Appendix to Solomons Prescription for the Removal of Pestilence, Text (4 of 4)
(3) They that give way to impatience, if they will but have while to look into themſelves, may eaſily diſcern what harm there is in it, if it were for nothing elſe, but that continual diſquiet and inward torment wherewith it is attended. The paſſionate man, as well as the cruel, tradableth his own fleſh. The moſt factious Souldier in an Army, or ſeditious Citizen in a Common-wealth, cannot raiſe half thoſe ſtirs and tumults there, as unruly paſſions do in a Soul. What mire and dirt do they continually caſt up? And how do they unfit us for duty to, and converſe with, both God and our Brother, and embitter all the comforts we enjoy? There is no Nero nor Phalaris in the world, ſo ingeniouſly cruel, as man when he becomes his own Tormentor. He does worſe by far, than the Queen we are told of, who held an Aſp to her breaſt: for hee maintains a gnawing Worm continually within him, which is near a kin to that we read of, which never dies. Though affliction might make his fleſh ſmart, yet it could not ſo pierce his ſoul, did not he himſelf drive it in; putting vexation into the creature, which is vanity. A Sword, which hee findes ſticking in his Clothes, hee madly thruſts forward, and therewith ſtabs himſelf to the heart. A Spider, which was faln into his Cup, whence it might have been gently taken without any hurt, hee ſqueezes and ſwallows down, to poiſon himſelf, if poſſible, therewith. How elſe could it be, that mens loſing of their eſtates, ſhould make them loſe their wits too? Sure there's no ſuch connexion betwixt their mony and their reaſon, that they muſt ſtand and fall together. But the buſineſs is, they fit poring upon their troubles, and repreſenting them to themſelves ſo dreadfully, till their ſpirits are overwhelmed, and their brains weakned thereby: Like a fooliſh man, who ſhould get a Glaſs, that preſents Spectators with hideous ſights and ſhapes, of Monſters and Devils, and then ſtand gazing in it, till with the very horrour, hee goes beſides himſelf. Now though I hope none that fear God, are capable of ſuch exorbitancies of paſſion, yet let them beware of the firſt riſings and bublings up thereof in the ſoul, leaſt they ſhould ſwell to a boiſterous Sea, whoſe waves they will difficultly repreſs and calm. Thus you ſee the inordinate ſorrow of the world, works death, whilſt by ſubjection to him that corrects us, we live, Heb. 12.9. And live indeed we do, at another rate than diſcontented, ſickly mindes are wont. By patience wee do truly poſſeſs our ſouls, and enjoy our ſelves, and may feel little alteration within, whatever is done without us. Though I will not ſay it's an eaſier thing, to riſe up to this quiet, humble frame, than to fall into the contrary, yet I may well ſay, it's much more for the eaſe of the Soul, when attain'd to; ſo much more as will abundantly recompence all the pains taken in the getting of it, and may well ſet men upon diligence to that purpoſe: Eſpecially if we conſider what was ſaid before, that this is the neareſt and ſureſt way to deliverance. And if it be ſo, an eaſie way I am ſure it is: What's this, but ſtand ſtill and ſee the ſalvation of the Lord? Or as the Prophet to the Jews, In returning and reſt ſhall ye be ſaved, in quietneſs and confidence ſhall be your ſtrength. Iſa. 30.15. Or if the outward afflictions ſhould ſtill remain upon you, yet there is in ſome ſenſe, a way made to eſcape, whilſt you are thus made able to bear it, 1 Cor. 10.13.
Laſtly, Conſider how by your unſeemly dejection under the hand of God, you may do very much to the prejudice of the Chriſtian Religion, which you profeſs heartily to believe and love. What will the Atheiſt, or what will the prophane ſcoffer ſay, when they ſhall ſee this? So ſottiſh and malicious they are, that if they do but ſee you in affliction, they are ſtraightway ſcornfully demanding, Where is now their God? But what will they ſay, if they ſhould hear you your ſelves unbelievingly cry out, Where is our God? Will they not be ready to cry, This is the Religion they make ſuch boaſt of, which you ſee how little it does for them in a day of extremity: They talkt of promiſer, rich and precious promiſes, but where are they now? Or t… what purpoſe do they ſerve? They ſaid they had a treaſure in Heaven, what ails them mourn ſo then, if their riches bee there? And carnal worldlings will bee drawn to think, that whatever fine talk you might have about God and Heaven, your hearts were moſt upon the ſame things that theirs were, ſince your grief for their removal, is as great as theirs. They know by experience, what a ſtay it is to the heart, to have an able, faithful friend to depend upon, or to have hopes of a great eſtate ſhortly to fall to them; and they'l never be perſwaded, you have any ſuch ground of comfort, if they ſee you as much caſt down, as thoſe that pretend to no ſuch matter. By this means, the precepts of Chriſt to conſtancy and contentment in all eſtates, will come to bee lookt upon (like thoſe of the Stoicks) only as Magnifica verba, Brave words, but ſuch as are impoſſible to bee practis'd; and the whole of the Goſpel will be taken for an Aiery notion, ſince they that profeſs greateſt regard to it, are no more helpt thereby. Oh what a ſhame is it; that Religion ſhould in this caſe make no more difference betwixt man and man! That it ſhould not, do I ſay? Yes ſurely it will, where ever it is in truth and power. For does not the eſſence of it, lye in the ſouls being brought off from the world, and ſelf-will, to the love of God and ſubjection to him? Wherefore ſo much ſubmiſſion to his will, ſo much holineſs and religion there is in the ſoul. Oh Sirs, theſe (though they make not ſuch a noiſe and ſhew in the world) are better differences of a godly man from a wicked, than any outward profeſſion and performances; (though theſe alſo may have their uſe and excellence.) Wherefore ſhew to the world (what ever their common cenſures are) that it is not ſo much your care to differ from them in ſome by-opinions and little ſtrictneſſes, as in humility, meekneſs, contempt of the World, and heavenly-mindedneſs. And now let theſe graces diſplay themſelves, by your chearful, patient deportment under all your grievances. And labour you to chear up your poor Neighbours, and let them know what an unit and fooliſh thing it is, to be ſo much concernd for theſe things, whilſt there are ten thouſand times greater offered to their choice: and above all, ſee that your counſels are backt by your examples. This will force an adoration from beholders, and make them take knowledge … you, that you have been with Jeſus. Your belief and confidence in the promiſes of the Goſpel, being thus …de manifeſt, will honour them and him that made them; and may put others upon enquiry, what it is in Religion that produceth ſuch notable effects: As the brave …d undaunted behaviour of Primitive Chriſtians under … hardſhips and cruelties, drew many Heathens firſt … admire, after to ſearch into, and embrace Chriſtiani…. If theſe things bee well weighed, you cannot but knowledge, that the patience and calmneſs, I am …ſwading you to, is much more for your intereſt both Soul and body, than the contrary temper: And if this granted, need I ſay any more to men of common ſon, to direct, or exhort them, which to purſue and brace. And ſo much for the fourth particular.
5. Farther reaſon for, and help to this holy frame; … may finde, If you will but take an impartial view of …ſe many mercies, which are ſtill vouchſaft you; the conſignation whereof may inſtruct you, how unreaſonable and diſ-ingenuous it is, to have your eyes ſo fil'd with tears for, and your mindes ſo poſſeſt with, the thought of what you have loſt, that you ſhould overlook and forget what you have left. Eſpecially when the merciemercy yet left, are ſo very conſiderable as yours are, both Temporal and Spiritual. Is it nothing, do you think, that your lives are preſerved, though your livelihood be leſſened? This was promiſed to Ebedmelech as a great favour, that his life ſhould be given him for a prey, Jer. 39.18. And doubtleſs Lot took it for ſuch, when the Angel reſcued him from the flames that conſum'd his City. When he was bid to eſcape for his Life, we read not o… any Goods that he carried along with him. And thought this preſervation was more ſignal to him (as Noah's alſo was) in that the reſt of the Inhabitants were deſtroy'd yet is the merciemercy never the leſs to you, for having ma… more to partake thereof: but you have cauſe adminiſtr… to bleſſe God, not only for your ſelves, but alſo on th… behalf of your neighbours, friends, and relations; where… as Lot himſelf did not altogether enjoy this priviledge his Sons in Law periſhing in the fire, and his Wife …o looking back upon it: Her fault, it's probable, being that which I am wiſhing you to avoid, viz. That ſhe had longing minde after her Houſe and Goods, inſtead of thankful heart for her Life, wherefore remember I… Wife. But yet you know, ſome there were (though, bleſſe be God, but a few) that loſt their lives in the late Conflagration, and that neither you nor yours were of th… few, you owe it to free merciemercy, and owe for it the heartieſt thankfulneſs. If then it be true (what Truth hi… ſelf hath told us) that the life is more than meat, and … body than raiment, have you any reaſon to repine, which the better is preſerv'd, though the worſe ſhould no… But, farther, I ſuppoſe, there are very few, if any of y… ſtript ſo bare, as not to have food and raiment, wh… whilſt you have, you are commanded to be content, and have reaſon to bee ſo; you may ſee both, 1 Tim. 6.8. J…b's ambition went no higher, than for Bread to eat, and Clothes to put on, Gen. 28.20. and have not you …eſe ſtill? What though they be plain and homely, if they ſupply the neceſſities of nature, and keep you fit for the works you have to do in the world, what do you …eed from them more? Reaſon and Religion will tell you, this is enough, whatever a fleſhly diſpoſition may whine after. Moreover, have you not health and ſtrength, your reaſon and ſenſes? beſides all other particular mercies to your ſelves or yours, whereof your own thoughts …ay preſent you with a larger Catalogue than I can rehearſe.
And let me put it to your Conſcience, whether it is more ſeemly for you that are encompaſt with ſo many mercies, to own and admire the goodneſs of the Donour, …r ſadly to lament the removing of ſomewhat you enjoyed, and peeviſhly to quarrel with him that did it. How could you cry ſhame upon ſuch carriage among men? ſo ſee any one repine at his friend for calling in an hundred pound, whilſt yet hee left him twice as much in his …and: Or for a Childe to murmur at his Father, from …hom he hath all his maintenance, for withdrawing from … ſomething that hee may well enough bee without. and how juſt your thankfulneſs is upon account of what … enjoy, will yet plainlier appear, if you conſider, that … you have proceeds purely from the kindneſs of your benefactor; and that he can as eaſily remove all, as any …; yea, and may juſtly do it, and you have rather derv'd that hee ſhould ſo. Look abroad alſo into the …orld, and obſerve what multitudes there are in a worſe …dition than you; and look back upon former times, …d ſee what ſtraits many of Gods deareſt ſervants have …en brought to. Such of whom the World was not worthy, found no better entertainment in it, than in Sheepskins and Goatskins, to wander up and down in wilderneſſ… and mountains, dens and caves of the earth; and have not you better raiment and lodging than ſo? Paul tells us of himſelf, that he was in hungrings and watchings, and maintained himſelf by the work of his hands. Yea, the Lord Jeſus himſelf, when on earth, underwent hunger and thirſt, watching and wearineſs, and had not ſo much as where to lay his head. And is the Servant greater than his Maſter? Or ſhall he complain whilſt he hath the ſame, or better uſage than he? 'Tis recorded (as I remember) of Alexander, that when a diſh of water was brought him, in a time when all his Army was ſore afflicted with thirſt, hee threw it away, on purpoſe to teach them patience by his own example. And ſhall not the example of Jeſus, the Captain of our Salvation, do much more to make all his Souldiers willing to endure hardſhip, which hee hath born before them? and hath ſhewed that it is tollerable, and promiſed to make it ſo to them.
But beſides the many temporal mercies that are reſerv'd you, which beſpeak contentment with your preſent eſtate, you have ſuch ſpiritual priviledges, as may be ſtrong engagements to this dutie. At what rate is it to bee valued, that you were born and brought up where the Goſpel is purely diſpens'd: not in India, or Turky… where it is not known not embrac't; not in Spain or Italy, where it is ſo much lockt up from the people: but in England, where it hath been ſo induſtriouſly publiſh'd and inculcated. And tell me what you think, if theſe glad tidings of ſalvation were now newly come to your ears, diſcovering the true God, and the way to happineſs, with him through the Meſſiah, and you were but juſt com'… out of Heatheniſh darkneſs to the beholding of this glorious light; would it not ſo ſwallow up and delight your ſouls, that you would ſearce minde any thing without you; nor ever once more think of your loſt eſtate, with any kinde of trouble? 'Tis very probable it might have ſuch effects upon you, if receiv'd in the power of it: for we finde it had no leſs upon thoſe firſt Chriſtians, who ſo willingly ſold all they had, and laid it at the Apoſtles feet. And why ſhould the Goſpel be the leſs regarded, becauſe you have been long acquainted with it? Its own worth, and the merciemercy to you is never the leſs, and therefore ought your eſteem of it, and its force upon you to be as great: Eſpeciallie, ſince it hath pleaſed God to make it effectual to your ſouls, and hath thereby brought you to the knowledge and love of himſelf, through Jeſus Chriſt. And is not this ſuch a peculiar important favour, that it may make you bear any thing comfortably, which is no prejudice to it? To have God enrich and adorn you with the graces of his Spirit, to give his Son to be your Husband and Head, and himſelf, through him to become your loving Father and ſatisfying portion, what would you deſire, or what can you have more than this? Or what can come amiſs to you whilſt you have it? There was ſome reaſon, though mixt with harſhneſs, in Joab's ſpeech to David, when hee took him up ſo roundly for his unſeaſonable, exceſſive lamentations of Abſaloms death, after a rebellion had been ſuppreſt by the gaining of a victory, telling him (with many other words) that he perceiv'd if Abſolom had liv'd, and all the peopl died, it had pleaſed him well, 2 Sam. 19.6. And may not you, whoſe ſorrows are exceſſive for worldly loſſes, be juſtly charg'd with as great fondneſs and folly? For does not your carriage ſeem to ſpeak, that if the world had liv'd and flouriſht with you, though all your other comforts had died, it had pleas'd you well? And does not his ſhew (as David is there charg'd) that you love your enemies, and have but little regard for your friends? For tell me, if you account the mercies that are left you of more worth than thoſe that are fled away, why do you not rejoyce more in thoſe which you have, than grieve for the want of theſe? And may not God juſtly ſay to you (to continue the alluſion) that if you will not ariſe and be comforted, all the kindneſs hee hath hitherto ſhewn you, ſhall bee withdrawn? And that would indeed be worſe for you, than any evil that hath befaln you, from your youth until now. Muſt it not needs be highly diſpleaſing to God, to ſee his people not to be content with him alone, except they may have their part in the creature as others have? will not even carnal men in this reſpect condemn you? For they can make a kinde of miſerable ſhift without God in the world, and cannot you finde enough in God for your ſatisfaction without the world? How, I beſeech you, can this conſiſt with your profeſſion to take him for your God? By which we mean a Being in whom all perfections and excellencies, all that is needful or deſirable for the ſoul, is to be plenteouſly found. And can that be really taken for your God, in the having of which, you reckon not your ſelves abundantly provided for in every regard? Do you think indeed, there is not enough in God to make thoſe that love him, at all times, perfectlie and compleatlie happy, though they had no creature in the world to reſt upon? May not they, to whom the Lord is the portion of their cup and their inheritance, well ſay, that their cup runneth over, and that they have a goodly heritage, though they ſhould not have one foot of Land, nor ſcarce a bit of Bread to put in their mouths? Certainly God is all and more than all, and they that enjoy his favour, can want no good thing, but may alwaies glory in that ſufficiencie and redundancie of felicitie laid up for them in him. Even here on earth, in the abſence of all other comforts, God hath waies of conveying more ſuitable ſubſtantial comfort, than the whole world can afford, to believing Souls that have their whole recourſe to, and affectionately hang upon him. You that have taſted that the Lord is Gracious, cannot but acknowledge this. Wherefore, call to minde your own experiences of his goodneſs, and what many of his dear ſervants have left upon record, that they have found from him in the day of their diſtreſs; and hereby ſet your ſouls a longing after him: Preſs hard after the moſt cloſe and intimate communion with him, and reſt not till you feel your ſelves reriv'd and chear'd with thoſe communications of himſelf, which he is wont to beſtow upon ſuch neceſſitous, hungrie ſouls, as being not onlie emptied of the creature, but of love to it, breathe after nothing ſo much, as more of God. And when you are thus rejoicing in him, more than in all riches, what is it that can ſadden you? when you are ſatisfied in him as with marrow and fatneſs, what want can you feel? But moreover, how may it yet even farther advance you above the troubleſome ſenſe of all your preſſures, to remember, that your preſent ſweeteſt and moſt delicious taſtes of Divine favour, are but the overflowings of that cup, which will afford you full draughts to all eternitie; ſome rivulets ſtreaming from that immenſe ocean of goodneſs and joy, which will never bee exhauſted. But of this (as I promiſed) I now come to ſpeak by it ſelf, and ſhall mention nothing more.
6. Wherefore, Laſtly, for your ſupport and chearing under all the troubles that are com'n upon you, Remember, There is a reſt remains for all you that are the people of God; an everlaſting happineſs to bee enjoied with him, when the world and all its works ſhall bee vaniſht and gone. Do you not know there is a time coming, and apace it comes, when you ſhall know God (in ſome meaſure) as you are known by him, clearlie; when you ſhall pleaſe him, and be pleas'd in him perfectlie; when you ſhall love him, and be lov'd by him feelinglie; wh… you ſhall enjoy this blisful, raviſhing communion with him eternallie? Is there ſuch an inexpreſſible glorie as this purchas't for you, and revealed to you by the Lord Jeſus, and can you come into that condition wherein you may not rejoice in hope of it? Why did he tell you of this, but that his joy might remain in you, and your joy might be full? That your belief of this future advancement, might keep you from ſinking and fainting in the loweſt eſtate? Is it comelie for a Prince, the Heir of the Crown, to lament the loſs of a farthing? And are your loſſes any greater (though the ſumme of them ſhould amount to thouſands and millions) if compar'd to your inheritance, who are heirs of God, coheirs with Christ? What though a temporal eſtate be loſt, ſince it is no leſs than an eternal Kingdome which you have in reverſion? Imagine you heard Chriſt ſaying to you, Though your Houſes be burnt, yet let not your hearts bee troubled, in my Fathers houſe are many manſions; though now you are toſt up and down, yet ſhortly I'le take you to the place I have prepar'd, whence you ſhall never remove more. And does hee not ſpeak to this purpoſe in his Goſpel, John 14.1, 2, 3. Though this you liv'd in bee no continuing City, yet there is one to come, which you are now ſeeking after. When you ſtand gazing upon the heaps that once were houſes, and are ready to mingle your tears with their duſt; lift up your eies and your mindes, and think of thoſe ſtreets of the new Jeruſalem, which have another kinde of beautie than London in all its glorie, and this join'd with a ſtabilitie that will never ſuffer them to bee turned into Rubbiſh. What a priviledge is it now accounted, to have an eſtate in Land for a reſerve, when that in Houſes o… Wares is gone? But what is it to have that better conntrey, which the Patriarchs ſought, even the Caeleſtial Canaan, for an heritage? which is ſubject to none of thoſe caſualties, that all kinde of earthlie poſſeſſions are? what though you have it not in hand, yet if you bee the Children of God, 'tis as ſure as if you had; and when you are com'n to age, grown up into a fitneſs for it, you ſhall certainly poſſeſſe it. Though your Bills and Bonds may be burn't, yet ſo are not the Promiſes which convey this inheritance: though your Bibles themſelves ſhould be burnt, yet the Covenant of Grace remains firm; Heaven and Earth ſhall ſooner paſs away, than one tittle of Gods Word fail. And you have already the firſt-fruits of this your future portion, viz. the indwellings of the Holy Spirit, which may aſſure you the fulneſs of glory remains for you in the heavens. And both theſe it was that made the Chriſtians, I before mentioned, to take joyfully the ſpoiling of their goods; as knowing they had in themſelves (for ſo plainly the words lie in the Original) a better ſubſtance (the Graces of the Spirit) and induring in the Heavens, (Glory it ſelf) Heb. 10.34. Wherefore inſtead of making ſuch a matter of your pettie loſſes, pray for your ſelves, as Paul for his Epheſians. That God would give you the Spirit of wiſdome and revelation in the knowledge of him; the eyes of your underſtanding being enlightned, that you may know what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints, Epheſ. 1.17, 18. For did you clearlier know this, you would judge it more reaſonable for the wealthieſt Citizen to bee dejected for his loſſes than you, whoſe verie earneſt is of more value than all his wealth. 'Tis you, Sirs, and you only, who know no end of your riches, neither as to their greatneſs, or duration, whereas all others may be fathom'd and exhauſted: If God be infinite and everlaſting, ſo is your portion; when you are reflecting upon your loſſes, conſider your ſelves as upon the borders of the other world, and ſee how they dwindle into a matter of nothing: A man that's now going to be for ever perfectly bleſſed in the full enjoyment of God, hath loſt a little money by the way. Oh heavie chance! If you were to die within this monethmonth or year, how little would this affect you? For you know how theſe things are needed and valued on the other ſide the grave, how Angels and Saints care for heaps of gold: How ſhort a while then would you have been better for all that's gone from you? And can you not over-look that inch of time betwixt you and approaching death? Forethink, moreover, how leſs than nothing theſe now ſo terrible things will appear, when you are got ſafe into heaven, what is it to Lazarus in Abraham's boſome, that once he lay at. Dives his gate? And will it be any thing to you what a loſs you had in 1666. when you are lodg'd in Eternitie? Why then ſhould that be ſo much to you now, which will ſhortlie be as if it had never been? To conclude, when all you are plac't ſo advantageouſlie in that higher ſtate, whence you may take a view of the whole Series of Providence, and the ſeveral means whereby the good of the Church and your own particular Salvation were carried on, and ſhall ſee what a tendencie thoſe Diſpenſations had to this end, which here ſeemed moſt dark and amazing, how will you be rais'd to the admiration of his Wiſdome and Power who ſate at the Stern, and by all theſe ſtrange tranſactions fulfilled the counſel of his own moſt bleſſed will? And the fore-thoughts of this, ſhould now beget in you the like frame, whilſt you believe that which yet you cannot ſee.
From all that hath been ſaid is farther manifeſt, what a vaſt difference there is betwixt your condition, who are Gods peculiar people, and theirs who are ſtrangers to him, whilſt to outward appearance your ſufferings are the ſame; and therefore how fit is it that your demeanour ſhould be accordinglie better than theirs? It becomes not you to think or ſpeak at the rates they do. For a man to have his worldlie intereſt, and all hopes of recovering it quite broken, is with them to be utterlie undone; ſo they plainlie ſpeak, and ſuch are their verie thoughts: But will you judge your ſelves undone, whilſt you have God dwelling within you, and an heaven where you ſhall ever dwell with God? Undone indeed you would be, if your God was gone as theirs is; and therefore blame not the poor men if they take on, for what have they more? But all you the Favourites and Heirs of Heaven, Children of the Moſt High, to whom you profeſs to have whollie given up your ſelves, to you I conclude my Exhortation as I began it, that you would not diſcover any ſuch ſorrow or impatience, under this Providence, as ſuits not with your Honourable Relation and Profeſſion; or as ſpeaks you both unmindful of the many great reaſons you have for contentedneſs and joy, and careleſs of improving them when they are ſuggeſted to you.
Two more Objections which may here probably be ſtarted, I would willinglie remove.
Object. 1. Some may ſay, yes indeed, if we had aſſurance of the love of God, that we are his children, and ſhould for ever live with him in glory, we could comfortably bear all that he hath laid upon us, as proceeding from love: But how can we, when we have reaſon to fear the contrary, and to regard his judgements as tokens of his diſpleaſure againſt us for our ſins? To the ſeveral things in this Objection, I ſhall frame an anſwer in two or three particulars, very brieſlie.
1. If indeed you want aſſurance of Gods love (whereby I mean ſuch well-grounded hopes and comfortable apprehenſions thereof, as ordinarilie prevail over your doubts and fears, and enable you chearfullie to expect death and judgement.) If, I ſay, you have not this, is it not your wiſeſt courſe diligentlie to ſet your ſelves to attain it, in the uſe of thoſe means that are preſcribed to that purpoſe, rather than to ſi… ſtill and faintlie give way to your deſpondencies, and thereby aggravate all other troubles into an intollerable weight? Would this aſſurance be ſo profitable (as you your ſelves acknowledge) and ſo fortifie your ſpirits againſt all aſſaults whatever, and will you not be quickned to look after it? Since, in that meaſure I have mention'd, it may be got and kept by diligent, humble, watchful Chriſtians. The method you can hardlie be ignorant of, it being ſo plain and ſo frequentlie preſt upon you, viz. That you ſhould ſtudie well the terms of the Covenant of Grace, and examine whether you are willing to come up to thoſe terms; that you ſhould ſearch the Scripture, what manner of perſons it tells you ſhall be ſaved; and then ſearch your own hearts whether you be ſuch, and if you are not, without any more delay, to do what in you lies to become ſuch. And not to digreſs now to the laying down of marks and ſigns, let me onlie wiſh you to conſider what I have before intimated, That your patient bearing of Gods hand is a ſingular evidence of your ſincerity: For ſince the principal effect of true Religion is, to ſubject the ſoul to the Will of God, then a ſubjection to ſuch inſtances of it as are ſo croſs to our carnal inclinations, is a good diſcovery of a truly Religious man. He that keeps himſelf ſo unſpotted from the world, that he is neither polluted with inordinate love to it, whilſt in his hands, nor muddied with foul and turbulent paſſions when its taken out of them, his Religion is pure and undefiled before God. To bridle theſe motions of the heart, as well as of the tongue, ſhew our Religion not to be vain. But take heed of perverting this to your farther trouble, crying out, that you then perceive your condition worſe than ever, ſince you are ſo far from this temper of mind: but rather be engag'd to greater induſtry with your hearts now at length to bring them thereto, ſince when you have done this, from this patience and meekneſs may flow that aſſurance which hitherto you have ſought in vain; for by the exerciſe of Grace, the being and truth of it is beſt diſcovered.
2. If you judge that it is for your ſins you now ſuffer, and Conſcience tells you plainlie and trulie, what thoſe ſins are, your onlie way is humblie to acknowledge them before God, to repent of and ſpeedilie ſet againſt them, that hereby you may get a pardon, and the ſenſe of it, and ſo may attain to ſatisfaction and comfort.
3. And know farther, this ſincere and ingenuous repentance which God requires at your hands, is no way inconſiſtent with that quiet frame of ſpirit which I adviſe you to: He calls for no unprofitable, perplexing grief, but for that alone which may be for your good, which may bring you more thorowlie from the love of ſin, and ſo be a means to joy it ſelf. And eaſilie may you conceive, that this godlie ſorrow for ſin may well conſiſt with patience under ſuffering: for cannot a man, whoſe exceſs hath brought him into a Surfeit, at the ſame time be griev'd for that folly which procur'd his ſickneſs, and yet content with the bitter Phyſick which may cure him of it?
4. Furthermore, Need I tell you what an unſound argument it is, to conclude from your afflictions, that you are not in favour with God? Do you think it reaſonable or ſafe, to argue from our proſpering in the World, that we are beloved of him, and our wayes well pleaſing to him? And is there any more reaſon to judge the contrarie from cur adverſitie? Were the Apoſtles, when exercis'd, as upon a Theatre, with ſufferings of all ſorts, diſeſteemed by God? Or when he brought forth Job, to combat with thoſe evils which Satan had libertie to bring againſt him, did he do it becauſe he was angry with him, or did not love him? Though his friends indeed would needs have had it ſo, yet that good man was ſo juſt both to God and himſelf, that he would not believe them. And though you for the ſame reaſon ſhould meet … the ſame charge of hypocriſie, or any other crimes, de… but faithfullie with your ſelves, and if your Conſcience beat witneſs to your integritie before God, be not moved from the belief and comfort of it, either by your ſufferings, or the cenſures that for their ſakes may be faſtened upon you: Both may ſerve as trials of your Grace, but neither are ſufficient proofs of any ſuch guilt.
Yea, laſtly, Grant that for ſome particular ſins you are afflicted, yet have I not ſhewn, that even this may be an evidence of Gods love, and ſo far a ground of comfort to you? Is it not love to reduce you to himſelf from thoſe waies that might be your ruine? He that ſhould pluck you back, when in an humor you was running to drown your ſelf, though he might tear your cloathes in ſtrugling, yet ſhould have your heartie thanks, when you were com'n to a better mind. Pray tell me, cannot you hate your ſin, and yet love your ſelves? Yea, do you not then love your ſelves beſt, when you do moſt againſt it? And may not God do ſo too? Your ſin he hates, and wills the death of it, and ſends afflictions to that end; but all this while he loves your ſouls, and therefore takes this courſe with their Enemies. What reaſon then have you but to acknowledge this love, and ſubmit to all its methods for your recoverie? And by this your compliance with, and improvement of his dealings, you may beſt make it out that they came from love, and therefore are to be born comfortablie, according to your own confeſſion.
Object. 2. Some again perhaps will replie, You h…x… ſaid much to comfort us under all our loſſes, and the poverty they have brought us to: But is it poſſible for them to take comfort, that have nothing for themſelves nor families to live … on, but may, for ought we know, within a while be brought … ven to ſtarve to death: Can any man living hold up in ſuch a condition as this? Or can any ground of ſupport be adminiſtyed?
Anſw. Yes, bleſſed be God very much; ſince he hath ſo well conſulted for us, that there is no poiſon in nature without its attending antidote; no trouble common to man, for which there is not ſuitable proviſion made.
1. I would have you call to mind how much is ſaid in Scripture to ſecure Gods ſervants from theſe fears. You know that godlineſs hath the promiſe of this life, and that which is to come: You are bid not to perplex your ſelves with thoughts what you ſhall eat and wear, ſince your heavenlie Father knows what you need, and will take care for you accordingly. When the young Lions ſuffer hunger, they that fear the Lord ſhall want no good thing: Their bread ſhall be given them, and their water ſhall be ſure; and their ſouls ſhall be kept alive in famine. David in his time had not ſeen the righteous forſaken, nor his Seed begging bread. And though theſe, with a multitude the like, are not to be taken altogether abſolutelie, yet I ſuppoſe its ſeldome known but they are in ſome meaſure made good to all the godlie. It is but a verie few in the hardeſt times (if we except extraordinarie famines) that periſh for lack of food; but when did you know a good man do ſo? And why ſhould you think that will happen to you which ſo ſeldome doth to any?
2. You cannot, I believe ſay, that this is yet your condition, that your wants are ſo pinching that you have no way of relief left you any longer. Did your Children ever yet ask bread when you had it not to give them? Have you not ſtill one way or other found ſuccour at your greateſt need? And yet have not your ſtraits been as great as ever they are like to be? And have you not the ſame God to depend upon? How exceedinglie diſpleaſed was he with the unbelieving murmurings of the Iſraelites, who had oft beheld his power imployed for their ſeaſonable relief? And why ſhould not your experience engage you to truſt in him? Eſpeciallie ſince this is the beſt way to have his promiſes fulfilled to you; I mean, by your relying upon him for whatever you want, with this perſwaſion, that if it be good for you, it ſhall be given in; and that it proceeds not from lack of power, truth or merciemercy in God, if you go without it. Is it not againſt all reaſon, and your own eaſe, by unbelief and carnal fears to anticipate your troubles, and by frightful imagination; to put your ſelves to greater pain than ever your condition is like to do? Are we not told, that ſufficient for the day is the evil thereof; and taught to pray for daily bread? Perhaps you have not another day to live, and then you are provided for; or if you have, this daies bread is a good pledge that it ſhall be given to morrow. And remember, there may be a greater diſtance betwin you and ſtarving than you imagine, onlie perhaps you take it for a grievous matter to live at lower rates than you were heretofore wont.
But laſtlie, Suppoſe the thing you fear ſhould come upon you, even that you and yours ſhould come to die for want of bread, yet is there no ſuch intollerable evil herein, that either the fore-thoughts, or the feeling of it, ſhould overwhelm your ſpirits, and leave you deſtitute of all comfort. It is not this, as dreadful as it ſeems, that can make a good man miſerable, why then ſhould it affright you ſo much? Lay aſide, I entreat you, all paſſion and prejudice, and calmlie conſider the verie truth of the caſe: Can ſtarving bring any thing worſe than death? And may not the Command of Chriſt here be of force; That we ſhould not fear that which can kili the body only, and then hath nothing more to do? What will it be to you, when once its over, what death you died on? Will the joyes of heaven be the leſs for the pains of that death that brought you thither? Nay, and as to matter of pain, queſtionleſs manie a rich man, who hath long lain tortured with the Gout, or Stone, hath felt more pain than ever poor man did, though famiſht to death. And as to the diſgrace, (which is reckoned one of the worſt miſeries of povertie) it is but matter of Opinion, which a wiſe man ought to live above. And if it may the more convince you, hear what a verie Heathen ſpeaks to this purpoſe: Thou art afraid (ſaith he) leaſt thou ſhouldſt want neceſſaries; art thou ſo blinde that thou canſt not foreſee whither this want will bring thee? even thither, that a Feaver or any mortal wound does, namely, to death. And hast thou not often gloried of thy willingneſs to die? True, but my Children will famiſh alſo; what then? Will this carry them any whither elſe? Is not the paſſage the ſame, and the ſtate after death the ſame? Wilt thou not therefore, with a mind fortified againſt all fears of hunger and want, look thitherward, whether Emperours and Kings, and the richeſt upon earth must at length deſcend? Only thou perhaps mayſt be kill'd with penury, they with drunkenneſs and gluttony. What a ſhame is it then for a Chriſtian to be daunted with thoſe things which an Heathen could perceive ſo harmleſs? Though he could tell ſo little of any ſtate after death that ſhould make amends for the troubleſome paſſage into it. Know then for certain, that whilſt God hath any work for you to do on earth, hee'l maintain you in it: Rather will he rain Manna from heaven, or turn the ſtones into bread, than let his ſervants want, whilſt he ſees fit to have their daies lengthened out. But when he is pleaſed to cut off the thread of life, you may well enough bear it, to have the ſtaff of life withdrawn. When your journey's at an end, what need you take care for proviſion for the way? And needs muſt your proviſion laſt as long as your journey; for when it all fails, your journey's at an end. As the good woman valiantlie, when the Popiſh Perſecutors threatned to take away her food; Why then, faith ſhe… God will take away my ſtomack. So when you are out of a capacitie of having maintenance, you ſhall ſoon be paſt needing it. And in the mean time queſtion not, but God will bring you through whatever he brings you to! Wherefore let the confidence and reſolution of Habakkuk, be yours alſo, that though there ſhould neither be fruit in the field, nor meat in the ſhambles, yet you will rejoyce in the Lord, and joy in the God of your Salvation, Hak 3.17, 18. Now though the fears of this calamity are for the moſt part very groundleſs, yet I was willing to ſuppoſe a caſe as bad almoſt as is poſſible to fal out, that you might bee convinc'd, there is no ſuch condition whereinto you can be brought, that doth neceſſit ate, or will juſtifie your dejection and diſtruſt.
And if indeed the people are in ſo happy a caſe whoſe God is the Lord, that no calamities need affright nor can undo them; then let me hence take riſe for an exhortation (wherewith I ſhall conclude) to all the ſerious and true hearted Chriſtians in the Land, into whoſe hands theſe lines may fall, that in the midſt of all the miſeries and dangers wherewith we ſeem ſurrounded and threatned, they would be of good chear, ſummon up their fainting ſpirits, and fortifie themſelves to a reſolute, undaunted expectation of the worſt that may befall us.
Let the Sinners in England be afraid, and let fearfulneſs ſurprize the hipocrite, but let him that walketh righteouſly be bold as a Lion, ſince his dwelling is on high, and his place of defence the munition of rocks. Fear not you their fear, neither bee afraid, but ſanctifie the Lord of Hoſts himſelf, let him bee your fear, let him be your dread: for hee is your Light, and your Salvation; whom ſhould you fear? He is the ſtrength of your hearts of whom ſhould you be afraid? Let your mindes be ſt… on him, who will keep them in perfect peace, even on the Lord Jehovan, in whom there is everlaſting ſtrength; and they that truſt in him ſhall be as mount Zion, which cannot bee removed: for as the mountains are round about Jeruſalem, ſo the Lord is round about his people, benceforth even for ever. Wherefore though you walk even through the valley of the ſhadow of death, yet fear none ill, ſince God is with you, who is a very preſent help in trouble, whoſe name is a ſtrong tower, whereto the Righteous run and are ſafe. When Saul the Commander of an Armie, and Ruler of a Kingdome may, in the anguiſh of his minde, run to a witch for relief; and Achitophel the great Politician may have recourſe to an halter, yet are they never in any caſe deſtitute of a refuge, who are acquainted with the Almightie, and dwell under the ſhadow of his wings. Does God, even your God, reign in the earth, and will you fear any thing that can betide you whil'ſt you are in it? Are you not alwaies in his hands, and where elſe can you be ſafer than there? Muſt you not truſt your ſouls with him, when you go hence to that other world, to which you are yet ſo ſtrange? And be whollie at his diſpoſing, what emploiment, ſocietie, and condition you ſhall bee in for ever. Can you then truſt him for eternitie, and not for a year or two till you come thither? As confuſed as the affairs of this world may ſeem, he hath not caſt them out of his hands, but governs all in perfect order, according to the nature and capacitie of the ſubject. When ſtorms ariſe that ſeem to threaten the ſhip you are in, you may apprehend him ſaying to you, Be of good chear, it is I; I that raiſe (or at leaſt permit) and I who will lay their troubleſome tempeſt. It would not indeed (as the principal Philoſopher ſaies) be worth while, to live in a world deſtitute of Providence: but this is not ſo. No events can befall, without the permiſſion of that will, which you dailie pray may be done, and is in ſome ſenſe done, on earth as it is in heaven; ſo that I may ſay, the whole world is rul'd according to your praiers. And need you fear any thing from the will of God, ſince it is his eternal and unchangeable decree, that nothing ſhall make thoſe men miſerable, who love him, and ſubmit themſelves to his righteous adminiſtrations? Whilſt therefore you live under his government, as you alwaies do, and can meet with nothing but what he is pleas'd ſhould come to paſs (as you never can) how boldlie may you hold on your courſe, though encountred with all thoſe terrours which diſmay the fainthearted, and cauſe them to run hither and thither, trembling and lamenting? Fire and Sword, Peſtilence and Famine, though they may well terrifie thoſe that converſe with creatures only (having no better a portion, and no greater ſtrength, than what they afford) yet the man that is arm'd with a ſelf-reſignation to, and confidence in God, may with an unbroken minde, march through the thickeſt troops of theſe deaths and dangers: as having God for his felicitie, from whom they cannot force him; and for his continual help, and therefore they cannot vanquiſh him. Yea, may I not adde, he beholds all theſe as fighting under the Banner of the Lord of Hoſts, whoſe ſervant he is, and whoſe cauſe he hath eſpouſed: Why then ſhould he be more afraid to go through them, than ſome known friend of the Generals, is to walk through the midſt of his armed men? Though he may go by the mouths of Cannons ready fixt, and the points of drawn Swords, yet he dreads them not, ſince theſe inſtruments of death are prepar'd for their enemies, not their friends. When any of theſe overflowing ſcourges paſs over a Nation, and ſeem to take all before them, yet then have the Righteous the ſame ſecuritie and priviledge, that Noah and his company in the Ark had, in the time of the Deluge; what if I ſhould ſay, the ſame that the fiſhes then had above all other Creatures left out? For whilſt they continue in compliance with that will which orders all things for them, they are never out of their proper element; whilſt they follow this Providence, and keep out of the by-paths of wickedneſs, they are ſtill in their way. Not but that their bodies are as weak as other mens, and their outward enjoiments ſubject to the ſame caſualties: but their ſouls are of another temper, and their happineſs of another nature, and cannot be deſtroied or loſt. Boldly may they defie all the Haſts of hell or earth that riſe up againſt them, ſince none of theſe can keep them from God whilſt they live, and do but tranſlate them to him when they die. Well therefore may you, whoſe intereſts are ſo ſecurely plac't, out of the reach of all violence and malice; ſing aloud with the bleſſed Apoſtle, whilſt in the midſt of his battles; he juſtly triumphs like a Conquerour; Who ſhall ſeparate us from the love of Chriſt? Shall tribulation or diſtreſs, perſecution or famine, nakedneſs, peril or ſword? Nay, in all theſe things we are more than conquerours, through him that loved us: For I am perſwaded that neither death nor life, nor angels, nor principalities, nor powers, nor things preſent, nor things to come, nor heighth, nor depth, nor any other creature ſhall be able to ſeparate us from the love of God which is in Chriſt Jeſus our Lord. Rom. 8.35, 37, 38, 39. And what can be more comely, than all you upright ones, to return thanks and praiſe to that God, who hath dealt ſo graciouſly with you? And to rejoyce in your felicity, which he hath made ſo ſecure and inviolable? Inſtead of continual complainings of this miſery, and the other which is upon us, or fearful propheſyings of worſe yet to come, wherewith many are overmuch taken up. Let the high praiſes of God be in your mouths, who hath done ſo much for you, to make you at all times ſafe, and therefore comfortable. Bleſſe him with all your Souls, for his ineſtimable love to mankinde, which he hath revealed by Jeſus Chriſt, in whom hee is reconciling the world to himſelf, and hath actually done that work upon you, whereby it comes to paſs, that being reconciled to the Creator, the whole Creation is ſo far at peace with you, that all the Creatures which ſtand on his ſide will not hurt you, and they that are his enemies cannot. Praiſe your Redeemer, who by his death hath ſlain your foes, ſpoil'd principallities and powers, diſabled Satan, overcom'n the world, and taken the ſting out of all affliction and death it ſelf; that you might walk ſecurely through this vale of tears, and depart out of it chearfully. Oh praiſe his name, that hee hath kept you from being deſtroyers of your ſelves, and will keep all other things from deſtroying you. Bee thankful to him for the glorious light of his Goſpel, and for enlightning your mindes therewith, whereby you are made acquainted with the true nature of all things that concerns you; that ſo you might neither be ſtartled with thoſe Bugbears, which the fears and fancies of weak and guilty men, in the dark apprehend ſo terrible, nor fall into thoſe real miſchiefs, which ignorant benighted ſinners run upon to their own deſtruction. God hath already done much for you, and hath given you promiſes of very much more; praiſe him therefore for what you have, and for what you hope for: Eſpecially for the dawnings of Heaven in your ſouls, and for the promiſes of a fuller glory hereafter, to be revealed in you. And through the hopes of this, bee you ever fild with peace and joy in beleiving. And with the frequent meditation of all his loving-kindneſs, be ſtill making melody in your hearts to the Lord, giving thanks alwaies for all things unto God and our Father, in the name of our Lord Jeſus Chriſt.
I have before endeavoured to take off thoſe hindrances to this frame which might ariſe from worldly croſſes: for if they ſo little deſerve our ſorrow, when they befall us (as I have fullie manifeſted) how much leſs do they deſerve our ſorrow and fear, leaſt they ſhould? And indeed it was my deſign, not onlie to comfort thoſe that have met with troubles, but to prepare others for whatever they may meet with. But there is yet another Objection behind, that may appear of more weight than any of the former, which I cannot altogether paſs over in ſilence, ſince fain I would do ſomething for the removal of all ſhelters and pretences for carnal fears and faintings, which do ſo much pinch and wrong Chriſtian ſouls, hinder the pleaſantneſs and benefit of their Societie, and eclipſe the glorie of their profeſſion.
Object. Perhaps then ſome may tell me, That this is an unſeaſonable time to call men to joy and chearfulneſs, when ſuch heavy judgements lie upon us, and ſuch a black cloud hangs over us, (and God is angry with thoſe who takes no notice of, nor lay to heart his hand) when we conſider alſo the low eſtate of Gods Church, both at home and abroad. When the Church in former times was in ſuch a condition, we find what bitter lamentations holy men were wont to make: The loſs of the Ark coſt Eli's life, and Nehemiahs ſerrow of heart, when Jeruſalem lay waſte, was ſo great, that the King took notice of it by the change of his countenance, Neh. 2.2. Why then ſhould it not be ſo with us?
Anſw. 1. In anſwer whereto, Firſt let me repeat the Caution I have before laid down, that you ſhould not think I am perſwading you to be regardleſs of Gods hand ſtretcht out againſt us; neither think, I beſeech you, that I perſwade you to any ſuch mirth and jollitie which might manifeſt this regardleſneſs. This is indeed provoking to God, when he calls to Faſting, Humiliation, and girding with Sackcloth, to behold killing of Sheep, and ſlaying of Oxen, Banquets and Revellings, with all kind of exceſs and brave…e… 'Tis to none of this that I call you, not to haunt Taverns and Playhouſes, feaſtings and dancings, to ſing and drink away your reaſon and fears together; rather do you pitie their diſtraction who take this courſe, whilſt they may deride your ſeriouſneſs. So far am I from this, that on the other hand, I do earneſtlie deſire you to labour for the moſt awakened apprehenſions of Gods dealings with us, and the deſign of them, that you may be ſuitablie affected therewith, and meet him in the way of his judgements, rightlie behaving your ſelves under the ſame: But all this may be done without ſlaviſh dejections and terrours, which onlie I plead againſt.
2. Yea furthermore, as to what evils may be yet hanging over us, my counſel alſo is, that you would ſo far apprehend and expect them, as may put you upon the uſe of thoſe means which are likelieſt to prevent them, or as may tend to prepare you for them, whilſt your fears have no worſe effects than to quicken you to dailie earneſt ſtrivings with God on the behalf of this poor Nation, and to a careful Reformation of your ſelves and families, and a ſerious endeavour (according to your place and capacitie) that others ſhould do the like, in order to the removal of what judgements we feel, and the prevention of thoſe we fear; this while I condemn them not. Moreover, whilſt you are ſo repreſenting to your ſelves the worſt that can in all likelihood happen, that you may not be ſurpriz'd thereby, but may get furniſht with ſuitable ſtrength and comfort, you act wiſelie: But this is a different thing from entertaining ſuch miſgiving, ghaſtlie fore-thoughts thereof, as onlie weaken and torment you. Hath not Chriſt bid his ſervants when they hear of wars, and rumors of wars, to ſee they be not troubled? And in all the calamities that came upon the Jews, God would ſtill have the Remnant that was faithful, ſpoke comfortablie to. In thoſe great and aſtoniſhing changes which God makes in the world, rooting up Kingdomes for the wickedneſs of the Inhabitants, tranſlating the Goſpel from one Nation to another; we performing our dutie, muſt lay our hands on our mouths, ſtand on the Lords ſide, and acknowledge he is righteous in all his waies; as remembring, it is not our work to govern the world, but to ſubmit to him that does.
3. The ſame again may be ſaid as to thoſe diſorders which you complain of, at home or abroad, ſo far as your trouble hath a tendencie toward their removal, or any other good end, it is a dutie, but no farther. I'le joyn with you a little in complaining and acknowledge, that its ſad to think how great a part of the world lies buried in Heatheniſh darkneſs, idolatrie and infidelitie, and how little is done by Chriſtians toward their relief; eſpeciallie that the Princes of Chriſtendome do no more imploy their intereſts to that purpoſe, as if the pettie temporal concerns of their Crown and Kingdome were of greater moment. Sad alſo it is to ſee Chriſtendome it ſelf ſo wofullie divided and crumbled into Parties and Factions, through the carnal deſigns of ambitious covetous men, under the gilded pretences of Catholick peace and unitie; and how great a part of it by this means is over-ſpread with ignorance, impietie and idolatrie? to the diſgrace of our profeſſion, and hindrance of the Converſion of Jews and Heathens. Its ſad to obſerve what a cruel raging thirſt there is in theſe falſe Chriſtians, after the utter ruine and deſtruction of all that crouch not to them, but value the Goſpel above their rotten Traditions, and ſenſleſs ſapleſs Superſtitions. And ſad it is, that in our own and other Reformed Churches, the diviſions ſhould be ſo great about matters of little moment, whilſt the Common Enemie threatens to ſwallow them up; that the power of Godlineſs, and all ſuch means as may promote it, are no more ſet up and encouraged, that profaneneſs, lukewarmneſs, mutual heart-burnings and diſcontents, ſhould ſo univerſallie poſſeſs us. Theſe are all very ſad conſiderations. But what then? Muſt we therefore ſit down, over-weigh'd with the burdenſome ſenſe of all theſe evils, and ſpend our daies in weeping and wailing, becauſe the World we live in is ſo much out of order? By this means Chriſtians ſhould all turn Diſciples of Heraclitus his School. But certainlie the Precepts of Jeſus Chriſt put us upon no ſuch courſe, who would have us live free from all anxious corroding cares, and the verie office of whoſe Spirit it is, to be the Comforter of his people. Mourners in Zion we may be, but diſconſolate ſelf-tormentors we muſt not. The ſame Paul that took care of all the Churches, rejoyc't in hope of the glorie of God, and did alwayes triumph in Chriſt. All thoſe evils which I have mention'd may in one word be reduc't to this, that there is ſo much wickedneſs in the world, and ſo little true Religion and fear of God. And this I grant, muſt needs be matter of lamentation to all good men, that love their Maker and their Fellow-creatures, and I wiſh that all our hearts were more kindlie affected herewith. But how is it we ſhould manifeſt our ſelves thus well-affected? Truly moſt of all by endeavouring all that in us lies, that the world may be amended; and ſo far as our prayers, examples, or inſtructions, may do any thing to that end, let us faithfullie apply our ſelves thereto. But ſuch a grief as hurts our ſelves, and offers nothing to the good of others, ought to be avoided: We ſhould not in ſuch an unprofitable manner, mourn for our own ſins; ſurelie then not for other mens. It would go but hardly with us, if the comfort of our lives depended upon ſuch things as are no way in our power to accompliſh. It is indeed well-beſeeming a dutiful Son to be grieved for the diſobedience of his Brethren, but yet not ſo far as to hinder the pleaſure he ought to take in his Fathers love, and the performance of his own duty to him. But this pure and unfeigned ſorrow for the wickedneſs of the world, and the diſhonors done to God therein, ſpeaks ſo much ingenuity of ſoul, and is ſo very rare, that I need ſay little to dehort you from the exceſs of it; rather I may exhort you to it, to be yet more poſſeſt with a bitter hatred of ſin and pitty to poor ſinners; but not in the leaſt, I beſeech you, with hatred or envie of the moſt proſperous and flouriſhing of them; and be very watchful over your ſelves, that no worldlie trouble, not your loſſes, nor ſtraits, your want of trading, nor heavy payments, lie nearer to your heart, than the Intereſt of Chriſt.
4. But if by the low eſtate of the Church you mean chiefly the Perſecution which it is any where under; or which you feel your ſelves, or apprehend to be coming upon us, I may well ſay, there is far leſs cauſe of ſadneſs upon this account than the former. If God ſee it good to have his Church purified and refined, by bringing it through the fire, who are we that we ſhould contradict it? Need I mention to you the many benefits that are hereby wont to accrue to Chriſtians, to whom it is appointed as their common Road to heaven? Do you not know that Chriſt hath bid you then eſpecially to rejoyce and be exceeding glad, when men ſay and do all manner of evil againſt you for his ſake? Doth not the Apoſtle reckon it as a gift and priviledge to the Philippians, that they did not onlie believe in, but ſuffer for Chriſt? Phil. 1.29.
And to theſe ſame ſuffering Philippians it was, that he gives that earneſt Exhortation, Rejoyce in the Lord alwayes, and again I ſay rejoyce, Chap. 4.4. And how many more Texts of this ſort might I mention, as thoſe alſo which ſhew, that ſuch was the joyful ſpirit of the Apoſtles and Primitive Chriſtians under their perfecutions for the truth. So far ought we to be from ſorrow or ſhame for ſuffering as Chriſtians, that we are commanded to glorifie God on this behalf, 1 Pet. 4.16. But here then let me deſire you, as you value the true peace and comfort of your ſouls, to ſee that you indeed ſuffer as Chriſtians; both as to what you ſuffer for, that it be no other than the Cauſe of Chriſt; and as to your deſign in imbracing it, that it be purelie for his honor, and then you are likely to ſuffer in that manner that becomes Chriſtians. Beware, I beſeech you, of adhering, with a carnal zeal, to any Sect or Party, for the advancement and flouriſhing whereof you are wholly concern'd, as depending thereupon for your eſtate and eaſe; and chiefly for your Reputation, by the ſucceſs of your Opinion and way. If this ſelfiſhneſs poſſeſs you, it will even then when you ſeem to ſuffer for Conſcience ſake, bewray it ſelf by much-what the ſame effects, that are to be ſeen in the men of this world, when they contend with, and oppreſs one another. It will ſet you a vexing and repining, and fill your mouths with reviling, and your minds with ſpleen againſt thoſe that make you ſmart: And this while you are like to be far from the comfort of a ſuffering ſtate; and no wonder, for tell me truly, Is it not for Self, rather than Chriſt that you are thus affected? Doth Chriſt, do you think, need or deſire that you ſhould have ſuch boiſterous paſſions for his ſake? Doth the wrath of man work the righteouſneſs of God? Wherefore ſee that you are but ſincerely concern'd for Gods Glorie and your own Salvation, and then you'l perceive that in theſe reſpects men cannot hurt or overcome you; and ſo you'l ſee no reaſon to be angry with them, or hate them for any thing they do to you. For by doing the duties, and exerciſing the Graces that are call'd for, and may yet be done, you may glorifie God, and ſave your ſouls, let men and devils rage, and reign, and do their worſt. Let the times be what they will, you have ſtill liberty to ſerve and pleaſe God, though not alwayes in the ſame works, or after the ſame manner. Sometimes Paul may be glorifying God by preaching boldly in a Synagogue, or in his own hired houſe; ſometimes by lying with his feet in the Stocks, ſometimes by pleading at a Bar, and ſometimes by preaching in a Priſon, though but to the Jaylor and his Familie; and all this while by courage and patience, love to Chriſt, and zeal for the Goſpel and the good of ſouls, which, according to the variety of occaſions and circumſtances, ſtill exerted it ſelf one way or other. Religion, as it is an inward living Principle, lies far out of the reach of all created force, and can no more be interrupted or deſtroyed thereby (whilſt the ſoul is faithful to its ſelf) than the influences of the Stars, or courſe of the Orbs, can be bound and ſtopt. It is indeed in the power of man to hinder ſome external duties, to diſcountenance and impoveriſh good men, but what's this to the heart and life of Religion? Though they may diſturb the Communion of Chriſtians, yet not that betwixt God and the Soul; 'tis not a ſtone wall can intercept that: They may put chains on the feet, but not on the affections, nor hinder their outgoings to God, any more than Xerxes his Chain (which in a ſilly rage he threw into a rough Sea) could reſtrain the ſwelling of its waves: Though ſome kind of outward ſplendour and flouriſhing of Religion may be eclipit, yet the fruits of the Spirit cannot, by the nipping Froſts of Perſecution, be blaſted. Such as the Apoſtle mentions, Gal. 5.22, 23. Love, joy, peace, long-ſuffering, gentleneſs, goodneſs, faith, meekneſs, temperance; of theſe I may ſay as he does (though in another ſenſe) againſt ſuch there is no Law: Or though there ſhould be a Law, yet there is no power againſt them. Though Enemies perſecute you, yet you may love and pitty them, whether they will or no: Though they ſhould ſtop your mouths, yea, pluck out your tongues, yet you may pray for them, and forgive them; you may be humble, patient, holy, and heavenly in deſpite of all oppoſition, and were but all Profeſſours ſuch, Religion would flouriſh at another rate, than meerly by having the favour of great ones, and the riches and honours of the world entail'd upon their profeſſion. I wonder whether Religion flouriſht more for the firſt three hundred year after Chriſt, or after that it became the Religion of the Empire: Whether when men loſt eſtates by embracing it, or when they got them by profeſſing it?
Was it Fire and Faggot, or Eaſe and Honours, that were the poiſon of the Church! And was it the blood of Martyrs, or the wealth of the Profeſſors, that was the ſeed of the Church? Wherefore let us not ſo much complain of any thing in the Times, as of our own ſloathfulneſs and dulneſs, of the earthlineſs and unbelief of our hearts, and the unſuitableneſs of our lives, for obſcuring the luſtre of Religion: And if Adverſity may ſcoure off all the ruſt and filth which eaſe and proſperity contracted, we ſhall have cauſe to praiſe him, who ſate as our refiner.
And here by the way, let mee ſuggeſt; that there is much difference betwixt the ſtate of the Jewiſh and the Chriſtian Church: That was under a lower and more carnal diſpenſation, both as to the frame of their minde, their ſervice and promiſes. They had not (generally) ſo great a meaſurre of the ſpirit as was afterward to be poured forth, nor ſo clear revelations of the future glory, neither therefore was it ſo preſt upon them, that the way thereto was, through many tribulations, which made them ſo extreamly ſcandaliz'd at that ſtrange doctrine of Chriſt, that they muſt leave friends, lands, life, and all for his ſake, if they would be his Diſciples, and have a treaſure in Heaven. But eſpecially take notice, what a dependance their Worſhip had upon external things, being confin'd ſo much to the Temple in Jeruſalem, and confiſting in ſuch Sacrifices and Ceremonies which could not other-where be performed; and therefore they might well be much concern'd for the continuance and reſtauration of that place, whereto Gods peculiar preſence was limited; and upon this account they were more obnoxious to enemies, and ſtood greatly in need of their favour, when conquered by them. But now in all theſe reſpects the caſe is different. The Apoſtles did not ſtay for Caeſars leave, nor depend upon his aid for building the Chriſtian Church, the new Jeruſalem, as the Jews did upon Cyrus for the Old: (Though I grant the countenance of the Civil Magiſtrate, to bee a great mercy, neither ought Chriſtians, whether Paſtours or People, upon any pretence whatever, to diſobey his commands, whilſt they do not interfere with Chriſt:) Nor is it in Temples made with hands (though in ſuch we are to worſhip him in publick communion) that God now dwells, but in every holy Soul, who at any time, in any place, may worſhip him acceptably in ſpirit and in truth; And this Ark of his preſence, the inhabitation of his Spirit, no Philiſtine force can take out of the heart of man. Now by Jeſus Chriſt, hath God ſo far ſav'd us from our enemies, and from the hand of all that hate us, that (though we are more aſſaulted by them than ever, yet) we may ſerve him without fear, in holineſs and righteouſneſs, all the daies of our life, as Zachariah ſings. Luke 1.71, 74, 75. Though Chriſt told his Diſciples, hee came to ſend n Sword upon earth, yet hee tells them alſo, that his peace ſhould abide in their hearts, Joh. 14.27. Peace I leave with you, my peace I give unto you, not as the world gives, give I unto you: For the world indeed gives peace, by removing outward troubles, but my peace ſhall poſſeſs and ſecure you in the midſt of them (as a learned Commentator gloſſes upon the words) and therefore he adds that injunction, which I have been ſo long inculcating, Let not your heart be troubled, neither let it be affraid.
And to finiſh my anſwer, let mee, in the laſt place, wiſh you to remember ſeriouſly and believingly, that what ever preſſures the Church of God, now militant upon the whole earth, or any part of it, may lie under; it ſhall, beſides its preſent victory, at length riſe up from under them into the moſt flouriſhing and triumphant ſtate: And all thoſe that are embark't therein, being faithful to her cauſe and quarrel, and ſharing in all her afflictions, ſhall alſo partake of her glory. Even now, I ſay, all ſincere Chriſtians by their faith overcome the world, yea, when they ſeem moſt overcome by it; like their Maſter, they conquer, when upon the croſs: For it is not with him as with temporal Monarchs, whoſe intereſt is ruin'd, when their Subjects are deſtroy'd, or impoveriſht; But his Kingdome is oft promoted by the ſufferings and ſlaughters of his followers. Nor therefore ſhould we ſerve him with ſuch kinde of apprehenſions as common ſubjects are wont to have, in their quarrels for their King and Countrey, who are beforehand doubtful of the event, and being vanquiſht, bewail themſelves, and pitty their Prince. But hee whoſe battle we fight, does not ſo need our lives or fortunes, that his ſtrength ſhould be weakned by their loſs. Nor does he let his enemies ſo far prevail over his Church, becauſe through their power and policy they are too hard for him: Though there was not a man upon earth that would ſtand on his ſide, he would know well enough how to deal with the greateſt Potentates and Politicians of them all, as they will, ere long, know to their coſt: But hee bears thus with them (beſide other ends which will hereafter be better known) that the Graces which hee hath given to his Servants may bee exerciſed, and that they may have opportunities of demonſtrating, that they love him to the death. And this is all he cares for or requires, and whilſt we do thus, whatever becomes of us, we win the field, and are ſure of the crown: for our Lords Kingdome, and therefore ours, is not of this world; nor would he therefore have any upon pretence of advancing it, to diſturb the world by Maſſacres and Powder-plots, ſeditions and tumuls, murdering of Princes, and burning of people. Theſe are fit means indeed to erect ſome Babel of carnal intereſt, but not for the building up of Chriſts Church: He knows how to defend and exalt it, without any ſuch officious wickedneſs, as ſome men by all means would bring to his aſſiſtance. And as it is not for want of power or love, that Chriſt ſuffers his Spouſe for a while to be trampled upon, by the feet of pride and cruelty; ſo hee will at length diſcover both, in delivering her thence, and placing her with himſelf in glory. He that purchaſt his Church with his own blood, will not be fully ſatisfied till ſhe partakes of the higheſt benefits of his coſtly undertaking. As in his own perſon he hath combated and overcome all the Powers of Hell and Death, ſo he will go on conquering and to conquer, till he hath finiſht the ſame work for, and in his body. Now hee is purifying it from all ſpots and wrinckles, and will hereafter preſent it to himſelf beautiful and glorious. Why then ſhould not all the followers of this victorious Leader, march on, with courage in their hearts, ſereneneſs in their looks, and ſongs of praiſe in their mouths, as travelling to Zion? where everlaſting joy ſhall bee upon their heads, and all remnants of ſorrow and mourning ſhall flee away.
Wherefore ſtir up your ſelves, I beſeech you Chriſtians, ſit not alwaies poring upon miſeries, and overlooking mercies, making things worſe than they are, and vexing your ſelves with needleſs fears. Remember ſtill, that a Childe of God in the way to his Fathers houſe, hath alwaies more cauſe of joy and thank fulneſs, than of ſadneſs and complaining: Let it appear that you beleive ſo by your deportment. And that you may riſe up to this truely excellent ſpirit, let me beſeech you, in one word, To ſee that you live up to the principles of the Chriſtian Religion. Be affected toward the world, and all its pomps and vanities, as you are engag'd by your Baptiſm: Ever ſit looſe from it, and regard it not as any peice of your happineſs. 'Tis this fills mens mindes with anguiſh and care, even the fears of being depriv'd of their eſtates and friends, their fleſhly eaſe, their lives and liberties. But conſider you, that it's impoſſible to have a ſure hold of theſe things, and therefore the way never to be troubled for them, is, not to let them have hold of your hearts. You have liv'd to ſee in two years more men taken from their eſtates, and more eſtates taken from the owners, than in ſo ſhort a time hath almoſt been ever known: Let both teach you what regard to have, either to life it ſelf, or the appurtenances of it. Let your comfort in proſperity, be deriv'd from God and Chriſt, the firſt fruits and promiſes of heaven, then may it be conſtant and unchangeable, as the grounds of it are. Ever be inculcating it upon your ſelves, that God is your felicity, and labour to make and keep it clear, that he is your God. Therefore, as you love your lives, and the comforts of them, take heed of ſin, of all ſin, which will blot your Evidences, and make you of abject, cowardly ſpirits; ſo that inſtead of fetching comfort from approaching to God, this will fill you with horrour, and make you run from him as an enemy, and then nothing in the whole creation can releive you. But yet, believingly live upon the Mediator, by him to have all breaches heal'd betwixt God and your Souls, and by his Spirit to have your ſouls healed of all their diſtempers. Reſt in nothing as an evidence of your intereſt in him, below an earneſt deſire, and ſincere endeavour to grow up in him, to bee like to him, and to fulfil all the gracious precepts of his Goſpel: And having this evidence, let no temptations or doubtings rob you of the comfort it may afford. Remember, that as your happineſs conſiſts in communion with God, ſo this is not perfectly to be enjoy'd till after Death and Judgement. Wherefore live alwaies chearfully, apprehenſive of the certainty and nearneſs, of approaching death; let your great buſineſs bee to get fitted for it, and let all your main deſigns be ſo laid, that they may not be blaſted, but accompliſh't by it. When once you have done this, you have little more to fear at one time than another, and nothing at any time: For to Death, you are in a manner alwaies alike liable, and this is the worſt that any mortal power can bring upon you, onelyonly they may make it more gainful and honourable than otherwiſe it would. What matter is it, whether we dye amongſt our enemies, or our friends, ſince wee then take our leave of both? Whether upon a bed, or on the ground, ſince our body will ſo ſoon bee in the earth? What matter is't, whether the fire of a Feaver, or of a Faggot conſume us, whether our ſouls fly out at our mouths or our throats, ſince either way they will be alike ſoon with God.
But Scripture is moſt of all wont to preſs our looking and earneſt waiting for the coming of Chriſt: Perhaps, as having leſs terrour in it to a Believer than death, and as being the time when our fulleſt glory ſhall be accompliſht, the whole Body of Chriſt being then brought together into the preſence of their glorified Head, and to a participation of his Glory. And I'le ſhut up all with an earneſt requeſt, that you would comfort and encourage your ſelves with the fore-thoughts of, and ardent longings after, this day of the appearance of the great God, and our Saviour Jeſus Chriſt. When ever it is with you, whilſt you are ſailing over this Ocean, as it was with Pauls company, Act. 27.20. that neither Sun nor Stars in many daies appear, and no ſmall Tempeſt lies on you, then caſt forth the Anchor of Hope, and wiſh for this day. And fix not your hopes with ſteadineſs on any day ſhort of this, or your dying day. The experience we have had of the long-talkt of, and (by ſome) much hop't-for 66. (beſide other warnings of this kind) may tell us, that they who build their faith upon fancie, do but encreaſe their own troubles, provoke others laughter, and dangerouſly tempt themſelves to Infidelitie. Expect this coming of Chriſt, not to the ſame purpoſe that the Jews did, and ſtill do their Meſſiah; to make you rich, and high, and proſperous in the world, to throw down great men, that you may enter upon their places and eſtates, a poor preferment to a true Saint; but expect him to advance you above ſin and Satan, the world and fleſh, and to raiſe you to the cleareſt, bleſſed Viſion, and fruition of your God. Upon this promiſe of his coming build all your hopes, lay all your ſtreſs, and venture all you have: If this prove falſe, we are all undone, but never till then, nor then neither any worſe than the reſt of the world that believed it not; for there's nothing elſe to hold by but what we are ſure will fail us, and if this fail too, Mankind was made to no more purpoſe than Boys blow up a feather. But never fear it; though the Worldling tells you by his practiſe he believes its falſe; though the profane Swaggerer ſay ſo down-right, and prove it by a jeer, as the more ſullen Atheiſt by his unreaſonable cavils and wranglings, yet believe none of them till you have tryed; they neither are, nor poſſibly can be, ſure of the contrarie, whilſt they are in this life; and if there be no other life than this, they'l never be able to upbraid you with your weakneſs and errour: But if there be (as nothing more ſure) let them look to themſelves: Then let it be ſeen whether the money of ſcraping Earth-worms, the mirth and muſick, the childiſh ſports and bruitiſh delights of ſenſual Gallants, the Drollerie and Sophiſtrie of ſelf-conceited Infidel…, will be as good ſecuritie to them, as your faith and holineſs, even that which they were wont to deride as follie, proceeding from prejudice, melancholly, or ſuperſtition. That will be the trying time, when it ſhall be known who were wiſe men, and who were fools, when a righteous and all-knowing Judge ſhall juſtly decide the controverſie. Oh Sirs, do you look for ſuch a day as this, ſuch an amazing confounding day, when the whole world ſhall be turned upſide down, the earth become fuel for raging flames, and all its Inhabitants brought to account for their actions, and receive their doom to endleſs joy or woe? And have you any hopes of ſtanding in ſuch a day as this, of beholding our Lord with confidence, when he ſhall appear in all his Majeſty, with thouſands of Angels for his Honourable Attendants, when the Heavens above ſhall ring with the joyful acclamations of theſe glorious Spirits, and the Saints their Companions, and the Air below ſhall be fill'd with the yellings and roarings of Devils and damned Ghoſts: Do you look, I ſay, ere long to ſee ſuch ſights as theſe, and to partake of the glory and joy of that great day? And will you now be much concern'd for the burning of an houſe or City, or for the buſles and confuſions of this dreaming world, that will not till then be awakened? Oh unreaſonable! that the Saints, who ſhall ſhortly meet their Redeemer with comfort, and before all the world be acquitted and applauded, crown'd and receiv'd into eternal joyes, ſhould now paſs their time in ſo much ſolitarineſs, and live no more upon the hopes of ſuch a day. And oh monſtrous! that ſinners, who muſt ſhortlie be judged and ſhamed before all, and ſentenc't to the ſad Societie of Devils for ever, can yet ſpend their daies in eaſe and pleaſure, in pampering and adorning their dirty fleſh, overwhelm'd with gluttony and drunkenneſs, and the cares of this life, as if they were reſolved never to think of their miſerie till they feel it, and judg'd it better to feel it, than to think of it ſo as to prevent it. But let them take their courſe, and ſee where it will end: But all you the unfeigned friends and followers of the bleſſed Jeſus, who ſhall be your Judge, let it be your work to fetch comfort from that which is other mens terrour. When their hearts fall for fear, you muſt lift up your heads, as knowing your Redemption draws nigh. Or in S. James his words, Be patient, ſtabliſh your hearts, for the coming of the Lord draws nigh. And nearer it is drawn by ſixteen hundred years ſince theſe words were wrote; How near then may we now think it? Though how near we cannot ſay, yet for certain it's not far off. The eyes of them ſhall not fail that wait for him; he will not fruſtrate your expectations, as Siſera did his Mothers, you who look forth from the priſon windows of the fleſh, and with her cry out, Why is his Chariot ſo long in coming? Why tarry the wheels of his Chariot? Confidently dare I anſwer you, yea, you may make anſwer to your ſelves, Our Lord is coming to gather together and comfort all his diſperſed, diſtreſſed ones, from the ſeveral corners of the world; he is coming to give them final and full releaſe from the heavy yoke of Turkiſh, Popiſh, and all other bondage and cruelty that remains till that day; he is coming to trample down and overthrow all oppoſitions to his Government and Scepter, and uterly to deſtroy the works of the Devil, and all his Adherents; he is coming to plead the cauſe of his righteous ſervants, to vindicate them and the honour of Religion from all the diſgraceful ſcandals, ſlanders, and calumnies, which the wickedneſs of pretended Friends, or the wilful malice of envenomed Enemies, hath caſt upon them. He's coming to make all faces and actions bare, to reveal the ſecrets of all hearts, and diſcover truth from falſhood. He is coming to the confuſion and ſorrow of all careleſs and ungodly ones, rich or poor, Princes or People, that thought not on, nor prepar'd for this time; but he comes to the perfect, full, and everlaſting Conſolation of all believing ſouls, that are praying and waiting, looking and longing for this bleſſed day of his appearing. Even ſo, Come Lord Jeſus, come quickly; and let him that readeth ſay Amen.
FINIS.
End of the text · Matthew Mead, Appendix to Solomons Prescription for the Removal of Pestilence (1667)