Of Trust in God: OR, A DISCOURSE Concerning the DUTY of Casting our Care upon God In all our DIFFICULTIES.  
Together with An EXHORTATION to Patient Suffering for Righteousness. In a SERMON on 1 S. Pet. III. 14, 15.  
BY NATHANIEL SPINCKES, M. A. A Presbyter of the Church of England.  
LONDON, Printed by J. Heptinstall, for Walter Kettilby at the Bishop's- Head in St. Paul's Churchyard, 1696.   

THE PREFACE.  
AMongst the great variety of excellent Practical Discourses this present Age has produced, I have often wondered, that no more has been written concerning the Duty here treated of. Than which, though no sort of Virtue is more useful for all Estates and Conditions of Life, and especially for teaching how to bear Afflictions with a truly Christian Patience, and Resignation to the Divine Will, yet I know none that has ever set himself to a particular Consideration of it. The admirable Author of the Whole Duty of Man, the Learned Dr. Hammond, Dr. Scott, and some others, have recommended it, as a necessary and comfortable Branch of Christianity. But their more general Designs allowed them not to enlarge upon it, to the prejudice of those other Duties, they were to insist upon also at the same time. And none else having undertaken it, (unless perhaps within the compass of a Sermon) I persuaded myself, that I could not do God and Religion better service, than by offering what Meditations seemed to me most proper for inviting to it, nor could propose any Expedient, that might tend more to Men's Quiet and easy Passage through this troublesome World.  

Psal. 27.13.  I should utterly have fainted, saith the devout Psalmist, but that I believe verily to see the Goodness of the Lord in the land of the living. And even the very 
Atque etiam Jovem quum Optimum Maximum dicimus, cúmque eundem salutarem, hospitalem statorem, hoc intelligi volumus, salutem hominum in ejus esse tutelà. Cic. de fin. bon. & mal. l. 3. c. 20.  Heathens could rejoice to think that Almighty God was their compassionate Protector and Defender, having condescended to take upon him the Guardianship of Mankind. Nor can any thing be a greater refreshment to an afflicted Soul, than to remember, that not Fortune, nor Chance, nor Fate, nor the Malice, the Ambition, the Revenge, the Avarice, the Treachery of wicked Men, nor even the Power and Spite and Subtlety of the Devil, governs the World, but all our affairs are ordered by an infinitely Wise and Good God, who knows our Condition much better than ourselves do, and loves us much better than we love ourselves, and will be sure to make a far better choice for us, than we could for ourselves.  
For my own part, I must confess to my Maker's Glory, that it having been my portion of late years to have met with troubles of different kinds, I have always found a serious Reflection upon his good Providence the best support under them; and the more sensibly so, by how much the more firmly I have fixed my thoughts upon him, and endeavoured to comfort and encourage myself in him.  
This put me upon drawing up the following Discourse, and now upon presenting it to the Christian Reader, in hope that it may not prove wholly useless to others in the like, or worse circumstances; or at least, that its Defects may tempt some abler Author to resume the Argument, and supply what is wanting here. And if it shall have either of these effects, I shall not reckon my time or pains to have been mis-employed.  
And because a constant and conscientious Dependence upon God is an excellent Preparative for Suffering for Righteousness, whensoever he in his wise Providence sees fit to call us to it, I have ventured to subjoin a Discourse also upon that subject; that as the former I hope may be of use for enabling, so this other may be a means of engaging us, to take up our Cross, and follow our Blessed Lord through all the Impediments we may at any time have occasion to encounter with in doing it, fight manfully under his banner, despising all terrestrial Advantages, in comparison of the inestimable, unconceivable Glories of the other State, and studying to express our hearty Sense of what our Redeemer has so graciously done and suffered for us, by conforming ourselves to his Image, who was made perfect through sufferings, treading in his steps, and resigning ourselves entirely to our heavenly Father's Will, patiently, undauntedly, and meekly to bear whatsoever is brought upon us for his sake.  
I confess I have all along, in what I have written, proceeded upon Christian Principles, taking it for a sufficient Proof of a super-intending Providence to order our affairs for us, that the Holy Scriptures bear such undeniable testimony to it. Greater Authority cannot be had for any Truth, than the express Word of God declaring it. And this therefore I have rested upon, as the best foundation for whatsoever Doctrines I have laid down, or Arguments I have urged in behalf of them.  
Yet considering the shameful degeneracy of our Times, wherein too many, that bear our Saviour's Name, stick not however to decry all Divine Revelation, and set up for bare Reason and the Light of Nature, as their only Guide. I was once 
Chap. 3. Sect. 1.  about to have addressed myself to these in their own way, to show, that besides the abundant Evidence we have from Scripture, their so much admired Reason pleads loudly for, nay undoubtedly evinces the Certainty of an overruling Providence. But finding this undertaking like to swell to a much greater length than I had expected, and fearing lest it might cause too great a breach in the thread of my Discourse, and might be tedious and unseasonable to the better sort of Christians, who are already sufficiently satisfied of this great Truth, and need not to have it thus inculcated, I altered my design, and sent the Sheets to the Press, as they now appear, intending only to give some short intimation of the Arguments I had suppressed, in this Preface.  
But I have since been persuaded to perfect what I had thus begun, and to publish it in this place; where, coming by itself, it will make no interruption in the body of the Discourse; and besides, will leave the Reader the more perfectly at liberty, either to peruse, or pass it by, as he shall think most proper.  
Now the Arguments which I designed to have urged in this Case, and which I here propose to the serious Consideration, of all that are not sufficiently and undoubtedly convinced of the certainty of a super-intending Providence, and the just ground they therefore have to rest upon it, are such as arise from these five following Heads.  

I. The Nature of Almighty God, and the Perfection of his Divine Attributes.  
II. The Creation of the World.  
III. The Continuance of things in the state we see them in.  
iv The excellent Order and Harmony of the several Parts of the World.  
V And Lastly, The many extraordinary Effects that have been observed at any time, beyond, nay contrary to the wont Power and Laws of Nature.   
I. The first (which alone, if rightly attended to, were an abundant proof of the matter in question) is taken from the Nature of Almighty God, and the Perfection of his Divine Attributes; whence he not only is able to manage and order all things, but is likewise inclined to consult the welfare of all. For none who believes a God, but must believe him to be absolutely Perfect; and amongst other his Divine Excellencies, must believe him to be infinitely Wise, Powerful, and Good. And whosoever owns this, must farther own, 
Quid igitur in Deo potest esse beatitudo, si semper quietus, & immobilis torpet? Si precantibus surdus, si colentibus caecus? Quid tam dignum, tam proprium Deo, quam Providentia? Lactant. de irâ Dei, c. 4. Si est Deus, utique Providens est ut Deus, ibid. c. 9  that these Attributes necessarily imply an Exercise of them, for the benefit of any that stand in need of it. For infinite Wisdom will be sure to find out the straits and troubles of the distressed; infinite Power will easily furnish out means for their relief; and infinite Goodness will readily excite to the use of all these means. So that where all these Perfections concur, (as they most manifestly do in Almighty God,) it must argue great weakness in any to doubt whether they will exert themselves whensoever there appears a proper occasion for it. And 
Existimo tamen eam [n. Providentiam] ita consentaneam esse, naturae Dei, ejusque divinis Proprietatibus,— ut qui eam Deo competere dubitare andet, vix inter sanos, & mentis suae compotes; censeri debeat. Instit. Theol. l. 4. sect. 4. c. 4.  Episcopius therefore had good reason to censure such, as hardly in their senses, who cannot not but acknowledge a God thus infinitely perfect, and yet are unwilling to own a Providence; and 
Cum igitur Providentiam sustulit, etiam Deum negavit esse. De irâ Dei, c. 9  Lactantius, to charge it home upon Epicurus, that by denying a Providence, he in effect denied the Being of God too, who could not rationally be supposed to exist without it. A Deity without a Providence, is an egregious contradiction. And it were incomparably easier to imagine that the Sun should be without light, or Fire without heat, than that an infinitely gracious and good God should be without doing good. In a word, As certainly as God is, he delights in Mercy and Beneficence; and as certainly as he doth this, there is and must be a Providence concerning itself for the welfare of those that depend upon him.  
II. However, for the farther proof hereof, I proceed to argue from the Creation of the World. For let a Man consider, that the World cannot possibly have been from Eternity; as, besides the Relation Moses gives of its Original, is rationally enough collected from the accounts we have of the beginnings of Arts and Learning; from the want of any, either History or Tradition, ancienter than the supposed time of the Creation; from the nature of Time and Motion, each of which implying in it a Succession, must unavoidably imply also that it had a beginning; from the propagation of Mankind, and other living Creatures; all which must necessarily have had some first Head or Parent, from whom they proceeded, though at never so great a distance; and lastly, from the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. de coelo, l. 1. c. 10. vid. etiam, l. 3. c. 1. Omnibus ad hoc demum consentientibus, etc. Iren. l. 2. c. 9 Vetus est opinio, atque cogitationes omnium hominum penitus insedir, Deum esse originis & haberi authorem. Apul. de Mundo.  general Tradition of Mankind, acknowledging it to have began sometime, though they knew not when. Let it farther be observed, that this stately Fabric could never possibly be erected by such a wild fortuitous concourse of Atoms, as was never known to have built 
Quod si mundum efficere potest concursus atomorum, cur porticum, cur templum, cur domum, cur urbem non potest? Quae sunt minus operosa, & multo quidem faciliora. Cic. de nat. Deor. l. 2. c. 37.  a Temple, a City, a House, or so much as a Porch to it. Let us farther attend to 
Tanta res, tam ornata, tam magna, neque fieri, neque disponi & ordinari, sine aliquo prudentissimo authore potuit; & ea ipsa ratio, quâ constare ac regi omnia sentiuntur, solertissimae mentis artificem confitetur. Lactant. Inst. l. 7. c. 7.  the wonderful Frame and Contexture of the several parts of the World, bespeaking it to be the work of a most Wise Intelligent Being; and that therefore 
Ipsa enim conditio ostendit eum, qui condidit eam, etc. Iren. l. 2. c. 9  none but Almighty God can have been the Maker of it. Let it be remembered, that the 
Erns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fragm. Pythag.  World thus evidently and undeniably appears to have been at first created by God; and 
Quis enim non sentiat hunc mundum, tam mirabili ratione perfectum, aliquâ providentiâ gubernari? Lactant. Inst. l. 3. c. 20. vid. etiam l. 2. c. 8. Quid enim potest esse tam apertum, tamque perspicuum, cum oculos in coelum sustuleris, & quae sunt infra circaque lustraveris, quam esse aliquod numen praestantissimae mentis, quo omnis natura inspiretur? etc. Min. Fel.  who would not be ashamed to suspect that the same infinite Bounty which persuaded him to create it at first, will not still engage him to look after it, now it has a Being? It is at least as easy to preserve, and govern all things now they are made, as it was to make them out of nothing. And it is very unreasonable to fancy that the same immense Goodness, which was the occasion of the one, should not as well be an occasion of the other. For that it will, is so natural an Inference, that 
Lactant. Inst. l. 1. c. 2.  Protagoras, Democritus, Anaxagoras, and the rest of those amongst the Philosophers, who denied a Providence, found it necessary to deny the Creation too.  

Dr. Outram Serm. 1. on S. Matth. 10 29.  No wise Man, as a late excellent Divine of our own Church reasons, ever bestowed his pains, and employed his care, and laid out his treasure to make a house, and then presently left that house, for the Owls and the Bats, for the satire and the Dragon to dwell in; much less can it be supposed, that God made the World, and then presently deserted it, after it was made, leaving those things to be governed by Chance, which he had made by Wisdom. But the learned Grotius proceeds further, arguing for a Providence, not only from the Actions of Men endued with Reason, but of the Birds and Beasts which have it not, and yet 
De verit. rel Christ. l. 1. c. 10.  from a certain instinct of Nature are wont to have a care of the things, which have been produced by them. Whence he observes the great vanity of conceiting God, to have created so noble and well-composed a World, and then to concern himself no farther about it. This were to leave not Mankind only, but all things else exposed to innumerable mischiefs and disorders, and certain confusion and destruction, and hence would represent Almighty God, as acting with less consistence; I say not then Mankind, but then the meanest of his Creatures, that are capable of acting at all. Wherefore the gross absurdity of this supposal is a sufficient evidence of its falsity, and consequently is a very good Argument to evince the certainty of a super-intending Providence.  
III. As is also the Continuance of things in the state and order we see them in. 
Nihil est quod possit sine ullo moderatore consistere. Sic domus ab habitatore deserta dilabitur. Navis sine gubernatore abit pessum. Et corpus relictum ab animâ defluit. Nedum putemus tantam illam molem, aut construi sine artifice, aut stare sine rectore, tamdiu potuisse. Lact. Instit. l. 3. c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. M. Arist. dogm. evers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sallust. Phil. de Diis & mundo, c. 7.  A Man cannot build a House, but it will be thenceforward decaying; and if neglected, it soon becomes ruinous and useless; and though no unexpected Accident happen to destroy it, in a little time it perishes of itself, except due care be taken to repair it. Have a Ship into the Ocean, and leave it there without any to direct or steer it, and what else can be looked for, than that it be lost, especially if it be in a place of danger, and the season prove tempestuous. Our own Bodies in like manner (frail and feeble as we are) if not constantly supplied with food for their nourishment, and sometimes with Physic, for their relief against the frequent Distempers to which they are liable, quickly moulder into dust. And after all our care for their Preservation, it is not long we can hope to prop them up, before, according to the course of Nature, we shall be gathered to our Fathers. Whereto if the many unforeseen Mischiefs be added, to which ourselves and all things else are every day obnoxious, there is no appearance of security in whatsoever condition. Whence then are we all preserved in being, but from the good 
Omnia quae naturaliter, & propterea rectè feruntur, Providentiae custodiâ gubernantur. Apul. de Habit. Doct Plat. l 1.  Providence of God, continually watching over us for our support? Or 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. Jud. de legate. ad Caium.  what else could possibly keep us as we are, but that Almighty Hand of his, from whence we at first proceeded?  
And what clearer proof therefore would any one desire of a Divine Providence, than that this being the case, the face of things should however after so many thousand years remain much the same that was at first? that the same Heavens, the same Earth, the same Species of Animals, etc. that were created at the beginning, should thus continue from generation to generation? He that can conceive this to be the effect of any thing else but an infinitely wise and  Power, need not fear to set up for the defence of any the grossest paradox in the World.  
iv The excellent Harmony of the several parts of the World, that they are not only preserved in being, 

— Aequabilitatem motus, conversionem coeli, solis, lunae, siderumque omnium distinctionem utilitatem, pulchritudinem, ordinem; quarum rerum aspectus ipse satis indicaret non esse fortuita. Cic. de nat. Deor. l. 2. c. 5. Nec enim tanta rerum magnitudo, tanta dispositio, tanta in servandis ordinibus, temporibusque constantia, aut olim potuit sine provido artifice oriri, aut constare tot saeculis sine incola potenti, aut in perpetuum gubernari sine perito rectore, quod ratio ipsa declarat. Lact. de irâ Dei, c. 10.  
At cur dispositis vicibus consurgere signa,  
Et velut imperio praescriptos reddere cursus Cernimus, etc.  Manil. Astron. l. 1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Sallust. phillip de Diis & Mundo, c. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Arr. Epictet. l. 1. c. 6.   but act by constant Laws and Methods, plainly declares an invisible Hand of Providence overruling them. If infinite Wisdom were to direct the different seasons of the year, or appoint the course of the Planets, or limit the returns of day and night, how could they be expected to be otherwise than they are now, all proceeding in due order, and serving their proper end, the glory of God, and the benefit of Mankind?  
If infinite Power were to display itself in the Government of the World, what other effects of it could be hoped for, than that it should prescribe the Sea its proper limits, lest it should otherwise overwhelm the Earth; should give us rain from heaven, and fruitful seasons, filling our hearts with food and gladness; should allow Man the dominion over the beasts of the Earth, that they prevail not against him, nor destroy him; should cause those amazing productions which are constantly seen in Trees, and Plants, and Minerals; should keep all the Elements in aequilibrio, that neither of them may prevail over the other; should dispose all second Causes to the best advantage; and, in fine, should oblige them all to operate after the same manner that we daily see they do? And if infinite Goodness were to unite with both these, what more could be desired from such a blessed Conjunction, than that all due Care be taken of particular Persons, and of whole Societies, both to preserve them in being, and to supply them with all needful blessings? And why then, whilst these effects appear, should we any more doubt, as 
Nunquid hi qui sub Romanorum imperio sunt, quamvis nunquam viderint Imperatorem, sed valdè & per mare & per terram separati ab eo, cognoscent propter Dominum, eum qui maximam Potestatem habet Principatus? etc. Iren. l. 2. c. 5.  Irenaeus argues, of their true Cause, than they who lived in the remoter Territories of the Roman Empire doubted, whether there were an Emperor at Rome, when they were governed by him, though by reason of their distance from his Imperial City, they had never seen him?  
That we have variety of weather suitable to our necessities, that the Earth produces plenty of useful fruits, store of beautiful and fragrant Flowers, Grass, and Wood, and Minerals of divers sorts, that it furnishes us with food to live upon, with  to wear, with materials for Houses to dwell in, with medicinal Herbs and Waters, and with ornamental Rarities; that the Sea serves for maintaining Commerce through the several parts of the Globe; that this also affords food and other considerable advantages; that we have a healthful Air to breathe in, and whose transparency conveys to us a due proportion both of heat and light; that the many different species of Animals are propagated with the same Shape, the same natural Instincts, the same ways of seeking their own Provision, and the same Care of their Young; that Mankind are fearfully and wonderfully made, have an excellent contexture of parts, have so much likeness, and yet together with it so much 
Eadem figura omnibus, sed quaedam unicuique lineamenta deflexa: sic & similes universi videmur, & inter se singuli dissimiles invenimur. Min. Fel.  difference in their Countenances; that they and other Creatures grow to a certain Stature, there continue, and then at length decay, and die, and so make room for others to succeed them; that our food digests and becomes our nourishment; and that in all respects we are thus admirably accommodated with what our condition calls for, 
Manil. Astron. l. 1.  Non casus opus est, magni sed Numinis ordo, this cannot be the work of chance, but of a wise and good God, who is pleased most graciously to manifest his kindness through the Universe. It is not possible that a fortuitous jumbling of uncertain Causes should ever produce such a train of singular Events, as carry in them the plain footsteps of a divine Disposal. And he must be blind, or worse, that having this daily experience of the good hand of God over himself and his fellow-creatures, will not yet be persuaded to own his Providence.  
There is none, says 
Instit. Diu. l. 1. c. 2.  Lactantius, so rude, or so brutish, but that when he lifts up his Eyes to Heaven, though he know not the God, by whose influence all that we see is governed, he will however understand that there is a God, from the large extent of the things he beholds, and their motion, disposition, continuance, usefulness, beauty, and temperature. And 
Quem vero astrorum ordines, quem dierum noctiumque vicissitudines, quem mensium temperatio, quemque ea quae gignuntur nobis ad fruendum, non gratum esse cogunt, hunc hominem omnino numerare neque decet. De legibus l. 2. c. 7. Quis enim hunc hominem dixerit, qui cum tam certos coeli motus, tam ratos astrorum ordines, tamque omnia inter se connexa & apta viderit, neget in his ullam inesse rationem, eaque casu fieri dicat? De nat. Deor. l. 2. c. 37.  Tully will hardly allow him the Name and Qualifications of a Man, that can observe the certain motions of the Heavens, the fixed courses of the Stars, and the aptitude and mutual connexion of all things, and not be forced to confess, that not Chance, but Reason is the cause of these. And elsewhere 
Esse praestantem aliquam aeternamque naturam, & eam suspiciendam admirandamque hominum generi, pulchritudo mundi, ordoque rerum coelestium eogit confiteri. De divinat. l. 2.  he affirms the beauty of the World, and the order of the heavenly things to be an undeniable proof of an excellent and eternal Nature, and that is to be honoured and admired by Mankind. And yet the heavenly bodies are not singular in their testimony; for there is not a 
Praesentemque refert quaelibet herba Deum.  Spire of Grass Here below, not an herb in the Field, much less a stately Tree in the Wood, or a delicious Flower in the Garden, but are witnesses to this great Truth.  
Wherefore if upon sight of a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Theoph. Antioch. ad Autol. l. 1.  Ship under sail, holding on her course, and making readily towards the shore, it is presently concluded that this vessel comes not of itself, but is steered by its Mariners, howsoever none of them as yet appear above deck, or 
Siquis in domum aliquam, aut in gymnasium, aut in forum venerit; cum videat omnium rerum rationem, modum, disciplinam, non possit ea sine causà fieri judicare, sed esse aliquem intelligar, qui praesit, & cui pareatur; multo magis— statuat necesse est, ab aliquà ment tantos naturae motus gubernari. Cic. de nat. Deor. l. 2. c. 5.  if observing a House, a School, or a Court, where all things look well, and with a due decorum, we easily persuade ourselves that this comes not to pass by chance, but by the care of some prudent Master or Governor, much rather should we attend to the hand of God in the management of the World, when we observe the manifold instances of his Providence that each day presents us with. Not to believe in him upon this undeniable evidence, is a height of perverseness, that may justly prevail with him to withdraw his Protection from us, and teach us by sad experience, what it is to want it.  

Lord Bacon. Ess. 16.  I had rather believe all the Fables in the Legend and the Talmud, says a noble Author, than that this universal Frame is without a Mind; and adds, that therefore God never wrought a Miracle to convince Atheism, because his ordinary Works convince it. And yet these are not the only proof we have of a Powerful Supreme Being that orders all our affairs for us. For if we proceed to  
V The many Extraordinary Interposals that have been taken notice of in the World, these also loudly testify that Almighty God interests himself in the concerns of his Creatures, directing and disposing all things according to his own good pleasure, and the wise ends of his Government. Of this kind are all the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sallust. Phil. de Diis & Mundo, c. 9  Predictions of future Events, long before they came to pass, or could possibly be foreseen without the help of some supernatural Revelation; and all the Miracles that have from time to time been wrought, contrary to the wont methods and Laws of Nature; which, whether any of them were done purposely to confute Atheism, or not, are yet a most palpable confutation of it. Each of these demonstrate all things to act in subordination to God's Will, because otherwise he could neither overrule them, contrary to their usual course, nor could foretell what should happen, long after without his concurrence. And therefore if it can be made appear that there has been variety of Prophecies which have been in due time, and perhaps after many Ages, accomplished exactly as had been foretold, and of Miracles that have been wrought to the certain knowledge and astonishment of the beholders, who could not but own the hand of God to be in them; I presume nothing more can be wanting to put it beyond all pretence of doubt, that God not only is, but that he continually concerns himself in the Government of the World.  
And for the proof hereof, I desire only this one reasonable Postulate to be granted me; which yet can with no show of justice be denied; namely, That the holy Scriptures of the Old and New Testament, and the Writings of the Christians in the first Ages of the Church, may but be owned as credible Histories, and the matters of fact related in them as worthy our belief as those which are recorded by other Historians. This is an equal, and a very modest demand, considering the sar greater respect that is due to the sacred Writings, than any other Records whatsoever can possibly pretend to. For (besides their divine Authority, which I am not now to insist upon) they have several other very considerable advantages for their Credibility, above any other History that ever was in the World. Christianity has no greater Enemies than the Jews have been and still are, and yet they have all along been, and at this day continue as zealous as ever for the Books of the Old Testament. They have constantly owned them for Authentic, their Historian Josephus bears witness to them, and they yet adhere to them as undoubtedly true. And as for the greatest part of the New Testament, and indeed all that I have need to recur to in the case before us, there not only was never any doubt amongst the regular and orthodox Christians concerning its being genuine, but it was never questioned by Celsus, or Julian, or any of its most avowed Adversaries, who we are sure would never have spared the Christians, if they could have found any pretence for an objection in this respect. And besides, that the Authors of these holy Writings were Men of untainted reputation, upon whom no instance of imposture could be fixed, they were moreover so different for quality, some of them Kings and great Men, some of them mean and illiterate, no better than Shepherds, or Fishers, or Publicans, some of a middle condition between both, so many for number, and who wrote in such distant times, that they could never possibly be thought to have all combined together, to deceive the World, nor like to have escaped a discovery, if they could have attempted it.  
The Authors and Publishers of the New Testament were such who had nothing to expect in this World, but tribulations, and afflictions, and death, the portion that our Saviour had foretold would be allotted to his Disciples; and in the World to come they could have no good to hope for, if they had only conspired to delude Mankind, in transmitting to all generations what they knew to be false. And hence they could have no other Design to serve in what they published, but that of propagating the Truth.  
And since the writing and divulging of the Scriptures, they have been translated into abundantly more Languages, have had incomparably more Copies and Impressions, and been the subject of vastly more Commentaries, Annotations, Paraphrases, and given occasion for multitudes more of Disquisitions and Discourses, and upon all these accounts were apparently far less liable to be corrupted, than any other Authors whatsoever. They have had the testimony of a whole cloud of Christian Martyrs, who stuck not readily to resign their lives, in pursuance of the Truth contained therein. And notwithstanding all the opposition that has been made against them, they have prevailed to that degree, as plainly to show a divine Blessing going along with them, to give them success in spite of all the malice of Jews or Gentiles, or the Devil himself, and his utmost contrivances for their suppression. So that after all this he must be monstrously unreasonable, that will not yet be induced to place them in the rank of the most credible Historians, or indeed that sees not of what unspeakably greater Authority they are, than all other the most celebrated Histories. The least that can possibly be inferred from these Premises is, that either Men must utterly renounce all History, and all pretence to the knowledge of what is passed before their own days, or they must be brought to confess the Scriptures a just foundation for their belief of the Matters related in them. And this being once granted, there can be no difficulty in the proof of multitudes both of Prophecies and of Miracles, to evince the certainty of an overruling Providence.  
1. Prophecies. And here, if I should begin with that of Noah, concerning the Deluge of Waters that was to be brought upon the World of the ungodly, it would easily be shown that he was certainly a true Prophet, though he had Cassandra's fate, not to be attended to by an incredulous generation, till their own sad experience too late convinced them of the reality of his Predictions. He not only informed them of their approaching destruction, as may justly be collected from his History in the sixth and seventh Chapters of Genesis, and St. Peter's affirmation, 
1 Ep. 3.20.  that God waited in the days of Noah, while the Ark was preparing, which it is not conceivable he would do without giving notice of it to the people, whose repentance he waited for; Noah I say, not only informed the old World of their approaching destruction, but gave them moreover a daily evidence of his own belief and expectation of what he warned them to provide against, by building a capacious Ark, wherein to preserve himself, and his household, and some of all living creatures, when the rest should be washed away with the Flood, that was shortly to come upon them. Nor was he disappointed; 
Gen. 6.  for at the end of an hundred and twenty years, the time prefixed for the execution of this intended vengeance, the waters came upon them, and destroyed them all, except those Jew Souls who were with him in the Ark. Than which, one would not desire a clearer instance of a divine Prescience, and an  Power, that can when it pleases, open the windows of heaven, and break up the fountains of the great deep, or make whatsoever like alterations in the course of Nature, that is of an overruling Providence.  
If I should mention in the next place, the notice that was given to the Patriarch Abraham, when as yet he had no child, and had little hopes of any, that he should however 
Gen. 12.2.  be blessed, and his Name made great, which is 
C. 13, 14, 15, 16. etc. 15.5.  afterward explained to import, (not to touch here upon what related to our blessed Saviour) that his seed should be exceeding numerous, as the dust of the earth, and the stars of heaven, which cannot be reckoned up, and that all the land he could see, whether northward, or southward, or eastward, or westward, should be given them to inherit; and 
C. 17. 4, 5, 6, 7, 8.  again, that he should be the Father of many Nations, and Kings should come out of him; and to him, and his seed after him, should be given all the land wherein he sojourned, the land of Canaan, for an everlasting possession; but withal, that they should not enter upon the inheritance of this promised land, 
C. 15.13.  till the fourth generation, when the iniquity of the Amorites would be full, and would by this means occasion their utter extirpation; this Prediction also must be granted to have been accordingly fulfilled, when besides the Edomites and Moabites descended from Ishmael, the Posterity of Isaac was increased into a great People, and being above 400 years after this Promise, conducted by Joshua into Canaan, and settled there, became in time two potent and flourishing Kingdoms, and were blessed and highly favoured by God above all the nations of the Earth, and might have continued so had they not by their multiplied transgressions provoked God to drive them out of the good land that he had given them, and withdraw his Presence from them.  
Whereto if I should farther add that Message of the Prophet Jado, as 
Antiq l. 8. c. 3.  Josephus calls him, Sameas as 
Dejejun. c. 16.  Tertullian, Adonias as the 
L. 4. c. 16.  Apostolical Constitutions, the Prophet who was sent from Judah to Bethel, and there 
1 Kings 13.2.  cried against the Altar in the word of the Lord, and said, Oh Altar, Altar, thus saith the Lord, Behold, a child shall be born to the house of David, Josiah by name, and upon thee shall he offer the Priests of the high-places, that burn incense upon thee, and men's bones shall be burnt upon thee; what could have been more expressly fulfilled than this was about three hundred and fifty years after? The 
2 Kings 23.15, 20.  King of Judah being at that time named Josiah, and the Altar in Bethel, and the high-places being broken down by his order, and their Priests slain, and men's bones burnt upon them, as had so long before been prophesied of him.  
To these few instances already mentioned, might be added Joshua's Denunciation against whomsoever that should ever undertake the re-building of Jericho, n. that 
Ch. 6.26.  he should lay the foundation thereof in his first born, and in his youngest son he should set up the gates of it; that is, that the beginning of his attempt, the laying his foundation, should cost him his Heir, and that e'er he came to finish it, and to set up the gates, he should have lost the rest of his children; fulfilled in Hiel the Bethelite, who 
1 King. 16 34.  laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spoke by Joshua the son of Nun; Together with Elijah's Prophecy of a 
1 King. 17.1.  great drought in the days of Ahab, wherein himself was fed by 
V 6.  Ravens, and afterwards 
V 16.  yet more miraculously; His threatening to this wicked King, that 
C. 21.19.  in the place where dogs licked the blood of Naiboth, they should lick his also; and of Jezebel, 
V 23.  that the dogs should eat Jezebel by the wall of Jezreel; And Elisha's Prophecy of a sudden incredible 
2 King. 7.1.  Plenty, in a time of great Distress and Famine, which was however brought about in a very extraordinary and surprising manner; And Jeremiah's declaration in the Name of the Lord, that 
Jer. 25.12.  after seventy years the King of Babylon and his Nation should be punished for their iniquity; which Isaiah also intimates was to be done by 
Isa. 44.8.  Cyrus, whom God long before calls his Shepherd, because he foresaw that he would be a Shepherd to the Jews, in commanding the reparation of their Metropolis and Temple, saying, as the Prophet's expression is, to Jerusalem, thou shalt be built, and to the Temple, thy foundation shall be laid, as he did in the first year of his reign, according to the history of 
Ez. 1.1, 2, 3, 4.  Ezra.  
But these I content myself to have just mentioned, as also I purposely omit many others, designing to instance but in one Prediction more, in this place, but which is of much greater Consequence, and the accomplishment whereof is more especially remarkable, and the effects of it more visible at this day.  
And that is the Notice which had 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. c. Cells. l. 1. p. 39  at sundry times and in divers manners, been given beforehand of our Blessed Saviour's Incarnation, and Sufferings, and the wonderful, stupendous Deliverance he was to work out for his People. Which, according to all the Jewish calculations, so evidently pointed at the time of his appearance, that 
De veritat. rel. Christ. l. 5.14. Nehumiaes illius Magistri Hebraei— Mentio fit, in Thalmudicis. Ni fallor est in titulo de Synedrio. Ostendit istum mihi locum olim Hagae Stoctoxus. Puto ejus fieri mentionem & in Abenada ad Danielera. Cl. Sarrav. Epist. p. 52.  Grotius tells us of one Nehumiah a Jew, who lived about half an Age before it, and publicly declared that the coming of the Messiah could not be deferred above fifty years longer. Nor was this any singular conjecture of his own, but agreeable to the general opinion of that People, who ordinarily concluded it could not be long before the promised Deliverer should show himself. Hence at the time of our Saviour's Incarnation we find him spoken of by the name of 
Quod magnum aliquem prophetam eo ipso tempore expectarent. Illum nunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant cum articulo, nunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dodw. c. Grot. de jure laicorum Sacerdotali, p. 183.  the Prophet, of him that was to come; and again, of the Prophet that was to come. When John the Baptist his forerunner appeared, we find all Men 
S. Luke 3.15.  musing in their hearts, whether he were the Christ, or not. Thus we are told of good devout Simeon, that he 
S. Luke 2.25.  waited for the consolation of Israel, (that is, for the coming of the Messiah, 
Dr. Lightfoot's Harm. of the Evang. Sect. 6.  the expected Comforter,) promising himself to see it in his days; and 
S. Luke 2.28, etc.  he hearty rejoiced at the sight of it. And one 
V 37, 38.  Anna a Prophetess, a pious and aged Widow, who departed not from the Temple, but served God with fasting, and prayers, night and day, spoke of him to all that looked for redemption in Jerusalem. And even the Woman of Samaria could tell our Saviour, 
S. Joh. 4.25.  I know that the Messiah is coming, who is called Christ. Upon this account it was that the Jews 
S. Joh. 1.19.  sent Priests and Levites from Jerusalem to John the Baptist, to inquire of him, Who he was? That is to say, whether he were the Messiah they then looked for or not? As I take to be very plain from the following words, 
V 20.  And he confessed and denied not, but confessed I am not the Christ. And that the prevalency of this same persuasion gave occasion to the Herodians to look upon Herod as the Christ, is intimated by 
— Herodianos', qui Christum Herodem dixerunt. De praescr. adv. haeret. c. 45.  Tertullian, and more expressly asserted by 
Adu. Haeres. l. 1. haer. 20.  Epiphanius.  
As others also took hold of it to impose upon the credulity of that Nation, by pretending severally to be the Saviour they expected to come about that time; Of whom Gamaliel names two, 
Act. 5.36, 37.  Theudas, and Judas of Galilee, who both perished in their attempt; as 
Jos. Antiq. l. 20. cc. 2, 3.  the Jewish Historian also acquaints us. Who tells likewise 
L. 20. c. 6.  of certain Magicians and Impostors about the same time, that led the people out into the Wilderness, upon pretence of showing them great signs and wonders wrought by the finger of God; but who being seized by Felix the governor's order, were made to suffer for their presumption. As also he makes mention of another 
L. 20. c. 7.  who had deceived the people with promises of Safety, and Deliverance from all their evils, so they would but attend him into the Wilderness, and hereby brought destruction upon himself and his deluded followers. As 
Buxt. Synag. Jud. c. 50.  Barchocabh, and others did afterwards. Which it is very reasonable to suppose they would not all have done, but that they were encouraged to it, by the disposition they found in the people at that time, to hearken to every one that set up for the Messiah, whom they were eagerly waiting for. And the best account therefore of these several pretences was, that which the forecited Josephus gives of their War with the Romans, that they were tempted to it by the information their Sacred Writings gave them 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De bello Jud. l. 6. c. 31.  of one to be born amongst them at that time, who should be Ruler of the whole habitable World.  
And for the further confirmation of this opinion, the learned Buxtorf recites a Tradition amongst them, that erred not much in this point, 
Prisci Judaei ante Christi nativitatem, non procul a termino aberrarunt, quum Elias dixit, Mundam sex mille annos duraturum, nempe per duos mille annos mundum fore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inanem & vacuum, hoc est absque lege Divinâ, per duos mille annos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sub lege, reliquos vero duos mille fore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. dies Messiae. Synag. Jud. c. 50.  dividing the Space of this World's duration into three parts, each consisting of two thousand years, the one before the Law, the next under it, and the other in the days of the Messiah. Which plainly discovers, that from their several Prophecies relating to the coming of the Messiah, the properest time they could fix upon for it, was about the four thousandth year of the World, the very year in which Archbishop 
Annal. Tom. poster.  Usher places our Saviour's Birth.  
This was the time when the 
Gen. 49.10.  Sceptre was upon departing from Judah; now were Dniel's 
Dan. 9.24.  weeks either fully completed, or at least drawing near a conclusion; and now was the Temple yet standing, to which the Prophet Malachi had foretold, 
Mal. 3.1.  The Lord whom they sought should suddenly come, and which was to be made 
Hag. 2.0.  more glorious than the former, as the Prophet Haggai had foretold, namely, by his Presence in it; for in all other respects it was far inferior. And this therefore was the time when the Jews most reasonably might, and when in fact they certainly did expect the promised Messiah; howsoever because he came not with that pomp and splendour they had hoped for; but on the contrary, put on a mean garb, and was attended with a small and very ordinary retinue, and exposed to the most ignominious of deaths, that of the Cross, they would by no means own him for the person they had waited for.  
However their incredulity is no confutation of the truth of what was thus signally accomplished, our blessed Lord 
S. Matt. 1.18, 19, 20. & S. Lu. 1.34, 35.  condescending to be born of a Virgin as had been 
Isa. 7.14.  foretold of him, and at the time (as I have showed) and in the very 
S. Matt. 2.5, 6. S. Luk. 2.11.  place presignified, 
S. Matt. 11.14.  having had the promised Elias for his forerunner; that is to say, John the Baptist, who was 
S. Luk. 1.17.  to go before him in the spirit and power of Elias, having 
S. Joh. 7.16. S. Lu. 4.43, 44.  preached his Father's Will to Mankind, and having in all points lived and died as had been before declared concerning him, as might easily be shown. Here is such an admirable complication of Events, in the accomplishment of divers sorts of Prophecies, as can never be hoped for in any one besides. And by consequence we have here a very peculiar and unquestionable proof of that divine Providence I have undertaken to assert.  
Especially considering that this our Saviour's appearance at the time pointed at in these Predictions; that is to say, that he lived and died a little before the dissolution of the Jewish Polity and Temple, is testified not only in Scripture, but (which perhaps may signify more with some Men) by 
Antiq. l. 18. c. 4.  Josephus the Jew, who in his relation concerning him questions, Whether he may call him a Man, or not? (if that passage in him be genuine, as 
Catal. Scriptor. Eccles.  S. Jerome supposes, and Dr. 
De Sibyl. orac. c. 11.  Vossius has undertaken to prove it is) and by 
Impulsore Chresto, Suet. in vit. Claud. c 25. Sic etiam, Perperam Chrestianus pronunciatur. Tertull. Apol. c. 3.  Suetonius, and 
Auctor nominis ejus Christus, qui Tiberio imperitante, per Procuratorem Pontium Pilatum supplicio affectus erat. Tac. Annal. l. 15.  Tacitus. And ourselves who bear his Name, and make profession of his Religion, are a notorious instance of the Belief of it.  
But to make the matter yet more plain, to the conviction of the most incredulous, I will descend a step lower, and only demand that the holy Scriptures be admitted not to have been any late fiction, but to have been written about the times they are ordinarily ascribed to, the Old Testament before the time of our Saviour Jesus Christ's appearance in the World, and the New during the Lives of his Apostles. For even so I may observe two farther Prophecies, the visible and lasting accomplishment whereof, is a manifest token of their coming from God, and so at once proves the divine Authority of the Scriptures, and that which I now produce them for, an overruling Providence.  
1. The former is the Preassurance that was given of the vast Extent of our Saviour's Kingdom, which he was to erect in the World. 
Psal. 2.8.  The heathen were to be given him for his inheritance, and the utmost parts of the earth for his possession. 
Isa. 2.2. Mic. 4.1.  The Mountain of the Lords house was to be established in the top of the mountains, and to be exalted above the hills: and all nations to flow unto it. 
Mil. 1.11.  From the rising of the Sun unto the going down thereof, his Name was to be great among the Gentiles, and in every place incense to be offered in his Name, and a pure offering. 
Isa. 42.4.  He was to set judgement in the earth; and the Isles were to wait for his Law; 
Ver. 6, 7.  was to be given for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prisonhouse; and 
Isa. 49.6.  to be salvation unto the end of the earth. He was in the time of the Roman Empire 
Dan. 2.44.  to have a Church, or spiritual Kingdom set up, that should never be destroyed, but should break in pieces and consume; that is, should prevail over, all the other Kingdoms, and should stand for ever. And there was to be 
Dan. 7.14.  given him Dominion, and Glory, and a Kingdom, that all people, nations, and languages should serve him, even an everlasting Dominion, that should not pass away, and his Kingdom that which should not be destroyed. The plain meaning of which Declarations, and divers others to the same purpose which I shall not stand to recite, was that by his appearance in the World, at the time appointed of the Father, he should break down the partition-wall betwixt Jews and Gentiles, and settle one spiritual Kingdom consisting of both, which should be of very large extent, and should continue as long as the Sun and Moon endure.  
Which Prediction our blessed Lord also himself repeats, to let his Enemies the Jews see how vain all their attempts for the suppression of his Doctrine would be; inasmuch as though they should proceed to vent their utmost malice against him by lifting him upon the Cross, they would certainly find this to prove, contrary to their expectation, a means of gaining him Proselytes amongst all sorts of people. 
S. Joh. 12.32.  If I be lifted up from the Earth, saith our Saviour, I will draw all Men unto me: Hereby declaring, that his cruel and barbarous Death would be sufficient to prevail upon all that would be persuaded to attend to it, and would undoubtedly engage a very great part of Mankind to become his Disciples. He would be ready to receive them all, Gentiles as well as Jews; and one remarkable effect of his Sufferings was to be this, That great numbers of both should flock to him, and embrace his Religion, and hope for Salvation only through his Mediation.  
This might seem a strange paradox to those who fancied that our Saviour's death must necessarily put an end to all his pretences. But it was no more than God the Father had pre-determined should be, and therefore had so frequently presignified, than our Saviour himself here promised, and than was afterwards made good, to the Conversion or Confusion of all who had set themselves against him. For immediately upon his Ascension into Heaven, and the Descent of the Holy Ghost, his Apostles 
●. Mar. 16 20.  went forth and preached , the Lord working with them, and confirming their words with signs following. Whence it came to pass, that his Doctrine was much sooner made known, in the several parts of the World, than could have been imagined; and prodigious numbers were quickly brought over to it.  
S. Peter converted no fewer than 
Act. 2.41.  three thousand Souls at one Sermon in Jerusalem. And presently after (
Com. in Act. Apost. 3.1.  Dr. Lightfoot thinks on the same day, which he conjectures too might most probably be the same 
Harm. Act. 3, & 4.  great day of Pentecost, wherein they were thus miraculously inspired, or some other day of the same feast) the number of Proselytes were reckoned to be 
Act. 4.4.  five thousand. And when the Word had been preached awhile in this and other Jewish Cities, and met not with a due reception from this obdurate Nation, the Apostles thought it time to 
Act. 13.46.  turn themselves to the Gentiles. Accordingly they took their several courses, as might seem best to answer the great End of their Ambassage, both to preach the Word, and minister about holy things, and to ordain others to the same Office. And it pleased God to give them that success, that by their Ministry the Word of God grew and prevailed against all the opposition, and all the most inveterate malice, and most exquisite cruelties of its Enemies. Insomuch that both the Scriptures and other Writers inform us of divers Churches they had planted in their life-time; to some of which S. Paul directed his Epistles, and S. Peter his first to some others of them; and others again are mentioned in S. John's Revelation.  
And near about the time of this Apostle's death, Pliny, Propraetor of Bythinia, wrote to the Emperor Trajan, acquainting him, that his Orders against the Christians could not be pursued 
L 10. Ep. 97.  without bringing many of every age, rank, and sex into danger; forasmuch as the infection (as he expresses it) had reached not only the greater Cities, but their lesser Towns, and Country-Villages. To which I should also have added the testimony of Tiberianus, Precedent of Palestine, 
Usserii Append. Ignat.  professing all his severities unable to overcome the Galileans; that is, the Christians; but that I think the singularly learned Mr. Dodwell 
Dissert. de pauc. Martyr. par. 23, 24.  has said enough to prove his Letter spurious.  
However Justin Martyr, who flourished, as 
Eccl. Hist. l. 2. c. 13.  Eusebius testifies, and the beginning of his own second Apology evinces, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not long after the Apostles, affirms that no sufferings could affright the Christians of his time from the profession they had taken upon them; but the more they were persecuted, the more they increased, and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ep. ad Diognet.  as they that risen up against them multiplied, so did those on the other hand that were brought over to them. And Clement of Alexandria, who lived about sixty years after him, declares that in his days 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Strom. l. 6. p. 667.  the Doctrine of our Master was not confined to Judea, as Philosophy was to Greece, but spread itself over the face of the Earth, both Greeks and Barbarians in each City, and Village, and Nation, sometimes whole Houses together, and at other times single persons only being converted by it, and not a few of the Philosophers themselves. So his Contemporary Tertullian professes, that 
Pars penè major civitatis cujusque in silentio & modestia agimus. Ad Scap.  the greatest part of almost every City were Christians, and that their Enemies grew jealous of them, and made 
Obsessam vociferantur civitatem, in agris, in castellis, in infulis Christianos, &c. Apol. c. 1.  complaint that their City was beset with them, and that in the Countries, in the Castles, in the Isles, were Christians; and that it grieved them to see how every sex, age, condition, and dignity was inclined to this Name. And again, 
Vestra omnia implevimus, etc. Apol. c. 37.  We, saith he, have filled all places amongst you, your Cities, Isles, Castles, Burroughs, Councils, Tents, Tribes, Decuries, the Palace, the Senate, the Forum, and we leave you only your Temples free from us.  
And after these Origen for the next Century, and Arnobius and Lactantius for the former part of the following teach, that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. Philocal. c. 1.  all about both Greeks and Barbarians, in great multitudes, forsaking the Precepts of their Fathers and their supposed Deities, betook themselves to the Laws of Moses, and the words of the Doctrine of Jesus Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  though with the apparent hazard of their lives, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  both wise and unwise, Philosophers and others, in all places, embracing his Religion; that 
Nulla jam natio est tam barbari moris & mansuetudinem nesciens, quae non ejus amore versa molliverit asperitatem ●●am, etc. Arnob. adv. Gent. l. 2.  Christianity had spread itself, throughout the World, softening men's manners, and teaching them Candour, Meekness, and Condescension; that the greatest Wits, Orators, Grammarians, Rhetoricians, Lawyers, Physicians, Philosophers entertained it, renouncing their former opinions and practices, and choosing rather to study the Precepts of the Gospel; that Servants could be content to endure all the severities of their merciless and enraged Masters, Wives to be parted from their implacable Husbands, Children to be disinherited by their incensed Parents, than forsake the Christian Faith, and treacherously withdraw themselves from that spiritual Warfare wherein they had engaged; that when dreadful punishments were decreed for all that adhered to the Laws of this Religion, it grew by this means, and people were only the more vigorous, and the readier to proceed undauntedly against all the Menaces, and all those Interdicts which were designed to work upon their fears, and all the Prohibitions they met with served but to fix them the firmer in the Faith; that the divine Law was received 
Cum vero ab ortu solis useque ad occasum lex divina suscepta sit, & omnis seuxs, omnis aetas, & gens, & regio, unis ac paribus animis Deo serviant, etc. Lactant. Instit. l. 5. c. 13.  from the rising to the setting of the Sun, and every Age, Sex, Nation, and Country set themselves to serve God with one and the same Mind, and  was the same readiness to suffer, and every where the same contempt of death; insomuch that it was above the power of racks or sires to overcome, 
Dost illis inspirata patientia. Nostri autem (ut de viris taceam) puerr & mulierculae tortorer suos tacitè vincunt, & exprimere illis gemitum nec ignis potest. Ibid.  not Men only, but Women and Children, or but to squeeze a groan from them, by reason of that inspired Patience, whereby their God had condescended to prepare them for this holy Conflict; and in a word, that 
Ut jam nullus esser tetrarum angulus tam remotus, quo non Religio Dei penetrasset, nulla denique natio tam feris moribus vivens, ut non suscepto Dei cultu ad justitiae opera mitesceret Lact. de mort. Perseq. c. 3.  there was none of the remotest corners of the Earth, whither this divine Religion had not penetrated, no Nation living so void of all humanity, as not to be mollified, and brought to a better temper by it.  
Notwithstanding that it came to pass, as our Saviour had forewarned his Disciples, that the Profession of his Name was attended with frequent Tribulations, and Afflictions, and Persecutions, and the cruelest and most barbarous Tortures and Deaths, such was the Courage and Resolution of the Christians in those early Ages of our Religion, that there were added to the Church daily such as should be saved. Till at length Kings became its nursing Fathers, and Queens its nursing Mothers; and they that before had met together to worship God, in Mountains, and in Deserts, and in Dens, and Caves of the Earth, that by this means they might escape the discovery of their Enemies, were encouraged to do it publicly, in places purposely dedicated to his Service, and the greatest, and the wisest, and the best of Men gloried in the Cross of Christ. So mightily grew the Word of God and prevailed against all the impediments it had to contest with, and settled itself in the World, to the Honour of God, and the comfort and encouragement of its Professors, but to the shame and terror of its obstinate Adversaries.  
And though divers of the Churches, that were then and afterwards, have since provoked God by their iniquities to deliver them up to their own blindness and hardness of heart, and either to let them be overrun with Mahometans, or perhaps to relapse into Paganism, yet the many Christian Nations that are at this day, are a sufficient indication, that God is not forgetful of this his Promise. And these, together with all those Parts that formerly have been Christian, and might still have continued so, had they but minded to walk worthy their most holy Profession, and those others that will probably be hereafter brought over to the flock of Christ, are a sensible proof of the accomplishment of this memorable Prediction, that our blessed Saviour should draw all Men after him, and that the heathen should be given him for his Inheritance, and the utmost parts of the Earth for his Possession.  
None of those Pseudo-christs before mentioned were able to plant a Doctrine, or leave a Sect behind them, that should continue any time after them. But our blessed Lord, the true Messiah, had the number of his Followers soon increased to a Miracle, his Gospel proving wonderfully prevalent wheresoever it was preached. His saving Word, like a Sunbeam, saith 
Hist. Eccl. l. 2. c. 3.  Eusebius, enlightened the whole World. the sound of the holy Evangelists and Apostles going out, as had been foretold of them in the holy Scriptures, into all Lands, and their speech unto the ends of the Earth: So that throughout all Cities and Villages sprang up Churches, abounding with an immense multitude of believers; and they that had from their Infancy been addicted to Superstition and the worship of Devils, betook themselves to the service of the one God, the Maker of all things, according 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to the divine and sober Religion, that our Saviour had sown amongst mankind. So much concerning the former of these Prophecies, namely of the vast Extent of our Saviour's Kingdom.  
2. The other was the Destruction of Jerusalem, and Dispersion of the Jews, that they should be no more a People, should no more have any Polity, or settled Government amongst them. And this consists of two branches.  

1. The Destruction of Jerusalem and the Temple.  
2. The Dissolution of the Jewish Polity, and Dispersion of the Jews into all parts, to continue a lasting Monument of God's just vengeance upon them, for all their impieties, and especially for their intolerable rage and malice in procuring the Crucisixion of our ever-blessed Saviour.   
1. The Destruction of Jerusalem and the Temple. This the Prophet 
Ch. 9.26.  Daniel had long before so plainly intimated, that their own Historian concludes, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Joseph. Antiq. l. 10. c. 12.  they who should consult his Writings could not but admire the singular honour God had done him, in giving him thus to understand his Will, which he had manifestly declared beforehand to the confusion of all those Epicureans, who deny a Providence, and choose rather to ascribe all events either to Chance, or Mechanism, than to the hand of God. And the same Prediction our blessed Saviour repeated, assuring them that their magnificent Temple, wherein they so highly gloried, 
S. Matt. 24.2.  should not have one stone left upon another, that should not be thrown down; and that 
S. Luk 1943, 44.  their Enemies should cast a trench about them, and compass them round, and keep them in on every side, and should lay their City even with the ground, and its Children within it; and as to the time of this vengeance, that it was not to be deferred beyond the present age. For so saith our Saviour, 
S. Mat. 24 34.  Verily I say unto you, this generation shall not pass, till all these things be fulfilled. A Prediction as true, as it seemed to the Jews to be improbable. For 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. c. Cells. l. 4.  not many years had passed, after they had barbarously put to death the Lord of Glory, when (whilst part of that Generation were yet alive) Titus Vespasian, the Roman General, came against them, and cut them off with a very great slaughter, as 
De bello Jud. l. 4. c. 21, etc.  Josephus their own Historian reports at large, their Temburied in its ruins. At which time 
L. 7. c. 17.  were slain by the Enemy no fewer than eleven hundred thousand persons, and ninety seven thousand carried captive, besides the vast numbers that had perished before by the famine, and the pestilence, and the intestine fury of their fellow-citizens, and countrymen.  
And that which makes the completion of this Prediction the more remarkable is, what 
L. 23.  Ammianus Marcellinus has recorded concerning Julians fruitless attempt for rebuilding this Temple thus destroyed; namely, that when Alypius of Antioch, with the assistance of the Governor of the Province, had undertaken it, fearful balls of fire issuing forth near the foundation, and sometimes burning the workmen, rendered the place inaccessible, and constrained them to desist from their enterprise. The very same account that is given both by 
Hist. Eccl. l. 3. c. 20.  Socrates and 
Hid. Eccl. l. 5. c. 22.  Sozomen, except that the former of them differs in this circumstance, that he speaks of the fire, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not as arising from the foundation, but descending from above; and the other adds a material intimation, omitted by other Authors, that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  what they did in this case was done on purpose to deseat our Saviour's Prophecy. And 
Adu. Judaeos', l. 2.  S. chrysostom, together with this, mentions also two other attempts to this purpose, the one under Adrian, the other under Constantine, which both proved likewise abortive, though not interrupted in so miraculous a manner. And though there was a City built by the Emperor Aelius Adrianus, in the room of Jerusalem, yet neither was it called Jerusalem, but 
Aelius Adrianus, à quo postea de ruinis Hierusalem urbs Aelia condita est. D. Hieron. in Dan. 9 ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Hist. Eccl. l. 4. c. 6.  Aelia, from the Emperor who built it; nor was it ever the Metropolis of the Jews, as Jerusalem was; but on the contrary had a 
Baron. Annal. To. 2.137.2, 3.  Sow and Pigs set over its Gate towards Bethlehem, as it were in direct opposition to the Jews; nor was it ever famous for any thing besides our Saviour's Tomb there.  
2. The Dissolution of the Jewish Polity, and Dispersion of the Jews into all parts, to continue a lasting Monument of God's just vengeance upon them for all their impieties, and especially for their intolerable rage and malice, in procuring the crucifixion of our ever-blessed Saviour. 
S. Luk. 21.23.  There was to be great distress in the land, and wrath upon this People. 
Ver. 24.  They were to fall by the edge of the Sword, and to be led captive into all Nations, and Jerusalem to be trodden down of the Gentiles, until the time of the Gentiles be fulfilled, according to our Saviour's Prediction. And thus much 
Adv Jud. l. 2.  S. chrysostom urges to have been declared by the Prophet Daniel, and admitted for truth by Josephus, in that the Prophet (from the information of the Angel Gabriel, foretelling their Captivity by Antiochus Epiphanes, limited it to a certain time, after which they should be delivered from his Tyranny, (as they had also long before had a time prefixed for their Deliverance out of Egypt, and had been delivered accordingly,) but in this Prophecy of the overthrow of their City and Nation by the Romans, he makes no mention of any recovery, but affirms at large that their City and Temple should be destroyed, acquainting them with the Sufferings that were to come upon them, but giving them no encouragement to hope for a release from them. Which it might have been expected that he would have done, if he had foreseen that they should be delivered again, as they had been formerly.  

Dan. 9.27. & ch. 12.11.  The Sacrifice and Oblation was also utterly to cease, 
Mal. 1.11.  and a pure Offering to succeed instead hereof, a more holy and spiritual Worship, supplying the place of their Carnal Ordinances, and Legal Offerings. And to this purpose our Saviour informed the Woman of Samaria, 
S. Joh. 4.21, 23, 24.  that the wont Ceremonious Worship should have an end, there should be no Sacrifice in Jerusalem, no Image at Samaria, no Ephod at Jerusalem, no Teraphim at Samaria, (as the learned 
Third part of the Harmony of the four Evangelists.  Dr. Lightfoot comments upon our Saviour's words,) but that those places, and that manner of Worship should fall and be abolished; and that it was therefore needless for her to inquire whether Jerusalem, or Gerizim, were the more eminent place of Worship, for the time was just now in coming, when neither the one, nor the other, should be the place of Worship at all. Woman, believe me, saith our Saviour, the hour cometh, when ye shall neither in this Mountain, nor yet at Jerusalem, worship the Father. The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him. God is a spirit, and they that worship him, must worship him in spirit and in truth.  
And not only their Worship, but their Polity too was to have a period put to it, by the just Judgement of God upon them for their sins. 
Gen. 49.10.  The Sceptre was to departed from Judah, and the Lawgiver from between his feet. He that had the Dominion, was to be taken away from Judah, and the Scribe from his Child's Children, as the Chaldee Paraphrast expounds this Prophecy. Or as the Jerusalem Targum has it to the same effect, Kings, or as Jonathan's Kings and Princes or Precedents, were to cease from the House of Judah, and Doctors that teach the Law from his Child's Children. This indeed was not to be accomplished till the coming of the Shiloh, 
† ‑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Messiah, says the forementioned Paraphrast, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the King the Messiah, say both Jonathan's and the Jerusalem Targum; but then this implies, according to all common construction, that at his coming, or at least not long after it, they might reasonably expect to be reduced to this desolate condition.  
Nor were they only to lose their Government, and be subjected to a foreign Power, but to be cast out of their own Land, and scattered over the several parts of the Earth. They had been threatened upon their rebellion against Almighty God (of which they could not possibly give a greater instance than in crucifying his only-begotten and wellbeloved Son) they had been threatened; I say to 
Deut. 28.25.  be removed into all the Kingdoms of the Earth, to be 
Ver. 64.  scattered among all people, from the one end of the Earth even unto the other, and 
S. Luk. 21.24.  to be led away captive into all nations. They were 
Hos. 9.15.  to be driven out of God's house, to be no longer owned by him as his People, his Segullah, his chosen and beloved Nation; for he would 
Ibid.  love them no more, he would not always continue that peculiar favour to them, which they had so long enjoyed, but had most grossly abused. He had decreed to 
Ver. 17.  cast them away, because they did not hearken unto him, that they should be wanderers among the nations.  
The sum is, that the Jewish Church and Polity were but temporary, and were therefore to have an end, when the measure of their iniquities should be filled up. That obdurate People were then to remain no longer in their own Land, but to have their Worship, as well as their City and Temple abolished, and were to become thenceforward a sort of vagabonds in the Earth, having no Nation, or Government of their own, nor being permitted to live in any one Country, but dispersed by parcels over the several Kingdoms, and other Territories of the Earth.  
And whether this remarkable Prophecy has been since as remarkably fulfilled, is no manner of Question. For as for the ten Tribes, it seems generally believed, that they never returned into Palestine, after their Captivity by 
1 Chron. 5.26. & 2 King. 15.19.  Pull the King of Assyria, and 
2 King. 15.29.  Tiglath-Pileser his Successor, and 
2 King. 17.6.  Shalmaneser after him. 
Spes Israelis, Sect. 16, etc.  Manasseh Ben Israel thinks he has sufficiently proved it; and 
Naphtali, l. 1. c. 1.  Calvert owns it to be the received opinion of both Jews and Christians, at least as to the greatest part of them. Though withal he reckons himself 
L. 2. c. 1, etc.  to have confuted it, by the divers Arguments he brings against it. Whether of these is in the right, I shall not now stand to inquire, but only shall observe, that if the former, then what if this Prediction related to the ten Tribes was undoubtedly executed upon them long before our Saviour's Incarnation, and not for his Death, but for their Idolatries, and all their other Crimes, whereby they had provoked God to cast them off; if the latter, they were then united to, and included in the Kingdom of Judah, and so must be supposed to have ever since undergone the same fate with the two Tribes. And Josephus 
De bello Jud. l. 6. c. 45. & alibi.  tells us, what miserable slaughter was made of these at the sacking of Jerusalem, what vast numbers of them were destroyed, and others carried into captivity by the Romans. And under the Emperor Adrian 
D. Chrysost. adv. Jud. l. 2. & Euseb. Eccl. hist. l. 4. c. 2.  other Writers inform us that their calamities increased upon them, when being engaged in an insurrection against him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  an incredible multitude of them were put to death, and their Leader Barchochab being taken and made to suffer for his rebellion, the remainder of them were forbid to come near Jerusalem, and 
Sulpic. Sever. sacr. hist. l. 2.  a Guard set to keep them off, if they should attempt it.  
And 
Dispersi, palabundi, coeli & soli sui extorres, vagantur per orbem, sine nomine, sine Deo Rege, quibus nec advenarum jure terram patriam saltem vestigio salutare conceditur. Tert. Apol. c. 21.  Tertullian and 
Dispersi & palabundi vagantur, soli & coeli sui profugi, per hospitia aliena jactantur. D. Cypr. de Idololat.  S. Cyprian testify for their times, that they were dispersed, and wandered about, banished from their native air and soil, and seeking entertainment amongst other nations, being without a Name, and without God for their King, and not permitted to set a foot upon their own land, a privilege that no strangers are denied. And under Constantine the Great, 
Adu. Judaeos', l. 2.  their Ears were cut off, and a mark impressed upon their Body, betokening their Rebellion, and so they were carried about as a spectacle, for the terror of others that might have been inclinable to the like attempts; as S. chrysostom relates, in the place before referred to, and 
Annal. Eccl. To. 3.315.9.  Baronius from him, who places it in the 315th year of our Saviour. And the same 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Adu. Jud. l. 1. p. 318.  S. chrysostom affirms concerning them, (and wonders at the Providence of God so ordering it,) that whilst all the World where they might not offer Sacrifice was open to them, and they had liberty to betake themselves to the several parts of it, Jerusalem, the only place appointed pointed for this sort of Worship, was inaccessible to them.  
And it is visible to this day, that they still remain, as he speaks of them in another place, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. D. Chrysost. in Ps 8. To. 1. p. 577.  Vagabonds and fugitives and wanderers, travellers both by Sea and Land, without any fixed and certain habitations, deprived of their Freedom, Country, and Priesthood, and all that they were wont to value themselves upon, scattered amonost barbarous and innumerable people, hated of all Men, abominated, and apt to be hardly dealt with by all. What Nation is there under Heaven, that bears not testimony to this truth? where is it that some of them are not to be met with? and yet what place is there, that has any considerable number of them? They have nowhere any Prince or Governor of their own, but live under some other Power, nowhere any settled Polity distinct from that of the Country where they sojourn, no Priesthood, no convenience of offering up any Sacrifice, as heretofore during their abode in Canaan, nowhere the freedom of their own Laws, are nowhere beloved or much regarded.  
And yet they remain Jews still, distinguished from all other people, and as zealous as ever for their own Law, and as professed Enemies as ever to that most holy Religion, the contempt whereof has cost them so dear for many Generations: God in his just judgement upon them having so ordered it, that they continue a perpetual Monument of his heavy Displeasure against them, and a sure Evidence of the Truth and Certainty of the Predictions, both of our blessed Saviour, and of the Prophets who had been before him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  Whilst they only abused, affronted, and slew the Servants of God, the Messengers that he had commissioned to warn them of their sins, and the punishments due to them, killing the Prophets, and stoneing those that were sent to them, he was ready to be reconciled, and to pass by their iniquities; but since they had dared to crucify his Son, his dearly-beloved Son, the case has been altered with them, and their wound has been incurable; they have not been in a capacity to regain their former station, nor to make any figure in the World. As of old he most wonderfully manifested his Providence over them, in conducting them into, and settling them in the good Land of Canaan, in vouchsafing them his especial Presence, in magnifying them above their Enemies round about, and in all the Miracles he wrought for them; so doth he it now also in a very eminent manner, in thus signalizing them from amongst the rest of the World, to 
Deut. 28.37.  become an astonishment, a proverb, and a byword among all nations, whither the Lord shall lead them, as he had threatened by Moses to deal with them upon their disobedience. Which I have the rather chosen to insist upon, because being plain matter of fact, at this time, it leaves no room to doubt whether God has been mindful to make good his Predictions in this respect; and by consequence the consideration hereof administers an irrefragable Argument for the proof of an overruling Providence. Thus much of Prophecies, and their suitable accomplishments.  
2. Miracles are another extraordinary and very convincing and satisfactory evidence of the interposition of Providence, and which may well silence all its most audacious Adversaries. These are what no natural Power can possibly effect. And therefore when we either see them, or are otherwise well assured that they have been wrought, it is intolerably unreasonable not to believe them to have proceeded from a supernatural Operation. Whatsoever evasions may be found out in divers other cases, for avoiding the force of whatever Arguments are brought for a Providence, there is no pretence for it here. For Miracles are an ocular Demonstration, that there is some supreme  Power, that can upon occasion invert the usual course of things, bringing its ends about in an unwonted manner.  
But nowhere is this sort of evidence set forth with that advantage, as in the holy Scriptures both of the Old and New Testament, each of which abound with very surprising instances of this nature. Such in the first place was the universal Deluge, which washed away the old World, but whereof 
Gen. 6.17.  Noah had been forewarned, and from which 
Gen. 7.23. & 2 S. Pet. 2.5.  himself and his family were wonderfully preserved, to repeople the Earth. Such was the destruction 
Gen. 19.24, etc.  of Sodom and Gomorrah by fire from Heaven. And such also (though in yet a less degree) were the divers 
Exod. 7, etc.  sorts of Plagues, that were brought upon Egypt by the Ministry of Moses, and most of them removed again at his request, and his 
Ch. 14.21, 22.  dividing the Sea, and making it stand up as a Wall on each side, while the Israelites passed through, and then causing it to return to its wont course, and so to 
Ver. 27, 28.  overwhelm Pharaoh, and all his Host. Such was God's immediate Presence with his people, 
Ch. 13.21, 22.  in a Pillar of Cloud by day, and a Pillar of Fire by night, to direct them in their journey to the promised Land. Such likewise were 
Numb. 20.11.  Moses' bringing forth water out of the hard Rock, merely by the stroke of a Rod; 
Josh. 10.13.  Joshua's stopping the Sun in the midst of its career; 
1 King. 17.16.  Elijah's multiplying the Widow's cruse of oil, and barrel of meal; 
Ch. 18 38, 39  and his confuting Baal's Prophets by a fire from Heaven, that both consumed the Sacrifice, and dried up the water upon the Altar, and in the trenches that were about it; 
Jud. 5.20.  the Stars fight in their courses against Sisera, and his Army, when (as 
Antiq. l. 5. c. 6.  Josephus relates) the Heavens poured down a prodigious storm of water and hail, which beating in their faces, discomposed them to that degree, as to render their bows, and slings, and swords useless for their defence; the falling of the Walls of Jericho 
Josh. 6.20.  upon the People's shouting, and the Priests blowing with Trumpets; 
Exod. 16.14, 15.  the raining of Manna from Heaven for six days in the week, 
Ver. 27.  and not the seventh; 
Ver. 13. & Numb. 11.31.  the Quails that came up from the Sea, and covered the Camp; and many other instances of God's Almighty Power, together with 
1 King. 17.22. 2 King. 4.35. & 13.21.  some few raised from death to life amongst the Jews.  
And if we descend to the time of our blessed Saviour's incarnation, and the following Ages, it would be almost an endless task to recount, what sick were restored to health only with a word speaking, what lunatics were recovered to a soundness of understanding, what lames, what leprous, what paralyticks, what deafs, what dumb's, what blinds were cured, what Demoniacs were dispossessed; how the dead were raised to life, the graves were opened, the rocks were split, the vail of the Temple was rend, the Earth quaked, the prison-doors unlocked and the chains fell off from the prisoners of their own accord; how 
Act. 9.3, etc.  S. Paul was converted by a voice and a light from Heaven as he was travelling to Damascus; how our blessed Lord appeared to 
Ch. 7.55.  S. Stephen at his Martyrdom; in what a wonderful manner 
Ch. 2.1, etc.  the Holy-Ghost descended upon the Apostles on the day of Pentecost, and what were the stupendous effects of this descent, such as speaking with tongues, the interpretation of tongues, discerning of spirits, healing the sick, and infirm of divers diseases, casting out Devils, and the like. Some of which continued afterwards in the Church for some Ages, until our Religion was sufficiently propagated and confirmed. As the generality of the Writers of those times inform us, and amongst others 
Apol. 1, & 2.  Justin Martyr, 
L. 2. c. 57  Irenaeus, 
Apol. c. 5, etc. 32. & add Scap. c. 2.  Tertullian, 
P. 89, 90.  Minucius Felix, 
C. Cells. l. 7. p. 334.  Origen, 
Adu. Gentes. l. 2.  Arnobius, 
Retract. l. 1. c. 13. & de civ. Dei, l. 22. c. 8. & alibi.  S. Augustine, 
De viro perfecto To. 9  S. Jerome, and 
L. 5. c. 7.  Eusebius.  
Whereto if we add, that a great part at least of these Miracles were wrought in the sight, as well of Heathens, as of Christians, and many times for their advantage, and upon their persons; and again, that they were not done privately, or in a corner, but openly and before the Sun, in the highways and the streets, at feasts and marriage-entertainments, in the fullest assemblies, and before the greatest numbers of Spectators, and even of the most avowed Adversaries to our Saviour and his Religion; and this not in one or some few Countries, but 
Enumerari enim possunt, atque in usum computationis venire ea, quae in Indiâ gesta sunt, apud Seras, Persas, & Medos, in Arabiâ, Aegypto, in Asia, Syria, apud Galatas, etc. Arnob. adv. Gent. l. 2.  as far as India, and amongst the Seres, and the Persians, and the Medes, in Arabia, in Egypt, in Asia, in Syria, amongst the Galatians, the Parthians, the Phrygians, in Achaia, Macedonia, Epirus, and in all the Isles and Provinces, that either the rising, or the setting Sun beholds, and in Rome itself, with that success, that notwithstanding its inhabitants had been accustomed to Numa's rites, and superstitions, yet overcome hereby, they made no delay to forsake their wont manner of Worship, and betake themselves to our most holy Religion, which they had seen thus wonderfully attested; if we reflect, I say, upon these things, it must unavoidably argue a great measure of folly in any one to require farther Evidence for the proof of what they are alleged for. For he that will not yet be convinced, might as well put us to prove that it is day at noon, that the whole is greater than a part, that a Cube, a Cylinder and a Triangle are not all one, that two and two make four, or any other the plainest Axiom whatsoever. Thus to stand out against the clearest light is a sign only of a perverse mind, and unwilling to be satisfied, not of any real want of satisfaction. And they must be besides themselves, that could behold these and other the like amazing operations, and not be affected with a sense of that most mighty hand by which they were wrought.  
Especially if they should observe withal, that these were not done casually or at random, but when there was some singular occasion for them, and they might tend in a peculiar manner to God's glory. They were frequentest and most conspicuous amongst the Israelites, about the time of their Deliverance out of Egypt, and whilst they were under the conduct of their Lawgiver Moses, and his Successor Joshua. And after this People were enured to the Law they had received, and were settled in the promised Canaan, they grew more rare; and seem to have been wrought only upon some singular emergencies; as in the case of 
1 King. 12 28.  Jeroboam's Calves, which he had set up in imitation of the Egyptian manner of Worship, which therefore gave occasion for a Prophet to be sent to Bethel, to prophesy against his Idolatrous Altar there, and to confirm his Prophecy by a succession of Miracles, 
1 King. 13.4, 5, 6. & Josep. Antiq. l. 8. c. 3.  the rending of the Altar, and the withering of Jeroboam's hand, and the restauration of it upon his submission; or the case of Elijah and Elisha, in whose time 
1 King. 16.30, 31, 32, 33.  Idolatry was grown to that height under Ahab, that there was need of some extraordinary method to convince them, that not Baal, but the Lord was God, and that therefore their worship was due to him alone, and only in the way that himself had appointed. And again they were more illustrious at the first planting of our Religion, by our blessed Redeemer and his Apostles and Disciples, and then abated as that came to be propagated and settled in the World, and so to stand in less need of their assistance. Whence both 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in 1 Tim. 3.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 4.  S. chrysostom and 
Cum enim Ecclesia Catholica per totum orbem diffusa atque fundata sit, nec miracula illa in nostra tempora durate permissa sunt. De verâ religione, c. 25.  S. Augustine, who lived in the latter part of the fourth and beginning of the fifty Century, acknowledge them to have ceased by their time. Not that God was not still as able to work them as ever, nor as ready if he had seen it proper, but because their business being already done, there was less need of them. These therefore are another very convincing Proof of an overruling Providence.  
Nor is it of any great importance which is here objected, That the silence of Heathen Authors concerning these Miracles is a great obstruction to their credibility, and makes it very questionable, whether ever they were wrought or not. For how could it be, that so many and so prodigious effects should have been brought to pass, and no more notice taken of them? Might it not rather have been expected, that the World astonished at them, should have taken care constantly to transmit their memory from generation to generation? at least that as much regard should have been had to them, as has been had to preserve the remembrance of other less surprising occurrences? And this method not having been observed, except by some whose interest it was to pretend something of this nature, for carrying on their own designs, there is too just reason to suspect the traditions that are of them, not to be of that authority the weaker and more credulous sort of people, or those that are under the power of strong prejudices may imagine.  
This is the Objection; and the Answer to it is very easy, considering the much greater authority we have for these Miracles, than for other historical Relations, which yet none seem to question the truth of. Who doubts whether 
Diog. Laert. l. 5. in vit. Aristot.  Alexander the Great had Aristotle for his Tutor, or 
Q Curt. l. 4.  took upon him to be called the Son of Jupiter Ammon? Whether 
Plutar. in vita Cicer.  Cicero were ever Conful of Rome, or afterwards sent into banishment, and after that beheaded? Whether 
L. Flor. l. 3. c. 10. Sueton. in vitâ ejus c. 25. Jul. Caes. de bello Gall. c. 4. Plut. in vita J. Caes.  Julius Caesar ever conquered this Island, or was 
Liv. Epit. 116. L. Flor. l. 4. c. 2. Plut. & Suet.  afterwards barbarously massacred by Brutus and his accomplices? Who doubts of these or other the like relations, since they are mentioned by Authors of good credit, and against whom there is no just exception? Yet we have much greater Authority for the Miracles I have been insisting upon. For if those be recorded by some of the Historians, who wrote of the times wherein they were done, we have the testimony of the holy Scriptures, of the Fathers, and of Historians for these. If their Authors were Men of credit and veracity, ours much more. If they had no temptation to bias them in what they related, much less had ours, when they knew their testifying these things, and adhering to the Doctrines confirmed by them, was the ready way to set all the World against themselves. And it is therefore an egregious instance of Partiality, to be willing to believe the former, and yet not believe the latter, whose authority, if duly attended to, will be found to be incomparably the greater.  
And this will be made yet more apparent, if we proceed farther to consider the Objection, 

1. As it respects the times of the Old Testament.  
2. As it respects the times of Christianity.    
1. As it respects the times of the Old Testament, that is from the Creation to the coming of our blessed Lord, it will need no other answer than what is contained in these two following Propositions.  
1. Divers of the Miracles of those times are recorded also by Heathen Writers. The first and most remarkable that I have mentioned was the universal Deluge, which overwhelmed the Earth in the days of Noah, and from which himself only, and his wife, and children were preserved. And that a tradition of this was continued amongst the Heathens, must be owned, till some other account can be given of what 
Metamorph. l. 1.  Ovid, and 
Georg. l. 1.  Virgil, and 
Carm. l. 1. Od. 2.  Horace, and 
Sat. 1.  Juvenal, and the rest of their Poets so commonly relate, concerning Deucalion and his Wife Pyrrha, repeopling the Earth after a mighty Flood, which themselves only had escaped. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. De Dea Syr.  Lucian gives such an account of it, as shows plainly to what it relates, telling us that they had escaped by getting into a great Ark, whither swine and borses and lions and serpents came to them by pairs, and were preserved, wh●●● the rest of the World were drowned. And 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de Solertia animalium.  Platarch from the Mythologists speaks of a Dove sent forth by this Deucalio● cut of his Ark, which informed him of the increase of the waters, by its return to him for shelter, and again of their abatement by forsaking him to shift for itself.  
The dismal and stupendous overthrow of Sodom and Gomorrha is attested by 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. l. 16.  Strabo, 
Hand procul inde campi, quo; ferunt olim uberes, magnisque urbibus habitatoes, fulminum jactu, arsisse, & manere vestigia, etc. Histor. l. 5.  Tacitus, and 
Longo ab Hierosolymis recessu tristis finus panditur, quem de coelo tactum testatur humus nigra, & in cinerem soluta, due ibi oppida Sodoma nominatum alterum, alterum Gomorrum, etc. Pelyhist. c 48. edit. Basil. 1538.  Solinus, to name no more.  
And the learned Count du Plessi, collects from Artabanus, or Artapanus (as 
Strom. l. 1.  Clemens Alexandrinus calls him) an account of a certain appearance to Moses 
De veritat. Rel. Christ. c. 26.  of Fire without fuel to support it, and that he also heard a voice informing him that he should deliver the Israelites out of Egypt, and that afterwards he caused so great an Earthquake in Egypt, that King Pharaoh hereupon let them go; but afterwards pursuing them, (as some of the Egyptian Priests themselves related) Moses by God's direction touched the Sea with his Rod, and presently its Waves stopped, and made a way for him and his whole People to pass through; but that the Egyptians perished, part by the multitude of Thunderbolts that were discharged against them, and the rest by the return of the Waters upon them. Which account varies so little from what the holy Scriptures teach concerning this whole affair, that none can doubt but it is a corruption of their truer and more complete Relation. And this, saith he, 
Ibid.  is testified also by Demetrius and Eupolemus amongst the Greeks, with divers other circumstances not mentioned here; as there are moreover in Numenius, the Pythagorean. So 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Josep. Antiq. l. 8. c. 7.  Menander spoke of the excessive drought in Elijah's time. And 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. B. Cyril. c. Julian. l. 10.  Julian himself acknowledges that fire descended from Heaven in the time of Moses, and again in this Prophet's days, to consume the Sacrifice upon the Altar. So that from this Specimen it appears, that these kind of relations are not wholly without the countenance of others besides Jewish and Christian Writers.  
2. I come now in the next place to show, that where Heathen Authors say nothing of them, a fair account may be given of this omission. For, 

1. The Jews were but a single People, a Nation of no great extent, and which kept at a distance from all other Nations, and 
— Credat Judaeus Apella. Horat. l. 1. sat. 5. Curtis Judaeis. Id. sat. 9 Judaeis querum cophinus foeaumque supellex. Juv. sat. 3. Qualiacunque voles Judaei somnia vendunt. sat. 6. Quaefitum ad fontem solo. deducere verpos. Sat. 14. Recutitaque Sabbata palle● Pers. sat. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. c. Cells. l. 4. p. 181.  was again despised by them. Which makes it no wonder if many things, very remarkable in themselves, and of a very extraordinary nature, were done amongst them, and either not known to the greatest part of the World, or not attended to by reason of the aversion the Gentiles had to this People. They that lived in Greece, or Italy, at Athens, or Rome, might have no account of many things that had passed in Palestine; or if they heard of them, might not think it worth their while to certify themselves of them, and commit them to writing, because of the People amongst whom they were done.  
2. Besides, if it be remembered that a long time since, there were but very rare, if any, footsteps of any credible History, either amongst the Grecians or Romans, concerning any Persons that lived, or Actions that were done much before the 
Cur supra bellum Thebanum & funera Trojae Non alias alii quoque res cecinêre poetae. Lucret. l. 5.  Trojan Wars, this is a sufficient Answer to any pretence that can be drawn from the silence of Heathen Authors in relation to what passed in those early times with which they were so little acquainted. Those obscure enigmatical intimations of some of them, which occur in some of their Poets and other Authors, are more than could necessarily have been required, considering the little notice they had of these things.  
3. And yet again had never such care been taken to transmit the memory of these things, who knows not what multitudes of Authors have been wholly lost, or preserved only in some small fragments, just enough to let us see that once there were such Writers? And if this has been the fate of many that have wrote since our Saviour's time, it were easy to conceive how divers good Historics that had been composed many Ages before, might have perished long ere this and the memory of what was contained in them might have been past recovery.    
And now if we put these things together, that divers of the Miracles recorded in the Old Testament are mentioned also in some sort by Heathen Writers, that the Jews were a people of no great reputation amongst the rest of the World, and about whose affairs other Nations did not much concern themselves, that we have a very imperfect account of any thing done in any part of the World in the times when these Miracles were wrought, except what remains in the Old Testament and the Jewish Historian Josephus; and lastly, that had more been written concerning them, there has since been time enough to have had it quite lost, unless it met with a better sat than the Works of several later Authors. If we put these things together, I presume I may look upon the Objection to be sufficiently answered as far as it relates to the times of the Old Testament.  
2. And as it respects the times of Christianity, it is capable likewise of as fair a Solution; though these are the times against which I believe it to be chief leveled, and that it strikes especially at the Miracles of our Saviour and his Apostles and other Disciples which these forementioned considerations will stand in no stead, because they are said to have been of later date, and done in times of more knowledge and learning, and in many more parts of the World, and might therefore easily have had their memory secured in other Writers besides those we appeal to. For who could think that so many as wrote of those times could all conspire to bury them in silence, if ever they had been more than pretended? Why for instance, should not Suetonius and Tacitus, who both mention our Saviour Christ, (as has 
P. xxxv.  already been observed,) why should not these? why should not many others have given us some account of them? Do they all use to pass over things of such importance without any mention of them? They were forward enough to tell of Miracles said to be done by 
Sueton. Vespas. c. 7. & Tacit. hist. l. 4.  Vespasian, 
Justin. hist. l. 20. L Flor. l. 2. c. 12. & l. 3. c. 3. Valer. Max. l. 1. c. 8.  by Castor and Pollux, 
Flor. l. 1. c. 5. Cic. de divinat. l. 1. c. 17. Aurel. Vict. in vitâ Tarquin. Prisc. Lactant. Inst. l. 2. c. 7.  by Attius Navius, 
Hierocl. fragm. Pythag. p. 264, 266. Philostrat. de Apoll. Ty. passim. Et Euseb. c. Hierocl.  by Apollonius Tyanaeus, by 
Plurarch. in vit. Pyrrhi.  Pyrrhus, 
Lactant. Instit. l. 2. c. 7. Herodian. l. 1. sect. 35.  by Claudia, 
Porphyr. de vit. Pythag.  by Pythagoras, and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Praep. ev. l. 4 c. 1.  others; of miraculous appearances to 
Liv. hist. l. 2. c. 36.  Tiberius Attinius, 
Plutarch. in Bruto.  to Brutus, to 
Tacit. Annal. 11.  Curtius Rufus, and 
Valer. Max. l. 1. c. 8. Orig. c. Cells. l. 5.  others; of miraculous Deliverances in 
Zosim. l. 1.  Cilicia, at 
Ibid.  Tarentum, at 
Diog. Laert. l. 5. in vit. Demetr. Phal.  Alexandria, and 
Jamb. de myster. sect. 3. c. 4. Cic. de divinat. l. 1. c. 26. Val. Max. l. 1. c. 7. Van Dalen de orac. p. 100 Lactant. l. 2. c. 8.  other places. How then come they to take no notice of those multitudes of Miracles we christian's boast so much of, if there were any certainty of them? How come these to be passed by more than the rest? Is not this a just ground of suspicion, that they were never done at all?  
To this I answer in these following particulars.  

1. It was by no means to be expected that the Enemies to Christianity should be ready to bear such ample, such undeniable Testimony to it, as a due acknowledgement of these Miracles must necessarily have been. When almost all Mankind seemed to have unanimously conspired to obstruct the propagation of our Religion, and as much as in them lay to explode it out of the World, both Jews and Gentiles exerting their utmost force to this purpose, who could think that their Writers would make it their business, to plead for it, and confirm and establish it, by acquainting all generations what amazing testimony was born to it, above any other Doctrine that ever was in the World; what mighty signs and wonders were wrought for its vindication? This were to contradict themselves, to build what at the same time they were earnestly endeavouring to pull down, and in effect to defeat all the most violent attempts of their enraged Governors for its extirpation. And nothing but the want of a better argument could tempt Men to urge their silence in this case as a just confutation of these Miracles, considering the prejudice Mankind were generally under, against the Religion these were wrought in favour of, and the imminent danger that might have ensued upon their publication of them.  
2. It was enough that these things were constantly attested by the Christians, and in the publickest manner that might be, and appealed to as a very signal evidence of the truth of our Religion, and of the error and wickedness of all that set themselves to oppose it, and yet could not be denied by Celsus, or Hierocles, or Porphyry, or Lucian, or any of their most avowed Adversaries, though these we may be sure would by no means have omitted so fair an opportunity of exposing the Christian Apologists and other Writers, if they had known how to do it. Had not what was urged of this kind been too evident to be contradicted, they must have looked to have heard of it with both Ears. They had to deal with Men, who would willingly have been at the pains of detecting their forgery, if they had suspected them to have been guilty of any, and would not have forborn to divulge it with all the freedom that might be, and all the most heinous aggravations it had been capable of. And their Silence in this respect is therefore a much more convincing proof of the truth and reality of the Christians Pretensions, than it was against them in the other. The same motives that withheld any from publishing those Miracles they knew to be true, would no less have prevailed with them on the other hand to make the World ring of it, if they had been false. And that notwithstanding all their prejudices against Christianity, and aversion to it, they should patiently hear its Champion's appealing upon all occasions to the testimony of Miracles, as well as to the other Arguments that tended to recommend and propagate their Religion, and not have the confidence to contradict it, is a plain intimation of their assurance of the truth of it, and as great an evidence in its behalf as could be expected from persons in their circumstances. And this makes it very unreasonable to call this sort of Testimony into question, only because of the silence of its enemies, which to any considering person must needs appear to make much more strongly for, than it doth against it.  
3. Their setting up 
Cum facta ejus mirabilia destrueret, nec tamen negaret, voluit ostendere Apollonium vel paria, vel etiam majora fecisse. Mirum quod Apuleium praetermisit; cujus solent & multa & mira memorari. Lactant. Instit. div. l. 5. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Celsus apud Orig. l. 2. p. 93.  Apollonius Tyanensis and others, to ape our Saviour's and his Disciples Miracles, was proof enough that they did believe our Saviour and his Disciples to have in truth wrought those Miracles they set themselves thus to confront. And the reason is plain and obvious; because if they had not been satisfied of the certainty hereof, their proper method of treating with the Christians had been, to put them immediately upon the proof of the facts they appealed to, and not to have taken it for granted that these things were done, and only sought to lessen their authority by pleading that the Christians were not the only persons in the World that had done Miracles, but that there were Magicians amongst themselves, who had done others as considerable for both number and quality as any they could pretend to. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fragm. Pythag. vid. & Euseb. c. Hierocl.  Hierocles makes no question whether our Saviour did many Miracles, but only urges that Apollonius equalled or rather excelled him herein. And 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. c. Cells. l. 1. p. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 1. p. 22.  Celsus only pleads that what Miracles our Saviour did, he did by Egyptian Magic; that 
P. 89.  our own Scriptures speak of wicked Men and impostors who should come with these or the like feats, and that Satan himself should be the author of them; and again, 
P. 94.  that Zamolxis amongst the Scythians, and Pythagoras in Italy, Rampsinitus in Egypt, and Orpheus amongst the Odrysae, Protesilaus in Thessaly, and Hercules and Theseus in Tenarus had done very strange things as well as Christ; with more 
L. 1. p. 52, 53.  to the same purpose. I grant that he 
L. 2. p. 94.  questions whether our Saviour risen again from the dead, as is recorded of him, because he conceives, that none ever did, or could do it; but as to his other Miracles, he seems to make no doubt of them. Which was a very superfluous sort of Argumentation if he did any way disbelieve them, and might much better have been avoided, by coming only to this short issue, whether ever they were done or not. And since he declined this course, it may very fairly be concluded, that he had a good reason for doing it; that is, that he was sufficiently satisfied of the matter of fact, as to the generality of our Saviour's Miracles, and had nothing at all to object against them.  
4. And lastly, They that pretend to disbelieve these Miracles, argue at a very strange rate, whilst they disown them, and yet daily see the prevalence of that most holy Religion, which they were designed to propagate; and for which to have prevailed as it did, against the lusts and temporal interests of Mankind, without the assistance of any Miracles, had been perhaps no less a Miracle than any of those I am treating of.   
Had Christianity been adapted to the corrupt inclinations of Men, or though unagreeable to these, had it been promoted, as Mahometanism was, by the power of the Sword, no wonder if it had gained Proselytes without any farther assistance. But when the case was just contrary to this; when our Saviour's Doctrine aimed directly at curbing and restraining the vices of its Professors, indispensably obliging them to an exact uprightness of conversation, to bring down the high looks of the proud, to allay the impetuous excesses of the passionate, to subdue the ungovernable appetites of the lustful and lascivious, to cure the continual cravings of the covetous, to stop the fury of the malicious and revengeful, and in all respects to make Men holy and heavenly-minded here, and prepare them for a better state hereafter; and when moreover all the force and power of the World was against it, endeavouring its utter subversion, not its propagation; when the blessed Author of this Doctrine had been despised, calumniated, derided, and at last put to death upon the Cross under the notion of a Malefactor, and its Professors were to encounter the greatest difficulties, to struggle with Men and Devils, with their own sinful inclinations, and with all the outward opposition that could be made against them, so that they had trouble enough to expect in this life, but no visible reward before another; when Christianity, I say, had these almost insuperable discouragements to grapple with, it had need of the clearest proof that might be, and in particular of good store of Miracles to evince it to have come from God. And it's most inveterate and most prejudiced Enemies would be hard put to it, to give any tolerable account, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. c. Cells. l. 1.  how under these formidable disadvantages it should have conquered so great a part of the World without them. Insomuch that had we no other proof of them, but only that our Religion is thus wonderfully spread over the face of the Earth, (as we have abundance) this one observation would plead hard for the belief of some Miracles at first, as its Credentials, though we at this distance knew not of what sort they were. But when we not only see this surprising effect, but have a full and particular account of these Miracles too, from those that were best acquainted with them, and best qualified to transmit them to posterity, it is monstrously unreasonable still to doubt of them, only because of the silence of some others, whose interest it was to stifle them all they could.  
And thus I persuade myself I have sufficiently established the certainty of an overruling Providence, which cannot be questioned without questioning at the same time, all those numerous Prophecies, whose accomplishments long after (and yet just as had been foretold) have shown them to have proceeded from the Spirit of God, and all those several sorts of Miracles which we are sufficiently assured were wrought, and yet could not be wrought but by the finger of God; and which moreover follows necessarily from the nature of the divine Attributes, and is farther manifested from the Creation of the World, and from its Preservation in Being, and especially in that admirable Order and Harmony, which so loudly proclaims its Maker's Glory. These Considerations Reason, unassisted by supernatural Revelation, suggests in behalf of a super-intending Divine Providence, and consequently in order to a steady Dependence upon it in all our Exigencies. And since they were like to grow to this length, I hope the Reader will think it excusable that I did not insert them in the body of the following Discourse, and yet considering that good use may be made of them, that he will not blame me for having been prevailed with to add them here.   

ERRATA.  
PAge xlij. l. 29. r. rather than. p. lv. l. 2. for if r. of. p. 4. l. 22. r. Epithet. p. 35. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 40. l. 11. for recommended r. recorded. p. 42. l. 31. for discretion r. direction. p. 48. l. 11. after that r. admiration of the. p. 49. l. 8. r. Nests. p. 63. l. 12. for so r. to. p. 70. l. 16. r. Who. l. 17. r. met. p. 123. l. 18. r. Trebonius. p. 163. l. 11. r. Corpses. p. 173. l. 9 for of r. in. p. 175. l. 29. r. to no more purpose. p. 201. l. 33. r. he cried out.  
In the Margin read,  
P. xlij. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 4. l. 5. quidam. p. 29. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 59 l. 8. quia si. l. 32. adhibetur. p. 60. l. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 62. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 80. l. penult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 81. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 108. l. 12. Apul. p. 152. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 163. l. 12. Herodot. in Euterp. p. 168. l. 22. quadam.   

THE CONTENTS OF THE Ensuing TREATISE.  

THE Introduction. Pag. 1.  
CHAP. I. The Duty of casting our Care upon God explained. p. 7. We are not to expect that God should fulfil all our unreasonable Desires. p. 8. Nor those that are reasonable without our own Endeavours. p. 13. Nor even with them, if we lead wicked and unchristian lives. p. 18. But yet whilst we faithfully serve God and trust in him, and endeavour our own welfare, we may reasonably expect all necessary Blessings. p. 26. And therefore we are only thus far to cast our Care upon God. p. 30.  
CHAP. II. The Necessity of Casting our Care upon God manifested from the constant tenure of Scripture. p. 32.  
CHAP. III. The Reasonableness of casting our Care upon God evinced from the Providence of God in general. p. 46. From the peculiar Promises made to the Righteous. p. 61. And from Experience. p. 77.  
CHAP. IU. The usefulness of casting our Care upon God. p. 94. For obtaining a greater measure of his Protection. p. 95. For quieting our Minds in all Conditions. p. 105. For preparing for a better state hereafter. p. 133.  
CHAP. V The Insufficiency of all other Helps. p. 147. The Incompetency of all Natural Means of Safety. Ibid. Of Wealth. p. 151. Power. p. 156. Strength of Body. p. 167. Courage. p. 170. Wisdom. p. 171. Diligence. p. 174. The Assistance of Friends. p. 176. The Evil and Danger of Sinful Means. p. 189.  
The Conclusion. p. 218.  
The Sermon. p. 231.    

OF TRUST in GOD.  

THE INTRODUCTION.  
SO numerous, and so pressing are the Troubles that continually attend Mankind, so many the Losses and Misfortunes to which the Richest, so many the Crosses and Vexations to which the Greatest, so many the unhappy Disappointments to which the Wisest are liable; and yet so much more pungent are the Sorrows and the Wants whereto the generality of Men, but especially the meaner sort, are exposed; as may well put each one upon a serious Enquiry after the best Method of arming himself against them. This all are sufficiently sensible of, howsoever they are too frequently mistaken in the Means they choose to make use of in order to their welfare.  
The common Practice is, to try what may be done by the assistance of Power, Wealth, Friends, or other the like helps, in hope that these may be able to render the Owners Lives comfortable and easy. And yet it is observable, that when Men have diligently laboured after these Advantages all their days, they are but few who attain to any considerable share of them; and again, that when obtained, and in the greatest plenty, they are still but a very feeble Guard against divers of those Evils to which we are all obnoxious. They can neither preserve from bodily Pains and Diseases, nor compose a distracted Mind, nor recover a lost Member, nor prolong a decaying Life, nor any other way make those happy who have nothing better to depend upon. If wisely managed they may tend much to the Owner's benefit, both here and hereafter; and are therefore to be thankfully received, and carefully improved to the Glory of God, the Giver of them.  
But yet they fall so far short of what Men are apt to promise themselves from them, that some who seem to have seriously considered their Insufficiency, have professed themselves 
* 
Quod siquis Deus mihi largiatur, ut ex hac aetate repuerascerem, & in cunis vagiam, valdè recusem; nec vero velim, quasi decurso spatio, à calce ad carceres revocari. Cic. de Senectute.  
Ex quo intelligi licet, non nasci longè optimum esse, nec in hos scopulos incidere vitae: proximum autem si natus sis, quamprimum mori, & tanquam ex incendio effugere fortunae. Cic. de Consolat.  
Ita primum bonum esse non nasci, secundum citius mori, etc. Lactant. Instit. l. 3. c. 19  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Posidipp.   weary of a Life, whose Inconveniencies they have found all these unable to remedy.  
Others have from time to time been wrought upon by the variety of Troubles they have met with, 
* 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Stob. Serm. 96.  to become their own Executioners, rather than continue to labour under the weight of those Grievances they thought themselves no longer able to bear. As the Histories of all Ages, and our own Experience too sadly inform us.  
Others have sought to help themselves by endeavouring after a certain 
*† 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epictet. Enchir. c. 10.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Str. l. 4.  
Noster sapiens vincit quidem incommodum omne, sed sentit: illorum ne sentit quidem. Senec. Epist. 9  
Dixerit hoc quidem Epicurus, semper beatum esse sapientem.— Quem quidem cum summis doloribus conficiatur, ait dicturum quam suave est, quam nihil curo? Cic. de fin. Bon. & Mal. l. 5.27. & Tusc. Quaest. l. 2. c. 7.   Indolency under all Occurrences, as if the nneasiness we find under the worst of them proceeded only from our own Fancy, not from any real impressions that they make upon us.  
Others, again, have laboured to support themselves with other more generous Meditations, comforting themselves to think, 
‖ Tertul. Apol. c. 45. Diog. Laert. in vita Epicuri. Cic. definibus, l. 1. & 2. Anton. Imp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 7. Sect. 23. & 38. Senec. Epist. 24, & 78.  that their Afflictions, if sharp, cannot last long; 
* Unum est levamentum malorum ingentium, pati, & necessitatibus suis obsequi. Senec. de irâ, l. 3. c. 16. Leave fit quod bene fertur onus. Ovid. Ita est vita hominum quasi cum ludas tesseris, si illud quod maximè opus est jactu non cadit, illud quod cecidit fortè, id atte ut corrigas. Ter. Adelph.  that whilst they do last, a patiented compliance with them is the most advantageous way of bearing them; 
† Quàm multos militiae morbus eripuit? quosdam ne ad ruinam domus suae occurrerent, inimicus vadimonio tenuit; ne in piratarum manus pervenirent, quidem naufragio consecuti sunt. Senec. de beneficiis, l. 6. c. 9  that great Benefits many times redound from them; 
‖ A malis igitur mors abducit. Cic. Tusc. Quaest. l. 1. Vitae miserae mors finis esse videtur. ibid. c. 42.  and that Death at last will put an end to all our Troubles.  
At other times they argued from the commonness of Afflictions; that themselves were not the only Sufferers, 
* Nae illa quidem consolatio sirmissima est, quanquam & usitata est, & saepe prodest: Non tibi hoc soli. Tusc. Quaest. l. 3.  what they endured being no more than the usual fate of Mankind.  
And sometimes, again, to induce their Followers to submit the more cheerfully to Afflictions, they have attempted to satisfy them with this Distinction, 
† Doceat paratiorem me ad contemnendam pecuniam fore, si illam in rebus praepositis, quàm si in bonis duxero; fortioremque in patiendo dolore, si eum asperum, & difficilem perpessu, & contra naturam, quam si malum esse dixero. De finibus bon. & mal. l. 4. Asperum, difficile, odiosum, contra naturam dicunt, nec tamen malum. Tusc. Quaest. l. 2. c. 7. Nihil agis dolour, quamvis sis molestus nunquam te esse confitebor malum. ibid. c. 25.  That though they could not but acknowledge their Sufferings to be sharp, troublesome, hateful, against Nature, and difficult to be born, yet they would not allow them to be Evils; as if the bare change of an Epithet had been a Cure for the worst of them, for the acutest Pain, or heaviest Sorrow. Which Notion Dionysius Heracleotes acknowledged 
‖ De fi●. bon. & m●l. l. 5. c. 31. Tusc. Quaest. l. 2. c. 24. & Diog. L●ert. l. 7. in vitâ D. Herael.  to be sufficiently confuted by a violent pain in his Eyes, and a severe fit of the Stone.  
But our Religion prescribes a far better Remedy for all these Distempers, than is any where else to be met with; namely, that in all our Exigences we look up to Almighty God, and cast our Care upon him, who not only is best able to relieve us under whatsoever Calamities, but hath moreover directed us to seek to him for what things we stand in need of, with a Promise that he will be wanting to none that duly apply themselves to him, requiring us neither to suffer ourselves to be overwhelmed with any sort of Grief, upon whatever account, nor to expect Relief against it from any other Hand than his, who alone is the proper Refuge for the Distressed. To Him we are to present our Case and make known our Sorrows, and then to rely upon Him, as the surest Help in all our Needs, and the best Support under all our Troubles. This he hath been graciously pleased to appoint, as the readiest, and in truth, the only certain way to obtain either Comfort under, or Defence against, or Deliverance from Wants, Diseases, Losses, Fears, Dangers, or whatsoever Afflictions. This Duty, therefore, I have undertaken to recommend to each one's serious and constant Practice. And that I may do it the more effectually, I shall proceed to discourse of it in this following Method.  

1. To consider the Nature and Importance of the Duty.  
2. To observe our indispensible Obligation in the performance of it.  
3. To enforce the Practice of it from the Assurance we have of God's continual Care over us.  
4. To instance in some of the great Advantages, which would accrue to us from a faithful and constant Dependence upon God.  
5. And lastly, To evince the Insufficiency of all other Means for either securing us from, or supporting us under Afflictions.    

CHAP. I. The Duty of Casting our Care upon God.  
I Begin with the first of these Heads, To consider the Nature of this Duty, of putting our Trust in God, and casting our Care upon him. Now, Trust, or Affiance in, or Dependence upon another, 
* Principaliter significare videtur, quòd aliquis spem concipiat, ex hoc quod credit verbis alicujus auxilium promittentis— Fiducia etiam potest dici, quâ aliquis spem alicujus rei concipit ex aliquo considerato. 2. Secundae Quae. 129.6.  Tho. Aquinas rightly declares to signify principally, that hope of benefit in any respect, which a Man conceives from the Promises of such an one; but withal, that it may be grounded upon any other reasonable Consideration. And upon both these Accounts there is great cause to rely upon Almighty God, as not only best able to assist us, but farther, as having frequently both by Word and Deed shown his readiness to do it. And accordingly he expects from each one of us, that in all our straits we make him our stay and our strength, looking past the immediate cause of our Fears or Sufferings, Dangers or Necessities, to that supreme mighty Hand of his which governs and disposes all things, and endeavouring to work in ourselves such a sense of his marvellous Lovingkindness to all who duly trust in him; that whatever our Circumstances be as to this Life, we may yet be able to comfort ourselves in him whose Mercies are over all his Works, not doubting of his Protection, whensoever we hearty ●ue to him for it. But then, to the end that this our Dependence upon him be not vain and groundless, but well fixed and settled, and which may certainly answer our Expectation, these following Particulars are to be remembered.  

SECT. I.  
I. WE are not so to interpret any of God's Promises, as if he had obliged himself thereby to fulfil 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 dissatisfied 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.  
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 with them that have. And if all will be eagerly seeking after those peculiar Advantages, which they know beforehand 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 ourselves, we should never know when to be satisfied. 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 beforehand 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 ourselves only, if we be unhappy 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 ourselves, that God will observe our time for the removal of it. 
‖ Aliquando desideratur ab illo, & non dat, novit horam dandi qui curate. 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 defer their Deliverance, and 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, until 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 Dependence being upon God alone, and all our Expectations being from the benign 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 ourselves perfectly to his disposal, to receive whatsoever favours from him, and whensoever he pleases. 
‖ Iniquus est, qui muneris sui arbitrium danti non relinquit. Sense. 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 Dependence upon him, it will concern us in the first place, to see that our Desires be regular and reasonable, before we venture to make our Application to him, but especially before we promise ourselves 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 refer ourselves 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 laboured 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 concerned 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 weakens our reliance upon his fatherly Kindness and Protection. And in truth, to cry to God for help, and yet be unwilling to help ourselves, 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 ourselves, 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 ourselves, but must up and be doing; must consider what is incumbent upon ourselves, as well as what Encouragement we have to depend upon a good God for Relief, and must behave ourselves 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 ourselves 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 ourselves, 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 ourselves that he will work Deliverances for us without them. As he will not give the Husbandman his wont 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 quenched; 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 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 dependence be upon any thing of this nature, but upon Him who is the Rock of Ages, and a neverfailing Strength. We must beware that we do not ruin ourselves 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 ourselves already Victors, or to cast us headlong when we are almost at the top of our Desires. 
† Valdè namque apud Dominum utraque 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 Psalmist 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 ourselves Success in any of our Undertake, 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 to address ourselves 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 Satirist 
† 
Poscis opemnervis, corpusque 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.  Cynic notes it as a shameful Soloecism to offer Sacrifice for the procuring, or the preservation of Health, but withal, 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 show themselves unconcerned whether he harken to them or not. He will not miraculously preserve those from being 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 senselessly 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 ourselves 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 ourselves for them. Those who first 
* 1 S. Pet. 5.6, 7.  humble themselves under his mighty hand, lamenting and hearty bewailing their manifold Iniquities, whereby they have at any time provoked him to execute his Judgements upon them, and then cast their 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 surprise to others, if they meet not with a like support.  
God may suffer wicked Men, whensoever he pleases, to taste plentifully of his Munificence, heaping his Mercies upon them from day to day. There is none of them but doth some good Deeds; and seeing 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 than 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 professed 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 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 prefer 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 taste of the fruit of their do, 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 bestir himself to barricadoe up his Windows, and guard and secure all the weaker places of his House, from the Attempts of Thiefs, 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 professed 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 ourselves may put a bar in the way to prevent our own Happiness, by foolishly incapacitating ourselves for it. And whenever we do so, it is a great weakness to delude ourselves 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 hid 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, 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 do from before mine eyes; cease to do evil, learn to do well, seek Judgement, 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 ourselves 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 ourselves beforehand 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 designed 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 ourselves 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 ourselves like best, or what he sees to be best for us.  
But still it is upon this condition, that we behave ourselves 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 show 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 men's 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 charges men's 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 war, 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 choose 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 fulfilled. However this is no prejudice to them that are duly qualified 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 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 desert 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 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 ourselves 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 dependence upon God to take care of us in all our straits; 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 Dependence upon God to take care of us in all our straits, as knowing, that if we seek to him aright he will be ready to secure and provide for us, though never so unable to help ourselves. There is no case so forlorn but he regards it, and has by him a Remedy in store for it, which if duly applied, will effectually work a cure. If he but command Deliverance for his Servants, all the Power of Men or Devils cannot prevent it; and this he never refuses to do, but when persons show 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 removed, in neither of these Instances to distrust his paternal Affection to us, but encourage ourselves 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 aught 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 easy to infer how nearly our Interest depends upon his gracious Inclinations towards us, his perpetual Care being our best, our only Defence against those numerous Evils, to which, were it not for this, each one would lie continually exposed; and consequently what egregious folly it is not to rely entirely 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 reasonable, 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 acknowledgements that may be of his unspeakable Lovingkindness, 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 Dependence upon God to take care of us in all our straits.  
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 ourselves 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 ourselves with a fearful expectation of what possibly may happen hereafter, and yet withal, possibly may not; and would enable as on the contrary, hearty to rejoice that we are not left destitute, but have an infinitely good God to order all our Affairs for us. There is no better sign of a perfect Dependence 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 trial 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 overrule 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 Philosopher, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. L. 6.8.  to adore and confide in, and rely upon the guidance of that infinite Wisdom, which incessantly exerts itself 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 terrified 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 withhold him from granting our Requests. And then, but not till then, may we safely comfort ourselves, with a firm persuasion that God will certainly be mindful of us, and of our Affairs; and that we need not therefore torment ourselves 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 ourselves to his Protection; that is to say, if we kerb 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 ourselves 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.    

CHAP. II. The Necessity of Casting our Care upon God.  
I Come now in the Second place to observe our indispensible Obligation to this Duty of putting our Trust in God, and casting all our Care upon Him. A Duty which not only Almighty God may justly expect at our Hands, as we are his Creatures, and have our whole Subsistence from him, but which he hath likewise frequently and very expressly required in the Holy Scriptures both of the Old and New Testament.  
In the former of which the holy Psalmist professes in multitudes of places, 
* Psal. 4.5. & 36.7. & 37.3, 5. & 62.8. & 115.9, etc.  That his own Trust was constantly in the Lord, and earnestly invites others in like manner 
† Ps. 55.22.  to commit their ways to God, and put their trust in him; 
‖ Ps. 50.15.  to cast their burden upon him that he may sustain them; 
* Ps. 34.8, 22. & 40.4.  and to call upon him in the day of trouble, that he may deliver them. And again, for their Encouragement herein, 
† Ps. 31.19.  he promises a Blessedness to the man that maketh the Lord his trust. And again, he 
‖ Ps. 91.3, etc. 112.7.  admires the great Goodness which God had laid up for them that fear him, and which he had wrought for them that put their trust in him before the sons of men; and undertakes for such, that they shall be secure, whether from outward dangers or from inward fears; and that mercy 
* Ps. 32.10.  shall compass them about, and 
* Ps. 125 ●●  they shall be even as the Mount Zion, which cannot be removed, but abideth for ever.  
And his Son Solomon speaks also to the same purpose, exhorting 
† Prov. 3.5.  to trust in the Lord with all our heart, and not to lean to our own understanding, as if we could carve better for ourselves; and assures us that 
‖ 28.25.  he who putteth his trust in the Lord shall be made fat and 
* 29.25.  shall be safe, and 
† 16.3.  shall have his thoughts established.  
The Prophet Isaiah likewise excites to a ready dependence upon God, as the best support in all conditions; as a help that will never fail, 
‖ Isa. 26.4.  Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength; as a help at hand even in the lowest Estate, 
* 50.10.  Who is he among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light, let him trust in the name of the Lord and stay upon his God; as a help in whom whosoever trusted, 
† 57.13.  was to possess the Land and to inherit God's holy Mountain; and lastly as a help that could secure from all hurt, and even from the fear of it, 
‖ 12.2.  Behold God is my salvation, I will trust and not be afraid; for the Lord Jehovah is my strength and my song, he also is become my salvation. And at another time, 
* 26.3.  Thou wilt keep him in perfect peace, whose mind is stayed on thee; because he trusteth in thee.  
And God himself by the Prophet Jeremiah encourages to a reliance upon his care, even in behalf of those whose condition is oftentimes the most helpless in this World, the Widows and the Orphans, whom he condescends to promise that he will look after, when they have none other to take care of them. 
† Jer. 49. 1●.  Leave thy fatherless Children, and I will preserve them alive, and let thy Widows trust in me. 
‖ 17.7, 8.  And blessed, saith the same Prophet, is the man that trusteth in the Lord, and whose hope the Lord is; For he shall be as a tree planted by the waters, and that spreadeth out her Roots by the River; and shall not see when heat cometh; but her Leaf shall be green, and shall not be careful in the year of draught, neither shall cease from yielding Fruit.  
And again it is declared of God, 
* Lam. 3.25.  that he is good unto them that wait for him, to the Soul that seeketh him, that he is 
† Nah. 1.7.  a strong hold in the day of trouble, and that he doth not overlook the wants of them that flee to him in their straits, but knoweth them that trust in him.  
And in the New Testament our Blessed Saviour divers times inculcates the Necessity of this Duty, and presses it by Arguments obvious and intelligible enough to the meanest Capacity; inferring from our own Inability to help ourselves, in that we can no more preserve our own Lives, or provide for their support without God's Blessing, than we 
‖ S. Matt. 6.27.  can add to the height of our stature; and from the Providence of God manifested in the production and preservation of 
* v. 26, 28, 29.  Birds and Flowers; and from the reflection it would be upon his Disciples, to be as Diffident of God's Goodness, 
† v. 32.  as the Gentiles who had never known our Saviour or his Gospel; and again from the wont affection of natural Parents to their Children, inasmuch as 
‖ S. Matt. 7.11.  if these being evil know how to give good gifts unto their Children, it is an easy conclusion that our Father which is in heaven will much more give good things to them that ask him. And in a word our Blessed Saviour accounted it a sufficient Preservative against a solicitous Care of ourselves, 
* c. 6.32.  that our heavenly Father knoweth what things we have need of. The force of all which arguings of our Saviour is this, That the best way to free Men from their Anxieties upon the account of this Life's inconveniences, is to remember and lay seriously to heart, that all our own contrivances and endeavours will never stand us in stead of themselves, and it is God's Blessing only that can render them effectual to our support; and by consequence that it is both our Duty and our Interest, to be entirely at his disposal, hoping for whatsoever we need from him alone.  
And after our Blessed Saviour his Apostles in like manner direct us, 
* 2 Cor. 1.9.  not to trust in ourselves, but in God who raiseth the dead; 
† 1 S. Pet. 4.19.  to commit the keeping of our souls to him in well-doing as unto a faithful Creator; 
‖ 1 Tim. 6.17  and not to trust in uncertain Riches, but in the living God, who giveth us all things richly to enjoy; and at other times require us 
* Phil. 4.6.  to be careful for nothing, but in every thing to let our requests be made known to him, 
† 1 S. Pet. 5.7  to cast all our care upon him, and not to cast away our confidence in him, which, we are certainly informed in the Epistle to the Hebrews, 
‖ Heb. 10.35.  hath great recompense of reward. Where we have also that gracious and comfortable Promise (made first to 
* Gen. 28.15.  Jacob in his Journey towards Haran, and afterwards more expressly 
† Jos. 1.5.  to Joshua when he was sent to conduct the Israelites over Jordan) applied for the benefit of Christians in general, and delivered in very emphatical and significant Terms. 
‖ Heb. 13.5, 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will never leave thee, nor forsake thee. So that each one may boldly say, The Lord is my helper, and I will not shall fear what man shall do unto me.  
And the rather to engage us to behave ourselves accordingly, the Holy Scriptures present us with numerous instances of God's Saints, and even of our Blessed Lord himself, who in their several Generations have trusted in God, and have been comfortably rewarded for it. There we have the Faith of 
* Rom. 4.18.  Abraham, who against hope believed in hope, or as it is related more largely in the Epistle to the 
† Heb. 11.17, 18, 19  Hebrews, who when he was tried offered up his only-begotten son Isaac in whom the promised seed was to be called, accounting that God was able to raise him even from the dead; from whence also he received him in a figure, or for a Type of the Blessed Jesus, who was to rise again from the Grave, as certainly as Isaac was saved from off the Wood, whereon he was about to have been slain. We have the Faith of Moses, 
‖ v. 24, 25.  who when he was come to years, refused to be called the son of Pharaoh 's Daughter, and chose rather to suffer affliction with the People of God, than to enjoy the pleasures of sin for a season. We have the Faith of Job, who after all his dreadful losses, enough to have utterly overwhelmed one of less patience and resignation than himself, 
* Job 1.22.  sinned not nor charged God foolishly, and under all the farther sufferings he endured, behaved himself with that continual observance of Almighty God, and dependence upon him, that God at length saw fit to look more favourably towards him, and to turn his sorrows into joy, by 
† c. 42.12.  blessing his latter end more than his beginning. We have the Faith of David, and the admirable benefit he so frequently boasteth himself to have found by it, throughout his Book of Psalms. And to omit multitudes of others, we have the Faith of our ever Blessed Redeemer himself, professing even at the time of his apprehending, that he could easily have obtained of his Father 
* S. Mat. 26.53  more than twelve Legions of Angels for his rescue, but that he chose rather to undergo the utmost cruelty of his Adversaries in obedience to the Father's Will; and who readily submitted to die upon the Cross, as knowing that he should quickly rise again; 
† Phil. 2.9, 10, 11.  whence also he was highly exalted, and had a Name given him which is above every Name, that at the Name of Jesus every Knee should bow, of things in Heaven, and things in earth, and things under the Earth, and that every Tongue should confess that Jesus Christ is Lord, to the Glory of God the Father.  
And lastly, We have the Faith of the Apostles and first Disciples, who 
‖ 2 Cor. 1.10.  in the midst of the greatest Dangers, and even of Death itself were not at all discouraged from continuing their Trust in God, and by this means had the happiness to prevail in their design of propagating the Gospel here, against the united attempts of both Jews and Gentiles to the contrary; besides the singular Honour to which they have been long since advanced in the other World. Such signal encouragement have we to the performance of this Duty.  
And on the contrary, we never find the Israelites murmuring and distrustful of God's Providence, but they were presently made to smart for it. That Patience and Long-suffering which bore with them in other cases, would not protect them when they set themselves thus ungratefully to affront the Majesty of Heaven. God might well expect that the numerous Miracles he had condescended to work for them time after time, should have disposed them constantly to place their whole Trust in him. And when they took the contrary Course, and instead of praising and admiring his abundant Goodness towards them, stuck not to reflect upon him, as if he were not duly mindful of them, they might reasonably conclude that he would avenge himself upon them for it. 
* 2 King. 7.1, 2.  Thus it fared with that incredulous Lord, who would not believe the Prophet Elisha foretelling that the next day they should be eased of the Famine, with which they were so severely streightened in the Siege of Samaria, by the Host of Benhadad King of Syria; for 
† v. 17.  having the Charge of the Gate committed to him, whilst he was attending there (as a just Judgement of God upon him for his diffidence) the People trod upon him in the Gate, and he died, after this manner verifying the Prophet's prediction, that he should behold the plentiful Provision that would be made for them, but should not be permitted to taste of it.  
And thus it was also with their whole People when they were dissatisfied with that wonderful Providence of God over them above all other Nations, of which they had had such ample Experience, and began to exclaim against God, saying, 
‖ Ps. 78.19, 20, 21, 22.  Can God furnish a Table in the Wilderness? Behold he smote the stony Rock, that the Waters gushed out and the Streams over-flowed; can he give Bread also? can he provide Flesh for his People? This was an affront the Almighty could not bear with, and therefore was wroth with them for it, so that a Fire was kindled against Jacob, and anger also came up against Israel: And all for this reason, because they believed not in God, and trusted not in his Salvation.  
The Sum is, that faithfully to put our trust in God for whatever good things we want, whether for Soul or Body, for ourselves or ours, is a Duty practised and required by the Prophets of old, and by our Saviour and his Apostles since, together with great Promises annexed and Mercies vouchsafed to it, and with Threaten on the contrary, and dreadful Judgements inflicted, when Men have refused to behave themselves accordingly. And now to apply this Doctrine a little more particularly, though very briefly.  
1. If a plain express Command require our Obedience, here is a Duty positively enjoined, and not once or twice, or only by the by (tho' this too were enough sufficiently to notify our Maker's Will) but divers times, and upon many occasions, in multitudes of places in the Old Testament in our Saviour's Divine Sermon on the Mount, and in the Writings of his Apostles. Insomuch that it is impossible for them who have any reverence for the Authority of Almighty God, any regard for his undoubted and oft repeated Commands, to refuse in any case to put their Trust in him.  
2. If Promises of Blessings annexed to a careful performance of this Duty can engage us to the Exercise of it, we have these likewise, Promises of Blessedness in general, and again more particularly of Life, of security from dangers, of peace and quiet of mind, of success in our designs, and of a competent supply of the good things of this World. Whence to the necessary Obligations that lie upon us in point of duty to our Lord, here is added likewise very good encouragement with respect to our present concerns whereby the rather to invite us to what is thus earnestly pressed upon us. And this meditation must therefore be a farther aggravation of their Disobedience, who can find in their hearts to live in contradiction to it.  
3. If the Denunciation, or Execution of Punishments upon any that have been remarkably distrustful of the Divine Protection may serve to awaken Persons into a better dependence upon God for the future; the History of the Jewish Nation in the Old Testament presents us with a large Catalogue of heavy Judgements inflicted upon that murmuring and discontented People. 
● Cor. 10.11.  Of whom the Apostle tells us that they were recommended as Examples for the Christian World, to the end that we might take warning by their sufferings, and observing how they miscarried by not relying duly upon God, might become the more cautious not to split upon the same Rock, by imitating that provoking Temper of theirs for which they paid so dear.  
4. If the Patterns of holy Men before our Saviour's Incarnation, and of the Apostles and others afterwards, and even of our blessed Lord himself, that unspotted Exemplar of an entire submission to his Father's Will, can persuade us to the imitation of their unwearied dependence upon God for the gracious Completion of all his Promises, these are to be met with in great perfection, and great abundance throughout the word of God; and will therefore mightily shame us, if we steer another course, to God's dishonour and our own prejudice at least, perhaps to our utter Ruin. Examples are (as Seneca well observes) the 
† Longum est iter per praecepta; breve & efficax per exempla. Senec. epist. 60.  shortest and readiest way of Teaching, and many times prevail better than Arguments; nay against all the soundest and weightiest Arguments to the contrary. And we must leave ourselves intolerably inexcusable, if we are backward to attend to them there only, where they manifestly challenge, and justly deserve our most serious Attention.  
5. Lastly, If the infinite Glories consequent upon the observance of this, as well as of the other Duties of our Religion can inflame our Souls with an ardent Desire after them, we have here another especial Motive to a conscientious Practice of it. We have a recompense of reward set before us that can never be sufficiently valued, an exceeding and eternal weight of glory, but which is never to be attained to without a sure Trust in God's Mercy, and a steady Dependence upon him to take care of us.  
And what now can any possibly imagine should excuse their neglect of a Duty, whereto all are thus indissolubly obliged and are so many several ways invited? Who can hope to approve himself before God, whilst he refuses to hearken to his Voice, and be governed by him? Who can think to be safe in this World, that wilfully neglects the only means of his security? Or who can promise himself to be happy hereafter? Nay, who can promise himself not to be ineffably and everlastingly miserable, that estranges himself from him, in whom alone all his Happiness must consist, by abusing his immense Goodness, and disobeying his righteous Laws? The case must inevitably be very deplorable, when People obstinately decline the only means of their own welfare, and will by no directions, or persuasions, or commands, or promises, or threaten, or mercies, or judgements be prevailed with to apply themselves thereto. And consider I beseech thee, Reader, if it be recorded in Scripture as an indelible blot upon Asa King of Judah, that being towards his latter end diseased in his feet, 
* 2 Chr. 16.12.  he sought not to the Lord for a Cure, but to the Physicians only, how much greater a reproach will it be to us Christians, and how much deeper Gild will it imply in us, who are under stronger and more indispensible Obligations to trust in God and have far greater encouragement in doing it, to be still unwilling to depend upon him? This argues a notorious Contempt of his unspeakable Lovingkindness, and is so palpable a Violation of his Laws, and so utterly unagreeable to a truly Christian temper of mind, that it is sad to think how any can possibly allow themselves in it.  
It was the weakness of 
† 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. Laert. in vit. Epicuri, l. 10.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid.  
Ut & Sext. Empir. Hypotypos. 3.24. Max. Tyr. dissert. 29. Cic. de nat. Deorum l. 1. & Sen. in Claudii Caesaris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; & Lactant. de ira c. 4. Cic. de Divinat. l. 2. Sallust. Philos. de Diis & Mundo, c. 9   Epicurus and his Followers to ascribe all Events to a certain blind Fortune or Chance, because they believed it too great a burden for God to undertake the Government of the World. As if the same Almighty Power which at first made all things, could not at least as easily preserve them all in Being and good Order, when made; or as if the same boundless Goodness which invited to the greater, would not invite as prevalently to the less. And no less absurd are they who believe that God governs the World, and that all things are brought to pass according to the Discretion of his Infinite Wisdom, and yet will not be induced to cast their Care upon him. For if those argued unphilosophically, these I am sure act very unchristianly, very unagreeably to the Principles of their most holy Religion, and very dangerously in relation to their own interest both Temporal and Eternal.  
And, oh that Men would therefore be entreated seriously to weigh with themselves, how undutiful they are to Almighty God, whensoever they refuse to put their whole Concerns into his hands, and what deadly Enemies to themselves. Let us remember what it is to distrust his Care of us, that it is no less than to call his Veracity into question, and to slight that Infinite Authority by virtue whereof he commands us to rely upon him in all conditions, and that unspeakable Goodness which inclines him to take care of us; and that the inevitable Consequence of such a complicated Wickedness must needs be very terrible.  
Had God but barely offered his free Protection to every one that would humbly seek to him for it, this one would think should have been charm enough to have induced all that had any sense of his kindness, or any tolerable regard for their own Welfare, to betake themselves immediately to the shelter of his Wings. And they that had neglected it, could have blamed themselves only for all the Evils which they had foolishly brought upon themselves, by not thankfully embracing so singular a Favour. But when besides this he hath farther condescended to back all his Proposals of this Nature with his positive and frequent Commands, and his known Vengeance upon the Contemners of them, still to keep at distance from him, cannot but be an intolerably heinous Provocation. It is not to be conceived that he would ever have used these several Methods of address to us, if he had esteemed it an indifferent matter whether we rest upon him or not. And if he be hearty concerned for it, the inference is very easy, that he will be highly incensed against all that do not readily comply with what he so oft requires, and is so much concerned for.  
And in God's Name what is it we propound to ourselves when we act thus inconsistently with the Principles we profess to be governed by? What occasion do we hereby give for a like doleful Lamentation, with that of our Blessed Saviour over Jerusalem, when he would have healed them and they would not be healed, would have saved them and they would not be saved, and for a like Vengeance too with that which he denounced against that rebellious City. Our Lord 
* S. Mat. 23.37, 38.  would often have gathered their Children together, even as a Hen gathereth her Chickens under her Wings, and they would not; therefore saith he, Behold your house is left unto you desolate. And should he proceed to a like doom upon ourselves, whilst we persist in a distrust of his Care of us; should he send all the temporal Calamities to seize us of which our Nature is capable; and when we are worn out with these, should he deliver us over to his Eternal vengeance, it must however be acknowledged that he were righteous in all his do, and our destruction were only from ourselves.  
What wonder if that Vessel run aground, or split upon a Rock, whose Mariners in case of imminent Danger refuse the assistance of a skilful Pilot, and choose to turn her a-drift, and let her steer they know not how? Yet how much less hope of safety is there for those that prefer their own vain Imaginations before the Infinite Wisdom of Almighty God, taking upon them to provide for themselves, rather than wait till he shall be pleased to do it for them? For such add direct Rebellion to their Indiscretion, not only undervaluing God's abundant readiness to take care of them, but provoking him also by their wilful Breach of his known Commands, to send forth Storms and Tempests to overwhelm them. They highly offend God, and wrong themselves at present, and (to complete their Folly) they treasure up to themselves wrath against the day of wrath, and the revelation of the righteous Judgement of God. Which being the dismal, yet certain Consequence of the neglect of this Duty, it is strange there should be such need of exhorting to observe it. Nor can any thing but a want of consideration withhold Persons from the constant Practice of it, since without it they can neither act like Christians, nor show themselves wise for this or for the other World.   

CHAP. III. The Reasonableness of Casting our Care upon God.  
THE third thing I propounded was to enforce the Practice of this so necessary a Duty, from the Assurance we have of God's continual Care of us; that observing what Regard he has for us, what a good Providence he exercises over us, and how willing he is to multiply his Benefits upon us, we may hence also be invited to cast all our Care upon him. And this I shall endeavour to do from these three following Considerations.  

1. Of the Providence of God in general, and the Care he takes of all his Creatures.  
2. Of the peculiar Offers of Protection that are made in Scripture to the Righteous.  
3. Of the Experience we have had of his Goodness hitherto, and the Reason we therefore have still to depend upon him   

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 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 
* Octau. 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 dependence one of them has upon another, beholds the whole Order of second Causes, and wisely overrules them all that they may serve to the best purposes. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. s●r. l. 4. p 489.  His goodness diffuses itself through all the Corrers of the Universe, and by his unwearied Providence and Protection all kinds of Being's are sustained, 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 showeth his handy Work. Day unto day uttereth Speech, and Night unto night showeth 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 Pleyades, 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 
(a) Ps. 104.24.  the Earth is full of his Riches, 
(b) 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 
(c) Ps. 75.3.  to bear them up, lest it together with all its Inhabitants should be dissolved, that 
(d) Ps. 104.9.  he prescribes the Waters of the Sea their bounds, and 
(e) Psal. 65.9, 10, 11.  sends refreshing showers upon the Earth making it very fruitful, that it is by his Order 
(f) Job 28 25.  the winds blow, and 
(g) Ps. 107 25.  the storms arise, 
(h) Ps. 77.18.  the lightnings break forth, and the thunders roar so terribly, that 
(i) 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 
(k) Ps. 104.11.  the wild Asses, 
(l) v. 18.  the wild Goats, and the Coneys, 
(m) v. 21.  the young Lions, 
(n) 1 Cor. 9.9.  the Oxen, 
(o) Ps. 29.9.  the Hinds, 
(p) Ps. 50.11.  and every Beast of the Field, 
(q) Ps. 104.20.  and of the Forest, 
(r) S. Matt. 6.28.  most curiously adorns the Flowers, 
(s) v. 26.  feeds, 
(t) Ps. 104.12, 17.  and provides Nets for the Birds, 
(u) Ps. 104 16.  replenishes the Trees with Sap, 
(w) v. 25, 27.  sustains the Fishes, 
(x) Ps. 145.16.  opens his Hands and satisfies the Desire of every living thing, and 
(y) S. Matt. 10.29.  suffers not a Sparrow to fall to the Ground without his observation; and to conclude, 
(z) 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 ourselves, in giving us our Being's, so likewise from the regard he has for the Birds, and other meaner parts of the Creation. 
* S. Matt. 6.25, etc.  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, 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 required for its support. He spoke 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 easy 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 inform you, that he will much less neglect yourselves.  
3. Because his Providence extends itself to the Flowers of the Field as well as to the Birds, for these also are delicately clothed by him. Consider the Lilies of the Field how they grow, they toil 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  the Grass of the Field, which to day is, and to morrow is cast into the Oven, shall be not much more  you, 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 conceivable, 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 masterpiece 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 Being's 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 expressly 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 judgement 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 straits.  
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 not 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 numbered 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 qualified 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 yourselves, 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 ourselves that he takes notice of it whenever we do so. How should it transport us to reflect, that our Dependence 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 ourselves 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 ourselves do; and whose ineffable Goodness will certainly incline him to choose and act for us much better than ourselves 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 ourselves 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. etc.  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 inspired, and to whom he spoke besides sometimes 
‖ 1 Sam. 28.6. Vid. etiam Spenc. de legibus Heb. p. 853, etc. & Cun. de rep. Hebr. l. c. 2. Medes Diatrib. p. 2. in Deut. 33.8. & D. Lightfoot's 2d. vol. p. 1067, &. 68  by Vrim 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 Bath-col, 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 ourselves, 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 uneasy under the Afflictions he lays upon us; but than 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 shows to have been great kindnesses 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 Being's, that plot indeed and contrive as if we were very wife, but if 
* 
Omnibus in terris quae sunt à Gadibus usque  
Auroram & Gangem pauci dignoscere possunt.  
Vera bona, atque 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 ruin ourselves by our own desires. We draw Schemes, and propound to ourselves 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 shows us what miserable wretched Creatures we should be, should but God think fit to leave us a while to ourselves. 
*† 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Theogn.  Whereas he knows perfectly what state or condition is properest for us which undertake 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 choose for us much better than we could for ourselves. 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 proceed 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. chrysostom, 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 consequently, the greatest kindness he can do them. 
* 
Cum videris bonos viros, acceptosque 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 uneasy 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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. 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 ourselves 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 contradicts our own desires, he yet deals by us as we would desire, if we were but wife enough.  
Which Observation, if rightly considered and applied, would not only silence all Murmur 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 ourselves 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 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 hearty 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 overwhelmed 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 entirely 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 wants before him, and whenever they find themselves in straits, 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 surprise, 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 hearty 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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-natured 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 shows) 
‖ 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 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 Judgements 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 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, etc.  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 terror 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 ruin. 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, 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 sense the holy Psalmist proclaims, that he had innumerable perplexing Thoughts and anxious Cares, that had extremely 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 vanished, 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 increasing their Strength, and hereby preparing them to bear up cheerfully in times of Affliction. Which he did to a very extraordinary degree in the Apostles and first Disciples of our Lord, inspiring 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 itself, 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 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 show 
† 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 ourselves 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 glorify 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 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 overrule 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 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 ourselves, 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 atque fastigia dignitatum, caeteraque hujusmodi quibus se foelices esse putant mortales verae illius foelicitatis expertes, quid afferunt consolationis, cum sit eye 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 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 ourselves so far as not to be ruffled 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 uneasy 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 dismayed, though the World frown never so much upon us, and we have never so cross a passage through it. Woe 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 patiented 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. fox'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 cheerful 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.  
Laurence Saunders took the Stake to which he should be chained in his Arms, and kissed 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 seemed, struck or clapped 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 show other tokens of joy to the Beholders? Not much unlike what Socrates relates of one Theodorus, 
† Socrat. Hist. Eccles. l. 5. c. 19  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 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 ourselves 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 hearty 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 Wiseman assures us, delivering it as a Truth of which he had sufficiently informed 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 Tranquillity, 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 hid me in his pavilion, in the secret of his Tabernacle shall he hid 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 defence, 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 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 rendered 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 in so clear a case, and shall choose rather to make some Reflection upon what I have hitherto been discoursing, and so proceed to my next Head. And to this end I come to sum 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 infer 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 delivered. 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 lie, 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 fulfil what he has undertaken, that it is impossible he should do otherwise. 
† S. Matt. 24.35.  Heaven and Earth, we may assure ourselves, 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 ourselves the right to believe, that it is then best for us that we should 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 itself, 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 Trials and outward Inconveniencies. And by consequence, they ought in this case to rest satisfied, 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 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 magnify our gracious God, for vouchsafing us these seasonable Medicines for the cure of our distempered Souls. We might very well resolve to be patiented 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, hearty 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 intent our benefit, what folly may be compared to 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 hearty to rejoice at the thoughts of so compassionate a Protector, and to fly to him for shelter in all our straits? 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 Dependence upon him, that we must be wretchedly wanting to ourselves, 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 dependence upon him was of our own Experience of former Mercies, and Deliverances afforded both to ourselves and others. And one would think we should all be hearty ashamed, 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 easy to present the Reader with a long Catalogue of unparallelled Mercies bestowed upon them, and Deliverances wrought for them from time to time, 
* Ps. 78.43, etc.  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 louse among them and devoured them up, and frogs to destroy them; he gave their fruit unto the caterpillar, and their labour unto the grasshopper; destroyed their vines with hailstones, and their mulberry-trees with the frost; smote their  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 firstborn 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 a light of fire. He clavae 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 reigned 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, 
‖ Name & ipsi Deum nostrum (idem enim omnium Deus est) quamdiu castè, innoxiè, religioséque coluerunt, etc. p. 108.  That whilst they chastely, 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 Governors, 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 wont 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 prescript. adv. Haer. c. 36.  another was brought alive out of a boiling Cauldron of Oil, 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 spite 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 hosts 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, etc. D. Cypr. ad Demetr.  
Hoc vero inenarrabile est, quod fit adversus eos qui male facere nesciunt, etc. Lactant. Instit. l. 5. c. 9 Vid. etiam. c. 11. & Tertul. ap. c. 27. etc. 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 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. Neque enim civitates tantum, sed vicos etiam atque agros superstitionis istius contagio pervagata est. Plin. Epist. l. 10. c. 97. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Clem. Alex. Str. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 surprising, 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 dependence upon him, whose goodness hath thus illustriously manifested itself 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 inquire 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.  showing himself full of Pity and Commiseration, and administering 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 ourselves 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 ourselves, 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 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 Judgement, 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 wont 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 ourselves his unworthy Creatures, who have made no better use of all his most gracious Dispensations towards us.  
1. For if we look upon ourselves 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 withal preserved from those Enthusiastic Principles on the other, which have infected so many other parts of the Reformation. We are allowed the free use of 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 departed no farther from any modern Churches than they appear to have departed from the truly Ancient and Catholic 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 subtlest Devices to nought, and hath from time to time (as we hope he will now again) put a period to our Distractions.  
2. If we look upon ourselves 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 ourselves, 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 ago, 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 embroiled in an expensive War, whilst we sat securely (to use the Prophet's Expression) 
* Mich. 4.4.  under our own Vines, and under our Figtrees. 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 ourselves 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 hearty 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 Lovingkindness 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 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 dependence, 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 Ruins, 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, 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 ourselves, and the Care he daily takes of us.  
And now, what return shall we make to the Lord for all his Mercies? shall we senselessly question his farther Lovingkindness? or shall we not rather fix our hope upon him, as our best defence in all times of difficulty and danger? A steady Dependence 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 hearty 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. 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 wont 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, etc.  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 Goliath, 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, declaring how, when they were encompassed with many and dreadful terrors, 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 cruelest 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 Lovingkindness 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 ourselves, how unequal a return it is for all his Favours, to let them slip out of our minds, and leave us in fear, lest he should no longer take care of us. And accordingly we should rather argue thus with ourselves: 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 that ourselves have been reduced to these straits, 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 ourselves 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 Lovingkindness: It were certainly a much properer course, more reverend 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 do, so moreover to make use of them for inviting both ourselves and others, to a steady and unwearied dependence 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 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 ourselves indispensibly obliged to make this use of his wont Compassion, that we be encouraged constantly to cast our Care upon him, and under our greatest straits 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 numbered 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 again, lastly, That the Experience of all Ages shows how willing and ready he has been to fulfil these his Promises to the terror 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 infer 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 ourselves to him, and thereby entitle ourselves to his Promises, there is no room left to imagine, that he will be wanting to us in any respect.    

CHAP. IU. The Usefulness of Casting all our Care upon God.  
THE Fourth thing I undertook was, To instance in some of the great Advantages that would accrue to us from a faithful and constant Dependence upon God. That the Almighty has required this Duty at our Hands, and from time to time, and in such a manner as shows him nearly concerned for it, were Argument enough one would think to oblige all who desire either to please him here, or to be happy with him hereafter, to an uninterrupted Reliance upon him. And were the Duty thus enjoined by him, never so difficult in itself, never so contrary to the natural Inclinations of Flesh and Blood, and were it perpetually attended with the most formidable Dangers, or heaviest Sufferings, yet being absolutely necessary, no good Christian but would conclude himself nearly concerned, to encounter all these inconveniencies, rather than expose himself to the just indignation of Almighty God. But if the case be quite of another nature, and this necessary Duty have none of those frightful Difficulties attending it, but be agreeable to the dictates of Reason, and for our Benefit in this life, as well as for the glory of God, and a means of our future Happiness, there remains no pretence of an excuse for the neglect of it. And that this is the true state of the matter, I hope I have already in a good measure made apparent, and shall now proceed to prove it more fully, by considering the Usefulness of this Virtue, for these three following purposes; 

1. For obtaining a greater Interest in the Divine Protection.  
2. For quieting our Minds in all Conditions.  
3. For Entitling to a better state, when we shall be translated hence.    

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 Dependence 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  & 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 etc. 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, etc.  his trust was steadfastly placed in him. He blesses himself in the security he found from his continual Dependence 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 straits, 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 easy to collect, that this Virtue shall not go without its Reward in this present life, besides the unconceivable Recompense 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 merely 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, etc.  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 potsherd to scrape himself withal, 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 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 Nabuchadnezzar, 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 itself 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 
* 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 easy Conquest, and with a full expectation of putting this impious and bloody Design in execution, upon the earnest Prayers of Licinius and his Army 
‖ Sum 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 seized with severe pains, even to distraction, and having lost his sight; in this miserable 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, etc. 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 inferior 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 Christian-man's Care, p. 50.  speaks) and set the Flintstone 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 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 cruelest 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, etc.  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 Dependence upon God can reasonably be supposed to shelter him against them. 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 than 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 Recompense 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, who having been earnestly soliciting his Prince for a profitable Office, should meet with a denial, but withal 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 shown) 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 cheerfulness, 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 administered to them in a very signal manner, making them 
† Rom. 8.37.  more than conquerors 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 men's Minds about to Religion; so here, though a superficial 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 itself have inevitably sunk.  
The sum 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 men's 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 ourselves, and the more hearty 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 dependence 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, Pallentesque habitant morbi, tristisque 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 undertake shows 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 about with every blast of Fortune, always in fear, and always busied with vain Contrivances for the future, never at ease, and hardly hoping 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 spite 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 rendering him, 

1. Less afraid of any appearance of Danger.  
2. Less affected with any Evils that befall 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 mere product of their own idle or melancholic 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. Choir 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 his own, and pleased himself as much with the conceit, as if it had been true. They expect e'er 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 wont 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 public Disturbances, or other common Calamities. And these will sadly embitter the utmost happiness a Man can hope to attain to at present, and must inevitably overthrow it, unless prevented by a cheerful 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,  
Fortunamque 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  
Arden's vi fulminis movebit.  Boet. de Consolat. l. 1. Metr. 4.  he can sit as upon a Rock, and defy 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 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 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 order 
‖ 
Permits ipsis expendere numinibus; quid  
Conveniat nobis, rebusque 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 ourselves 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 ware of; but if we were, would force us hearty 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 mortify some unruly Lust or Passion, or to affect us with a sense of some heinous Crime not duly repent 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 the Prophet Gad, or to prevent our being puffed up with an high conceit of ourselves, 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 trial, 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 prise 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 show 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 Enormity, which though repent 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 Vriah, 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 departed 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. Salu. 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 dissatisfied at God's Judgements 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 trial of our Faith, as it was with Job, that singular Example of a quiet submission to God's Will, and of a steadfast 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 Verse. Ruffim. Apparet virtus, arguiturque 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, as well when he seems to frown upon us, as when he follows us with his more favourable Dispensations.  
These and many other like Reason's God may have for laying his Hand heavy upon us, which when discovered, will clearly vindicate his Proceed. 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 ourselves 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, ourselves are very apparently the cause of them, and must therefore seek for a redress from ourselves, 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 Virtue, if we do not inquire 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 Soldiers 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.  Nabuchadnezzar; whereupon Tertullian cries out, 
† Scorpiac. c. 8.  O martyrium & sine passione perfectum! etc. O Martyrdom even perfected without Suffering! they had suffered enough, and were burnt enough, whom God therefore protected, lest he should seem to belly 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 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. Neque cruciatum, neque 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 itaque 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; 
* A defension fidei majorum nulla vis depulit, non minae, non blandimenta, non vita, non mors, non palatium, non satellites, non Imperator, non imperium, non homines, non daemons. Vin. Lyrin.  neither suffering any kind of Force, nor Threaten, 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; 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. M. Apol. 1. Decretum ex tabellâ recitavit; Thascium Cyprianum gladio animadverti placet: Cyprianus Episcopts dixit, Deo gratias. D. Cypriani Pass. ex Vet. MS.  rejoicing that they should by this means be delivered out of the Hands of their wicked Masters; 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Polycarp ad Philip.  esteeming of their Chains as the Crowns, the Ornaments and Diadems of the truly elect of God and Christ; 
* Certatim gloriosa in certamina ruebatur, multoque avidius martyria, gloriosis mortibus quaerebantur, quàm nunc Episcopatus pravis ambitionibus appetuntur. Sulpic. Severi Hist. Sacr. in an. 304. Cum omni saevitia vestra concertamus, etiam ultro irrumpentes; magisque damnati quàm absoluti gaudemus. Tertul. ad Scap. Saturninus quidem omnibus bestiis velle se objici profitebatur ut sc. gloriosiorem gestaret coronam. Pass. SS. Perpet. & Felic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. M. c. Tryph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  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, Watch and Fast, Scorn and Contempt, Pains and Tortures, to be deprived of his ordinary means of Subsistence, and his wont 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 departed 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 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 steadfast Dependence 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. Octau.  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 easy under Troubles, a sure Trust in God suggests farther,  
Medit. IU. 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 overruling 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 dispatched him. They may unexpectedly raise the Sufferers up new Friends, as 
† Exod. 2.9, 10.  Moses' 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' Banishment from Athens, and the Difficulties and Dangers that befell him hereupon, brought him to the Persian Emperor, 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 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. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diog. Laert. l. 2. in vita Socratis, & in vitâ Phoed.  So Phoedon's Captivity, and his Slavery consequent upon it, was the means of his coming to Socrates' knowledge, and through his Favour and Kindness, to the study of Philosophy, and the Skill he attained to in it, and the Fame he got by it. 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. D. Laert. l. 7. in vit. Chrysip.  And the confiscating of Chrysippus' 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, etc.  Thus Joseph by being sold a Slave into Egypt, came at length to be Governor 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, etc.  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 straits 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 Thucydides 
* 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, overpowering 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 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 control, 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, etc. In vita D. Cypriani.  Pontius the Deacon gives of the Carthaginians, and 
† Pestifera namque 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 quoque impleretur, dicentis: Et vocavit Deus ad planctum & calvitium, & cingulum sacci; ecce vitulos occidere, & jugulare arietes: ecce manducare & bibere, etc. De exidio Brit.  Gildas of our own Nation, when they were infested with the same Disease, and 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 6. c. 38.  Josephus of some among the Jews, when they were plagued with Fire, Sword, and Pestilence all at once. 
* Ne in summo quidem rerum discrimine, cessasse unquam vitia civium, usque ad excidia civitatum. Salu. de gubern. Dei, l. 6.  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 sacked by the Enemy, they still proceeded to multiply their Abominations, as though no danger were near them. And when their Ruin was completed, their City burnt and laid waste, their People taken Captives or slain, and whatever was left remaining gave such occasion of sorrow, that 
† 
In quâ nescias poene cujus sit sors pejor ac durior, interfectorum an viventium. Ibid.  
Ludicra ergo publica Trever petis? etc. Ibid.   it was hard to tell whose lot was hardest of the Dead or of the Living, they were still intent upon their Vanities and Pleasures, requesting of the Magistrates to have their public 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 People's 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 sackcloth. 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 them of the Destruction that was preparing for them, and would speedily overtake them, except they would amend their do. 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 Sackcloth, and sat 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 taste any thing; let them not feed, nor drink Water; but let Man and Beast be covered with Sackcloth, 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 easy 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 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 firebrand 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 Judgements 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 men's 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 Gild contracted by them, and for inviting to a commiseration of their Fellow-sufferers, and exciting them hereby to all proper offices of Charity. They are of great use to obstruct the Sinners career of Wickedness, to reduce 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 rectify 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 do, 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, than he showeth 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. Salu. de gubern. Dei, l. 16.  A long Prosperity too often lulls Men asleep in a carnal security, making them careless and remiss, forgetful 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. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alcin. dogm. Plat. c. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simpl. in Epicteti Ench. c. 13.  They are highly useful for the cure of our disordered Souls. And if like other Physic they be unpalatable or uneasy at present, this may very well be born with, so they but work their designed 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 straits. 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 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 ourselves prevent it not; and again, that how uneasy 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 satisfied, that 
* 
Conjugium petimus, partumque uxoris; at illi  
Notum, qui pueri, qualisque 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 quaeque 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 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 rendering 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 magnify 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 Governor 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 lest 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 steadfastly upon him. And indeed to do otherwise, is but to lay an unnecessary 
* Quid necesse est mala accessere, & satis citò patienda cùm venerint praesumere, ac praesens rempus futuri metu perdere? Est sine dubio stultum, quia quandoque 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, lest 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 extremely 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 myself to distrust him? And what unnecessary endless Vexations do I also hereby bring upon myself which might be effectually prevented, if I had but consideration enough to weigh well with myself, what an incomparable happiness it is, to have an interest in the Divine Protection, and how easy I might be under it, were it not for my own Imprudence.  
And as to my Family, are not they entitled to God's Protection, no less than myself? 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 myself and them; and why not as well for them when I am 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 myself 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 myself, if I could but discover how Almighty God has determined 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 than 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 straits 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 bountiful 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 plentiful Provision of the things of this life improper for them, and that they will do best, and be most mindful 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 myself with an unaccountable fear lest 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 myself 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 entirely 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 uneasy. But than it is to be remembered, 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 senselessly laid upon themselves, or at lest which they might quickly have avoided, if they would 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, rendering 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 steadfast Dependence upon him, and a cheerful resignation of ourselves 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 ourselves to be discouraged by whatsoever difficulties, must never 
† c. 10 35.  cast away our confidence in him, if we would obtain the great recompense of Reward, laid up for his faithful 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 Virtue, 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 do, to reward or punish them accordingly: For it is not easy to imagine, how they should dare to indulge themselves in any known iniquity when they call to mind that they are under his Allseeing 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 ourselves to upon all occasions for relief, but withal, 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 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 supplies them with; and afraid also to do it, lest so he should be provoked to withhold 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 Lovingkindness. 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 cheerful 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 ourselves to whatever acknowledgements we believe he looks for from us. By not suffering 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 useful 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 itself, 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 Terrors, to have learned to place our Trust in God as an impregnable Defence against all the assaults of the most inveterate Adversary, assuring ourselves, 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 ourselves 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 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 terror, neither be troubled; but sanctify 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 glorify 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, choosing to undergo the utmost Barbarities (if called to it) rather than departed 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 spite 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 trial, must expect a different portion, even the eternal Vengeance of Almighty God, to be poured forth upon them, as a just recompense of their defection from him. 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 height, 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 subtlety, 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 Emperor, 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 wont 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 Emperor, commanded the Soldiers 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 herein they had denied Christ, and worshipped Idols, they immediately looked like Men half dead, and running forth, as if they were besides themselves, they publicly owned themselves Christians, with Tears and Cries, declaring that what they had done was merely by surprise, returning the Emperor his Money, and begging Death at his Hand as due to their Apostasy.  
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 herself, but as her Hands were overpowered 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 tiring out the Cruelty of their outrageous Persecutors; insomuch that Arius Antonius having undertaken to persecute those in Asia, and seeing them so little terrified at the Severities executed upon their Brethren, that they came flocking by troops to receive the like Sentence, astonished at this their unparallelled Courage he put a stop to his proceed, and dismissed them, 
* Tertul. ad Scap.  saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be gone, ye wretches, and since you are so fond of Death, either hang yourselves, or break your own Necks.  
Some indeed there were, who for want of a due Dependence 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 testify 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 shown 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, etc. 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 their Profession of having denied Christ, to be indeed one way of denying him, charging them as virtually 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 careful 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 Soldiers of Christ, that the uncorrupted soundness of their Faith might neither be alured by Flatteries, nor terrified by Menaces, nor overcome by Racks and Tortures. 
‖ Famemvincitis, & sitim spernitis, etc. Ep. 37.  They were above the dread of Hunger, and despised Thirst, and undervalved the filth of the Prison, and the horrer of their Punishment. They overcame their Sufferings, were out 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 ourselves to whatever hardships for our Saviour's 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 Dependence 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 bias their Judgements, and make them ready to hearken to whatever has the show 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 inquire 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 signify 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 ware 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 recompense for it, that if he be 
* 1 Cor. 15. ult.  steadfast 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 glory that fadeth not away; and consequently, that it must argue an intolerable weakness and want of Judgement 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 foretaste 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? Can we but all bring ourselves 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, 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 figtree 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 steadfastly 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's 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 dismayed if we could but assure ourselves 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 distrustful of God's Providence are sure to be overcome; and in a word, it is the best and surest way to be Happy both here and hereafter. This is that complete Security, that perfect Satisfaction and Safety mentioned by the Prophet Isaiah, as annexed 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.    

CHAP. V The Weakness and Incompetency of all Natural Means.  
IT remains that I proceed to the last Argument I mentioned, for inviting to cast our Care upon God; that is to say, The Insuffitiency of all other helps for either securing us from, or supporting us under Afflictions. Now these may be considered in a twofold respect; 1. Barely as Natural Means, and which may lawfully be made use of, as we have occasion; 2. Or as they may be unlawful, and which cannot therefore be ventured upon without sin. And accordingly in treating of them I shall endeavour to evince, 

1. The Weakness and Incompetency of the former; and,  
2. The Evil and Danger of the latter.    

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 withhold 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 wisemen 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 useful Projects depend entirely 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 Being's 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 ourselves 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 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 inferior 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 dependence 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, showing beyond all contradiction, that it is not men's 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 battle 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 wont course of things, whereby to awaken persons to a consideration of himself, and dependence 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 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  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 politic, 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 superior 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 dependence 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, ostroque 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 Colic, 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 thankful 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.  
2. Where a Man's Wealth is most helpful, 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 deceitful 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 beautiful and enticing at a distance, but being handled, turn presently into Dust or Smoke, 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, etc.  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 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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. 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 that & quodcunque libet fortuna, rapito;  
Irus & est subito, qui modo Croesus erat.  Ovid. Trist. l. 3. cl 7.  where these and other like Causes concur, as oftentimes many of them do, though one had the Wealth of Croesus he could not prevent his own ruin. Thus it pleases God 
† S Luk. 1.51, 52, 53.  to show strength with his arm, and to scatter the proud who are puffed 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 plentiful Fortune is not only an imperfect and uncertain Comfort to the Owner, but it is many times an apparent means of his Ruin. 
‖ 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 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 Thiefs, 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, etc.  Naiboth, the fairness and convenience of whose Vineyard made Ahab uneasy for want of it, and thereby put Jezebel upon contriving his death to obtain it. So 
‖ 
— Jussuque Neronis  
Longinum & magnos Senecae praedivitis hortos  
Clausit, & egregias Lateranorum obsidet aedes  
Tota cohors.  Juv. Sat. 10.  Longinus' 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 
† Ubicunque 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 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 easy Consequence, that Wealth can be but a feeble Support of itself, which sometimes makes men's 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 highminded, 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 increase, though by lawful means, set not your heart upon them. God spoke 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 Wiseman, 
‖ 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. These are at best but 
* Opum magna vis est mihi. Anceps & onerosa foelicitas, & quae plus invidiae sit habitura quam gaudii.— Opens 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 deceitful 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 myself 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 Emperors, 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,  
Regumque 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 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 undertake, 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 Surprise, 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 ware 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 subtle undiscovered Stratagems, though a Man be never so powerful 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 undertake. 
† 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 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 battle, but safety is of the Lord. And so saith the Psalmist, 
† Psal. 18.32, etc.  It is God that girdeth me with strength, and maketh my way perfect. He maketh my feet like hind's 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 battle; thou hast subdued under me those that risen up against me, etc. 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 beforehand 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 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 powerful 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  Sovereign of themselves and all their Forces, upon what variety of disadvantages do they hereby cast themselves? How many of them miscarry in their undertake, 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 Satirist observed long ago 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 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 control 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 Zion, 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.  woe 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 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 withal, that this care would not answer their Expectation, for it should not tend to their Safety but their Ruin, 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 usher'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 busy 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 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 corpse.  
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, etc. Ideo illi infirmissimis hostibus cuncta tradidit, ut ostenderet scilicet non vires valere, sed causam. Salu. 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 Rams-horns, as he threw down the Walls of Jericho; by an 
* 2 King. 3.21, etc.  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 as the reason why God is so oft in Scripture styled, 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 entirely upon the Pleasure of Almighty God, who order 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 hurtful 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 powerful 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 Judgements upon a sinful 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 but to be involved farther in it. 
* Is. 31.1, 2, 3.  woe to them that go down to Egypt for help, and stay on horses, and trust in chariots, because they are many; and in horsemen, 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 horse's flesh and not spirit; when the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is helped 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 than 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 Conqueror over these so formidable Enemies. For the eyes of the Lord run to and fro throughout the whole earth, to show 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 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 overruling 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 Proceed 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 ourselves 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 faithful Servants, who hearty 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 subtlest 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 household 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 Affairs.  
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. 
1 Valeria Maxim. l. 9 c. 12.  A Grapestone, 
2 Drexel. Prodr. aetern. c. 1. Sect. 20.  a Fish-bone, 
3 Ibid.  a Hair either swallowed, 
4 Dela Valle 's Travels, p. 464.  or pulled off from the Skin, 
5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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, 
6 Odour illi, saporque, & lassitudo, & vigilia, & humour, & cibus, & sine quibus vivere non potest mortifera sunt. Senec. de Consol. ad Marciam, c. 11. Non cibus nobis, non humour, non vigilia, non somnus, sine mensura quaedam salubria sunt. Sen. Nat. Quaest. l. 6. c. 2.  an ill Smell, unwholesome Food, too much Pains, or Watching, or Drink, or Meat; 
7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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, 
8 Quem pavor repentinus, aut item ex improviso sonus auribus gravis excutit. Senec. ad Marc. c. 11. Scilicet ex emendatione Just. Lypsii.  a sudden Fright, 
9 Frigoris, aestus, laboris impatiens. Senec. Ibid.  an excess of Heat or Cold, 
10 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, etc. Drex. prodr. aet. c. 1. Sect. 20. Anon 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 
11 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, 
12 Cum mors ubique praesto sit, & undique 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 Ps. 89.48.  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 snatched 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 ruin themselves together with them, what vanity it is to boast themselves in these Circumstances? There is none that can pretend to compare with Samson or Goliath for Strength; yet no sooner is the Lord departed from one of them, 
15 Jud. 16.20.  but the Philistims abuse him to a great degree; and see 
16 1 Sam. 17.40, etc.  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 unparallelled Stature and Strength, defying the Armies of the living God, and glorying in the appearance of an easy Victory, 
17 v. 44.  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 v. 50, 51, 52.  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 v. 15, & 33.  but a youth, and whose business it had been to keep his Father's ; 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 v. 49.  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 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 forgetful of him, he will take a time, whether sooner or later, to convince them of their own weakness, and to show them by an undeniable Experiment, that all their Undertake 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 Erterprises, and hence many times turns to good account; but withal, 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 Ruin, 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, 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 Achievements, 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 helpful 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 Undertake, is too well known to need that I should insist upon it. Prudence, and Foresight, and a good contrivance beforehand, 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 concur in any considerable degree, they give a Man a strange advantage for great and noble Undertake. Yet are they, like Job's Friends, but 
* Job 16.2.  miserable Comforters, whensoever they are separated from a Dependence 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 quicksighted 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 Judgement 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 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 stripped of all that he might in the mean time have received 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, 
† Jamque 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 showed itself 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 enterprise. 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 ruin of others, he sees and overrules 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 slothful 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 increase; 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 hearty 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 waist, and thereby provoked God to obstruct their other Attempts. 
* 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 cloth 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 whither it with an excessive drought, or can send an Army of Locusts, or Caterpillars, 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 roll 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 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 far accordingly with others, who have the hardiness to rely upon their own Attempts for accomplishing their Ends, without referring themselves to that overruling 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 straits 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 quisque 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 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 straits.  
2. Defence against Troubles.  
3. Support in our Needs.    
1. Advice in our straits. 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 Judgement, 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 loath 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 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 careful 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 subtler 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 Absalon, 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 immovably 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, 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 Patient's 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 entirely 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 oil, 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 passed by 
† v. 31, 32, 33.  the man that had fallen amongst thiefs, 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 needful to trouble himself about other persons Sufferings, any farther than formally to profess a sorrow for them. And how little is the Ability of them that are more hearty 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, cloth 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 Judgement, 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 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 easy 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, etc.  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 needful 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 thyself, when they see thee come really to want their Kindness. Wealth, as the Wiseman 
* 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 hearty desire it, it is possible that they may be no more in a capacity of doing it, than 
* Gen. 21.15, 16.  Hagar could supply her Son Ishmael with Drink, when at the point of Death for lack of it. Motherly Affection made her very uneasy, 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 forced, sore against her Will, to leave him and withdraw herself, 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 irreconcilable 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 deflowered, 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 prevailed with to lay it aside, though never so groundless and unreasonable, it is easy 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.  
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 wont Bounty. I have already observed 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 ourselves 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 seized by a merciless Enemy? How many have gone 
‖ 
Quos soelices Cynthia vidit,  
Vidit miseros abitura dies.  
Rarum est felix, idemque senex.  Ibid. v. 641, etc.  Rich to Bed at Night, and before Morning have had their Houses, Goods, and it may be their whole Estate consumed 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 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 snatched 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 Dependence. 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 hearty 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 sum 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 steadfastly 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 inferior helps leave themselves exposed 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 stocked 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 designed 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 fulfil his Word. And so do the worst of Diseases, whensoever he thinks fit to let them lose upon a disobedient and gainsaying People. And against these no preparation can be made, because sometimes they come too powerful 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 that Work, which the Armies of Men might intent, 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 increased, 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 Seedtime and Harvest as seasonable, their Fields as fruitful, the Sea as open as their Hearts could desire; yet the very freedom of Commerce and Traffic may bring in a greater Inconvenience (which no Plenty can hold out) than the Enemy, than unseasonable Wind and Wether 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 Traffic, 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 spite 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 ourselves for Relief in all our straits, 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 Powerful 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 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 entreating 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, judgement and righteousness in the earth; that he considers that there is an infinitely wise and good God, who order 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 Undertake. 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 unlawful (which they too often happen to be) and which cannot therefore be ventured upon without sin. And here my business will be to show,  
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 grossly deceive themselves herein, as in truth they often find to their cost. They may fancy themselves to outwit or overpower others, but by the just Judgement of God upon them for their Wickedness, the event ordinarily shows 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 Lie to be told, much less an apparently ill Action to be done. And if it be not lawful 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 signify nothing towards the removal of it, till he shall be pleased to release us. Whilst they are agreeable to his Will, they may be useful 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 Wiseman 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, (Transgressor's 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 sinful 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 show) 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 relied upon than we keep to the observance of his Will, there is no room left to promise ourselves 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 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 withheld ten, and paid only ninety. Whereupon it pleased God to order, that the next Year, his Ground should yield 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 resolved upon an amendment for the future. I don't vouch for the truth of this Relation; but however it naturally hints to us, how easy it is for God to find out wicked Men, when they think themselves most tightly subtle and private in their Iniquities, and to show 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 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 myself to them in their own way, and endeavour to show, that all sinful and unwarrantable practices in order to our Security and Happiness, are very improper and disadvantageous in regard to this present 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 ourselves 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 ourselves 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 easy 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 intent their own Ruin, 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 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 Offspring. For though upon the birth of her first born 
† v. 23.  Joseph, she blessed herself 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 ourselves into needless troubles, for want of Judgement to discern wherein our true Interest consists. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 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 canvasing 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 ware 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 ourselves 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 wholesome Food, we may desire what in the consequence will prove mere 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 wind 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, to be a Slave all his days. Yet this they afterwards found to be the way, whereby the Alwise 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 beforehand 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 wished 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, etc.  Absalon have tried by Flatteries and Fawning to steal away the People's Hearts, whereby to usurp his Father's Crown, if he had foreseen that this would prove his inevitable ruin.  
In a word, there is no Man sure not to be entrapped in the works of his own Hands, or ensnared in his subtlest and best laid Devices. And therefore none, if he certainly knew wherein his present Interest consists, could yet have any reason to persuade 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?  
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 useful means for promoting it, this one fault of their being sinful, 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 Judgements upon us, to endeavour the avoiding of them by any unlawful 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 averred, that though Men may plot and contrive, and when they impatiently desire what they have not, or are possessed with a fearful 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 proceed concerning them, he is able to abase. This the great Nabuchadnezzar 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 thyself against him? The lest 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. chrysostom 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 ourselves once become Wolves, we must expect thenceforward to be overcome; because hereby we lose our best security, the care and protection of the Shepherd.  
2. In flying to unlawful 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 show ware regard to Man, or other inferior causes man to God himself, the Supreme Lord and Governor, 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 Judgement, 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 to death, lest otherwise the more powerful 
* 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 useful 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 apostatise, and join with the Jews, should with them be certainly destroyed 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 dreadful 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 sinful 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 Refractory 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 Undertake 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 joyful Messages at the same time, namely, that his Chariot had come off Victor in the Olympic 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 might be only some common calamity that should befall him! Or as befell Theramenes at Athens, who having met with a wonderful 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 Colleagues 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; high 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 sinful Pharaoh, of whom the Scripture saith expressly, 
‖ Exod. 9.16.  In very deed for this cause have I raised thee up, for to show 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 a Day of Reckoning may come; and then they must look to pay dear for all their Abominations.  
Sometimes God may permit men's Ungodliness to succeed, and to answer their Expectations for a while, but withal, 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 lie 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 Leprosy 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 taste the fruit of what they have unlawfully obtained, as he did 
‖ Faust. & Marcell. libel. 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 Emperor. 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 increasing 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 the time of the Arian Persecution, and had censured and rejected the forenamed Potamius for his Apostasy from it, was yet wrought upon in his old Age, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrat. Hist. P. l. 2. c. 31.  by the threats and punishments of the Emperor 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. Ind 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 professed Enemy to the Jewish, and Julian a subtle underminer of the Christian Worship and Religion. The former of whom having forbidden the Jews to Sacrifice, as their Law required of them, having offered Swines-flesh upon their Altar to profane it, having prohibited their initiatory rite of Circumcision, and burned 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 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 Monastic Life, and was a Reader in the Church of Nicomedia in Bythinia, till at length he thought it a proper time to lay aside his Vizard, and then he disowned the Religion he had hitherto professed, went publicly to the Heathen Temples, sacrificed to the Images he found there, and called himself their Highpriest. Thenceforward he set himself against the Christians, and spoke and wrote against their Doctrine, 
1 Sozom. Hist. l. 5. c. 17.  trying all ways, 
2 Theod. l. 3. c. 22.  by fair Words, 
3 Theod. l. 3. c. 16.  by Promises and Rewards, 
4 Socrat. l. 3. c. 13, 14, 15, 16, 19  by Terrors and Sufferings, 
5 Am. Marcell. l. 22. Optat. Meliv. l. 2.  by Toleration, 
6 Soz. l. 3. c. 17, 18. Greg. Naz. Stel. 1.  by Tricks and subtle 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, 
7 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 do. And accordingly he takes occasion many times to inflict some immediate Judgement 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 publicly taken notice of, his Credit 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 deal 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 
* Name 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, Murder, 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 Wiseman, 
† 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 Splendour) 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 Judgement inflicted upon him during the whole time of his abode in this World; supposing all this, still the impropriety and disadvantage of unlawful Means in order to our welfare will appear.  
3. Because there are other dreadful 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 fraudisque cruciatu, tanquam domesticis furiis, affiduè vexentur. Cic. Consol. ad Brut.  to remember that it has been acquired by the wilful transgression of God's Laws. When the Possessor blesses himself most in his unjust attainments, this one thought will be enough (like the 
* Dan. 5.6.  Handwriting on the Wall to Belshazzar) to embitter all his Joys, to strike his Limbs into a fit of trembling, to cover his Face with paleness, and fill his Mind with horror 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 gaudily soever he may appear, or whatever show 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 uneasy, 
‖ 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 dieque 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 terror, as if they were just upon the point of coming to account for their Iniquities. Such as 
1 Tacit. Annal. l. 6. Sueton. in vit. Tiber. c. 63, 64, 65, 66.  Tiberius, 
2 Id. in vit. Cal. c. 51.  Caligula, and 
3 Zon. Annal. To. 3.  Anastasius of Rome, 
4 Cic. Tusc. Quaest. l. 5. c. 20.  Dionysius of Corinth, 
5 P. de Comines. l. 6. c. 7.  Lewis XI. of France, and 
6 Speed, Baker, Trussel, & al.  Richard III. of our own Nation, etc. whose frightful Dreams by Night, and restless Fears by Day were a sufficient confirmation of the Poet's Assertion, that 
7 
Afferat ipse licet sacras Epidaurius herbas,  
Sanabit nullâ vulnera cordis .  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 Emperors should have the best Title to it; yet these forementioned, and others show, that they are many times farther from it than the meanest of their Subjects. When once the greatest of Men rebel against God, on whom they have their whole Dependence 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 fewer Wickedness, is possessed with a tormenting remembrance of his own. But if to this be added the Consideration of another Life, and the extremity of those dismal Tortures the Sinner must then expect to undergo, no wonder though he find himself very uneasy at the thoughts hereof. These will pursue him into his closest Retirements in spite 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 Judgement, and the ineffable Terrors 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 hearty 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 judgement 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, etc.  will he render to every man according to his deeds; to them who by patiented continuance in well doing, seek 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 allowed 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 satisfy himself in any profitable, or otherwise useful Wickedness at present, yet he will find a doleful, 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 ruin 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 Burn 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,  
Posset, nec quae sit poenarum denique 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, Horror 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. Octau.  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 withal will endure to all Eternity. Insomuch that Aetna and Vesuvius with all their Roar, and all their fiercest and their hottest Streams of Sulphur, are a very faint Emblem of these more dreadful Flames. Wherein the Flesh shall for ever fry, the Blood for ever boil, the Veins be for ever scorched, the Nerves for ever racked, 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 uneasy 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 hearty endeavour it.  
And thus I hope I have sufficiently evinced the Unreasonableness of seeking to Unlawful 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, lest 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 judgement 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 Unlawful Means for Refuge, 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 overruling 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, etc. 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 ourselves (though this be more than we are ordinarily to expect) but we can never make ourselves so without him. The subtlest undertaker can do nothing but by his assistance, which if he determine to withhold, there needs nothing more to 
‖ Job 5.13  disappoint the devices of the crafty, so that their hands cannot perform their enterprise.  
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 show 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 ventured 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. And although sometimes, for reasons best known to himself, he may permit the most ungodly undertake 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.    

The Conclusion.  
AND now for a Conclusion of the whole I only add, that the Design of this plain Discourse is this, That even in our lowest, our worst, and most deplorable estate, when our Grievances lie heaviest upon us, and all other Means of Comfort fail us most, we be ready to rest entirely upon God for a Redress, encouraging ourselves with the thoughts of his infinite Lovingkindness, and never suffering ourselves to doubt of his Protection, whatever our Circumstances be, so long as we sincerely apply ourselves to him for it. Be our Case never so dark and gloomy, and though whether we look to the East, or to the West, or to the North, or to the South, there be no appearance of Safety from any of these Quarters, yet Almighty God can immediately command a Deliverance for us. It is but for him to speak the word, and his servants shall be healed. No sooner can he appear for our Relief, but all our Clouds shall immediately be dissipated, and all our Fears removed, and 
* Is. 58.8.  our light shall break forth as the morning, and our health shall spring forth speedily. No such Night of Affliction can possibly seize us, but that our 
† Mal. 4.2.  Sun of Righteousness may presently arise with healing in his wings.  
Our God can quickly curb the Fury of the most outrageous Adversaries, either by converting them, as 
1 Act. 9.5, 6.  S. Paul; or mollifying them, as 
2 Esth. 8.8, etc.  Ahasuerus, or 
3 Euseb. Hist. Eccl. l. 8. c. 17. & Lactant. de mort. persec. c. 33, 34.  Galerius; or cutting them off in their Wickedness, as 
4 Exod. 14.28.  Pharaoh, or 
5 Joseph. Ant. l. 18 c. 11.  Caligula, or 
6 Lact. de M. pers. c. 3.  Domitian; can 
7 Numb. 16.48.  check the most dangerous Distempers, 
8 1 King. 17.6, & 16.  supply the most pressing Necessities, 
9 S. Matt. 9.20, etc.  and cure the most fixed and chronical Diseases; can stop 
10 Dan. 6.22.  the Lion's Mouth, 
11 Cum apro subministraretur (n. Satyrus') venator potius qui illum subligaverat, suffossus ab eadem bestia post diem muneris obiit. Et cum ad ursum substrictus esset in ponte, ursus de caveâ prodire noluit, itaque secundo Saturus illaesus revocatur. Pass. SS. Perpet. & Foelicit.  divert the fury of the Boar, and quell the fierceness of the Bear, and 
12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De Martyr. S. Polycarpi.  restrain the violence of the Flames; can rescue out of the greatest Miseries, 
13 Dan. 3.26.  out of the Fiery-furnace with the three Children, 
14 Act. 16.26.  out of the Prison with S. Paul and Silas, 
15 Jerem. 37.16, 17.  out of the miry Dungeon with the Prophet Jeremiah, and 
16 Jon. 2.10.  with Ionas out of the Whale's Belly, and from the depth of the Sea. There is no condition so forlorn, and past all hope, but he has a remedy in store for it, if duly sought to for his help. And he is as willing as he is able to exert his Power, and show his Might in behalf of his poor Supplicants, that faithfully cast their care upon him, and to let them see to their unspeakable Comfort, that he is a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones, is as a storm against the wall; as the Prophet speaks 
17 Is. 25.4. .  

18 Ps. 113.6, 7, 8.  He taketh the sunple out of the dust, and lifteth the poor out of the mire, to set him with the Princes, even with the Princes of his people. He maketh the barren woman to keep house, and to be a joyful mother of children. He advanced 
19 Exod. 2.3. & 3.10.  Moses from the Ark of Bulrushes, to be the Conductor of his People out of Egypt, 
20 1 Sam. 10.1, 2.  Saul from seeking his Father's Asses to the Kingdom of Israel, 
21 Psal. 78.71.  David from following his Father's Sheep to be Ruler of the same People, 
22 Gen. 41.40.  Joseph from a state of Slavery, and a Prison, to the second place in Egypt; 
23 Rex ego qui sum Sicaniae, figulo sum genitore satus. Auson. Epig. 8.  Agathocles from among the Pots to be Governor of Syracuse, and 
24 Herodot. Cli. c 113. & Justin. Hist. l. 1.  Cyrus from a Shepherd's Cottage to be the Emperor of the Medes and Persians, and 
25 Plutarch. in vit. Rom. L. Flor. l. 1. c 4. Liv. l. 1. c. 41. & al.  made Romulus from a like despicable condition Founder of the Roman Empire. And how oft may ourselves have observed our own or others Mournings unexpectedly changed into Mirth, by some strange alteration of Affairs, beyond what we could have looked for? Why then should we despair of the like in any other case? why should we not rather meditate with ourselves that our God is still the same, as able as ever to relieve us, and he will do it as he sees occasion?  
Deliverance is oftentimes nearest, when nothing but sudden and severe Destruction seems to hang over our Heads. Nor is there any fit time for God to put to his Hand, to arise and exert his Almighty Power for the preservation of his Servants, than when all other helps fail. When 
* Is. 59.14, 15, 17, 19  Judgement is turned away backwards, and justice standeth afar off, when truth is fallen in the streets, and equity cannot enter, and he that departeth from evil maketh himself a prey, then is the time for him to put on righteousness as a breastplate, and an helmet of salvation upon his Head, to put on the garments of vengeance for clothing, and cover himself with zeal as with a cloak, and to repay fury to his adversaries, and recompense to his Enemies, till they be brought to fear the name of the Lord from the west, and his glory from the rising of the Sun. Or whatever other Grievance any labour under when it seems most incurable, it may in truth be soon cured.  
Possibly some unobserved natural way for an escape may in due time discover itself; or if not, we know as certainly as God is, that he can order some other method of Relief for us. He ordinarily works by the use of Means (and this therefore is the course in which we are generally to expect his Blessings) but he is not confined to these, but works as easily without them, when they fail, and in direct opposition to them, when they are not for his purpose; and will be sure to do so as oft as he sees it requisite. He will not prostitute his Miracles, and make them cheap, by vouchsafing them when there is no sufficient reason for them; but he will make use of those, rather than break his word; which he never has done, nor ever can do, though the other he has done frequently, to the great consolation and advantage of his faithful Servants. And indeed God's Providence many times is nearest and his help readiest, when he sees us the most destitute of Succour from any inferior Means. Our Fathers and Mothers may forsake us, they from whom there is reason to hope for most kindness may cast us off, and all other Creature Comforts may deceive us; but our good God will never do it, but will take us up in the midst of all our Distractions. This being the time when his Power is most seen in the delivery of his Servants, and so his glory most advanced by it, whilst Men are forced to acknowledge it to be in a signal manner 
* Psal. 64.9.  God's doing; and being moreover the time when his kindness is apt to make the deepest impression upon the persons delivered, who are never so sensible of the great benefit of ease and rest, as when almost worn out with some violent paroxysm, some pinching and dismal Calamity; he will not therefore neglect so fair an opportunity for bringing Honour to his own great Name, and safety to his poor afflicted Creatures that run to him for shelter. And so himself professes by the Mouth of the holy Psalmist, pointing out this as the properest season of applying to him for assistance. 
† Psal. 50.15.  Call upon me in the day of trouble, or when thy Wants are most pressing, and thy Sorrows most pungent in 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the time of straightening and distress, I will deliver thee, and thou shalt glorify me.  
And there is no reason therefore to be discouraged, though he do not immediately work Deliverance for any that call upon him, since we know assuredly he will do it in his due time. He may possibly withhold his Hand for a while on purpose that we may become the more earnest Supplicants at the Throne of his Grace, that we may be brought to cry mightily unto him for the redress we hope for at his Hand. And yet our condition may be nevertheless safe for the future, though at present it be most disconsolate. He will certainly take the best, that is his own, time to do us good, and perhaps will set us at rest when we think least of it.  
And by how much the less he seems in the mean time to concern himself for us, so much the greater virtue it is to cast all our Care however upon him. It is no great matter to rest upon him, 
* Imperia dura tolle, quid virtus erit. Sen. Herc. Fur. act. 2. sc. 2.  when things go according to our own desires, and we have little more to hope or wish for from him. Nor is it much greater to do it, when Afflictions befall us, but at the same time bring with them also a plain and easy direction for getting rid of them in a little while. But the difficulty is to confide steadfastly in God, when he frowns upon us, when his Hand lies heavy upon us, and he appears unwilling to remove it; to be able to say with Job, that admirable example of a sure Trust in God, as well as of an unwearied Patience, 
† Job 13.15.  Though he slay me, yet will I trust in him; with the Patriarch Abraham, 
‖ Rom. 4.15.  To believe against hope; and to be like the Apostles and first Disciples of our Lord, who 
* 2 Cor. 1.8, 9  when they were pressed out of measure, above strength, insomuch that they despaired even of life, and hence could trust no longer in themselves, yet continued to put their Trust in God, which raiseth the dead, and can at least as easily work any less Deliverance for us. For a Man to repose himself, and all his concerns after this manner upon the Divine Providence is an Argument of a truly Christian Temper, and evidences him to be acted by solid Principles, and that he is in good earnest in what he professes, and is fully persuaded of the truth of God's Promises, and has a Mind deeply affected with them. Nor is there any readier way to bring Honour to our Religion, than by showing ourselves thus entirely influenced by it, in that we can faithfully adhere to God, and cast our Care upon him, notwithstanding all the outward inconveniencies that may threaten us in, or for so doing.  
And we must therefore by no means content ourselves to trust in God in our Prosperity only, when there is less occasion for the exercise of this Duty, but must persist in it likewise, when he seems most plainly to have withdrawn his Countenance, and takes least notice of us. We must not allow ourselves to be discouraged in our hardest Circumstances, as though he would no longer have any regard for us, lest so we provoke him by our Diffidence to deal with us according to our Surmises; but should rather earnestly endeavour to raise up our Spirits, and animate and comfort ourselves with an assurance of his gracious Protection, as of a sufficient cure for all our Maladies.  
Wherefore never let any imagine, that they have performed this excellent Duty as they ought, till they have brought themselves to that steady dependence upon God, that howsoever he deals by them at present, or whatsoever portion he in his infinite Wisdom judges fit to allot them, they do not fail however to rest satisfied with these his Determinations, in a confident expectation of Relief against them, when it shall be properest for them. He is the best Judge of all men's Necessities, and what Application he knows to be truly requisite, he will certainly administer, though not always in the same manner as they desire. And those persons must therefore be highly inexcusable, that suffer any measure of Afflictions to affright them from that Affiance which they ought always to have in him.  
It is an intolerable shame to behold mere Heathens cheerfully resigning themselves up to God's disposal, to wait for Safety from him alone, and only for so much of it as he shall be pleased to vouchsafe them, and yet not endeavour to outstrip them, in this so rational a Confidence; to hear 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 40. c. 20.  Amonine the Emperor advising himself to live like one that had committed all his Affairs to God, with all his Soul; and Plato saying, 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. Crit.  If this is what God likes best, oh let it be; and Epictetus considering the Divine Dispensations, 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simpl. in Epict. c. 38.  as the result of the perfectest Knowledge and good Providence; and again, professing himself 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arr. Epict. l. 3. c. 26.  to have entirely conformed his Will to the Divine, to be sick whenever God would have him, to undertake whatever God requires of him, to desire what God likes best, to enjoy what God judges most convenient, and to die when God would have him (which by the way, is one of those Methods that God uses for the deliverance of his Servants when worn out with Afflictions, for he takes some of the Righteous away from incumbent Evils, as well as others from the Evils to come) looking upon his own Will and Desires, whilst thus composed, as no more capable of being crossed, than God's is, with which they always go along; and a little after, 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  prescribing it as the most useful course in order to a secure passage in this World, to commit one's self to God, by considering his Divine Will, and most wise administration of Affairs: It is an intolerable shame, I say, to observe this readiness in Heathens to cast all their Care upon God, and at the same time to think how scandalously most Christians come behind them in it, how apt we are to whine, and be dejected, and out of heart, only because God is not pleased to follow our own Imaginations in his deal with us; and particularly, because he condescends to visit us sometimes with his necessary and salutary Chastisements, and will not be entreated to withdraw his Hand, before we are fit for the removal of it.  
Blessed God is this our Resignation to thy most holy Will? is this all our Trust in thee? alas, how far are we from duly casting our Care upon thee, whilst we thus senselessly suffer any cross Accidents to estrange our Souls from thee? It is gross folly to expect, or desire all clear Wether, nothing but fair Sunshine Days, without Fogs or Rain, or to repine at wholesome Winds to fan the Air and disperse its Vapours, or seasonable Showers to refresh the Earth, and make it fruitful. And no less unreasonable is it in relation to ourselves, to reckon upon nothing but Ease and Plenty, and abundance of Satisfaction in the enjoyment hereof, without recollecting what need we have of Afflictions to purify and exalt our Minds, and put us upon preparing for a better state, or to think ourselves neglected by God, whenever any remarkable portion of them falls to our share. Whereas the consideration hereof should dispose us on the contrary, to look up to God, as knowing that they all come from him, and to endeavour hearty to approve ourselves to him, as firmly believing, that he will not fail to put an end to them, when he sees us rightly prepared for it, and that it will be for our good; and in the mean time, till he does it, comforting ourselves in the assurance we have of such his abundant Goodness to us. The fittest time for manifesting our sure Trust in God is, when we labour under heavy Pressures and Calamities, and have no hope of help from any else. And accordingly it is an indispensable duty in this case, still to persevere in an unwearied Dependence upon him, cheerfully and comfortably waiting his Time for a Deliverance.  
And would persons be prevailed with to make this their constant Practice; would they but consider what I have written, not as a speculative Doctrine, but as a necessary matter of Duty, in order to the amendment of their Lives; and instead of senselessly aggravating any Evils they lie under, or Dangers that threaten them, would they be persuaded seriously to meditate upon the singular encouragement God has given them to look up to him for a seasonable redress of all their Grievances; and would weigh well with themselves how ready he is to help those who make him their Refuge; not so much attending to the Rod, as to him that hath appointed it, and thinking how easily he can remove it, and what cause they have constantly to trust in him; they would soon perceive a very remarkable abatement of their Sorrows. This would prove an admirable course for easing their Minds in all conditions, by taking off the edge and pungency of their Sufferings of whatsoever nature.  
The Root of Man's Misery, saith an ingenious 
* Sir Ph. Warwick, of Government. p. 159.  Author, is not in daring to trust himself unto the Law of his own Nature, and the Providence of his Maker. And it is very certain, that this sort of mismanagement creates Men a great deal of trouble and perplexity, which might be avoided, if they were but more mindful of God's Protection, and the reason they have to rest quietly upon it, without fretting and tormenting themselves to no purpose. And till they have conquered themselves in this respect, I cannot much wonder, if they be ready to sink under the weight of every Calamity that befalls them.    

AN EXHORTATION TO PATIENT SUFFERING FOR Righteousness, IN A SERMON ON 1 St. PET. III. 14, 15.  What shall it profit a Man, if he shall gain the whole World and lose his own Soul? S. Mar. 8.36. Sic itaque nos ad Deum expansos ungulae fodiant, cruces suspendant, ignes lambant, gladii guttura detruncent, bestiae insiliant, paratus est ad omne supplicium ipse habitus orantis Christiani. Tertull. Apol. c. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alexand. Stro. l. 4. 
LONDON, Printed by J. Heptinstall, for Walter Kettilby at the Bishop's-Head in St. Paul's Churchyard, 1696.   

An Exhortation to Patient Suffering for Righteousness.  1 S. Pet. III. 14, 15. But and if ye suffer for Righteousness sake, happy are ye, and be not afraid of their terror, neither be troubled: But sanctify the Lord God in your hearts, and be ready always to give an answer to every one that asketh of you, a reason of the hope that is in you, with meekness and fear. 
OUR Blessed Saviour in his Divine Sermon on the Mount, to encourage his Disciples to proceed the more comfortably and vigorously in the profession of his Name, declares a Blessedness to belong to those 
* S. Matt. 5 10, 11, 12.  that are persecuted for Righteousness sake, and that they are hereby entitled to a place in the Kingdom of Heaven, exhorting them to rejoice and be exceeding glad at the forethought of so incomparable a Reward reserved in store for them till a future state. At other times he cautions them to expect their share of Reproaches, Afflictions, and all kinds of Indignities, informing them that they should certainly 
† S. Mar. 13.9.  be delivered up to the Councils, and beaten in the Synagogues, and should be brought before Kings and Rulers upon this account, that they should be 
* S. Mat 10.22.  hated of all men for his Name's sake; that 
† S. Jo. 16.33.  in the World they should have tribulation; that they should be 
‖ Ibid. v. 2.  put out of the Synagogues; yea more-ever, that the time would come, when Men would think to do God good Service in putting them to death; but comforting them likewise in the mean while, with an assurance that seeing he had already 
* v. 33.  overcome the World for them, they needed not therefore to be affrighted at all its Threats and Cruelties. And again, he acquaints them 
† S. Matt. 10.28.  what abundant reason they had to fear God more than Man, and his Eternal Vengeance infinitely beyond the utmost Evils that could possibly befall them in this World; and bids them 
‖ S. Lu. 12.32.  not fear, because it was their Father's good will to give them the Kingdom, implying, that having destined them to that singular happiness he would not fail to take care of them in the mean time.  
And the same Doctrine our Apostle S. Peter here inculcates on the Strangers dispersed throughout 
* c. 1.1.  Pontus, Galatia, Cappadocia, Asia, and Bythinia; whom he advises to account it as a Blessing, and a Favour, rather than a Grievance and a Vexation, when they should be called to suffer for a good Conscience, and therefore not to be disturbed or afraid whatsoever dangers they inight be threatened with, from the Power and Malice of their enraged Adversaries, but to sanctify the Lord God in their hearts, by an humble, earnest, and steady dependence upon his good Providence to take care of them, and an undaunted perseverance in their Duty, how hard or dangerous soever, being ready upon all occasions, and in the worst of times, to confess him before Men, and submissively and patiently to bear all the Severities, whereto they might possibly find themselves exposed for their adherence either to his Doctrines or Precepts, to the Principles of the Christian Faith, or to the faithful and conscientious observance of those most holy Commands he had given them in charge. But and if ye suffer for righteousness sake, happy are ye, and be not afraid of their terror, neither be troubled, but sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear.  
Which being a Doctrine that concerned not the first Christians only, but all that at any time fall under Persecutions for the sake of their Religion and their Saviour, as some have in all Ages, and many in our own times, in several parts of the World, and many more possibly may; that therefore which I design at present from these words, is, to apply the Doctrine seriously to ourselves, to try if we can be prevailed with to prepare ourselves for the constant practice of it, as oft as we may have occasion. And to this end I shall beg leave to enforce it from these several following Considerations.  

1. To be willing to suffer when called to it, is no more than our Religion enjoins us from time to time, as a necessary qualification for being our Lord's Disciples, and absolutely requisite in order to Salvation.  
2. It is but what our blessed Lord has done for us in a very extraordinary manner.  
3. This is the best and most effectual way of defending our Religion.  
4. It is a Service that will undoubtedly meet with an abundant Recompense. And lastly,  
5. It is no such dreadful Task as Men are wont ordinarily to imagine. Of these in their order, and I begin with the first of them.   
1. To be willing to suffer whenever called to it is no more than our Religion enjoins us from time to time, as a necessary qualification for being our Lord's Disciples, and absolutely requisite in order to Salvation. It is not the portion of all actually to suffer for our Saviour's sake; but there is no possibility of approving ourselves good Christians at present, or being happy hereafter, without a Readiness and Preparation of Mind to do it, as oft as occasion offers itself; that is to say, whensoever it cannot be avoided without Sin. There is no temporal Advantage so valuable, nor any Loss or Cruelty so formidable, but that we must be content to conquer ourselves in relation to it, even to part with 
* S. Matt. 5.29, 30.  a right eye, or hand, or what perhaps may be as dear to us, before we can promise ourselves, that our Lord will own us for his Followers here, or admit us into his Heavenly Kingdom when we shall be translated hence.  

† S. Lu. 9.23.  If any man will come after our Saviour, he must deny himself, and take up his Cross daily and follow him. If any would be 
‖ S. Matt. 10.32, 33.  confessed and owned by him before his Father which is in Heaven, he must not be ashamed nor afraid to own Him, and his Doctrines, and Commands, though in the most perilous times. If any would be accounted 
* v. 37, 38, 39 & S. Lu. 14.26.  worthy of him, he must be disposed to leave all his nearest and dearest Relations, yea, and his own life also, upon his account; which whosoever refuses to do, he cannot be his Disciple. It often happens, that they 
* 2 Tim. 3.12.  who would live holily in Christ Jesus, must unavoidably suffer Persecutions, and must 
† Act. 14.22.  enter through many Tribulations into the Kingdom of Heaven. And hence we are directed to esteem ourselves happy, if we be reproached and abused for the Name of Christ, and to 
‖ S. Ja. 1.2.  count it all joy when we fall into temptations, and whilst we 
* 1 S. Pet. 4.19.  suffer according to the will of God, for our firm adherence to his Laws, to bear it patiently and quietly, never attempting to cast the Cross off from our Shoulders by any unwarrantable means, but committing the keeping of our Souls to him in well-doing, as unto a faithful Creator, and 
† v. 12, 13.  not to think it strange even concerning the fiery trial, if that should prove our lot, as though some wonderful matter had befallen us, and with which other Christians had been unacquainted, but to look upon it rather as a just ground of Joy and Comfort when we are thus made like to Christ in Suffering; in hope that at the last day 
‖ S. Lu. 12.4.  when his transcendent Glory shall be revealed, we also shall have abundant cause to be glad with exceeding joy.  
We must not stand in 
* S. Matt. 10.28.  fear of them that can kill the body, and after that have nothing more that they can do, but of God Almighty, who is infinitely greater than the most powerful of Men, and able to punish infinitely beyond all the Barbarities of the most outrageous Adversary, by destroying both body and soul in Hell; must be sure in all things to 
† Act. 5.29.  obey God rather than man, whatsoever the consequence be in this World; and must constantly persist in well-doing, and whatever we suffer for our Integrity, must yet be mindful to 
* 1 S. Pet. 2.20.  take it patiently, with an hearty zeal for God's Glory, and an entire Resignation to his holy Will, as well knowing that this is an acceptable Service with God, and highly pleasing in his sight.  
This is the plain Doctrine of the Gospel. And it is therefore a great vanity to talk of treading in our Saviour's steps, or entituling ourselves to the inestimable benefits of his Death and Resurrection, if we permit ourselves to live in contradiction to it, or to conceit, that we shall be accepted as his Followers, if we think much to 
† S. Matt. 20.23.  drink of the cup that he drank of, or to be baptised with the Baptism of Sufferings that he was baptised with. He has sufficiently declared, that he will admit of none but upon condition of being 
‖ Rom. 8.29.  conformed to his image, by enduring all those evils whereto they shall at any time find themselves exposed for the sake of a good Conscience; assuring us moreover, that 
* S. Mar. 8.38.  whosoever shall be ashamed of (or unwilling to own) Him and his Words, (both his Doctrines and his Precepts) in the midst of an 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.  
This is the first Consideration; and is sufficient, one would think, to engage all who have any Reverence for their crucified Redeemer, or any love for their own Souls, readily to subject themselves to all kinds of Losses, Reproaches, or other the severest Afflictions, rather than both dishonour their holy Profession, and ruin themselves to all Eternity. However, that we may all be the rather invited to a cheerful suffering for the sake of our Saviour, and the necessary Points and Principles of his Religion, I propounded in the next place, and now accordingly proceed to remind you, that  
2. This is but what our Lord has done for us in a very signal manner. Who, 
* 2 Cor. 8.9.  though he were rich, yet became poor for our sakes, that we through his poverty might be made rich. Though he were 
† Phil. 2.6, 7, 8.  in the form of God, and thought it not robbery to be equal with God, yet made he himself of no reputation, but took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient to death, even that vile, servile, ignominious, and cruel death, the death of the Cross. He who had from all Eternity been infinitely happy together with the Father, out of his immense compassion to fallen Man, condescended in time to be born into the World, of a poor Virgin, to lead a mean and despicable, a troublesome and uneasy life, exposed to all the Infirmities of Humane Nature, Sin only excepted, and to die in the most contemptible and painful manner, that hereby he might redeem us from Sin, Death, and Hell, and might restore us to his Father's Favour, and procure us a Title to the ineffable Glories of his everlasting Kingdom.  
What intolerable Disingenuity therefore, what monstrous Ingratitude must it be, for any of those whom he has thus excessively commiserated to stick at any the severest Sufferings, much more to be unwilling to part with only some present possessions, or other outward conveniencies in obedience to his Command? Whenever thou callest to mind what Pain and Shame, what Reproach and Contempt, what Wants, what Affronts, what Tortures, what Agonies he underwent upon thy account, how 
* Is. 53.3.  he was despised and rejected of men, and became a man of sorrows, and acquainted with grief; that 
† v. 5.  through his stripes thou mightest be healed, how 
‖ v. 8.  he was wounded for thy transgressions, and bruised for thy iniquities, was taken from prison, and from judgement, and was cut off out of the land of the living; and all this to make Atonement for thy Sins, and redeem thee from the unconceivable Miseries justly due to them; when thou reflectest, I say, upon this singular Love of thy incarnate and dying Saviour, how canst thou find in thy Heart to refuse dying again for him? But especially how canst thou possibly prefer some fading transitory Privilege or Enjoyment before thy Duty to him? Had not he given himself for thee thou hadst been irrecoverably ruined for evermore; and how canst thou then be backward to make him the best return for it thou art able? How canst thou be afraid of suffering, when thou hast him for thy Guide, and seriously layest to heart, that 
* 1 S. Pet. 2.21.  he also suffered for thee, leaving thee an Example, that thou shouldest tread in his steps? The Meditation hereof, if duly attended to, would make thee almost ambitious, 
† Dum mori post mortem timent, interim mori non timent. Caecil in Min. Fel. Si nondum nostrum sanguinem fudimus, sed fudisse parati sumus, nemo hoc dilationis nostrae moram Clementiam judicet, quae nobis officit, quae impedimentum glorioe facit, quae coelum differt, quae gloriosum Dei conspectum inhibet. D Cyprian Epist. 31. Edit. Ox. Poena illic subigitur, cruciatus obteritur, nec mors metuitur sed optatur. Epist. 37. Cum omni saevitiâ vestrâ concertamus, etiam ultro irrumpentes: magisque damnati, quàm absoluti, gaudemus. Tortull. ad Seap.  with the Primitive Christians, of the Crown of Martyrdom. At least it would certainly engage thee to a resolute and undaunted observance of all thy Saviour's Laws, and thy indissoluble obligations to him; and so would dispose thee 
* 2 Tim. 2.3.  to endure hardships as a good Soldier of Jesus Christ, to esteem the 
† Heb. 11.25, 26.  reproach of, or for, Christ, greater riches than all earthly treasures, and to choose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. Especially if it be again considered, That,  
3. This is the best and most effectual way of defending our Religion, 
‖ Salus autem civitatis Dei talis est, ut cum fide ac per fidem teneri, vel potius acquiri possit, fide autem perditâ ad eam quisque venire non possit. D. Aug. de Civit. Dei, l. 22. c. 6.  which whilst People take any other course to preserve they know not what mischief they may do it by those attempts, and whether instead of protecting and maintaining it, they are not giving it its mortal wound. 
* Histor. Eccles. Sclavon. p. 58.  Joannes Commenius, the last Archbishop of Prague, bewails the miserable condition whereinto the Churches of Bohemia and Moravia were brought by attempting to save themselves by Arms, which could not secure them, as they expected, but became an inlet to their ruin, to that degree, that he complains a little after, 
† Ut intra Bohemiam & Moraviam, nullum amplius Evangelicis restet Templum, nulla Schola, nullum privatum religionis exercitium, nulli sacri libri, exustis Bibliorum codicibus aliisque purioris divini cultus adminiculis, p. 59  they had neither Church allowed them, nor School, nor private exercise of their Religion, and had their Bibles, and other useful Instruments of Devotion taken from them.  
Whereas on the contrary, there is nothing more recommends Religion to Mankind, than to behold its Professors ready with unshaken Courage and Resolution to expose themselves and all that is dear to them in this World upon its account This 
* Nam cum videat vulgus dilacerari homines variis tormentorum generibus, & inter fatigatos carnifices invictam tenere patientiam; existimant, id quod res est, nec consensum tam multorum, nec perseverantiam morientium vanum esse nec ipsam patientiam sine Deo cruciatus tantos posse superare. Lactant. Instit. l. 5. c. 13.  convinces Men that such persons are really persuaded of the truth of those Doctrines, and the reasonableness of those Precepts, which they have embraced, and for which they are fully set upon suffering in the World, and hereby inclines them to hearken the rather to those Arguments, which are offered for inviting themselves also to the same choice.  
It was a famed Observation amongst the ancient Christians, 
† Nec quicquam tamen proficit exquisitior quaeque crudelitas vestra, illecebra est magis sectae. Plures efficimur quoties metimur à vobis, semen est sanguis Christianorum, etc. Tertul. Apol. c. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. M. Ep. ad Diog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. Cum autem noster numerus semper Deorum cultoribus augeatur; nunquam vero, ne in ipsa quidem persecutione minuatur. Lactant. Instit l. 5. c. 13  that the Blood of the Martyrs, which was barbarously shed in so many several parts of the World, was but the Seed of the Church. And 
‖ Ad multiplicandam Ecclesiam valuit sanctus sanguis effusus seminatione. D. August. in Psalm. 40. Multiplicati sunt magis magisque Christiani, etc. Ibid. De sanguine occisorum tanti exsurrexerunt à quibus illi interfectores martyrum superarentus. Ibid. in Psal. 134.  indeed it was good Seed, and brought forth a plentiful Crop of new Professors, to the honour of God, and his Religion, and the terror and astonishment of their Persecutors. Their 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1.  Religion was not overthrown by all the Tortures they underwent; but on the other hand, their brave and truly Christian manner of bearing them, improved them to a better purpose, making them an occasion of gaining numbers of other Proselytes to that Faith they saw thus outraged, but which withal so wonderfully influenced its Professors, enabling them to despise all the Malice of Men or Devils, and all their extravagant endeavours for its extirpation.  
Besides, to suffer for Religion, rather than seek to preserve it by any sinful either Compliance or Resistance, is 
* Defendenda enim religio est, non occidendo, sed moriendo, non saevitiâ, sed patientiâ, non scelere, sed fide. Lactant. Inst. l. 5. c. 19  the surest course that can possibly be taken to obtain the compleatest safeguard both for it and ourselves, I mean the Divine Protection. This argues an hearty resignation to the Divine Will, and a steady Faith and Trust in God, and obedience to his Laws, though when they seem most directly contradictory to our present interest; and may therefore justly be concluded of very great use for procuring his Favour and Defence. Which whilst we can assuredly depend upon, we may safely aver with the Prophet Elisha, upon the news of the Forces which the King of Syria had sent to seize him, 
† 2 King. 6.16.  They that be with us are more they that be with our Adversaries; or with the holy Evangelist, That 
‖ S. Jo. 4.4.  greater is he that is in us than he that is in the world. He is greater and infinitely more powerful than all that can possibly set themselves against us, and can therefore easily defeat all their most malicious Designs, and place us in security; whilst they that trust more to their own Attempts than to his good Providence are frequently entrapped in the works of their own hands, and so are taught by sad Experience, what egregious folly it is, to forsake their God to save themselves. But this is not all; for,  
4. To choose Suffering rather than Sin, is not only a necessary Duty, required in Scripture, and enforced by our Saviour's Example, and his Commiseration and Goodness to fallen Man, and a means of maintaining, adorning, and propagating the Religion for which we thus suffer, but it is moreover what shall be abundantly rewarded in a future State. When our Lord shall appear at the last day to render to every man according to his do, he will have a singular regard for those that have forsaken Father, or Mother, or Brethren, or Sisters, or Houses, or Lands, to follow him, but especially that shall have resolved to part with their Lives sooner than with their Integrity. He will remember all their Losses, Reproaches, Tortures, or whatever they had willingly endured for him, and will convince them to their endless Comfort, That their 
* Quid enim, si (ut Furius dicebat) rapiatur, vexetur, exterminetur, egeat, auferantur ei oculi, damnetur, uratur, miseris etiam modis necetur; perdetne suum praemium virtus? An potius peribit ipsa? Minime! sed & mercedem suam Deo judice accipiet, & vivet, & semper vigebit. Lactant. Instit. l. 5. c. 18.  light afflictions which were but for a moment, had served to work out for them a far more exceeding and enternal weight of glory. And if there be different degrees of Happiness for the Saints in Heaven, (as it needs not in the least to be doubted but there are) then may it more than be presumed, that the chief Seats there, the more honourable Thrones will be allotted to them who have waded through the sorest Trials here, and by suffering most have most effectually triumphed over the Malice of their Adversaries. And thus much perhaps may be employed in those words of our Blessed Saviour; 
† S. Lu. 6.23.  Blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil for the son of man's sake: Rejoice in that day, and leap for joy, for behold your reward is great in heaven.  

* S. Ja. 1.12.  Blessed, also is the man, saith S. James, that endureth temptations, for when he is tried, he shall receive the Crown of Life, which the Lord had promised to them that love him. And S. Paul not only delivers it as an undoubted truth, That 
† 2 Tim. 2.12.  if we suffer with Christ, or for his Honour and Glory, we shall also reign with him; but declares likewise the wonderful disparity that is betwixt our present transient Tribulations, and the inestimable Felicity whereto they lead! such as that these seem of little account, whensoever we seriously fix our thoughts upon it. 
‖ Rom. 8.18.  For I reckon, says the Apostle, that the sufferings of this present time, are not worthy to be compared with, or bear no manner of proportion to, the glories that shall be revealed in us. Which, whosoever duly considers with himself, one would think he should need no other Argument for encouraging him to despise all the Flatteries and the Terrors of this World, and even Life itself, in comparison of so unconceivably valuable a Recompense of Reward. And yet I have one thing more to add; which is, That  
5. To suffer for our Saviour's sake, or in his Cause, is no such dreadful Task, as Men are wont ordinarily to imagine. As I shall endeavour to prove by these following steps.  
1. Perhaps our Sufferings may not be great. We may only be stripped of some 
* O infoelicem aegrum! quare? quia non vino nivem diluit, quia non rigorem potionis suae, quam capaci scypho miscuit, renovat fractâ insuper glacie: quia non ostrea illi Lucrina in ipsa mensa aperiuntur; quia non circa coenationem ejus tumultus coquorum est, etc. Senec. Epist. 78.  Superfluities of Estate, or some Title or Post of Honour, neither of which are necessary to our Welfare; and which it would not much grieve us to be deprived of, if we were but rightly apprehensive how well we may live without them, if we please. Or if we be touched more nearly in our persons, this it may be reaches only to an inconvenient and chargeable Confinement, or some other like tolerable punishment; which though uneasy in itself, may however very well be born, considering the occasion of it, and the vast advantage that may reasonably be expected to redound from it. Or if our Lot be harder, and we have a heavier portion of Miseries to conflict with, we have still this comfort left, That  
2. They cannot last very long. None of our Afflictions can possibly affect us beyond this present life, 
* 
Compendio rem dicamus: Vita est,  
Somnus, bulla, vitrum, glacies, flos, fabula, foenum,  
Umbra, cinis, punctum, vox, sonus, aura, nihil.  Drexel. prodr. aetern. c. 1.30.  which at best we know is of no certain continuance, but liable to a thousand Accidents which may soon dispatch it; or if they do not, is however constantly hastening towards a Conclusion, like 
† S. Ja. 4.14.  a Vapour that appears for a little time, and then vanishes away. There is none of us all knows how quickly he may be summoned hence, and whether he shall not immediately be called for, and when he lest expects it; like the rich Man in S. Luke's Gospel, who had been heaping up Wealth, and was now promising himself a comfortable enjoyment of it, had filled his Barns well, and was blessing himself to think what satisfaction he should have in the emptying them again, but 
‖ Lu. 12.20.  suddenly came a surprising message to acquaint him, that he might no longer be permitted the enjoyment of what he had thus amassed together, not one day more might be allowed him to taste the fruit of all his Labour, so uncertain and precarious is this Life's Tenure.  
And at its utmost extent it is but of little duration, and in no wise fit to be set in competition with a future eternal state. Thus true is that saying of the Son of Syrach, 
* Ecclus. 18.8, 9, 10.  What is man? and whereto serveth he? what is his good? and what is his evil? The number of a man's days at the most are an hundred years. As a drop of water unto the sea, and a gravelstone in comparison of the sand, so are a thousand years to the days of eternity. And those Afflictions therefore which concern us only during our stay in this short, transient, uncertain life, are by no means to be reckoned upon as very long. But besides,  
3. It is pos2ible they may be very short. 
† Quodcunque illud est malum, tecum ipse metire, ac timorem tuum taxa: Intelliges profectò, aut non magnum, aut non longum esse quod metuis. Senec. Epist. 24. Nemo potest valdè dolere, & diu. Epist. 78.  When they are in extremity, they are a very likely means of shortening a Life, which according to the course of nature could not be long without them, and so of putting a period both to it and themselves together. And when they have not this effect, it may please God to remove them some other way, that so we may have no cause to complain of having been made to groan under them for any time. He may vouchsafe to 
‖ S. Mark 13.20.  shorten the days of any Persecution, for the elects sake, whom he hath chosen, and out of pity to those that do, or are like to labour under it, that they may not be opprested with overmuch sorrow; or if the time of Trial be prolonged may yet condescend to deliver us from it, 
* Am. 4.11.  plucking us as a firebrand out of the burning. He may 
† Act. 23.20, 21.  unexpectedly detect the wicked Contrivances of his Enemies, 
‖ Esth. 8.8.  or abate their Malice, 
* Isai. 37.29. & 1 Sam. 23.28, 29.  or defeat their Designs, 
† Joseph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 2. c. 17. & Socrat. Hist. Eccl. l. 3. c. 19, 20, 21.  or cut them off in the midst of their career, and 
‖ Exod. 14.27.  bring the mischief they had intended for us upon their own Heads, and by any of these Means, or what other he pleases, may deliver us out of our Troubles. And yet if he do not, we may farther remember for our encouragement, That whilst they last,  
4. They frequently administer a great deal of Comfort and Consolation to the Sufferers. 
* 2 Cor. 1.3, 4, 5.  Blessed be God, says S. Paul, even the father of our Lord Jesus Christ, the father of mercies, and the God of comfort, who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. For as the sufferings of Christ abound in us, so our consolation also abounded by Christ. And again he professes himself to have 
† c. 12.10.  taken pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake. And of the rest of the Apostles we read, that they 
‖ Act. 5.41.  departed from before the Council, who had sentenced them to be scourged, rejoicing that they were counted worthy to suffer shame for the name of Christ. And doubtless all that tread in the same steps with these blessed Propagators of our Faith, being followers of them as they were of Christ, and offering as they did to suffer, and perhaps to die in his Cause, shall meet also with their proportion of the like Consolation. Such have a continual feast within. Their Sufferings may grate hard upon them, but they are sensible all the time, that these are not of their own procuring, for they befall them only by reason of their steady perseverance in the ways of Righteousness; their chief care is to approve themselves to God above, and this is the true cause of the Enmity and Indignities they meet with from Men. And this reflection furnishes them with a calm quiet, and serenity, peace, delight, and satisfaction of Mind. which they would not exchange for great Riches. It is natural for them likewise to look beyond their Troubles, and bethink themselves of that transcendently happy state, which they expect to succeed in lieu of them. And how must this necessarily transport them? How must it cheer their Spirits, and elevate their Souls, to think how inconceiveable the Glories are, which they are thus vigorously endeavouring to secure to themselves? Here is matter of joy and rapture, such as no wicked Man can purchase for the greatest price. And this cannot but be a mighty 
* Beatus est igitur sapiens in tormentis: sed cum torquetur pro fide, pro justitià, pro Deo, illa patientia doloris beatissimum facier. Est enim Deus qui solus potest honorare virtutem, cujus merces immortalitas sola est. Lactant. Firm. Instit. div. l. 3. c. 27.  support to the Christian Sufferer, and which will strangely abate the sharpness of all his Conflicts, and will enable him to continue on his course, and when beset with the greatest difficulties, nevertheless to encourage himself in his God, and willingly to encounter the utmost Dangers rather than fall short of the Prize that is set before him. And yet once more,  
5. The Christian Sufferer is not without the peculiar assistance of the Holy Ghost, for setting him above the Power of all Opposition. As it did the primitive Christians and Martyrs, who being supported and animated by the influence of this Blessed Spirit, could readily defy all kinds of Terrors, resolving that no Trial or Temptation whatsoever should ever 
* Rom. 8.38, 39  separate them from the love of God, which is in Christ Jesus our Lord. To them 
† Phil. 1.29.  was given in behalf of Christ, not only to believe on him, but also to suffer for his sake. And they did it in so remarkable, so eminent a manner, as may teach us all to conclude, that they must necessarily have been inspired with a supernatural Courage, since nothing less than this could have made them such illustrious conquerors over all the formidable Difficulties they were to grapple with; and consequently, that there is justreason to expect the same Assistance in other Ages of the Church, as far as there shall be a like occasion for it. Hence it was that 
‖ P. 121  Minucius Foelix, 
* Epist. 6. ●dit. Ox. & Epist. 76.  S. Cyprian, 
† L. 5. c. 13.  Lactantius, and others boast so much of the Sufferings of their Fellow-Christians, how not Men only, but Women and Children could undervalue Crosses, and Tortures, and wild Beasts, and all kinds of Punishments, and could patiently overcome the Malice and Cruelty of their Adversaries. And S. Chrysostom professes, 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Cont. Judaeos l. 3.  That their Conflicts were greater than could proceed from a mortal Nature, and that they slighted this present life, and trampled upon Racks and Torments, contemned Death, and were upon the wing towards Heaven, got free of the Tempestuous Sea of terrestrial Affairs, and sailed into the Haven of Quiet and Security. And with what surprising Joy both they and others since have triumphed over the heaviest Sufferings, is too large a Field for me to enter upon at present. But the serious meditation of it ought certainly to convince us all, that it is no such mighty business to suffer in a just and righteous Cause, and that we may reasonably believe, that whatever Evils befall us upon this account will be found upon trial to be far more tolerable and easy, than they had appeared to be whilst at a distance, and we feared, but had not felt them.  
The sum of all is, That to be ready to suffer upon a good account, is a necessary Christian disposition of Mind, and the least return we can make to our Blessed Redeemer, who has done and suffered so much for us; and is moreover the properest course we can take to secure and propagate our Religion, and the only sure way to be for ever happy; and yet that it will most probably be found a far easier task than most Men think it, nay, may possibly prove a just occasion of Joy and Exultation in this present World, besides the incomparable Glories wherewith it will be attended in the other.  
It therefore now remains, that we be entreated to behave ourselves accordingly, that we be not affrighted from our profession by whatsoever Terrors, but adhere firmly to our Religion and all the Principles and Branches of it, as well in times of Danger, as when we may do it more securely; 
* Vir bonus— statuit omnem cruciatum perferre, intolerabili dolore lacerari, potius quàm aut officium prodat aut fidem. Cicer. Quaest. Acad. l. 2. c. 8.  that we resolve by God's Grace and Assistance to expose ourselves to the utmost, and to endure the severest Trials, rather than temporize, or act insincerely in any respect; remembering always, that the 
† S. Matt. 10.24.  Disciple is not above his Master, nor the Servant above his Lord, and that considering what rough treatment our Saviour met with from the World, his Followers ought not to be surprised, if they meet also with the like. True Christianity, like the blessed Author of it, has been, is, and will be attended with frequent opposition, and the earnest endeavours of the Kingdom of Darkness for its Extirpation. And where there is no hope of wholly ruining it, the Tempter's next Contrivance is to deprave and corrupt it with such Innovations, and false Glosses, and erroneous Interpretations as may endanger the Salvation of those that admit of them; and then to try if any Persuasions, or Entreaties, or Promises, or where these fail, if any Terrors or Sufferings can prevail with persons to embrace them. And they are not worthy the Name of Christians, that cannot resolve to persist in defiance to all these Encounters, that cannot bear their Cross after their Saviour, and be ready to lay down their Lives for him. 'Tis true, this is no very agreeable Doctrine to the corrupt Inclinations of Mankind, as not suiting well with Flesh and Blood; and hence it comes to pass, that Men had rather hear of, than practise it. But this makes it not at all the less necessarily incumbent on such as took up their Religion upon the condition of suffering for it; which they cannot therefore decline, when required of them, without a notorious violation of all the Obligations they have laid upon themselves to fight manfully under our Saviour's Banner. You can have no grounds to expect the Advantages, without being willing to bear also with the hardships of Religion.  
And yet, my Brethren, 
* 1 S. Pet. 4.15.  let none of you suffer as an evildoer, in any Case; because so all your Sufferings will lie wholly at your own Doors. For it is not the weight of any one's 
* Cum martyrem non faciat poena, sed causa. D. August. Epist. 61. & Epist. 167. & Cont. Crescon l. 3. c. 47. Nam si poena martyres faceret, omnia metalla martyribus plena essent; omnes catenae martyres traherent, omnes qui gladio feriuntur, coronarentur. Id. in Psalm. 34. Non ergo qui propter iniquitatem, & propter Christianae unitatis impiam divisionem, sed qui propter justitiam persecutionem patiuntur, high martyrs veri sunt. Epist. 50.  Sufferings, but the Righteousness of his Cause that makes the Martyr. Men may have imbibed false, and perhaps very pernicious Principles, and Notions, and if these bring them into trouble, they may suffer only as Heretics, or Schismatics, or Traitors, not as faithful Disciples of our Lord Jesus Christ. Or if their Principles be right and Orthodox, but they think to express their Fidelity to them by a lewd and vicious, tumultuous, or other immoral Behaviour, and hereby bring themselves into Difficulties, this is not yet to suffer as Christians, not God but themselves, not their Religion but their own Folly being the occasion of what Inconveniencies befall them in this case. 
† 1 S. Pet. 2.20.  But to do well, to keep within the bounds of Duty both to God and Man, and yet to suffer patiently for so doing, this is acceptable with God.  
Wherefore it very nearly concerns persons in all places, and upon all appearances of trial, to see that they be rightly principled, and have due Notions and Apprehensions of things, before they venture to suffer for them, lest otherwise they offer the Sacrifice of Fools, bearing only the due demerit of their own Gild, or at least, the natural effect of their Imprudence, instead of honouring God by a faithful Confession of him. But being once well assured in this point, and having duly informed themselves of the Justice of their Cause, and the necessity they are under of being true to it, they must proceed vigorously against all the Difficulties that can attend it, as not fit to be put in the Balance with that far more exceeding and eternal weight of glory which is promised to them that come off Victors in this Spiritual Warfare. It is infinitely beneath the hope of an heavenly-minded Christian, to stick at such Rubs as these, and not rather to make his way courageously through all the transitory Impediments wherewith he finds himself beset. 
* 
Justum & tenacem propositi virum,  
Non ardor civium prava jubentium,  
Non vultus instantis Tyranni  
Mente quatit solida.  Hor Carm. l. 3. Od. 3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. c. Tryph.   No Threats or Frowns of the greatest Tyrant, much less the insults of those of meaner Quality, should ever drive him out of his Road, or incline him to do any thing unbecoming his Character. 
† Quàm pulchrum spectaculum Deo cum Christianus cum dolore congreditur, cum adversum minas, & supplicia, & tormenta componitur? cum strepitum mortis, & horrorem carnificis irridens insultat? cum libertatem suam adversus reges & principes erigit? soli Deo cujus est, cedit? Min. Foel. Octau.  He should continually encourage himself, by revolving in his Mind how pleasing a sight it is in the Eyes of the Almighty to behold his faithful Servants struggling with Griefs, bearing up against the severest Menaces and Punishments, and triumphing over the noise of Death, and the dread of the merciless Executioner, and keeping themselves free from the unjust Commands of Kings and Princes, that they may be at liberty to serve and obey their God only; should constantly remember that God is the Supreme Lord of all, and 
‖ Act. 4.19. etc. 5.29.  his Laws are therefore above all to be attended to, and 
* Da veniam; tu carcerem, ille gehennam minatur. D. August. de verbis Domini Serm. 6.  that his Terrors are infinitely beyond all that the most exquisite Malice, backed by the greatest Power, can possibly inflict here in this World.  
And indeed they that labour not to bring themselves to that pass, that they can readily undergo the greatest Indignities for their Saviour's sake, show but a mean respect to him, and that they undeservedly bear his Name. For who is there would not willingly serve him, so long as it costs him nothing? Who would not profess himself his follower, whilst he finds it for his present advantage? But to continue faithful to him when it cannot be done without apparent and very considerable damage, to persevere in our Duty to him in times of sore Temptations, conscientiously and strictly to observe his Commands when we are like to pay dear for it, this is the truest Criterion of our Love to him. 
* In tribulationibus quis sit fidelis agnoscitur. Sext. Pythag.  Our Fidelity is best tried in troublesome times, and always appears most illustrious when exposed to the greatest Hardships, and forced to undergo the sharpest Conflicts, and if it will not hold out in these Circumstances there is too apparent cause to question its Sincerity.  
And I cannot therefore but think it a great mistake in any of us, at any time to terrify ourselves, and each other with a frightful Scene of Persecution, as though it were an intolerable burden; and not rather to fix our Meditations on the other hand, upon the admirable Comforts that usually accompany it, and the unspeakable Benefits, that will at length arise from it. Instead of thus dressing up the Miseries of a Suffering Estate in all the most unagreeable Circumstances, enough to transport us too often beyond the bounds of Patience, we should do far better service to God and our holy Religion, and take a much more effectual course for securing our own Eternal Welfare, if we would make it our care to form to ourselves a completer and less partial Character of those Sufferings to which our Religion may at any time expose us, not harping only upon the Prisons, and the Fetters, and the Gibbets, and the Tortures, the Reproaches, the Banishments, the Wants, the Degradations, the Confiscations, and the Flames of Martyrdom, which we are generally too too apt to be affrighted at, but labouring to make ourselves truly sensible on the other side, of the admirable Consolations that mightily abate its Terrors, which if duly attended to, would make People almost in love with it, 
* Bonum agonem subiturae estis, in quo Agonothetes Deus vivus est: Xystarches Spiritus Sanctus; corona aeternitatis: brabium, angelicae substantiae politia in coelis, gloria in saecula saeculorum. Tertull. ad Martyrs, c. 3.  that it is a Service highly pleasing to God, and for the Benefit and Honour of his Religion and its Profesfors, and that it wants not the support of his holy Spirit for carrying us through it in a triumphant manner, making us 
† Rom. 8.37.  more than conquerors through him that loveth us, nor the promise of an incomparable unconceivable Crown of Glory consequent upon it in the other Life. This prospect of Martyrdom would presently possess men's Minds with such a notion of it, that they would not know how to use any indirect or unlawful attempts for avoiding what they are thus assured may be tolerable in this World, but will unquestionably be of unspeakable advantage in another. It would tempt us to take all opportunities for preparing ourselves and each other for the Fiery-tryal, or whatever other less Instances of Suffering for Christ, encouraging one another to follow the Example of the Apostles and other Disciples and Confessors, who (as the great Apostle of the Gentiles speaks of himself) 
* Act. 20.24.  thought not their Lives, (not to say their Estates, Preferments, or Honours) dear to them, so they might finish their course with joy; but especially of our Blessed Lord himself, 
† Heb. 1●. 2.  the author and finisher of our Faith, who for the joy that was set before him, endured the cross, and despised the shame, and is set down at the right hand of the throne of God. Thus it was with our Lord himself; and great numbers of his Followers drank deep of the same bitter Cup, without ever seeking how they might get out of the way, and so escape it. 
‖ Et nunc praesentia rerum est medius ardour, ipsa canicula persecutionis ab isto scilicet Cynocephalo. Alios ignis, alios gladius, alios bestiae Christianos probaverunt: alii fustibus interim & ungulis insuper degustara martyria in carcere esuriunt. Tertull. Scorpiac. c. 1.  It would grieve you to the Heart to hear through what Seas of Blood they waded, during the hotter times of Persecution, how they passed through good Report and bad Report, with what gainsayings and abuses they conflicted, how they were forced from City to City, what Buffet and Revile, what Flames and Swords, what Racks and Gibbets, what Teeth of Beasts, and other Methods of Cruelty they underwent for the Love of their Saviour, and through hope of the Prize that was set before them. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. Apol. 2.  They were hated and unjustly persecuted by Men of all Ranks, Degrees, and Professions, whether Jews or Gentiles, whether bond or free, whether high or low, whether rich or poor, all Men had set themselves against them, to cut them off from the face of the Earth. Insomuch that no where could they be at rest, but into whatever City or Town they entered, they were forthwith in danger of being seized, and brought to an untimely and undeserved Execution. And yet such was their Constancy and Resolution in the Profession of their Religion, such their fear of God, and such their care to demean themselves as in his sight, that they were almost unconcerned at whatever could befall them in this World. Though they were 
* 2 Cor. 4.8, etc.  troubled on every side, yet were they not distressed; though perplexed, yet not in despair; though persecuted, and carrying in their body the marks of the Lord Jesus, yet they fainted not, 
† v. 16.  but whilst their outward man decayed, their inward man was renewed day by day. They looked past this present World to that which is to come, and had their Minds, their Thoughts and Desires so fixed upon it, that they could stick at nothing that lay in the way to it.  
Wherefore seeing we are compassed about with such a multitude of Examples, such a cloud of Witnesses that have gone before us, and have left us plenty of Instances of their Victories over Persecutions and Temptations, what an indelible Shame and Reproach will it be to you and me, if we shall yet draw back, and like the Seed sown in the stony Ground, in time of temptation fall away, and by so doing dishonour God, and expose ourselves to his eternal Indignation? This would be an egregious affront and provocation to Almighty God, whom we profess ourselves so fearful to offend, would be a shameful blemish to, and perhaps might greatly endanger the subversion of that Religion which we would be thought so zealously concerned for, would argue the highest Ingratitude towards our Blessed Saviour, who has been so infinitely gracious to us, would deprive us of that inestimable Crown which we make continual show of seeking after, and would farther deliver us over to all those eternal Tortures, Pangs, and Agonies which are threatened to the Timorous and Faint-hearted.  
And oh that we would therefore be persuaded to take a contrary course, to walk as Strangers and Pilgrims upon Earth, That have here no continuing city, but seek one to come, looking not at the things which are seen and are temporal, and fading, but at the things which are not seen and are eternal, and disposing ourselves to part with all things here below, rather than endanger the Salvation of our immortal Souls This is to be wise indeed, to be wise to the best and most serviceable Purposes of Wisdom, and aught therefore to be the great care of all that hope either to please God or to be for ever happy with him.  
And here I might have concluded, but that the Text suggests one farther Direction which I must not omit, in relation to the manner of our Suffering for Righteousness, or in a just and righteous Cause, that it must be with Meekness and Fear, as well with Meekness towards Men, as with Fear towards God; that as the one is serviceable to prevent our drawing back and seeking basely to shelter and save ourselves, when called out to suffer, so the other may withhold us from all undue Excesses when we do suffer; that none of our Sufferings may transport us beyond the 〈◊〉 temper of Christianity, and make us any way unjust and unreasonable towards the Instruments and Abettors of them, either in our Censures or Actions, much less may put us upon studying how we may possibly be able to revenge upon them all their unchristian behaviour towards us. I am not bound to receive all things with a Stoical Apathy, as if I had no sense of any Cruelties that may be exercised upon me at any time; but yet I must consider the Authors of them, as Rods in God's Hand for the just punishment of those numerous Offences against him, which have deserved a much severer Treatment. I may not suffer my Passions or Resentments to prevail above my Reason and my Duty; but must remember that by the Laws both of God and Man, Justice is owing to my most implacable Adversaries, and I am no more to wrong them than other People, whether it be in respect to their Bodies, Goods, or Reputation. Their unwarrantable usage of me is no licence for me to treat them again in the same unchristian manner, if it happen at any time to be in my power. For if I do, I no longer resemble my Blessed Saviour, that unparallelled Pattern of an invincible Meekness, 
* 1 S. Pet. 2.22, 23.  Who did no sin, neither was guile found in his mouth, who when he was reviled, reviled not again, when he suffered he threatened not, but committed himself to him that judgeth righteously; and who has accordingly commanded me, 
† S. Matt. 5.44.  To love my Enemies, to bless them that curse me, to do good to them that hate me, to pray for them that despitefully use me and persecute me, that so I may be the child of my Father which is in heaven, who makes his Sun to rise on the evil and on the good, and sends his rain on the just and on the unjust.  
In a word, to acquit ourselves good Christians, we must be always prepared both to suffer whenever our Christianity, or any part of it, requires it of us, and to do it after a Christian sort, with an entire Resignation to the Divine Will, and Patience, and Meekness towards our greatest Adversaries; earnestly beseeching Almighty God, for ourselves, that he will give us Grace to hold out to his Glory, and our own Salvation, and for our Enemies, Persecutors, and Slanderers, that it may please him to forgive their Sins, and to turn their Hearts, through Jesus Christ our Lord, to whom with the Father, and the Holy Ghost, be all Honour and Glory now and for ever more. Amen.  
FINIS.   

BOOKS Printed for, and Sold by Walter Kettilby, at the Bishop's Head in St. Paul's Church yard.  
A Discourse concerning Lent, in two Parts: The First, an Historical Account of its Observation; the Second, an Essay concerning its Original. This subdivided into two Repartitions; the First is Preparatory, and shows that most of our Christian Ordinances are derived from the Jews; and the Second conjectures that Lent is of the same Original. By George Hooper, D. D. Dean of Canterbury, and Chaplain in Ordinary to His Majesty. Octavo.  
An Enquiry into the New Opinions, chief propagated by the Presbyterians of Scotland; together also, with some Animadversions on a late Book, entitled, A Defence of the Vindication of the Kirk, in a Letter to a Friend at Edinburgh. By Alexander Monrow, D. D. Octavo.  
Bishop Overal's Convocation-Book 1606. concerning the Government of God's Catholic Church, and the Kingdoms of the whole World. Quarto.  
True Conduct of Persons of Quality: Translated out of French. Octavo.  
Mysteries in Religion, vindicated: or, the Filiation, Deity, and Satisfaction of our Saviour, asserted, against Socinians and others, with Occasional Reflections on several late Pamphlets. By Luke Milbourn, a Presbyter of the Church England. Octavo.  
A Treatise relating to the Worship of God: divided into six Sections; concerning, First, the Nature of Divine Worship. Secondly, The pecuculiar Object of Worship. Thirdly, The true Worshippers of God. Fourthly, Assistance requisite to Worship. Fifthly, The Place of Worship. Sixthly, The solemn Time of Worship. By John Templer, D. D. Octavo.  
A Defence of Revealed Religion, in six Sermons, upon Romans 1.16. Wherein it is clearly and plainly shown, That no Man can possibly have any real Ground or Reason to be ashamed of Christianity. By Henry Halliwell, M. A. Vicar of Cowfold in Sussex. Octavo.  
A Discourse concerning the Nature of Man, both in his Natural and Political Capacity, both as he is a Rational Creature, and Member of a Civil Society; with an Examination of some of Mr. Hobb's Opinions relating thereunto. By James Loud, Rector of Settrington in Yorkshire, and sometime Fellow of Clare-Hall in Cambridge. Octavo.  
The Doctrine of the Glorious Trinity, not Explained, but Asserted by several Texts, as they are Expounded by the ancient Fathers and later Divines, for the satisfaction of such as doubt, the Conviction of such as deny, and the Confirmation of such as believe this mysterious Article of the Christian Faith. By Francis Gregory, D.D. Rector of Hambledon in the County of Bucks. Octavo.  
An Essay to revive the ancient Charity and Piety, wherein God's Rights in our Estates and our Obligations to maintain his Service, Religion and Charity, is demonstrated and defended against the Pretences of Covetousness and Appropriation, in two Discourses: written to a Person of Honour and Virtue. By George Burghop, Rector of Little-Gaddesden, in the County of Hertford, and Chaplain to the Right Honourable John Earl of Bridgwater. Octavo.  
Six Sermons preached before the late incomparable Princess Queen Mary, at White-Hall, with several Additions and large Annotations to the Discourse of Justification by Faith. By George Bright, D. D. Dean of St. Asaph, and Chaplain in Ordinary to His Majesty.  
Two Assize-Sermons, preached at the Assizes at Winchester.  
Piety's Address to the Magistrate, delivered in a Sermon at the Assizes at Winchester, July 11.1695. Both by E. Young, Fellow of Winchester College, and Chaplain in Ordinary to His Majesty. Quarto.  
A Sermon preached at the Anniversary-meeting of the Sons of the Clergymen, in the Church of St. Mary-le-Bow, on Tuesday, Decemb. 3. 1695. Printed at the Desire of the Stewards, to whom it is most humbly presented, by Tho. Whincop, D.D. Rector of the United Parishes of St. Mary Abchurch and St. Laurence Poultney, London.  
Dr. Hickman's Sermon on St. Cecilia's Day. 1695.  
Dr. Wyvill, Dean of Rippon's Thanksgiving-Sermon on the Taking of Namur.  
Dr. Lamb, Dean of Ely's Sermon before the King at St. James', Jan. 19 1695/ 6.