The One Necessary Thing to be Sought, Dialogue 1
I. DIALOGVE.
QUEST. I.
SInce we have this acceſs to converſe a little together, I should gladly know how to gain ſuch an hour, for ſome ſolide fruit and advantage in the improvemeut thereof.
ANSWER. It is a rare unuſual queſtion, in theſe times, which ye now make, though nothing more highly rational and neceſſar, and ſuch as gives occaſion to ſome ſad reflections, that may be too obvious on ſuch a ſubject. 1. Of the ſmall account moſt ſeeme to have of time, and of the preſent hours going by, who yet cannot Poſſibly be ſure of the next, nor bring again one minute paſt, time being ſuch a tide, that floweth but once, and muſt be either taken, or loſt for ever, 2. How very ſad the ordinary diſcourſe in ſociety and viſites moſt make to other, is ſuch, that if one ſhould keep ſilent, and overtake with a pen, what too frequently paſſeth in theſe Communications, and but read it over again, they could not but both wonder and be aſhamed at ſo ſtrange and deformed an image of themſelves. 3. That when ſuch mutual converſe and ſociety together puts oft a price in mens hand, for ſome gainful improvment hereof, and to make an intereſt for the Lord, with that Chriſtian prudence and ſobriety, in giving others an occaſion, more than to appear themſelves; yet how rare is it almoſt to know Chriſtians to be truely ſuch by their walk, except in the duties of Worſhip, as if their intereſt were not more to live Religion, than to Profeſs it; and that ſo ſolemne and great a buſineſs is now before all to die; and know what an eternity means, with ſo marvellous a change we muſt admit in another world, whither this preſent hour we haſten, yea how few can be ſeen in their travelling garbe with their loynes trimmed, and their lamps burning; but rather as ſuch who minded a ſetling here.
QUEST. II.
Though this be to the furthest convincing and clear; yet is it not to affright men with the auſterity of Religion, as if it did warrand no c…erful and comforting converſe together, and to divert thus in any ſuteable recreations, that may be most ſatisfying and delightfull?
ANSW. I ſhould be very tender to ſplit on any ſuch rock, nor do in the leaſt debate the warrantable uſe of recreations, and neceſſar unbending of mens Spirits this way, with ſobriety; but I hope ye will Confeſs, 1. That a ſerious frame, and the ſavour of ſpiritual things kept on the ſoul, leads more in to a true delight, and deſirable enjoying of any outward enjoyments, than the furtheſt liberty, that many take otherwiſe. 2. That a due reſtraint thus is not eaſy, or to keep within theſe bounds of Chriſtian Liberty, which is found in the cloſe to bring a ſting merewith more imbittering, than the former pleaſure …eemed ſweet, 3. That there needs alſo a guard againſt ſuch unwarrantable and prophane games of Lottery, as the Cardes and Di…e; where the hook may be as evident as the bait, and with that advantage given to the Devil this way, as it is not eaſy for ſuch to play alone, without having him a partner, both in the game and gain; and no wonder, when he finds ſuch upon his own ground, and at a work, where is ſo viſible a contempt and ſporting at the Providence of God, and taking his name in vain; ſuch a daring to adventure on an immediate deciſion by lot, which ſhould alone in things of greateſt weight be made uſe of by prayer.
QU. III.
You know, that beſides any ſuch diverſions for pleaſure, how most have their ordinary buſineſs and affaires to take them up in converſe and fellowship together, and diſcourſe thereon, as their ſeveral imployments lyes, and here is a concerning duty.
ANSW. I am far from queſtioning, what thus may be either needful, or expedient; yea I know one may follow with advantage the work of a Chriſtian in that way of his outward calling, more than in the furtheſt abſtractedneſs from the world, and all humane ſociety; And that the more a Chriſtian, the more alſo is he a man, and at the greater advantage thus for being active and dexterous in his outward concernes, but you know the time is ſhort, and theſe frequent intercommunings moſt have about things of the world are oft more from a too eager ſcent after the ſame, than upon grounds either of neceſſity, or conveniency, as though there their maine work lay; and what is for eternity, were but ſomething on the by, to be followed.
QU. IV.
Since we are thus fallen on ſuch a ſubject, I should deſire to know, if there be cauſ to offend, or queſtion that freedome, which is ſo uſual … ordinary converſe together, f… ſpeaking their thoughts at large, and to paſs their judgment on others at a diſtance, as they ſee cauſe, or have either prejudice, or reſpects to them: For to me it ſeemes the most common ſubject of diſcourſe, almost in all ſocieties?
ANSW. The Occaſion you have for ſuch a propoſal, is too manifeſt, and a diſeaſe ſo ſpreading, as ſeemes to deſpiſe all remedies, but may be the more ſtrange, that it is ſure, this is not with moſt, from want of light anent duty, or how deep a wound they may thus give themſelves more than others: But oh is this freedome you ſpeak of 1. To abound in love towards all men 1. Theſ. 3: 12. and by a tender condeſcending deport to be all things to all, for the Goſpel's ſake? 2. Is this to enforce reſpect and an awful regard to the truth, from ſuch as never knew the inward power thereof on their ſoul, ſo as they might ſee that a ſerious Chriſtian is the truely beſt friend and neighbour; yea thus to be as a common good and bleſſing to mankind; one of whom brings more credit in to the Doctrine of Chriſt than an hundred Profeſſours? 3. Is this to anſwer ſo preſſing a call, Col. 3. 12, put on therefore, as the Elect of God, holy and beloved, bowels of mercies, kindneſs, humbleneſs of mind, meekneſs, long ſuffering, forbearing one another, and forgiving one another. If any man have a quarrel againſt any, even as Chriſt forgave you, ſo alſo do you? And is not ſuch tenderneſs in our walk towards others, an indiſpenſible part of our Sanctification, whilſt this freedome you ſpeak of, is too oft a giving vent to ſome hid bitterneſs and enmity within againſt ſuch, who may be the Object of the Love of God in Chriſt, as all the ſanctified are? But this ſeems to be a peculiar Poiſon and Plague of the preſent age. 4. Can you find it eaſy, yea poſſible to have ſuch uſual freedome you ſpeak of, conſiſtent with theſe expreſs Commands of the great Lawgiver; to love our enemies Math. 5: 44. not to be overcome of evil, but to overcome evil with good Rom. 12: 21. to ſpeak evil of none in a deſigned blotting of their name, Tit. 3: 7. Jam. 2: 11. or ſmite them with the tongue Jer. 20: 10? Sure if theſe be the revealed Counſel of God, and a part of that holy and ſpotleſs Rule of our Duty, ſhould not the ſame diſtance be kept here, as with other ſcandalous ſins? 5. Whatever may be of a neceſſar call ſometimes to witneſs againſt others at a diſtance, when the truth is concerned, and the advantage of ſome then preſent, and for their being guarded againſt any contagious evil or ſnare, as alſo upon a ſerious reſentment of any injury done to the Lord; yea for a juſt and neceſſar clearing themſelves, from the reproach of ſuch, who through them might thus ſeek to thruſt at the credit of the Goſpel; yet is there not even here a ſpecial regard to be had to that end, that it may be for edification Rom. 15: 2? And that no bitterneſs or animoſity on ſome other account be the great incitement thereto, for then ſuch do ſerve their own luſt and paſſion. It was a choice word of one, I am (ſais he) reſtrained to ſpeak my judgment of ſuch, by whom I have been injured, leſt my light be bribed to ſerve that most dreadful luſt of revenge; O revenge which is ſo viſible a transforming into the very image of the Devil, by which he hath gained his greateſt triumphs over many. 6. Is this an anſwering to that excellent rule given by our Maſter, to do to others what we would have them doing to us, Matth. 7: 12? Than which (beſides the Authority of the Command) nothing is more beautiful, and becoming an immortal ſoul, nothing more anſwering to reaſon than thus to argue, how ſhould I expect or wiſh that meaſure from others, if my heart doth not ſerve to give the ſame to them? 7. And doth not ſuch a freedome you ſpeak of, bear a blacker dy, the more perſonal reſpects may be thus pretended, when ſome hid prejudice lyes at the root, ſince thus it is a more dreadful diſſimulation before God, and the wound made deeper, by being under a ſhew and cover of love, like Joabs deſigned embracement of Amaſa, for that very end that he might ſmite him at the fifth rib?
QU. V.
VVhat, is there no warrantable judging then of others, and condemning ſuch from whom we injuriouſly ſuffer, when this is not against the truth?
ANSW: My Friend, you know there is but one Judge and Lawgiver, whoſe it is to kill and make a live. Jam. 4: ver. 12. Though each hath allowed to him a judgment of diſcretion; but there is, I confeſs, a choice and ſure way for one to judge another, Oh that it were more known amongſt men, to judge them by their walk and practice; ſo as by tenderneſs and ſobriety to condemne the imbittered paſſion of others by ſilence and compaſſion, thus to rebuke a haſty and brawling temper; yea to take revenge (O a bleſſed revenge) on ſuch as hate them by ſeeking in truth their good. And is it not thus the Holy Ghoſt hath ſhewed how with the greateſt advantage a Chriſtian can oppoſe himſelf to his adverſaries, & bear witneſs againſt them. 2 Cor. 6: ver. 6. By pureneſs, by knowledge, by long - ſuffering, by kindneſs, by the Holy Ghoſt, by love unfained, by the Word of Truth, by the power of God, by the armour of righteouſneſs on the right hand and on the left.
QU. VI.
Such is the authority and beauty of Truth, even when it is moſt grieving and contrair to the flesh, as puts me to a new enquiry on this ſubject; what should most help to that ſweet, and deſireable converſe with others in a ſad and diſtempered time, ſo as love and concord may loſe no ground, and thus to anſwere what Chriſtian Prudence calls for in ſuch a caſe?
ANSW. This, I confeſs, were a choice and deſireable project worthy and becoming a Chriſtian to follow in the greateſt earneſt, when ſo many low deſignes are this day on foot; not only to adorne the Goſpel, but for their own inward peace and tranquillity; for which I may adventure to offer theſe few things, which I am ſure cannot be practically underſtood, what ever the times or place be wherein our lot is caſt, and not help to a ſweet facility in ſuch a duty. 1. To guard againſt Credulity, or a being haſty to conceive an injury and laying too great a weight on ſudden conjectures and ſuſpition, which tends both to darken and diſquiet the mind; none ever yet gained by indulgence hereto, but how oft have their after thoughts enforced an upbraiding of themſelves with weakneſs and folly? 2. How ſweet and eaſy might this become to us in learning that leſſon more from our bleſſed Maſter of Meekneſs, Matth. 11: ver. 29. Which is one of the rare graces of the Spirit, and no ſoftneſs of nature, ſo bleſſed a cure and relief to the moſt tart and froward temper hath ſuch advantage with it to convince the World, and conciliat mens reſpects to the truth of holineſs, who look but at a diſtance by ſo lovely and gaining an appearance? And why is ſuch a cover put on an imbittered and paſſionat diſpoſition, that it is their natural complexion? it may be true, but it is ſure, it is black nature unſubdued to the grace of God; whilſt many naturally paſſionat and cholerick have through grace got that conqueſt over themſelves, as few with whom they have converſed could diſcerne any ſuch thing, even upon moſt remarkeable provocations. 3. To know, and be under ſome weight of this, as a ſpecial opportunity for the Lord, the loſs whereof ſhould be a loſs indeed, when there is ſuch a call, to requite evil with good, both in doing and ſpeaking, and your reward ſhall be great Luk. 6: v. 35. And are not a Chriſtians opportunities a part of his riches and treaſure? I know this will ſeeme a ſtrange contradiction to many, but a ſubdued Chriſtian by the grace of God, is a ſtrange and marvellous thing. 4. Let us know more what it is to be humble, and then forbearance and tender condeſcendence in our walk with others will natively follow. O bleſſed humility, that ſhineth moſt in its diſappearing, and layes the Chriſtian more truely near his hope, yea nearer to heaven, when it layes his face on the duſt, than when his head hath ſeemed to be among the ſtarrs. O what ſweet and deſireable ſociety ſhould this make amongſt Chriſtians, which teacheth effectually to paſs by injuries, and not ſeek their own glory, or to dare a deſpiſing of others; which by keeping the Spirit low fitts them for nearer converſe with God, and a being led in the way of his Counſels, and whilſt pride ſwells, and cauſeth a fever in the ſoul, this brings ſo ſweet and ſenſible a coole thereto; Yea is one of the two great loſſons, that Chriſt hath put by themſelves Matth. 11: v. 29. and thus enſured a reſt and tranquillity of ſoul, whatever be the changes of their outward Lot. 5. Let us alſo for this end get ſight much kept of that great example ſet before us for our conformity thereto, 1. Pet. 2: 23. who being reviled, reviled not again, but committed himſelf to him that judgeth righteouſly, and it is ſure we then fruſtrat our relief in the laſt part of theſe words, if the firſt be not ſeriouſly taken alongs therewith. 6. We have this excellent mean alſo expreſly commanded us, to ſeek peace with all men and follow after it Pſ. 34: v. 14 Heb. 12: 14. Yea even with ſuch, from whom we may have ſuſtained greateſt injury; nor can it anſwer this to give it entertainment, when it comes; but to goe forth and meet the ſame, yea to ſeek it when it is a miſſing, and though it flee, to follow it. O! what a lovely appearance doth this put upon Chriſtians, and gives them a greatet Victory, than to overcome a City, when thus grace in its vigorous exerciſe in one, meets with the prevailing corruption of another: and by yeelding overcomes; by a humble condeſcendence ſubjects the proud, ſo as to enforce their falling before that more excellent Spirit, with a diſcerneable aw & authority over them, for greater is he, who is in them, than he who is in the world, 1 Joh. 4? v 4. 7. Let us be tender in taking offence no leſs, than in giving, in a haſty judging of perſons, or actions at a diſtance, when we cannot ſo certainly know, what circumſtances may concurre in ſuch a caſe, and ſure each may know, how many things have begot jealouſy & bitterneſs of Spirit, which upon more clear and convincing trial have not had the leaſt ground, whilſt thus the great Adverſary of the Church geteth advantage. 8. To be ſlow to ſpeak, which hath its peculiar beauty and advantage at all times is of ſingular uſe here, when under any ſtirre or perturbation of Spirit, thus to get a reſtraint over themſelves, till the water be more clear, and the mudd fallen to the ground. O what a choice mean were this to prevent the frequent diſcompoſure many fall in, to be under ſome ſerious and ſevere reſolution, not to ſpeak for ſome time, when they are provoked, and how ſweet and quieting ſhould this be upon after thoughts? 9. A being much at home by ſelf - reflection, and having our eyes turned inward, ſhould much help to blunt the keenneſs of that edge, which is too oft againſt others, and put Chriſtians on another ſcent, how to reſtort ſuch with the Spirit of meekneſs, who may be over taken with a fault, conſidering thy ſelf, leſt thou alſo be tempted, Gal. 6: verſ. 1. Here muſt be no cover, for any coolneſs, or indifferency in the matters of truth, but it is ſure, there is a ſweet concord there, in the Zeal of God with the Spirit of meekneſs, and no jarre, but what our corruption makes. O bleſſed they who can goe the furtheſt length of ceding in their own things, and bear perſonal Reflections, but may not, nor dare quite any thing upon their Maſters intereſt. I am much perſwaded one great let of ſuch a diſcerneable with holding of the influences of God, and which obſtructeth prayer at this day, is much there, that the Spirit of Love and Tenderneſs is not more entertained amongſt Chriſtians.
QU. VII.
If theſe truths you ſpeak of were more practically known, what another luſtre and appearance should Chriſtian Society and Converſe then have; and the times we are now fallen in ſeeme to need examples more than precepts this way; but oh! for what uſe can ſome be to promote any intereſt for God, who are in ſo mean and low a capacity?
ANS. Why do ye thus ſpeak? For it is ſure, none can want ſome triall in this preſent caſe, to give a convincing example to others of the Truth and Power of Godlineſs; nor is there any Lot and Condition ſo low and obſcure, where theſe advantages does not wait them for ſome honourable ſervice to the Lord in their day. 1. To adorne the Doctrine of the Goſpel, by a Chriſtianly Prudent and tender walk, in ſhewing forth the power and vertues of him, that hath called them, and thus by commending holineſs, to gain reſpect to the truth; even from the conſcience of ſuch as hate it. How remarkeably hath this made a very mean and obſcure Perſon otherwiſe, ſhine with greateſt brightneſs in the place and corner he lived in? 2. And doth not times of deepeſt diſtreſs, in a low and afflicted ſtate afford moſt ſpecial Opportunities for ſome eminent fruit and ſervice to Jeſus Chriſt? by abaſement rather than abounding? Yea what? is not the Affliction and Poverty of the meaneſt a talent to improve for the Lord, and paying rent to him by Patience and Chriſtian enduring with Cheerfulneſs, that it is for his ſake, no leſs than the greateſt enlargement of others? 3. As no ſervice to ſuch a Maſter ſhall ever be loſt, or want of having more given in to ſuch, who are faithful in their little, hath not thus alſo the meaneſt Chriſtian ſome call from the Company he may be caſt in, when Atheiſme is at ſuch a height, and a generation of mockers almoſt every where abounding, to confeſs Jeſus Chriſt, and his Truth before men, by ſome grave and convincing witneſs thereto, as well, as when he is called before Rulers? ſince to ſuch an occaſional call, that Scripture hath a reſpect likewiſe, aſwell as to a more ſolemne and publick appearance, Matth. 10: 32. he that confeſſeth me before men, him will I confeſs before my Father and his Angels; Oh! What it is to know Pſal. 42: 4. it was as a ſword in my bones, when they ſaid unto me continually, where is thy God? 4. Can a Chriſtians lot be too low; for following ſo great a ſervice to the Publick intereſt of the Church, by prayer and wreſtling in ſecret, when there is no witneſs from without, but he who ſeeth in ſecret, will not let this want an open reward, and if not here, yet at the appearing of Jeſus Chriſt?
QU. VIII.
But should not thus ſuch whoſe credit with men cannot bear them out with much weight become but a matter of ſport & deriſion to theſe they converſe with, in a time when ſerious Religion is looked on as the greatest of foolishneſs; yea should it not reſtraine ones Caſting of Pearles before Swine, leſt they turne again, and tear them Mat. 7: 6.
ANS. You know that Chriſtian Wiſdome is profitable to direct in ſuch a duty as occaſion offers; and that rule of expediency ſhould be much weighed, what advantage preſent circumſtances may offer or deny, for edification; but I muſt ſay, carnal prudence takes oft too much advantage here; and in no time hath that Truth wanted a convincing ſeale of the Lords chooſing the foolish things of the world to confound the wiſe, and things that are defpiſed, yea things that are not hath he choſen, to bring to nought things that are, that no flesh should glory in his preſence 1 Cor. 1: 27, 28. And it is ſure, you cannot but know. 1. That there is ſome aw and authority, which attend rhe truth of holineſs, even in a very mean Perſon on the conſcience of men, who may be otherwiſe haters thereof: Yea to enforce ſome greater evidence of their reſpects. 2, And does not ſerious Piety and Practicall Prudence mutually ſtrengthen other, ſo as the more a Chriſtian, the more he is thus at an advantage to know his duty, and be ſagaciouſly diſcerning therein. 3. But how amazing is ſuch a reproach caſt at this day upon Piety, of weakneſs and and foolishneſs (not but that Chriſtians in truth, may be found in many things imprudent, which is, becauſe they are not more Chriſtians) whilſt the native reſult of ſerious godlineſs is ſo evident, to have a watching eye over ones Spirit, to the Moderation of Paſſions, and a ſweet calme and compoſure of mind, amidſt the many ſnares and temptations here: their heart thus lying near to their working hand, as Solomon ſhewes Eccleſ. 10: 2. a wiſe mans heart is at his right hand, but a fools is at his left,