SECT. I.

I. WE are not so to interpret any of God's Promises, as if he had obliged himself thereby to fulfill all our extravagant and unrea­sonable desires. It is a common thing for Men to exceed the measure of God's Promises, in re­lation to the Benefits they expect from him; not because he doth not promise what is sufficient for each one of us, but because they are apt to desire more than is enough: Either they aim at great Matters which are too high for them, or at least, are dissatisfy'd if they meet not with all that they apprehend suitable to their Circumstances; and when any Afflictions befall them, they are tempt­ed too often to conclude, That their Heavenly Father neglects them, if he do not think fit pre­sently to set them at ease. And whilst they take upon them thus inconsiderately to carve for themselves, no wonder if they find those Hopes defeated, which are not built upon the Divine Promises, but upon their own covetous or ambi­tious Desires, or proceed from their unfitness to bear any kind of Trouble.

[Page 9]1. Wherefore the first Expedient in order to a right performance of this Duty is, Sis vis Pothydeam divitem facere, non pe­cuniae adjiciendum est, sed cupiditatibus detra­hendum. Senec. Epist. 21. To confine our Desires within their proper bounds, not aiming at things a­bove our reach, and which every one sees we have no reason to expect. Our God is infinitely merciful, and gracious, and willing to take care of those that faithfully cast their care upon him; but he has never engaged to give every one his fill of Wealth and Honour, nor of Power and Authority. Nor indeed is it consistent with the state of the World that he should do it, since [...]. Clem. Rom. Ep. 1. p. 49. the lower and poorer sort are apparently as ne­cessary for performing the meaner Offices, as the higher are for Empire and Dominion. A plentiful Fortune, a splendid Equipage, a richly furnish­ed Habitation, abounding with all sorts of plea­sant Entertainments, an eminent State, and a great Command, and other the like Advantages, are the Gifts of God, and to be thankfully re­ceived whensoever he is pleased to send them, but they are no part of his Promises, they are not what he hath undertaken to provide for all that put their trust in him, nor are to be reckoned upon as such. The Husbandman may hope for a plentiful Harvest, the Mariner for a safe and profitable Voyage, the Artificer for a comfor­table subsistence by his Industry; but not for the highest Titles of Honour, not for the Govern­ment of a mighty and victorious Army, not for a Crown or a Kingdom. As we have not all de­scended from Princes and Nobles, so neither is it to be imagined, that all can live in Courts and stately Palaces, and enjoy the same Privileges [Page 10]with them that have. And if all will be eager­ly seeking after those peculiar Advantages, which they know before-hand very few can attain to, it will be a just Reflection upon their own Prudence, but cannot possibly argue any neglect in Almigh­ty God, that the greatest part of them are sure to meet with a disappointment.

2. Neither are we to imagine the Divine Pro­vidence any way defective, though even in our low­er Stations we have not all things correspondent to our Desires. Because it is very possible that our Desires may be inordinate, and which we ought rather to moderate, than expect that God should hearken to them, as they are. We are general­ly inclinable to be very partial in our own Case; and Cyrum & Cambysem, & torum regni Persici stemma percense: quem invenies, cui modum im­perii satietas fecerit? qui non vitam in aliquâ ulte­rius procedendi cogitati­ [...]ne [...]inierit? Senec. de be­ [...]s. l. 7. c. 3. were we at liberty to choose for our selves, we should never know when to be satisfy'd. And it is therefore a great kindness to us, that we have one to choose for us, who perfectly understands our condi­tion, who observes all our wants, and sees before-hand what kind of Provi­sion is most suitable for us; and who moreover has promised, that if we seek first the Kingdom of God and his Righteousness; if we make it our busi­ness to please him, and then faithfully cast our care upon him, he will not fail to bestow upon us, whatsoever good things shall be necessary for us. They are our B. Saviour's own words, and there­fore can never possibly deceive us; St. Matt. 6.33. Seek ye first the Kingdom of God, saith our Saviour, and his Righteousness, and all these things shall be added unto you.

And whilst we can be sure of thus much, we must blame our selves only, if we be unhappy [Page 11]for lack of what is not really needful for us, and what we should not at all want, were it not for our own Imprudence. S. Lu. 12.15. A man's life con­sists not in the abundance of the things that he posses­seth; nor its welfare in pleasing En­tertainments of all kinds, but 1 Tim. 6.8. [...] Aelian. var. Hist. l. 4. c. 13. Panem & a­quam natura desiderat, nemo ad haec pauper, in­tra quae quisquis desideri­um suum claudit, cum ipso Jove de foelicitate contendat, ut air Epicu­rus. Senec. Epist. 25. [...]. Porphyr. de abstin. l. 1. Sect. 48. [...]; ait Socra­tes, Diog. Laert. l. 2. ha­ving food and raiment, we may very well be content therewith, though the one be not so delicious, nor the other so gay as our vain Fancies might tempt us to wish for. Nor are we to ex­tend God's Promises of providing for us any farther than this comes to. As he is the sole Proprietor of all, he may give us, if he pleaseth, not the Necessaries only, but together with them the Superfluities of this Life; but seeing he has no where obliged himself to it, it must be a gross mi­stake to make our own Desires the Standard of our Fortunes, rather than his Divine Will, and that infi­nite Wisdom whereby he knows what is best for us, and what a series of Mischiefs our own choice of greater Wealth or Honour would expose us to, if not prevented by his Almighty Hand.

3. When we groan under the weight of any af­fliction, we are not to promise our selves, that God will observe our time for the remo­val of it. Aliquando desidera­tur ab illo, & non dat, novit horam dandi qui curat. D. August. in Ps. 144.16. He may suffer Persons to be in want, or disgrace, or pain, or sickness, or trouble of Mind, or whatsoever Calamity; and though they cry never so importunately to him for help, may deferr their Deliverance, and [Page 12]they in the mean time have no cause to complain of him. As when he promised to Gen. 15.16. Abraham, that the Land of Canaan should be given to his Posterity to inherit, he yet determined to delay the completion of this his Promise for above four hundred years, till the iniquity of the Amo­rites was full; so may he with no less reason, on the other hand, forbear to deliver his faithful Servants out of trouble, untill he sees them fit­ted for a Deliverance. It is sufficient that he will be ready to Isa. 49.8. hear us in an acceptable time, vouchsafing us his help when he knows it most expedient for us. And we must be very unduti­ful and very ungrateful to him, if we do not both patiently wait his time for a Deliverance, and thankfully receive it whensoever it comes.

To conclude, All our Dependance being upon God alone, and all our Expectations being from the benigne influence of his good Providence in­cessantly watching over us, whether to save us from evil, or to bestow his Blessings upon us, no­thing can be more unreasonable than not to resign our selves perfectly to his disposal, to receive whatsoever favours from him, and whensoever he pleases. Iniquus est, qui muneris sui arbitrium danti non re­linquit. Sence. de consol. c. 29. It is too much Presumption for poor ignorant Creatures to prescribe to the Al­mighty, at what time, and in what measure he should dispense his Benefits. And if any have the Vanity to attempt it, they cannot so proper­ly be said to cast their Care upon God herein, as to seek how they may impose upon themselves, and provide that they may certainly be disappoint­ed of their hope. So that as we would study ei­ther to please God, or to succeed in our Depen­dance upon him, it will concern us in the first place, to see that our Desires be regular and rea­sonable, [Page 13]before we venture to make our Appli­cation to him, but especially before we promise our selves that he will vouchsafe to answer us.

SECT. II.

II. BE our Desires never so reasonable, yet are we not to look that they should ordina­rily be granted us, without our own earnest endea­vours for obtaining them. We must not wait for God to bring up Num. 11.31. Quails wherewith to feed us, as he did the Israelites in the Wilderness, or to rain down Manna from Heaven, to maintain us in Idleness; but must be ready at all times to do what in us lies for our own relief, and then re­ferr our selves to him for the Success. P. 133, 134. Hiero­cles in his Comment upon the golden Verses, blames those that sought to God for the things themselves labour'd not after, and gives this just Reason of his Reproof, [...], their Sloth would hinder their Design; and were their Prayers never so earnest, yet see­ing they acted not suitably in other respects, these would not prevail. And according­ly [...]. In S. Matt. Hom. 32. St. Chrysostom observes of our Blessed Lord, That he forbids not to cast our Seed into the Ground, but on­ly cautions against an anxious solicitude about its increase; as neither doth he encourage to leave off all Labour, but only requires not to be too intent upon, nor too nearly concern'd for the things we labour after. He doth not simply condemn all Care of things Temporal, but so far only as it is an hindrance to our Care and Watchfulness for trying and tasting the Goodness of God, or as it [Page 14]weakens our reliance upon his fatherly Kindness and Protection. And in truth, to cry to God for help, and yet be unwilling to help our selves, is not to trust his Providence, but to tempt him, and savours more of Presumption than of Piety; and hence gives him just cause to leave us to our selves, without granting the Assistance we thus feebly seek at his Hands, and yet without which we must necessarily be but in a forlorn condition.

Whence it follows, that if we would take the right way to Safety and Happiness, we must not think much to bestir our selves, but must up and be doing; must consider what is incumbent upon our selves, as well as what Encouragement we have to depend upon a good God for Relief, and must behave our selves accordingly. And parti­cularly, we must be careful,

• 1. To use all proper means for obtaining our Desires.
• 2. To add to our own Endeavours, our hearty Prayers to Almighty God for his Blessing upon them.
• 3. To avoid whatsoever tends to frustrate these our Endeavours and Prayers.

1. We are to use all proper Means for obtaining our Desires. [...]. D. Chry­sost. in S. Matt. Hom 23. As we are not to put our selves out of God's Protection, so neither are we to be wholly out of our own, but are in subordination to his good Providence, to take care of our selves, according to our Abilities and Opportunities of doing it. For though God be ready of his abundant Goodness, to assist our weak Endeavours, yet can we not promise our selves that he will work Deliverances for us without [Page 15]them. As he will not give the Husbandman his wonted Crop without Tilling and Sowing; so it is but vain to imagine that he will make others Learned without Study, or thriving in the World without Diligence, or safe without a watchful regard to themselves and their Concerns; that he will set such above the Attempts of a formidable Enemy, who willingly deliver themselves into his Hands, or at least, do not resolutely with­stand him; will keep their Houses from being burned, who stand by idly, beholding their Flames, without ever striving to get them quench'd; will rescue those from imminent dan­gers who do not so much as seek to shelter them­selves against them, or bring those from under heavy Pressures and Calamities, who lie still and cry to him for help, but will not be at the pains of trying what themselves can do towards the removal of them. It is true, he hath many times been pleased to work even Miracles for the Deliverance of them that have faithfully put their Trust in him; but it is too much to conceit, that he will ordinarily do this, and espe­cially, that he will do it for any who will not be persuaded to help themselves. No, whosoever would hope to enjoy his Blessing and the Bene­fits of his Protection, must be ready to do his own part for obtaining them, taking what care he can fairly and honestly of himself, before he presumes to rest upon God for what he can­not.

2. We are to add to our own Endeavours our hearty Prayers to Almighty God for his Blessing upon them, without which they will all certainly prove ineffectual. When we have done all we can, have used our utmost cunning in contriving [Page 16]and our greatest diligence in carrying on our De­signs, and though in humane probability we have never so fair a prospect of Success, yet must not our dependance be upon any thing of this nature, but upon Him who is the Rock of Ages, and a ne­ver-failing Strength. We must beware that we do not ruine our selves by Hab. 1.16. Sacrificing to our own Net, and burning Incense to our Drag, as the Prophet expresseth it, thereby provoking Al­mighty God to set himself against us, to strand us in the very Port, to deliver us up when we think our selves already Victors, or to cast us headlong when we are almost at the top of our Desires. Valdè namque apud Dominum utra (que) haec si­bi necessario congruunt, ut & oratione operatio, & operatione fulciatur o­ratio. D. Hicron. in La­ment. Jerm. c. 3.41. We must by no means suffer any reliance upon our own Power, or Skill, or Industry to make us regardless of God's good Pro­vidence, but must look for a happy issue of all our most vigorous Endea­vours from his Blessing alone. Thus much the holy Ps [...]ist informs us, Psal. 127.1, 2, 3. Except the Lord build the House they labour in vain that build it; except the Lord keep the Ci­ty, the Watchman waketh but in vain. It is but lost labour, it is but vain for you to rise up early, and sit up late, and eat the Bread of Sorrows. It is to no purpose to promise our selves Success in a­ny of our Undertakings, whether for preserving us from Evil, or for procuring good Things, a­ny farther than he is pleased to grant us his Assi­stance. Deut. 3.18. 1 Sam. 2.30. Psal. 91.15, 16. Job 5.19. Prov. 16.7. It is he that giveth power to get Wealth, that advanceth to Honour, that lengthen­eth out our Days, that delivereth out of Troubles, that maketh a Man's Enemies to be at peace with him; in a word, it is his Providence that go­verns the World. And to him therefore we are [Page 17]to address our selves in all our Necessities, being anxiously careful for nothing, as the Apostle St. Paul Phil. 4.6. directs, but in every thing by Prayers and Supplications, with Thanksgivings, making our Re­quests known to God; who alone can, and if we seek to him in sincerity, will, in his due time rescue us out of our Distress.

3. We are to avoid whatever tends to frustrate these our Endeavours and Prayers. The Satyrist Poscis opemnervis, cor­pus (que) fidele Senectae; Esto, age, sed grandes pa­tinae tucetaq, crassa Annuere his superos ve­tuere. Sat. 2. v. 42. Persius deservedly exposes the folly of some in his time, who prayed to God for Health and Strength of Body that might endure to a good old age, and in the mean while lead a life that would natural­ly impair their Constitutions, and would hence become an occasion of shortening their days. So the [...] Diog. Laert l. 6. in vita Diog. Cy­nick notes it as a shameful Soloecism to offer Sacrifice for the procuring, or the preservation of Health, but with­all, to run into those excesses in the very act of Worship, that were natu­rally destructive of the Health they prayed for. And indeed, as there is no reason in the World to expect that God will hear us, when we pray to him with ill Designs, and to bad Purposes, so neither that he will do it, when our own man­ner of Conversation manifestly contradicts our Prayers.

He is very willing, of his immense Good­ness, to supply the Needs of all that seriously ad­dress themselves to him; but not to fulfil the vain Requests of such who shew themselves un­concern'd whether he hearken to them or not. He will not miraculously preserve those from be­ing [Page 18]cheated, who resolve to trust Men of known Dishonesty, or that are apparently Insolvent; nor to secure their Reputation whose scandalous Wickedness must inevitably blast it; nor conti­nue their Health who wilfully set themselves to destroy it; nor lastly, will he give us ease and quiet of Mind if we in the mean time senselesly follow those methods that most naturally tend to discompose us. And in all other cases it is absolutely necessary, in order to the Favours we hope for from him, to be at least as careful for avoiding every thing that may detain them from us at first, or may afterwards deprive us of them, as a great lover of Retirement would be to keep himself out of a continual Hurry; or rather, as one that is desirous of Life would be to preserve himself from Poison.

SECT. III.

III. BE our Desires never so reasonable, and our Care for obtaining them never so great, and never so prudent in other Respects, yet can we not promise our selves they will be granted us, if we lead wicked and unchristian, disorderly and sinful Lives. For this is the ready way to defeat the Designs of God's Goodness to us, and intercept the course of those Blessings which he would otherwise have bestowed upon us, and which we might yet be made partakers of, if we would be invited diligently to prepare our selves for them. Those who first 1 S. Pet. 5.6, 7. humble themselves under his mighty hand, lamenting and heartily bewailing their manifold Iniquities, whereby they have at any time provoked him to execute his Judgments upon them, and then cast their [Page 19]Care upon him, are the Persons that he has obli­ged himself to take care of. It is to such only as S. Mat. 6.33. seek first the Kingdom of God and his Righte­ousness that our B. Saviour has promised a compe­tent provision of the things of this Life. And it ought therefore to be no surprize to others, if they meet not with a like support.

God may suffer wicked Men, whensoever he pleases, to tast plentifully of his Munificence, heaping his Mercies upon them from day to day. There is none of them but doth some good Deeds; and feeing they have no Retribution to expect at his Hands in a future state, he may hence think fit to allow them the larger share of temporal Advantages. But then it is to be no­ted, that this is more than they know how to de­pend upon, because all his Promises of this na­ture are made only to them that obey his Com­mands, before they have the Confidence to com­mit themselves to his Protection; and as there is no reason to build upon what he has never thought fit to promise, so neither is there to ex­tend his Promises farther than himself designed them.

If a profess'd Rebel should betake himself to his injured Sovereign for Relief, whereby to enable him to proceed the more successfully in his wicked Attempts against him, what welcome he might look for from him is very well known. And can they possibly have any more comfortable hopes, who obstinately persist in their Disobedi­ence to Almighty God, and yet fly to him for Succour in their Distress, as though they had done nothing to incapacitate themselves for it? The Israelites could not prevail against their E­nemies, the Jos. 7.11, 12. Men of Ai, whilst the accursed [Page 20]thing was amongst them. And there is great cause for People still to fear the like unhappy Disappointments, whensoever any other notori­ous abomination is found in them. If they ad­here not faithfully to the Lord their God, to o­bey and serve him, but preferr their Lusts and Passions before the Observance of his most holy Laws, casting off his Fear, and multiplying their Provocations, as if he took no notice of them; what can be more highly becoming his exact Ju­stice, than to make them tast of the fruit of their doings, by both encompassing them with Miseries, and suffering them to faint and languish under them?

To use all other means for accomplishing our Ends, but not to forbear offending God, upon whose Blessing all our hopes of success depend, is just as if one sick of a violent Fever should re­solve constantly to follow his Doctor's Prescripti­ons, in duly taking all his Doses, how unagree­able soever, in bleeding, or being scarified, or otherwise tortured; or in abstaining from Flesh, or strong Drinks, for fear of heightening his Distemper; but should have no regard at all to preserve himself from taking Cold, though this be at least as dangerous as an error, or neglect in any of the other cases; or as if a Man should call up his Family, and bestirr himself to barricadoe up his Windows, and guard and secure all the weaker places of his House, from the Attempts of Thieves, by whom he apprehends himself a­bout to be beset; but should in the mean time leave the Doors neither shut nor guarded. And it is very reasonable to think, that being a like preposterous management, it may most probable have a like fatal Conclusion.

Or if a Man do not live in a profess'd neglect of God's Commands, but only through Carles­ness or Inadvertency permits himself to be now and then betrayed into some heinous Wickedness, he may certainly believe it, that each Sin he thus commits will be a means of alienating God from him in some degree, and consequently will leave him so much the less ground to rely upon the Divine Protection Multa cogitur homo tolerare, etiam remissis peccatis, quamvis ut in eam veniret miseriam primum fuerit causa pec­catum. D. August. in S. Joan. tract. 124. He cannot think in this case wholly to escape God's Hand, but has all the reason in the World to conclude, that these his Miscarriages will need some Chastisement; and if they deli­ver him not over to eternal Torments, will however, call for some lighter punishment here in this World, and that he ought to be ve­ry thankful that they end no worse.

God is infinitely gracious, and will not for­get to make good all his Promises; but yet this hinders not but that our selves may put a bar in the way to prevent our own Happiness, by foo­lishly incapacitating our selves for it. And whenever we do so, it is a great weakness to de­lude our selves with a vain Expectation, as if our Interest in God's Providence were still the same with theirs who never offended him as we have done. He tells his own People the Jews, That he would estrange himself from them by reason of their Transgressions, and would not at­tend to them when they earnestly solicited him to become their Protector. Isa. 1.15. When ye spread forth your Hands, I will hide mine Eyes from you; yea, when ye make many Prayers I will not hear. But then he tells them likewise at the same time, how they might put themselves into better Cir­cumstances, [Page 22]and might regain his Favour; that is to say, if they would reform their Lives, and turn to him with all their Hearts, and walk up­rightly before him. v. 16, 17. Wash ye, make ye clean; put away the evil of your doings from before mine eyes; cease to do evil, learn to do well, seek Judg­ment, relieve the Oppressed, judge the Fatherless, plead for the Widow; and then behold for your comfort, v. 19. If ye be thus willing and obedient ye shall eat the good of the Land. This therefore is the way to entitle our selves to the many graci­ous Promises of Protection that are made throughout the Word of God; namely, to forsake all those Wickednesses which may hitherto have been a means of with holding his Blessings from any of us. There is no such contrivance for arming our selves before-hand against Afflictions, or getting rid of them whenever they befall us, as utterly to renounce all our Sins, which have brought them upon us. Let us but amend out Ways, and become as holy, and devout, and religious, as strict, and regular, and unblameable in our Conversation as our Lord requires us to be, and we need not question an Interest in all those Mercies and Blessings, and that Protection, and those Assistances which our God has design'd for his chosen Servants. Psal. 91.4. He will gather us under his Wings, and we shall be safe under his Feathers; his Faithfulness and Truth shall be our Shield and Buckler. If we commit our Ways to him, casting our selves upon him, and by a tho­rough Reliance, resigning all our Desires, Wills, and Interests into his Hands, he will vouchsast us, aut quod volumus, aut quod malumus, either what we most desire, or what he knows to be most desirable, what our selves like best, or what he sees to be best for us.

But still it is upon this condition, that we be­have our selves holily and uprightly before him, and do not forfeit his Kindness by any sort of wilful Disobedience. As may be collected from all the numerous Texts of Scripture which denounce Misery, and Destruction, and Desolation against all the workers of Iniquity. Which I the rather mention at present (amongst others) for these two following purposes.

1. To vindicate the Divine Providence in re­lation to the manifold Calamities whereto Man­kind are obnoxious, and to shew where we are usually to look for the true cause of our Misfor­tunes, that we are not to charge them upon God, but upon our own transgression of his Laws. For after all Mens care in other respects, it is no reflection upon God's Goodness, though he seem to withdraw himself from them, when they have given him just occasion for it, by indulging them­selves in their Iniquities. It is a merciful ra­ther, a gentle and moderate punishment of their Offences, if he deny them only the Comforts of this Life, when they have moreover deserved the intolerable severities of the other. And it is but a just and equal method of procedure towards them, when any are hardened in their Sins, if he make them to suffer for it, both here and here­after. Nor is there any thing more plainly de­clared in Scripture, than that Prov. 11.5. c. 21.15. c. 5.22. the wicked shall fall by his own wickedness, and destruction shall be to the workers of iniquity; That his own iniquities shall take the wicked himself, and he shall be holden with the cords of his Sins. And again, Eccles. 8.13. That it shall not be well with the wicked, because they fear not before God; with multitudes of other Ex­pressions to the same purpose. The Apostle S. James [Page 24]charges Mens heavy Disappointments upon their either not seeking to God for Assistance and Sup­port, or not doing it aright. S. James 4.2, 3. Ye lust and have not, saith the Apostle, ye kill and desire to have, and cannot obtain; ye fight and warr, yet ye have not, because ye ask not; ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts.

And the wise man presents us with a terrible Commination of an amazing, and yet certain contempt that God will have for Persons, when they dare to apply themselves to him for what they want, without attending to what he re­quires of them. Prov. 1.24, 25, 26, 27, 28, 29, 30, 31. Because I have called and ye re­fused, I have stretched out my band and no man re­garded; but ye have set at nought my counsel, and would none of my reproof: I also will laugh at your calamity, I will mock when your fear cometh. When your fear cometh as desolation, and your destru­ction cometh as a whirlwind; when distress and anguish cometh upon you, then shall they call upon me, but I will not answer; they shall seek me early but they shall not find me: for that they hated knowledge, and did not chuse the fear of the Lord. They would none of my counsel, they despised all my reproof. Therefore shall they eat of the fruit of their own way, and be filled with their own de­vices. And no marvel if what is thus threatened be accordingly fulfill'd. However this is no pre­judice to them that are duely qualify'd for the Divine Favour, nor any proof that these shall not have whatever Promises they meet with for their encouragement, some way or other made good to them; but it teaches us on the other hand, to what source the very best are to impute their Sufferings, and that (though God may [Page 25]have other wise Ends to be served, and good uses to be made of them, yet) their Sins are the only meritorious cause of them.

2. To caution Persons against the likeliest means of frustrating their Hopes: For if God's promises of Protection are made particularly and only to the Righteous, it must needs be, that so far as any one falls short of this Character, so much the less Interest he will have in those Promises. His Iniquities, if they do not utterly prevent the Blessings he desires, (as he has too great reason to fear they may) will yet be sure to deprive him of that undaunted trust in God's Goodness, which he would otherwise have found to be an admirable Consolation in all Conditions. So that hereby he becomes at best but like a deso­late Man in the Ocean labouring for his life, or that is left unfortunately in a desart Island, where he has a possibility to escape, but has no assurance of it to depend upon. A Vessel may come that way, and ease him of his fears and dangers, when about to be swallowed up of the merciless Waves, or devoured by some ravenous Beast of prey, and may bring him safe to his own Home; but this is more than he can any way promise himself. And if no one in his Wits would knowingly quit his Ship to run either of these hazards, much less should any dare to allow themselves in what may expose them to the just Wrath of Almighty God; and hence may exclude them from that Interest in his Favour, which is the best Support under all Calamities, and the want whereof, if it do not prevail with him to deny them what­soever good Things they ask of him, yet leaves them at very great uncertainty, whether they shall partake of them or not; and again, whe­ther [Page 26]it shall be for their benefit if they be vouch­safed them, or only in order to their greater Condemnation.

SECT. IV.

IV. ALL therefore that I take to be implied in this Duty is a considerate and a ra­tional Reliance upon God through Christ for the ne­cessary Blessings of this, as well as the inestimable Rewards of the other Life. It is a Resting upon him as our great Benefactor, Patron, and Pro­tector, with a firm persuasion, that whilst we faithfully perform our part, by confining our De­sires and Expectations to necessary Things, and taking the proper Measures for obtaining them, and capacitating our selves for them, he will not refuse to grant us a suitable supply of them, but will prosper our Endeavours, and will also hear our Prayers, and help us out where our Endeavours fail. And so it consists of these two Branches.

1. A steady dependance upon God to take care of us in all our Streights; and consequent here­upon

2. A quiet composure of Mind in all our greatest Exigencies, upon consideration of the Care that he takes of us.

1. A steady Dependance upon God to take care of us in all our Streights, as knowing, that if we seek to him aright he will be ready to succour and provide for us, though never so unable to help our selves. There is no case so forlorn but he regardes it, and has by him a Remedy in store for it, which if duely apply'd, will effectu­ally work a cure. If he but command Delive­rance for his Servants, all the Power of Men [Page 27]or Devils cannot prevent it; and this he never refuses to do, but when persons shew themselves unfit for his Kindness, or else desire what would be no real Kindness to themselves. In all other Cases he is abundantly ready to dispense his Fa­vours to Mankind, not only beyond their deserts, but very often beyond their utmost hopes.

And hence he requires us to fix our Eyes upon him in the needful time of trouble; and if we either foresee any Evil at a distance, which according to the working of natural Causes must be unavoida­ble, or groan at present under any grievous Affli­ction, which we know not how else to get remov'd, in neither of these Instances to distrust his pater­nal Affection to us, but encourage our selves in a belief, that upon condition we sue to him, and rest upon him as we ought, he will be mind­ful of us, and will be sure, [...], 1 S. Pet. 5.6. as S. Peter speaks, in due time, when he observes a proper season for it, to administer to our Necessities.

And, indeed, considering the Transitoriness of our present State, and the uncertainty of every thing we can possess or hope for in it, and that it is not in our power to make our Condition as we would have it, or to preserve it if it were such, but that for ought we know to the con­trary, some unlucky chance may the very next moment either take away all our Enjoyments from us, or us from them; and therefore we can have no security of any thing but from the good Providence of God, no prospect of Hap­piness, whether here or hereafter, but only from his boundless Compassion; considering these things, I say, it is easie to inferr how nearly our Interest depends upon his gracious Inclinations towards us, his perpetual Care being our best, [Page 28]our only Defence against those numerous Evils, to which, were it not for this, each one would lie continually expos'd; and consequently what egregious folly it is not to rely intirely upon him for those Benefits that are to be expected only from him. I confess, were Mankind capable of making any tolerable provision for themselves, without the Divine Assistance, they would have so much the less Encouragement to cast them­selves upon God, and would therefore act with less inconsistence in the neglect of him. But no­thing sure can be more highly resonable, than for poor Creatures, who are nothing without God, and neither have nor can hope for any thing but from his Bounty, readily, to deliver up all their concerns into his Hands, with all the thankfullest acknowledgments that may be of his unspeakable Loving-kindness, in condescending to become their Guardian, to manage their Affairs for them so much more wisely and to so much better advantage than themselves could. This therefore is the former Branch of this impor­tant Duty, a steady Dependance upon God to take care of us in all our Streights.

2. A quiet composure of Mind in all our great­est Exigencies, upon consideration of the Care he takes of us. And could we but so cast our Care upon God, as not to have it still remaining upon our selves any farther than is requisite in order to the gracious Designs of his Providence towards us, this would necessarily dispose us not to take thought for the morrow; to forbear fretting and tormenting our selves with a fearful expecta­tion of what possibly may happen hereafter, and yet withal, possibly may not; and would enable as on the contrary, heartily to rejoice that we are [Page 29]not left destitute, but have an infinitely good God to order all our Affairs for us. There is no better sign of a perfect Dependance upon God, than a Mind prepared for all Events, and that fears not to be miserable whilst in his Hands, though in the midst of outward Dangers and Distractions; nor any thing that tends more na­turally to our present satisfaction.

This is the most sovereign Antidote against that endless Solicitude which the worldly-wise Men too often labour under. And whosoever sets himself in good earnest to make tryal of it, besides that he acts like a good Christian, and takes care for Eternity, he will find himself to have moreover laid the best Foundation for his own Happiness in this World. Wherein, though he cannot expect to be wholly freed from Troubles, he will certainly be enabled to bear them with much the greater alacrity, by reason of the assurance he has, that God on whom he trusts, knows how to over-rule them all to his advantage.

Wherefore it was no unaccountable flight of fancy in the Emperor Antoninus, but the result of a serious Contemplation of the Instability of all earthly Enjoyments, that he pro­fesses, [...], l. 2.8. He should not desire to live in the World, were it not for a good God and a Providence; and the inestimable Benefits that hence arise to Mankind. And in truth, whosoever weighs with himself the infinite variety of Acci­dents whereto this Life is obnoxious, and the need there is of an Almighty Hand to direct them, as may best serve the Ends of li­ving, will find abundant cause with this Royal [Page 30]Philosopher, [...]. L. 6.8. to adore and confide in, and rely upon the guidance of that infinite Wisdom, which incessantly exerts it self for the good of the Crea­tion. And being thus made sensible of his own Insufficiency, and taught to place his Confidence in God as a sure Defence against all assaults, it is hardly conceivable, that whatever Misfortunes should make any lasting impression upon him. For having learned to betake himself to God for shelter, whensoever any thing of this nature appears, he is soon convinced that he needs no longer perplex himself about it, because his God having undertaken for him, he knows assuredly it shall never hurt him. Per­haps he may have it speedily removed; but if not, he will not suffer himself to be terrify'd at it, but will rather consider, that it would ne­ver be permitted to lie upon him, but for some just and weighty Reason, and some way or other for his own benefit.

Thus therefore we are to cast our Care upon God, by doing what we are able for our own Re­lief, and then humbly and faithfully depending upon his Providence for the Event. We must see to moderate and restrain our Desires, and to use the best means we can for obtaining them, must do what is in our power, must pray to God for what is above it, and must be sure to serve and obey him, and to shun as much as in us lies, whatever might with-hold him from granting our Requests. And then, but not till then, may we safely comfort our selves, with a [Page 31]firm persuasion that God will certainly be mind­ful of us, and of our Affairs; and that we need not therefore torment our selves upon either of these accounts. For although he will not be pleased with a fruitless reliance upon him, a stupid neglect of all our concerns, that he alone may take care of us; yet if we labour aright to entitle our selves to his Protection; that is to say, if we curb our unreasonable Desires, and in all respects use the best means we can for getting those satisfied that are reasonable, we need not doubt but his Kindness will be extended to us. Let us but acquit our selves well in these Parti­culars, and we may thenceforward freely depend upon it, that he will bestow upon us all that he shall see necessary for us; and therefore that we shall have no cause to be overwhelmed with Fear or Grief, sorrowing as men without hope, how hard soever our Condition be, but at our lowest ebb may look upon it as a mighty Con­solation, that we have a most gracious God to concern himself for us, and on whom we may at any time cast our Care, and rest secure that he will take Care of us when we do so.

SECT. I.

First, OF the Providence of God in general, and the Care he takes of all his Crea­tures. Concerning which the Holy Scriptures teach us that God Ps. 119.68. is good and delights in do­ing good, that 147.5. great is our Lord and great is his Power, and his Wisdom is infinite, Isa. 40.28. neither is [Page 47]there any searching of his understanding, and con­sequently that he knows how to maintain and to govern the World and all things therein; that as He at first Jer. 10.12. made the Earth by his Power, esta­blished the World by his Wisdom, and stretched out the Heavens by his Discretion; so he still Heb. 1.3. upholds all things by the word of his Power, and Job 12.10. hath in his hand the soul of every living thing, and the breath of all mankind; so that nothing can ever happen to any of us without his Order, or at least his Permission.

All Creatures of whatever sort are his, he made them, and he is their true Proprietor, and what then can be more natural than for his kindness to be extended to them? He is the Au­thor of all things, as Minutius Felix Octav. p. 317, 318. speaks, and he observes all things, nor can ought be concealed from him, for he is in the darkness, and in our thoughts as in a second darkness; insomuch that we not only live under him, but may in a manner be said to live together with him. Whatever good things any partake of, they are wholly owing to the Bounty of this S Ja. 1.17. Father of Lights, from whom cometh every good and every perfect gift, and Omne enim bonum no­strum aut ipse est, aut ab ip­so. B. August. de Doctrina Chri­stianâ. l. 1. c. 31. with­out whose benign Influence there is no subsisting one Moment. He is every where present, in the Heavens, the Earth, the Seas, the Air, or what­soever part of the World, sees all things whe­ther animate or inanimate, takes notice of what relation and dependance one of them has upon another, beholds the whole Order of second Causes, and wisely over-rules them all that they may serve to the best purposes. [...]. Clem. Alex. s [...]r. l. 4. p 489. His goodness diffuses it self through all the Corrers of the Universe, and by his unwearied Providence and Protection all kinds of Beings are sustained, [Page 48]there being nothing in all the World too great to need his Care, nor any thing so little that he doth not think fit to take care of it.

Particularly the excellent Beauty, admirable Order, and singular Usefulness of the Heavenly Bodies loudly proclaim a stupendous Hand of Providence, preserving that Harmony amongst them, and those regular Motions and Vicissitudes, wherein we see them. The contemplation where­of deeply affected the Holy Psalmist, and made him break forth into that Divine Goodness; Ps. 19.1, 2, 3. The Heavens declare the Glory of God, and the Firmament sheweth his handy Work. Day unto day uttereth Speech, and Night unto night sheweth knowledge. There is no speech nor language where their Voice is not heard. There is no place even in the remotest parts of the World, where these glorious Tokens of his incessant Care do not a­bundantly manifest themselves. Job 9.9, 10. He maketh Ar­cturus, Orion, and the Pleiades, and the Cham­bers of the South; and doth great things past find­ing out, yea, and wonders without Number.

Or if we change the Scene and look down up­on this lower World, this Terraqueous Globe, the Scriptures abound with instances of his Care over it in divers Respects. They tell us that Ps. 104.24. the Earth is full of his Riches, 1 Sam. 2.8. that the Pillars of it are the Lords, and he at first set the World upon them, and that he yet continues Ps. 75.3. to bear them up, least it together with all its Inhabi­tants should be dissolved, that Ps. 104.9. he prescribes the Waters of the Sea their bounds, and Psal. 65.9, 10, 11. sends refreshing showers upon the Earth making it ve­ry fruitful, that it is by his Order Job 28 25. the winds blow, and Ps. 107 25. the storms arise, Ps. 77.18. the lightnings break forth, and the thunders roar so terribly, [Page 49]that Psal. 18.7. the Earth trembles at any time, and the Foundations of the Hills are moved, and shaken; and again, that he takes care of Ps. 104.11. the wild As­ses, v. 18. the wild Goats, and the Coneys, v. 21. the young Lions, 1 Cor. 9.9. the Oxen, Ps. 29.9. the Hinds, Ps. 50.11. and every Beast of the Field, Ps. 104.20. and of the Forest, S. Matt. 6.28. most curiously adorns the Flowers, v. 26. feeds, Ps. 104.12, 17. and provides Nets for the Birds, Ps. 104 16. reple­nishes the Trees with Sap, v. 25, 27. sustains the Fishes, Ps. 145.16. opens his Hands and satisfies the Desire of eve­ry living thing, and S. Matt. 10.29. suffers not a Sparrow to fall to the Ground without his observation; and to conclude, Ps. 145.9. the Lord is good unto all, and his tender mercies are over, not this or that sort of Creature, or in this or that part of the Earth, or at one time and not at another, but absolute­ly and indesinitely over, all his Works.

But then as Mankind are more nearly related to himself, being made after his likeness, and designed for the perpetual enjoyment of his Di­vine Presence, it is very reasonable to suppose, that they should have a particular Interest in his Care. And thus much therefore our Blessed Sa­viour (as I have already hinted in part) teaches in his Sermon upon the Mount, dissuading from an eager solicitude for the things of this Life, as from the Experience we have had of God's Good­ness to our selves, in giving us our Beings, so likewise from the regard he has for the Birds, and other meaner parts of the Creation. S. Matt. 6.25, &c. Take no thought for your life, saith our Saviour, what ye shall eat, or what ye shall drink, or for the Bo­dy, what ye shall put on; for these following Rea­sons:

• 1. Because the Life is more than Meat, and the Body than Raiment. Whereby is intimated, [Page 50]that God who hath already vouchsafed us the better, will not refuse us the less; having given us life, he will not deny us those things which are requir'd for its support. He spake the word, and we were made; he commanded, and we were created; and dare any say, that he will not con­descend to order a due provision for those to whom he hath thus bountifully given a Being? It is easie to believe, that his intent in producing us was not that we might pine away with insupe­rable hunger, or parch with insupportable thirst, or that we might starve for want of something to shelter us from the cold; and that therefore he will not let us languish under any of these In­conveniencies longer than he sees very good rea­son for it. Having bestowed upon us Life, which is a much greater blessing than Meat for it, and a Body which is far more valuable than the Raiment we put upon it, and the production whereof was a far greater work of his Omnipo­tence than a supply of these things is, there is no cause to fear that these shall not also be added to those other in a due proportion.
• 2. Because he takes care of the Birds to give them their Meat in due season. For so it fol­lows, Behold the fowls of the air, they sow not, neither do they reap, nor gather into barns, yet your heavenly Father feedeth them; are ye not much better than they? As much as to say, Since you are certainly of far more account with God than the Fowls, and yet he makes such plentiful provisi­on for them, your own Reason will enform you, that he will much less neglect your selves.
• 3. Because his Providence extends it self to the Flowers of the Field as well as to the Birds, for these also are delicately cloathed by him. Con­sider [Page 51]the Lilies of the Field how they grow, they toyl not, neither do they spin; and yet I say unto you, that even Solomon in all his glory was not ar­rayed like one of these. Wherefore, if God so cloath the Grass of the Field, which to day is, and to mor­row is cast into the Oven, shall be not much more cloath yeu, O ye of little faith. Where our Sa­viour still proceeds, à fortiori, as in the former case, only that he doth it with more advantage, arguing, that the Wisdom and Goodness of God manifested in this lower rank of Creatures ought to convince every one, what reason there is to conclude, that he will much rather multi­ply his Blessings upon Mankind, whom he hath created of a nobler Race, and to whom he hath all along professed much greater kindness. And indeed it is not conceiveable, that he will take care, not only of the Beasts, but of the Birds too, and even of those little inconsiderable Birds, the Sparrows (as I noted before) that
  [...]. D. Chry­sost. in loc.
  not one of them falls to the ground, or is ensnared and perishes without his Providence; and of the Flowers to array them in such gorgeous Attire, and that he will yet be regardless of Man, the master-piece of this lower World. It is not to be thought that he will have a constant respect to the Creatures, that were made for our sake, and
  Psal. 8.6.
  put in subjection under our feet, and will neglect us for whose sake they were made, and to whom they were thus subjected. The consi­deration of a general Providence sustaining these inferior Beings is on the contrary, a powerful Argument for engaging Men to hope for a great­er Interest in his care, because of the nearer re­lation they bear to him.

And what our Saviour here proves by a very rational method of deduction, the holy Scrip­tures at other times expresly affirm, declaring, That 1 Tim. 6.17. God giveth us all things richly to enjoy, Act. 17.25. giveth us life and breath, and all things; S. Ja. 1.5. giv­eth to all men liberally, and upbraideth not; that is, that he giveth all necessary things, and this not with a sparing Hand, but bountifully, richly, and liberally, and not to some select number of Favourites only, but to all men, of whatsoever Age, Language, Nation, or Religion, that it is in him, or by his assistance, that Act 17.28. we live, move, and have our being; and again, That if S. Matt. 7.11. we being evil, know how to give good gifts unto our Children, our Father which is in Heaven will much more give good things to them that ask him: And again, That he Job 5.11. setteth up those that be low, and those that monrn he exalteth to safety. v. 18. He maketh sore and bindeth up, he woundeth, and his hands make whole. v. 20. In famine he redeemeth from death, and in war from the power of the sword.

Sometimes he represents himself Exod. 15.3. as a man of war, and the Lord of hosts is his name; and again, Psal. 46.9. he maketh wars to cease unto the ends of the earth; he breaketh the bow and cutteth the spear in sunder, and burneth the chariot in the fire. 1 Sam. 2.6. He killeth and maketh alive; bringeth down to the grave and bringeth back. Psal. 146.7, 8, 9. 107.9. and 68.5. He executeth judg­ment for the oppressed, suiting his Relief to theirs, as he doth also to other Men's Necessities. If People be hungry, he giveth them Food; if Priso­ners, he looseth them from their Confinement; if blind, it is he that openeth their Eyes; if bow­ed down, he is ready to raise them up; nor is he wanting to preserve the Stranger, or to help the Fatherless and Widows in their streights.

When any are in the wost disconsolate condition, to all outward appearance, and are neither able to help themselves, nor have any Friend that will stand by them, and assist them, they have yet this comfort left, that the God of Heaven sees their Distress, and hears the Sighs and Groans which they send forth in the anguish of their Souls, and when Psal. 27.10. Father and Mother for­sake them, and all other hope fails, he will take them up, and will provide for them.

Neither are they only matters of greater con­cernment that he attends to, as Balbus in Magna Dii curant, parva negligunt. De nat Deor. l. 2. c. 66. Tully supposes of the Heathen Deities, but those likewise of least importance, even the very S. Matt. 10.30. Hairs of our Head, all which, our blessed Saviour as­sures us, are numbred by him. There is nothing about us that escapes his notice, nothing in all our Affairs that he is not privy to, or wherein we may not hope for his Direction or Assistance, if we be duly qualify'd for it.

And now the most proper and genuine Con­clusion from hence is, That if the Almighty be graciously pleased to take such abundant Care of us, there can be no reason for us to be discon­tented or dejected under any Occurrences. Whilst he condescends to be our Psal. 23.1. Shepherd, we need not fear, that he will suffer us to want any thing whereof we truly stand in need. And this same Consideration therefore the Apostle St. Peter urges for inviting to Ep. 5.7. cast our care upon God, in all our troubles or dangers.

Casting all your care upon him, saith the A­postle, your care of whatsoever nature, or upon whatsoever account, even all your care, for he careth for you. As if the Apostle should have said, In doing this you don't deceive your selves, [Page 50] [...] [Page 51] [...] [Page 52] [...] [Page 53] [...] [Page 54]by putting your trust in one who either cannot, or will not help you; for you only fly to him, who is far better to all that humbly, dutifully, and faith­fully depend upon him, than they can either deserve or desire; who will stand by you and provide for you when all other helps fail, for he careth for you.

And very good encouragement it is to put our trust in God under our heaviest Calamities, that we can assure our selves that he takes notice of it whenever we do so. How should it transport us to reflect, that our Dependance is not upon the Arm of Flesh, nor any of those feeble helps, which are too apt to deceive us in our greatest Exigencies, but upon the Lord God of Hosts, who was, and is, and is to come. When Clouds gather, and the Sky is darkened, and there is no appearance of safety from any other Hand, how may we bless our selves to think, that we have a Refuge that never fails, a God that will never forsake us in our Distress; and that seeing he undertakes for us, we need fear no evil? It can­not but administer solid Consolation to every pious and good Christian to remember, that all his se­verest Visitations are not without the Providence of him who is infinitely wiser than all Mankind, knowing our wants much better than our selves do; and whose ineffable Goodness will certainly incline him to choose and act for us much better than our selves could; who observes our Frame and Constitution, and the Circumstances wherein we are set, and orders all his Dispensations with that admirable Wisdom and Kindness, that when they seem to us most adverse, we may yet find them very advantageous, unless our selves prevent it by our mis-improvement of them.

He is not with us as formerly with the Jews, 1 Sam. 8.7. [...]. Jos. Antiq. l. 4. c. 8. & alibi. Vid. & Spenc. de legibus Hebr. p. 202. &c. whose Temporal Prince he was, and Exod. 40.38. Numb. 9.15. Deut. 31.15. & alibi. to whom he vouch­safed his Shecinah, or especial Pre­sence, with whom he conversed in a very particular manner by the Mini­stry of Moses, and of other Prophets immediately inspir'd, and to whom he spake besides sometimes 1 Sam. 28.6. Vid. etiam Spenc. de legibus Heb. p. 853, &c. & Cun. de rep. Hebr. l. c. 2. Me­des Diatrib. p. 2. in Deut. 33.8. & D. Light­foot's 2d. vol. p. 1067, &. 68. by Ʋrim and Thummim, and sometimes again Talm. Bab. in tit. Sanedrim, c. 1. fol. 11. Talm. Hieros. in tit. Be­rachoth fol. 3. More Ne­voch. l. 2. c. 43. (they would persuade us) by the Bath­col, that Daughter of a Voice, which they tell us, was heard amongst them, after the cessation of their other Pro­phecies, which ended in Malachi; but yet he never denies us the happi­ness of that general Providence which he exercises over all the Sons of Men; and in the exercise whereof he is so tenderly careful of us, that he ap­points us nothing but what is best for us, and what we should be sure to wish for our selves, if we did but rightly understand our own case.

It is true, he many times thinks fit to deny us what we most earnestly beg of him; and on the other hand, makes us very uneasie under the Af­flictions he lays upon us; but then it is as true, that Malè usurus eo quod vult accipere, Deo potius miserante non ac­cipit. D. August. in Joan. Tract. 73. there is no cause for us to be dissatisfied at these his De­terminations concerning us. And the reason is plain, because our dis­like of them proceeds only from our own short-sightedness, who are not able to di­stinguish what is best for us, and hence are of­tentimes grieved at those events which Experi­ence afterwards shews to have been great kind­nesses [Page 56]to us, and possibly might have been much greater, if we had minded to make a right use of them. We are at best but poor empty Beings, that plot indeed and contrive as if we were very wife, but if Omnibus in terris quae sunt à Gadibus us (que) Auroram & Gangem pau­ci dignoscere possunt. Vera bona, at (que) illis mul­tum diversa remota Erroris nebula. Quid e­nim ratione timemus Aut cupimus. Juv. Sat. 10. ‘—Nocitura togâ, noti­tura petuntur Militiâ. Ibid.’ Almighty God should once deliver us up to our own management we should soon ruine our selves by our own desires. We draw Schemes, and propound to our selves measures of Action, and then conclude, we have done very un­derstandingly herein, and presently some unforeseen cross accident or other intervening, overthrows the whole frame of our imaginary Felicity, and shews us what miserable wretched Creatures we should be, should but God think fit to leave us a while to our selves. [...] [...]. Theogn. Whereas he knows per­fectly what state or condition is pro­perest for us which undertakings are like to succeed, and which not; what alterations the Government of the World requires in order to the accomplish­ment of his wise Designs and to what changes we must therefore be liable according to the or­dinary course of things; and hence must un­questionably see how to chose for us much bet­ter than we could for our selves. And when he discerns us to stand in need of Correction if he condescend to use us accordingly, that there is yet no reason to complain of such his proceedings I shall endeavour to evince by two familiar Instan­ces; the one of a Father, and the other of a Chi­rurgeon; the former of which I have from Scrip­ture, the other from S. Augustine, S. Chry­sostome, [Page 57]and others, and they are both very pat and pertinent to my purpose.

1. Wherefore let me ask in the first place, Would any one complain of a tender loving Fa­ther, that (though unwilling to chastise his dear Children) he doth it however when he sees it necessary, and that it cannot be avoided with­out injuring them by his Lenity? would this be thought to argue a want of Kindness in him, or would any one blame him for it? It is plain the Wife-man was of another mind, when he af­firmed, That Prov. 3.12. whom the Lord loveth he correct­eth, even as a Father the Son in whom he delight­eth; and again, That 13.4. he who spareth the Rod hateth his Son, but he that loveth him, cha­steneth him betimes. To the same effect likewise speaks Eliphaz the Temanite, pronouncing a bles­sedness to the person whom the Almighty thus punishes, in order to his recovery from any kind of Wickedness. Job 5.17. Behold, happy is the Man whom God correcteth, therefore despise not thou the chastening of the Almighty. As also doth the Author of the Epistle to the Hebrews, Heb. 12.5, 6, 7. My Son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him. For whom the Lord loveth he chasteneth, and scourgeth every Son whom he receiveth. If ye endure chastening God dealeth with you as with Sons, for what Son is he whom the Father chasteneth not?

A natural Parent holds himself obliged to re­strain and curb his Children, when they grow extravagant and unruly; and he doth it accor­dingly, not out of any aversion to them, or from an unconcernedness for their welfare, but just the contrary, because he accounts of this as the properest expedient for reclaiming them, and [Page 58]consequently, the greatest kindness he can do them. Cum videris bonos viros, acceptos (que) Diis la­borare, sudare, per ardu­um ascendere, malos au­tem lascivire & volupta­tibus fluere; cogita filio­rum nos modestiâ de­lectari, vernularum li­centiâ; illos disciplina strictioricontineri, horum ali audaciam. Idem tibi de Deo liqueat, bonum virum in deliciis non ha­bet: experitur, indurat, sibi illum praeparat. Se­nec. de Providentia, c. 1. Imo vero cum vexa­mur ac premimur, tum maximè gratias agimus indulgentissio Patri: quod corruptelam no­stram non patitur longius procedere, sed plagis ac verberibus emendat, ex quo intelligimus nos esse Deo curae; quoniam cum peecamus irasci­tur. Lactant. Instit. l. 5. c. 23. And if Almighty God condescend to take the same course where he sees it requisite, this should not only teach us submission to his Divine Will, but should moreover excite our unfeigned grati­tude to him for the use of so effectual a method in order to our Reformati­on and Salvation. Which, how un­agreeable soever it may seem to flesh and blood, we shall have great cause to bless him for, if it but serve in a­ny measure to the promoting this gracious design.

2. The other Instance I mentioned is of a Chirurgeon, who, if he be faithful in his Em­ployment, will search a Sore to the quick, whereby to detect any latent Ulcer, that might otherwise obstruct the efficacy of his Applicati­ons, and the benefit that is expected from them. As also at other times he lances, scarifies, lays on Corrosives, or proceeds to Excision, when all other means appear incompetent, and be the Man never so uneasie under these necessary Tor­tures, and make never such complaint of them, he is not discouraged at it; for Sub medicamento positus ureris, fecaris, cla­mas: non audit medicus ad voluntatem, sed au­dit ad sanitatem. D. Au­gust. in Ps. 21. Expos. 2. Plorat secandus, & seca­tur; plorat urendus & uritur. Non est illa cru­delitas, absit ut saevitia medici dicatur. Saevit in vulnus ut homo sanetur, quasi vulnus palpetur, homo perditur. Id. de verbis Domini Serm. 15. [...], &c. D. Chry­soft. in Ps. 148. v. 10. Si malum morbi fortius creverit, majora remedia quaeruntur, & pro salute hominis solicita fortius se medicina opponit; aspe­ri cibi potus ingeruntur amari. Et si convaluerit malum, & ignis abhibe­tur & ferrum. Jul. Fir­mic. de err. gent. p. 34. [...]. Diog. Laert. in vita Platonis, p. 89. he hearkens not to the unreaso­nable Desires of his Patient, but to his Condition, and the Means that are serviceable in order to his recovery. [Page 59]It is not his province to attend to the Entreaties of one that would venture the ruining himself to avoid a present smart; but to consider how his health may be best restored, and to omit no­thing that he knows necessary to this end. And his doing this is so far from being a fault in him, or an in­stance of Inhumanity, or any unkind­ness, that it is the truest sign of his Fidelity, and will deservedly gain him the most thanks at last. Which plainly testifies the intolerable folly and wickedness of imagining Almigh­ty God to neglect us upon the ac­count of those seasonable wants, or pains, or losses, or disappointments, which should teach us rather to ob­serve and weigh with our selves how willing he is to promote our happi­ness, how truly he consults our Inte­rest, and orders his Dispensations ac­cordingly, it being many times very apparently no less an instance of his Goodness Sunt quaedam noscitura impetrantibus, quae non dare, sed negare beneficium est. Senec. de benef. l. 2. c. 16. to deny us our Requests, than it is at other times to grant them.

In a word, God is infinitely merciful and gra­cious, and sometimes treats us as we desire; and when he doth not so, nay when he most di­rectly [Page 60]contradicts our own desires, he yet deals by us as we would desire, if we were but wife enough.

Which Observation, if rightly consider'd and applied, would not only silence all Murmurings and Complaints at the Divine Dispensations, but would dispose us all in our worst estate, readily to fly to God and put our trust in his Aid. How would it cause (to use the words of Tho­philus Antiochenus, no less applicable to our pre­sent purpose than to his own how would it cause that [...]. Ad Autol. l. 1. the Husband­man should not more willingly com­mit his Seed to the Ground, or the Mariner commit himself to his Ship and his Pilot, or the Sick commit himself to the care of his Physician, or he that is to learn an Art or Trade, commit himself to his Teach­er, than each one of us would com­mit himself to his God, having had so many sure tokens of his kindness to and care over him? It would be a mighty encouragement to rely upon God at all times, and in all places, and for all kinds of blessings, whe­ther Spiritual or Temporal, National or Personal, for our selves or ours.

The truth is, this one single Consideration of Providence in general, that God governs the World, and seeing he doth not overlook the Wants of any the meanest of his Creatures, but is ready to make a due provision for them, he cannot possibly be supposed to be regardless of [Page 61]Mankind, who have a more peculiar Relation to himself; this one Consideration, I say, if right­ly attended to, were a cogent Argument for en­gaging us to cast our Care upon him in all Cases, with a confident Expectation of his Protection, even under our most pressing Fears or Suffe­rings.

SECT. II.

II. HOwever, for our greater encouragement herein, I proceed further to consider, Secondly, The peculiar offers of Mercy and Pro­tection that are made in Scripture to the Righte­ous, whereby they have an especial assurance given them, that the Almighty will watch over them for good, and will never suffer them to be moved. For though Mankind in general are invited to depend continually upon him, from that good Providence, which he daily exercises over the se­veral parts of the World, they that have hearti­ly laboured to serve and honour him have far greater reason to do it, as because of the love he bears to them that fear him, so likewise upon the account of the many gracious Promises he hath been pleased to make to such, that he will not permit them to be overwhelm'd by any Troubles or Calamities, but will either keep them all off from them, or will enable them to bear up against those that shall befall them. His unspeakable bowels of Compassion will provoke him to hearken to the Cries of any who are in­tirely devoted to his service, and how deaf soe­ver he may be to others who have less pretence to his Favour, these shall not be rejected by him. If they with Faith and Humility display their [Page 62]wants before him, and whenever they find them­selves in streights, if they presently make their applications to him, hoping for safety from him alone, he has declared, Psal. 50.15. S. Ja. 5.16. 1 S Jo. 5.14, 15. That their Prayers shall not return without effect, but shall find him rea­dily disposed to attend to them.

So that Storms may arise, and Dangers threa­ten them, Fears may surprize, Losses and other Disasters may alarm them; yet none of these shall be able to make them miserable; for they are in the hands of a most affectionate Father, who is heartily desirous of their welfare, and has accordingly declared for their comfort, That he will in a particular manner take care of them, and will be with them in their Necessities, some­times to save them from Dangers, and at others both to uphold them under, and bring them out of any Affliction he sees fit to lay upon them.

And though [...]. Arr. Epictet. l. 2. c. 5. [...], &c. Clem. Alex. Str. l. 4. whilst we remain in this present state, and carry mortal Bodies about us, and have need of temporal good things for our support, and converse with a treacherous and ill-natur'd World, it is not to be expected but that even the very best of Men will be liable to Sickness and Diseases, Losses and Disappoint­ments, and the rest of those Troubles, to which (as Eliphaz the Temanite professes, and each one's daily Expe­rience shews) Job 5.7. Man is as naturally born as the Sparks fly upward, this hinders not but that the good Man's share of these Troubles may be considerably less than he would otherwise have met with; and that [Page 63]when they do come, they may both be the more tolerable, and he may the easier get rid of them.

And indeed it is very reasonable to suppose, that he who is so munificent as to bestow conti­nual Blessings though where the Severities of his Wrath are justly due, and who many times gives a plentiful portion in this World, to such who shall have eternal Vengeance allotted them in the World to come, will much rather watch over his own Children, to comfort and encou­rage them in the ways of Holiness, and so con­vince them from their observation, that even in relation to this present life, it is not in vain to serve the Lord. Such is the Affection he bears to them that fear him, that he cannot but find him­self inclined to take pity upon them, when in the anguish of their Souls they make their Complaints to him. And whereas there are but three ways wherein they are capable of relief against Suffe­rings and Afflictions, either by Preservation from them, or support under them, or Deliverance out of them, he has therefore given his word, that he will be helpful to them in each of these respects, that either his Judgments shall not overtake them; or if they do, they shall neither prevail against them, nor continue longer upon them, than may make for his Glory and their own Ad­vantage, either in this or in the other World; as I come now to prove.

1. And that he will be mindful of the Righ­teous to protect them from Evils, may be col­lected, amongst many other passages in Scripture, from those words of the Psalmist, Ps. 41.1, 2. Blessed is he that considereth the poor and needy, the Lord will deliver him in the time of trouble. The Lord will [Page 64]preserve him and keep him alive, and he shall be blessed upon earth, and thou wilt not deliver him into the will of his Enemies. Ps. 91.3, &c. And those other, Surely he shall deliver thee from the Snare of the Fowler, and from the noisome Pestilence; he shall cover thee with his Feathers, and under his Wing shalt thou trust, his Truth shall be thy Shield and Buckler. Thou shalt not be afraid, for the terrour by Night, nor for the arrow that flieth by Day. A thousand shall fall at thy side, and ten thousand at thy right hand, but it shall not come nigh thee. Only with thine Eyes shalt thou behold and see the Reward of the Ungodly. Together with that pro­fession of the Wiseman, who having been speak­ing of Wisdom, that is, of the fear of God, and having declared what shall be the deplorable condition of those that regard her not, concludes with the great benefit of attending to her Coun­sel, Prov. 1.33. Whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil. Whereby he gives us to understand, that such shall be still, and possess what they have in peace, when the wicked who are out of God's Favour come to ruine. Nay, they shall not so much as be di­sturbed with the fear of Mischief, but may rest secure of a watchful Providence over them for their good, how many soever may be the Mise­ries of the Ungodly. Eph. 3.13. And who is he, saith St. Peter, that will harm you, if ye be followers of that which is good? As much as to say, You need not fear that any will do it, for whilst you faith­fully discharge your duty in pursuing that which is good, you may reasonably expect to be preserved (as from other evils, so particularly) from the malice of your most outrageous Adversaries, that they shall either be content to let you live in quiet, or else, [Page 65]that all their mischievous Designs against you shall prove abortive. This is the first sort of Security that God has promised to the Righteous, That he will preserve them from Evils.

2. He will support them under any Evils that befall them, so as that if they cannot escape Af­flictions, they may however be enabled to endure them, with so little concernment, and with that Courage and Alacrity, that they may appear to be powerfully armed against them. Agreeably to this sence the holy Psalmist proclaims, that he had innumerable perplexing Thoughts and anxi­ous Cares, that had extreamly discomposed him, yet he no sooner reflected upon the Divine At­tributes, and began to taste the Comforts that hence arise to Mankind, but they all vanish'd, and he suddenly felt an alteration in his Soul, and his dejected Spirits were presently revived. Ps. 94.19. In the multitude of my thoughts within me, thy Comforts have refreshed my soul. But in the 37th Psalm v. 33, 34. he is more express, saying, The steps of a good man are ordered by the Lord, and he de­lighteth in his way. Though he fall he shall not be utterly cast down, for the Lord upholdeth him with his hand. Now God upholds and supports Men under Sufferings, partly by the gracious Promi­ses that are to be met with in Scripture for their Consolation, both of his Presence with them in this World, and of those incomparable Glories for which they are designed in a future state; and farther, by the assistance of his holy Spirit, quickening their Graces, and encreasing their Strength, and hereby preparing them to bear up chearfully in times of Affliction. Which he did to a very extraordinary degree in the Apo­stles and first Disciples of our Lord, inspiring [Page 66]them with that wonderful Magnanimity and Constancy amidst their heaviest pressures, that when they were troubled on every side, S. Paul en­forms us, 2 Cor. 4.8, 9. That they were not yet distressed, though they were perplexed, yet not in despair; they were persecuted, but not forsaken, were cast down, but not destroyed. And at other times we read how they rejoiced, that they Act. 5.45. were accounted worthy to suffer for our Saviour's name, and were so little afraid of Persecutions, and Death it self, that they could willingly undergo the utmost Cruel­ties rather than either renounce or dishonour the holy Religion they were sent forth to propagate. And although the numerous difficulties whereto they were appointed, required a much greater measure of the Divine Assistance than is usually to be hoped for, yet need we not doubt of a pro­portionable support, if we but seriously labour after it. For what S. Paul speaks to the Philip­pians is of more general influence, and concerned not the first Disciples only, but all Christians without distinction, requiring the same Duty of all according to their Circumstances, and pro­pounding the same Encouragement to all ac­cording to their needs. Phil. 4.6. Be careful, saith the Apostle, for nothing, but in every thing by Prayers and Supplications with Thanksgivings, let your re­quests be made known unto God, and then the peace of God which passeth all understanding, shall keep your Hearts and Minds in Christ Jesus.

As likewise what the same Apostle saith at a­nother time, if rightly applied, may be a means of no small comfort to all afflicted Christians, though in an especial manner to any who are called to suffer for God and his Cause. 2 Cor. 12.9. My Grace is sufficient for thee, for my strength is made [Page 67]perfect in weakness. Especially, if to this be ad­ded another Assertion of the same Apostle, pro­fessing, that 1 Cor. 10.13. God is faithful, who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that we may be able to bear it. Which brings me to the other Particular implied in God's Promises of Protection to the Righteous, that

3. He will deliver them from those Evils, which possibly may for the present lie heavy up­on them. He may permit them for a while to labour under Pressures and Disturbances, for the trial of their Faith, or the exercise of their Pati­ence, or the mortification of their Lusts, or the quickening their Devotions, or to teach them how to value his Mercies when they have them, or to humble them under a sense of their own Weakness and Insufficiency, or to wean their Af­fections from this Life and its Enjoyments, and put them upon a diligent preparation for a better, or for whatsoever other wise Purpose and De­sign (as I shall shew Chap. 4. Sect. 2. hereafter) but when he doth it, they have this for their encouragement, that he will set them again at ease, so soon as his End is obtained, and a Deliverance will be a real Kindness to them. For not only the Apostle S Peter teaches, that 2 S Pet. 2.9. the Lord knoweth how to deliver the godly out of temptation, but God Al­mighty himself, by the Mouth of the Psalmist invites to address our selves to him for relief from all our Sorrows, with hopes of a gracious answer from him. Ps. 50.15. Call upon me in the day of trouble, I will deliver thee, and thou shalt glorifie me.

And the same Psalmist, upon another occasion, proclaims from his own Experience, what singular Interest he had observed good Men to have in the [Page 68]Divine Protection. Ps. 34.17, 18, 19, 20, 21, 22. The Righteous cry, and the Lord heareth, and delivereth them out of all their troubles. The Lord is nigh unto them that are of a broken heart, and will save such as be of a con­trite spirit. Many are the afflictions of the Righ­teous, but the Lord delivereth him out of all. He keepeth all his bones, not one of them is broken. Evil shall slay the wicked, and they that hate the Righteous shall be desolate. The Lord redeemeth the Soul of his Servants, and none of them that trust in him shall be desolate. Here is a plain De­claration of God's concern for those that faith­fully cast their Care upon him, together with a full and free Promise of his Protection, that he is and will be their Keeper, and they shall not be destitute of help, be the troubles that encom­pass them never so many.

And thus I have instanced in some few of those many Texts of Scripture, which might have been urged, to prove, That God will have an especial regard to them that love, and fear, and put their trust in him, and will in his wise Providence so over-rule natural Causes and E­vents, as Rom. 8.28. that all things shall be made to work together for their good.

I grant, that these forementioned, or other the like Expressions in Scripture, do not import, that good Men are to meet with no Troubles or Afflictions, whilst they remain in this World, and partake of the same nature with other Men, and according to the ordinary course of things are in some respects, and especially at some times more exposed to them than others, and have ever and anon great need of them. For to affirm this, were not only to contradict each one's daily Experience, and all those Promises of [Page 69]support under Sufferings, which plainly suppose the best of Men liable to stand in need of this Support, and consequently obnoxious to those Sufferings which call for it; but besides, it were to reflect upon Almighty God, as if he had not that regard for our welfare, which he has de­clared himself to have. And we are not there­fore to persuade our selves, that he will never permit his faithful Servants to endure any kind of Afflictions, though never so necessary and ex­pedient; but only that he will consider their condition, and will not let them groan under more and heavier Calamities than he knows to be useful for them. For to keep them from ne­cessary Sufferings, is not a favour to them, but may prove a very great diskindness, and cannot therefore be the meaning of those many professi­ons which he makes from time to time, of this willingness to take care of them Thus much then, and no more, we may conclude from these and the like Declarations of God's concern for them that conscientiously serve and depend upon him, that he will take continual care of them, and will give them as much ease and quiet as is agree­able to their Circumstances, as much ease from Sufferings, and as much quiet under them.

Divitiae quippe at (que) fastigia dignitatum, caete­ra (que) hujusmodi quibus se foelices esse putant mor­tales verae illius foelicita­tis expertes, quid afferunt consolationis, cum sit eis non indigere quàm emi­nere praestantius? D. Au­gust. Ep. 121. c. 2.And what great matter is it, whether of these two be our portion? whether we be wholly kept from Suf­ferings, or be enabled to bear them comfortably? whether we have Rich­es, or be taught to live contentedly without them? whether we be ho­noured or disgraced if we can wel­come either condition? and whether [Page 70]we be healthy and strong, if we can but be as happy as those that are? A great part of our Troubles proceed only from our own Fancies and Apprehensions of things; and others are much heightened or diminished by them. And if we can but conquer our selves so far as not to be rufled and discomposed at the Inconveniencies we meet with, our Case may be much better than many others, who abound in the things we most want, but are uneasie in their own Minds.

Wherefore if Almighty God condescend by the influence of his holy Spirit thus graciously to prepare us for Sufferings, we need not be dis­may'd, though the World frown never so much upon us, and we have never so cross a passage through it. Wo could think the first professors of our Faith miserable, when they meet with those Tribulations their Saviour had forewarned them of, and yet were not only patient under them, but could rejoice at, and glory in them? or Henry Voes and John Esch, went joyfully and merrily to the place of Execution, and joyfully embraced the Stake, and one of them seeing the Fire was kindled at his Feet, said, Methinks you do straw Roses under my [...]eet. [...]ox's Acts and Mo­numents, Vol. 2. p. 102. James Bainham, at his Execution, protested, That in the Fire he felt no more pain, than if he had been in a Bed of Down; that it was to him as a Bed of Roses p. 301. Anthony Pearson, with a chearful Countenance, embraced the Post in his Arms, and kissing it, said likewise, Welcome mine own sweet Wife, for this day shalt thou and I be married together in the love and peace of God. p. 554. Henry Filmer said to Pearson and Testwood his fellow-sufferers, Be mer­ry, my Brethren, and lift up your Hands unto God, for after this sharp Break­fast, I trust we shall have a good Dinner in the King­dom of Christ our Lord and Redeemer. p. 555. Lawrence Saunders took the Stake to which he should be chained in his Arms, and kiss'd it, say­ing, Welcome the Cross of Christ, welcome Everlast­ing Life. Vol. III. p. 144. Thomas Hawkes, when his Speech was taken a­way by the violence of the Flame, his Skin also drawn together, and his Fingers consumed in the Fire, so that now all Men thought certainly he was gone, suddenly, and contrary to all expectation — reached up his Hands, burning on a light sire — over his Head, to the Living-God, and with great re­joicing, as seem'd, strook or clapp'd them three times together. p. 266. Mr. Bradford took a Faggot in his Hand and kissed it, and so likewise the Stake. p. 307. See the like also of T. Thomkins (p. 187, 188, 189.) Bp Farrar (p. 216.) Mr. Denley (p. 396.) Spicer, Denny and Pool (p. 704.) and others. Beati Martyres nostri, Hus & Hieronymus, in mediis flammis canta­bant hymnos Deo. Jo. Comenii Paraenes. ad Ecclesias, nominatim An­glicanam, p. 122. Eos inter qui necati sunt, vidimus puerulum sex vel septem anno­rum, qui tanto animi gaudio gestiens, praedicans, & cantans Christia­nos Psalmos Japonico sermone ad mortem praparabat, ut in tali aetate mirati id valdè simus. Varen. de religione in regnis Japon. c. 11. those later Martyrs, who could profess in the midst of their Flames, That they felt them­selves as upon a Bed of Down or of Roses, could embrace and welcome the Stake, and shew other tokens of joy to the Beholders? Not much unlike what Socrates relates of one Theodorus, ^† who being tormented with sundry kinds of punishments, and wounded all over his Body, and then dismissed because he was thought to be past all possibility of recovery; yet being, through the Goodness of God, re­stored to his former Health, acquain­ted Ruffimis, that his Pains were not [Page 71]like what the Beholders imagined, for that there stood by him a certain young Man who wiped away his Sweat, and strengthened his Soul, and made his Sufferings a pleasure to him rather than a punishment. And if they, instead of complaining of their hard, their fiery-tryal, seemed rather to be pleased with, and delighted in it, what reason can our selves have to be afraid of lesser Evils, whilst our God is ready by his Almighty Pow­er, either wholly to preserve us from them, or at least to prevent their smart, and take away their pungency that they shall not hurt us? And that this is not a vain hope, but what we have abundant encouragement to de­pend upon, is so evident, that none who is but tolerably versed in the ho­ly Scriptures can have the least pre­tence to doubt of it.

I confess God may, and often doth suffer wicked Men to proceed in their Iniquities for a long time together, and perhaps without any visible harm attending them; but his Patience and Clemency to these is no sign that he puts not a real difference betwixt such and those that are heartily intent upon the observance of his Will, or that he is not much more concerned for the one than he is for the other. For that he is so, the Wise-man assures us, delivering it as a Truth of which he had sufficiently enformed himself, and which we may therefore certainly depend up­on. Eccles. 8.12. Though a sinner do evil a hundred times, and his years be prolonged, yet surely I know it shall be well with them that fear the Lord, which fear before him. It shall be well with them, in as much as besides the advantage they have an of inward Tranquility, Peace, and Satisfaction of Mind under all Events, they are moreover entitled to an In­terest in the Divine Providence, which gives them just grounds to look that even their greatest cros­ses shall be turned to their benefit. And of this the holy Psalmist was so fully satisfied, that a great part of this Book of Psalms is spent in de­claring his sense of it. Psal. 27.1. The Lord, saith he, is my light and my salvation, whom shall I fear? the Lord is the strength of my life, of whom shall I be afraid? v. 5. In the time of trouble he shall hide me in his pavillion, in the secret of his Tabernacle shall he hide me, he shall set me up upon a Rock. 62.1, 2. Truly my Soul waiteth upon God, from him cometh my Salvation; he only is my Rock, and my Salvation; he is my Desence, I shall not be greatly moved. 59.16, 17. I will sing of thy power, yea I will sing aloud of thy Mercy in the Morning: for thou hast been my defence and refuge in the day [Page 73]of my trouble. Unto thee, O my strength, will I sing; for God is my defence, and the God of my mercy. 9.9, 10. The Lord also will be a refuge for the oppressed, a refuge in times of trouble. And they that know thy name will put their trust in thee: for thou Lord hast not forsaken (or as it is in our old Translation, hast never failed) them that seek thee. 18.1, 2. I will love thee, O Lord, my strength. The Lord is my rock, and my fortress, and my de­liverer: my God, my strength in whom I will trust, my buckler, and the horn of my Salvation, and my high Tower. 62.7. In God is my Salvation and my Glory, and the rock of my strength, and my re­fuge is in God. With multitudes of other like expressions. Nor doth he only proclaim his own confidence in God, but invites others also to the like. Trust in him at all times; ye people pour out your heart before him, God is a refuge for us. And affirms moreover for their encouragement, That 33.18, 19. the eye of the Lord is upon them that fear him; upon them that hope in his mercy; to deliver their soul from death, and to keep them alive in famine. And again, saith he, 34.6, 7, 8, 9, 10. That poor man cried, and the Lord heard him; and saved him out of all his troubles. The Angel of the Lord en­campeth round about them that fear him, and deli­vereth them. O taste and see that the Lord is good; blessed is the man that trusteth in him. O fear the Lord, ye his Saints; for there is no want to them that fear him. The young Lions do lack and suffer hunger: (or as these words are render'd in the Septuagint, [...], the rich are impoverished and brought to beggary) but they that seek the Lord shall not want any good thing.

But I forbear to multiply Texts of Scripture [Page 74]in so clear a case, and shall choose rather to make some Reflexion upon what I have hitherto been discoursing, and so proceed to my next Head. And to this end I come to summ up and apply what hath been offered, in these following Corol­laries.

Wherefore, supposing us to be of the number of those to whom the Promises of God are made, such as are careful to please and honour him, and are ready to cast their Care upon him, (for to such only this Argument is directed;) supposing us, I say, to be thus qualified,

• 1. We may hence inferr for our Consolation in all Conditions, that whatever our estate be, how dangerous, or how dolorous soever, we need never question a deliverance if it be for our good to be deliver'd. For that we cannot be mista­ken in this is manifest in that our gracious God has passed his word for it; and
  Num. 23.19.
  that he is not as man that he should lye, or as the Son of man that he should repent; hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? His Faithfulness is engaged on our behalf, and he will so certainly fulfill what he has under­taken, that it is impossible he should do other­wise.
  S. Matt. 24.35.
  Heaven and Earth, we may assure our selves, shall sooner pass away, than one jot or tittle shall fail, of all that is gone out of his mouth. For
  2 Cor. 1.20.
  all his promises are Yea and Amen; they are unquestionably true, and shall in his due time be infallibly made good to all that don't incapacitate themselves for them.
• 2. And therefore, if at any time we be not delivered according to our expectation, we ought to do both God and our selves the right to believe, that it is then best for us that we should [Page 75]not,
  Si aliquid contra quàm oramus accide­rit.— hoc po­tius oportuisse quod Dei, non quod nostra voluntas habu­it, minimè du­bitare debe­mus. D. Au­gust. Epist. 121. c. 14.
  it being out of love to us that God is pleased to deny us our Requests, because he sees them not proper to be granted us. This is a na­tural deduction from the former, and which cannot be questioned without impeaching the Divine Veracity, as though he who is Truth it self, and can no more deceive than he can be de­ceived, would not be mindful to perform his Promises. For one of these two Constructi­ons must necessarily be made, of God's suffering the Righteous to be at any time in a state of Affliction, either that he doth not watch over them according to his word, or else that it is out of kindness to them that he lets them be in this condition. And since the former of these is by no means to be imagined concerning a God of infinite Mercy and Truth, the other therefore must be owned as the true cause of their Grie­vances, namely, that God in his infinite Wis­dom observes it to be for their benefit, that they be exposed to Tryals and outward Inconvenien­cies. And by consequence, they ought in this case to rest satisfy'd, that though themselves do not, yet God Almighty certainly knows the de­nying their Requests will be a greater favour to them, than the granting them would be. Whence again we may observe,
• 3. What Opinion we ought to have of our Afflictions, namely, that we are to look upon them as the necessary Chastisements of an Indul­gent Parent, who would not send them unless our Case called for them, and who will however be ready to turn them into Blessings to us, if we but mind to bear them as we ought. And if he let us lie under them only at such times when they may be advantageous to us, insomuch that [Page 76]it is best for us not to be delivered from them, what monstrous undutifulness and ingratitude must it be to complain of this tender usage? Considering how little reason there is for any kind of dissatisfaction upon this account, we should be prepared rather to bless, and praise, and magni­fie our gracious God, for vouchsafing us these seasonable Medicines for the cure of our distem­pered Souls. We might very well resolve to be patient and contented under the sorest Troubles that God at any time thinks fit to bring us into, upon the account of that support we may justly hope for from him, whilst they are suffered to lie upon us. But we should be even ready to rejoice in them, when we call to mind the good that may redound to us from them, if not pre­vented by our own imprudence. We should look both at the rod, and him that hath appointed it, and instead of murmuring and repining at any of our Heavenly Father's Visitations, should on the other hand, heartily admire his unspeakable Com­passion, all whose utmost Severities to his Chil­dren are not without a great deal of love and tenderness of Affection. Which being so, we may again see from hence, as the result of all,
• 4. What signal encouragement we have to the ready performance of this Duty I am treat­ing of, of putting our Trust in God. For if God chastise us not but for our good, if he con­sults our welfare, not only when he bestows this World's Blessings upon us, but when he with­draws them from us likewise, and not only when he loads us with outward good things, but even when his hand lies heaviest upon us, if in all his Dispensations of whatsoever nature he intend our benefit, what folly may be compared to [Page 77]theirs, who will not be persuaded to commit themselves to the care of so benign, so gentle, and affectionate a Lord, who both knows what is fit­test for them, and is always ready to dispose of them accordingly? And what abundant reason have we therefore heartily to rejoice at the thoughts of so compassionate a Protector, and to fly to him for shelter in all our streights? As we can never be happy without his Favour, how large a share soever we have of the things of this life; so, on the contrary, there is no danger of being miserable, so long as he under­takes to provide for us, whatsoever either Dan­gers may threaten, or Troubles, or Misfortunes may befall us. Which is such an encourage­ment to a continual Dependance upon him, that we must be wretchedly wanting to our selves, and to our Interest as well as our Duty if we be yet backward to repose our Trust in him.

I shall conclude this Argument in the words of a certain devout Author of our own. Preparation to a holy Life, p. 151. He is no good Christian that thinks he can be safe without God, or not safe with him. Never any Man was a loser by his God, or left in danger and stood to him. What cannot God do when he will! what will he not do where he loves? O God they do not know thee that distrust thee!

SECT. III.

III. THE last Consideration I propounded to speak to for evincing the certainty of God's continual care of us, and the reason we therefore have upon this account to persist in a constant dependance upon him was of our own Experience of former Mercies, and Delive­rances [Page 78]afforded both to our selves and others. And one would think we should all be heartily asham'd, to distrust God's Goodness any longer, when we recollect what pleasure he hath hitherto taken in dispensing his Favours amongst those who have sought to him in their Necessities.

Now if we look back to the People of the Jews, it were easie to present the Reader with a long Catalogue of unparallell'd Mercies bestowed upon them, and Deliverances wrought for them from time to time, Ps. 78.43, &c. The Miracles that God did for them in Egypt, and his wonders in the field of Zoan; how he turned their waters into blood, so that they could not drink of the rivers; he sent lice among them and devoured them up, and froggs to destroy them; he gave their fruit unto the ca­terpiller, and their labour unto the grasshopper; destroyed their vines with hailstones, and their mulberry-trees with the frost; smote their cattel also with hailstones, and their flocks with hot thunder­bolts; cast upon them the furiousness of his wrath, anger, displeasure and trouble; and sent evil Angels among them; he made a way to his indignation, and spared not their soul from death, but gave their life over to the pestilence; and smote all the first-born in Egypt, the most principal and mightiest in the dwellings of Ham. But as for his own people, he led them forth like sheep, and carried them in the wilderness like a flock; he brought them out safely, that they should not fear, and overwhelmed their enemies with the Sea; and brought them within the borders of his Sanctuary, even to his Mountain which he purchased with his right hand; v. 13, 14, 15. dividing the sea to let them go through, and making the wa­ters to stand on an heap. He led them in the day time with a cloud, and all the night through with [Page 79]a light of fire. He clave the hard rocks in the wil­derness, and gave them drink thereof, as if it had been out of the great depth. v. 23, 24, 25, 26, 27, 28. He commanded the clouds above, and opened the doors of heaven, and rained down Manna upon them (so that they are Angels food) and flesh, as thick as dust, and fea­thered fowls like as the sand of the sea. v. 55. He cast out the heathen also before them, and caused their land to be divided among them for an heritage, and made the tribes of Israel to dwell in their tents.

Nor did his kindness cease here, but having by a long train of Miracles brought them to the promised Canaan, he was still with them in a ve­ry signal manner, during the whole time of their Oeconomy, raising them up Judges at the first to save them out of the hands of their Adversaries, and afterwards appointed them Kings to govern them, and sending his Prophets to make known his Will amongst them, multiplying them ex­ceedingly, and setting them above the power of all their Enemies round about. It is a great Truth that Minutius Felix affirms concerning them, Nam & ipsi Deum nostrum (idem enim omnium Deus est) quam­diu castè, innoxiè, religi­oséque coluerunt, &c. p. 108. That whilst they chastly, innocently, and religiously ser­ved God, walking in Obedience to the holy Precepts he had set before them, they continually grew and increased, of few becoming almost innumerable, of poor becoming wealthy, of Servants and Slaves be­coming Masters and Governours, to the terror and astonishment of all who set themselves against them. And though he plagued them for their Sins, when they dared to rebel against him, yet was he always ready to be reconciled to them upon their hearty Repentance, and to extend his won­ted Favours to them.

Or if from the Jews we descend to the first times of Christianity, it is well known, not only what Miracles were wrought by the Hands of the Apostles and other Disciples, but what o­thers were wrought for them too; S. Matt. 14.31. how strangely one of them was saved from drowning, and Act. 12.7, 8. & 16.26. he and others had the Prison-doors open­ed, to release them from their Confinement; c. 9. 3, 4. one was wonderfully converted in the heat of his fury, by an amazing light and a voice from Heaven, and afterwards c. 28.5. shook a Viper off from his Hand without any hurt, when it was expected by the Spectators that he should rather have swollen and fallen down dead suddenly, Tertul. de praescript. adv. Haer. c. 36. ano­ther was brought alive out of a boyling Caldron of Oyl, and Act. 7.55. another at the time of his Martyr­dom saw the Heavens opened, and Jesus standing at the right hand of God, for his comfort under his Sufferings. And after what manner, and to how great a degree the holy Spirit of God con­tinued with the Christians afterwards, was a­bundantly evident (besides the Testimony of all their other Miracles) from the stupendious suc­cess their Religion met with in the World, in spight of all the Contrivances of both Jews and Gentiles for its Extirpation It was no mean to­ken of God's care over them, that when Tot hostes ejus quot extranei.— Quotidiè ob­sidemur, quotidiè prodi­mur. Tertul. Apol. c. 7. all the Powers on Earth con­spired against them, when their Do­ctrine was hated and themselves de­spised, persecuted, and [...]. Just. M. Dial. c. Tryph. [...]. Clem. Alex. Strom. l. 2. Innoxios, justos, Deo charos, domo privas, pa­trimonio spolias, &c. D. Cypr. ad Demetr. Hoc vero inenarrabile est, quod fit adversus eos qui male facere nesciunt, &c. Lactant. Instit. l. 5. c. 9. Vid. etiam. c. 11. & Tertul. ap. c. 27. &c. 40. condemned to the most dreadful Tortures, when both Men and Devils had set them­selves against them, and they could expect nothing but Pains and Crosses here, and had their Hopes only in a [Page 81]good God supporting them, and a glorious Reward promised them in a future state, so that in outward ap­pearance they were (as the Apostle speaks) 1 Cor 5.19. of all men most miserable in other respects; it was no mean to­ken, I say, of God's care over them, that in these Circumstances, and un­der all these Difficulties and Discou­ragements, such poor illiterate per­sons as were at first sent out, should be able to gain any considerable num­ber of Proselytes, and that in process of time whole Nations should be brought to embrace the same Pro­fession with them, not being at all affrighted, but animated rather by the variety of Cruelties they saw ex­ercised upon others. Yet such was the wonderful progress our Religion made in the World against all the disadvantages it had to encoun­ter with, till at length the Obsessam vociferan­tur civitatem, in agris, in castellis, in insulis, Christianos, omnem sex­um, aetatem, conditio­nem, etiam dignitatem transgredi ad hoc nomen. Tertul. Apol. c. 1. Vestra omnia implevimus, c. 37. Quid facies de tantis mil­libus hominum, tot viris ac foeminis, omnis sexus, omnis aetatis, omnis dig­nitatis. Ad Scapulam. Ne (que) enim civitates tan­tum, sed vicos etiam at­que agros superstitionis istius contagio pervagata est. Plin. Epist. l. 10. c. 97. [...], &c. Clem. Alex. Str. l. 6. [...], &c. Orig. Philocal. c. 1. whole Empire became Christian, the greatest, the wisest, the best of Men not being ashamed to glory in the Cross of Christ. Behold here the surprizing, the asto­nishing love of God, in condescending to take this care of his poor Creatures and consequently, the indissoluble obli­gation that lies upon us all to consider these things, and be deeply affected with them, and mightily encouraged in a confident dependance upon him, whose goodness hath thus illustriously manifested it self in behalf of them that have put their Trust in him.

But as the kindness and love of God was not confined to the Nation of the Jews, and the time of their Dispensation, so neither to the first Ages of the Christian Church; for if we enquire concerning these latter days, we shall soon find, that his Arm is not yet shortened, nor his Bowels of Compassion streightened, nor his loving Mercies abated, but he is the same God and Saviour, yesterday, to day, and for ever. Praefat. in lib. 3. He is ever rich and without envy, as Irenaeus speaks concerning him, and gives more things than we can ask of him, Eragment. p. 513. shewing himself full of Pity and Commiseration, and administring Safety even when Men are brought into peril of Death.

And howsoever he may deal with others, I am very sure we of this Church and Nation have great reason to praise him for his goodness, and loudly to declare the wonders that he doth for the children of men, and whereof our selves in particu­lar have had ample Experience. It cannot be de­nied that we are a very sinful People, the multi­tude of whose Iniquities hath highly provoked him to have cut us off long since, and to have sworn in his wrath that we should never enter into his rest, either here or hereafter, that we should neither continue the objects of his farther Care and Kindness in this World, nor be made partakers of a better after our translation hence. Whence we must needs own in relation to our selves, what Salvian affirms concerning the Romans, That whatever Miseries have at any time befallen us, De gubern. Dei, l. 6. Non improvidentiâ nos Dei, atque neglectu, sed [Page 83]justitiâ, sed judicio, sed aequissimâ dispensatione, & dignissimâ retributione tolerasse, that it is not from any neglect in God, or want of his good Providence over us, that we have born them, but they are sent us in Justice and Judgment, by a most equal Dispensation, and as the due reward of our Wickednesses.

And yet notwithstanding all our Abominati­ons, how freely has our merciful Lord made us to taste of his bounty from Day to Day, and from Age to Age? We have abounded with store of Blessings of all sorts, both Spiritual and Tem­poral Blessings, Blessings for Soul and for Body, for this life and in order to a better. When we have been at our lowest ebb he has not yet over­looked us, but has called to mind his wonted Compassion, and found out a way for our reco­very; has had a regard for both Church and State, and for particular Persons as well as the whole Community, to provide for all according to their Necessities and the Difficulties wherein they have been set. This must needs be acknow­ledged to God's Glory, and the shame of our selves his unworthy Creatures, who have made no better use of all his most gracious Dispensati­ons towards us.

1. For if we look upon our selves as a Natio­nal Church, and seriously lay to heart our singu­lar happiness in this respect, what People under Heaven can compare with us in it? We have a Religion purified from the Innovations, and deli­vered from the Encroachments of Popery on the one hand, and yet withall preserved from those Enthusiastick Principles on the other, which have infected so many other parts of the Reformation. We are allowed the free use of [Page 84]the holy Scriptures, and in a Language that we all understand, and have them recommended to our study, and expounded to us, and their In­structions pressed upon us by the best and most important Arguments for the orderly govern­ment of our Lives. We have the truly Ortho­dox Faith professed amongst us, that S. Jud. 3. Faith which was once delivered to the Saints, without the Superstructure of other Articles, unknown to all the purest Ages of Christianity; are Mem­bers of a Church that faithfully teaches our Duty to God, to the King as his Minister and Repre­sentative, to all other our regular and lawful Su­periors, whether Civil or Ecclesiastical, and to each other in whatever capacity; and moreover have the ancient Meminisse autem Diaconi debent, quoni­am Apostolos, id est, Episcopos & Praepositos Dominus elegit. D. Cypr. Epist. 3. Ad omnes Prae­positos qui Apostolis vi­cariâ ordinatione succe­dunt. Epist. 66. & ali­bi. Aposto­lical form of Episcopal Government preserved amongst us, and have an admirably pious and well-composed Liturgy, and only such innocent Ce­remonies as are very becoming the service of God, and may tend rather to heighten than any way obstruct our Devotions. In short, it is our happiness to have been taught to reverence An­tiquity, as the best Expositor of the Word and Will of God, and to depart no farther from a­ny modern Churches than they appear to have departed from the truly Ancient and Catholick Church. And as we retain the same Form of Ecclesiastical Government that the Primitive Church had, and the same Principles upon which they retained it; so have we also our Worship ordered suitably to the Worship of the first and best Christians.

And yet this is not all, for as we have been blessed with a Prudent and Orthodox Reforma­tion, we have likewise been preserved from the Attempts of those who have sought, either vio­lently to overturn, or secretly to undermine it. We have had our Adversaries on either hand en­deavouring to supplant us, by various Artifices, as might suit best with their Circumstances, and might seem most for their Interest, but blessed be God, they have not had their Ends upon us. Our gracious Lord hath often frustra­ted their Counsels, and brought their subtilest Devices to nought, and hath from time to time (as we hope he will now again) put a period to our Destractions.

2. If we look upon our selves as Members of a lately flourishing Kingdom, we have great rea­son to be thankful also upon this account. We have been very ready to complain of our Abun­dance as a burden; such plenty of worldly Bles­sings has been vouchsafed us. And what Plots and Contrivances have been on foot for our over­throw have generally proved abortive; and for the most part have fallen upon the Authors own Heads. It is true, we were suffered not very long since to prevail against our selves, till we had made an unhappy interruption of our Peace and Settlement for divers years together. Yet (behold the Goodness of our God) he then heard, at length, the cry of his distressed Servants, and restored quiet to our Land, together with all those outward Comforts that usually attend it. And since this, we may remember, that not many years agoe, scarce any part of Europe enjoyed so long and advantageous a Peace as we did, there being very few of our Neighbours who were not [Page 86]embroyled in an expensive War, whilst we sate securely (to use the Prophet's Expression) Mich. 4.4. un­der our own Vines, and under our Fig-trees. We grew wealthy and proud by these Advanta­ges; and if it please God now to humble us un­der his afflicting Hand, this is no more than our abuse of his former Mercies has too justly deserved. And when by his Chastisements he shall have fitted us for his more favourable Dispensati­ons, it is to be hoped he will be graciously pleased to let us partake of them again as heretofore.

3. Or if again we look upon our selves in our private personal Capacity, who amongst us can recount the abundant Goodness of God to him every day? We have in this respect likewise been honoured with store of such Blessings and such Deliverances as may well fill our Hearts with Gratitude, and our Mouths with Songs of Praise to the God of our Salvation. Quoniam pravitas & fragilitas & insuffici­entia nostra ineffabilis est, multaque nimis, ex parte nostri summa re­quiritur gratitudo. Dio­nys. Carthus. de vitâ spi­ritali Art. 12. We are nothing, we have nothing, we can do nothing, nor be secure of any thing without his good Provi­dence taking care of us; and to him therefore we are heartily to ascribe the Honour and Glory, for all the Bles­sings we receive, and for all the Mis­fortunes and Evils we escape. And yet, oh! our gracious, our compassionate God, how boundless is thy Loving-kindness to us upon each of these accounts! Our Lives and Limbs, our Memory and Understanding, our Health and Strength, our Food and Raiment, and all the common Mercies we receive, we are too too apt to undervalue, because of our so constant enjoy­ment of them; yet these are Blessings that they who want, or are about to lose them, know how [Page 87]to esteem at a great rate. And how plentifully, I had almost said, how incessantly are these con­tinued to us? If we have now and then a restless Night, have we not many, very many good ones for it? If we have lost one Child, or other dear Relation, how many more have we yet remain­ing? If we have been deprived of any other outward Enjoyment or Advantage, are not di­vers others continued to us, or else succeed in the room of what is lost? Or if we have one Limb distorted, or in pain, or perished, are not all our other parts preserved in health and good order? Or if our Condition be yet harder, if we have lost an only Child, or have lost our best Friends, upon whom possibly we had great de­pendance, or have lost our whole Estate or Em­ployment, or whatsoever we are wont to value most, or have our whole Body disordered with Pains or Sickness, how hard soever our Lot may be in any one or more of these Particulars, are we not safe as to the rest? Why then should any amongst us suffer his Wants or Disappointments in one kind, to take away his sense of the many other Favours that he yet enjoys? especially see­ing these are ordinarily many more, much great­er, and more lasting?

Whereto, if I add the numerous Evils from which we are each day delivered (forasmuch as we have no security that the next House we come into shall not fall and bury us in its Ruines, the next bit of Meat we eat shall not choke us, the next breath of Air we take shall not breed some mortal Distemper in us, the next unruly Beast we meet with shall not prove our Executio­ner, but only from God's good Providence watch­ing over us) and those other more imminent dan­gers, [Page 88]which we ever and anon narrowly escape, by Day and by Night, at Home and Abroad, by Sea and by Land, in War and in Peace, together with our divers recoveries from very dangerous and even desperate Diseases; I need say no more to evince the continuance of God's immense Good­ness to our Church, our Nation, and our Selves, and the Care he daily takes of us.

And now, what return shall we make to the Lord for all his Mercies? shall we senselesly question his farther Loving-kindness? or shall we not rather fix our hope upon him, as our best defence in all times of difficulty and danger? A steady Dependance upon him for the future, is so naturally consequent upon a serious remem­brance of his Protection hitherto, that nothing can excuse our want of it. Had he only promi­sed to Psal. 50.15. sustain men when they cast their burden up­on him, we ought certainly to have believed him; but when, besides his Promises of this na­ture, he hath actually wrought very powerfully in our behalf, this must necessarily be a very conside­rable aggravation of the sin of not heartily trusting in him. And the holy Psalmist therefore held him­self concerned to make a very different use of this Reflection, not suffering himself to doubt any longer, whether God would condescend to sup­ply his future wants, when he called to mind how largely he had already tasted of his Goodness. Ps. 3.4, 5. I cried unto the Lord, saith he, with my voice, and he heard me out of his holy hill. I laid me down and slept, I awaked, for the Lord sustained me. And now, behold the comfortable and du­tiful result of this his Meditation in the next words, v. 6. I will not be afraid of thousands of the people that have set themselves against me round a­bout. [Page 89]This was his support, that how many, or how powerful soever his Enemies might be, the Lord who dwelleth on high, and who had hitherto been infinitely propitious to him, was mightier than them all by far; whose wonted Goodness had encouraged him to believe, that he should not fail of being rescued out of the hand of whomsoever that might rise up against him. And at another time, Ps. 23.1, &c. The Lord, saith he, is my shepherd, I shall not want; He maketh me lie down in green pastures, he leadeth me beside the still waters. He restoreth my soul, he leadeth me in the paths of righteousness for his name's sake. And then it follows, Though I walk through the valley of the shadow of death, I will fear no evil. He could not think that God would ever suffer him to be overwhelmed with any kind of Mise­ry, since he had all along been thus gracious to him, and had made such ample provision for him. And once more (to omit multitudes of other like passages in the Book of Psalms) Ps. 118.5, 6, 7. I called upon the Lord in distress, the Lord answered me, and set me in a large place. The Lord is on my side, I will not fear what man can do unto me. The Lord taketh my part with them that help me, therefore shall I see my desire upon them that hate me. Nor were these bare words, but his Pra­ctice was accordingly. For when he went forth to encounter the mighty Goliah, his Confidence was this, 1 Sam. 17.37. The Lord that delivered me out of the paw of the Lion, and out of the paw of the Bear, he shall deliver me out of the hand of this Phi­listine.

And the Apostle S. Paul makes the same Infe­rence from the Consideration of God's Mercy in the preservation of himself and his Fellow-Disciples, [Page 90]declaring how, when they were en­compassed with many and dreadful terrours, which would otherwise have inevitably driven them past all hope of escaping, they found the remembrance of God's former Protection, a Cor­dial sufficient to bear up their Spirits, that they should not sink under the weight of the worst of Evils that might befall them, though it were even the cruellest sort of death. 2 Cor. 1.10. Who hath de­livered us, saith the Apostle, from so great death, and doth deliver us, in whom we trust that he will yet deliver us. And at another time he speaks to the same purpose, with a more particular respect to himself, and the success of his Doctrine. 2 Tim. 4.17, 18. Not­withstanding the Lord stood by me and strengthen­ed me, that by me the preaching might be fully known, and that all the Gentiles might hear; and I was delivered out of the mouth of the Lion, and the Lord shall deliver me from every evil work.

And thus ought every good Christian to en­courage himself in his God, by calling to mind the many signal instances of his willingness to take care of himself, and others in their distress. A sense of his marvellous Loving-kindness both in this and other respects should engage persons faithful­ly to depend upon him, as their best security in the time of trouble. It should dispose us all to weigh seriously with our selves, how unequal a return it is for all his Favours, to let them slip out of our minds, and leave us in fear, least he should no longer take care of us. And accordingly we should rather argue thus with our selves: What­soever our present fears or troubles are, have we never known any in as bad a condition, whom God hath yet of his infinite Mercy delivered from it? Nay, possibly this may not be the first time [Page 91]that our selves have been reduced to these streights, and yet at length the Storm has blown over, the Air cleared, and we have had a way made for our escape; and perhaps with that ad­vantage that we have found our selves in better circumstances than ever before; as Trees are or­dinarily observed to settle the firmer, and take the better root for being shaken by the Winds, and a broken Limb when set again is generally reported to be stronger than if it never had been amiss.

How then can we be so ungrateful, so undu­tiful to our merciful Deliverer, as to refuse to put our Trust in him still? How should we dread the thoughts of making no better a Return for all his excessive Loving-kindness: It were certainly a much properer course, more reverent and becom­ing in relation to Almighty God, and tending more to our own security, whatever we suffer, whatever we fear, whatever we have deserved by our Sins, whatever sorrows may either threaten, or have overtaken us, nevertheless to remember the Com­passion of the Lord, and the wonders he has wrought, and as to talk of his doings, so moreover to make use of them for inviting both our selves and o­thers, to a steady and unwearied dependance up­on him. The consideration hereof may serve to quicken our Devotions, and make us the more importunate suitors to Almighty God for relief against our Troubles, and may also engage us to offer up a hearty Sacrifice of Praise to him for all his Goodness; but it should by no means ever suffer us to despair of a seasonable redress from him, though in the most calamitous Condition.

It will be utterly impossible to question, whe­ther God can rescue out of the greatest Dangers [Page 92]or Miseries, when we observe how miraculously and how frequently he has done it in all times past. And it will be highly unreasonable like­wise, and intolerably disingenuous to distrust his favourable Inclinations after such abundant expe­rience of his readiness to exercise his Bounty up­on all occasions. And by consequence, we can­not but find our selves indispensibly obliged to make this use of his wonted Compassion, that we be encouraged constantly to cast our Care upon him, and under our greatest streights to look up to him for help, as well knowing that when all outward Comforts cease, he can easily supply the want of them, and that he will not fail to do it for them that seriously and dutifully fly to him for shelter.

Thus have I endeavoured to prove, That God Almighty never ceases to exercise a gracious Pro­vidence over the whole World, which, as it was at first produced, is also still preserved and go­verned by his Wisdom and Power, that he feeds the Beasts, and Fowls, adorns the Flowers of the Field, and takes care of Man to that degree, that our very Hairs are numbred by him, and no Evil can possibly befall any of us without his notice, or lie heavier than he sees fit, or last longer than he allows it; that besides the general Providence which he exercises over the Sons of Men, and the Plenty of Blessings he be­stows indifferently upon both Good and Bad, he has farther condescended to promise a peculiar Protection to the Righteous, that he will watch over them in an especial manner, to secure them against the manifold Evils which might other­wise be in danger of overwhelming them; and [Page 93]again, lastly, That the Experience of all Ages shews how willing and ready he has been to fulfill these his Promises to the terrour and confusion of his Enemies, and the safety and support of all that have put their Trust in him. And now what greater as­surance would any one desire of a good Providence continually presiding over us? Or what can any considering person possibly inferr from hence, but that it must be our own fault, if we groan under any unnecessary Calamity or Disaster, or if we want any suitable Good, since we are hence sufficiently informed, that our God will never be backward to relieve us in either of these cases, unless we senselsly provoke him to it. We have all the Encouragement that can be desired to rely upon him, upon the account of his rea­diness to assist us when we do so. And if we but take care to approve our selves to him, and there­by entitle our selves to his Promises, there is no room left to imagine, that he will be wanting to us in any respect.

SECT. I.

I. THIS Duty is of singular use for obtaining a greater Interestion the Divine Protection. For as to distrust God, and not dare to rely up­on him in times of Danger and Necessity, is the way to offend him, and by this means to have our likeliest Undertaking miscarry for lack his Blessing; so on the contrary, there is no furer Expedient for compassing our just and law­ful Ends, and promoting our own Welfare, than to seek an Interest in him by an undaunted De­pendance upon his Providence, what our Savi­our saith in another case, being applicable also to this, That S. Matt. 25.29. to him who hath shall be given, and he shall have abundance, but from him that hath not, shall be taken away even that which he hath. For if common Ingenuity teaches Men, that it is a great shame to prove false to the Trust reposed in them, much more will Almighty God esteem it beneath his Divine Attributes, to slight any of his Servants that cast their Care up­on him in obedience to his own Command.

De cujus ope & pie­tate, qui in eum confi­dimus, possumus esse se­curi. Epist. 57. We that trust in him, saith S. Cy­prian, may be secure of his help. And the holy Psalmist speaks to the same purpose, prescribing this as a never­failing qualification for the Divine Protection. Psal. 55.22. Cast thy burden ( [...]. thy Care or Solicitude, according to the Septuagint) upon the Lord, [...] he will sustain thee, he will Vid. [...] 1 King. 17.4. & [...] v. 9. &c. 18.4. [...] & v. 13. [...] maintain thee, will provide for and nourish thee. He affirms Psal. 33.18, 19. the eye of the Lord to be upon them that fear him, and put their trust in his Mercy, to deliver their soul from death, and to feed them in the time of dearth. He proclaims him to be Psal. 17.7. the Saviour of them that put their trust in him. He urges it as an Argument for inclining Al­mighty God to hearken to him, and grant his Requests, that Ps. 7.1. & 16.1. & 25.20. & 71.1, &c. his trust was stedfastly placed in him. He blesses himself in the security he found from his continual Dependance upon God to take care of him, Ps. 26.1. whereby he was set above the danger of miscarrying. And again, he praises and admires the great Goodness of God which had been extended not to himself only and his Contemporaries, but to their Ancestors, who had left them many remembrances of his Mercy to such as had applied to him in their streights, and had been helped by him. They cried unto him and prevailed. They were confident he would be their Defender; and their hope had not made them ashamed. Ps. 22.4, 5. Our fathers trusted in thee, and thou didst deliver them. They cried unto thee, and were delivered; they trusted in thee and were no [...] confounded. From all which and divers other like passages in the Book of Psalms, it is easie to [Page 97]collect, that this Vertue shall not go without its Reward in this present life, besides the uncon­ceivable Recompence that shall be allotted it in the other.

It is a sight highly pleasing to God, to be­hold his poor Creatures sensible of their own in­sufficiency and flying to him for shelter, and his Bowels are presently moved towards them. And if their Case be pressing, and themselves lay no impediment in the way, he will find out a Me­thod for their relief, as he did for 2 Chron. 13.17, 18. Abijah and the Men of Judah, who when the Army of the Israelites came upon them both before and be­hind, to have cut them off, obtained a Victory over them meerly by his Assistance, and because they relied upon the Lord God of their Fathers. Because they looked up to him in their Distress, as their best Safeguard against all their Fears and Dangers, and cast themselves wholly upon his Protection; this wise Behaviour of theirs en­gaged his Providence on their side, which there­fore wrought much more successfully for them than all their own Conduct, or Strength, or Courage could be supposed to have done.

Thus it is recorded also of Job, that Job 1.14, &c. when it had pleased God to bring him into a very low condition, having deprived him of his Children, and his Wealth, and his Health and soundness of Body, so that c. 2.8. he took a potsheard to scrape himself withall, and sat down among the ashes, un­til c. 30.1. he became a derision to them whose fathers he would have disdained to set with the dogs of his flock, as himself expresseth it: Still he was not discouraged, but professes, that though c. 13 15. God should slay him, yet would he trust in him; though he were at the point of death, and had no ap­pearance [Page 98]of recovery to depend upon, this should not make him cast away his Confidence in God, but he would still hope for good from him. And behold the wonderful effect of this his reso­lute affiance in God, c. 42.10. The Lord turned the cap­tivity of Job, and gave him twice as much as he had before. And v. 16. after this he lived an hundred and forty years, and saw his sons, and his sons sons, even four generations.

Another very remarkable Instance we have to this purpose, in the three Jewish Captives, who with undaunted boldness declared before King Nebuchadnezzar, what assurance they had that God would rescue them out of his hand. Dan. 3.17. Our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O King. Which confident Assertion of theirs was soon after verified to his great asto­nishment, when the more effectually to defeat their Expectation, he had commanded them to be cast into the burning Furnace, and burning in a very unusual manner, v. 19, 20. being purposely heated seven times more than it was wont to be upon other occasions; but presently he beheld them v. 25. walking in the midst of the fire, without any manner of hurt, and the Angel of God with them. And when they came out, it was visible to the King and all his Courtiers, v. 27. That the fire had no power upon their bodies, nor was an hair of their head singed, neither were their coats changed, nor had the smell of fire passed on them. So mi­raculously did the Goodness of God exert it self for their Deliverance.

But not to insist upon particular Instances, the Son of Syrach appeals for the proof of this Truth to the Experience of many Ages, directing to [Page 99] Ecclus. 2.10. look at the generations of old, and see, did ever any trust in the Lord, and was confounded? or did any abide in his fear and was forsaken, or whom did be ever despise that called upon him? Which directi­on, whosoever duly follows, will find no difficul­ty in assenting to the following words, that v. 11. the Lord is full of mercy and compassion, long-suffering and very pitiful, and forgiveth sins, and saveth in time of affliction, and that as his Majesty is great, so is his Mercy. He has always been mindful of them that have fled to him in their distress, and been ready to proportion his Assistance to their affiance in him.

In like manner, when Maximin the Tyrant had made a Vow to Jupiter, That if he got the Victory over Licinius, he would utterly extin­guish the Christian Name, and came on flushed with hopes of an easie Conquest, and with a full expectation of putting this impious and bloody Design in execution, upon the earnest Prayers of Licinius and his Army Summe Deus, te ro­gamus. Omnem justiti­am tibi commendamus, salutem nostram tibi commendamus, imperium nostrum tibi commenda­mus. Per te vivimus, per te victores & foelices existimus. Summe sancte Deus preces nostras ex­audi. Brachia nostra ad te tendimus. Exaudi, sancte summe Deus. Lactant. de Mort. praefect. c. 46. beg­ging of God to be their Saviour and Protector, ascribing all their Power to him, and humbly recommending their Safety and their Empire to him, and when their General had tried to persuade the Tyrant to a peaceable accommodation, but to no purpose, his mighty Army was soon overthrown by a very unequal num­ber of these Supplicants, and himself forced to fly for his life, and thence­forward he found all his attempts to regain his former Station in vain; till being at length seiz'd with severe pains, even to distracti­on, and having lost his sight; in this miserable [Page 100]condition he was brought to acknowledge his wickedness, and begging of Christ to have mercy upon him, Nocentem spiritum detestabili genere mortis efflavit. Id. c. 50. breathed forth his guilty Soul in a most detesta­ble sort of death. And the same ac­count Salvian In discrimine positi opem à Deo postulant, & prosperitates suas mu­nus divinitatis appellant. De Gub. Dei, l. 7. gives of the Victories that the Goths and Vandals obtained over the Romans, That they had learned to seek to God for help in their distress, and to ascribe all their success to him as the Author of it, and not as Alius hoc ascribit fortunae, alius eventui, &c. nullus Deo. Ibid. the Romans did, to For­tune, or Chance, or the Conduct of their General, or the Wisdom of their Councils, or some other inferi­our Cause. When these Cum enim Gothi metuerent, praesumeba­mus nos in Chunis spem ponere, illi in Deo. ibid. relied upon the Hunns for help, their Trust was in God alone.

God doth and will take care of all his; and though he suffer the Diffident and Contemners of his Goodness to be miserable, it is otherwise with them that duly rely upon him. He is their perpetual Defence, constantly watching over them for good, Ps. 121.5, 6, 7, 8. Their keeper, and their shade up­on their right-hand, that the Sun may not smite them by day, nor the Moon by night. He preserves them from all evil, preserves their going out, and their coming in, and will not let them be without any thing he sees needful for them. He will rain Bread from Heaven (as a learned Man Gataker's Christian­man's Care, p. 50. speaks) and set the Flint-stone a-broach, and turn the dry and waste Wilderness into Rivers of Water, before his shall pine and perish. If other means fail, he has Miracles in store for their relief, which, though not ordinarily to be expected, he will [Page 101]however make use of upon a just occasion. By one means or other he will bring it to pass, that they who depend upon him for safety, shall taste the kindly effects of his Care over them.

‘But what shall we say then to the Case of such, whose Sufferings have been as eminent as their Piety? His it not been often seen, that the best Men, who have been most observant of their Duty in all respects, and in particular, have most firmly trusted in God, have however met with a very troublesome passage through this World? Our blessed Saviour foretold to his Apostles and other Disciples, that they must be exposed to manifold Tribulations du­ring their abode here. And it is undeniable, that the first propagators of our Faith, and the Martyrs in the succeeding Ages of the Church, underwent a large share of obloquy and reproach, contempt and disgrace, being hated of all men for his name's sake, and were made to submit to the utmost hardships, and to the cruellest and most frightful sorts of death. And others who have not been called to bear so remarkable a Testimony to our Saviour's Do­ctrine, have, notwithstanding all their Confi­dence in God, laboured under losses and disap­pointments, wants and troubles of divers kinds, as though they had been forsaken of him. And how shall we reconcile these Men's Sufferings to God's continual Care of all that trust in him?’ This Difficulty I have C. 3. Sect. 1. p. 57, &c. already, in a good mea­sure, removed, but shall endeavour farther to clear it from these three following Observations.

1. A good Man may have Sufferings of that nature, that no Dependance upon God can rea­sonably be supposed to shelter him against them. [Page 102]He may possibly bring himself into trouble, by his own inadvertence, by not taking care to in­form himself of, or not duly applying himself to the means that are proper in order to his welfare. Some oversight or other miscarriage of his own may have been the natural occasion of his misfortunes; and then it is very just and rea­sonable that God should permit him for a while to groan under them.

2. God may be pleased to lay his hand upon good Men, not out of displeasure, or unkindness, or neglect of them, but for other wise reasons of his own, (some of which I shall have occasion to instance in Sect. 2. hereafter, and therefore forbear to mention them at present) and may sufficiently re­ward them for it another way. Which was the case of the Apostles and first Disciples, and other Saints, Confessors, and Martyrs, who were to be especial Instruments of God's glory, by pro­pagating his Fear and Worship amongst Mankind, and had no cause to think themselves forsaken of him, though their Fidelity to him cost them dear; because they had an unconceivably valu­able Crown assigned them in the other life, as a Recompence for what they should undergo upon this account. Hence it was that they scorned to be affrighted at the sharpest Trials, rejoicing, on the contrary, when they were counted wor­thy to suffer for our Saviour's sake, triumphing at the thoughts of that incomparable Felicity, whereto they were shortly to be advanced, and which would not let them stick at any thing they saw necessary to be encountered in their way to it. At their lowest and worst estate they could have no more (indeed they had infinitely less) cause of complaint, than a Subject would have, [Page 103]who having been earnestly soliciting his Prince for a profitable Office, should meet with a de­nial, but withall should at the same time have a free Estate bestowed upon him of many times the value. And therefore they could by no means think themselves neglected by God, seeing he had provided so rich a Reward for them. Nor are their Sufferings any evidence that he will not grant a suitable supply of the good things of this life to those that live in more propitious times.

3. God's Promises to them that rely upon him are not all of the same kind (as I have C. 3 Sect. 2. already shewn) but sometimes of support under Suffe­rings, as well as of Deliverance from them at others. And his immense Power and Goodness may discover themselves as much the one way as the other. The gracious influences of his Pro­vidence are seen, in carrying Men victoriously through the sharpest Conflicts, taking off the edge of their Afflictions, and enabling them to suffer or die with chearfulness, no less than in preserving them from these or other the like tri­als. Thus he was with the Martyrs whom he did not forsake in their severest Agonies, but took an especial care of them, enabling them to triumph over all the opposition they met with, to the confusion of their most avowed Adversa­ries. He did not leave them comfortless, but ad­ministred to them in a very signal manner, ma­king them Rom. 8.37. more than conquerours through him that loved them.

So that as a little Philosophy (as the Lord Ba­con Essay 16. observes) inclineth a Man's Mind to Athe­ism, but depth in Philosophy bringeth Mens Minds about to Religion; so here, though a superficial [Page 104]view of the Hardships and Tortures these Saints endured, may represent their case as very deplo­rable, a more perfect insight into it will soon confute this notion, by manifesting them to have had a singular interest in God's favour, and been his peculiar care; because it could not otherwise have been that they should so courageously bear up against those multitudes of heavy pressures, under which Flesh and Blood must of it self have inevitably sunk.

The summe is, That God is always mindful of them that cast their Care upon him, and always ready to assist them, though not always the same way. He suits his Kindness to Mens Trust in him, and by how much the stronger and better settled this is, so much the more they may ex­pect of his Relief. So that the less we depend up­on our selves, and the more heartily we apply to him for Succour, in the better case we are at present; and are like, besides, to be continually improving in his Favour, and hence to enjoy yet greater measures of strength, and the more last­ing safety. Which being the natural effect of a steady dependance upon God, the more our Con­fidence in him increases, the more will his Con­cern for us increase; and the more his Concern for us increases, the more still will our Confidence in him increase, till by degrees we find to our un­speakable comfort, that there is no Security like trusting in him, no Life like living upon his Pro­vidence, no Support in evil times, no Ease, no Satisfaction, no Happiness on this side Heaven, like casting all our Care upon him.

SECT. II.

II. THIS Duty of Trusting in God is farther useful for quieting our Minds in all Con­ditions. This World being a place of continu­al Troubles and Disappointments, where Luctus & ultrices posu­ere cubilia curae, Pallentes (que) habitant mor­bi, tristis (que) senectus, Et metus, & malesuada fames, & turpis egestas. Aeneid. 6. Sorrows, and Cares, and Sick­nesses, and the decays and infirmities of Age, and Fear, and Hunger, and Want, have taken up their abode; whatsoever tends to lessen these sel­dom fails of being esteemed worthy of a regard suitable to the benefit ex­pected from it. The Error is generally on the other hand, that Men spend too much time, and take too much pains for this Life, to the hazard of their eternal state. Like Martha, their dili­gence about many things occasions the neglect of the one thing needful, all their study being too of­ten only how they may make themselves happy here. To which end, no labour is thought too hard, so there appear any probability of an ad­vantage by it; as if all our business in this World had been only to make provision for our short continuance in it.

And yet when all is done, the uncertainty of success in our wisest undertakings shews beyond contradiction, that there is no surer way to a perfect enjoyment of one's self, than a serious preparation of Mind for all Events. Hereby a Man's Thoughts are composed, that before were in continual agitation, fluctuating and tossed a­about with every blast of Fortune, always in fear, and always busied with vain Contrivances for the future, never at ease, and hardly hoping [Page 106]to be so. Experience convinces him of his own inability to determine his own portion either of Joy or Grief, Happiness or Misery, or to pre­vent a thousand chances, which may happen to cross his Designs, in spight of his utmost power and foresight. When he has employed all his Skill and Dexterity, all his ingenuity, Wisdom, and Prudence in laying a long train for compas­sing his Ends, he knows not what diversity of unexpected accidents may make it miscarry, at least preventing its intended operation, perhaps giving it a quite contrary issue And whilst he remains in this wavering uncertain state, it is impossible he should have any true enjoyment of himself, or whatsoever he most delights in. It is only a sure Trust in God that can free him from the burden of his wild roving Fancies, his fruitless Projects, and tormenting Cares. And this it doth by rendring him,

• 1. Less afraid of any appearance of Danger.
• 2. Less affected with any Evils that befal him.
• 3. Less solicitous for the future.

1. First, I say, a sure Trust in God renders persons less afraid of any appearance of danger, whether real, or imaginary only. It must be acknowledged, that a great part of many Men's fears are perfectly chimerical, the meer product of their own idle or melancholick Fancies, filling their Heads with needless Jealousies of what is never like to come to pass but yet the dread where­of breeds no less uneasiness in their Minds, than if they certainly foreknew that thus it must be. Quire contrary to him at Athenae. De­ipnosoph. l. 12. p. ult. Athens, who viewing the Port there, and observing the Ships coming in to unlade their Burdens, conceited them all to be [Page 107]his own, and pleased himself as much with the con­ceit, as if it had been true. They expect e're long to groan under all the Evils they observe to befall others, though in very different circumstances, and whence there is no pretence to conclude, that themselves shall become their Fellow-sufferers. And Quis enim potest mortem aut dolorem metuens, quorum alte­rum saepe adest, alterum semper impendet, esse non miser? Cic. Tusc. Quaest. l. 5. this Expectation is almost as bad to them, as if they real­ly felt the Pains and Aches in their Bodies, the Wants or Losses in their outward Estates, the Contempt and Reproaches, or whatsoever sort of grievances they apprehend themselves most liable to. Now it is some commendation of a steady Reliance upon God, that it effectu­ally removes whatever disturbances arise from this source, and teaches persons rather to em­ploy their Thoughts in meditating upon the ma­nifold inestimable Blessings they may reasonably hope for at the hand of a most gracious Father, who is infinitely good in himself, and whose delight it is to be incessantly doing good to his poor. Crea­tures. It furnishes their Minds with a more a­greeable sort of Contemplations, and so at once diverts their wonted Suspicions, and administers a supply of substantial Comforts instead thereof. By directing them patiently to wait for the completion of all God's Promises, it sets them above the power of many anxious surmises, whereto they were before in bondage.

But it is much more considerable, that a hearty exercise of this Duty is an admirable Preparation for those more real Dangers which encompass us at every turn. There is no living without frequent crosses, and frequenter just grounds of fear, especially in times of any pub­lick [Page 108]Disturbances, or other common Calamities. And these will sadly imbitter the utmost happi­ness a Man can hope to attain to at present, and must inevitably overthrow it, unless prevented by a chearful expectation of safety from above. Equidem sapientem illum conscientiâ suâ fre­tum, fecurum & confi­dentem in omni vitâ di­ci, & futurum, quod omnia accidentia reputer ad meliores rationes tra­hens, & quod nihil mo­rosè vel difficulter exci­piat sib [...]que persuadeat pertinere res suas ad im­mortales Deos. Apol. de Habit. Doct. Plat. l. 2. Nothing will ease our Minds in this case like a serious remembrance, that no Evils, how formidable soever can befall us, but by God's permission, and that if he do permit it, he knows how not on­ly to keep them from hurting us, but to give us occasion of rejoicing in them. His All-sufficiency is the most sovereign Cordial for the support of our drooping Spirits, the safest Ar­mour against all the assaults of an un­lucky Fortune; and whosoever rests entirely up­on this need never fear. Though he walk through the valley of the shadow of death, he needs not be discouraged, for he knows already that all things are at God's disposal, and he over-ruleth them as he pleaseth, but always for the good of those that rightly put their trust in him. Hence he can securely behold the World in combustion all about him; and in the midst of its greatest dangers, when the Winds blow, and the Waves rage and foam, and there is no appearance of an escape from any other means, Quisquis composito serenus aevo Fatum sub pedibus dedit superbum, Fortunam (que) tuens utram­que rectus Invictum potuit tenere vultum, Non illum rabies minae­que Ponti Versum funditus exci­tantis aestum, Nec ruptis quoties vagus caminis, Torquet fumificos Vese­vus igneis, Aut celsas soliti ferire turres Ardentis vi fulminis mo­vebit. Boet. de Consolat. l. 1. Metr. 4. he can sit as upon a Rock, and de­fie all their Violence, and admire the singular comfort it is to him, that being in God's Hand no evil can pre­vail against him. Having thus fixed his Hope in God, he has a pure De­fence. Whatever mischiefs seem to [Page 109]hang over him, he questions not but to be sufficiently sheltered against them, that either they shall not reach him, or if they do, their fall shall have its force so broken, that he shall re­ceive little or no harm from them. Which is the next Instance of the Use­fulness of this Duty for quieting our Minds, in that as it makes Men less afraid of Dangers, so also,

2. Less affected with any Evils that befall them. Let whatever Misfortunes come, the good Christian who has learned to cast his Care upon God, finds his belief in him a mighty abate­ment of their Burden. As he suffers not himself to be discomposed with the fear of them whilst at a distance, and in prospect only, so neither is he overcharged with grief when he comes to feel them. He looks not so much at the Rod, as at him that has appointed it, and when its strokes are smartest, he knows from whom they come, and that if rightly considered, he can have no cause to complain of them. When he perceives him­self under the sorest pressures that at any time seize him, he is not affrighted at them, because his Trust in God supports him, by suggesting to him these following, or the like Meditations.

Medit. I. That no Misfortune befalls any of us without God's Providence, nothing ever happen­ing either well or ill without his Observation; and consequently, that all our Grievances are from him. Job 5.6. Affliction doth not come forth of the dust, nor doth trouble spring out of the ground: but all, Lam. 3.38. both good and evil proceedeth out of the mouth of the most high, all our Crosses and Af­flictions [Page 110]being known to him, and coming accor­ding to the direction of his infinite Wisdom, and the guidance of his Providence. Am. 3.6. Shall there be evil in the City, saith the Prophet, that is to say, any evil of Punishment or Suffering, and the Lord hath not done it? Quicquid patimur venit ex alto. Sen. Oedip. 5.2. Neither particular Persons, nor whole Communities suffer any thing, but as pleases him.

Medit. II. That God being infinitely Wise and Good sends no Afflictions but for wise and good Ends. He orders Permittes ipsis expendere numinibus; quid Conveniat nobis, rebus (que) sit utlle nostris. Juv. Sat. 10. all things with the greatest Reason, as becomes a Being of infinite Perfections, pro­pounding to himself the best Designs, and always using the best means for their accomplishment. And though we may not be able to fathom his intent in the Afflictions he lays upon us, we may easily find abundant cause readily to submit to them. It is intolerable Ir­reverence to suspect our selves hardly dealt by, because the Almighty is not pleased to ask our Advice, or take those Methods in all his Dis­pensations, which are most agreeable to our De­sires. When our Case seems most disconsolate, he may have weighty Reasons for it, that we are not aware of; but if we were, would force us heartily to admire his ineffable Wisdom, and Goodness, and thankfully to bless and praise him for his Care of us. As for instance.

The design of our Sufferings perhaps may be, to mortifie some unruly Lust or Passion, or to af­fect us with a sense of some heinous Crime not duly repented of; it may be to bring down our proud looks, as it fared with King Dan. 4.32, 33. Nebuchad­nezar; to humble us for some notorious wicked­ness, as the Message 2 Sam. 24.13. King David received by [Page 111]the Prophet Gad, or to prevent our being puffed up with an high conceit of our selves, as S. 2 Cor. 12.7. Paul's Thorn in the Flesh.

It may be to teach us Patience, that this S. Ja. 1.4. having its perfect work, we may be perfect and entire, wanting nothing; Rom. 5.4. That our Tribulation may work patience, and patience experience, or ra­ther [...]. approbation upon tryal, and this appro­bation may produce an hope which maketh not a­shamed.

It may be to inform us of the true value of God's Mercies, and Plus sensi­mus quod ha­buimus, post­quam habere desivimus. D. Hierom. Epist. 26. Tum denique homines nostra intel­ligimus bona, quum quae in potestate habuimus, ea amisimus. Plaut. Captiv. 1.2. make us prize them the more highly when we have them, by knowing what it is to want them.

It may be to wean our Affections from this World, that being experimentally convinced, how little reason there is to expect a state of Happiness here, we may be taught to look for­ward to another Life, and to Phil. 3.14. press on towards the mark, for the prize of the high-calling of God in Jesus Christ our Lord.

It may be to heighten our Devotion, and make us the more zealous and earnest in our Ad­dresses to him, that in our Hos. 5.15. Affliction we may seek him early.

It may be by way of punishment for some a­bominable wickedness obstinately persisted in, as Exod. 9.16. Pharaoh was raised up for this very cause, that God might shew in him his power, and by his Ven­geance executed upon that wicked King, might have his Justice admired, and his Name spoken of throughout the Earth; or for some scandalous [Page 112]Enormity, which though repented of, makes it necessary for vindicating God's Honour, that he take the matter into his own Hands; as 2 Sam. 12.10, 14. the Prophet Nathan was sent to King David, to ac­quaint him, that having by his barbarous usage of Ʋriah, given occasion to the Enemies of God to blaspheme, he should therefore be punished with the death of his Child that was to be born, and that the Sword should never depart from his House. Thus God may deal with others; and when he doth, the consideration of their Trans­gressions, whereby they Vim Deo facimus iniquitatibus nostris, i­ram in nos Divinitatis armamus, nolentem ul­cisci cogimus; parcere volentem non permitti­mus. Salv. de Providen­tia, l. 5. have pro­voked him to treat them after this manner, if duly attended to, will dispose them to reflect upon their own folly, rather than murmur or be dissatisfy'd at God's Judgments so de­servedly inflicted upon them; and will teach them for their comfort, how they may get themselves eased of their Burden, and that it is not God's but their own doing, if they continue to groan under its weight; and moreover, that it is an abundant happiness for them to be punished here, rather than in the other World.

Or lastly, It may be for the tryal of our Faith, as it was with Job, that singular Example of a quiet submission to God's Will, and of a stedfast Fidelity to him, under all his Visitations, and with our Lord's first Disciples and Apostles; that our Trust in him thus experimented, 1 S. Pet. 1.7. may be found unto Praise, and Honour, and Glory, at the appearance of Jesus Christ; to Conflictatio cum ad­versis probatio est verita­tis. D. Cypr. de mortalit. Cruciate, torquete, at­terite, damnate nos. Pro­batio est innocentiae no­strae iniquitas vestra. Ter­tul Apol. c. ult. In tribu­lationibus quis sit fidelis agnoscitur. Sext. Pythagor. ex Vers. Ruffim. Apparet virtus, arguitur (que) malis. Ovid. de Trist. l. 4. Eleg. 3. [...]. Maxim. Tyr. Dissert. 35. prove our Sincerity in what we pro­fess, and to see whether we will im­movably adhere to God and our Du­ty, [Page 113]as well when he seems to frown upon us, as when he follows us with his more favourable Dispensations.

These and many other like Reasons God may have for laying his Hand heavy upon us, which when discovered, will clearly vindicate his Pro­ceedings. And the consideration whereof should therefore banish all manner of Dissatisfaction at the harshest of his Corrections, and should per­suade us all, that he always acts upon just and good grounds, though possibly through the weak­ness of our Understanding we may not at present discern particularly what they are.

Medit. III. That whatsoever troubles are thus sent us by God, they can never hurt us, except through our own fault. They would not be at all sent to us, did not our selves give occasion for them by our Sins, or want them in order to our improvement in Goodness here, and our greater Happiness hereafter; or unless we might be In­struments of promoting God's Glory by a due attendance to them. And when they do come, they can never make us miserable if we mind to improve them aright, by endeavouring to answer the Ends for which they are sent.

If they befall us as a just punishment of out Sins, our selves are very apparently the cause of them, and must therefore seek for a redress from our selves, by forsaking the Sins which called for them. And if we do not this; and when they are designed for our improvement in Patience, Humility, or whatsoever other Vertue, if we do [Page 114]not enquire into God's purpose in inflicting them, they may prove prejudicial in either of these cases. But then, all the blame of this lies at our own doors, because we attend not to the reason of their befalling us, and the use that ought to be made of them.

It is indeed a different case, when our Suffe­rings are intended only for the trial of our Fidelity, or that we may be Examples to others of an emi­nent Constancy under Afflictions; that is to say, when we are called to bear with hardships, as good Souldiers of Jesus Christ, and to endure griefs, suffering wrongfully for conscience towards God, when we do well, and yet are called to suffer for it. This is one of the Atheists commonest grounds of Exception against the Divine Provi­dence; and it is, I confess, a considerable diffi­culty to Flesh and Blood, and which therefore gave occasion to our Blessed Saviour to caution his Followers so often to expect and prepare for it. But yet, besides that, this is no more, nay, is incomparably less than our blessed Lord freely endured upon our account; a sure Trust in God will wonderfully alleviate all the trouble hereof, by the comfortable hope it sets before us, either of a glorious and speedy Deliverance here, or an inestimably valuable Reward hereafter. This it was that so signally encouraged the three Chil­dren against all the Menaces of King Dan. 3.18. Nebuchad­nezzar; whereupon Tertullian cries out, Scorpiac. c. 8. O martyrium & sine passione perfectum! &c. O Martyrdom even perfected without Suffering! they had suffered enough, and were burnt enough, whom God therefore protected, least he should seem to bely his own Power. This made the first Pro­fessors of our Faith Rom 8.33, 36. Act. 5.41. 2 Cor. 4.10, 11. so forward to undergo the [Page 115]utmost Cruelties for their Saviour's sake. This made those numbers of Martyrs in the follow­ing Ages of the Church so willing­ly [...]. Just. M. A­pol. 2. Ne (que) cruciatum, ne (que) mortem, pro fide recusamus. Lactant. Inst. l. 7. c. 5. Qui se excru­ciandos & excarnifican­dos pro Evangelio furen­tibus tradidissent, ne Martyrii honorem meri­to perderent. D. Cyprian. Epist. 30. Non praescrip­ta exilia, non destinata tormenta, non rei fami­liaris damna, non corpo­ris supplicia terruerunt. D. Cypr. de lapsis. expose themselves to all the In­sults and Outrages of their merciless Adversaries, Sic ita (que) nos ad De­um expansos ungulae fo­diant, cruces suspendant, ignes lambant, gladii gut­tura detruncent, bestiae insiliant, paratus est ad omne supplicium ipse ha­bitus orantis Christiani. Tertul. Apol c. 30. defying Banishments, Tortures, Losses, Beasts, Fires, Swords, or Crosses, to make them mi­serable; [...]. De Mar­tyr. Polycarpi. enduring the sharpest Seve­rities with a wonderful composure of Mind; ^* neither suffering any kind of Force, nor Threatnings, nor Flat­teries, nor Life, nor Death, nor the Court, nor its Officers, nor the Em­peror, nor the Empire, nor Men, nor Devils, to assright them from the Faith they had received from their Forefathers; ^† rejoicing that they should by this means be delive­red out of the Hands of their wicked Masters; ^‖ esteeming of their Chains as the Crowns, the Ornaments and Diadems of the truly elect of God and Christ; ^* and rushing with great­er eagerness upon these glorious trials, than wherewith others have since en­deavoured after the principal Stations in the Church.

And this same Trust in God, together with that Assistance of the holy Spirit which still goes along with it, (though not in that miraculous manner as formerly) hath enabled multitudes of others since, to take patiently the spoiling of their Goods, or whatsoever other Barbarities, not accoun­ting their lives dear to them, so they might finish their course with joy, and might secure to them­selves an Interest in the eternal Rewards of the other Life.

There is a great deal of Satisfaction in suffe­ring in a Righteous Cause, and when it cannot be avoided without Sin. For a Man to offer himself in this case, to conflict with Hunger and Thirst, Cold and Nakedness, Watchings and Fastings, Scorn and Contempt, Pains and Tor­tures, to be deprived of his ordinary means of Subsistence, and his wonted capacity of doing good, to be reproached, reviled, defamed, to be persecuted, afflicted, tormented, and perhaps, at last to resist unto Blood; thus to be made a spectacle, to the World, to Angels, and to Men, rather than be induced to depart from his Integrity, is an evi­dence of an immovable Confidence in God, and may be expected to meet with a suitable return of Kindness from him. He has a particular re­gard for such who thus cast themselves upon [Page 117]him, and perfects his strength in their weakness, and the more they rely upon his Care, and the less upon themselves, or the help of others, the more peculiarly he concerns himself for them. They shall not be left destitute whilst he beholds their stedfast Dependance upon his Providence, for he will be sure to find out a means of support for them, that in the midst of their acutest ago­nies they shall have no cause to complain of him, or to repent of the Tribulations they encounter for his sake, and for their constant and faithful adherence to the Truths delivered in his Gospel, and their conscientious observance of his Laws. Quàm pulchrum est spectaculum cùm Chri­stianus cum dolore con­greditur, cùm adversum minas & supplicia, & tormenta componitur? Cùm strepitum mortis, & horrorem carnificis in­sultet? Min. Fel. Octav. It is a glorious sight to observe a devout Christian reso­lutely exposing himself to Death, or Pains, or Losses, or whatever Perse­cution, without fear of being forsa­ken by God in his extremity. This is the truest and best sign of an un­feigned Affiance in (as well as of an hearty Love, and entire Resignation to) Almighty God, and gives therefore the best Title to his favourable Protection. And if this be not enough to set our Minds at rest, and make us easie under Troubles, a sure Trust in God suggests farther,

Medit. IV. That they not only cannot hurt us without our own fault, but moreover, Nullum enim tam grave malum apparebit, quin ex eo bonum ali­quod multo majus, mul­toque optabilius, magno Deorum beneficio ali­quando colligatur. Cic. Consolat. ad Brut. it is our fault if we be not benefited by them. As unwelcome as these sort of Dispensations ordinarily are, they may possibly make for our advantage even in this present life, whether from their own natural tendency, or from the Mercy of Almighty God [Page 118]over-ruling them for our good. They may prove as healthful and salutary as that stroke of a Sword, Valer. Max. l. 1. c. 8. which, instead of putting an end to the Sufferers life, as was designed, only made a seasonable vent to let out an Imposthume, that must otherwise have speedily dispatch'd him. They may unexpectedly raise the Sufferers up new Friends, as Exod. 2.9, 10. Moses's being exposed in the Nile procured him the honour of being reputed King Pharaoh's Grandson, and the privilege of being bred up at Court, and Act. 7.22. instructed in all the learning of the Egyptians: As Bion [...]. Diog. Laert. l. 4. in vitâ Bionis. by being exposed to sale, fell into the Hands of a kind Master, who dying left him his Heir; or as Themistocles's Banishment from A­thens, and the Difficulties and Dan­gers that befell him hereupon, brought him to the Persian Emperour, by whom he was entertained with that Kindness, and honoured to that de­gree, that he professed plainly, [...]. Plut. in vita The­mist. He had been undone, if he had never been undone. They may put Men upon some new and unthought of Employment, as has been observed of Nunciato naufragio, Zeno noster, cum om­nia sua audierit submersa, Jubet me, inquit, Fortu­na expeditius Philosopha­ri. [...]ec. de tranquil. a­nim. c. 14. [...] &c. Nonni [...]. Di­og. Laert. l. 7. in vita Zen. [...]. Plutar. de capienda ex hostibus utilitate & lib. de animi tranquil. Zeno, whose misfortune at Sea first brought him to the study of Philosophy, wherein he afterwards became a celebrated Proficient, and very much to his own Satisfaction. ^* So Phoedon's Capti­vity, and his Slavery consequent up­on it, was the means of his coming to Socrates's knowledge, and through his Favour and Kindness, to the stu­dy of Philosophy, and the Skill he [Page 119]attained to in it, and the Fame he got by it. ^† And the confiscating of Chrysippus's Patrimony was likewise the first occasion of his becoming a Philosopher.

Or farther, Men's Troubles may become a step to some extraordinary Advancement, and which without them they would never have attained to. Gen. 41.40, 41, &c. Thus Joseph by being sold a Slave into Egypt, came at length to be Governour of the Land, which he had never been, if he had tarried safe at home in his own Country, and in his Father's House.

Or they may reclaim them from some costly and pernicious Extravagancies, wherein they had formerly indulged themselves; S. Luk. 15.11, &c. as it fared with the Prodigal Son in our Saviour's Parable.

Or, lastly, they may excite them to greater Diligence for the future, whereby to arm them­selves the better against other like Streights and Exigencies, and so may put them into a method of thriving for the remaining part of their Lives.

And Multorum mortem distu­lit morbus, & saluti illis fuit videri perire. Senec. Epist. 78. Quam multos militiae morbus eripuit? quosdam ne ad ruinam domus suae occurrerent, inimicus vadimonio tenuit; ne in piratarum manus pervenirent, quidam naufragio consecuti sunt. Id. de benef. l. 6. c. 9. many other ways there are, whereby a present loss or other disadvantage may turn to account in this Life, making our latter end like Job 42.12. Job's, far better than the beginning.

But this is a small matter in comparison of the inestimable, infinite reward, which a good improvement of our Sufferings may procure us in the World that is to come, by reason of the influence they generally have, for putting persons in mind of a better state, and the duty that is required in order to it. They are frequently observed to be singularly useful in this respect. And it argues an ill temper of mind, and a no­torious degree of wickedness, where they prove otherwise. It was a very lamentable Relation that Thucidides L. 2. gave of the misbehaviour of the Athenians, in the time of their famous Pestilence, that whilst this Distemper raged most dreadful­ly amongst them, overpowring the Skill of their eminentest Physicians, triumphing over all at­tempts of Cure, driving the more considerate of them to the Temples, but sparing them no more there than in other places, when Death appear­ed every where in the dismallest shape, and with­out the least pity, the use their unhappy Citizens made hereof was but to indulge themselves the more boldly in their Vices, pursuant to that E­picurean Doctrine mentioned by S. Paul, 1 Cor. 15.32. Let us eat and drink for to morrow we die. Conside­ring the manifest uncertainty of their lives, they grew past all shame, resolving to deny themselves in nothing whilst they lived, nor to confine themselves to the observance of their duty, be­cause they looked upon themselves and all they had to be but of a day's continuance. They had no regard to Modesty, Justice, or any thing that was becoming, but whatsoever they appre­hended [Page 121]to be for their Profit or Pleasure, they were sure to pursue, though by the most unlaw­ful means, casting off all fear of God, and all respect for Humane Laws, and gratifying their most unreasonable Desires without controul, be­cause they expected not to live so long as to be brought to punishment for their Villainies.

And the like miserable account Jacebant interim to­tâ civitate, non jam cor­pora, sed cadavera pluri­morum; & misericordi­am in se transeuntium, contemplatione sortis mu­tuae flagitabant. Nemo respexit aliud praeter­quam lucra crudelia, &c. In vita D. Cypriani. Pontius the Deacon gives of the Carthaginians, and Pestifera nam (que) lues feraliter insipienti populo incumbit, quae in brevi tantam ejus multitudi­nem remoto mucrone, sternit, quantam ne pos­sint vivi humare. Sed hac quidem emendatur, ut illud Isaiae prophetae quo (que) impleretur, dicen­tis: Et vocavit Deus ad planctum & calvitium, & cingulum sacci; ecce vi­tulos occidere, & jugu­lare arietes: ecce mandu­care & bibere, &c. De exidio Brit. Gildas of our own Nation, when they were infested with the same Disease, and ^‖ Josephus of some among the Jews, when they were plagued with Fire, Sword, and Pestilence all at once. ^* As Salvian also complains of the Men of Treves, that when they were in a most deplo­rable condition, they yet persisted in their wickedness without any amend­ment. When their City was about to be sack'd by the Enemy, they still proceeded to multiply their Abomi­nations, as though no danger were near them. And when their Ruine was compleated, their City burnt and laid waste, their People taken Cap­tives or slain, and whatever was left remaining gave such occasion of sor­row, that ^† it was hard to tell whose lot was hardest of the Dead or of the [Page 122]Living, they were still intent upon their Va­nities and Pleasures, requesting of the Magi­strates to have their publick Plays, as in times of Safety and Prosperity. So little influence had all their Sufferings upon them, when they ought much rather to have humbled them in the deep­est manner that might be for all those sins which had brought these Miseries upon them.

From which, and other like Instances, we may learn, to what excess of unlimited Impiety Mankind are too prone to be carried on, when they cease to attend to God's Chastisements, and the End that he designs in them. It was a mighty aggravation of these Peoples Wickedness that they dared to allow themselves in it at a time, when God in an eminent manner called to weeping, and to mourning, and to baldness, and to girding with sack-cloath. When they should have been most solemnly bewailing their Iniquities, and crying earnestly to God for pardon, and should have unfeignedly resolved upon a better Obedience for the future, they took a quite con­trary course, as if they had no sense at all of what they already endured, or what more they had cause to fear; and by this means highly pro­voked God to have plagued them yet much more severely for all their Abominations. Which, though very offensive, if they had been commit­ted at another season, and in other circumstan­ces, were in this case more intolerably so, as con­taining in them, together with their own natu­ral turpitude and immorality, an horrid abuse also of the very means that God thought fit to make use of in order to their Reformation.

But it was far otherwise with the Ninevites, when the Prophet Jonah was sent to forwarn [Page 123]them of the Destruction that was preparing for them, and would speedily overtake them, except they would amend their doings. For no sooner was news hereof brought Jon. 3.6, 7, 8. to the King of Nine­veh, but immediately he arose from his Throne, and laid his Robe from him, and covered him with Sack-cloath, and sate in Ashes, (as the manner of those times was in their solemn Humiliations) and he caused it to be proclaimed and published through Nineveh, by the decree of the King and his Nobles, saying, Let neither Man nor Beast, Herd nor Flock tast any thing; let them not feed, nor drink Water; but let Man and Beast be cove­red with Sack-cloath, and cry mightily unto God; yea, let them turn every one from his evil way, and from the violence that is in their hands.

Thus De bello civ. l. 2. Caesar enforms us concerning the In­habitants of Marseilles, that when C. Tribonius lay in siege against them, it was easie to be seen from the Camp and other Eminencies, how the young People in the Town, as well as the Elder and more serious, and their Wives and Children, and their very Guards fell to their Devotions, some praying from the top of the Wall, and o­thers flocking to the Temples to beg a Deli­verance.

And thus it was generally observed of the Heathen Mariners, that they were wont in their Distress, to pray, and make Vows to some of their supposed Deities, and upon their escape to bring their Oblations to the Temples in token of their Gratitude.

And because it was not thus amongst the Jews, but they remained incorrigible under God's cor­recting hand, he was highly incensed against them, and threatened to avenge himself upon [Page 124]them for it. He had visited them with divers sorts of Plagues, with Famine, and Drought, and Blasting, and Mildew, the Palmer-worm, the Pestilence, and the Sword, Am. 4.11. Had overthrown some of them as the Lord overthrew Sodom and Gomor­rah, and the rest were as a fire-brand plucked out of the fire; and now he resented it very highly that they still persisted in their Disobedience, af­ter he had essayed so many several ways for their Reformation, and therefore makes this com­plaint of their unfruitfulness under all his Cha­stisements, yet have ye not returned unto me, saith the Lord; and so he proceeds to intimate to them, what Vengeance they were hereupon to expect at his Hands. Whence appears both what the intent of these severe Judgments were, and how it displeased God that they made no better use of them. This he accounted a great addition to all their other Wickednesses, and therefore lets them know, that they must certain­ly expect to smart for it, if continued in.

Sufferings have an admirable efficacy for put­ting a stop to divers kinds of Sins, such as Luxu­ry, Idleness, Pride, Ambition, and the like, for weaning Mens Minds from the things of this World, for elevating their Thoughts and Affecti­ons to, and quickening their Endeavours after a better state, for enlivening their Devotion, and putting them upon frequent and fervent Ad­dresses to the Throne of God's Grace, for hum­bling them under a sense of their numerous Ini­quities, and the Guilt contracted by them, and for inviting to a commiseration of their Fellow­sufferers, and exciting them hereby to all proper offices of Charity. They are of great use to ob­struct the Sinners career of Wickedness, to re­duce [Page 125]the inconsiderate to a sober mind, and to engage those of a better Disposition to endeavour after farther improvements in Holi­ness. For this cause, as [...]. Strom. l. 7. Clemens Alexandrinus speaks, Want and Sick­ness, and other like trials are often sent as Monitors, to rectifie past Mis­carriages, and introduce a better Obe­dience for the future. They are in­tended by God to bring Persons to a serious consideration of their ways, and their doings, and stir them up to an amendment of whatever is amiss therein. And it is nothing but our non-attendance to them, or abuse of them, that prevents their producing this good effect. If they be bound in fetters, saith Elihu in in the Book of C. 36.8, 9, 10. Job, and holden in cords of af­fliction, then he sheweth them their work, and their transgressions that they have exceeded; he openeth also their ear to discipline, and commandeth that they return from iniquity. And this holy David experimented to his great satisfaction, as himself professes; Ps. 119.67. Before I was afflicted I went a­stray, but now have I kept thy word; and again, v. 71. It is good for me that I have been afflicted, that I might learn thy statutes.

Tum maximè Deus ex memoriâ hominum clabitur, quum beneficiis ejus fruentes honorem dare divinae indulgentiae debent. Lactant. Instit. l. 2. c. 1. Sed videlicet qui corrumpimur rebus prosperis, corrigimur ad­versis, & quos intemperan­tes pax longa fecit, turba­tio facit esse moderatos. Salv. de gubern. Dei, l. 16.A long Prosperity too often lulls Men asleep in a carnal security, making them careless and remiss, forgetfull of God and their Duty. And hence Afflictions, and sometimes severe ones, become necessary for them, to awaken them out of their former stupidity, and put them upon a diligent preparation for another life. [Page 126] [...]. Alcin. dogm. Plat. c. 23. [...]. Simpl. in Epicteti Ench. c. 13. They are highly usefull for the cure of our disordered Souls. And if like other Physick they be unpalatable or uneasie at present, this may very well be born with, so they but work their design'd effect, so they but prove like Tribulatio necessaria est his qui salvantur, ut quodammodo contriti & attenuati, & conspersi per patientiam verbo Dei, & igniti apti sint ad convivium Regis. Quemadmodum quidam de nostris dixit, propter mar­tyrium in Deum adjudicatus ad bestias: Quoniam frumentum sum Christi. Iren. adv. haeres. l. 5. c. 28 [...]. S. Ignat. Ep. ad Rom. S. Ignatiuss Martyrdom, a means of fitting us for the Banquet of the great King.

Medit. V. A firm trust in God suggests far­ther, That when our Afflictions have done their Office, we shall be sure of a Deliverance out of them. They have their Bounds set them, in respect to both their weight and their duration, and they can no more exceed these than the Sea can tran­scend its Banks and overflow the Earth. They can neither sit heavier, nor last longer than our gracious God will permit them; who neither slumbereth, nor sleepeth, but has his Eye continu­ally upon us, to behold our wants, and his Ear open to hear our Prayers, when we seek to him in our Streights. And since he doth not afflict willingly, nor grieve the children of Men, there needs no proof of his readiness to withdraw his Hand, whensoever we cease to want its correcti­ons, or have otherwise answered his design in them.

These several Meditations a sure Trust in God offers for quieting our Minds under all disasters. It directs us to consider, that all our Troubles [Page 127]are known to God, and come not without his Providence, and only for wise and good Ends; and as they can never hurt us without our fault, so they may be highly beneficial to us, possibly here, but most certainly hereafter, if our selves prevent it not; and again, that how uneasie so­ever any of them may be, we may certainly ex­pect a freedom from them in due time. It teaches to observe whence all our Grievances proceed, and on what errand they come, and when they seem most terrible, it very much al­lays their Severity, by fixing our Thoughts and Hopes upon Almighty God, as our best Security even in the worst Condition. It disposes us, when any troubles befall us, when we either miss of any thing we earnestly desire, or are seized with any heavy calamity, to look up to God, and think what a privilege it is to be un­der the covert of his Wings, and to rest fully satisfy'd, that Conjugium petimus, par­tum (que) uxoris; at illi Notum, qui pueri, qua­lis (que) futura sit uxor. whatever he doth is best for us, and it is therefore our Interest as well as our Duty, to acquiesce in it.

And would persons but be persuaded seriously to apply themselves to the practice of it, their own Experience would above all other Arguments con­vince them of this great Truth. For I am very sure, they would hence find more hearty Joy and Satis­faction even in the midst of all their Troubles, than they would be willing to exchange for all things in this World besides. They would quickly perceive it to be Nam pro jucundis aptis­sima quae (que) Dabunt Dii. Charior est illis homo quàm sibi. Juv. Sat. 10. much easier, and safer, and happier, and in all re­spects abundantly better to be in God's Hands than in their own. Especial­ly, considering that the exercise of this [Page 128]Duty, is not only useful for quieting our Minds in all conditions, by lessening our apprehensions of Danger, and taking off the edge of Af­flictions, but likewise by rendring us,

3. Less solicitous for the future. It is divers persons great unhappiness to be continually vex­ing and tormenting themselves, by putting a wrong construction upon all the Dispensations of God's Providence towards them. Contrary to the Rules of common Prudence, which would instruct them to recollect all the alleviating Cir­cumstances of any trouble, whereby to render it the lighter, these are sure to allow it all the Ag­gravations they can think of, and hereby add a very considerable weight to its burden. They make it their business to fix their Thoughts upon the less pleasing Prospect of any Event, as if they must never hope to be happy, because all things don't go at present according to their Minds. When they look at the Inconveniencies whereto they lie exposed, they take care to magnifie them to the utmost, and perhaps much beyond what they will well bear; but when at the Com­forts that may arise from them, or the other Advantages they enjoy to counterpoise them, or whatever might tend to lighten them, here they invert the Tube, that so they may keep off all Consolation from themselves.

Or if they have nothing to complain of at present, they can yet perplex themselves with fears of being miserable, they know not when, nor how.

Or if things look too clear for this, they still apprehend, that howsoever themselves escape, their Posterity may be brought to a low conditi­on, and this thought likewise creates them no small disturbance.

Now all the uneasiness of this kind that any meet with (except where it depends upon a pre­vailing Melancholy in the Body) can proceed from nothing else, but a sinful distrust of God's Goodness. And consequently, the removal hereof will leave no more room for these surmi­ses For how is it possible for that Man to dread being left in a forlorn condition, who firmly believes, and lays to heart the manifold Promi­ses that God has made, and Blessings he has vouchsafed to them that have cast their Care up­on him? What can he lack, as Euse­bius [...]. Praepar. Evang. l. 1. c. 1. well argues, who can reckon up­on the great King and Governour of all things, as his Parent and Protector? Nay, what can he fear either for himself or his, who calls to mind what a loving, merciful and infi­nitely compassionate God has obliged himself to provide for him?

Had we been left to our own management, there would have been just cause to suspect least every attempt we engaged in might miscarry, either through our own folly, or weakness, or the opposition of other Men, or a thousand ac­cidents that might attend it. But it is quite o­therwise with all that know themselves under God's Protection; for he is no less able to per­form what he has undertaken for them, than he was gracious in undertaking it. And they need therefore be no farther concerned for their own Wants or Infirmities, or insufficiency in whatever respect, than to take occasion from hence to fly the more readily to Him for help, and depend the more stedfastly upon him. And indeed to do otherwise, is but to lay an unnecessary [Page 130] Quid necesse est ma­la accessere, & satis citò patienda cùm venerint praesumere, ac praesens rempus futuri metu per­dere? Est sine dubio stul­tum, quia quando (que) sis futurus miser, esse jam miserum. Senec. Epist. 24. burden upon themselves, to anti­cipate their Sorrows, and in a word, to make themselves unhappy at pre­sent, for fear they should be so here­after. Like him that would wilfully starve himself to day, least he should want Victuals to morrow.

Why then art thou cast down, O my soul? why art thou so disquieted within me? Have I not still the same God to trust in, who hath hitherto been extreamly bountiful to me? and have I not good reason to rely upon him still as much as e­ver? is he not still both as able and as willing to take care of me as heretofore? [...] Antonin. Imp. [...]. l. 7. n. 6. Away then with all unworthy thoughts of his Providence! away with all needless solicitude for the fu­ture, as if he did not mind my Wants. What irreverence, what undutiful­ness, what ingratitude must I be guilty of, before I can suffer my self to distrust him? And what unnecessary endless Vexations do I also hereby bring upon my self which might be effectually prevented, if I had but consideration enough to weigh well with my self, what an in­comparable happiness it is, to have an interest in the Divine Protection, and how easie I might be under it, were it not for my own Impru­dence.

And as to my Family, are not they entituled to God's Protection, no less than my self? and hath he not hitherto taken care of them? how then can I imagine that he will not continue to do it? He provides now for both my self and them; and why not as well for them when I am [Page 131]gone? It may be I can leave them a comforta­ble Subsistence at my death. But if I cannot, why should I be troubled, so I can but leave them God's Blessing, which is far better than any temporal Legacy I can pretend to give them. By an unreasonable solicitude for them I may of­fend God, and so may wrong both my self and them; but I am certain I have no way to pro­mote the welfare of either, like an unfeigned re­signation of all my concerns to God's disposal, and a quiet expectation of Safety and Happiness from him alone.

This my concern for them may be very absurd, and which would appear so to my self, if I could but discover how Almighty God has determin'd to dispose of those I am so concerned for. It may be he designs that most or all of them should die before me; and then it is certainly a very needless solicitude that I have for their sub­sistence after my death. It may be he sees a mean beginning to be the best way for them to rise and flourish in the World, and that if they had been more plentifully provided for at the first they would have been apt to grow idle and ex­travagant, and bring themselves into greater streights than they are like to meet with as they are. Or it may be again that he foresees some other Provision will be made for them, which I am not sensible of, some Inheritance like to fall to them, or some kind Friend that pur­poses to take care of them, or to bequeath a bountifull Legacy to them, or that has an ad­vantage and wants only a convenient oppor­tunity of helping them to some place of pro­fit that may maintain them. Or it may be God sees a plentifull Provision of the things [Page 132]of this life improper for them, and that they will do best, and be most mindfull of their duty, and most desirous to work out the eternal Salva­tion of their Souls in a low condition; and why then should I trouble my self with an unaccoun­table fear least God should deal more graciously by them than I would have desired of him. How­ever the case be with them now, or whatever it is like to be some time hence, it is plain, all my solicitude cannot profit them against God's Will, but my Trust in him to take care of them may ve­ry much profit both my self and them. And in­deed the truest, the greatest, and most lasting kindness I can do them, as to their temporal concerns is to leave them intirely to his dis­posal.

I confess, it is fit that each one endeavour af­ter a prudent provision for himself and any that depend upon him, as he shall have opportunity. But when he doth what he can in this respect, it is very unreasonable and absurd not to cast all farther Care upon God, but to take as much thought for the morrow, as if he had none but himself to take care of him. S. Matt. 6.34. Sufficient to the day is the evil thereof, the trouble and vexation that attends it; but when People will be dou­bling this by their own dissatisfactions at present, and their groundless Fears and Jealousies for the future, no wonder if they make themselves very uneasie. But then it is to be remembred, that this uneasiness is perfectly of their own procu­ring, not the Portion allotted them by Al­mighty God, but merely the result of their own folly; and so is a burden which they have senselesly laid upon themselves, or at least which they might quickly have avoided, if they would [Page 133]have been prevailed with to put their Trust in God, as becomes good Christians.

This is a second Instance of the admirable be­nefit of Casting our Care upon God, that it is a singular means of quieting our Minds in all con­ditions, rendring us less afraid of any dangers that threaten us, less concerned for any Evils that overtake us, and less apprehensive of future Misfortunes.

SECT. III.

III. BUT it is yet farther useful for entituling to a better State, when we shall be transla­ted hence. To which purpose it conduces these three ways.

• 1. As it is a necessary part of Christianity.
• 2. As it is a means of our greater progress in the other Duties of Religion.
• 3. As it is a singular Preparative for times of Persecution.

• 1. As it is a necessary part of Christianity, a Duty incumbent upon all that profess themselves our Lord's Disciples, which God has plainly and often required in Scripture, and the performance whereof he as certainly expects from us, as of a­ny other branch of our Religion. It is
  Heb. 6.12.
  through Faith and Patience, a stedfast Dependance upon him, and a chearfull resignation of our selves to his disposal, to bear all that he shall lay upon us, that we must hope to inherit his inestimable Pro­mises. We must not suffer our selves to be dis­couraged by whatsoever difficulties, must never
  c. 10 35.
  cast away our confidence in him, if we would ob­tain [Page 134] the great recompence of Reward, laid up for his faithfull Disciples in another World. Ha­ving had such express command to cast all our Care upon him, we may as well think to be saved without a love, or fear of him, or thankfulness for his Mercies, or whatever other Vertue, as without a conscientious observance of this Com­mand.
• 2. As it is a means of our greater progress in the other Duties of Religion. There is nothing serves more naturally to affright persons from sin, and to make them indefatigably industrious in the ways of Piety, than a continual sense of God's Presence with them, observing all their doings, to reward or punish them accordingly: For it is not easie to imagine, how they should dare to indulge themselves in any known iniquity when they call to mind that they are under his All-seeing Eye, and that not the least of their miscarriages can possibly escape his notice. This, if any thing in the World, will excite their utmost diligence in exercising themselves to have always consciences void of offence both towards God, and towards Man.

But now this sense of God's Presence with us is no way so well kept up in our Souls, as by a continual reliance upon, and application to him for whatsoever we stand in need of. It can ne­ver be that we should forget that infinite Being, to whom we are perpetually looking up for his Blessing, and whom we are taught to address our selves to upon all occasions for relief, but withall, whose Favour we are to hope for no longer than we are careful to observe his Will.

Whence it comes to pass, that our very Wants and Calamities, Fears and Dangers become a [Page 135]means of our better Obedience, by reminding us of the Relation we stand in to Almighty God, the Benefits we receive from him, and the returns of Homage that he expects from us. For how­soever any may encourage themselves in their Wickedness, whilst they have estranged the thoughts of God from their Minds, they will very hardly know how to continue this their per­verseness, when they remember they are imme­diately going to offer up their Supplications to him, for some good thing they want at his Hands. The meditation hereof will make them ashamed to displease him, considering the daily Benefits his Bounty supplys them with; and afraid also to do it, least so he should be provoked to with-hold his Hand, and deny them what they come next to petition him for, or perhaps to send them away with a Curse instead of a Blessing.

It is very serviceable likewise for affecting our Souls with a sense of the numerous Blessings we daily partake of, and hereby for enflaming them with the love of our so infinitely generous Bene­factor, and an unfeigned gratitude to him for all his unspeakable Loving-kindness. It teaches to sue to him beforehand for what we need, and when we have obtained it, fills our Mouths with hearty Songs of Praise and Thanksgiving for it.

And by how much the easier it renders us un­der all Afflictions, so much the more it contri­butes to a ready and chearfull performance of our Duty in all respects. It engages us to study what return we shall make the Lord, for all the be­nefits that he hath done unto us, and leaves us free to apply our selves to whatever acknowledgments we believe he looks for from us. By not suffe­ring [Page 136]us to be overwhelmed with grief in any case, it preserves our Faculties in their due liberty, and so disposes us to hearken to God's Will, and forthwith to set about the performance of it be­yond what might otherwise have been hoped for. And being thus usefull an Instrument in order to an holiness of Conversation, it must necessarily be owned to be of great importance, for en­tituling to an eternal state of Happiness.

3. As it is a singular Preparative for times of Persecution. Which how intolerable soever in it self, loses a very considerable part of its weight, when it falls upon such as are in a readiness to receive it. It is a great support amidst the most formidable Terrours, to have learned to place our Trust in God as an impregnable Defence a­gainst all the assaults of the most inveterate Ad­versary, assuring our selves, that far 1 S. Jo. 4.4. & 2 Kings 6.16. greater is he that is with us, than he that is in the world; and that therefore, Rom. 8.31. if God be on our side, we need not much concern our selves who shall, who can be against us. For as he is ready at all times to take care of them that cast their Care upon him, so doth he it in an especial manner, whenever he sees them willing to expose themselves to hardships for his Name's sake. He will either deliver them out of the Hands of their Enemies, or if he sees it best that they suffer by them, will turn their Sufferings to their advantage, causing that their light afflictions, which are comparative­ly but for a moment, shall work out for them [...]. 2 Cor. 4.17. a far more exceeding and eternal weight of glory.

S. Matt. 10.18. Fear not them, saith our Saviour, which kill the body, but are not able to kill the soul: but [Page 137]rather fear him, who is able to destroy both body and soul in hell. And if ye suffer for righteous­ness sake, saith S. Peter, 1 Ep. 3.14, 15. happy are ye; and be not afraid of their terrour, neither be troubled; but sanctifie ye the Lord God in your hearts. And again, c. 4.16, 19. If any man suffer as a Christian let him not be ashamed, but let him glorifie God in this be­half; and let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator.

And of how great importance it is in order to the eternal Salvation of our Souls, thus to cleave to, and rest upon God, though in the midst of Tribulations and Tortures, chusing to undergo the utmost Barbarities (if called to it) rather than depart from our Integrity, our blessed Lord sufficiently enforms us in these words. S. Matt. 10.32, 33. Whosoever shall confess me before men, him will I confess also before my father which is in heaven; but whosoever shall deny me before men, him will I al­so deny before my father which is in heaven. Or as it is expressed in S. Mark's Gospel, S Mar. 8.38. Whoso­ever shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the son of man be ashamed, when he cometh in the glory of his father, with the holy Angels. As much as to say, ‘He that owns our Savi­our's Gospel, and is neither ashamed nor afraid to profess its Doctrines, and observe its Precepts, in spight of all opposition, shall be sure to receive an abundant Reward at the last day; but they who are timorous and faint-hearted, and can­not hold out in times of tryal, must expect a different portion, even the eternal Vengeance of Almighty God, to be poured forth upon them, as a just recompence of their defection from him.’ [Page 138]Well therefore might the ancient Professors of our Faith resolve with the Apostle S. Paul, That Rom. 8.38, 39. Has cogitationes quae persecutio potest vincere? quae possunt tormenta superare? Durat fortis & stabilis, religiosis medita­tionibus fundata mens: & adversus omnes Diabo­li terrores, & minas mun­di, animus immobilis perstat, quem futurorum fides certa & solida cor­roborat. D. Cypr. de ex­hortat. Martyr. Hoc est esse discipulum Dei, hoc est militem Christi, quem nullus hostis expugnet, nullus lupus de castris coelestibus rapiat, nullus laqueus inducat, nullus dolor vincat, nullus cru­ciatus affligat. Lact. de mort. persecut. c. 16. 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 should separate them from the love of God in Christ Jesus, and from a resolute obe­dience to his Gospel. Nay, so cauti­ous were they in this respect, that they not only refused to deny the Faith upon any terms, but would ex­pose themselves to the utmost, rather than do what might be misconstrued a denial of it. Insomuch that when Sozom. Hist. l. 5. c. 15. Julian set himself to beguile those by subtilty, whom he could not force to Idolatry, they that under­stood the cheat, chose rather to suf­fer for forbearing to pay their accu­stomed Homage to the Emperour, than do what would be interpreted an act of Adoration to the Images of Jupiter, and Mars, and Mercury, which he had purpose­ly ordered to be placed by his own Chair, to the end, that when the Christians bowed after their wonted manner to himself, they might be represented as doing it to these. And when, a­gain, Greg. Naz. Steletut. 1. at the bestowing of Donatives amongst his Army, they that stood by the Emperour, commanded the Souldiers as they came, to throw a little Frankincense into the Fire (as the manner of the Romans was in the worship of their Gods) the more intelligent utterly refused it, and the rest being afterwards told, that in complying [Page 139]herein they had denied Christ, and worshipped Idols, they immediately look'd like Men half dead, and running forth, as if they were besides themselves, they publickly owned themselves Christians, with Tears and Cries, declaring that what they had done was meerly by surprize, re­turning the Emperour his Money, and begging Death at his Hand as due to their Apostacy.

Thus S. Epist. 24. Cyprian tells of a certain Woman named Bona, that being drawn by her Husband to offer Sacrifice, which she did not of her self, but as her Hands were overpower'd by others, and made to do it, she presently disclaimed the fact, as theirs only who had offered her this Vio­lence, and so submitted to banishment, rather than undergo the scandal of being thought to have fallen from the Faith, when she had not.

And I have Sect. 2. n. 2. already observed how multitudes of others willingly offered themselves to undergo all kinds of Tortures for their Savi­our's sake, Steterunt torti tor­quentibus fortiores; & pulsantes ac laniantes un­gulas pulsata ac laniata membra vicerunt. D. Cy­prian. Epist. 10. Neque tunc civitas Christi, quamvis adhuc peregri­naretur in terris, & ha­beret tam magnorum ag­mina populorum, adver­sus impios persecutores suos pro temporali salute pugnavit, sed potius ut obtineret aeternam, non repugnavit. D. August. de civ. Del. l. 22. c. 6. Inter fatigatos carnifices. Lactant. Inst. l. 5. c. 1.3. discovering a kind of impatience for a Crown of Martyr­dom, and even tyring out the Cruel­ty of their outrageous Persecutors; insomuch that Arius Antonius having undertaken to persecute those in Asia, and seeing them so little terrify'd at the Severities executed upon their Brethren, that they came flocking by troops to receive the like Sentence, astonished at this their unparallell'd Courage he put a stop to his pro­ceedings, and dismiss'd them, Tertul. ad Scap. saying, [...], Be gone, ye wretches, and since you are so fond of Death, [Page 140]either hang your selves, or break your own Necks.

Some indeed there were, who for want of a due Dependance upon God, when Persecutions threa­tened them, sought to save themselves by pre­tending to have complied with what was requi­red of them, though in truth they had not, Qui seipsos infideles illicitâ nefariorum Li­bellorum professione pro­diderant, quasi evasuri irretientes illos Diaboli laqueos viderentur. D. Cypr. Epist. 30. procuring Certificates to testifie that they had done it, in hope by this deceitful Artifice to find the better quarter amongst the Enemies of the Christian Name. Annot. Oxon. in loc. Some would venture to subscribe a Profession that they were of the Worshippers of Ju­piter and Mars, and the rest of the Heathen Deities, that this being shewn to their Persecutors might obtain their quiet. Others who dared not to proceed thus far, yet would Ibid. not discountenance any Libels or Tickets that were either sent them by the Magistrates, or pro­cured them by any of their Friends, but would make use of them in order to their Peace. And Ibid. & E­pist. 55. Vid. & Annot. in lib. de lapsis, p. 133. a third sort there was, who would buy them, who though they would not go up to the Capitol to offer Sacrifice, would fee some Offi­cer there, to suborn another to do it in their stead, or to procure a Certificate of their having done it, when they had not, or some other way to get them excused from doing it, yet so as that they might pass amongst those who had.

But these indirect and unwarrantable Courses the better Christians utterly condem­ned, censuring them as Illicita nefariorum, &c. Ut supra. Quo non minus quàm si ad nefarias aras acces­sissent,— tenerentur. I­bid. Illa professio denegan­tis, contestatio est Chri­stiani, quod fuerat, ab­nuentis: fecisse se dixit, quicquid alius faciendo commisit. De Lapsis. Servivit seculari Do­mino, qui obtemperavit ejus edicto; magis obau­divit humano imperio, quàm Deo. Ibid. Deum tamen judicem subterfugere & vitare non poterit. Ibid. unlawful and wicked, comparing the users of them to those who actually worship­ped at the Heathen Altars, constru­ing [Page 141]their Profession of having denied Christ, to be indeed one way of de­nying him, charging them as vertu­ally the doers of what any else had done at their instigation, and on their behalf, and endeavouring to make them sensible that they had herein chosen to serve Man rather than God, and that God (whom they had thus affronted) would be sure to take no­tice of it, and bring them to an ac­count for it.

And what they thus disapproved of in others they were very carefull to avoid themselves. They were Parati ad patientiam carceris, armati ad tole­rantiam mortis; repugna­tis fortiter seculo, specta­culum gloriosum praebu­istis Deo, secuturis fra­tribus fuistis exemplo. I­bid. prepared to endure Imprisonment, and were armed against the fear of Death; they vali­antly resisted the World, they were a glorious spectacle in the sight of God, and an eminent pattern for the imitati­on of succeeding Christians. Quosdam jam com­peri coronatos, quosdam vero ad victoriae coronam proximos, universos au­tem, quos agmine glorio­so carcer inclusit, pari ac simsli calore virtutis ad gerendum certamen ani­matos; sicut esse oportet in divinis castris milites Christi, ut incorruptam fidei firmitatem non blan­ditiae decipiant, non mi­nae terreant, non crucia­tus ac tormenta devin­cant. D. Cypr. Ep. 10. Whilst part of them actually laid down their lives for their blessed Saviour, others were ready to do it upon the first occa­sion. They were generally prepared and animated for their spiritual Com­bat, as became the Souldiers of Christ, that the uncorrupted soundness of their Faith might neither be allured by Flat­teries, nor terrified by Menaces, nor overcome by Racks and Tortures. Famemvincitis, & si­tim spernitis, &c. Ep. 37. They were above the dread of Hun­ger, and despised Thirst, and under­valued the filth of the Prison, and the horrer of their Punishment. They o­vercame their Sufferings, were out [Page 142]their Torments, and did not fear Death, but wish for it, as being vanquished by the hope of an im­mortal Reward, that he which conquers may be crowned with an eternal Life.

And there is the same reason for persisting still in a resolute adherence to our Religion, and all the parts of it, notwithstanding the utmost at­tempts of Men or Devils for enticing or affrigh­ting from it, the same obligation willingly to expose our selves to whatever hardships for our Saviours sake, the same encouragement to them that come off Victors in the Christian Warfare, and the same danger to him that is overcome. And if they who know thus much, have not the Courage to demean themselves accordingly, this can be imputed to nothing else, but too great love to the things of this World, and too little affiance in Almighty God.

If God's Promises be either not believed, or not attended to, what better can be expected, than that People should be startled at every appearance of danger? If their Dependance be more upon this Life's Enjoyments, than upon God, it is a vanity to think they will ever be persuaded to venture the loss of these for his sake. They may be willing to serve him, and may seem to do it with great eager­ness, whilst they can do it safely; but when their Estates, or it may be their Lives are at stake, they will conclude it necessary to take care of these in the first place. Vera igitur Cicero­nis illa sententia est; ne­mo, inquit, justus po­test esse, qui mortem, qui exilium, qui egesta­tem timet. Lactant. In­stit. l. 6. c. 17. & Cic. de Offic. l. 2. c. 11. There is no­thing that they apprehend requisite to this purpose, but a fear of suffering will be apt to put them upon, though in direct opposition to their known Du­ty. At least it will byass their Judg­ments, and make them ready to [Page 143]hearken to whatever has the shew of an Argu­ment, for encouraging them in the prosecution of what they conceive may most probably an­swer their design. Some way or other they will be sure to consult their present Interest and Safe­ty, whatsoever the consequence may be in ano­ther state. The dread they have of being mise­rable, will excite them to try all means possible for preventing it, without troubling themselves to enquire over nicely about the lawfulness of them.

Whereas, on the contrary, no sooner hath a Man learned to repose his trust in God, as be­comes a good Christian, but he thenceforward undervalues all things else in comparison of an Interest in his Favour. He knows whom he hath to rely upon, and how little all his own at­tempts will signifie without the Divine Blessing, which he can have no reason to expect, whilst he goes out of God's way to save himself; and a­gain, how little all the malice of his violentest Adversaries can hurt him without God's permis­sion. And when things seem at worst, it is a great ease to his Mind to reflect, that the Case may possibly be much better than it appears to him, there may be a means of escape that he is not aware of, or some considerable mitigation of his Fears or Sorrows which he is not sensible of, but which when he shall come to understand it, will give him cause to rejoice at what has befal­len him.

Or come the greatest hardship that can be, he is sure of an ineffable, unconceivable recom­pence for it, that if he be 1 Cor. 15. ult. stedfast and un­moveable, always abounding in the work of the Lord, his labour shall not be in vain in the Lord, but shall advance him to an heavenly Crown of [Page 144]glory that fadeth not away; and consequently, that it must argue an intolerable weakness and want of Judgment not to secure to himself this inesti­mable Prize, though it were by wading through a Sea of Blood.

So that upon the whole matter it is evident, that a conscientious practice of this Duty is our readiest means of security, against all Evils from whatsoever Quarter, our only Palladium, which whilst we safely retain, there can be no danger of miscarrying. It is Habemus maximum tuae fomitem salutis, ve­ram de Dei gubernatione sententiam, quod eam non casuum temeritati, sed divinae rationi subdi­tam credis. Boet. de Con­sol. l. 1. pros. 6. the wisest method we can take in order to our own happiness at present, and for pleasing Almighty God, and ob­taining a share in those eternal Re­wards, which are promised to all his faithful Servants in another World. It is a kind of Heaven upon Earth, a foretast of those incomparable Joys, whereto we desire or hope to be advanced in a future state.

And indeed, had persons but once arrived at this happy temper of Mind, to be able to put their Trust wholly in God, and comfort them­selves in his All-sufficiency, and his readiness to relieve them, what an invincible Support would this be to them under their heaviest Crosses and Calamities? What an abatement of all their fearful Expectations? and with what refreshing hopes of a seasonable redress, might they be ena­bled calmly to bear any the greatest disasters that befall them? Could we but all bring our selves to this pass, we might bid defiance to whatever threatens us, as not able to make us miserable, so long as our sure Trust is in the Rock of Ages, [Page 145]and a never failing Strength; might cry out with the before mentioned S. Cyprian, De Orat. Dom. Quis ei de saeculo metus est, cui in saeculo Deus tutor est? What can he fear from the World, who whilst he con­tinues in it has God for his Guardian? and might resolve with the Prophet Habakkuk, That c. 3.17, 18. although the fig-tree should not blossom, non fruit should be in the vine, though the labour of the olive should fail, and the field should yield no meat; though the flock should be cut off from the fold, and there should be no herd in the stall; yet we would rejoice in the Lord, and joy in the God of our Salvation. Ps. 46.1. He is a ready, a very present help in the time of trouble. And could we but look upon him as our Rock and Refuge, and stedfastly repose our Trust in him as such, we should not need to fear, v. 2, 3. though the earth were to be moved, and the hills to be carried into the midst of the sea; though the waters thereof should rage and swell, and the mountains shake at the tem­pest of the same. Nay, Horat. 1. Od. 3. Si fractus illabatur Or­bis, Though the whole World should crack and break in pieces about our Ears, yet were there no cause to be dismay'd if we could but assure our selves that nothing should befall us, even in this confusion but what should some way be turned to our benefit. Of such unspeakable ad­vantage is this Duty to all that are rightly exer­cised in it. It is the best recommendation to the Divine Blessing and Protection, the best An­tidote against needless Fears and Cares, the best support under Pressures and Calamities, the best Preservation against the prevalency of those Temptations, whereby the diffident and distrust­full of God's Providence are sure to be over­come; and in a word, it is the best and surest [Page 146]way to be Happy both here and hereafter. This is that compleat Security, that perfect Satis­faction and Safety mentioned by the Prophet Isaiah, as annex'd to a steady Reliance upon God, c. 26.3. Thou wilt keep him in perfect peace, whose mind is stayed on thee; and for this very reason, because he trusteth in thee.

SECT. I.

I. THE Weakness and Incompetency of all Natural means, Sunt infida quedam refugia, ad quae cum quis aufugerit, magis in­firmatur, quàm confir­matur. D. August. in Psal. 45. v. 1. which how promising soever, will never stand us in stead without the Divine concurrence, but perhaps may fail us when we have most need of their As­sistance. They may seem very pro­per and advantageous, but if God [Page 148]with-hold his Blessing they must needs prove in­effectual, and so all our greatest Expectations from them must become abortive. Is. 44.24, 25. He stretcheth forth the heavens alone, and spreadeth abroad the earth by himself; he frustrateth the tokens of liars, and maketh diviners mad, turneth the wise-men backward, and maketh their knowledge foolish; Psal. 33.10. bringeth the counsel of the heathen to nought, and maketh the devices of the people to be of none effect. It is upon him alone that all our best Endeavours, and most usefull Projects depend intirely for suc­cess; and though whilst they are employed only as Instruments of his Providence, in order to our welfare, there is just reason to hope for a good Conclusion of them, yet if they come once to be separated from, or set in opposition to the Determinations of Providence, the case is quite altered, and no marvel if they then meet with a cross event. All-sufficiency is to be found in none but the Almighty Creator, the best of o­ther Beings being liable to manifold defects and imperfections, and depending wholly upon him for both their Subsistence and their Power of O­peration; and therefore to rely upon any thing else than him for safety, is but to trust in the staff of a broken reed, whereon, if a man lean it will go into his hand, and pierce it.

All our Abilities, or whatsoever Advantages for helping our selves are but the Gift of God, and act in subordination to his Will and so far on­ly as he is pleased to give them leave. He ob­serves and governs them all, and it is but with him to countermand their Proceeding, and it is presently at an end. 1 Chron. 29.11, 12. His is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven and in the [Page 149]earth is his, his is the Kingdom, and he is exalted as head above all. Both riches and honour come of him, and he reigneth over all, and in his hand is power and might; in his hand it is to make great, and to give strength unto all. Wherefore, since the Stream can in no case rise above the Foun­tain, and in this case falls infinitely below it, it is very apparent, that all inferiour helps are not to be regarded any farther than the Divine Pro­vidence may be expected to promote their Effi­cacy; and that it is therefore an instance of in­tolerable weakness, for any to look no higher than these for safety, which are not more likely to answer our Designs when rightly improved, and with a due reverence to and dependance upon the first mover and cause of all things, than they are sure to deceive such as place all their Trust in them.

And thus much Experience also testifies, shew­ing beyond all contradiction, that it is not Mens own foresight, or labour, or outward advanta­ges of whatever kind that brings their purposes to effect, but the Blessing and Goodness of Al­mighty God. For hence it comes to pass, Eccles. 9.11. that the race is not always to the swift, nor the battel to the strong; neither yet bread to the wise, nor yet riches to men of understanding, nor favour to men of skill, but time and chance happeneth to them all. God reserves to himself a power to in­terpose, and cross, and alter the wonted course of things, whereby to awaken persons to a consi­deration of himself, and dependance upon him, and therefore orders matters so, that though they usually happen according to the probability of second Causes, sometimes they are observed to fall out quite otherwise. So that when Men [Page 150]have done all they can, and with the fairest and reasonablest expectation of success, they many times fail of their End they know not how.

There is a secret uncontroulable Providence that takes occasion to present extraordinary opportunities, and offers advantages on the one hand, or lays impediments in the way on the other, which no humane Wisdom could foresee or provide against. And this gives success to very unlikely Means, defeating the swift and the strong, and the wise, and the politick, and them that are best versed in Men and Business, baulk­ing them of their Hopes, and frustrating their Designs. Whereas, if any Humane Means were of force enough to answer Men's De­sires without the help of a superiour Power, it could not be that they should so frequent­ly miscarry, when in all appearance they are the best disposed that can be. And this therefore is a plain proof of the vanity and folly of trusting to these, without having constant recourse to Almighty God for his Blessing upon them, and resting upon him to give them the desired suc­cess. Thus much in general.

But that the Insufficiency of all Natural Means of Safety may be made yet more appa­rent, it will not be amiss to descend to a more particular consideration of them: And I take it they may be all reduced to these four Heads,

• I. Wealth.
• II. Power.
• III. A Man's own Abilities and Industry, his Strength, Courage, Skill and Ingenuity, and Diligence in the use of all these.
• IV. The kind Assistances of Friends.

I. The first is Wealth; Which, as the Wise­man speaks, Prov. 16.11. is the rich man's strong city, and as an high wall in his own conceit. It is that which he reckons will answer all things, will sup­ply all his needs, will uphold and assist him in all Difficulties, will give him the advantage o­ver those that set themselves against him, will create him Friends in time of danger and di­stress, will secure him from fear of want, and will be to him instead of all other helps. Yet this, as much dependance as there is upon it, will be found to be very defective, if it be ob­served that,

1. It is but a partial help (as the rest also are) and Non domus & fundus, non aeris acervus & auri Aegroto Domini deduxit corpore febres, Non animo curas. Horat. Epist. 2. l. 1. Nec calidae citius dece­dunt corpore febres Textilibus si in picturis, ostro (que) rubenti Jactaris, quàm si plebeia in veste cubandum'est. Lucret. l. 2. will not reach to all Cases, nor administer a Salve for all Sores, a cure for all Maladies; nor is it any kind of Relief against divers of the severest Afflictions whereto Mankind are liable. The greatest Treasures cannot prevent a fit of the Gout, or Stone, or Cho­lick, or Fever, nor remove any other Distemper of the Body, nor heal a wounded Conscience, nor recover a lost Member, nor deliver from Death, nor profit in the day of Wrath. Riches are a great Blessing of God, and for the most part tend considerably to facilitate the Owner's pas­sage through this World; and the greater share therefore any have of them, the more cause they have to be thankfull for them. But seeing there are great troubles of different kinds for which these afford no remedy, it is a necessary piece of Prudence, to look after some other more sub­stantial Support, that may stand us in stead where these fail.

[Page 152]2. Where a Man's Wealth is most helpfull, it is but a very uncertain Comfort, because he knows not how soon he may possibly be deprived of it. Prov. 23.5. Riches make themselves wings and fly away as an eagle towards heaven. They are a transient deceitfull Possession, that like the Apples [...]. Joseph. [...]. l. 4. c. 27. Duo ibi oppida Sodomum nomi­natum aiterum, alterum Gomorrum apud quae pomum gignitur, quod habeat speciem licet matu­ritatis, mandi tamen non potest. Solin. Polyhist. c. 48. Edit. Basil. of Sodom seem beau­tifull and enticing at a distance, but being handled, turn presently into Dust or Smoak, and so do us many times little or no good Quicquid longa seri­es multis laboribus, multâ Deûm indulgentiâ struxit, id unus dies spar­git ac dissipat. Senec. E­pist. 91. After a Man has undergone a course of hard labour for many years together, has busied his Brain in designing, and his Limbs in acting, that if possible he might advance himself, and perhaps has at length had the good fortune to obtain his aim, he knows not how soon he may be reduced to his former, or a worse condition. If his Soul be not immediately required of him, as the rich Man's in c. 12.16, &c. S. Luke's Gospel was, when he had been just now con­triving to enlarge his Barns, and take his ease, and enjoy himself; yet all his store upon which he so highly values himself, may be taken away from him, and he may have but little profit of all the labour that he hath taken un­der the sun. Instances [...], &c. Max. Tyr. dissert. 35. are numerous in all Ages, of persons who from the greatest plenty, whether by the imme­diate hand of God against them for their Sins, or by the malice or treachery of other Men, or by their own Luxu­ry and Imprudence, have been strangely reduced to a low state, to the great amazement of the Behol­ders. [Page 153]Fires, losses at Sea, or miscarriage at home, the wickedness of a perjured Villain, the rapine of an Enemy, some flaw in a Title, some part of an Estate unjusily detained, or some extravagant Hu­mour of his own, is enough to impoverish a Man in a little time, though at present he seem to be as far from it as any. But Nempe dat & quodcun­que libet fortuna, rapito; Irus & est subito, qui modo Croesus erat. Ovid. Trist. l. 3. cl 7. where these and other like Causes concurr, as oftentimes many of them do, though one had the Wealth of Croesus he could not prevent his own ruine. Thus it pleases God S Luk. 1.51, 52, 53. to shew strength with his arm, and to scatter the proud who are pussed up at the thoughts of their large Estates, in the imagination of their hearts, putting down the mighty from their seats, and exalting them of low degree, filling the hurgry with good things, and sending the rich, in the mean time, empty away.

3. A plentifull Fortune is not only an imper­fect and uncertain Comfort to the Owner, but it is many times an apparent means of his Ruine. Eccles. 5.13, 14, 15, 16, 17. There is a sore evil, saith Solomon, that I have seen under the sun, namely, riches kept for the Ow­ners thereof to their hurt, but those riches perish by evil travail, and he begetteth a son, and there is nothing in his hand. As he came forth of his mo­ther's womb, naked shall he return to go as he came, and shall take nothing of his labour which he may carry away in his hand. And this also is a sore evil, that in all points as he came, so shall he go, and what profit hath he that he hath laboured for the wind? All his days also he eateth in darkness, and be hath much sorrow and wrath with his sickness. Where the Preacher not only declares that the rich Man's Wealth shall not accompany him in­to [Page 154]the other World, but affirms moreover, that in the mean time it frequently creates him a great deal of Care and Anxiety, and Fear, and Danger, and Nam illud praetereo quàm multi perierint possessionum, aut opum gratiâ. Lactant. de mort. persecut. c. 7. perhaps is the cause of his death at last, exci­ting Thieves, or his own Servants, or it may be his Children or other his Relations to dispatch him out of the way, to the end they may divide the Spoil a­mongst themselves. Or else it exposes him to the Malice or Covetousness of some great Per­son, whom he is in no capacity to withstand. Which was the case of 1 King. 21.4. v. 9, &c. Naiboth, the fairness and convenience of whose Vineyard made Ahab un­easie for want of it, and thereby put Jezebel upon contriving his death to obtain it. So —Jussu (que) Neronis Longinum & magnos Se­necae praedivitis hortos Clausit, & egregias Late­ranorum obsidet aedes Tota cohors. Juv. Sat. 10. Longinus's plentiful Reve­nues, and Seneca's stately and plea­sant Gardens cost each of them his life, which they lost only by having so tempting a Bait for the greedy Tyrant. And thus it often happens, that an Sed plures nimiâ con­gesta pecunia curâ Strangulat. Ibid. overgrown Estate raises the Envy of some, and works upon the Avarice of others, and so the Pos­sessor comes to pay dearly for it. For in the conclusion, either he is se­cretly murdered, or (which is worse) is taken Ubicun (que) cultiorem agrum viderat [Dioclesia­nus] aut ornatius aedifici­um, jam parata Domino calumnia, & poena capi­talis. Lactant. de mort. persec. c. 7. Cum opus esset [Maximiano Herc.] non deerant locupletissimi senatores, qui subornatis indiciis affectasse imperium dicerentur, ita ut effoderentur assiduè lumina Senatus. Ibid. c. 8. off by false Accusation and a pretence of Justice, and so is made to suffer in his Life, in his Estate, and in his Reputation all at once, whilst his poor Neighbours that have [Page 155]no such inviting prey for the rapacious Harpies, live safely by him unmolested. And this diffe­rence proceeding only from their differing Cir­cumstances, it is a natural and easie Consequence, that Wealth can be but a feeble Support of it self, which sometimes makes Mens Lives the pleasanter, and their passage through this World the more agreeable, but which at other times becomes an occasion of their fall, and perhaps of undoing their whole Family together with them.

It was therefore good Advice in point of Pru­dence, as well as a necessary Caution in point of Duty, which the Apostle directs to Timothy, to give the rich Men of the World in charge, 1 Tim. 6.17. That they be not high-minded, nor trust in un­certain riches, but in the living God, who giveth us all things richly to enjoy. As the Psalmist also long before had taught not to depend upon un­just gain, nor even upon that which is better gotten, for fear of a disappointment from it. Psal. 62.10, 11. O trust not in wrong and robbery, or if riches en­crease, though by lawful means, set not your heart upon them. God spake once, and twice I have heard the some, that Power belongeth unto God. Power belongeth unto God, and he will do more abundantly for all that trust in him, than can be expected from the greatest affluence of world­ly Wealth. To this purpose saith the Wise-man, Prov. 11.28. He that trusteth in his riches shall fall, but the righteous shall flourish as a branch. The one shall thrive and prosper by the good hand of God upon him, but the other, notwithstanding all his Confidence, shall decay and perish like a withered Leaf. So much safer is it to place our hope in God, than in all earthly Treasures. [Page 156]These are at best but Opum magna vis est mihi. Anceps & onero­sa foelicitas, & quae plus invidiae sit habitura quam gaudii.— Opes multas habeo. Habes rem quae­situ difficilem, custoditu anxiam. amissu flebilem. Petrarch de rem. utr. fort. l. 1. Dial. 53. Multis mortem attulere divitiae, requiem fere omnibus abstulere. Ibid. imperfect de­ceitfull helps, and which frequently prove burdens and temptations, and are dangerous and destructive to the Owner; but God is a sure Defence, that never fails; Prov. 18.10. His name is a strong tower, whereunto the righteous may freely run, and be safe from those Evils, against which no store of Riches could secure him.

II. A second means of Safety is Power. And indeed wheresoever there is a sufficient Stock of this, there is usually no great cause of Fear. For if I be incomparably stronger than another, and so better able to defend my self against him than he is to hurt me, I shall ordinarily have but little reason to be afraid of his attempts, which I am thus far qualified to defeat. They may occasion me some trouble, but will hardly prevail against me, whilst I am capacitated thus effectually to withstand them, so I will but be at the pains of doing it. Thus much is plain.

And yet it is as plain, that there are some Cases, wherein the greatest Humane Power is a very incompetent Security; and particularly there are these three.

1. The case of common Mortality, from which Kings and Emperours, and the greatest and most famous Conquerors are no more exempt than the rest of Mankind. They are but Men like others, Pallida mors aequo pede pulsat pauperum taber­nas, Regum (que) turres. Horat. l. 1. od. 4. Et magna titulis fulgeat claris domus, Mors spernit altam gloriam. Involvit humile pariter, & celsum caput, Aequatque summis in­fima. Boet. de consol. philos. l. 2. Metr. 7. subject to the usual Infirmities of Humane Nature, and must therefore expect to be sick and die as well as they. Nor will all [Page 157]their Grandeur procure them one hour's reprieve when the fatal time comes; but perhaps may be an occa­on of shortening their days, by en­gaging them in bold and hazardous undertakings, which not succeeding, may bring them to an untimely end. Psal. 82.6, 7. I have said ye are Gods, saith the Psalmist, and all of you are children of the most high. But ye shall die like men, and fall like one of the princes.

2. The case of a sudden Surprize, which ma­ny times overturns the whole Scene of Affairs, beyond what could ever have been imagined. By this the most puissant Generals, with their Armies, are ever and anon baffled, and made to yield to a very unequal Enemy, and whom they could otherwise have despised as not worthy of their regard. By this the most potent Prince falls a Prey to the Avarice, or Malice, or Am­bition of ill-designing Men; but whom, had he been aware of their Intentions, he could with­out any trouble have put beyond all thoughts of Injuring himself or any else. Nor is it possible to prevent the mischief that often ensues upon unexpected Accidents, or some subtile undisco­vered Stratagems, though a Man be never so powerfull in all respects.

3. The Case of the Divine Interposal, when God has some wise Ends to bring about by de­feating the too confident Expectations of the greatest Potentates, and blasting their likeliest undertakings. Job 12.21. For he poureth contempt upon princes, and weakeneth the strength of the mighty, c. 34.24. breaking them in pieces without number, and set­ting up others in their stead. All Perfection of [Page 158]Power is in him alone, Is. 40.15. all the nations of the World being in comparison of him, but as the drop of a bucket, or as the small dust of the ba­lance, in no wise able to put the least stop to a­ny thing he decrees. And according­ly he [...] [...] [...] [...] Hesiod. [...]. l. 1. advances or depresses, gives Success or denies it, grants Safety or sends Miseries and Calamities, as seems best to his infinite Wisdom, and none, not the haughtiest amongst all Man­kind, Dan. 4.35. can stay his hand, or say unto him, what dost thou? Men may sum­mon together all their Forces, for their defence in time of danger, and may try to strengthen themselves by Foreign Aids, whereby to secure themselves the better; but when all is done, the Success de­pends solely upon God's good pleasure, in whose power it is to deal by them as himself sees fit.

The horse, saith Prov. 11.31. Solomon, is prepared against the day of battel, but safety is of the Lord. And so saith the Psalmist, Psal. 18.32, &c. It is God that girdeth me with strength, and maketh my way perfect. He maketh my feet like hinds feet, and setteth me up­on my high-places. He teacheth my hands to war, so that a bow of steel is broken by mine arms. Thou hast also given me the shield of thy salvation; and thy right hand hath holden me up, and thy gentleness hath made me great. Thou hast enlarged my steps under me, that my feet did not slip. I have pur­sued mine Enemies, and overtaken them; neither did I turn again till they were consumed. I have wounded them, that they were not able to rise, they are fallen under my feet. For thou hast girded me with strength unto the battel; thou hast subdued under me those that rose up against me, &c. [Page 159]Where the devout Psalmist at large ascribes all his Strength, and the Success of it, all his Ad­vantages over his Enemies, together with his a­bility for obtaining it, solely to the defence and assistance of the Almighty. He knew very well, that it was not his own Sword, nor his own Arm that brought him this Salvation, but God's right hand, and his arm, and the light of his counte­nance, because he had an Interest in his Favour. And therefore saith he at another time, Ps. 20.7, 8. Some trust in chariots, and some in horses, but we will remember the name of the Lord our God. They are brought down and fallen, but we are risen and stand upright. And again at another, 44.6, 7, 8. I will not trust in my bow, neither shall my sword save me. But thou hast saved us from our enemies, and hast put them to shame that hated us. In God we boast all the day long, and praise thy name for ever. He was too sensible of his own Infirmities to expect Deliverance out of Trouble by his own means, notwithstanding the many peculiar Ad­vantages for it, which his high station afforded him, above those of a meaner rank. And there­fore when he found himself delivered, his way was presently to break forth into Songs of Praise and Thanksgiving to the God of his salvation. He had put his Trust in God before-hand as his best, his only Safeguard, and when he had obtain­ed his End, he ascribed the Praise of it not to himself, but to God who enabled him to ob­tain it.

And that this would be a very proper course, and highly becoming the greatest and best of Men, to take still upon all occasions, cannot be questioned by any who consider their miserable Insufficiency of themselves, and the undoubted [Page 160]hazard whereto they expose their Affairs, when­soever they venture to trust to any Humane Power for Safety, whether it be to their own Authority and Command, or to the Force of powerfull Confederates. As I shall endeavour more particularly to prove,

1. Wherefore, to begin with the former of these, Their own Authority and Command over others, who are bound to be at their beck, and venture the utmost in their service, whensoever they are called to it. This qualifies them for bold attempts, and too frequently renders them the Pests of the World, and Disturbers of Man­kind, but is very far from securing them against the very same mischiefs they design for others. When once a confidence of their Strength makes them regardless of Almighty God, the Lord of Hosts, and the uncontroulable Sovereign of themselves and all their Forces, upon what va­riety of disadvantages do they hereby cast them­selves? How many of them miscarry in their undertakings, and never arrive at the Benefit, the Glory or Gain, the Honour or Profit they aspire after? And of those that do, how many are there who when advanced to the height of worldly Greatness, yet find but little Satisfaction, and perhaps, less Security in it? The Satyrist observed long agoe of the Romans, That Ad generum Gereris sine caede & sanguine pauci Descendunt reges, & sic­câ morte tyranni. Juv. Sat. 10. to ascend the Throne amongst them, was but to make way ordina­rily for a more deadly fall, and possibly before they were well warm in it: And the Histories of all Ages and Countries contain too many Instances of this kind, of persons who have hazarded their Souls, Bodies, Estates, Honours, Friends, all that was [Page 161]dear to him, to advance themselves, and yet have not succeeded in their Attempts; and of others who have succeeded for a while, and yet have fallen far short of the Happiness they had vainly promised themselves, and at length have died much more miserably, and left their Posterity in a worse condition than if they had continued in their former obscurer Post.

And in truth, how should it be otherwise, when poor mortal Creatures take upon them to carve out their own Fortunes, as if there were none above them to controul their Pride? This may justly provoke God, to put forth his Hand, and humble them for their Insolence, letting them see to their cost, That Ps. 99.1, 2. the Lord is King be the people never so impatient, that he sitteth between the Cherubims, be the earth never so un­quiet, and is great in Sion, and high above all peo­ple. And the Prophet Habakkuk denounces a woe against such, that might well affright all who have any regard to it from ever daring thus to set their faces against Heaven. Hab. 29, 10. Wo to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil. Thou hast consulted shame to thy house, by cutting off many people, and hast sinned against thy soul. Where the Prophet taxes the Babylonians with having used all means to raise themselves, without sticking at the injustice of any of them; that they had coveted what they had no right to; and to obtain it had committed a great deal of Rapine and Bloodshed, and made miserable Desolation in many places, to the end that they might get above their Neighbours, and might use them as barbarously as they pleased, and not be afraid of them, but might securely [Page 162]look down upon them, as a Bird from her high-built Nest looks down without fear upon those Vermin whom she knows unable to reach her at that distance; but he tells them withall, that this care would not answer their Expectation, for it should not tend to their Safety but their Ruine, for all their Cruelty and Injustice should return upon themselves, and as high as they had ad­vanced themselves, and as secure as they thought themselves in their usurped Power, they should be brought down, and subjected to the Domini­on of the Medes. Which came to pass not very long after (but about 71 years, if Vet. Test. Annal. An. Mundi 3466. Archbishop Ʋsher's Calculation be right) when Darius came upon King Nabonidus, otherwise called Belsha­zar, at his impious Feast, and took away the Kingdom from him, together with his Life. Which he did, saith Dan. 5.30, 31. Daniel, being about threescore and two years old. Whence it may not be amiss to observe, with the Chron. of the O. Test. p. 134. learned Dr. Lightfoot, That he was born in the year of Jehoiakim 's death, and Jehoiakin 's Captivity; and consequently, that it pleased God to provide, that in that very year, when the Babylonian was most busie to captive and destroy, the Captiver and Destroyer of Babylon should be born.

And no less remarkably (though after another manner) did it please God to discomfit the proud Sennacherib, when big with his former Victories over divers Countries, he had sent Rabshakeh to dissuade the Jews from trusting in God, 2 King. 19.12, 13. as sup­posing him no more able to save them out of his Hand, than the Gods of other Nations had been to deliver their People. v. 32, 33, 34. Concerning the King of Assyria, saith God, he shall not come into this City, nor shoot an arrow there, nor come before it [Page 163]with shield, nor cast a bank against it; by the way that he came, by the same shall be return, and shall not come into this City, saith the Lord. But I will defend this City to save it, for mine own sake, and for my servant David's sake. And then fol­lows the miraculous completion of this Predicti­on in the next words, v. 35. It came to pass that night that the Angel of the Lord went out, and smote in the camp of the Assyrians an hundred and fourscore and five thousand, and when they arose early in the morning, behold they were all dead corps.

The greatest Monarch is no more in his Hand than the meanest Peasant, but both a­like fall at his Command. For Jud. 7.7. 1 Sam. 14.13, &c. Ideo illi infir­missimis hostibus cuncta tradidit, ut ostenderet scilicet non vires valere, sed causam. Salv. de gub. Del. l. 7. it is the same thing to him to conquer by many, or by few, or by no appa­rent means at all, by an arm of flesh, (which is his most usual way) or 2 King. 6.17. by an invisible Host, by 2 Sam. 17.14. infatuating their Counsels, as Absolom, or 2 King. 6.18. sini­ting them with Blindness, as the Sy­rians; or c. 7.6, 7. by an unexpected noise in the Camp, as he put the same Peo­ple to flight; Euterp. c. 141. & Joseph. Antiquit. l. 10. c. 1. by an Army of Mice devouring their Harness and Bow­strings, as is related of the Assyri­ans; by Exod. 14.28. overwhelming them in the Sea, as the Egyptians; by the Josh. 6.20. sounding only of Rams­horns, as he threw down the Walls of Jericho; by an 2 King. 3.21, &c. appearance of Blood, as he disordered, and thereby defeated the Moabites; by Josh. 10.11. a storm of Hail, as he overthrew the five Kings that fought against Gibeon; or by Jud. 7.22. setting them one against another, as the Midianites, and 2 Chron. 20.23. as the Children of Ammon, and Moab, and the Inhabi­tants of Mount Seir. And this a Dr. Jackson on the Creed, as l. 6. p. 2. c. 28. great Man gives [Page 164]as the reason why God is so oft in Scripture stiled, The Lord of hosts, as by a most special and pecu­liar Attribute; That his peculiar hand is not in any subject of humane Contemplation more conspicu­ons than in the managing of Wars. In short, Ps. 33.16. there is no King saved by the multitude of an host, neither is any mighty man delivered by much strength; all the Success of the most formidable Forces depending intirely upon the Pleasure of Almighty God, who orders them all as may best serve the Ends of his infinite Wisdom. It is not their own Foresight, or Conduct, or the strength of their Armies, but it is God himself that Ps. 144.10. giveth salvation unto Kings, and delivereth his servants from the hurtfull sword. And they are always the safest, when they trust more to his Protection, than to their own Armies, how numerous soever.

2. And the Case is much the same in relation to powerfull Confederates. For these being in like manner at God's disposal, and having their Subsistence, and all their Power and Might from him, can do nothing without his Permission. Job 9.13. Ij he at any time will not withdraw his anger, if he design to execute his Judgments upon a sinfull People, by giving them up into the hands of their Enemies, and will not be prevailed with to also his Decree, the proudest of their Helpers must ne­cessarily stoop under him. And accordingly he hath threatened in Scripture, that because of the Jews seeking out to Egypt, instead of addressing themselves to him for Succour in their Distresses they should certainly have cause to repent and be ashamed of this their Folly, when their own Experience should have taught them, that th [...] was not the way to be delivered out of trouble [Page 165]but to be involved farther in it. Is. 31.1, 2, 3. Wo to them that go down to Egypt for help, and stay on horses, and trust in chariots, because they are many; and in horse-men, because they are very strong; but they look not unto the holy one of Israel, neither seek the Lord. Yet he also is wise, and will bring evil, and will not call back his words; but will a­rise against the house of the evil-doers, and against the help of them that work iniquity. Now the E­gyptians are men and not God, and their horses flesh and not spirit; when the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fall to­gether. And to the same purpose God sends the Prophet Hanani to acquaint King Asa, that his Confederacy with Benhadad should not profit him; it might cause Baasha to desist from build­ing of Ramah, but should not settle the Kingdom of Judah in Peace. 2 Chron. 16.7, 8, 9. Because thou hast relied on the King of Syria, and not relied on the Lord thy God, therefore is the host of the King of Sy­ria escaped out of thine hand, so escaped and gone, as that thou art to expect no relief from it in thy distress. Were not the Ethiopians and the Lubims a huge host, with very many chariots and horse­men? yet because thou didst rely on the Lord, he delivered them into thine hand; because thou then actedst more wisely, and as became thee, putting thy Trust in him who alone could save thee, therefore he took pity on thee, and made thee Conquerour over these so formidable Enemies. For the eyes of the Lord run to and fro through­out the whole earth, to shew himself strong in be­half of them, whose heart is perfect towards him. Herein thou hast done foolishly, therefore these thy Confederacies shall not secure thee, they shall not [Page 166]be a means of thy Quiet, but of thy farther Trouble and Sorrow, for this will certainly be thy portion, from henceforth thou shalt have wars.

Thus the Scripture testifies single and confede­rate Forces to be equal in relation to God's over-ruling Providence; but considered in themselves, with respect to their own natural Capacities they are not so. For the latter have divers peculiar Inconveniencies attending them, which make them a far less probable Instrument of Safety than the other, unless counterpoised by Numbers, or some other remarkable Advantages. Perhaps they may not all be hearty in what they under­take. Or if they be, yet there may be points of Honour to be adjusted amongst their Officers, which may occasion Differences amongst them, or separate Interests may be carrying on, each one endeavouring to favour his own Men, and lay the Burden rather upon his Allies. And at best, their Proceedings will be backwarder, their Counsels slower, and their Designs more liable to be discovered and prevented. Upon all which accounts there is less reason to promise our selves Security from any Assistances of this kind. God may bless the Means, and make them effectual to the Ends for which they are designed; but if he do, it is to his Blessing upon them, not to the Means themselves without his Concurrence, that we are to ascribe our Welfare.

The plain and most natural Inference from which Considerations is that of the Royal Psal­mist, Pal. 118.8, 9. It is better to trust in the Lord, than to put any confidence in man; it is better to trust in the Lord, than to put any confidence in Princes, all humane helps whatsoever being perfectly useless without him. He can and will save his faithfull [Page 167]Servants, who heartily depend upon him, though by very unlikely Means, causing the Destruction their Enemies had prepared for them to fall up­on their own Heads. He can overpower all their Might, detect their most secret Designs, counterwork their subtilest Stratagems, and when they seem most secure of Success, can presently convince them to their sorrow, that their Hopes are vain. It is but for him to say it and all Na­tions must fall before him; the most potent Kings with their Armies must fly and be discomfit­ted, and leave them of the houshold to divide the spoil. And so saith God by the Prophet Isaiah, Is. 57.13. When thou criest, let thy Companies deliver thee, but the wind shall carry them all away, vanity shall take them: but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain.

III. A third Means of Safety is, a Man's own Personal Abilities and Industry. By which I mean these four things;

• 1. Strength of Body.
• 2. Courage, and Stoutness of Mind.
• 3. Wisdom in the management of Assairs.
• 4. Diligence in the use of any or all of these. Now as to the first of these,

1. Strength of Body, it is very obvious to observe, how vain a thing Man is at his best estate, how easily carried off by any cross Accident. Valer Maxim. l. 9. c. 12. A Grape-stone, Drexel. Prodr. ae­tern. c. 1. Sect. 20. a Fish­bone, Ibid. a Hair either swallowed, [Page 168] Dela Valle 's Tra­vels, p. 464. or pull'd off from the Skin, [...]. Diog. Laert. l. 6. in vitâ Diog. Theo­dorus Lysimacho mortem minitanti, Magnum ve­ro, inquit, effecisti, si Cantharidis vim consecu­tus es. Cic. Tusc. Quaest. l. 5. a Fly, Odor illi, saporque, & lassitudo, & vigilia, & humor, & cibus, & sine quibus vivere non potest mortifera sunt. Senec. de Consol. ad Marciam, c. 11. Non cibus nobis, non hu­mor, non vigilia, non somnus, sine mensura quaedam salubria sunt. Sen. Nat. Quaest. l. 6. c. 2. an ill Smell, unwholsome Food, too much Pains, or Watching, or Drink, or Meat; [...]. Diog Laert. l. 7. in vitâ Chrysip. Si per risum ut P. Crassus. Ter­tul. de animâ, c. 29. Philemonem autem vis risus immoderati abstulit. [...]aler. Max. l. 9. c. 12. a fit of Laughter, Quem pavor repen­tinus, aut item ex impro­viso sonus auribus gravis excutit. Senec. ad Marc. c. 11. Scilicet ex emen­datione Just. Lypsii. a sud­den Fright, Frigoris, aestus, labo­ris impatiens. Senec. Ibid. an excess of Heat or Cold, Si prae gaudio quis spiritum exhalet, ut Chi­lon Spartanus dum victo­rem Olympiae filium am­plectitur. Tertull. de an. c. 29. Multorum animas praeceps & inspectata lae­titia excussit, quod Chilo­ni Lacedaemonio, & Rho­dio Diagorae contigisse ac­cepimus, &c. Drex. prodr. aet. c. 1. Sect. 20. Annon illa Romana pietatis no­tissimae mater, nuncio mali Cannensis exterrita, filio reduce, quae flebat, diriguit in mortem? nec par esse gaudio poterat, quae superfuerat orbitati. L. Pacati Dr. Panegyr. Theodosio dict. p. 514. So­phocles ultimae jam se­nectutis— causam mortis gaudium habuit. Valer. Max. l. 9. c. 12. of Joy, or 1 Sam. 4.18. Non vul­garis etiam Homeri mor­tis causa fertur, qui in in­sula, quia quaestionem à piscatoribus propositam solvere non potuisset, do­lore absumptus creditur. Val. Max. Ibid. Grief, Cum mors ubique praesto sit, & undi (que) oc­currat; nihilque sit tam exiguum, quod non in perniciem generis humani, satis valeat. Senec. Nat. Quaest. l. 6. c. 2. there is nothing so mean and contemptible but can quickly put an end to his Days, if once God give it commissi­on. ¹³ What man is he, saith the Psalmist, what ¹⁴ strong Man, it is in the Original, that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? When a fit of Sickness comes, the Strongest are fre­quently snatch'd away sooner than those of a feebler Constitution. And since there are multitudes also of o­ther Dangers whereto they are ob­noxious, that may presently put a stop to their noblest Designs, and per­haps may ruine themselves together with them, what vanity it is to boast themselves in these Circumstances? There is none that can pretend to compare with Sampson or Goliah for Strength; yet no sooner is the Lord departed from one of them, ¹⁵ but the Philistims abuse him to a great degree; and see ¹⁶ how speedily, and how contemptibly the other falls, when Almighty God condescends to direct the Stone, though but from a Stripling's Sling. He came forth with a mighty Expectation of Success by reason of his unparallell'd Stature [Page 169]and Strength, defying the Armies of the living God, and glorying in the appearance of an easie Victory, ¹⁷ Come, saith he to David, and I will give thy flesh unto the fowls of the air, and unto the beasts of the field. And yet ¹⁸ this very David whom he so despised, as by no means a fit match for one of his figure, was made the instrument of his death, and the Defeater of all those hopes that were built upon him. And this not by any skill in War that he had above him, whereby to supply his want of Strength; for he was ¹⁹ but a youth, and whose business it had been to keep his Father's Cattel; but the other was a man of war from his youth; not by a Bow, or Sword, or other the usual Instruments of War, for he only ²⁰ put his hand into his bag, and took thence a stone and slang it, and smote the Philistin in his forehead, that the stone sunk into his forehead, and he fell upon his face to the earth.

Lo here an abundant proof of Humane Frail­ty, and which may well humble the most con­ceited of their own Strength, and teach them to distrust themselves, and look up to Almighty God for Safety, who whenever he pleases can cut them off in the midst of their Glory; as also at other times he can change the Scene, and let [Page 170]them live to see themselves despised; can send a Clement or Ravillac to dispatch them, or deliver them into the Hand of a Woman, as Judg. 4.21. Sisera, or as Herodot. Cli. c. 214. Cyrus; or order them to be devoured by Ver­min, as Act. 12.23. Herod; or if it please him better, can give them to be carried in triumph, as Knoll's in the Life of Bajazet the Fourth King of the Turks. Bajazet; or used for a Footstool, as Lactant. de morti­bus persecut. c. 5. Valerian; can de­prive them of their Understanding, as Ibid. c. 17. Dioclesian; or send them forth to beg their Bread, as Volat. Com. Urb. l. 23. Belisarius. He has ways enough to avenge him­self upon the haughtiest amongst the Sons of Men. And they must there­fore expect that when they grow forgetfull of him, he will take a time, whether sooner or la­ter, to convince them of their own weakness, and to shew them by an undeniable Experiment, that all their Undertakings come to nothing without his assistance, and that 1 Sam. 2.9. by strength no man shall prevail.

2. Courage and Stoutness of Mind. This is a good Preservative from needless Fears, and a Preparative for Difficulties, and bold and hazar­dous Enterprizes, and hence many times turns to good account; but withall, it hath need of great Prudence to regulate it, and a proportionable Strength to support it, or otherwise the effects of it may prove very sad. If it grow excessive, and so degenerate into Rashness, or if it meet with greater opposition than was expected and provi­ded against, it is a ready way to Ruine, by invol­ving men in dangers, out of which they are in no wise able to extricate themselves. And at best it is but a feeble support against any Adversity, [Page 171]unless men had strength of Body, and all other requisite Qualifications, for carrying them through all the difficulties wherein it may engage them. It stirs them up to noble Atchievements, and when attended with good Success in them is a means of their advancement at present, and perhaps of transmitting the lasting Fame of their daring Exploits to many Generations. But it is not always thus prosperous. And when it is, the Honour of it is due to Almighty God, for granting his Blessing to it, which had he with­held, it must necessarily have had a quite contra­ry event.

A mistaken notion of Courage is a common (alas! God knows, too common) occasion of needless and most mischievous Quarrels and Du­els, and ends in the destruction of such as are apt to value themselves most upon it. And when better understood, and used with more consideration, and to better purposes, it is no se­curity against the multitudes of Evils whereto we are continually obnoxious, and must be whilst we remain in this state of Sin and Sorrows. It may preserve from some disadvantages, but it is well if it do not at other times expose to more and greater. And though it may be helpfull for obtaining some good, it may possibly more than counterbalance this by the mischiefs it brings a­long with it.

3. Wisdom. Of what constant use this is in the mangement of all Affairs, how Policy often­times supplies the defect of Strength or Num­bers, or whatsoever other Advantages, and how the want of it on the other hand is a likely cause of ruining the probablest Undertakings, is too well known to need that I should insist upon it. [Page 172]Prudence, and Foresight, and a good contri­vance before-hand, and a due attendance upon the Inconveniencies that there is most danger of meeting with in the prosecution of a Design, are of such necessity in order to its success, that nothing of difficulty can ordinarily be expected to be brought to a good conclusion without them. But where these concurr in any conside­rable degree, they give a Man a strange advantage for great and noble Undertakings. Yet are they, like Job's Friends, but Job 16.2. miserable Comforters, when­soever they are separated from a Dependance up­on Almighty God, for his Blessing upon them. Nor can they at any time be securely relied upon, as an infallible provision against whatsoever dan­ger, or a sure means of obtaining any good. They may give reasonable grounds of hoping well, but leave us after all at great uncertainties, inasmuch as the most quick-sighted Observer can never discover all the secret Springs of Nature, and their several tendencies in relation to such and such an Action, much less can dive into the un­fathomable Designs of the Divine Providence in respect to it; which yet are necessary to be known before a right Judgment can be made of it.

It pleases God many times to cut off cunning and mighty Men in the height of their Expecta­tions, when they think they have well nigh sur­mounted all the Impediments they had to con­flict with, and are upon the very point of enjoy­ing the fruit of their Endeavours. He lets them go on with an appearance of success for a good while together, when yet there is an unknown Train laid to blow them up, even when they least dream of it. He causeth Is. 29.14. the wisdom of the wise men to perish, and the understanding of the crafty to [Page 173]be hid; hereby teaching them how weak and de­fective all their own Contrivances are, and how unfit of themselves for accomplishing their De­signs; and consequently, in how wretched a con­dition they must be, and what frequent and fatal disappointments they must look to meet with, if they had no better Security to rely upon.

Of which, see an eminent and singularly re­markable Instance of the defeat of Caesar Borgia, Son to Pope Alexander the Sixth, a Man of great Ambition, and who would try all ways to ad­vance himself: This Man fearing least after his Father's death he should come to be strip'd of all that he might in the mean time have receiv'd from him, or might otherwise have made him­self master of, set himself (as Machiavil relates concerning him) Mach. Princ. c. 7. to consult the best Expedient for prevention of this Misfortune, and indeed had laid a Train for it, which he concluded to be past danger of miscarrying. But all this while, saith the forenamed Author, he had not con­sidered, that at the time of his Fa­ther's death, Jam (que) eo tempore, quo Julius Secundus Pon­tifex maximus fuerat creatus, mihi dixerat se ad omnem rerum even­tum, quem à patris mor­te futurum putaret, longè in posterum prospexisse, atque remedia comparasse: illud unum duntaxat se praeteriisse, quod scilicet nunquam putarat sub ejus morte, sibi etiam cum morte esse confligendum. Ibid. himself might happen to be at death's door likewise, and so not in a capacity to pursue his pro­posed method. Here to his great re­gret his Policy shew'd it self deficient, in that when he had been eagerly bu­sying himself for so long a time to­gether, to find out the best means for his Establishment, he had not yet been apprehensive that he should not be in a condition to make use of them. Thus it seems good to God to Job 5.12, 13. dis­appoint the devices of the crafty, so that their hands cannot perform their [Page 174]enterprize. He taketh the wise in their own craf­tiness, entraps them in their own Stratagems, and how cunning soever their Projects may have been, either for their own advancement, or for the ruine of others, he sees and over-rules them all, and will be sure to bring things to pass, as shall best suit with his infinite Wisdom.

4. Diligence in the use of any or all of these. Prov. 13.4. The soul of the sluggard, saith Solomon, desireth and hath nothing; and c. 18.9. he that is slothfull in his work is brother to him that is a great waster; and again, c. 19.15. the idle soul shall suffer hunger. And both Scripture and Experience inform us no less on the other hand, that c. 10.4. the hand of the dili­gent maketh rich, and c. 13.11. he that gathereth by la­bour shall encrease; that is, that an industrious application to Business is the likeliest course a Man can take to thrive in the World; though it is not so certain, but that he may sometimes meet with a disappointment though he labour never so heartily to prevent it; and especially if he have the vanity to depend solely upon his own Endeavours.

Diligence is the properest natural Means in order to our present welfare; but yet there may be cases wherein God may think fit to deny his Blessing to it, and Jer. 12.13. so they that have sown wheat, may reap thorns: and after they have put themselves to pains, may not profit, but may be a­shamed of their revenues; and the small return they enjoy from all the labour they have taken. This account the Prophet Haggai gives of the state of the Jews in his time, when they took care for themselves, but regarded not the House of God, but suffered it to lie wast, and thereby provoked God to obstruct their other Attempts. [Page 175] Hag. 1.6. Ye have sown much, saith the Prophet, and bring in little: ye eat, but ye have not enough: ye drink, but ye are not filled with drink: ye cloath you, but there is none warm: and he that earneth wages, earneth wages to put it into a bag with holes. And the case may be the same with any else, that are not mindful to secure an interest in God's Blessing, as well as to try all other courses for bringing their Designs about. For he can nip the fruit of their Endeavours in the Bud; or if he suffer it to grow can parch it up with a blast, or wither it with an excessive drought, or can send an Army of Locusts, or Caterpillers, or Snails to devour it.

Jer. 10.23. The way of man is not in himself; it is not in man that walketh to direct his steps. He may contrive, and may use his utmost Industry, but it is not in his power to order his Affairs, so as that he can certainly expect them to succeed to his mind. He may take a great deal of pains in carrying on his Designs, and promise himself a great deal of advantage and satisfaction from them; and yet he knows not whether all his Care shall not prove in vain, or indeed whether it may not possibly be an occasion of some unexpected ill to him. It is no new thing to have laboured for the wind, to have put one's self to much trouble, and spent much time to no purpose, than if he had set himself, with the Danaides, to pour Wa­ter into a Sieve; or with Sisyphus, to rowl a Stone up the steep side of a Hill, and let it go again when just at the top.

If Men's own Endeavours could entitule them to Success without God's Blessing, I know none could have had a fairer pretence to it than the Builders of Babel, when Gen. 11.1. the whole earth was of [Page 176]one language, and of one speech, and when they had unanimously set themselves to carry on this magnificent Pile; and yet how strangely were they disappointed upon that confusion of Tongues which was sent amongst them. They could then no longer pursue their Undertaking, but were v. 8. scattered abroad upon the face of the earth, and forced to leave off building their city And no wonder if it fare accordingly with others, who have the hardiness to rely upon their own At­tempts for accomplishing their Ends, without referring themselves to that over-ruling Provi­dence, which thus signally defeats the vain Hopes of the most Confident in their own Perfor­mances.

IV. A fourth means of Safety is the Assistance of Friends. Which is said by some of the Philosophers to be [...]. Secundi Phi­los. Sentent. the Refuge of Misfortune, the Comfort of Want, the Cure of Misery, and in a word, to be [...]. Demophili similit. that to Life, which a safe and seasonable Haven is to a weather­beaten Ship. And it is certainly a mighty abatement of the greatest Streights or shardest Afflictions to meet with Friends that are ready to pity and relieve us, as they shall have ability and opportunity. And yet what S. Augustine affirms of them is too true, that they are but unsafe Shelters and feeble Supports, that have no power to cover or up­hold us in time of Adversity, and Sunt quaedam refu­gia ubi non est virtus, quo quis (que) cum fugerit, magis infirmatur, quàm confirmatur. D. Aug. in Ps. 45. too often prove an occasion of farther sorrow rather than an help. As will easily be made to appear from a brief inspection into the nature of that Assi­stance [Page 177]we expect from them in our Necessities. Which so far as it falls under our Consideration at present, I take to consist only of these three parts;

• 1. Advice in our Streights.
• 2. Defence against Troubles.
• 3. Support in our Needs.

1. Advice in our Streights. Now it is cer­tainly a friendly Office, and a considerable piece of Charity, to be ready at all times to counsel those that are in Difficulties and Wants, and therefore seek for direction to deliver themselves out of them. But it is plain, all Men are not capacitated to undertake this Office, because, to perform it aright it is requisite that the Adviser be a Man of Prudence and Understanding, and that moreover, if it may be, he apprehend the Circumstances of those that want his Advice, at least as to the Case they advise about. And when such an one is found, it is possible he may be modest and unwilling to venture too far upon his own Judgment, and hence may be backward to speak his Sentiments in matters of most Intri­cacy, and which therefore need his help most; or he may be wary and cautious, and loth to meddle with things that do not immediately con­cern himself; or he may have some Interest of his own depending, or some Design in hand, or a Relation to some Friend whom this Case may affect, which may make him partial in it, and not to give the best Advice he can. Or if none of these happen, but he be ready to speak his Mind freely and openly, yet being but a Man, and therefore subject to manifold infirmities, he may [Page 178]perhaps be mistaken, in part at least of his Ad­vice, and by this means may prove a cause of much mischief to the person, to whom he meant a kindness. Or if not this neither, but he gives the best, the fittest, the properest Advice that can be, still this is but Advice, and can operate no farther than I am both capable and carefull to put it in practice. And yet if I knew how to follow it as I ought, it depends however upon God's Will, whether I shall reap the benefit from it, that I may in all appearance have rea­son to expect. It is scarce to be thought that I should ask Counsel of a subtiler Politician than Achitophel, yet the Lord in his wise Providence 2 Sam. 17.14. appointed to deseat the good counsel of Achitophel, to the intent that the Lord might bring evil upon Absalom, who had taken him for his director.

Every Man is not prepared to follow good Ad­vice, when freely and faithfully given him, any more than 2 King. 12.13. Rehoboam was to hearken to the Counsel of the Old Men, for his rejecting where­of the ten Tribes of Israel revolted from him. And of those that are, God may have (if not the same, yet some other) just reason to say, as he did of Syria, Ephraim, and the Son of Re­moliah, Is. 7.7. Thus saith the Lord, it shall not stand, neither shall it come to pass. And if he once con­tradict it, there is nothing can withstand his Power, or hold out against his Word. That which he resolves, none can ever defeat, that it shall not certainly obtain its effect. One Gene­ration passes away and another comes in its stead but his Purposes are still immoveably the same and shall undoubtedly prevail throughout all Ages. Thus much the Psalmist assures us in these words, The counsel of the Lord standeth for ever, [Page 179]and the thoughts of his heart to all Generati­ons.

But Man's Imaginations, on the contrary, are but vain. His Directions may prove advantage­ous in some cases, and when duly followed, but since there is no certainty that they will, it must be a very great weakness to rely upon them, as if there were.

A Physician may give the best Advice he can for his Patients recovery; but in some critical cases he may mistake the nature of his Distem­per, and order him an unsuitable and hurtful Medicine. And when his Prescriptions are in all respects the most apposite that may be, this signifies nothing, unless they be regularly atten­ded to. And if they be most strictly observed, it still belongs to God to give a Blessing to them, which yet except he do, the Patient may be long enough before he receive any benefit from them.

2. Defence against Troubles. When Calami­ties apparently hover over us, some kind Friend may possibly step in, and ward off the blow, ei­ther intirely or in part, or if a Wound be alrea­dy given, may with the good S. Lu. 10.34. Samaritan, bind it up, suppling it with wine and oyl, or doing what else seems necessary to a Cure. But alas! where are they ordinarily to be found, that will be thus ready to concern themselves for us? Two in our Saviour's Parable pass'd by v. 31, 32, 33. the man that had fallen amongst thieves, for one that would vouchsafe to commiserate his distressed condition, and take care of him. And in the ordinary course of the World the disparity is far greater, scarce one in a multitude of Spectators thinking it needfull to trouble himself about o­ther persons Sufferings, any farther than formal­ly [Page 180]to profess a sorrow for them. And how lit­tle is the Ability of them that are more hearti­ly compassionate? Whilst they are Men, subject to the Infirmities of Humane Nature, and liable to the manifold Misfortunes that usually attend this frail uncertain Life, they cannot save them­selves from Troubles, and are therefore at least as unable to keep them off from others, how earnestly soever they desire, and endeavour it, and watch all opportunities for it.

3. Support in our Needs. To feed the Hun­gry, give Drink to the Thirsty, cloath the Na­ked, lodge the Stranger, and visit the Sick and the Prisoner, is a necessary branch of Christia­nity; so necessary, that our Blessed Lord to im­press these Duties the more effectually upon the Minds of his Followers, and make them the more carefully observant of them, chooses in his account of the last Judgment, to instance in the exercise or neglect of them, as the Criterion or Test whereby the Sheep and the Goats shall be discriminated, when they come to appear before his Tribunal. And none therefore who has any regard to the Obligations that lie upon him from his Religion, but will find himself nearly con­cerned to be frequently employing himself in Duties of this nature, as he shall have Ability, and shall meet with proper Objects for his Re­lief. Or whereinsoever else he can be helpful to those that need it, he will see a parity of Reason directing, not to omit a fair opportunity of ex­ercising his Kindness to God's Glory, and his af­flicted Neighbour's Benefit.

Nevertheless it must be owned, that if a Man's own Possessions are but an imperfect fee­ble remedy against this Life's Inconveniencies, a [Page 181]Precarious dependent Subsistence by the Charity and Favour of others cannot be better. I wish I could say, it were not abundantly worse; be­sides that it is less easie to a Man's Mind, that it were not also far more uncertain, and less like to answer his Necessities. For that it is so will easily appear from these following Particulars.

• 1. Possibly these Obligations of Christianity may make little or no impression upon those, who thou hoped'st would have been thy truest Friends, and best support in thy Exigencies; and they may pass by thee without regard, as the Priest and Levite by the wounded Man, in the
  S. Luk 10.31, &c.
  forementioned Parable, or like him in the A­postle S. James, may only
  S. Ja. 2.16.
  say, be warmed and filled, without giving thee any of those things which are needfull for the body. Whatever expectation thou hadst from them, and whatever occasion for it themselves may have given thee,
  [...],

  [...].

  Theogn.

  Quum fortuna manet, vul­tum servatis amici,

  Quum cecidit, turpi ver­titis ora fuga.

  Petron. Arb. c. 40.

  Donec eris foelix multos numerabis amicos,

  Nullus ad amissas ibit amicus opes.

  Ovid. Trist. l. 1. El. 8.

  Crescat, sive adveniat egestas, decrescent, abibunt, seu verius dete­gentur amicitiae. Petrarch. de rem. utr. fort. l. 1. di. 50.

  there is no certainty that they will not leave thee to take care of thy self, when they see thee come really to want their Kindness. Wealth, as the Wise-man
  Prov. 19.4.
  speaks, maketh many friends, but the poor is separated from his neighbour.
  v. 7.
  All the brethren of the poor do hate him, how much more do his friends go far from him?
• 2. If thy Friends be willing to assist thee, and most heartily desire it, it is possible that they may be no more in a capacity of doing it, than [Page 182]
  Gen. 21.15, 16.
  Hagar could supply her Son Ismael with Drink, when at the point of Death for lack of it. Mo­therly Affection made her very uneasie, and her Soul was truly grieved within her, at the sight of her Child's forlorn Condition, and what would she not have done for his Relief? But Water she had none, and she could not create it; and so was forc'd, sore against her Will, to leave him and withdraw her self, that she might not be a spectator of his Death. As a Power to help doth not always imply a Willingness, so neither doth the earnest desire of doing it imply a Power answerable to such Desire.
• 3. Suppose there be both Will and Power at present, God Almighty can easily find out ways to prevent this for the future.

• 1. He can suffer some Accident to happen that may make a breach, and cause an irrecon­cileable Animosity betwixt thy Friend and thee, like that betwixt
  v. 9, 10.
  Sarah and the forenamed Ha­gar, upon the indecent behaviour of her Son; of as it is said of
  2 Sam 13.25.
  Amnon, in relation to his Sister Thamar, whom he had treacherously deflowred, that he afterwards hated her exceedingly, so that the hatred wherewith he hated her, was greater than the love wherewith he had loved her before. Considering the fickleness of Humane Nature, and how easily most Men are led aside by their Passions, or Humours, or Interest, how quickly many take up a Prejudice against others, and how hardly they are prevail'd with to lay it aside, though never so groundless and unreasonable, it is easie to conceive that God may make use of these Differences to humble those that had been prone to place their Trust in their more wealthy Benefactors, rather than humbly seek to him for whatever they have need of.
• [Page 183]2. If no such variance happen, and thy Friend is yet as solicitous for thy welfare as ever, and as desirous to promote it, the case perhaps may be greatly altered with him in a little time
  Tanta tamen hujus saeculi incerta sunt, & ita potentum ruinae quoti­dianae crebrescunt, ut quum ad tale refugium confugeris, plus ibi ti­mere incipias. D. Au­gust. in Ps. 45.
  ; so that he who now so ge­nerously supports thee, may come to stand in need of the like Relief from others; or at least, may be utterly incapacitated for his wonted Bounty. I have already observ'd the great in­stability of all Earthly Enjoyments, which when they promise fairest, may speedily take their flight, and leave the Owner no longer in a condition to provide for himself, much less for others. How many may our selves have known that have lived in great Pomp, and been accounted to have large E­states, that yet have of
  Unusque Titan vidit, atque unus dies

  Stantem & cadentem.

  Herc. Oet. v. 423.
  a sudden been blown up and gone? How many have had their whole Revenues violently seiz'd by a merciless Enemy? How many have gone
  Quos soelices Cynthia vidit,

  Vidit miseros abitura dies.

  Rarum est felix, idemque senex.

  Ibid. v. 641, &c.
  Rich to Bed at Night, and before Morning have had their Houses, Goods, and it may be their whole Estate consum'd to Ashes? He that is most munifi­cent to Day, has no assurance that he shall not be destitute of all things by to Morrow; or that his Plenty shall not be turn­ed into extremity of want. None can seem safer in this respect than Job might, of whom we have this account given, That he was the Fa­ther of seven Sons and three Daughters, and Master of seven thousand Sheep, three thousand Camels, five hundred Yoke of Oxen, and as ma­ny She-Asses, and a great number of Servants to [Page 184]receive his Commands; and in a word, that
  Job 1.2, 3.
  he was the greatest among the men of the east, having none to compare with him for Substance in all that part of the World; and yet, behold, in one Day's time he has lost them all, and is left alone to bemoan his desolate condition. And this may be the fate of any whose Grandeur thou most admirest, or from whose Liberality and Kind­ness thou hast the greatest Expectation.
• 3. Should thy Friend or Patron be in no dan­ger of any such Misfortune, his Life is but a very transient uncertain Tenure, and though his Riches be not taken from him, none knows how very soon he may be snatch'd from them; and then they may come into the Hands of one that will have no farther concern for thee. It is no unusual sight to behold persons of great Hopes and Expectations exposed to as great hardships, when their Patrons die, upon whom they had their Dependance. Then they sad­ly
  Simulac perierit cui initebaris, tanquam arun­dini fluctibus quassatae, vento raptae, nullus eris. Scribanii Philos. Christ. cap. 4.
  experiment, if not before, how insufficient a help the truest and kindest Friends are in times of Ad­versity, and what reason they there­fore have to secure to themselves an Interest in God's Protection, who ne­ver dies, nor will ever fail any that heartily put their Trust in him. To this the Royal Psalmist advises, and from this same Consideration, which I am now mentioning for the same pur­pose. Put not your trust in Princes, nor in the Son of Man, in whom there is no help. His breath goeth forth, he returneth to his earth; in that ve­ry day his thoughts perish. Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God.

The summe of all is, That there is no Safety in any kind of Natural Means, neither Wealth, Power, Personal Strength, Courage, Wisdom, Diligence, nor the best of Friends, but only in Almighty God. He is a sufficient Help in all Cases, a ready Support in all Distress, and whosoever stedfastly casts his Care upon him need be afraid of nothing, because he knows nothing shall befall him but for his good. But they that depend upon inferiour helps leave themselves ex­pos'd to every blast of Fortune, and when they meet with a shock, have nothing they can rely upon for a Redress. The whole World and all the parts of it are at God's command, and when Men have taken the utmost care that is possible to shelter themselves by other means, his Quiver is stock'd with variety of Arrows against which there is no manner of Defence. He can plague us by those of our own rank, suffering wicked Men to execute their Malice upon us, as a just punishment (though not so design'd by them) for all our Transgressions of his Divine Laws. Or he can send a Legion of inanimate Creatures upon the same Errand, which accordingly fail not to come at his Command. Psal. 148.8. Fire and hail, snow and vapours, and stormy Winds fulfill his Word. And so do the worst of Diseases, when­soever he thinks fit to let them loose upon a disobedient and gainsaying People. And against these no preparation can be made, because some­times they come too powerfull to be checked by all the Art or Care of Man, and because when less violent, they come yet for the most part without observation or foresight. Dr. Jackson's 1st. Serm. on Jer. 26.19. And one of them (as a very learned Author speaks) can execute another's Office or Charge, or every one accomplish [Page 186]that Work, which the Armies of Men might in­tend, but could not have executed.

That scarcity of Bread, or other Calamity, (as he proceeds) which sometime suddenly ariseth in some Limb or Corner of a Kingdom, by want of Trade, or by shutting up too great a multitude of Ships, for a long time in one Harbour, whilst the Enemy or Pirates annoy the Coasts; how easily might it be much encreased, if he that keeps the Winds as in a Treasure-house, should shut up a greater multitude of Ships for a long time in the same Har­bour by a contrary Wind, albeit their Enemies in the mean while became their Friends; albeit they were provided of an invincible Navy at an hours warning. Or in case they did know whence the Wind cometh, and whither it is going; or could so covenant, that it should blow when and where they listed; yet if the Lord of Hosts be so pleased, he can bring a greater Dearth and Scarcity upon the most fertile Provinces of the Land, than either the Enemy, or contrary Winds can occasion; either by withdrawing the sweet Influence of the Heavens, or by corrupting the Seed lately sown, or Corn rea­dy to be reaped, with abundant moisture. Or ad­mit any People or Nation by Miracle or Divine Dispensation might have authority, not over the Winds only, but over the Clouds, the Rain, and Dew; or such a power of shutting and opening Heaven, as Husbandmen have of letting in Brooks upon their Meadows, and taking them off again at their pleasures; so as they might have Seed-time and Harvest as seasonable, their Fields as fruit­full, the Sea as open as their Hearts could desire; yet the very freedom of Commerce and Traffick may bring in a greater Inconvenience (which no Plenty can hold out) than the Enemy, than unseasonable [Page 187]Wind and Weather could threaten. Want of Trade and want of Victuals are Plagues or Punishments sent by God; but the Plague of Pestilence, which is ost-times the Companion of Peace and Plenty, the usual effect of free Trading or Traffick, is more terrible than either of the former wants. And thus may every part of the Reasonless Host accom­plish what the other had omitted; and this in spight of all the Contrivances of the most culti­vated Wit of Man to the contrary. In these and multitudes of other Cases of more common and ordinary Occurrence, it is as impossible for Mankind to protect us, as it is to pull the Stars from Heaven, or dry up the Waters of the Sea. The serious Meditation whereof must inevitably leave us in a very disconsolate condition, were it not that we have a good and a gracious God to whom we may apply our selves for Relief in all our Streights, and may be safe in his good Pro­vidence, when we can be so no ways else.

Is. 2.22. Cease ye therefore from Man, the Wisest, the Stoutest, the Richest, the Carefullest, and the most Powerfull among the Sons of Men, for wherein is he to be accounted of? They that trust in God have an impregnable, a present, and an everlasting Defence, to which, whosoever slee­eth in his Distress, is sure to find Shelter. But Ps. 144.4. Man is like to vanity, his days are a shadow that passeth away; and he is therefore a very impro­per Instrument to be rested upon for Safety and Happiness either by himself or any else. And so are all his uncertain transitory Possessions, and outward imperfect Assistances; which can never answer his Expectations but by God's Blessing, nor any longer than seems good to his Divine Majesty. All their Power and Efficacy they re­ceive [Page 188]from him; and the way therefore to enjoy them to the best advantage is not to trust to them in neglect of his gracious Protection, but to cast our Care upon him, humbly intreating that he will mercifully condescend to take care of us.

Jer. 9.23, 24. Let not then the wise man glory in his wis­dom, neither let the mighty man glory in his might; let not the rich man glory in his riches, but let him that glorieth glory in this, that he understandeth and knoweth the Lord, who exerciseth lovingkind­ness, judgment and righteousness in the earth; that he considers that there is an infinitely wise and good God, who orders all things according to the pleasure of his own Will, and that he hath learned to hope in him for a Blessing upon all his most valuable Enjoyments, and his most coura­geous, wisest, and most laborious Undertakings. Since Scripture, Reason, and Experience testify, that the best of Men are nothing without him; common Prudence (were we not obliged to it in duty) would teach any considering Person to apply to him in all cases, as the best, the only Security from fear of Evil, and the readiest, the only effectual Succour in time of need.

So much concerning the Insufficiency of all Natural Means, considered barely as such, which when they may be lawfully made use of, are of no avail in order to our welfare, except as God is pleased to bless them to us.

SECT. II.

BUT these Means may be considered also as unlawfull (which they too often happen to be) and which cannot therefore be ventured upon without sin. And here my business will be to shew,

II. The great Evil and Danger of them, and that howsoever the Success which such indirect Attempts frequently meet with in the World may incline too many to look upon them as the properest Instruments for accomplishing their Designs, they grosly deceive themselves herein, as in truth they often find to their cost. They may fansie themselves to outwit or over­power others, but by the just Judgment of God upon them for their Wickedness, the event ordi­narily shews them to have most outwitted them­selves. Job 13.7. Wilt thou speak wickedly for God, said Job, and talk deceitfully for him? plainly intima­ting, that God being All-sufficient of himself, hath no need of any of our Iniquities for effect­ing his Designs; for whatever he in his infinite Wisdom determines, he knows how to perform it without our Assistance, but especially without our Sin. Which being always an intolerable Abomination in his sight, he therefore utterly disallows of it in all cases, as what can never be to his glory, though committed upon never so specious a pretence. Though it were to preserve a discountenanced Religion, or to save a sinking Church, or upon any other the most weighty occasion, he permits not a Lye to be told, much less an apparently ill Action to be done. And if [Page 190]it be not lawfull to speak or act unrighteously for God, and with an intent to advance his Glory, who can conceive it safe to do it for our own sakes, though in our most urgent Necessi­ties? His Eye is always upon us, to observe all our Circumstances, and to make provision for us, as he sees most suitable to our needs. And if he think fit to lay his Hand heavy upon us, all our own attempts will signifie nothing to­wards the removal of it, till he shall be pleased to release us. Whilst they are agreeable to his Will, they may be usefull for our Deliverance, but when contrary to it, we may justly look that they should hinder and prevent, rather than be a means of promoting it. The Wise-man I am sure is very express to this purpose, when he af­firms, That Prov. 11.6. the righteousness of the upright shall deliver them, but transgressors, (Transgres­sors indefinitely, whosoever they be, or upon whatsoever account they are such) shall be taken in their own naughtiness. And again, a man, saith he, c. 12.3. shall not be established by wickedness; intimating, that all his sinfull Contrivances how promising soever in appearance, shall not be suf­ficient to do his business.

Since it is from God's Blessing alone (as I have been endeavouring to shew) that Success is to be hoped for, and not from our own heartiest Endeavours without it, and this Blessing we may be sure is no longer to be rely'd upon than we keep to the observance of his Will, there is no room left to promise our selves Security when once we have begun to transgress his Laws. Men may involve themselves in Labyrinths and inex­tricable Difficulties, by not waiting for God's Assistance, in his own time, and by his own [Page 191]means, but they know not in any wise how to perfect their Designs without him. Whenever any go out of his way, though upon the fairest prospect of success, it is impossible to foresee what mischiefs they may bring upon themselves by those very means, whereby they vainly strive to secure themselves against them.

Exercitat. Bibl. 6. c. 5. Morinus mentions a Tradition of one of the Rabbins, containing a peculiar method of God's punishing a greedy Worldling, who sought to enrich himself by Sacrilege, and found himself at length to have been sadly impoverished by it. The Method he took was this; His Estate ha­ving brought him in a thousand Measures of Grain by the Year, instead of paying an hun­dred for Tithe, he with-held ten, and pay'd on­ly ninety. Whereupon it pleased God to order, that the next Year, his Ground should yeild him but nine hundred Measures, being just the quantity he had tithed for the Year before. Upon this he brings but eighty, and accordingly the next Year his Income was but eight hun­dred; and so on, till it fell gradually to one hundred Measures in the whole, and might have come to less if he had not taken warning then, and penitently acknowledged his Offence, and resolv'd upon an amendment for the future. I don't vouch for the truth of this Relation; but however it naturally hints to us, how easie it is for God to find out wicked Men, when they think themselves most exquisitely subtile and pri­vate in their Iniquities, and to shew them how vain a matter it is to attempt the bringing their Designs about without him. All the pains that are taken in this case may be to no purpose, or to a very bad one, leaving persons at last in as [Page 192]ill, if not a far worse condition than they were in before.

For to make use of any kind of Sin in order to our welfare, is a very preposterous course in relation to Almighty God, arguing an unreason­able diffidence in him, as if he would prove worse than his word, and would not take due care of us, notwithstanding he hath so oft and so plainly declared he will. It implies a distrust that either he cannot, or will not help us, and so calls either his Power, or else his Goodness and Veracity into question. Whence it must ne­cessarily appear to be an act of high Disinge­nuity and Undutifulness; and consequently to be utterly unbecoming our Christian Profession. It is at best but a doing ill with a good intent. And how dishonourable this is to Almighty God, and how dear it is like to cost the Doer, unless prevented by a sincere Repentance, may be col­lected from those words of the Apostle S. Paul, Rom. 3.8. And not rather as we be slanderously reported, and as some affirm that we say, let us do evil that good may come; whose damnation is just.

But because the generality, even of them that call themselves Christians, are more in love with the things of this World, than with those that are infinitely more valuable in another, and hence Arguments that relate to these, too fre­quently work more upon them than those which are taken from the other, not to say, more than any that are brought from a bare consideration of their Duty, I will therefore apply my self to them in their own way, and endeavour to shew, that all sinfull and unwarrantable practices in or­der to our Security and Happiness, are very im­proper and disadvantageous in regard to this pre­sent [Page 193]life, as well as a ready way to everlasting Misery in another; and so are intolerably dan­gerous in respect to both this and a future State. And particularly upon these following accounts.

1. Because in seeking to help our selves by these means, [...]. Diog. Laert. l. 6. in vita Diog. Cynici. we may pos­sibly take the direct contrary course to that we design, and may all the while be drawing upon our selves what we labour to avoid, or laying a sure train to miss of what we aim at. Considering the shallowness of our Capacities, it is easie to suppose, that we may be mistaken, and may judge those methods most conducive to our good, which either in their own nature, or in their necessary conse­quence are most prejudicial to it; like him that in a fright casts himself into the Water for fear of being drowned, or runs into the Fire to escape burning; or Aegrotantes contra­ria delectant, & cum corpus hominis adversa valetudo possederit, con­tra salutem suam à labo­rantibus perversa poscun­tur. Jul. Firmie. Matern. de err. gent. like a sick Man, whose Disease many times makes him most earnestly desire those things that are most hurtful to him, whilst in that condition. These Per­sons do not intend their own Ruine, but not having the proper use of their Understanding, by reason of an unusual com­motion and disorder of the Animal Spirits, put­ting them for the present besides themselves, they cannot judge aright of what they do; and this makes them act in direct contradiction to what they would, if they were truly sensible of their own case. And whilst Mankind in general have their apprehensions of things bewildered in like sort, though not to the same degree, what [Page 194]else can be expected than that they should be continually running upon one Inconvenience or another, though not in so gross a manner? We are neither competent Judges of what is really best for us, nor how what we think so may be best obtained, and must therefore inevitably lie exposed to multitudes of Mischiefs, whilst we take upon us to be our own carvers.

1. We know not what is really best for us. Every one is sensible enough what it is he actual­ly desires, but who is it understands what state or condition of life is in truth most desirable for him? Here we are all at a loss, being too liable to wish for what, if granted, might prove no less destructive to us, than Rachel's desire of Children was to her. Gen. 30.1. Give me Children, said she, or else I die. But the accomplishment of this de­sire cost her her life, instead of comforting her as she expected, with the sight and enjoyment of her Off-spring. For though upon the birth of her first born v. 23. Joseph, she blessed her self to think that God had taken away her reproach, that lay upon her for her Barrenness, yet no sooner was she made the Mother of c. 35.17, 18. Children by ano­ther birth, but she died of her hard labour. When we leave it to God to choose for us, we are sure we cannot do amiss, because we have one in this case to take care of us, who best understands our Wants, and is best able to relieve them. But when we seek to take this work out of his hands, we are apt to run our selves into needless troubles, for want of Judgment to discern where­in our true Interest consists. [...], &c. Arr. E­pictet. l. 13. c. 15. This Estate, that Preferment, such a Post of Honour, looks very charming, but we know not what Mischiefs and [Page 195]Inconveniencies are to go along with it, as its inseparable attendants, which if we did, there would appear far less cause to be fond of it. We cannot foresee all the Difficulties that are to be undergone in order to it, what canvas­sing there may be for it, what sneaking and crin­ging there must be, and what services underta­ken to obtain it. And when this is done, and the prize obtained, we are not aware what envy it may create us, what perplexing cares for se­curing our Interest in it may incessantly molest us, what other burdens it may bring upon us, or how unfit our selves may be for such a new course of life. Our Heads perhaps may grow giddy if raised too high, and we may be in dan­ger of falling lower than we are at present. In­stead of wholsome Food, we may desire what in the consequence will prove meer Poison; and in most particulars it is almost an equal lay, (as Dr. S. ot's Christian Life, Part 1. c. 3. n. 6. a late learned Divine speaks) that we do so.

2. And no less prone are we to err in the choice of means for the obtaining what we thus desire. It is above Humane Capacity to dive into the wise Methods of God's Providence, and fathom the measures he propounds to himself for the Go­vernment of the World, or to discover the several windings of the train he lays for bringing his Ends about. No Man is sensible what unfore­seen impediments will arise, to obstruct his most plausible Contrivances, nor what may be the ef­fect of them; and how then can any one think himself able certainly to attain his End? Had Joseph's Brethren aimed at his advancement, they would, no doubt, have pitched upon any other method for it, sooner than to sell him to the Is­maelites, [Page 196]to be a Slave all his days. Yet this they afterwards found to be the way, whereby the All-wise God had determined to exalt him to the Government of Gen. 45.8. Egypt, to be a father to Pharaoh, and Lord of all his house, and ruler throughout all the land. And on the contrary, had 1 King. 2.24, 25. Adonijah known before-hand that his re­quest of Abishag the Shunamite to be given him to Wife, would have been the occasion of his Death, and not of his wish'd Succession to the Throne of Israel, he would never have entreated of Bathsheba to petition her Son Solomon on this behalf. As neither would 2 Sam. 15.1, &c. Absalom have tried by Flatteries and Fawning to steal away the Peoples Hearts, whereby to usurp his Father's Crown, if he had foreseen that this would prove his ine­vitable ruine.

In a word, there is no Man sure not to be entrap'd in the works of his own Hands, or en­snared in his subtilest and best laid Devices. And therefore none, if he certainly knew wherein his present Interest consists, could yet have any rea­son to perswade himself, that his endeavours for promoting it shall never have a quite contrary tendency. But when neither of these are under­stood, when we neither know what makes truly for our welfare, nor by which means what we think such may be securely advanced, what un­pardonable folly must it be in any one, out of a fond conceit for his own Abilities, to trust to these for Safety and Happiness, rather than to the gracious Protection of Almighty God; or in other terms, for any one to dare purposely to commit the least sin, though for avoiding the greatest hurt?

[Page 197]2. But the impropriety and disadvantage of these attempts is farther manifest, because if we really knew wherein our present Interest consists, and which were the most natural and usefull means for promoting it, this one fault of their being sinfull, and consequently, displeasing to Almighty God, were enough to defeat the whole design of them. For,

1. When it appears that God is about to in­flict his Judgments upon us, to endeavour the a­voiding of them by any unlawfull means is no better than an attempt to frustrate his Designs. And how vain this is the Wise Man informs us, saying, Prov. 19.21. There are many devices in a man's heart, nevertheless the counsel of the Lord, that shall stand. In which words is averr'd, that though Men may plot and contrive, and when they im­patiently desire what they have not, or are pos­sessed with a fearfull expectation of some im­pending Calamity, or groan under some heavy Burden, may employ their Wits to find out means of removing these their fears or troubles, yet if these means agree not with the Will and Word of God, and the wise Determinations of his Providence, their Purposes must needs be­come abortive, there being, as he speaks in ano­ther place, c. 21.30. No wisdom, nor understanding, nor counsel, against the Lord God is infinite in Knowledge and Power, and Is. 40.28. there is no search­ing of his understanding, nor any resisting his Arm. Dan. 4.35. He doth according to his will in the army of heaven, and amongst the inhabitants of the earth, and none can stay his hand, or say unto him, what dost thou? And v. 3 [...]. those that walk in Pride, as all do who thus inconsiderately set themselves to counter­mine his proceedings concerning them, he is able [Page 198]to abase. This the great Nebuchadnezzar found to his sorrow, when he had been magnifying his own Glory and Grandeur, the stateliness of his Palace, and the extent of his Dominions, the might of his Power, and the honour of his Ma­jesty, and was hereupon immediately driven from among Men, and forced to herd with the Beasts of the Field, v. 34. till he was brought to bless, and praise, and honour the most high, who liveth for ever, and to acknowledge, that his dominion is an everlasting dominion, and his kingdom from gene­ration to generation. And who art thou, O Man, that thinkest to withstand his decree? or how wilt thou be better able than this potent Mo­narch to defend thy self against him? The least thou canst possibly expect in this case, is, that he should withdraw his Blessing from these thine en­deavours, and render them fruitless for want of it.

To this purpose the excellent S. Chrysostome comments upon those words of our Blessed Sa­viour, S. Mat. 10.16. Behold I send you forth as sheep in the midst of Wolves; be ye therefore wise as Serpents, and harmless as Doves. [...]. D. Chrysost. in [...]. ‘Let us therefore, saith he, be a­shamed to act contrarily, by setting upon our Enemies like Wolves. For so long as we retain the Meekness of Sheep, and act like them, we are sure to come off Conquerors. Though many thousands of Wolves should encompass us, we shall yet be able to overpower and subdue them. But if our selves once become Wolves, we must expect thenceforward to be overcome; because hereby we lose [Page 199]our best security, the care and protection of the Shepherd.’

2. In flying to unlawfull Means in order to our welfare, we take the surest course to set God at enmity with us, provoking him not only to deny us his Blessing, but purposely to blast all our best-laid Designs. This is a direct violation of his Laws, and may justly excite him to plague as far beyond our utmost fears. It is to shew aware regard to Man, or other inferiour causes man to God himself, the Supream Lord and Governour, the great Creator, and prime mo­ver of all things. And how terrible the Conse­quence of this may be, he best knows, in whose power it is to make us as miserable as he pleases. I am very sure he deals very graciously with us, if he be not hereby prevailed with to inflict upon us some sorer Judgment, than any we might hope to prevent, or remove by it.

And the reason is plain, for when Men be­take themselves to these sinister courses for aid, they are so far from casting their Care upon God, that they do what they can to take it off from him, and to put themselves together with all their concerns, out of his Protection into their own, as if they understood their own Wants better than he does, or could make better pro­vision for themselves than he will. Or rather, it is no less than a going from God to the Devil for help; and consequently is the most effectual contrivance for bringing down the Severities of his Vengeance upon them, to punish them for this their Wickedness.

This the People of the Jews sadly experimen­ted, when they had used their utmost Interest and Endeavours to get our Blessed Saviour put [Page 200]to death, least otherwise the more powerfull S Jo 11.48. Romans might be tempted to come against them, and take away both their place and nation, but by this same Project, as usefull as they thought it for their Preservation, provoked God to de­liver them up into the Hands of the same People, against whom they sought thus impiously to se­cure themselves. They looked upon the remo­val of our Saviour out of the way, as the pro­perest expedient for diverting so potent an Ad­versary; but because this was a most heinous Of­fence against God, it made way for that very Destruction to overtake them, which they were thus earnestly desirous to prevent.

And the like unhappy disappointment the learned Dr. Hammond understood our Blessed Lord to have threatened to his Disciples, if they should seek to save themselves, from the nume­rous dangers whereto they were obnoxious, by any indirect and forbidden means. S. Matt. 16.25. Whosoever will save his life, saith our Lord, shall lose it; and whosoever will lose his life for my sake shall find it. As if our Saviour should have said, ‘They who by Persecutions should be brought to apostatize, and joyn with the Jews, should with them be certainly destroy'd in the great slaugh­ter of them; but they that should hold out, and venture the utmost for the confession of the Truth, should be most like to be delivered from that dreadfull Destruction in which the rest would be involved.’ These were to have a Euseb. Eccl. Hist. l. 3. c. 5. Pel­la provided for them, as a Reward of their Fi­delity, a place of retreat wherein to shelter themselves, whilst those others, who thought to secure themselves by their sinfull compliances were cut off.

In short, he that studies to save himself, or to promote his Interest, by any known sin, takes a very likely way to have his Designs frustrated, and in effect, embraces what he hates, and opens a door for all those Evils against which he so foolishly arms himself to enter in. He prepares to himself needless difficulties, and at the same time deprives himself of that succour, without which he could not think to be safe in better Cir­cumstances. And as if this were not misfortune enough, he farther exposes himself to all the Mi­series which are threatened to the Refractary and Disobedient. By forsaking his God to save himself, he flies from him who alone can pro­tect him against all Disasters, and runs into the open jaws of the Devourer. He takes care to create himself an Enemy, that will easily turn all his wisest Counsels into Foolishness, and render all his Undertakings successess; and who on the other hand can as easily overwhelm him with all sorts of Plagues and Calamities.

3. If God should be pleased to grant success to these Attempts, beyond what there is any reason to hope for; [...], [...], [...], [...]. Aristot. Rhetor. l. 2. c. 24. this pos­sibly may be but to make way for some severer misery to overtake us. Such as Philip of Macedon was afraid of, when having received three joy­full Messages at the same time, name­ly, that his Chariot had come off Vi­ctor in the Olympick Games, that his General had routed his Enemies, and that his Wife had born him a Son, cried out hereupon, with hands lift up to Heaven, [...]. Plutarch. de Consolat. ad Apollon. Oh that after so much good news, it [Page 202]might be only some common calamity that should befall him! Or as befell Theramenes at Athens, who having met with a wonderfull Deliverance (when the House wherein he was with others at Supper had fallen and slain the rest of the Company without hurting him) was [...]. Ibid. shortly after put to a more cruel Death by his Collegues in the Ty­ranny.

God may please for the clearer ma­nifestation of his Power, Consuesse enim Deos immortales, quo gravius homines ex commutati­one rerum doleant, quos pro scelere eorum ulci­sci velint, his secundiores interdum res, & diutur­niorem impunitatem concedere. J. Caes. de bel­lo Gall. l. 1. Miseri in hoc altius tolluntur. ut decidant altius; hi enim ut victimae ad supplicium saginantur, ut hostiae ad poenam coronantur. Min. Fel. to exalt wicked Men, and give them their fill of Wealth and Authority, and Ho­nour, and to allow them the free en­joyment of all these, only in order to their heavier fall. As he did sinfull Pharaoh, of whom the Scripture saith expresly, Exod. 9.16. In very deed for this cause have I raised thee up, for to shew in thee my power, and that my name may be declared throughout the earth; meaning, ‘That God had not only [...]. Rom. 9.7. set him in an eminent station, by by making him a potent King, but had moreover [...], apud 72. Interp. preserved him alive after all the Plagues his Land had suffered for his Obstinacy and Diso­bedience, had made him [...] to stand (as it is in the Original) to the in­tent he might become a lasting Monument of the Divine Vengeance upon incorrigible Offen­ders.’ An Example well worthy the serious consideration of those that promise themselves Safety any other way than God has appointed. For howsoever such flatter themselves in their Wickedness, at present they know not how soon [Page 203]a Day of Reckoning may come; and then they must look to pay dear for all their Abominati­ons.

Sometimes God may permit Mens Ungodli­ness to succeed, and to answer their Expectations for a while, but withall, may cause it to be at­tended with some other inconvenience, that shall more than compensate for all the benefits arising from it. As in the case of 2 King. 5.21, 22, 23. Gehazi, who hoped to make an advantage of the lye with which he pursued Naaman the Syrian, and so he did for the present; but then upon his return in­to his Master's sight, v. 27. he was seized with a Le­prosie that was never to leave him all the days of his life, nor his Seed after him.

Sometimes he may cut them off before they come to tast the fruit of what they have unlaw­fully obtained, as he did Faust. & Mar­cell. libell. precum. Potamius Bishop of Lisbon. This Bishop was first Orthodox, but afterwards denied the Faith, and turned Arian, in hope of an Estate to be bestowed upon him by the Emperour. Which, though granted him, proved a very poor Recompense for his Infide­lity; for as he was going to take possession of it, a certain pain seized him in his Tongue, where­with he had blasphemed God, and his Distemper encreasing upon him, he died by the way Nullos fru­ctus fundi vel visione per [...] piens. Ibid. with­out the satisfaction of having seen what he so ea­gerly thirsted after.

Sometimes again he may let Men go on in their Wickedness, and proceed from one degree of it to another, and after a while may put a very remarkable stop to their career, and per­haps not without the loss of their Life. As it happened to Hosius Bishop of Corduba, who after he had been zealous for the Orthodox Faith in [Page 204]the time of the Arian Persecution, and had cen­sured and rejected the forenamed Potamius for his Apostacy from it, was yet wrought upon in his old Age, [...]. So­crat. Hist. P. l. 2. c. 31. by the threats and punishments of the Emperour Constantius, to subscribe the Ari­an Confession, and returned back from him into Spain, with Commissi­on to banish all that refused to join in a Communion with him. But it came to pass, that being about to pronounce the Sentence of Deposition upon Gregory of Eliberis, in order to his Banishment, he was struck by the Hand of God, De sessu in terram eliditur, atque illic ex­spirat; aut, ut quidam volunt obmutuit. Inde tamen effertur ut mortu­us. Libel. prec. Ibid. Fell from his Seat to the earth, and there expired; or at least had his speech ta­ken away, and was carried out for dead.

Or else when Men grow impetuous, and ex­cessively extravagant in their Impieties, he may seem to connive at them for a time, and when that is past may take them down, in the height of their Pride, and make them acknowledge his Hand visibly upon them for their Crimes. Thus he avenged himself upon two notorious Adversa­ries to his Church, Antiochus a profess'd Enemy to the Jewish, and Julian a subtile underminer of the Christian Worship and Religion. The former of whom having forbidden the Jews to Sacrifice, as their Law requir'd of them, having offer'd Swines­flesh upon their Altar to profane it, having pro­hibited their initiatory rite of Circumcision, and burnt their Scriptures, yet before his death, finding his illness very hard upon him, he de­clared to his Friends about him, [...]. Josep. An­tiq. l. 12. c. 13. that [Page 205] he endured all this for the Cruelties he had exercised upon the Jews, and for his robbing their Temple, and despising their God. The latter had been educated from his Childhood in the Christian Religion, and though as he grew up he began to have most Inclination for the Hea­then Idolatries, Socrat. Hist. Eccl. l. 3. c. 1. Am. Marcel. l. 22. Theod. Hist. l. 3. c. 2. Greg. Naz. [...]. yet openly made profession of Christianity, and took upon him a Monastick Life, and was a Reader in the Church of Nicomedia in Bithynia, till at length he thought it a proper time to lay aside his Vizard, and then he disowned the Religion he had hitherto pro­fess'd, went publickly to the Heathen Temples, sacrificed to the Images he found there, and cal­led himself their High-Priest. Thenceforward he set himself against the Christians, and spake and wrote against their Doctrine, Sozom. Hist. l. 5. c. 17. trying all ways, Theod. l. 3. c. 22. by fair Words, Theod. l. 3. c. 16. by Promises and Rewards, Socrat. l. 3. c. 13, 14, 15, 16, 19. by Terrours and Sufferings, Am. Marcell. l. 22. Optat. Meliv. l. 2. by Tole­ration, Soz. l. 3. c. 17, 18. Greg. Naz. Stel. 1. by Tricks and subtile Arti­fices to win them off from their Chri­stianity. But after all, it is related of him, that having received his mortal Wound, and considering the Hand of God upon him in it, Quanquam Nazare­num nostium, & ut ipse solebat dicere Galilaeum, statim in praelio senserit. D. Hieron. Epist. 84. [...]. So­zom. l. 6. c. 3. [...]. Theodorit. l. 3. c. 25. he could not but declare (though he did it in an undecent manner) that that Christ, whom he had so despised and reproached, and whose Worship he had laboured by so many various me­thods to extirpate out of the World, was not too hard for him.

Thus it pleases the great God to execute his Wrath in an extraordinary and signal manner, when Men grow audacious and incorrigible in their Wickedness, and provoke him to that de­gree, that he can no longer bear with them. All the present success such meet with is no security to them against a more deadly stroke, when the measure of their Iniquities is filled up. This is the proper season for him to vindicate his own Honour and Justice, and to let themselves and the rest of the World see, that he is not an un­concerned Spectator of their doings. And ac­cordingly he takes occasion many times to inflict some immediate Judgment upon them; or else he makes some other way for his Indignation, which, if attended to, must necessarily convince them of their folly, in having departed from his Precepts, how inviting soever the temptation might have appeared to them.

And if we appeal to the ordinary course of the World, it must be acknowledged, that though a Man may contrive to advance himself for the present (which yet is more than many can do with all their Cunning, and all their Wickedness) though a Man may contrive, I say, to advance himself for the present, by Cheating, Oppression, Sycophantry, Perjury, Subornation, Time-serving, or other evil Practices; these sel­dom last long without recoiling upon him to his sorrow. They may prove serviceable whilst he can put a fair gloss upon them; but if once they come to be publickly taken notice of, his Credit [Page 207]is presently impaired by them, and either he is at length undone, or at least, finds himself in worse circumstances than if he had kept to the undoubted Rules of Honesty. And such an one being brought into Streights, his former ill dealings not only occasion him fewer Friends a­mongst Men to assist him in his necessity, but give him likewise just ground to expect far less of the Divine Favour and Compassion than he might otherwise have hoped for. Whence his fall becomes the greater, and the more grievous, the greater Nam in omni adver­sitate fortunae infoelicissi­mum genus est infortu­nii, fuisse foelicem. Boet. de Consol. Philos. l. 2. pros. 4. by how much the higher he had been advan­ced, and the more grievous by how much the less pitied he falls by those about him, and the less hope he hath therefore of a recovery.

And the case is much the same in relation to Treasons, Rebellion, Robbery, Murther, or other the like dangerous, as well as unconscio­nable Practices. Except that these not only fail in time to answer the Offender's Expectation, (as the former) but besides, are frequently attended with some ignominious punishment at the last, and it may be to the utter overthrow of them­selves, and their Estates, and Honours together at one blow; after this manner verifying the say­ing of the Wise-man, Eccles. 9.10. As the fish that are ta­ken in an evil net, and as the birds that are caught in the snare: so are the sons of men snared in an evil time, when it falleth suddenly upon them; and that other of the Psalmist, Ps. 92.7. When the wick­ed spring as the grass, and when all the workers of iniquity do flourish, it is (this is the time, whilst they are thus in their Splendor) that they shall be destroyed for ever.

But farther, if through the immense Clemen­cy of God, the Sinner should escape all these forementioned Inconveniencies, neither erring in his Choice, nor in the Means he uses in pursuit of it, nor having his Designs defeated, nor any heavier Judgment inflicted upon him during the whole time of his abode in this World; suppo­sing all this, still the impropriety and disadvan­tage of unlawfull Means in order to our welfare will appear.

3. Because there are other dreadfull mischiefs that usually accompany them. The danger is not over upon obtaining the End aimed at, but there are ill consequences of the Means in order to it yet remaining, which will more than re­compense for the benefits redounding from them. And especially these two.

• 1. The trouble, anxiety, and perplexity of Mind, that may justly be expected to follow up­on them here in this World.
• 2. The intolerable tortures that are due to them in the other.

1. The trouble, anxiety, and perplexity of Mind, that may justly be expected to follow up­on them here in this World. For it cannot be other than a very considerable abatement of a­ny the greatest outward Happiness, Nullum maleficium sine formidine est, quia nec sine conscientiâ sui. Tertull. adv. Marcio. l. 4. c. 17. Nemo malus foelix. Juv. Sat. 4. v. 8. [...]. Pythagorae fragment. pros. apud Hieroclem, & Demophilii sentent. Pythag. Si sera Deorum vindicta sit, noluerunt tamen impios ipso in facinore adeo exultare, ut non an­gore conscientiae fraudis (que) cruciatu, tanquam domesticis furiis, affiduè vexentur. Cic. Consol. ad Brut. to remember that it has been ac­quired by the wilfull transgression of [Page 209]God's Laws. When the Possessor blesses himself most in his unjust attainments, this one thought will be enough (like the Dan. 5.6. Hand-writing on the Wall to Belshazzar) to imbitter all his Joys, to strike his Limbs into a fit of trembling, to cover his Face with paleness, and fill his Mind with horrour and confusion. What a damp must it be to his compleatest Satisfactions, to recollect, that they have been the purchase of his Sin, and that he must therefore look to suffer one day se­verely for them? How gawdily soever he may appear, or whatever shew he make, Dii deaeque, quàm malè est extra legem vi­ventibus? quicquid me­ruerunt, semper expe­ctant. Petron. Arb. Satyr. c 85. his Mind may yet be very uneasie, Is. 57.20. like the troubled Sea, whose Waters cast up Mire and Dirt. And none but himself knows what private Pangs and Agonies seize him in his most Halcyon days; Poena autem vehemens, ac multò saevior illis, Quas aut caeditius gravis in­venit, aut Radamanthus. Nocte die (que) suum gestare in pectore testem. Juv. Sat. 13. v. 195. what Anguish, Fear, and Grief possess his Soul; how dissembled his Joys are for the most part, and how much more miserable he is in truth, than those who are most tempted to envy his Success. His seeming advantages above others are no evidence that all is right with­in; for notwithstanding these, his Mind may be continually upon the Rack, and he may here­by pay dearly, even at present, for what he so values himself upon.

Instances are frequent in History, of Persons whom no outward Grandeur, Wealth, or Pow­er, could set at rest, that their own guilty Con­sciences should not fill their Souls with dread and terrour, as if they were just upon the point of coming to account for their Iniquities. Such [Page 210]as Tacit. Annal. l. 6. Sueton. in vit. Tiber. c. 63, 64, 65, 66. Tiberius, Id. in vit. Cal. c. 51. Caligula, and Zon. Annal. To. 3. Ana­stasius of Rome, Cic. Tusc. Quaest. l. 5. c. 20. Dionysius of Corinth, P. de Comines. l. 6. c. 7. Lewis XI. of France, and Speed, Baker, Trus­sel, & al. Ri­chard III. of our own Nation, &c. whose frightfull Dreams by Night, and restless Fears by Day were a suf­ficient confirmation of the Poet's As­sertion, that Afferat ipse licet sacras Epidaurius herbas, Sanabit nullâ vulnera cordis ope. Ovid. l. 1. de pont. El. 4. Aesculapius with all his Medicaments had no cure for a trou­bled Conscience. If the greatest af­fluence of outward Enjoyments could set a Man at ease, sure Kings and Emperours should have the best Title to it; yet these forementioned, and others shew, that they are many times farther from it than the meanest of their Subjects. When once the greatest of Men rebell against God, on whom they have their whole Dependance for their Lives and all their Enjoyments, they may conclude, that he will have no regard to them more than others, but will be at least as highly incensed against them. And consequently, they must have as much cause as any to dread the heavy effects of his Displeasure.

There is a great deal of Truth in that of the Moralist, That Tutum aliqua res in malâ conscientiâ praestat, nulla securum. Putat e­nim se etiamsi non de­prehenditur, posse depre­hendi, & inter somnos movetur, & quoties ali­cujus scelus loquitur de suo cogitat. Senec. Epist. 105. he who hath a guilty Conscience may sometimes be safe from any present danger, but never from the fear of it. For though his Sin be not yet discovered, he knows not how soon it may, and is disturbed in his Sleep, and as oft as he mentions ano­ther's Wickedness, is possessed with a tormenting remembrance of his own. But if to this be added the Consideration of ano­ther [Page 211]Life, and the extremity of those dismal Tor­tures the Sinner must then expect to undergo, no wonder though he find himself very uneasie at the thoughts hereof. These will pursue him into his closest Retirements in spight of all the care he can take to prevent them, and will be as so many Darts piercing him to the quick. The remembrance of having acted unagreeably to his Profession, a sense of the guilt hereby contract­ed, and a fear of present Sufferings, together with the dread of an approaching Judgment, and the ineffable Terrours of the Lord in the o­ther World, will cut him to the Soul, will even overwhelm him with Grief, and if duly attend­ed to, will make him heartily repent, that ever he should have taken so indirect a course to pro­mote his own welfare. And yet all this is but the beginning of Sorrows, and is nothing in compa­rison of what I mentioned in the Second place, namely,

2. The intolerable Tortures that are due to these Practices in a future state; when both Soul and Body shall be everlastingly punished in Hell-fire, with the Devil and his Angels. This will undoubtedly be the Portion of all that fear not God; and amongst others, in particular of those whose distrust of his Goodness hath put them upon unwarrantable Contrivances for their own Safety or Advancement. There is no­thing more certain, than that 2 Cor. 5.10. we must all ap­pear, and God knows how soon, before the judg­ment seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad; and then Rom. 2.6, &c. will he render to every man according to his deeds; to them who by patient continuance in well doing, seek [Page 212]for glory, and honour, and immortality, eternal life; but to them who obey not the truth, but obey un­righteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doth evil, though for never so plausible an End, and upon never so advantageous a Prospect. Nothing of this Nature will then be allow'd of, as an excuse for having transgressed God's Laws, or will de­liver from the Severities denounced against such as knowingly transgress them. But howsoever they escape at present, they will be sure (unless a timely Repentance prevent it) to be confined hereafter to unavoidable, insupportable, and yet incessant Agonies.

And how disadvantageous a bargain this will be to them, may be collected from those words of our Blessed Lord to his Disciples, S. Matt. 16.26. What shall it profit a man, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? If a Man can possi­bly satisfie himself in any profitable, or other­wise usefull Wickedness at present, yet he will find a dolefull, and an amazing change, when he shall come at last to Is. 50.11. lie down in sorrows, and Rev. 20.10. be tormented day and Night for ever and ever. For if the gain of the whole World would be an unequal Compensation for the loss of a Soul, as our Saviour teaches us, how egregious must their folly be, that will dare to ruine their Souls beyond hope of recovery, only for some small inconsiderable advantage, which may soon be gone again, and whilst it lasts, may administer but little satisfaction; or for the avoiding some present uneasiness, which possibly might have been soon over without it, and much better and more desirably than with it.

It is no slight matter to be condemned to e­verlasting Burnings amongst the accursed and damned Spirits, to languish in extremity of Hun­ger and Thirst, and Pain, and Grief, to have a guilty Conscience within, gnawing like a never­dying Worm, and without the company of De­vils terrifying and tormenting, the heat of un­quenchable Fire parching, dismal Darkness ever­shadowing us, and not one drop of Water, or any the least mitigation of these dolours to be procured upon any terms, nor any Nec videt interea qui terminusesse malorum, Possit, nec quae sit poena­rum deni (que) finis. Lucret. l. 3. hope that the utmost period of time, though after Millions of Mil­lions of Ages, will put an end to them. There will be yelling and howling, weeping and gnashing of Teeth, Pangs and Agonies, Fear and Dread, blackness of Darkness, Horrour and Confusion, and no expectation of any Good, or of freedom from any Evil. And which is the Completion of all, there will be no end of these Sufferings, nor any the least hope of it. In short, Min. Fel. Octav. Nec tormentis aut modus ullus, aut terminus, these Torments will be infinite as to both their intense­ness and their duration, will be unspeakably, un­conceivably sharp, and yet withall will endure to all Eternity. Insomuch that Aetna and Vesuvius with all their Roarings, and all their fiercest and their hottest Streams of Sulphur, are a very faint Emblem of these more dreadfull Flames. Where­in the Flesh shall for ever fry, the Blood for e­ver boyl, the Veins be for ever scorched, the Nerves for ever rack'd, Serpents shall for ever devour the Body, and Furies for ever tear the Soul.

Oh the dire Vengeance of an incensed Deity, that will thus eternally pursue and torture the guilty Sinner! and oh the intolerable stupidity therefore of venturing to expose one's self to it, for whatsoever worldly advantage! It is a sign persons have little apprehension of their own good, when they will choose to be uneasie in their Minds here, and thus excessively miserable hereafter, rather than undergo a little present smart, or it may be than want some place of Ho­nour or Profit, which yet they might be very well without, if they would but heartily endea­vour it.

And thus I hope I have sufficiently evinced the Unreasonableness of seeking to Unlawfull Means for Relief in whatever Case, and by con­sequence, that if People would study their own truest Interest, and would be wise to the best pur­poses, they must be ready to suffer, or part with any thing in this World, rather than commit the least Sin, and not only so, but if they would take the surest course to be happy at present, they must be very cautious of offending God, least otherwise they provoke him to disappoint their Hopes, to frustrate their Endeavours, and to plague them for all their Iniquities. The Lord knoweth how to deliver the godly out of temptation, and to reserve the [...], 2 S. Pet. 2.9. unjust, or Unrighteous, un­der which Character they are certainly included, who make Sins their Refuge in their Distress, unto the day of judgment to be punished. Those that stick close to him, relying faithfully upon his good Providence in all their Necessities, he both can and will save without the help of wicked Artifices for their Deliverance; and those that betake themselves to Unlawfull Means for Refuge, [Page 215]he will make either first or last to smart for it. And besides, all Events at present depend more upon the Influence of God's over-ruling Provi­dence, than upon any Humane Means; nor will the best-laid Designs turn to any account with­out his Concurrence. 1 Sam. 2.6, 7. He bringeth down to the grave, and bringeth back again, maketh poor and ma­keth rich, bringeth low and lifteth up. And though in keeping to his ways, as Of Christian Prudence, &c. ch. 8. a late learned and pi­ous Author of our own Church speaks, we should have no visible preparations to trust to, yet is Pro­vidence, the ground of our Confidence, full of invi­sible ones; which do abundantly more assure Delive­rance or Success than any others; and which like Elisha 's Mountain full of Horses and fiery Chariots, are discernible to the Eye of Faith, though not to the Eye of Flesh. He can make us happy if he pleases without our selves (though this be more than we are ordinarily to expect) but we can ne­ver make our selves so without him. The subtilest undertaker can do nothing but by his assistance, which if he determine to with-hold, there needs nothing more to Job 5.13 disappoint the devices of the crafty, so that their hands cannot perform their en­terprize.

And in how forlorn a condition must Men be, when they fall into trouble, after they have parted with their Innocency, and dared even to damn their Souls, and hereby have forfeited the Favour of both God and Man to avoid it? If it be an abatement of the greatest Temporal Hap­piness, that it has been obtained by the help of some Sin (as I have endeavoured to shew it is;) much rather will it be a mighty aggravation of all the Sinner's Fears or Sufferings, Wants or Disappointments, to consider that he has ventur'd [Page 216]thus hard for the cure of them, and yet has not been able to obtain it.

The properest Support under any affliction is, a sense of a Man's own Integrity, an hope of God's Favour and Blessing, the Assistance of the Holy Spirit, and a Meditation of the cause of his Sufferings, and the Benefits that may re­dound from a good improvement of them. And since he that wilfully runs into any known Sin, evidently deprives himself of all these grounds of Comfort, his Case must be very highly deplo­rable, and so much the more, by how much the more provoking his Wickedness has been. In his most flourishing Estate [...]. Diog. Laert. l. 1. in vit. Chil. he will have just cause to repent of his Folly; but if he find all his Attempts prove vain, for want of God's Bles­sing, and be made to groan under the Evils which he had been striving a­gainst, he will meet with a very con­siderable foretaste of those uncon­ceivable Torments, to which without a sincere and timely Repentance, he must be everlastingly consigned in the other World.

Never therefore let any think of sin­ning for their own profit or security, of Rom 3.8. [...]. An­ton. Imp. [...]. l. 3. n. 14. doing evil that good may come, or of committing the least Wickedness, for any the most desirable End. For when all is done, there is no safety without God, who alone protects in the midst of the greatest Dangers, supports under the heaviest Burdens, and on the other hand, as easily de­feats the Expectations of the most se­cure in their Attempts against him. [Page 217]And although sometimes, for reasons best known to himself, he may permit the most ungodly un­dertakings to succeed, there is no ground to con­clude, that he will do it whensoever we engage in them, or indeed at any time, unless it be in Wrath, and to the intent, that we may be the rather Nihil est infoelicius foe­licitate pec­cantium, quia poenalis nutritur impunitas, & mala voluntas velut hostis interior roboratur. D. August. Epist. 5. hardened in our Sins, and may hereby be prepared for the severer Destruction.