August 30

Although the fig tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no herd in the stalls. —Habakkuk 3:17.

THIS sometimes does, and at any time may, befall a land; but, however, it is very useful to put such cases. It is true, there is great odds between real and imagined distresses; yet, certainly, the frequent viewing of its picture, though it is only in the imagination, hath so much likeness as somewhat abates the strangeness and frightfulness of its true visage when it comes.

There is a foolish preapprehension of possible evils, which, whether they come or not, does no good, but makes evil to come perplexingly beforehand, and antedates their misery, and adds the pain of many others that will never come. These are the fumes of a dark, distempered humor, vain fears, which vex and trouble some minds at present, and do not waste any thing of any grief to come after. But calmly and composedly to sit down and consider evil days coming, any kind of trials that probably, yea, or possibly, may arrive, so as to be ready to entertain them without astonishment: this is a wise and useful exercise of the mind, and takes off much of the weight of such things, breaks them in falling on us, that they come not so sad down, when they light first on the apprehension. Thus, it is true, nothing comes unawares to a wise man. He hath supposed all, or as bad as any thing that can come, hath acquainted his mind with the horridest shapes, and, therefore, when such things appear, will not so readily start at them.

This I would advise to be done, not only in things we can more easily suffer, but in those we think would prove hardest and most indigestible, to inure thy heart to them; not to be like some, who are so tender-fancied, that they dare not so much as think of some things, the death of a dear friend, or husband, or wife, or child. That is oftener to be viewed, rather than any other event. Bring thy mind to it, as a starting horse to that whereat it does most startle—"What if I should be bereft of such a person, such a thing?" This would make it much more tolerable when thou art put to it. "What if the place where I live, were visited with all at once in some degree, pestilence, and sword, and famine? How should I look on them? Could my mind keep its own place and standing, fixed on God in such a case? What if I were turned out of my good furniture and warm house, and stripped not only of accessory things"—as here he supposes not only the failing of delicacies, the fig-tree, wine, and olives, but of common necessary food, the fields not yielding meat, and the flocks cut off;—thy little ones crying for bread, and thou hast none for them? You little know what the tenderest and most delicate among you may be put to. These times have given many real instances, of strange changes in the condition of all ranks of persons. Or think, if thou abhorrest that, "What if I were smitten with blotches or loathsome sores on my flesh, or if, by any accident, I should lose an arm, or an eye, or both eyes? What if extreme poverty, and sickness, and forsaking of friends come all at once? Could I welcome these, and make up all in God,—find riches, and friends, and fullness in him?" Most men, if they would speak truly to such a case, must declare them insufferable: "I were undone if such a thing befell me, or such a comfort were taken from me." Most would cry out, as Micah did, Ye have taken away my gods; for so are things our hearts cleave to and principally delight in. He that worships mammon, his purse is the most sensible piece of him: he is broke, if fire, or ravage of war, throw him out of his nest, and empty it. He that makes his belly his god, as the apostle speaks of some, how could he endure this case the prophet puts here, the failing of vines, of flocks and herds?

It were good to add to the supposition of want, somewhat of the reality of it; sometimes to abridge thyself of things thou desirest and lovest, to inure thy appetite to a refusal of what it calls for; to practise somewhat of poverty, to learn to need few things.

It is strange, men should be so foolish as to tie themselves to these things, which have neither satisfying content in them, nor certain abode. And why shouldst thou set thine eyes on things which are not? says Solomon,—a fancy? How soon may you be parted! He who is the true God, God alone, how can he pull the false gods from you, or you from them! What is the hope of the hypocrite, though he hath gained, when God taketh away his soul? Like that case in the parable: Soul, take thine ease. A strange inference from full barns! That were sufficient provision for a horse, a fit happiness for it; but for a soul, though it were to stay, how gross and base a portion! But it can not stay neither: This night thy soul shall be required of thee.