It was now determined to wait the probable effect of the summer heats in relieving the Colonel from the imbecility of extreme decrepitude. Dr. Beaumont was then to join the hands of Arthur and Isabel, and they and their father were to remove to Holland, where every friend of the Royal Martyr was affectionately welcomed by the Princess of Orange, whose only consolation in her deep affliction for him, was to cherish those who suffered in his cause. Arthur possessed a small private fortune independent of his parents, which, when converted into cash, would be adequate to their frugal support; and it was agreed, that while they waited the chance of the Colonel's recovery, no disclosure should be made of the change in his principles. He, therefore, retained the title of Sedley; continued to visit Morgan; talked of the friendship of Cromwell; and pretended that he resided with the Beaumonts, because he still required the assistance of his surgeon, and that he wished to be fully convinced of their inoffensive conduct before he recommended them to the General's favour.
During this time the Sunday assembling of the church in the wilderness was repeated as often as the safety of the congregation would permit. These were Dr. Beaumont's halcyon moments; the refreshing balms which enabled him to support his public and private affliction. The terrible death of Humphreys had made a great impression in the village, the outrageous blasphemies of the self-condemned reprobate in his last moments, and the utter inability of the various teachers of different opinions who gathered around him, to tranquillize his disordered imagination or quiet his alarmed conscience, led the beholders of that heart-rending scene to recollect, that no such occurrence had taken place during the quiet ministry of him who had preached the comfortable doctrine of God's universal acceptance of penitent sinners, and who had ever aimed rather to reform their lives than bewilder their understandings or influence their imaginations. Many of the neighbours who wanted courage to attend his more public services, visited the Doctor by night, and besought his instruction as a preceptor, or his judgment as a casuist. One wished him to talk with his wife, who was so much engrossed with spiritual things, that she thought it sinful to attend to temporal concerns. He said she left him alone in a severe fit of sickness, while in extreme danger, to listen to a favourite preacher; and, when reproved for her inhumanity, she burst into a transporting extacy, and declared herself now sure of salvation, as "she suffered for righteousness-sake," and would bear her cross with patience. He protested he knew not how to act, since, if he treated her with kindness, she was in despair, calling herself a lost soul, applying to her own case the woe denounced on those with whom the world is at peace, and complaining that she had no longer "a thorn in the flesh to buffet her." A disconsolate mother implored Dr. Beaumont to interfere and support her authority with her daughter, who, misunderstanding their preacher's encomiums on the sufficiency of faith, abandoned herself to antinomian licentiousness, asserting, that "it was the law which had created sin," but that the elect were free from the curse of the law. One father was ruined by children, who refused to "labour for the meat that perisheth." Another came in the deepest distress, lamenting that his son was committed to prison for having joined a band of fanatical desperadoes, who publicly plundered their neighbours, declaring that they were now superior to the commandments, and were prophets appointed to set up the empire of King Jesus, and restore those times "when believers had all things in common." In some of these instances Dr. Beaumont was enabled to enlighten the bewildered judgment; but when the errors of the imagination were fortified by licentious passions, or a perverse disposition, he could only give comfort to the afflicted relations by confirming them in a clearer view of divine truth.
But the Doctor's greatest trouble proceeded from those frequent visitors who came to complain to him of the state of their neighbours' souls, and to vaunt their own spiritual gifts and happy security. To these he could be of no use, nor is it any reflection on his learning and abilities, to say he was often posed by a class of disputants, who, wanting a previous acquaintance with those general topics of information which are necessary to a clear and true view of the question, presume to handle the most abstruse and profound topics of theology, while unable to see the force of their opponent's reasonings, or to attend to the development of the false hypothesis on which their notions are founded. These people, being wise in their own conceits, gloried in their errors, mistaking spiritual pride for piety, and censorious curiosity for concern for their neighbours' souls. The spirit of "Stand apart, I am holier and wiser than thou," had such firm possession of their minds, that the mild instructions and persuasive example of Dr. Beaumont had no effect; his refusal to anathematize the darkness of their adversaries, or to admire the splendour of their illumination, sealed their ears against all his counsels. In vain did he admonish them that the test of Christian principles, as given by our Divine Lawgiver, was unity. The promulgation of the Gospel to distant countries was to result from universal good-will. "By this shall all men know that ye are my disciples, if ye have love one to another," was the Saviour's definition of his true servants. "I thank God that I am not like this Publican," was the self-gratulation of a much greater sinner. The Apostles enjoined the most guarded temperance of judgment respecting others, and the closest inquisition about ourselves; and the wisest and best men, from well-grounded fears of their own perseverance in well-doing, have declined[[1] ] all superior affectation of sanctity or invidious comparison of the behaviour of others with their own, lest they should afterwards fall into some grievous sin, and thus bring disgrace on religion and virtue. The Catholic church, he said, was a term implying affectionate communion as well as universality; and how could they be said to wish for Christ's reign upon earth, who made knowledge to consist in frivolous cavils, and piety in rancorous misinterpretation of a brother's motives? Were discord, enmity, and censoriousness, fit harbingers of the Prince of peace? His great forerunner preached repentance and reformation. The sins of individuals, not the institutions of civil society, were the mountains which were to be levelled before the rising of the Sun of Righteousness. We might be saved, without knowing if our neighbour was in the road to heaven; we must at the last day be judged for the good we have done, not for the evil others have thought; nor would the mere frequent calling upon the Lord save those who in their deeds rejected the Divine government. In fine, Dr. Beaumont, weary of the obstinacy and determined ignorance of these self-righteous, told them that their pretensions to a larger share of heavenly gifts was presumptuous, since they indulged in offences that spoke a more infernal origin than merely carnal sins; for, so far as human eye can penetrate into concealed mysteries, pride was the crime of the fallen angels. Nor would he admit that Christian humility had any thing to do with general acknowledgments, which rested in the corruption of our common nature. "It is in confession of actual sin that the contrite offender humbles himself before his God. The sentiment arising from an imputation of guilt which we could not avoid, or from the expectation of a punishment of which we are born the inheritors, is not self-abasement, but despair. The penitent, observed Dr. Beaumont, feels like one abashed by the recollection of his misdeeds, and fearful of forfeiting the pardon afforded him by mercy: hence arise kindness and compassion to his fellow-sinners, and newness of life in his own conduct; but he was yet to learn how the feelings of the predestinated elect, who boasted of being brands snatched out of the fire, and privileged favourites of Heaven, improved the morals of mankind."
Had Dr. Beaumont merely consulted his own ease, he could not have taken more effectual methods for clearing his door of those who came to display their own graces; yet his converts were numerous, respectable, and, what is better, shewed in their behaviour the improvement they derived from his labours. A quiet tractable deportment, a due sense of subordination, of duty to superiors, and of contented labour in their own callings, those noble and peculiar distinctions of true disciples of the church of England, which render her so proper an ally to the state, were again visible in the language and manners of those who attended the stolen congregational services I have mentioned, for to this assembling themselves together, the Divine blessing is especially promised. After the solemn and primary duties of confession, prayer, and praise, Dr. Beaumont resumed his old method of instruction, alternately expounding Christian mysteries, and inforcing Christian morals. On some occasions he pursued a course of catechetical lectures; on others, quitting elementary instructions, he proceeded to inforce good works as the test of faith; now recommending the means of grace, by which the heart of man was prepared to co-operate with the Divine Spirit, and then expatiating on the hopes of glory, the goal and reward of diligence and perseverance in well-doing. The service was lengthened by occasional prayers, adapted to the state of the kingdom, and closed with an hymn, except at those times when the centinel or watch indicated there was danger of interruption.
One fine evening of the summer of 1649 they were thus employed, and roused to uncommon fervour by a most pathetic discourse, to which the following hymn, sung by the congregation, was in its purport analogous:
Oh Thou, to whose paternal ear
Affliction never vainly cried!
Whom in prosperity we fear,
On whom in sorrow we confide;
We mourning exiles humbly crave