The Uncertainty of a DEATHBED REPENTANCE, illustrated under the Character of PENITENS.
PENITENS was a busy notable tradesman, and very prosperous in his dealings, but died in the thirty-fifth year of his age.
A little before his death, when the doctors had given him over, some of his neighbours came one evening to see him; at which time he spake thus to them:
I see, says he, my friends, the tender concern you have for me, by the grief that appears in your countenances, and I know the thoughts that you now have about me. You think how melancholy a case it is, to see so young a man, and in such flourishing business, deliver'd up to death. And, perhaps, had I visited any of you in my condition, I should have had the same thoughts of you.
But now, my friends, my thoughts are no more like your thoughts, than my condition is like yours.
It is no trouble to me now to think, that I am to die young, or before I have rais'd an estate.
These things are now sunk into such meet nothings, that I have no name little enough to call them by. For if in a few days, or hours, I am to leave this carcase to be buried in the [Page 5]earth, and to find myself either for ever happy in the favour of God, or eternally separated from all light and peace, can any words sufficiently express the littleness of every thing else?
Is there any dream like the dream of life, in which we are amused with vain and empty things? whilst we are neglecting and disregarding that which is substantially valuable. Is there any folly like the folly of most men and women, who think themselves too wise, and are too busy to hearken to the voice of Jesus Christ calling in the heart? which, if carefully attended to, would occasion these serious reflections; but for want of attending to this divine instructor, that enemy of mankind the Devil, is suffered to fill our minds with unreasonable affections and foolish opinions; so that when we consider death as a misery, we only think of it as a miserable separation from the enjoyments of this life. We seldom mourn over an old man that dies rich, but we lament the young, that are taken away in the progress of their fortune. You yourselves look upon me with pity, not that I am going unprepar'd to meet the Judge of the quick and the dead, but that I am to leave a prosperous trade in the flower of my life.
This is the wisdom of our manly thoughts. And yet what folly of the silliest children is so great as this?
For what is there miserable or dreadful in death, but the consequences of it? When a man is dead, what does any thing signify to [Page 6]him, but the state he is then in?
Our poor friend Lepidus dy'd, you know, as he was dressing himself for a feast; do you think it is now part of his trouble, that he did not live till that entertainment was over? Feasts, and business, and pleasures, and enjoyments, seem great things to us, whilst we think of nothing else; but as soon as we add death to them, they all sink into an equal littleness; and the soul, that is separated from the body, no more laments the loss of business, than the losing of a feast.
If I am now going into the joys of GOD, could there be any reason to grieve, that this happen'd to me before I was forty years of age? could it be a sad thing to go to Heaven, before I had made a few more bargains or stood a little longer behind a counter?
And if I am to go amongst lost spirits, could there be any reason to be content, that this did not happen to me till I was old, and full of riches?
If good Angels were ready to receive my soul, could it be any grief to me, that I was dying upon a poor bed in a garret?
And if GOD has delivered me up to evil spirits, to be dragg'd by them to places of torments, could it be any comfort to me, that they found me upon a bed of state?
When you are as near death as I am, you will know, that all the different states of life, whether of youth or age, riches or poverty, greatness or meaness, signify no more to you, than [Page 7]whether you die in a poor or stately apartment.
The greatness of those things which follow death, makes all that goes before it sink into nothing.
Now that judgment is the next thing that I look for, and everlasting happiness or misery is come so near me, all the enjoyments and prosperities of life seem as vain and insignificant, and to have no more to do with my happiness, than the cloaths that I wore before I could speak.
But, my friends, how am I surpriz'd, that I have not always had these thoughts? How an I surpriz'd to find, that for want of yielding obedience, to that degree of light and grace, with which God hath enlightened? the words of our blessed Saviour have been fulfilled in me, darkness has been suffered to come over me, and these great things have been hid from me; for what is there in the terrors of death, in the vanities of life, or the necessities of piety, but what I might have as easily and fully seen in any part of my life?
What a strange thing is it, that a little health, or the poor business of a shop, should keep us so senseless of these great things, that are coming so fast upon us!
Just as you came into my chamber, I was thinking with myself, what numbers of souls there are now in the world, in my condition at this very time, surpriz'd with a summons to the other world; some taken from their shops and farms, others from their sports and pleasures, [Page 8]these at suits at law, those at gaming-tables, and all seiz'd at an hour when they thought nothing of it; frighted at the approach of death, confounded at the vanity of all their labours, designs and projects, astonish'd at the folly of their past lives, and not knowing which way to turn their thoughts, to find any comfort. Their consciences flying in their faces, bringing all their sins to their remembrance, tormenting them with the deepest convictions of their own folly, presenting them with the sight of the angry Judge, the worm that never dies, the fire that is never quench'd, the gates of hell, the powers of darkness, and the bitter pains of eternal death.
Oh my friends! bless God that you are not of this number, that you have time and strength to employ yourselves in such works of piety, as may bring you peace at the last.
And take this along with you, that there is nothing but a life of great piety, or a death of great stupidity, that can keep off these apprehensions.
Had I now a thousand worlds, I would give them all for one year more, that I might present unto God, one year of such devotion and good works, as I never before so much as intended.
You perhaps, when you consider that I have liv'd free from scandal and debauchery, and in the communion of the Church, wonder to see me so fall of remorse and self-condemnation at the approach of death.
[Page 9] But, alas! what a poor thing is it, to have liv'd only free from murder, theft and adultery, which is all that I can say for myself.
You know indeed, that I have never been reckon'd a sot, but you are at the same time witnesses, and have been frequent companions of my intemperance, sensuality, and great indulgence. And if I am now going to a judgment, where nothing will be rewarded but good works, I may well be concern'd, that tho' I am no sot, yet I have no Christian sobriety to plead for me.
It is true, I have liv'd in the communion of the Church, and generally frequented its worship and service on Sundays, when I was neither too idle, or not otherwise dispos'd of by my business and pleasures. But then my conformity to the publick worship has been rather a thing of course, than any real intention of doing that which the service of the Church supposes; had it not been so, I had been oftner at Church, more devout when there, and more fearful of ever neglecting it.
But the thing that now surprizes me above all wonders, is this, that I never had so much as a general intention of living up to the piety of the Gospel. This never so much as enter'd into my heart. I never once in my life consider'd whether I was living as the laws of Religion direct, or whether my way of life was such, as would procure me the mercy of God at this hour.
And can it be thought, that I have kept the [Page 10]Gospel terms of salvation, without ever so much as intending in any serious deliberate manner either to know them, or keep them? Can it be thought, that I have pleased God with such a life as he requires, tho' I have liv'd without ever considering, what he requires, or how much I have perform'd? How easy a thing would salvation be, if it could fall into my careless hands, who have never had so much serious thoughts about it, as about any one common bargain that I have made?
In the business of life I have used prudence and reflection, I have done every thing by rules and methods. I have been glad to converse with men of experience and judgment, to sind out the reasons why some fail, and others succeed in any business. I have taken no step in trade but with great care and caution, considering every advantage or danger that attended it. I have always had my eye upon the main end of business, and have study'd all the ways and means of being a gainer by all that I undertook.
But what is the reason that I have brought none of these tempers to Religion? What is the reason that I, who have so often talk'd of the necessity of rules and methods, and diligence in worldly business, have all this while never once thought of any rules, or methods, or managements, to carry me on in a life of piety?
Do you think any thing can astonish, and confound a dying man like this? What pain do you think a man must feel, when his conscience [Page 11]lays all this folly to his charge when it shall shew him how regular, exact, and wise he has been in small matters, that are passed away like a dream, and how stupid and senseless he has liv'd, without any reflection, without any rules, in things of such eternal moment, as no heart can sufficiently conceive them!
Had I only my frailties and imperfections to lament at this time, I should lye here humbly trusting in the mercies of God. But alas! how can I call a general disregard, and a thorough neglect of all religious improvement, a frailty or imperfection; when it was as much in my power to have been exact, and careful, and diligent in a course of piety, as in the business of my trade.
I could have call'd in as many helps, have practised as many rules, and been taught as many certain methods of holy living, as of thriving in my shop, had I but so intended and desir'd it.
Oh my friends! a careless life, unconcern'd and unattentive to the duties of Religion, is so without all excuse, so unworthy of the mercy of God, such a shame to the sense and reason of our minds, that I can hardly conceive a greater punishment, than for a man to be thrown into the state that I am in, to reflect upon it.
Penitens was here going on, but had his mouth stopp'd by a convulsion, which never suffer'd him to speak any more. He lay convuls'd about twelve hours, and then gave up the ghost.
[Page 12] Now if every reader would imagine this Penitens to have been some particular acquaintance or relation of his, and fancy that he saw and heard all that is here describ'd, that he stood by his bed-side when his poor friend lay in such distress and agony, lamenting the folly of his past life, it would in all probability teach him such wisdom as never enter'd into his heart before. If to this, he should consider, how often he himself might have been surprized in the same state of negligence, and made an example to the rest of the world, this double reflection, both upon the distress of his friend, and the goodness of that God, who had preserv'd him from it, would in all likelihood soften his heart into holy tempers, and make him turn the remainder of his life into a regular course of piety.
Christian Admonitions from a pious Father to his Children.
THE little time that you have been in the world, my children, you have spent wholly with me; and my love and tenderness to you, has made you look upon me as your only friend and benefactor, and the cause of all the comfort and pleasure that you enjoy. But, my children, you are now in the hands, and under the tender care of a much greater father and friend than I am, whose love to you is far greater than mine, and from whom you receive such blessings as no mortal can give.
[Page 13] That God whom I daily call upon to bless both you and me, and all mankind; whose wonderous acts are recorded in those scriptures which you constantly read.
That God who created the heavens and the earth, who brought a flood on the old world; who saved Noah in the ark; who was the God of Abraham, Isaac and Jacob, whom Job blessed and praised in the greatest afflictions; who delivered the Israelites out of the hands of the Egyptians; who was the protector of righteous Joseph, Moses, Joshua and holy Daniel; who sent his son Jesus Christ, to redeem mankind; and gave his holy spirit to be our leader, our comforter and director in the path of righteousness and truth.
This God who has done all these great things; who has created so many millions of men; who lived and died before you were born, with whom the spirits of good men that are departed this life now live, whom infinite numbers of angels now worship in Heaven; this great God is your loving father and friend, your good creator and nourisher, from whom, and not from me, ye receive your being.
You see, my children, this wide and large firmament over our heads, where the sun and moon, and all the stars appear in their turns: If you were to be carried up to any of these bodies at this vast distance from us, you would still discover others as much above you, as the stars that you see here are above the earth. Were you to go up or down, East or West, [Page 14]North or South, you would find the same height without any top, and the same depth without any bottom.
And, my children, so great is God, that all those bodies added together, are but as a grain of sand in his sight. And yet you are as much the care of this great God and father of all worlds, and all spirits, as if he had no other children but you.
He numbers the hairs of your heads, watches over you sleeping and waking, and has preserved you from a thousand dangers, which neither you nor I know any thing of.
Therefore, my children, fear and worship and love God. Your eyes indeed cannot see him, but every thing you see, are so many marks of his power and presence, and he his nearer to to you, than any thing that you can see.
Take him for your Lord, and father, and friend; look upon him as the fountain and cause of all the good that you have received through my hands, and reverence me only as the bearer and minister of God's good things unto you. And he that blessed my father before I was born, will bless you when I am dead.
Your youth and little minds are only yet acquainted with my family, and therefore you think there is no happiness out of it. But, my children, you belong to a greater family than mine, you are members of the family of this almighty father of all nations, who has created infinite orders of angels, and numberless [Page 15]generations of men, to be fellow-members of one and the same society in heaven.
You do well to reverence and obey my authority, because God has given me power over you, to bring you up in his fear, and to do for you, as the holy fathers recorded in scripture did for their children, who are now in rest and peace with God.
I shall in a short time die, and leave [...] God and yourselves; and if God forgiveth my sins I shall go to his Son Jesus Christ, and live amongst patriarchs and prophets, saints and martyrs.
Let your thoughts often leave these gardens, these fields and farms, to contemplate upon God and heaven; to consider upon angels and the spirits of good men living in light and glory.
God keepeth a book of life wherein all the actions of all men are written; your names are there my children, and when you die, this book will be laid open before men and angels, and according as your actions are there found, you will either be received to the happiness of those holy men who have died before you, or be turned away amongst wicked spirits, that are never to see God any more.
Never forget this book my children, for it is written, and it must be open'd, you must see it, and you must be try'd by it: Strive therefore to fill it with your good deeds, that the hand-writing of God may not appear against you.
God, my children, is all love, and wisdom, [Page 16]and goodness; and every thing that he has made, and every action that he does, is the effect of them all. Therefore you cannot please God, but so far as you strive to walk in love, wisdom and goodness.
When you love that which God loves, you act with him, you join yourselves to him; and when you love what he dislikes, then you oppose him, and seperate yourselves from him. This is the true and the right way, think what God loves, and do you love it with all your heart.
Next to this, love your neighbour, which is all the world, with such tenderness and affection as you love yourself.
Think how God loves all mankind, how merciful he is to them, how tender he is of them, how careful he preserves them, and then strive to love the world as God loves it. God would have all men to be happy, therefore do you will, and desire the same.
As God has created all things for the common good of all men, so let that part of them, which falls to your share, be employed as God would have all employed, for the common good of all.
Therefore do good my children, first of all to those that most deserve it, but remember to do good to all. The greatest sinners receive daily instances of God's goodness towards them, he nourishes and preserves them, that they may repent, and return to him; do you therefore imitate God, and think no one too bad to receive your relief and kindness, when you see that he wants it.
[Page 17] And my children consider, this as a most principal thing which I shall remember you of, as long as I live with you; hate and despise all human glory, for it is nothing else but human folly. It is the greatest snare, and the greatest betrayer, that you can possibly admit into your heart.
Love humility in all its instances, practise it in all its parts; for it is the most noble state of the soul of man; it will set your heart and affections right towards God, and fill you with every temper that is tender and affectionate towards men.
And above all, mark this, never do any thing through strife, or envy, or emulation, or vain glory. Never do any thing in order to excel other people, but in order to please God, and because it is his will, that you should do every thing in the best manner that you can.
When you come to be more conversant with the world, and see what customs, and pleasures, and troubles and projects, employ the hearts and time of mankind, you will scarce believe that things can be as I have told you. But don't let this affect you, for the devil the god of this world has so blinded the eyes of those who refuse to comply with the calls of grace, that it may, indeed, be said that the world is in a dream, and that few people are awake in it: We fancy that we fall into darkness when we die; but, alas, we are most of us in the dark till then; and the eyes of our souls only begin to see when our bodily eyes are closing.
[Page 18] For this reason, my discourses with you have been to acquaint you with yourselves, and to accustom you to such books and devotion as may best instruct you in this greatest of all knowledge.
When I tell you that you are all of you spirits: I don't mean that you have not bodies that want meat and drink, and sleep and cloathing, but that all that deserves to be called you, is nothing else but spirit.
A being, spiritual and rational in its nature, that is made in the image of God to live for ever, never to cease any more, but to enjoy life, and reason, and knowledge and happiness in the presence of God, and the society of angels and glorious spirits to all eternity.
Every thing that you call yours, besides this spirit, is but like your cloathing; something that is only to be used for a while, and then to end, and die, and wear away, and to signify no more to you, than the cloathing and bodies of other people.
You are not only in this manner spirits, but you are fallen spirits, that began your life in a state of corruption and disorder, full of tempers and passions, that blind and darken the reason of your minds, and incline you to that which is hurtful.
And observe this, my children, as a most solemn consideration, That in this fallen condition you are utterly unable, by any power of your own, to restore yourselves. It is God alone, by his almighty power, who can, and [Page 19]who is desirous to, perfect this great work in you.
Your bodies are not only poor and perishing like your cloaths, but they are like infected cloaths, that sill you with ill disease and distempers, which oppress the soul with sickly appetites and vain cravings. So that all of us are like two beings, that have as it were two hearts within us: With the one we see, and taste, and admire reason, purity and holiness; with the other we incline to pride, vanity and sensual delights.
This internal war we always feel within us more or less, and if you would know the one thing necessary to all the world, it is this, that by a constant and fervent application to God for divine help, we may thro' the effectual workings of the redeeming power of our Saviour Jesus Christ in our hearts, be enabled to preserve and perfect all that is rational, holy and divine within us, and mortify, remove and destroy all that vanity, pride and sensuality, which springs from the corruption of our nature.
You see then your state my children; you are by the help of divine grace, to honour, improve and perfect the spirit that is within you; to preserve it from the errors and vanities of the world; to save it from those false delights, and sensual tempers which the body tempts it with: That you may taste, and relish and desire that eternal state, which is to begin when this life ends.
[Page 20] And you, my dear daughters, consider yourselves as mothers, and sisters, and friends and relations, to all that want your assistance, and never allow yourselves to be idle, whilst others are in want of any thing that your hands can make for them! When you go abroad, let humility, modesty, and a decent carriage, be all the state you take upon you; and let tenderness, compassion, and good nature, be all the fine breeding that you show in any place. If evil speaking, scandal or backbiting, be the conversation where you happen to be, keep your hearts and tongues to yourselves; be as much grieved as if you were amongst cursing and swearing, and retire as soon as you can.
Contract no foolish friendships, or vain fondness for particular persons; but love them most that most turn your love towards God, and your compassion towards all the world. And be particularly careful to avoid the conversation of fine bred fops and beaux, hate nothing more than that idle discourse, the flattery and compliment of that sort of men, for they are the shame of their own sex, and ought to be the abhorence of yours.
Though you intend to marry, yet let the time never come till you find a man that has those perfections, which you are labouring after yourselves, who is likely to be a friend to all your virtues, and with whom it is better to live, than to want the benefit of his example.
Love poverty, and reverence poor people for many reasons, and particularly for this, because [Page 21]our blessed Saviour was one of the number, you will often find simplicity, innocence, patience, and piety amongst them, and where they are not so, your good example may amend them.
Never consider yourselves, as persons that are to be seen, admired and courted by men; but as poor sinners, that are to save yourselves from the vanities and follies of a miserable world, by watching and prayer, by humility and self-denial. Think upon the vanity and shortness of human life, and let death and eternity be often in your minds, for these thoughts will strengthen and exalt your minds, make you wise and judicious and truly sensible of the littleness of all human things.
Strive to do every thing that is praise worthy, but do nothing in order to be praised; nor think of any reward for all your labour of love and virtue, till Christ cometh with all his holy angels.
And above all, my children, have a care of vain and proud thoughts of your own virtue: For as soon as ever people live different from the common way of the world, and despise its vanities, the devil represents to their minds the height of their own perfections, and is content they should excel in good works, provided that he can make them proud of them.
The time of practising these precepts, my children, will soon be over with you; the world will soon slip through your hands, or rather you will soon slip through it: It seems [Page 22]but the other day since I received these same instructions from my dear father, that I am now leaving with you; and the God that gave me ears to hear, and a heart to receive what my father said unto me, will, I hope, give you grace to love and follow the same instructions.
And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever will save his life shall lose it; but whosoever will lose his life for my sake, the same shall save it. For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away. For whosoever shall be ashamed of me and of my words, of him shall the Son of Man be ashamed when he shall come in his own glory, and in his father's, and of the holy angels.
THAT grand enemy of mankind, the devil, is very justly called in scripture the prince and god of this world, for indeed he has great power in it, many of its rules, and principles being invented by this evil spirit, the father of all lies and falshood, to seperate us from God, and prevent our return to happiness: For, according to the spirit and vogue of this world, whose corrupt air we have all breathed, there are many things that pass for great and honourable, and most desirable, which yet are so far from being-so, that our true greatness and honour consists in not desiring them. To abound in wealth, to have fine houses and rich [Page 23]cloaths, to be attended with splendor and equipage, to be beautiful in our persons, to have titles of dignity, to be above our fellow creatures, to be looked on with admiration, to overcome our enemies with power, to heap up treasures upon earth, to add house to house and field to field, and delight ourselves in the most costly manner, these are the great, the honourable, the desirable things, to which the spirit of the world turns the eyes of most people. And many a man is afraid of standing still, and not engaging in the pursuit of these things, lest the same world should take him for a fool.
Yet the history of the gospel, is chiefly the history of Christ's conquest over this spirit of the world, and the number of true Christians, is only the number of those who, following the spirit of Christ, have lived contrary to this spirit of the world.
This is the mark of Christianity, Whosoever is born of God overcometh the world. 1 John v. 4. Set your affections on things above, and not on things on earth, for ye are dead, and your life is hid with Christ in God. Col. iii. 2. Love not the world, nor the things of the world. If any man love the world, the love of the Father is not in him; for all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life is not of the Father; but is of the world. 1 John ii. 15. Know ye not that the friendship of the world is enmity with God, whosoever therefore will be a friend of the world is the enemy of God. James iv. 4. Be not [Page 24]conformed to this world: but be ye transformed by the renewing of your mind. Rom. xii. 2.
This is the language of the whole new testament. You are to be dead to the world, and to live a new life in Christ Jesus our Lord. But notwithstanding the clearness and plainness of these doctrines by which believers in Christ are required thus to renounce the world, yet great part of the christians live and die slaves to the customs and tempers of the world. Learn of me, saith our blessed Saviour, for I am meek and lowly in heart, and you shall find rest to your souls. Matth. xi. 29. Now this meek, this lowly state, that constitutes the true rest of the soul, cannot subsist in any mind, but so far as it is thus dead to the world, and has parted with the desires of enjoying its riches, pleasures and honours. So that in order to be truly humble, you must unlearn all these notions, which you have been all your life learning from this corrupt spirit of the world. You can make no stand against the assaults of pride, the meek affections of humility can have no place in your souls, till you stop the power of the world over you, and resolve against a blind obedience to its laws. And when you are once advanced thus far, as to be able to stand still in the torrent of worldly fashions, and opinions and examine the worth and value of things, which are most admired and valued in the world, you have gone a great way in the gaining of your freedom, and have laid a good foundation for the amendment of your heart. Think upon [Page 25]the rich, the great, and the learned persons, that have made great figures, and been high in the esteem of the world, many of them died in your time, and yet they are sunk, and lost and gone, and as much disregarded by the world, as if they had been only so many bubbles of water. And is it worth your while to lose the smallest degree of virtue, for the sake of pleasing so bad master, and so false a friend as the world is. Is it worth your while to bow the knee to such an idol, as this, that so soon will have neither eyes, nor ears, nor a heart to regard you; instead of serving that great, and holy, and mighty God, that will make all his servants partakers of his own eternity.
Our blessed Saviour Jesus Christ gave himself for our sins, that he might deliver us from this present evil world. Gal. i. 4. Christianity therefore implieth a deliverance from this world; and he that professeth it, professeth to live contrary to every thing, and every temper, that is peculiar to this evil world. The apostle John declareth this opposition to the world in this manner: They are of the world, therefore speak they of the world, and the world heareth them: We are of God, &c. 1 John iv. 5. This is the description of the followers of Christ; and it is proof enough, that no people are to be reckon'd christians in reality, who in their hearts and tempers belong to this world. We know, saith the same apostle, that we are of God, and the whole world lieth in wickedness. Chap. v. 19. Christians therefore can no farther know that they are of God, than [Page 26]so far as they know they are not of the world, that is, that they don't live according to the ways and spirit of the world. And he is only of God, or born of God, in Christ Jesus, who has overcome this world, that is, who has chosen to live by faith, and govern his actions by the principles of a wisdom revealed from God, by Christ Jesus. They are not of this World, as I am not of this World, says our blessed Saviour. This is the state of Christianity with regard to this world, the profession of Christians requiring them to live as citizens of the new Jerusalem, and to have their conversation in heaven. If you are not thus out of, and contrary to the world, you want the distinguishing mark of Christianity; you don't belong to Christ, but by being out of the world, as he was out of it. We may deceive ourselves, if we please, with vain and softning comments upon these words; but they are, and will be understood in their first simplicity, and plainness, by every one that reads them in the same spirit, that our blessed Lord spoke them. And to understand them in any lower, less significant meaning, is to let carnal wisdom explain away that doctrine, by which itself was to be destroyed.
Our blessed Saviour suffered, and was a sacrifice, to make our suffering, and sacrifice of ourselves fit to be received by God. And we are to suffer, to be crucified, to die, and to rise with Christ; or else his crucifixion, death, and resurrection will profit us nothing. The necessity [Page 27]of this conformity to all that Christ did, and suffered upon our account is very plain from the whole tenor of scripture. First, As to his sufferings, this is the only condition of our being saved by them. If we suffer with him, we shall also reign with him. 2 Tim. ii. 11. Secondly, As to his crucifixion, Knowing this, that our old man is crucified with him. Rom. vi. 6. Here you see Christ is not crucified in our stead; but unless our old man be really crucified with him, the cross of Christ will profit us nothing. Thirdly, As to the death of Christ, the conditions is this: If we be dead with Christ, we believe that we shall also live with him, ver. 8. If therefore Christ be dead alone, if we are not dead with him, we are as sure from this scripture, that we shall not live with him. Lastly, As to the resurrection of Christ, the scripture sheweth us, how we are to partake of the benefit of it: If ye be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Col. iii. 1. It was for this reason, that the holy Jesus said of his disciples, and in them of all true believers, They are not of this world, as I am not of this world. Because all true believers conforming to the sufferings, crucifixion, death, and resurrection of Christ, live no longer after the spirit and temper of this world, but their life is hid with Christ in God. This is the state of seperation from the world, to which all orders of christians are called. They must so far renounce all worldly tempers, be so far governed by the [Page 28]things of another life, as to shew, that they are truly and really crucified, dead, and risen with Christ. If any man be in Christ he is a new creature, old things are passed away, behold all things are become new. 2 Cor. v. 17.
Even the ancient Philosophers began all their virtue in a total renunciation of the spirit of this world; they saw with the eyes of heaven, that darkness was not more contrary to light, than the spirit and wisdom of this world was contrary to divine wisdom: Therefore they allowed of no progress in virtue, but so far as a man had overcome himself, and the spirit of this world. This gave a true solidity to all their instructions, and proved them to be masters of true wisdom. But the doctrine of the cross of Christ, the last, the highest, the most finishing stroke given to the spirit of this world, that speaks more in one word, than all the philosophy of volumnious writers, is yet professed by those, who are in more friendship with the world, than was allowed to the disciples of Pythagoras, Socrates, Plato or Epictetus. Nay, if those ancient sages were to start up amongst us with their enlightened wisdom, they would bid fair to be treated by the sons of the gospel, if not by some fathers of the church, as dreaming Enthusiasts. But, this is a standing truth, the world can only love its own, and wisdom can only be justified of her children. The heaven-born Epictetus told one of his scholars, That then he might first look upon himself as having made some true proficiency in virtue, [Page 29]when the world took him for a fool; an oracle like that, which said, the wisdom of this world is foolishness with God.
If you ask what is the apostasy of these last times, or whence is all the degeneracy of the present christian church, it must be placed to a wordly spirit. If here you see open wickedness, there only form of godliness, if here supersicial holiness, political piety, there haughty sanctity, partial zeal, if almost every where, you see a Jewish blindness, and hardness of heart, and the church trading with the gospel, as visibly, as the old Jews bought and sold beasts in their temple, all this is only so many forms, and proper fruits of the worldly spirit. This is the great net, with which the devil becomes a fisher of men; and be assured of this, that every son of man is in this net, till through and by the spirit of Christ he breaks out of it. I say the spirit of Christ, for nothing else can deliver him from it. If you trust to any kind or form of religious observances, to any kind of learning, or effort of human prudence, then I will tell you what your case will be, you will overcome one temper of the world, only and merely by cleaving to another: For nothing can overcome or renounce the world, but singly and solely the spirit of Christ. Hence it is, that many learned men, with all the rich furniture of their brain, live and die slaves to the spirit of this world, the spirit of Christ is not the only thing that is the desire of their hearts, and therefore their learning only works in and with [Page 30]the spirit of this world, and becomes itself no small part of the vanity of vanities.
Would you know the evil nature and effect of a spirit given up to the world, and not subjected to the spirit of grace, you need only look at the blessed effect of a continual state of watching, a continual humble application to God in the true spirit of prayer, for the one goes downwards with the same strength, as the other goes upwards, the one betroths, and weds to an earthly nature, with the same certainty, as the other espouses, and unites to Christ. The spirit of continual watchings and prayer, is a pressing forth of the soul out of this earthly life, it is a stretching with all its desire after the life of God, it is a leaving as far as it can, all its own spirit, to receive a spirit from above, to be one life, one love, one spirit with Christ in God. This prayer, which is an emptying itself of all its own lusts and natural tempers, and an opening itself for the light and love of God to enter into it, is the prayer in the name of Christ, to which nothing is denied; for the love which God bears to the soul, is an eternal never ceasing desire to open the birth of his holy word and spirit in it, and stays no longer than till the door of the heart open for him; and nothing does or can keep God out of the soul, or hinder his union with it, but the desire of the heart turned from it. What the soul desireth, that is the fewel of its sire, and as its fewel is, so is the flame of its life. As we sow we shall reap; if to the spirit, we [Page 31]shall reap life and peace; if to the flesh, we shall of the slesh reap corruption. Wherever and in whatsoever the will chuseth to dwell and delight, that becometh the soul's food, its cloathing and habitation. Since this is the case, let us stop a while, let our hearing be turned into feeling. Let us consider, whether there is any thing in life, that deserves a thought, but how to keep in a continual state of watching and prayer, that we may attain to that purity of heart, which alone can see, find and possess God.
A short account of the progress and effects of the Plague, the last time it spread in the city of London, viz. in the year 1665.
AMONGST the many calamities with which the Almighty is pleased to visit the children of men, in order to reduce them to a just sense of their own weakness and entire dependence upon him, there is scarce any that are more productive of true penitent humiliation, and of a sight of what is really good and truly evil, than those contagious distempers, which an offended God sometimes suffers to rage amongst the people. In the year 1665 the city of London was sorely visited by the plague: An account of the progress and effects of that visitation was kept by a citizen who remained there during the whole time of the [Page 32]sickness, and appears to have been candid and judicious in his remarks thereon. I trust my readers may, in a short description of that memorable judgment, meet with such lessons of best wisdom, which nothing can so effectually produce, as a close and serious converse with death and the grave. The introduction of this contagion in London was by some goods imported from Holland, which had been brought thither from the Levant. It first broke out in the house where those goods were opened, from whence it spread to other houses. In the first. house that was infected there died four persons: A neighbour who went to visit them returning home, gave the distemper to her family, and died with all her houshold. The parish officers who were employed about the sick persons being also infected, the physicians perceived the danger, and, upon narrow inspection, assured, that it was indeed the plague with all its terrifying particulars, and that it threatened a general infection. The people began now to be alarmed all over the town; the usual number of burials within the bills of mortality for a week were generally about 240 to 300, but from the 17th to the 24th Jan. the printed bill was 474. However this went off again, and the frost continuing very severe till near the end of February, the bills decreased again, and people began to look upon the danger as good as over; but in May the bills greatly increased, and the weather becoming hot, the infection spread again, in a dreadful manner.
[Page 33] I lived, says the author, without Aldgate, and as the distemper had not reached to that side of the city, our neighbourhood continued easy; but at the other end of the town the consternation was very great, and the nobility and gentry thronged out of the town with their families in an unusual manner; nothing was to be seen but waggons, carts and coaches with goods and people, and horse-men attending them, hurrying away; then empty waggons and carts appeared, who were apparently returning to fetch more people, besides innumerable numbers of people on horseback, fitted out for travelling. This was a very melancholy prospect; indeed there was nothing else of moment to be seen; it filled my mind with very serious thoughts of the misery that was coming upon the city, and the unhappy condition of those that would be left in it. By the end of July the contagion had spread and increased to a great degree: Sorrow and sadness sat upon every face; and though some parts were not yet overwhelmed, all looked deeply concerned. London might well be said to be all in tears, the mourners did not go about the streets, for nobody made a formal dress of mourning for their nearest relations, but the voice of mourning was indeed heard in the streets; the shrieks of women and children at the windows and doors of their houses where their dearest relations were dying, were so frequent to be heard as we passed the streets, that it was enough to pierce the stoutest heart in [Page 34]the world. Tears and lamentations were seen almost in every house, especially in the first part of the visitation; for towards the latter end people did not so much concern themselves for the loss of their friends, expecting that themselves should be summoned the next hour.
It was a time of very unhappy breaches amongst us; in matters of religion, divisions and seperate opinions prevailed; the Church of England was lately restored, and the Presbyterians and other professions had set up their meetings for worship, apart, in which they were frequently disturbed, the government endeavouring to suppress their meetings. But this dreadful visitation reconciled the different parties, and took away all manner of prejudice and scruple from the people. But after the sickness was over, that spirit of charity subsided, and things returned to their own channel again. Here we may observe, that a nearer view of death would soon reconcile men of good principles to one another, and that it is chiefly owing to our easy situations in life, and our putting these things far from us, that our breaches are formented, and that there is so much prejudice and want of christian charity and union amongst us. A close view and converse with death, or with diseases that threaten death, would scum off the gall of our temper, remove our animosities, and bring us to see with different eyes. On the other side of the grave we shall all be brethren again.
The inns of court were now all shut up, [Page 35]there was but few lawyers to be seen in the city, indeed there was no need of them, for quarrels and divisions about interest had ceased; every body was at peace.
It was also worthy of observation, as well as fruitful of instruction, to observe with what alacrity the people of all persuasions embraced the opportunities they had of attending upon the publick worship, and other appointed times of devotion, as humiliations, fastings and publick confessions of sins, to implore the mercy of God, and avert the judgment which hung over their heads. The churches were so thronged, that there was often no coming near, no, not to the very door of the largest churches. There was also daily prayers appointed morning and evening, at which the people attended with uncommon devotion.
All plays and interludes which had lately began to increase amongst us, were forbid to act; the gaming-tables, publick dancing-rooms and musick-houses, which multiplied and began to debauch the manners of the people, were shut up and suppressed, finding indeed no trade; for the minds of the people were generally humbled and agitated with other things, death was before their eyes, and every body began to think of their graves.
The infection still gradually increased till the middle of August, when there died a thousand a day, by account of the weekly bills, though they never gave a full account by many thousands; many of the parish officers were taken [Page 36]sick themselves and died when their account was to be given in. The parish of Stepney alone had within the year, one hundred and sixteen sextons, grave-diggers and carriers of the dead, &c. Indeed the work was not of a nature to allow them leisure to take an exact tale of the dead bodies, which were all thrown together in the dark in a pit, to which no man could come near without the utmost peril.
I had, says the author, the care of my brother's house, which obliged me sometimes to go abroad. In these walks I had dismal scenes before my eyes, as, particularly, of persons falling dead in the streets, terrible shrieks of women, who in their agonies would throw open their chamber-windows, and cry out in a dismal surprising manner; it is impossible to describle the varicty of postures in which the passions of the poor people would express themselves. Passing through Token-House yard, of a sudden a casement violently opened just over my head, and a woman gave three frightful screeches, and then cry'd: Oh! Death, Death, Death, which struck me with horror and a chilness in my very blood. There was nobody to be seen in the whole street, neither did any window open, for people had no curiosity now in any case. I went on to pass into Bell-Alley, where there was a greater cry than that; I could hear women and children run screaming about the rooms like distracted, when a garret-window opened, and somebody from a window on the other side asked, What [Page 37]is the matter? Upon which it was answered, Oh Lord! my old master has hanged himself. The other asked again, Is he quite dead? And the first answered, Ay, ay quite dead and cold. This person was a Deputy-Alderman and very rich. But this is but one instance; it is scarce credible what dreadful cases happened in particular families every day. People in the rage of the distemper or in the torment of the swelling, which was indeed intolerable, becoming raving and distracted, oftentimes laid violent hands upon themselves, throwing themselves out of windows, or breaking out of the houses, would dance naked about the streets, not knowing one extasy from another; others, if not prevented, would run directly down to the river, and plunge into the water. Some dying of mere grief as a passion, and some of fright and surprize, without having received the infection. It often pierced my very soul, to hear the groans and cries of those who were thus tormented; but this of the swellings was accounted the most promising particular in the whole infection; for if these swellings could be brought to break and run, the patient generally recovered. Whereas those who were struck with death at the beginning of the distemper, and had spots come upon them, often went about indifferent easy, till a little before they died, and some till the moment they dropt down; such would be taken suddenly very sick, and would run to some convenient place, or to their own houses if possible, and there sit down, grow faint and die.
[Page 38] Death did not now hover over every one's head only, but looked into their houses and chambers, and even stared in their very faces; and though there was some stupidity and dulness of mind, yet there was a great deal of just alarm sounded in the inmost soul: Many consciences were awakened; many hard hearts melted into tears; many a penitent confession was made of crimes long concealed. People might be heard even in the streets as we passed along calling upon God for mercy, through Jesus Christ, and saying: I have been a thief; I have been an adulterer; I have been a murderer, and the like; and none durst stop to make inquiry into such things, or to administer comfort to the poor creature, who in the anguish both of soul and body thus cried out. Many were the warnings that were then given by dying penitents to others, not to put off and delay their repentance to a day of distress, that such a time of calamity as this was no time for repentance. I wish says the author, I could repeat the very sound of those groans and exclamations that I heard from some poor dying creatures, when in the height of their agonies and distress, and that I could make him that reads this; hear as I imagine, I now hear them, for the sound seems still to ring in my ears. In the beginning of September the number of burials increasing, the church-wardens of Aldgate parish ordered a large pit to be dug, to hold all the dead which might die in a month, it was about forty feet long and sixteen broad; [Page 39]some blamed the church-wardens for suffering such a frightful gulf to be dug; nevertheless in two weeks they had thrown more than eleven hundred bodies into it, when they were obliged to sill it up, as the bodies were come within 6 feet of the surface. My curiosity drove me to go and see this pit, when there had been near four hundered people buried in it. I got admittance into the church-yard, by means of the sexton, who was a sensible, religious man. He would have persuaded me not to go, saying, That it was indeed their duty to venture, and in it they might hope to be preserved; but that, as I had no apparent call, he thought, my curiosity could not justify my running that hazard. I told him, I had been pressed in my mind to go, and that perhaps it might be an instructing sight. Nay, says the good man, if you will venture upon that score, in the name of God go in; it will be a sermon to you, it may be the best you ever heard in your life. His discourses had shock'd my resolution, and I stood wavering for a good while; but just then I heard the bell-men, and the cart, loaded with dead bodies, appearing, I went in. There was nobody, as I could perceive, at first with the cart but the buriers, and the man that led the cart; but when they came to the pit, they saw a man muffled in a cloak who appeared in great agony; the buriers immediately gathered about him, supposing he was one of those poor delirious or desperate creatures, that would sometimes run to the pit, wrapt in blankets, and throw themselves in, and as they [Page 40]said bury themselves. When the buriers came to him, they soon found he was neither desperate nor distempered in mind, but one oppressed with a dreadful weight of grief, having his wife and several children all in the cart, that was just come in with him, and he followed in agony and excess of sorrow. He calmly desired the buriers to let him alone, said he would only see the bodies thrown in, and go away; so they left importuning him. But no sooner was the cart turned round, and the bodies shot into the pit promiscously, which was a surprise to him, for he at least expected, they would have been decently laid in, though indeed he was afterwards convinced that was impracticable, I say, no sooner did he see the sight, out he cryed out aloud, unable to contain himself, and fell down in a swoon; the buriers ran to him, and took him up, and when he was come to himself, led him to a place where he was taken care of. He looked into the pit again, as he went away, but the buriers had covered the bodies so immediately with throwing earth, that nothing could be seen. The cart had in it sixteen or seventeen bodies. Some were wrapt up in linen sheets, some in rugs, some little other than naked, or so loose, that what covering they had fell from them, in the shooting out of the cart, and they sell quite naked among the rest; but the matter was not much to them, or the indecency much to any one else, seeing they were to be huddled together into the common grave of mankind; [Page 41]for here was no difference made, but poor and rich went together; there was no other way of burials, neither was it possible there should.
John Hayward, under-sexton, that is, grave digger and bearer of the dead, never had the distemper at all, but lived about twenty years after it. His wife was employed to nurse the infected people; yet she herself never was infected. The only preservative he used against the infection, was holding garlick and rue in his mouth, and smoaking tobacco; this I had from his own mouth. His wife's remedy was washing her head in vinegar, and sprinkling her head-clothes so with vinegar, as to keep them always moist; and if the smell of any of those she waited on was more than ordinary offensive, she snuffed vinegar up into her nose, sprinkled her head-clothes and held a handkerchief wetted with vinegar to her mouth.
And here I must not omit mentioning the disposition of the people of that day, with respect to their charity to the poor, which indeed was very large both in a publick and a private way. Some pious ladies were so zealous in this good work, and so consident in the protection of providence in the discharge of this great duty, that they went about themselves distributing alms, and visiting the poor families that were infected, in their very houses, appointing nurses and apothecaries to supply them with what they wanted; thus giving their blessings to the poor in substantial relief, as well as hearty prayers for them. I will not undertake [Page 42]to say, that none of these charitable people were suffered to die of the plague, but this I may say, that I never knew any of them miscarried, which I mention for the encouragement of others in case of like distress; and doubtless, if they, that give to the poor, lend to the Lord, and he will repay it, those that hazard their lives to give to the poor, and to comfort and assist them in such a misery as this, may hope to be protected therein.
From the middle of August to the middle of September the infection still increased and spread itself, with an irresistible fury; it was reckoned, that during that time there died no less than sixteen hundred a day, one day with another. It was then that the confusion and terror was inexpressible; the courage of the people appointed to carry away the dead, began to fail them; the vigilance of the magistrates was now put to the utmost trial. At last the violence of the distemper came to such a height that the people sat still looking at one another, and seemed quite abandoned to despair. In a word, people began to give themselves up to fear, that there was nothing to be expected but a universal desolation. This despair made people bold and adventurous, they were no more shy of one another, as expecting there was now no avoiding the distemper, but that all must go, this brought them to crowd into the churches, they inquired no more what condition the people who sat near them, were [Page 43]in, but looking upon themselves also as so many dead corps, they came to the churches without the least caution, and crowded together, as if their lives were of no consequence, compared to the work which they were come about: Indeed, their zeal in coming, and the earnestness and affectionate attention they shewed to what they heard, made it manifest what value people would put upon the worship of God, if they thought, every day they attended at the church, would be their last. It was in the height of this despair, that it pleased God to stay his hand, and to slacken the fury of the contagion, in a manner as surprising as that of its beginning, and which demonstrated it to be his own particular hand above the agency of means; nothing but omnipotent power could have done it; the contagion, despised all medicine; death raged in every corner, and had it gone on as it did then, a few weeks more would have cleared the town of all its inhabitants. In that very moment when thirty thousand were dead in three weeks, nay, when it was reported three thousand died in one night, and an hundred thousand more were taken sick, when we might well say, Vain was the help of man, it pleased God to cause the fury of it to abate, and by his immediate hand to disarm the enemy. It was wonderful! The physicians were surprised, wherever they visited, to find their patients better, and in a few days every body was recovering: Nor was this by any [Page 44]medicine found out, or any new method of cure discovered, but it was evidently from the secret invisible hand of him that had at first sent this disease, as a judgment upon us. Let the philosophers search for reasons in nature to account for it, and labour as much as they will to lessen the debt they owe to their maker; those physicians who had the [...] share of religion in them, were obliged to acknowledge, that it was all supernatural. The streets were now full of poor recovering creatures, who appeared very sensible and thankful to God for their unexpected deliverance: Yet I must own, that as for the generality of the people, it might too justly be said of them, as was said of the children of Israel, after they had been delivered from the host of Pharoah, that they sung his praise, but they soon forgot his works.
The author, who was preserved unhurt with his whole family, during the time of the sickness, gives in his memoirs a particular account of the many reasonings and fears which affected his mind, before he could come to a fixed conclusion, whether to stay, and take his lot in the station in which God had placed him, or by leaving the city, run the hazard of unsettling himself, and lose his effects which lay scattered among the merchants. At the earnest solicitations of his brother he had concluded to go; but being always crossed in this design by several accidents, it came one morning, as he expresses it, very warmly in his mind, whether these repeated disappointments were [Page 45]not intimations to him, that it was the will of heaven he should not go, which was succeeded by a further thought, that if this suggestion was from God, he was able effectually to preserve him in the midst of all deaths and dangers that would surround him, and that if he attempted to secure himself, by fleeing from his habitation, and acted contrary to these intimations, which he believed to be divine, it was a kind of flying from God, who could cause his justice to overtake him, when and where he thought fit.
But what finally fixed him in a resolution to stay, and cast himself entirely upon the protection and good pleasure of the Almighty, was, that at a time, when his thoughts were more than commonly seriousupon this weighty subject, turning over the bible which lay before him, he cryed out, Well, I know not what to do, Lord direct me! at that juncture happening to stop and casting his eye on the second verse of the 91st Psalm, he read to the 10th, as follows, viz. I will say of the Lord, he is my refuge and my fortress, my God, in him will I trust. Surely he shall deliver thee from the snare of the fowler, and from the noisom pestilence. He shall cover thee with his feathers, and under his wings shalt thou trust: His truth shall be thy shield and buckler. Thou shalt not be afraid for the terror by night, nor for the arrow that flieth by day, nor for the pestilence that walketh in darkness, nor for the destruction that wasteth at noon-day. A thousand shall fall at thy side, and ten thousand at thy [Page 46]right hand; but it shall not come nigh thee. Only with thine eyes shalt thou behold and see the reward of the wicked. Because thou hast made the Lord which is thy refuge, even the most high thy habitation: There shall no evil befall thee, neither shall any plague come nigh thy dwelling, &c.
AN eminent servant of God, who had known deliverance from the dark powers, and experimentally felt the powers of the world to come, a few hours before his death, expressed himself in the following words: ‘There is a spirit which I feel, that delights to do no evil, nor to revenge any wrong, but delights to endure all things, in hopes to enjoy its own in the end; its hope is to outlive all wrath and contention, and to weary out all exaltation and cruelty, or whatsoever is of a nature contrary to itself; it sees to the end of all temptations; as it bears no evil in itself, so it conceives none in thought to any other; for its ground and spring is the mercies and forgiveness of God; its crown is meekness; its life is everlasting love unfeigned, and takes its kingdom with intreaty, and not with contention, and keeps it by lowliness of mind; in God alone it can rejoice, though none else regard it, or can own its life; 'tis conceived in sorrow, and brought forth without any to pity it, nor doth it murmur at grief and oppressions; it never rejoiceth but through sufferings, for with the world's joy it is murdered. I found [Page 47]it alone, being forsaken: I have fellowship therein with those that lived in dens and desolate places of the earth, who through death obtained resurrection and eternal holy life.’
A Strong testimony to the superior excellency of gospel-love, and to the vanity and emptiness of worldly enjoyments, is given by Sir John Mason, who tho' but 63 years old at his death, yet had lived and flourished in the reign of 4 princes, viz. Henry 8th, Edward the 6th, Queen Mary and Elizabeth; and was privy-counsellor to them all, and an eye-witness of the various revolutions and vicissitudes of those times. Towards his latter end, being on his death-bed, he called his clark and steward, and spoke thus to them,—Lo! here have I lived to see five princes, and have been privy-counsellor to four of them. I have seen the most remarkables in foreign parts, and have been present at most transactions for 30 years together, and I have learned this after so many years experience, that seriousness is the greatest wisdom, temperance the best physic, and a good conscience the best estate; and were I to live again, I would change the court for a cloister, my privy-counsellor's bustle, for an hermit's retirement, and the whole life I have lived in the palace for an hour's enjoyment of God in the chapel. All things else forsake me, beside my God, my duty, and my prayers."
SECRETARY Walsingham, is also a remarkable instance of the same kind. He was a man [Page 48]of very great note, in Queen Elizabeth's days. In a letter to his fellow-secretary, Burleigh, then lord treasurer of England, he writes thus, ‘We have lived enough to our country, our fortunes, our sovereign: It is high time we begin to live to ourselves, and to our God:’ Which giving occasion for some court-droll to visit and try to divert him. ‘Ah, said he, while we laugh, all things are serious round about us, God is serious, when he preserveth us, and hath patience towards us; Christ is serious when he dieth for us; the Holy Ghost is serious when he striveth with us; the whole creation is serious in serving God and us: they are serious in hell and in heaven. And shall a man that hath one foot in the grave, jest and laugh?’
SELDEN, one of the greatest scholars and antiquaries of his time; who had taken a diligent survey of what knowledge was considerable amongst the Jews, Heathens and Christians; at last professeth this towards the end of his days, that not witstanding he had been so laborious in his inquiries, and curious in his coliections, and had possest himself of a treasure of books and manuscripts upon all ancient subjects. yet he could rest his soul on none save the scripture. And above all, that passage lay most remarkably upon his spirit, Titus, ii. 11. &c. For the grace of God that bringeth salvation, hath appeared unto all men; teaching us, that denying ungodliness and wordly lusts, we should live soberly, righteously, and godly in this present world, looking for that blessed hope and glorious appearing of the great God and our saviour Jesus Christ; who gave himself for us, that be might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works: These things speak, and exhort, and rebuke with all authority.