The practical believer, or, The articles of the Apostles Creed drawn out to form a true Christian's heart and practice in two parts.

CHAP. II. Of God's Providence.

The Contents.

God preserves all things he hath made. And governs them. He observes all our acti∣ons. And all our temptations. He disposes of all good events. For he gives the fruits of the Earth. And Children. And success in business. How this should influence us in any enterprize, shown in sundry particulars. He gives promotion. And the favour of Men. And life and health to enjoy all other Bles∣sings. And all Spiritual Mercies. He dis∣poses also of ill events. As death of Friends. Unfortunate accidents, that afflict us in our Bodies, or Goods. Crosses, and obstructions, in our designs and business. Sufferings from ill Men. How God stints, and governs these. No excuse of their unjust violence, to say

they are God's Instruments, and follow Provi∣dence. He sends also miscarriages of State, and Government: and presides in the most tumultuary, and distressed times. In these, still have. Faith in Providence. But God must not be called the Author, or sender of those evils, which we bring down upon our selves, by our own faults, or follies.

Question. YOU have already showed what we are to believe of the Being, and Attributes of God. But ano∣ther thing to be known of him, you said, is his Providence. What mean you by that?

Ans. His Preserving, and Governing us, and all things which he hath made.

Quest. Doth God preserve all that he hath made?

Ans. Yes, both in their Beings, and in their Powers and Perfections. He preser∣veth man, and beast, Psalm 36▪ 6. He gives to all their life, and breath, and all things: for in him we live, move, and have our being, Acts 17. 25, 28. In particular, he preserves Men in their Persons, and Faculties. So that no Man loses, either his Memory, or Understanding, or the use of any of his Senses▪ or any other bodily Powers and Perfections, but only when, and so far as God orders, or permits. And this must teach all Persons, under any apprehension of diminution, or loss of their Senses, or Intellectuals, or other Powers and Perfecti∣ons,

not to distract and afflict their hearts, by fearing and fancying the worst. For God that gave these Powers, is still the con∣tinuer and preserver of them, and 'tis ve∣ry hard if he may not be trusted with them. Let us commit them cheerfully to him, and he will either continue the use of them, or supply the defect, and repair the detriment, that shall come by their loss, or diminution.

Quest. Must it not teach us the same, in all prospects of dangerous, or tormenting distempers too?

Ans. Yes, for he is the preserver of our health, and strength, as well as other facul∣ties. And therefore when any Persons are entring under any bodily Pains, or Dis∣eases, let them endeavour to bear the pre∣sent burden with patience. But not make it heavier, by painful anticipations of fu∣turities; fancying what they shall do, if their Distemper grows up to the greatest extremities; or, if some other cross Di∣stemper, should at the same time incapa∣citate, and deprive them of those helps, which yield them their greatest ease and support under this; or, if their Pain and Sickness be prolonged to such a distance, as will outlast both their strength, and pa∣tience. For if God is their preserver, is not the timing, and stinting of all these in his hands? And will not he order all, in compassionate proportion to our strength and necessities, and the supplies of his

own Grace? Besides, 'tis great folly, as well as distrust, to anticipate distant mala∣dies, by precipitate fears, and tormenting fancies. When all the while, God's Pro∣vidence may prove as kind, as our melan∣choly imagination is cruel, and preserve all that by a tender care, which we throw away in an over-hasty fear, by fancying to our selves very dreadful futurities, where∣with he never intends to try us.

Quest. Doth God also govern all, that he hath made?

Ans. Yes.

Quest. Wherein is that shown?

Ans. In two things. First, In observing all actions. Secondly, In ordering, and dis∣posing all events.

Quest. Doth God observe all our acti∣ons?

Ans. Yes, for the eyes of the Lord are in every place, beholding both the evil, and the good, Prov. 15. 3. And this should ingage us in every thing to keep Innocency, and a clear Conscience, since he stands always look∣ing on, to see how we acquit our selves.

Quest. The belief of this present Pro∣vidence, in observing all actions, is ne∣cessary to all expectation of future recom∣pences.

Ans. Very right. For if here God takes no cognizance, he can afterwards make no retri∣butions, not knowing what Men have done, for him to reward, or punish. And there∣fore,

as to Religion, it is all one to deny the Being of a God, as to deny his Provi∣dence; and Epicureans, in this respect, are as bad as Atheists.

Quest. As God is most watchful in ob∣serving all our actions, is he not equally so, in marking all our trials and tempta∣tions?

Ans. Yes, he not only sees, but sends, and sets bounds to them, and proportions answerable succours, to prevent their pre∣vailing over us. God is faithful, who will not suffer us to be tempted above what we are able, but will, with the temptation, make a way to escape what is over-hard, that we may be able to bear the rest of it, 1 Cor. 10. 13. And therefore whensoever we fall under any great trials, or fear them, we must neither trust to our own strength without God, nor despair of conquering them by his help. But seeking to him with earnest Prayers, and watching against the tempta∣tion with much heedfulness, have Faith in his Spirit and Providence, assuredly belie∣ving, that he will either put by and break its strength, or increase ours.

Quest. And doth God order, and dispose of all events?

Ans. Yes, even those that befal the meanest Creatures. For not a Sparrow falls to the ground, without our heavenly Father, Matth. 10. 29. But especially those, which befal Men, for whom his care extends to things so minute, that even the hairs of their

head are all numbred, verse 30. He sends all the good, and evil, that happens to us in this World; so that we meet him at all turns, and must discern his Hand in all that happens.

Quest. Doth God order for us all the good events we meet with?

Ans. Yes, both all those, which come upon us by accident; for though they are accidents, and unexpected things to us, they are Providences and designed favours in God; and likewise all which come by our own care and pains, since when we labour and contrive for any thing, 'tis his Blessing that gives success to us.

Quest. What must this teach us?

Ans. Both to be thankful to him for e∣very good thing, whilst we have them; and to live upon Providence, when we want them; considering, that God has the Gift and Donation of all those things, which we need, and that he has taken the care of us, and will bestow them when they are fit for us. This dependance upon God, or living upon Providence, is the constant Character of Religious Men in the Scri∣ptures. Abraham, and Isaac, and Jacob, and Joseph, and all other Holy Men in all times, always attributed all the good they in∣joyed to God, and trusted in him for the supply of all they wanted. And this Life of Faith, or confidence in him, is the great mark of their Religion. The just shall live or be sustained by Faith, that is, in God's

care, and kindness, and especial promises, Habak. 2. 4.

Quest. Is it God, who gives us all the Fruits of the Earth, and plentiful Seasons?

Ans. Yes, he visiteth the earth, and wa∣tereth it, he maketh it soft with showres, and blesseth the springing thereof. He crowns the year with his goodness, and his paths drop fatness, Psalm 65. 9, 10, 11. He causeth the grass to gr••w for the cattel, and herb for the service of man: that he may bring forth food out of the earth, and wine that maketh glad the heart of man, and oyl to make him a cheerful countenance, and bread to strengthen man's heart, Psalm 104. 14, 15.

Quest. What must this teach us?

Ans. Before the Fruits of the Earth are grown up, it must make us Till the Ground, and Plow in hope that God will give a Blessing to it. Nay, in a hard Seed-time, or discouraging Season, or under any seem∣ingly approaching scarcity, it must quiet the Husbandman's heart, and the hearts of all others, with trust in God's Providence, who can open his Hand, and push on what he had kept back when he pleases, and proportion his supplies to our necessities. The eyes of all, saith the Psalmist, must wait upon God, for he gives them their meat, and that in due season. He opens his hand, and sa∣tisfieth the desire of every living thing, Psalm 145. 15, 16.

Quest. And what must it teach us, after we have reaped them?

Ans. With cheerful, and thankful hearts, to give, not only the Priest his just due, but likewise the Poor, who is another of God's receivers, his portion. Which is most necessary, not only to express our thanks to God, who hath sent us all these Fruits, but also to increase our own store, and bring down God's Blessing upon our Fields, which will multiply the Seed sown, and bring in more. This, Solomon says, will be the effect of giving to the Poor. There is that scattereth, and yet increaseth: the liberal soul shall be made fat, and he that watereth, shall be watered also himself, Prov. 11. 24, 25. And the same increase we may hope to reap from paying the Priest all his just dues also. Honour the Lord with thy substance, and with the first-fruits of all thine increase: so shall thy barns be filled with plenty, and thy presses shall burst out with new wine: that is, God will give thee for this, both a plentiful Harvest, and a rich Vin∣tage, Prov. 3. 9, 10.

Quest. Indeed, if God's Blessing maketh Rich, 'tis obvious to infer, that being just to the Priest, and charitable to the Poor, who are both under God's especial care, is like to gain him, and so is the truest way of thriving?

Ans. Yes, he that thinks Providence gives the increase, will readily believe it; and he who tries, if he is not wanting to it on other accounts, will experimentally find, that this is not the way to diminish,

but to increase an estate. This, Azariah the chief Priest told King Hezekiah, was the cause of that surplusage of plenty, which God bestowed upon the Jews, 2 Chron. 31. The King had commanded all the people, to pay justly all their Tythes and Offerings, which had been fraudulently withheld, to the Priests and Levites, for their incouragement in the Law of the Lord: beginning the Practice with his own example, paying all his dues to the Church, verse 3, 4. And as soon as this commandment came abroad, the people brought in all their Tythes and Oblations, as they fell due in abundance, the first-fruits of corn, of wine, and oyl, and hony, and all the increase of the field, the tythe of oxen, and sheep, and the tythe of holy things which were consecrated unto the Lord their God, the tythe of all things brought they in abundantly, and laid them heaps by heaps, verse 5, 6. And when Hezekiah, and the Princes, came and saw the heaps, and there∣by understood the vast increase the Peo∣ple had received, which yielded such abun∣dance of Dues to the Priests, he blessed God for it, and asked Azariah concerning the cause of this mighty surplusage, verse 8, 9. And Azariah the chief Priest answered him, and said, Since the people began to bring the of∣ferings into the house of the Lord, we have had enough to eat, and have left plenty: for the Lord hath blessed his people, and that which is left, is this great store. That is, since out of their Fruits, which are the Gift of God, they have faithfully paid their Dues to God,

he has so increased their store, that our share comes to so much we know not how to dispose of it, but have left all these heaps thou seest, after we, and our Fami∣lies, have eaten, and are satisfied, verse 10.

Quest. I see it teaches us, both in Duty, and prudence, to give willingly, and cheer∣fully, the Poors Dole, and the Priests Dues: but doth it not also teach us how to injoy, and spend the rest, which remains to our selves?

Ans. Yes, for coming from the free Bounty of God, we must injoy it with a thankful and cheerful heart, not with mur∣muring, envy, or discontent, like Men that are proner to spy faults than to own favours, and are never pleased. Besides, since it is God's gift, we must take care that God be honoured by it, and never dishonour him, or abuse our selves, by spending it upon vice, or vanity, but own his Gift in a temperate, and sober use of it. Yea, I add, in a charitable use too. For these Fruits God gives to us, not as Pro∣prietors, but Stewards, to distribute abroad to the necessities of others, after we have served our selves. So that not only tem∣perance and thankful hearts, but Alms and Charity also, are necessary to hallow our enjoyments. Give alms of such things, as you have, and behold all things are clean unto you, Luke 11. 41.

Quest. Is it God also that gives us Chil∣dren?

Ans. Yes, Children, or the Fruit of the Womb, are a reward, and heritage, that cometh of the Lord: that is, he disposes of them to whom he pleases, as a Parent doth of his Estate, Psalm 127. 3. And therefore, as we must rest satisfied whilst we have none, because it is God that withholds them: so must we trust in God when we have ma∣ny of them, believing, that, since, as our Saviour saith, the life is more than meat, he that sent Mouths will send Meat; and that, as they were at first his Gift, they will be still his Care; and that he, who pro∣vides for the Ravens, will much more pro∣vide for them, Luke 12. 24.

Quest. Is it the same Providence of God, that makes us thrive in our Trades, and gives a prosperous success to us in any busi∣ness?

Ans. Yes, the horse is provided against the day of Battel, but safety is of the Lord, Prov. 21. 31. Though a man's heart deviseth his way, that is, Men hammer out a project, yet the Lord directeth his steps, that is, God determines the event, and orders such an issue, as, perhaps, he never intended, Prov. 16. 9. Men may contrive, and pursue me∣thods; but God still must give events. The way of man is not in himself, it is not in man that walks to direct his own steps, that is, to fix and determine them on any final issues, Jer. 10. 23.

Quest. Must not this teach us, whenso∣ever we begin any business, or set upon a∣ny attempts, to recommend them first to God, by Prayers or Pious Ejaculations, and to place our chiefest confidence in his Bles∣sing?

Ans. Yes, In all thy ways acknowledge him, and he shall direct thy paths, Prov. 3. 6. com∣mit thy works unto the Lord, and thy thoughts shall be established, that is, shall take effect, Prov. 16. 3. And I think there is little que∣stion to be made, but that Men miscarry far oftner, than otherwise they would, in their designs and business, because they trust too much to their own care, and skill, and human aids, and seek no more to God, to ingage the furtherance of his good Pro∣vidence.

Quest. Must Men seek thus to God, e∣ven in things wherein they are best skilled themselves, and when they are confident they take the surest methods?

Ans. Yes, for the surest means without a good Providence, will not secure the is∣sues. The race, as Solomon observed, is not always to the swift, nor the battel to the strong, nor favour to men of skill, Eccles. 9. 11. So that when Men are in the wisest courses, or most probable preparations, they have need still to look up to God, who must consum∣mate all by his assistance. Trust in the Lord with all thine heart, and lean not to thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths, Prov. 3. 5, 6.

There is very much indeed, lies in wise management, every purpose, as Solomon says, being established by counsel, Prov. 20. 18. But when wise managers shew a Religious de∣pendance, and trust in God too, that is the way to assure the event. He that handles a matter wisely, shall find good: but if, toge∣ther with that, he trust in the Lord more than his own skill, happy is he, Prov. 16. 20.

Quest. But if the event depends thus on God, till we see what way he will take, we cannot be sure of it. And must not this teach us not to be too positive, but modest in these expectations, and promise the desired issue to our selves, still with this reserve, if God sees it fit for us?

Ans. Yes, for man's goings are of the Lord, how can a man then understand his own way? that is, foresee the event of it, since God oftentimes over-rules their motions, to ends far distant from their thoughts, Prov. 20. 24. And this, as it will keep us from be∣ing too confident of gaining any good things, will preserve us also from despond∣ing under the apparent danger of any bad ones: since, when they are nearest to us, God can turn them off by a thousand ways, nay, make them serve as means to accom∣plish our advantage.

Quest. Since he is to give the end of all actions, may we not safely trust him with that, and do what we ought to do, though thereby we foresee danger of displeasing o∣thers, or of prejudicing our worldly interests?

Ans. Yes, we must be careful to do our duty, that is our part: and trust him with events, for that is his. God oft surprizes us with issues; so that a Man cannot fore∣see the end of his own way, which fre∣quently will be better than he expects it. And this in the most perillous and threat∣ning times, should teach all Men to be more thoughtful, and concerned for the exact doing of their duty, than for esca∣ping the cross, which may seem to accom∣pany it. For if then they can be so happy, as to consider wisely, and perform what they ought, they may leave Providence to give it a good effect, and take care they be no losers by it.

Quest. And since we can bring no busi∣ness about, but by God's Blessing, must not this teach us never to seek to gain our end by any sin?

Ans. Most certainly, for that is the way to offend God, and move him, not to bless, but to blast our design. If we hope to succede, as I have observed from Solomon, we must commit our work to him, and that can be only in well-doing: we must acknow∣ledge him, and then not seek help from any sin, since that were to renounce him. Let thine eyes look straight on, so as to aim only at just ends, and ponder the way of thy feet, so as to take none but lawful methods, and then thy paths shall be established, Prov. 4. 25, 26.

Quest. And the same you will say of driving Trade, by false Weights and Mea∣sures, or by belying Wares, or setting ex∣acting Prices, or otherwise using indi∣rect Arts, or deceitful Speeches and Pre∣tences?

Ans. Yes, for all these in God's Eyes are an abomination, and so can never bring down, but may well stop a Blessing. Which every Man ought seriously to consider, who believes a good Trade to be of God's sending.

Quest. If we are to have all the good effect of our pains, and projects, from God, we must have it at his time. And ought we not to think his the best Season?

Ans. Yes, he sees what opportunities are fittest, and brings about a good event with most advantage, to those that wait his time, and trust him with it: as he did to Joseph, the rule over his brethren; and to David, the possession of the kingdom. I the Lord will hasten it in its time, Isaiah 60. 22. He will arise, and have mercy upon Sion, when the time of favour, yea, the set time is come, Psal. 102. 13. And this must teach all Men, in any hopes, or pursuits of good, never to be too hasty, or, by any indirect or evil ways of their own, to take the mat∣ter out of God's hand, but patiently to wait his time, and stay till he sees fit to fulfil their expectation. He that believeth, will not make haste, Isaiah 28. 16.

Quest. But when Providence is slow in bringing longing desires to pass, and lays fair opportunities in their way, may not Men turn aside a little to anticipate, and prevent God's orderings?

Ans. No, for that is to take the matter out of God's hand, where it must needs succeed to best advantage, and thereby endanger, both the loss of God's favour, and all the concurrent Mercies depending on those me∣thods, whereby in his own time he has de∣termined to promote, or save us. Joseph, when the keeper of the prison had put the keys into his hand, might very probably have made his own escape. But had he impatiently catched at that opportunity be∣fore God's time, he had not been preferred, as he was when God delivered him. And his Father Jacob, when he would hastily † snatch the promised birth-right by a falshood, underwent therefore great hazards, and a long banishment; all which would proba∣bly have been saved, had he patiently stay∣ed, till God's Wisdom had found a way for it.

Quest. If God must thus give success to all means, then no design can take effect, though never so wisely laid, or powerfully backed, if it crosses the designs of his Pro∣vidence?

Ans. No; neither such, as are managed by the deepest Counsel and Advice; for there is no wisdom, nor counsel, nor understand∣ing against the Lord, Prov. 21. 30. Nor such,

as are pushed on by the most violent, and powerful force. For though the horse is provided against the day of battel, yet safety is from the Lord, verse 31. And therefore let Men always take care wisely to fix their hearts, and hopes on such things, as they have reason to believe God will support, and then be confident, that, though to try their Faith and Patience, he may suf∣fer them to be endangered, or distressed for a while, as he suffered Joseph to be im∣prisoned, and David to be persecuted, and the Church in the * Revelations to be obscu∣red and driven from places of habitation and resort into the wilderness, yet at last he will visibly stand by the things he doth espouse, and make them prove too hard for the most Politick, or Puissant adversaries.

Quest. If no work can take effect without God, then no work of our Enemies. And may not this comfort us to think, that whilst he designs well for us, no contrivance, or power, of Men, or Devils, can harm us?

Ans. It may most justly. As it did ho∣ly David, who when his Enemies devised to take away his life, made this his support, that whatever they contrived, his times were in God's hand, Psal. 31. 13, 15. This, says Isai∣ah, is the heritage of God's servants, no wea∣pon shall prosper, that is formed against them; and every tongue, that shall implead them in judgment, shall they condemn, Isaiah 54. 17. So that no craft, or cruelty can destroy, whilst God is minded to preserve us.

Quest. I perceive we must acknowledge God, the Donor of success to every work, or design: but is it he also that gives pro∣motion?

Ans. Yes, both riches, and honour come of him, in his hand is power and might, and in him it is to make great, and to give strength to all, 1 Chron. 29. 12. Promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge; he puts down one, and setteth up another, Psal. 75. 6, 7. And therefore no Man must ever seek to exalt himself by any sinful, or indirect means, as vile flatteries, and sinful compliances, and serving wicked turns, and undermining o∣thers, and the like. For if promotion is not wholly in the will of sinful Man, but depends on the over-ruling Providence of God, these certainly are not the way to make an interest.

Quest. When a Man is a rising then, I perceive it is in no wise safe to step aside, or take up the least sin, though it seem to lie in the ready way to make his fortune?

Ans. No; when all is done, prudent in∣tegrity is the best counseller, and the surest way to maintain a present station, or ad∣vance higher, or to have a good support, and such a kind Providence, as will make amends, when thereby we miss of either. He that walketh uprightly, walketh surely, saith Solomon, Prov. 10. 9. The integrity of the upright, says he again, shall guide, and direct them: yea, in any dangers, it shall deliver

them. But if by wicked craft, and ungod∣ly policy, Men shall chuse to do ill to serve a turn, the perverseness of such transgressors shall destroy them: And instead of being sa∣ved, or advanced, they shall fall by their own wickedness, and be taken in their own naughti∣ness, Prov. 11. 3. 5, 6. Whilst righteous∣ness keeps him that is upright in the way, by God's usual and just Judgment, wickedness overthrows the sinner, Prov. 13. 6.

Quest. Since God gives promotion, is not this enough to make all Men contented and satisfied, when they rest in a lower state, and see others exalted?

Ans. Yes, because their lower state is what God allots, who can easily exalt them, if he sees it convenient for his own Glory, and their good, against which, no wise Person would desire it. And it is not only the highest duty, but the truest interest of all Men, to let God chuse for them every estate; because he alone knows perfectly all the troubles and temptations of it, and their fitness for it. He under∣stands us all far better, than the wisest of us understand our selves: and therefore best sees what condition is proper for us. Be∣sides, if he give us less here, the day of Judgment will make up all the seemingly unequal distributions of this World, so that we may hope for the more hereafter. Lazarus, though a very good Man, was extreme poor, and full of sores, and in this World received his evil things. But his

more than ordinary wants in this present life, were abundantly made up by the surplu∣sage of bliss in Abraham's bosom, Luke 16. 20, 21, 22, 25. And when Persons of e∣qual goodness, have not equal encourage∣ments of Providence allotted them in this life, they have the more in reversion, and greater things to expect afterwards.

Quest. Doth God also give all that fa∣vour, we find in the Eyes of Men?

Ans. Yes, the Lord gave Joseph favour in the sight of the keeper of the prison, Gen. 39. 21. and gave him favour in the sight of Pha∣raoh, Act. 7. 10. and Israel favour in the sight of the Egyptians, Exod. 3. 21. and Daniel fa∣vour, and tender love, with the prince of the Eunuchs, Dan. 1. 9. The skill, and good∣ness, of some excellent and useful Persons, may deserve to be favoured: but favour is not always to men of skill, but only where God bends the hearts of Men, and be∣stows it, Eccles. 9. 11. All the favour, which any Men shew us, is our good God's, who conveys it to us through their hearts, and hands.

Quest. When we come to them for any favours, is it God that helps us to address with moving Speech, and with clear and persuasive Reason, and Arguments?

Ans. Yes, and inclines them too to hear∣ken to it, and return us soft, and gracious Answers. As the preparation of the heart, in him that pleads and craves favour; so the answer of the tongue, in him that grants

it, is from the Lord, Prov. 16. 1. And there∣fore in all our suits, and dependances on Men, we must first seek to, and place our trust in God. For if our suit please him, he will help us so to deliver our requests, and to prefer them at such times, that they shall be sure to receive, and be pleased with them too.

Quest. And will they be sure to do this, though at the same time they are solicited, and inclined very different ways, and have in their Eye and Intention many other pro∣jects, which are ready to oppose, and justle out ours?

Ans. Yes, for when there are many devices in a man's heart, nevertheless the counsel of the Lord, or that device among them all which God espouses, it shall stand, Prov. 19. 21. And therefore in any matters, which God loves and espouses, let no good Men de∣spond, because of the instability and un∣settledness, or because of the number, in∣terest, or oppositeness of other Counsels, whereby he is exercised, who has the dis∣posal of them. For God can quickly alter his measures, and turn his deliberations as he will, and fix the determination where he pleases.

Quest. If we cannot have the favour of Men, but by the gift and blessing of God, must not this teach us never to commit any sin to please Men, nor do the least offence to him, in hopes thereby to ingratiate our selves with them, either to gain their favour, or to keep and retain it?

Ans. Yes, it must teach us this. For if we fall out with God, he can quickly spoil our credit, and favour with Men too. But if we keep favour with him, by holding punctually to well-doing, he rules the hearts of all Men, and can either preserve us in their favour, or protect us from their dis∣pleasure. Nay, in all likelihood, he both can, and will, not only continue to us our old Friends, who must needs secretly ap∣prove our upright dealings, though we comply not with their own private ends; but also add more. For when a man's ways please the Lord, he maketh even his enemies to be at peace with him, Prov. 16. 7. So that Men must never neglect their own duty, or commit any sin, to please great Persons, or to keep peace with their violent, or malici∣ous Neighbours. Let them adhere strictly to their duty, which will secure the favour of God: and then his Providence will add the favour of Men, where he sees that will do them good, or make their lives compe∣tently happy, and comfortable without it; or however, make good the want thereof to them abundantly in another World.

Quest. I see 'tis Providence that gives us Children, to recompence our cares, and perpetuate our memories, and success to our honest labours, and wealth, and ho∣nour, and favour: and is it not the same God still, that gives us both life, and health to injoy them?

Ans. Yes, for in him we live, move, and have our being, Act. 17. 28. When he hides his face, all things are troubled: he takes away their breath, and they die, and are turned to their dust, Psal. 104. 29. And for this we are not only thankfully to own his gift, but since we every minute live upon him, we ought by all means continually to live to him, and not lay out our health, and strength, in vice, or vanities. For whensoever these are shamefully mis-spent, 'tis but for him to hold his hand, and we are in sickness, pains, or death the next mo∣ment.

Quest. If God is thus the giver, and the restorer of health, then, when Men are in sickness, fervent Prayer is one step to a cure. And when they send for a Physician, and follow his prescriptions, they must look up to God as well as to him, and trust he will work their recovery, by what the other orders for them.

Ans. Yes, they must depend on him as the chief Physician. Men must not pre∣sume God will work without means, which were to put him to work Miracles. But when they have used the likeliest means, and taken the best ways they can, they must perfect all by Prayer and dependance on God, hoping he will give a Blessing to them. The Prayer of the Minister, as well as the prescription of the Doctor, is a proper means to recover an infirm, or sick Person. And accordingly S. James di∣rects

any that are sick, to send for the elders of the Church, that they may pray over him, Jam. 5. 14.

Quest. From what you have said, 'tis plain that God's providence allots for us all the good things of this life. And is it not he too, that orders for us all Spiritual advantages; not only virtuous endow∣ments, but also all outward means and op∣portunities of Virtue and Religion, which must fit us for a better life?

Ans. Yes, most certainly. And there∣fore, as we must thankfully injoy, and make the best use we can of those means, and opportunities God has given us: so, when they are meaner, since they are of his ordering, we must keep his way, and do no evil thing, particularly not break the Order and Unity of the Church, to find better.

Quest. I see God is the giver of every good thing, and therefore we must own all that comes well to us any way, as his Gift and Blessing.

Ans. Yes, both when we receive, and as often as we speak of them. We should not forget to thank God on all good oc∣currences, though coming to us from seem∣ing accidents, or the hands of our Neigh∣bours. Nor should we forget to do the same, on all relations of them unto o∣thers; but in speaking of any Blessings, or comfortable Enjoyments, think a se∣rious God be thanked, most seemly and savory in all Pious Persons mouths.

Quest. But as God's Providence orders for us all good events, doth he likewise or∣der for us all evil ones?

Ans. Yes, whether those that come upon us by accident, or by ill Men, that are ei∣ther private to our selves, or publick and common to the whole Church or Nation. Out of the mouth of the most high, proceedeth not evil, and good? Lam. 3. 38. And shall there be evil in a city, and the Lord hath not done it? Amos 3. 6.

Quest. When our Friends die, is that through Providence, and doth God take them?

Ans. Yes, albeit they are snatched away untimely by evil accidents, which, though casual to us, are foreseen and ordered by him. In his hand are life and death, so that whensoever our Friends die, he calls them. And this must teach us patiently to bear their loss; yea, moreover, to trust him to make up the want of them some other ways, though their life seemed not only very useful, but almost necessary to us. For let our Friends be as useful, as they will; they are only his instruments. It is he that gives them, both the inclina∣tion, the skill, and the opportunity to help us. And he, that supplied us by them, can supply us without them: he can, when he pleases, raise up others, or put us into a way and capacity to provide for our selves. So that no Person can be Friend∣less, but is rich in Friends, who has a

Friend of God, and is under a good Provi∣dence. And one of the surest ways to make him a Friend, when others are gone, is to trust him.

Quest. This is satisfactory, as to the loss, but oh! the misfortune of the time. For they were taken away just then, when we promised our selves most pleasure in them, which made us most desirous to keep, and loth to part with them.

Ans. If we believe, that a most Wise God took them, in all modesty we should believe too, that he knows what are the most convenient, and fittest Seasons, for Friends to part in.

Quest. I see when God takes a Friend from us, we must submit, and trust him. But doth it not shew he is angry with us, when he tears a Friend from our sides?

Ans. No, perhaps, it is only because he is pleased with them, and would take them to himself. And we ought not to judge he hates us, for loving those that we love.

Quest. When we suffer by mischances, or ill accidents, in our Bodies, or Goods, are those sufferings from Providence?

Ans. Yes, it not only foresees, but times the evils to be ready when we are in the way, and orders, and directs them for us. If the lot fall against us, when 'tis cast into the lap, the whole disposal thereof is from the Lord, Prov. 16. 33. If a Man is acciden∣tally

maimed, or murdered, 'tis chance-med∣ly and accident in him that hurt, or slew him, but design in God, who, says the Scripture in this case, delivered the man into his hand, Exod. 21. 13. And this must teach Men in all unlucky chances, and un∣fortunate accidents, not to vent themselves in wrath and foolish passion, against the immediate occasions, whether inanimate things that could not, or undesigning Per∣sons that did not intend any ill to them: but to look up to God, with humility and patience under what they feel, and thank∣fulness for all they have escaped. For in him only the evil accident was design; and against him, who justly can, or dare com∣plain?

Quest. This is well as to unfortunate ac∣cidents. But what if our hopes or happi∣ness are damped, or our maladies made worse, yea, perhaps, irremediable, by gross heedlesness, or unkindness and hard-hearted∣ness, or other exasperating faultiness or over-sights, of our seeming Friends, or Ser∣vants, or others that are concerned about us? 'Tis easier to bear, when we are made miserable by God's Providence; but it grates hard when their faultiness makes us so, of whom we might well expect better things?

Ans. Though they are the actors, God's Providence is the orderer of these mis∣fortunes: which therefore are to be under∣gone with the same patience. For as a

good Wife or Husband, so a wise and good Servant, or Friend, is God's gift. And when God chastises and smites us, by such as are exasperatingly unkind, or mischie∣vously careless, we must own his Justice in their neglects, and submit to them as we do to a Disease, that is, reckon them among that burden, or share of suffering, which God has allotted for us in this life.

Quest. Is it Providence still, that sends us any crosses, and obstructions, in our de∣signs and business?

Ans. Yes, those crosses come from him, to exercise our Faith, where he approves of our pursuits; or to disappoint and put us by, where he dislikes them. And this must teach us patience, as often as we meet with them.

Quest. 'Tis enough, indeed, to stop all complaints, that any thing is of his doing. But can you say moreover, that these crosses are for ends both of Grace, and Wisdom?

Ans. Yes, to all those that love him. If they come to defeat their projects, they shall see at last that is in favour to them: or if only to backen them, that is, but to respite them for a more advantageous is∣sue at a fitter season; nay, perhaps, these seeming backners, will at last appear the truest promoters to help them on. If Men will have patience till all is done, their crosses and misadventures will appear most orderly, proper, and beautiful in their time,

when they have seen on to the end of the chain, and viewed the whole frame and dependance of God's ordering. And there∣fore upon any cross occurrences, Men must not be hasty in judging, to discourage and discontent their hearts: but wait God's time with Patience, Hope, and implicite Faith, till the end of things discovers his most Wise, and Gracious Purpose.

Quest. But what if in the height of our hopes, and probabilities, some cross acci∣dent starts up, that is like to break all our measures?

Ans. If God sees good to make our hopes take place, he can make our crosses carry on our desires to advantage. For 'tis his Prerogative to bring light out of dark∣ness; to make use of weak things to worst the strong, and of foolish things to confound the wise, 1 Cor. 1. 27. And he has declared, that all things shall work together for good, to those that love God, Rom. 8. 28. But then they must commit their case to his conduct, and trust him with it.

Quest. But the evil accident happens at that very time, which of all others seems most unseasonable, and fit to pull down all they have been so long a building up?

Ans. Though it doth, to God the easi∣ness of accomplishing his Gracious Pur∣poses, is still the same. It only gets him the greater Glory, in making the crossest events serve such turns, as are beside all

expectation, and he chuses to work by such improbable means, to shew his overruling Wisdom. What, in appearance, could be worse timed, than the dissension of Paul and Barnabas, two chief Ministers, in an Infant-Church. Yet this God turned to the furtherance of the Gospel, by dividing them, like two great Streams, for the wa∣tering of more Countries; Paul going through Syria and Cilicia, and Barnabas to Cyprus, Act. 15. 39, 40, 41. And therefore we must never be immoderately troubled, or de∣jected, at private, or publick mischances, falling out most unseasonably to cross our hopes, either for our particular Interests, or for God's Holy Church. For when God is ingaged for us, he over-rules, as the greatest evils, so the crossest seasons too to serve his own purpose.

Quest. Sickness, loss of friends, and crosses and mischances, that could not be foreseen, I see plainly are the Hand of God. But when we suffer from ill Men, are those evils also of God's sending?

Ans. Yes, for the wicked are God's sword, Psal. 17. 13. He over-rules the most trou∣blesom, and ungodly Men, to serve his own turn: the Lord hath made, or disposed all things for himself▪ yea, even the wicked for the day of evil, that is, to vent themselves there, where he sees fit to send evil, Prov. 16. 4. They are his instruments, whereby he either ex∣ercises our patience, or corrects our disobe∣dience.

Quest. If 'tis God that afflicts us by them, and they are but as a Rod or Instru∣ment in his Hand; when they design to vex, and hurt us, he can put by their de∣sign?

Ans. Yes, and often doth; as he put by Abimelech from committing wickedness, by a terrifying dream, Gen. 20. 3, 6. and Pharaoh, by sending great plagues upon him, Gen. 12. 17. His Providence can at any time throw in their way a discouraging reason, a diverting fear, an inward relenting, or expose some other object to their hurtful passion, and divert it from him it fixed first upon. Even the heart of kings, says Solomon, who, having no Superiours here, seem most of all left to their own wills, are in God's hand to derive into any channels or courses, as the rivers of water are in the Husbandman's, to bring them over what part of his Ground he pleases, Prov. 21. 1. whereof we have abundant instances, both in Holy Scripture, and Experience.

Quest. And when they are fully fixed to do us hurt, yet since they are under his con∣duct and direction, let them desire, and endeavour it as much as they will, they cannot do us any hurt before his time?

Ans. That is very right. And this was plain in the wicked Jews, who, though they sought with all their might to kill Christ: yet either he secretly withdrew himself, at the very point of time, when they thought to lay

hands on him, Luke 4. 29, 30. or the officers hearts relented, who were sent to apprehend him, John 7. 32, 44, 45, 46. or they were providentially struck with a startling fear, that the People, who held him for a Prophet, would rise upon them, Matth. 21. 46. Some thing, or other, stood always ready to put them by, because his hour was not yet come, John 7. 30. But when God's own time drew on, his Providence, which was a Wall of Brass about him before, laid him open to their spite, and then they wrought their wills upon him: this is your hour, and the power of darkness, Luke 22. 53. And so it was also in Job's case. Whilst God set an hedge about him, no Enemy could annoy him: and till God had said, all he has is in thine hand, Satan himself could not bring his mischievous instruments, the Sa∣baans, and Chaldaeans upon him, Job 1. 10, 12, 15, 17.

Quest. And when that time is come, can they exceed his bounds, or afflict further than he has allowed them?

Ans. No; for though the Jews, to in∣crease Christ's pain, designed to break his legs, as well as the Legs of the other Male∣factors, as he hung upon the cross: yet, by the speediness of his death, God prevented them, to fulfil the Scripture, which saith, a bone of him shall not be broken, John 19. 33, 36. And when the Corinthians were full of fears, and apprehensive of great trials.

S. Paul tells them, God is faithful, and will not suffer you to be tempted above what ye are able, but will make a way to escape so much of the temptation, as would prove over hard for you, 1 Cor. 10. 13. And this has been the general experience of God's Servants, who, as S. Paul speaks, might be troubled on every side, but not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed, 2 Cor. 4. 8, 9.

Quest. And as God stints the measure, as well as appoints the season, doth he also fix the length and duration of our sufferings from evil Men?

Ans. Yes, that is not left to their malice, but as soon as our sufferings have accom∣plished God's ends, he will take care to alter the counsels, and course of things. The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust to the day of judgment to be punished, 2 Pet. 2. 9. And in proportioning this continuance, he uses great care, and tenderness to his Servants, that their sufferings may not outlast their patience, or wear out their hope in him. The rod of the wicked shall not rest, or make a fixt abode, and stay too long upon the lot of the righteous, lest it put them upon despe∣rate counsels, and the righteous put forth their hands unto iniquity, Psal. 125. 3.

Quest. If wicked Men are thus an in∣strument in God's Hand, then whatever evils we suffer from them, we must not

look only at the immediate actors, but see beyond them to Almighty God, and own his Providence.

Ans. Yes, and that will not only teach us to please him, and to apply our selves to him for redress; but teach us patience too, because how undeserved soever they may be from others, yet we have deserved a thousand times worse at his hands. Let him curse, says David of wicked Shim••i, and would return no ill again, for the Lord hath bidden him, 2 Sam. 16. 10, 11. and I was dumb, and opened not my mouth, because thou didst it, Psal. 39. 9. nay, it will teach us wil∣lingness in submission. For be the Cup untoothsome, and bitter as Gall and Worm∣wood: yet he is both our God, and our Fa∣ther, that offers it, and we should not su∣spect any hurt, in what comes from his Hand. The cup, which my Father hath given me, shall I not drink it? said our Blessed Lord of the unparallelled injuries he suffered, John 18. 11.

Quest. But if, when Men wickedly af∣flict us, you say, God sends these afflictions; will it not excuse them to say, God gives them success against us, and they follow Providence?

Ans. No, in no wise. For God doth not excite, or tempt them to injure us. But when they are injurious of themselves, his Providence sets us in their way, that their wickedness may spend it self upon

us, to exercise our Faith and Patience, or to chastise our disobedience. So that they are accountable for their own wickedness, and when they will be wicked, all he doth is to over-rule it to serve his own designs: as he did in the murder of our Blessed Sa∣viour, which he ordered for the Salvation of the World, though the Jews slew him by wicked hands, Act. 2. 23. When we suffer by other Mens sins, God, who punishes us by them, will punish them for them, as he declared of the Assyrian, the rod of his indig∣nation, Is. 10. 5, 12, 17. and as all wicked Slan∣derers, Oppressors, Thieves, Rebels, and Murderers, shall find to their cost in the end. It is not acting successfully, but act∣ing according to our Duty, which will justifie what we do, when God comes to judge us.

Quest. But if 'tis Providence, that sends wicked and violent Oppressors, since it is the Patron of Justice, as well as the Cha∣stiser of Undutifulness, sure God will not continue to such Men the Power to oppress always?

Ans. No; the more violent and boi∣sterous any wicked Oppressor is, the sooner will his Power fail him, and spend it self. The wicked Oppressor, says Solomon, passes as a whirl-wind, which may for a while storm terribly, and bluster, but is quickly over, Prov. 10. 25. The rod of his anger shall fail; that is, the Might, or even the Authority

whereby he scourges, shall not bear him out, or preserve him in unjust violence: but by abusing Power, he shall soon lose it, and then reap that trouble he has justly deserved, Prov. 22. 8. And therefore when any are oppressed by Potent Neighbours, or Men of Violence, they may support themselves to think, that God sees all their wrongs, and in due time will give them ease.

Quest. I see, those evils, which befal our selves in our own particulars, are the allot∣ment of Providence. But if there be any miscarriages of State and Government, must the People look upon these too to be of God's sending?

Ans. Yes, and generally as a punishment for the wickedness, and provocations of a Nation. For the transgressions of a land, ma∣ny are the princes thereof, Prov. 28. 2. And through the anger of the Lord being kindled against Israel, God moved David, that is, left him to be won by Satan moving him, to number the people, 2 Sam. 24. 1. So that in any publick miscarriages, we must not spend our selves in exclaiming against Ministers of State, and the Instruments concerned therein: but look up to the Justice of Al∣mighty God, and reflect with patience, and penitent hearts, upon our own sins, which are punished in them.

Quest. But must we think God's Provi∣dence directs and disposes, when Publick

Affairs are most tumultuary and irregular, and seem to shew forth fewest footsteps of his perfections?

Ans. Yes, the Lord reigns, though the peo∣ple tremble through convulsive and distra∣cting fears; he sitteth between the cherubims, though the earth be moved with the violence of stirs and tumults, Psalm 99. 1. And this must support all good Men in the most dangerous, and distracted times, because even then they are still under God, and are not at the Mercy of all the ill chances and threatning evils, that fly round about them, which, how loose soever they may seem to fly abroad, are yet all bound up in God's Hand.

Quest. If 'tis God, that sends all these evils, then whensoever any of them threa∣ten and hang over us, we must look up to him, and have Faith in his Provi∣dence.

Ans. Yes, and that too, though we seem reduced almost to irremediable extremi∣ties. For God loves to delay deliverance to the last, that our Faith and dependance, may be more throughly tried; and then shows himself nearest to us, when we have no more hope left in our selves, or in any humane means. Thus he appeared not to save Isaac's life, till Abraham's hand was stretched out to take it away, Gen. 22. 10, 11. And then God comes as a present help, when we are in the very time of need,

Psalm 46. 1. & Heb. 4. 16. He chuses the time of our distress, to give us a more affecting sense of our deliverance. And then too he often works it, by those very things, which seem not only unprofitable, but opposite, and apt to hinder it: that no part of the honour of it may go to hu∣mane means, but that the whole of it may be ascribed to himself.

Quest. You have shown that God or∣ders all those ill events, which cross acci∣dents, or ill Men bring upon us. But what say you to those, which we bring upon our selves, by our own gross faults, or follies? Must they be ascribed to God's Providence?

Ans. No; this Solomon taxes▪ in fond sin∣ners, that when the foolishness of man per∣verteth his way, and he falls because he is Ignorant, or rash and hasty with his feet: yet for all this, his heart fretteth against the Lord, as if not his own pure folly, but God had brought him to it, Prov. 19. 2, 3. The most Holy God forbids all our faults, and the most Wise God disclaims all our fol∣lies, which we must not ascribe to him, but take to our selves. As all Persons must do, when they throw away them∣selves in foolish Marriages, or throw away their Estates by extravagance, and foolish projects, or are any other ways the direct Authors of their own miseries, which they bring upon themselves by going against

his will, either in such sins as he forbids, or in such follies as he disapproves. When our calamities are thus of our own seeking, we must not remove the blame from off our selves by casting it on God, and say they are of his sending. Say not thou, as the wise son of Sirach most piously and justly cautions, it is through the Lord that I fell a∣way; for thou oughtest not to do the things, that he hateth. Say not thou, he hath caused me to err: for he hath no need of the sinful man, Ec∣clus. 15. 11, 12.

Quest. By this I perceive, when any Persons have made a foolish Marriage, or otherwise done foolishly for themselves; you would not have them say, as too or∣dinarily they do, that such match was made in Heaven, and is what God had decreed for them.

Ans. No, by no means. For that is on∣ly to make God accountable for their faults. And is it fit, when they are ashamed of a thing, to lay it upon God to excuse them∣selves? God bids no Man do foolishly, or wickedly; nor tempts him to it. Let no man say, when he is tempted, I am tempted of God. For God cannot be tempted with evil, neither doth he tempt any man, James 1. 13.

Quest. But doth God no way allot these for us?

Ans. Yes, he allots the miseries as a punishment, after we have been so faulty, or foolish: but he doth not allot that foo∣lish

miscarriage, whereby we bring the mi∣sery upon our heads. For God is not the Author, either of the sins, or follies of Men, being in himself all Holiness, and Wisdom. What is well done by us, we must ascribe to him, but all that is ill, we must take to our own selves.

Quest. But is he not sometimes con∣cerned in sending Mens faults and follies too, as well as the miseries, in punishment of former provocations? For when Men have been great sinners, he is oft provoked, as you noted above, to withdraw his Grace in just Judgment, and leave them to them∣selves, whence they fall still into more folly, and wickedness.

Ans. Yes, by way of punishment, God sometimes gives Men up thus to sin, and folly. Not that he tempts, or inclines Men, to be either foolish, or wicked, as I said: but that, when they are throughly prepa∣red of themselves to be so, in his just Judg∣ment he withdraws his abused Grace, the continuance whereof might help to pre∣vent it, and leaves them to themselves, and the incitation of evil Spirits, as I have be∣fore declared.

Quest. So that if any Persons would a∣scribe any share in their miscarriages to God, it must only be in owning his Justice, and taking shame to themselves, confessing he Righteously gave them up to them, in punishment of former sins?

Ans. Yes.

Quest. You have instanced in foolish Marriages: and I see we must not impute them to Destiny, and God's irresistible De∣crees, which is only a throwing the blame on God to clear our selves. But do not you think, that the Providence of God, which numbers even the Hairs of our Heads, is more than ordinarily concerned in making Marriages, which are an affair of highest importance?

Ans. I make no doubt of it. Houses, and lands, are the inheritance of fathers; but a pru∣dent wife is from the Lord, Prov. 19. 14. & 18. 22. But when God's Providence or∣ders, and accomplishes Marriages, it is not by fate, and irresistible ways; but only by affording such opportunities and induce∣ments, as, though oft-times they may very potently induce, yet leave a liberty in the Persons themselves, I suppose, especially ere they are suffered to proceed too far, to refuse. When God brings them about, it is in a way agreeable to free Creatures, who have a liberty to refuse, and volun∣tarily of themselves take hold of these of∣fers and facilitating turns of Providence, to bring about their own Marriages; whence, being a matter of their own doing, they are accountable for them, and deserve Praise when they bestow themselves wise∣ly, and blame when they do foolishly.

Quest. As for all the actions, which we do then, I perceive we must believe that God observes them. And as for all the good or ill events, which we meet with, we must believe he orders and allots them for us, and be accordingly affected with them?

Ans. Yes, and that is walking before God, as Abraham was bid to do, Gen. 17. 1. and owning Providence, which is the ground of all Religion, and the great Character through all the Scriptures of good Men: and is not only the perfection of our affecti∣on, and service to Almighty God; but the only ground of solid comfort and tran∣quillity of mind, under all the various ac∣cidents of this World.

Quest. Is this Great, and Good God, that made, and still preserves, and carefully provides for us, not only our Friend, but also our Father?

Ans. Yes, he is the Father of our Lord Jesus Christ, and, for his sake, he is our Fa∣ther too. And so he has taught us to call him, and pray, Our Father which art in Hea∣ven, &c.

Quest. What must this teach us?

Ans. Not only to take the freedom of access, and the confidence; but withal to pay the Reverence, and dutiful Obedience of Children. If I be a father, where is mine honour? Mal. 1. 6. To imitate the ways and virtues of our Heavenly Father, and

turn followers of God as dear children, Eph. 5. 1. this being a Natural Fruit of Spiritual, as it usually is of Secular Relation. It must engender noble thoughts and pursuits, worthy of this high Alliance, and not suf∣fer us to debase our selves, and dishonour our Race, by sinking into sensuality, or do∣ting on, and taking up with any vain and perishing goods of this life. In summ, it must cause us to depend on him, with trust and affiance; to receive what he sends, with submission, and cheerfulness, and an opinion that it proceeds from kindness; with other such like, which are filial tem∣pers.

Quest. And this God, and Father, the Creed says, is Almighty, and the maker of Hea∣ven and Earth.

Ans. Yes, that is added, and is next in course to be explained.

Notes

• 1 Pet 4. 10.
• Matth. 6. 25.
• Gen. 39. 22, 23.
• †

  Gen. 27.
• Psal. 66. 3, 7.
• † Chap. 12.
• 1 Chron. 21. 1.