Of Thoughtfulness for the Morrow

OF THOUGHTFULNES FOR THE MORROW WITH AN APPENDIX CONCERNING The immoderate Desire of foreknowing things to come. By JOHN HOWE Minister of the Gospel.

LONDON, Printed for Tho. Parkhurst at the Bible and Three Crowns, at the lower end of Cheapside near Mercers-Chapel. 1681.

TO THE RIGHT HONORABLE ANNE, LADY WHARTON.

IT was, Madam, the Character an ancient Worthy in the Christian Church gave of a noble person of your Sex, that, in reference to the matters of Religion she was not only a Learner, but a Judge. And, accordingly, he inscribes to her divers of his writings (even such as did require a very accurate judgment in the reading of them;) Which remain, unto this day, dispersedly, in several parts of his works, dignify'd with her (often prefixed) name.

A greater, indeed, than he, mentions it as an ill character, to be not a doer of the Law, but a Judge. It makes a great difference in the exercise of the same faculty, and in doing the same thing, with what mind and design it is done.

There is a judging, that we may learn, and a judging, that we may not. A judgment subservient to our duty, and a judgment opposite to it. Without a degree of the former no one can ever be a serious Christian. By means of the latter, many never are. The World through wisdom knew not God.

A cavilling litigious wit, in the confidence whereof any set themselves above their Rule, and make it their business only to censure it, as if they would rather find faults in it, than themselves, is as inconsistent with sincere piety, as an humbly judicious discerning mind is necessary to it.

This proceeds from a due savor and relish of divine things, peculiar to them, in whom an heavenly spirit and principle have the possession, and a governing power. They that are after the Spirit, do savor the things of the Spirit. The other from the prepossession and prejudice of a disaffected carnal mind. They that are after the flesh, do only savor the things of the flesh.

The ability God hath endowed your Ladyship with to judge of the Truth that is after godliness, is that you are better pleased to use, than hear of. I shall therefore be silent herein, and rather displease many of them that know you, who will be apt to think a copious subject is neglected, than say anything that may offend either against your Ladyship's inclination or my own.

Here is nothing abstruse and difficult for you to exercise a profound judgment upon; nor anything curious to gratify a pleasant wit. But plain things, suitable to you, upon accounts common to the generality of Christians, not that are peculiar to yourself. 'It is easy to a well-tempered mind, (of how high intellectual excellencies soever) to descend to the same level with the rest; when for them to reach up to the others pitch, is not so much as possible.

Our heavenly Father keeps not (as to the substantials of our nutriment) distinct tables for his Children, but all must eat the same spiritual meat, and drink the same spiritual drink. He hath not one Gospel for great wits, and another for plainer people; But as all that are born of him must meet at length in one end, so they must all walk by the same rule, and in the same way, thither.

And when I had first mentioned this Text of Scripture in your hearing, the savor you expressed to me of the subject, easily induced me, when, afterwards, I reckoned a discourse upon it might be of common use, to address that also (such as it is) in this way, to your Ladyship. Accounting the mention of your name might draw the eyes of some to it, that have no reason to regard the Authors, and that, by this means, if it be capable of proving beneficial to any, the benefit might be diffused so much the further.

The aptness of the materials and subject, here discourst of, to do good generally, I cannot doubt. Neither our present duty or peace; nor our future safety or felicity can be provided for as they ought, till our minds be more abstracted from time, and taken up about the unseen, eternal World.

While our thoughts are too earnestly engaged about the events of future time, they are vain, bitter, impure, and diverted from our nobler, and most necessary pursuits. They follow much the temper and bent of our Spirits, which are often too intent upon what is uncertain, and perhaps, impossible.

All good and holy Persons cannot live in good Times. For who should bear up the Name of God in bad, and transmit it to succeeding times? Especially when good Men are not of the same mind, it is impossible. And, more especially, when they have not learned, as yet, to bear one another's differences. The same time, and state of things which please some, must displease others.

For some, that will think themselves much injured if they be not thought very pious Persons, will be pleased with nothing less, than the destruction of them that differ from them. So that while this is designed and attempted only; generally, neither sort is pleased, The One because it is not done, The Other because it is in doing.

It must be a marvelous alteration of Men's minds that must make the Times please us all; while, upon supposition of their remaining unalter'd, There is nothing will please one sort, but to see the other Pagans, or Beggars, who in the mean time are not enough mortify'd either to their Religion, or the necessary accommodations of human life, as to be well pleased with either.

To trust God cheerfully with the Government of this World, and to live in the joyful hope and expectation of a better, are the only means to relieve and ease us; and give us a vacancy for the proper work and business of our present Time.

This is the design of the following discourses. The former whereof is directed against the careful thoughts, which are apt to arise in our minds concerning the Events of future Time, upon a fear what they may be. The other, which by way of Appendix is added to the former, tends to repress the immoderate desire of knowing what they shall be.

Which latter I thought, in respect of it's affinity to the other, fit to be added to it; and in respect of the commonness, and ill tendency of this Distemper, very necessary. And indeed both the extremes in this matter are very unchristian, and pernicious. A stupid neglect of the Christian Interest, and of God's Providence about it on the one hand; And an Enthusiastic Frensy, carrying Men to expect they well know not what? Or why? on the other.

Our great care should be to serve that Interest faithfully in our own stations, for our little time, that will soon be over. Your Ladyship hath been called to serve it in a Family wherein it hath long flourished. And which it hath dignify'd, beyond all the splendor that Antiquity and Secular greatness could confer upon it. The Lord grant it may long continue to flourish there, under the joint-influence of your noble Consort, and your own; And, afterwards, in a Posterity, that may imitate their Ancestors in substantial Piety, and solid goodness.

Which is a glory that will not fade, nor vary; not change with times, but equally recommend it self, to sober and good Men in all times. Whereas that which arises from the esteem of a Party can neither be diffusive, nor lasting.

'It is true that I cannot but reckon it a part of any ones praise in a time wherein there are different Sentiments and ways, in circumstantial matters relating to Religion, to incline most to that which I take to come nearest the Truth and our common Rule. But, as was said by one that was a great and early light in the Christian Church;

And I must profess to have that honor for your Ladyship, which I sincerely bear, and most justly owe unto you, chiefly upon the account not of the things wherein you differ from many other serious Christians (though therein you agree also with myself ) as for those things wherein you agree with them all. Under which notion (and under the sensible Obligation of your many singular Favors) I am