we have a notable text for that, in the example of Paul. He counted all things as dung and dross for Jesus Christ. In the 8th verse, I account all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for Whom I have suffered the loss of all things, and do count them but DUNG that I may win Christ. Then, in the 10th verse, That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable to His death.

Paul desired to be so conformable to the very death of Christ, that he counted all things in the world but as dung and dross in comparison of that. Paul had the death of Christ before his eyes, and meditated much on the death of Christ, and that meditation had a great impression upon his spirit. That made him count all these things as dross, as dog’s meat by comparison, that he might have fellowship with the death of Christ.

Perhaps some of you think of the glory of Christ in heaven, and that may, for the present, make you less worldly. But let me entreat you to meditate on the death of Christ, and know that there is an excellency in conformity even to the death of Christ, such an excellency that may take your hearts from the things of the world. It’s said of the King of France that he, asking once about an eclipse, said, “I have so much business in the earth that I take little notice of the things of heaven.”

O my brethren! To close all this, I beseech you, let not this be said concerning any of you, that you have such and such worldly enjoyments that you cannot inquire about Jesus Christ. Do not plead that you have such great business, that you had so much to do in this earth, that you take little notice of the things of heaven. Surely, the saints of God have their business in heaven as we shall, God willing, see hereafter. Their city business, their trading, their aims, their bent is higher than the things of this earth.

There are things that a man may let out his thoughts and affections to as much as he wants. This shows the vanity of the things of this world, that a man needs to be very wary how much he minds them. He cannot enjoy the comforts of this earth without some fear. But now, when he comes to converse with heaven, there he may let out himself to the uttermost. That shows the excellency of these things. You that are poor and lowly in the things of this earth, do not be discomforted because there is a charge from God that men should not mind these things. Surely there is no great matter in them since God charges that we should not mind them.

O the excellency lies in things above which are heavenly and spiritual, where the saints have their conversation!

Samuel Rutherford’s Word of Comfort for the Grief of a Child

Letter 310, to Lady Kenmure, on the occasion of the death of her infant daughter.
Written by, Samuel Rutherford



Saluting your Ladyship with grace and mercy from God our Father and from our Lord Jesus Christ. I was sorry, at my departure, leaving your Ladyship in grief, and would be still grieved at it if I were not assured that ye have one with you in the furnace whose visage is like unto the Son of God.

I am glad that ye have been acquainted from your youth with the wrestlings of God, knowing that if ye were not dear to God, and if your health did not require so much of Him, He would not spend so much physic upon you. All the brethren and sisters of Christ must be conform to His image and copy in suffering (Rom. 8.29). And some do more vividly resemble the copy than others. Think, Madam, that it is a part of your glory to be enrolled among those whom one of the elders pointed out to John, ‘These are they which came out of great tribulation and have washed their robes and made them white in the blood of the Lamb.’

Ye have lost a child: nay she is not lost to you who is found to Christ. She is not sent away, but only sent before, like unto a star, which going out of our sight doth not die and vanish, but shineth in another hemisphere. We see her not, yet she doth shine in another country. If her glass was but a short hour, what she wanteth of time that she hath gotten of eternity; and ye have to rejoice that ye have now some plenishing up in heaven. Build your nest upon no tree here; for ye see God hath sold the forest to death; and every tree whereupon we would rest is ready to be cut down, to the end we may fly and mount up, and build upon the Rock, and dwell in the holes of the Rock.

What ye love besides Jesus, your husband, is an adulterous lover. Now it is God’s special blessing to Judah, that He will not let her find her paths in following her strange lovers. ‘Therefore, behold I will hedge up thy way with thorns and make a wall that she shall not find her paths. And she shall follow after her lovers, but she shall not overtake them’ (Hos. 2.6-7). O thrice happy Judas, when God buildeth a double stone wall betwixt her and the fire of hell! The world, and the things of the world, Madam, is the lover ye naturally affect beside your own husband Christ. The hedge of thorns and the wall which God buildeth in your way, to hinder you from this lover, is the thorny hedge of daily grief, loss of children, weakness of body, iniquity of the time, uncertainty of estate, lack of worldly comfort, fear of God’s anger for old unrepented-of sins. What lose ye, if God twist and plait the hedge daily thicker? God be blessed, the Lord will not let you find your paths.

Return to your first husband. Do not weary, neither think that death walketh towards you with a slow pace. Ye must be riper ere ye be shaken. Your days are no longer than Job’s, that were ’swifter than a post, and passed away as the ships of desire, and as the eagle that hasteth for the prey’ (Job 9. 25, 26, margin). There is less sand in your glass now than there was yesternight. This span-length of ever-posting time will soon be ended. But the greater is the mercy of God, the more years ye get to advise, upon what terms, and upon what conditions, ye cast your soul in the huge gulf of never-ending eternity.

The Lord hath told you what ye should be doing till He come; ‘wait and hasten (saith Peter,) for the coming of the Lord’; all is night that is here, in respect of ignorance and daily ensuing troubles, one always making way to another, as the ninth wave of the sea to the tenth; therefore sigh and long for the dawning of that morning, and the breaking of that day of the coming of the Son of man, when the shadows shall flee away.

Persuade yourself the King is coming; read His letter sent before Him, ‘Behold, I come quickly.’ Wait with the wearied night-watch for the breaking of the eastern sky, and think that you have not a morrow. I am loath to weary you; show yourself a Christian, by suffering without murmuring; — in patience possess your soul: they lose nothing who gain Christ. I commend you to the mercy and grace of our Lord Jesus.

ANWOTH, Jan, 15, 1629