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 ...

SECT. II.

II. THIS Duty of Trusting in God is farther useful for quieting our Minds in all Con∣ditions. This World being a place of continu∣al Troubles and Disappointments, where Sorrows, and Cares, and Sick∣nesses, and the decays and infirmities of Age, and Fear, and Hunger, and Want, have taken up their abode; whatsoever tends to lessen these sel∣dom fails of being esteemed worthy of a regard suitable to the benefit ex∣pected 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 dili∣gence about many things occasions the neglect of the one thing needful, all their study being too of∣ten only how they may make themselves happy here. To which end, no labour is thought too hard, so there appear any probability of an ad∣vantage by it; as if all our business in this World had been only to make provision for our short continuance in it.

And yet when all is done, the uncertainty of success in our wisest undertakings shews beyond contradiction, that there is no surer way to a perfect enjoyment of one's self, than a serious preparation of Mind for all Events. Hereby a Man's Thoughts are composed, that before were in continual agitation, fluctuating and tossed a∣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 pre∣vent a thousand chances, which may happen to cross his Designs, in spight of his utmost power and foresight. When he has employed all his Skill and Dexterity, all his ingenuity, Wisdom, and Prudence in laying a long train for compas∣sing his Ends, he knows not what diversity of unexpected accidents may make it miscarry, at least preventing its intended operation, perhaps giving it a quite contrary issue And whilst he remains in this wavering uncertain state, it is impossible he should have any true enjoyment of himself, or whatsoever he most delights in. It is only a sure Trust in God that can free him from the burden of his wild roving Fancies, his fruitless Projects, and tormenting Cares. And this it doth by rendring him,

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

1. First, I say, a sure Trust in God renders persons less afraid of any appearance of danger, whether real, or imaginary only. It must be acknowledged, that a great part of many Men's fears are perfectly chimerical, the meer product of their own idle or melancholick Fancies, filling their Heads with needless Jealousies of what is never like to come to pass but yet the dread where∣of breeds no less uneasiness in their Minds, than if they certainly foreknew that thus it must be. Quire contrary to him at 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 con∣ceit, as if it had been true. They expect e're long to groan under all the Evils they observe to befall others, though in very different circumstances, and whence there is no pretence to conclude, that themselves shall become their Fellow-sufferers. And this Expectation is almost as bad to them, as if they real∣ly 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 effectu∣ally removes whatever disturbances arise from this source, and teaches persons rather to em∣ploy their Thoughts in meditating upon the ma∣nifold 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. Crea∣tures. It furnishes their Minds with a more a∣greeable sort of Contemplations, and so at once diverts their wonted Suspicions, and administers a supply of substantial Comforts instead thereof. By directing them patiently to wait for the completion of all God's Promises, it sets them above the power of many anxious surmises, whereto they were before in bondage.

But it is much more considerable, that a hearty exercise of this Duty is an admirable Preparation for those more real Dangers which encompass us at every turn. There is no living without frequent crosses, and frequenter just grounds of fear, especially in times of any pub∣lick

Disturbances, or other common Calamities. And these will sadly imbitter the utmost happi∣ness a Man can hope to attain to at present, and must inevitably overthrow it, unless prevented by a chearful expectation of safety from above. 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 on∣ly 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 Ar∣mour against all the assaults of an un∣lucky Fortune; and whosoever rests entirely up∣on 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,† he can sit as upon a Rock, and de∣fie all their Violence, and admire the singular comfort it is to him, that being in God's Hand no evil can pre∣vail against him. Having thus fixed his Hope in God, he has a pure De∣fence. 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 re∣ceive little or no harm from them. Which is the next Instance of the Use∣fulness 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 abate∣ment 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 him∣self 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 happen∣ing either well or ill without his Observation; and consequently, that all our Grievances are from him. Affliction doth not come forth of the dust, nor doth trouble spring out of the ground: but all,† both good and evil proceedeth out of the mouth of the most high, all our Crosses and Af∣flictions

being known to him, and coming accor∣ding to the direction of his infinite Wisdom, and the guidance of his Providence. 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?† Neither particular Persons, nor whole Communities suffer any thing, but as pleases him.

Medit. II. That God being infinitely Wise and Good sends no Afflictions but for wise and good Ends. He orders‖ all things with the greatest Reason, as becomes a Being of infinite Perfections, pro∣pounding 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 Ir∣reverence to suspect our selves hardly dealt by, because the Almighty is not pleased to ask our Advice, or take those Methods in all his Dis∣pensations, which are most agreeable to our De∣sires. When our Case seems most disconsolate, he may have weighty Reasons for it, that we are not aware of; but if we were, would force us heartily to admire his ineffable Wisdom, and Goodness, and thankfully to bless and praise him for his Care of us. As for instance.

The design of our Sufferings perhaps may be, to mortifie some unruly Lust or Passion, or to af∣fect us with a sense of some heinous Crime not duly repented of; it may be to bring down our proud looks, as it fared with King Nebuchad∣nezar; to humble us for some notorious wicked∣ness, as the Message† King David received by

the Prophet Gad, or to prevent our being puffed up with an high conceit of our selves, as S. Paul's Thorn in the Flesh.

It may be to teach us Patience, that this† having its perfect work, we may be perfect and entire, wanting nothing;‖ That our Tribulation may work patience, and patience experience, or ra∣ther approbation upon tryal, and this appro∣bation may produce an hope which maketh not a∣shamed.

It may be to inform us of the true value of God's Mercies, and† make us prize them the more highly when we have them, by knowing what it is to want them.

It may be to wean our Affections from this World, that being experimentally convinced, how little reason there is to expect a state of Happiness here, we may be taught to look for∣ward to another Life, and to‖ 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 Ad∣dresses to him, that in our Affliction we may seek him early.

It may be by way of punishment for some a∣bominable wickedness obstinately persisted in, as† Pharaoh was raised up for this very cause, that God might shew in him his power, and by his Ven∣geance 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 repented of, makes it necessary for vindicating God's Honour, that he take the matter into his own Hands; as the Prophet Nathan was sent to King David, to ac∣quaint him, that having by his barbarous usage of Ʋriah, given occasion to the Enemies of God to blaspheme, he should therefore be punished with the death of his Child that was to be born, and that the Sword should never depart from his House. Thus God may deal with others; and when he doth, the consideration of their Trans∣gressions, whereby they† have pro∣voked him to treat them after this manner, if duly attended to, will dispose them to reflect upon their own folly, rather than murmur or be dissatisfy'd at God's Judgments so de∣servedly inflicted upon them; and will teach them for their comfort, how they may get themselves eased of their Burden, and that it is not God's but their own doing, if they continue to groan under its weight; and moreover, that it is an abundant happiness for them to be punished here, rather than in the other World.

Or lastly, It may be for the tryal of our Faith, as it was with Job, that singular Example of a quiet submission to God's Will, and of a stedfast Fidelity to him, under all his Visitations, and with our Lord's first Disciples and Apostles; that our Trust in him thus experimented,‖ may be found unto Praise, and Honour, and Glory, at the appearance of Jesus Christ; to prove our Sincerity in what we pro∣fess, and to see whether we will im∣movably adhere to God and our Du∣ty,

as well when he seems to frown upon us, as when he follows us with his more favourable Dispensations.

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

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

If they befall us as a just punishment of out Sins, our selves are very apparently the cause of them, and must therefore seek for a redress from our selves, by forsaking the Sins which called for them. And if we do not this; and when they are designed for our improvement in Patience, Humility, or whatsoever other Vertue, if we do

not enquire into God's purpose in inflicting them, they may prove prejudicial in either of these cases. But then, all the blame of this lies at our own doors, because we attend not to the reason of their befalling us, and the use that ought to be made of them.

It is indeed a different case, when our Suffe∣rings are intended only for the trial of our Fidelity, or that we may be Examples to others of an emi∣nent Constancy under Afflictions; that is to say, when we are called to bear with hardships, as good Souldiers of Jesus Christ, and to endure griefs, suffering wrongfully for conscience towards God, when we do well, and yet are called to suffer for it. This is one of the Atheists commonest grounds of Exception against the Divine Provi∣dence; and it is, I confess, a considerable diffi∣culty 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 Chil∣dren against all the Menaces of King Nebuchad∣nezzar; whereupon Tertullian cries out,† O martyrium & sine passione perfectum! &c. O Martyrdom even perfected without Suffering! they had suffered enough, and were burnt enough, whom God therefore protected, least he should seem to bely his own Power. This made the first Pro∣fessors of our Faith‖ so forward to undergo the

utmost Cruelties for their Saviour's sake. This made those numbers of Martyrs in the follow∣ing Ages of the Church so willing∣ly expose themselves to all the In∣sults and Outrages of their merciless Adversaries,† defying Banishments, Tortures, Losses, Beasts, Fires, Swords, or Crosses, to make them mi∣serable;‖ enduring the sharpest Seve∣rities with a wonderful composure of Mind; neither suffering any kind of Force, nor Threatnings, nor Flat∣teries, nor Life, nor Death, nor the Court, nor its Officers, nor the Em∣peror, nor the Empire, nor Men, nor Devils, to assright them from the Faith they had received from their Forefathers;† rejoicing that they should by this means be delive∣red out of the Hands of their wicked Masters;‖ esteeming of their Chains as the Crowns, the Ornaments and Diadems of the truly elect of God and Christ; and rushing with great∣er eagerness upon these glorious trials, than wherewith others have since en∣deavoured 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 accoun∣ting their lives dear to them, so they might finish their course with joy, and might secure to them∣selves an Interest in the eternal Rewards of the other Life.

There is a great deal of Satisfaction in suffe∣ring in a Righteous Cause, and when it cannot be avoided without Sin. For a Man to offer himself in this case, to conflict with Hunger and Thirst, Cold and Nakedness, Watchings and Fastings, Scorn and Contempt, Pains and Tor∣tures, to be deprived of his ordinary means of Subsistence, and his wonted capacity of doing good, to be reproached, reviled, defamed, to be persecuted, afflicted, tormented, and perhaps, at last to resist unto Blood; thus to be made a spectacle, to the World, to Angels, and to Men, rather than be induced to depart from his Integrity, is an evi∣dence of an immovable Confidence in God, and may be expected to meet with a suitable return of Kindness from him. He has a particular re∣gard 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 stedfast Dependance upon his Providence, for he will be sure to find out a means of support for them, that in the midst of their acutest ago∣nies 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. It is a glorious sight to observe a devout Christian reso∣lutely exposing himself to Death, or Pains, or Losses, or whatever Perse∣cution, without fear of being forsa∣ken by God in his extremity. This is the truest and best sign of an un∣feigned Affiance in (as well as of an hearty Love, and entire Resignation to) Almighty God, and gives therefore the best Title to his favourable Protection. And if this be not enough to set our Minds at rest, and make us easie under Troubles, a sure Trust in God suggests farther,

Medit. IV. That they not only cannot hurt us without our own fault, but moreover,† 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

over-ruling them for our good. They may prove as healthful and salutary as that stroke of a Sword, which, instead of putting an end to the Sufferers life, as was designed, only made a seasonable vent to let out an Imposthume, that must otherwise have speedily dispatch'd him. They may unexpectedly raise the Sufferers up new Friends, as† Moses's being exposed in the Nile procured him the honour of being reputed King Pharaoh's Grandson, and the privilege of being bred up at Court, and‖ instructed in all the learning of the Egyptians: As Bion by being exposed to sale, fell into the Hands of a kind Master, who dying left him his Heir; or as Themistocles's Banishment from A∣thens, and the Difficulties and Dan∣gers that befell him hereupon, brought him to the Persian Emperour, by whom he was entertained with that Kindness, and honoured to that de∣gree, that he professed plainly,† 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‖ Zeno, whose misfortune at Sea first brought him to the study of Philosophy, wherein he afterwards became a celebrated Proficient, and very much to his own Satisfaction. So Phoedon's Capti∣vity, and his Slavery consequent up∣on it, was the means of his coming to Socrates's knowledge, and through his Favour and Kindness, to the stu∣dy of Philosophy, and the Skill he

attained to in it, and the Fame he got by it.† And the confiscating of Chrysippus's Patrimony was likewise the first occasion of his becoming a Philosopher.

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

Or they may reclaim them from some costly and pernicious Extravagancies, wherein they had formerly indulged themselves; 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 them∣selves the better against other like Streights and Exigencies, and so may put them into a method of thriving for the remaining part of their Lives.

And† 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'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 no∣torious degree of wickedness, where they prove otherwise. It was a very lamentable Relation that Thucidides gave of the misbehaviour of the Athenians, in the time of their famous Pestilence, that whilst this Distemper raged most dreadful∣ly amongst them, overpowring the Skill of their eminentest Physicians, triumphing over all at∣tempts of Cure, driving the more considerate of them to the Temples, but sparing them no more there than in other places, when Death appear∣ed every where in the dismallest shape, and with∣out the least pity, the use their unhappy Citizens made hereof was but to indulge themselves the more boldly in their Vices, pursuant to that E∣picurean Doctrine mentioned by S. Paul,† Let us eat and drink for to morrow we die. Conside∣ring 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, be∣cause 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 appre∣hended

to be for their Profit or Pleasure, they were sure to pursue, though by the most unlaw∣ful means, casting off all fear of God, and all respect for Humane Laws, and gratifying their most unreasonable Desires without controul, be∣cause they expected not to live so long as to be brought to punishment for their Villainies.

And the like miserable account Pontius the Deacon gives of the Carthaginians, and† Gildas of our own Nation, when they were infested with the same Disease, and‖ Josephus of some among the Jews, when they were plagued with Fire, Sword, and Pestilence all at once. As Salvian also complains of the Men of Treves, that when they were in a most deplo∣rable condition, they yet persisted in their wickedness without any amend∣ment. When their City was about to be sack'd by the Enemy, they still proceeded to multiply their Abomi∣nations, as though no danger were near them. And when their Ruine was compleated, their City burnt and laid waste, their People taken Cap∣tives or slain, and whatever was left remaining gave such occasion of sor∣row, that† it was hard to tell whose lot was hardest of the Dead or of the

Living, they were still intent upon their Va∣nities and Pleasures, requesting of the Magi∣strates to have their publick Plays, as in times of Safety and Prosperity. So little influence had all their Sufferings upon them, when they ought much rather to have humbled them in the deep∣est manner that might be for all those sins which had brought these Miseries upon them.

From which, and other like Instances, we may learn, to what excess of unlimited Impiety Mankind are too prone to be carried on, when they cease to attend to God's Chastisements, and the End that he designs in them. It was a mighty aggravation of these Peoples Wickedness that they dared to allow themselves in it at a time, when God in an eminent manner called to weeping, and to mourning, and to baldness, and to girding with sack-cloath. When they should have been most solemnly bewailing their Iniquities, and crying earnestly to God for pardon, and should have unfeignedly resolved upon a better Obedience for the future, they took a quite con∣trary 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 pro∣voked God to have plagued them yet much more severely for all their Abominations. Which, though very offensive, if they had been commit∣ted at another season, and in other circumstan∣ces, were in this case more intolerably so, as con∣taining in them, together with their own natu∣ral 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 doings. For no sooner was news hereof brought to the King of Nine∣veh, but immediately he arose from his Throne, and laid his Robe from him, and covered him with Sack-cloath, and sate in Ashes, (as the manner of those times was in their solemn Humiliations) and he caused it to be proclaimed and published through Nineveh, by the decree of the King and his Nobles, saying, Let neither Man nor Beast, Herd nor Flock tast any thing; let them not feed, nor drink Water; but let Man and Beast be cove∣red with Sack-cloath, and cry mightily unto God; yea, let them turn every one from his evil way, and from the violence that is in their hands.

Thus† Caesar enforms us concerning the In∣habitants of Marseilles, that when C. Tribonius lay in siege against them, it was easie to be seen from the Camp and other Eminencies, how the young People in the Town, as well as the Elder and more serious, and their Wives and Children, and their very Guards fell to their Devotions, some praying from the top of the Wall, and o∣thers flocking to the Temples to beg a Deli∣verance.

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 cor∣recting 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, Had overthrown some of them as the Lord overthrew Sodom and Gomor∣rah, and the rest were as a fire-brand plucked out of the fire; and now he resented it very highly that they still persisted in their Disobedience, af∣ter he had essayed so many several ways for their Reformation, and therefore makes this com∣plaint of their unfruitfulness under all his Cha∣stisements, yet have ye not returned unto me, saith the Lord; and so he proceeds to intimate to them, what Vengeance they were hereupon to expect at his Hands. Whence appears both what the intent of these severe Judgments were, and how it displeased God that they made no better use of them. This he accounted a great addition to all their other Wickednesses, and therefore lets them know, that they must certain∣ly expect to smart for it, if continued in.

Sufferings have an admirable efficacy for put∣ting a stop to divers kinds of Sins, such as Luxu∣ry, Idleness, Pride, Ambition, and the like, for weaning Mens Minds from the things of this World, for elevating their Thoughts and Affecti∣ons to, and quickening their Endeavours after a better state, for enlivening their Devotion, and putting them upon frequent and fervent Ad∣dresses to the Throne of God's Grace, for hum∣bling them under a sense of their numerous Ini∣quities, and the Guilt 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 ob∣struct the Sinners career of Wickedness, to re∣duce

the inconsiderate to a sober mind, and to engage those of a better Disposition to endeavour after farther improvements in Holi∣ness. For this cause, as Clemens Alexandrinus speaks, Want and Sick∣ness, and other like trials are often sent as Monitors, to rectifie past Mis∣carriages, and introduce a better Obe∣dience for the future. They are in∣tended by God to bring Persons to a serious consideration of their ways, and their doings, and stir them up to an amendment of whatever is amiss therein. And it is nothing but our non-attendance to them, or abuse of them, that prevents their producing this good effect. If they be bound in fetters, saith Elihu in in the Book of† Job, and holden in cords of af∣fliction, then he sheweth them their work, and their transgressions that they have exceeded; he openeth also their ear to discipline, and commandeth that they return from iniquity. And this holy David experimented to his great satisfaction, as himself professes;‖ Before I was afflicted I went a∣stray, but now have I kept thy word; and again, It is good for me that I have been afflicted, that I might learn thy statutes.

†A long Prosperity too often lulls Men asleep in a carnal security, making them careless and remiss, forgetfull of God and their Duty. And hence Afflictions, and sometimes severe ones, become necessary for them, to awaken them out of their former stupidity, and put them upon a diligent preparation for another life.

They are highly usefull for the cure of our disordered Souls. And if like other Physick they be unpalatable or uneasie at present, this may very well be born with, so they but work their design'd effect, so they but prove like† S. Ignatiuss Martyrdom, a means of fitting us for the Banquet of the great King.

Medit. V. A firm trust in God suggests far∣ther, 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 tran∣scend 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 continu∣ally upon us, to behold our wants, and his Ear open to hear our Prayers, when we seek to him in our Streights. And since he doth not afflict willingly, nor grieve the children of Men, there needs no proof of his readiness to withdraw his Hand, whensoever we cease to want its correcti∣ons, 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 our selves prevent it not; and again, that how uneasie so∣ever any of them may be, we may certainly ex∣pect 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 al∣lays 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 un∣der the covert of his Wings, and to rest fully satisfy'd, that 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 con∣vince them of this great Truth. For I am very sure, they would hence find more hearty Joy and Satis∣faction 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† much easier, and safer, and happier, and in all re∣spects abundantly better to be in God's Hands than in their own. Especial∣ly, 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 Af∣flictions, but likewise by rendring us,

3. Less solicitous for the future. It is divers persons great unhappiness to be continually vex∣ing 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 Cir∣cumstances of any trouble, whereby to render it the lighter, these are sure to allow it all the Ag∣gravations they can think of, and hereby add a very considerable weight to its burden. They make it their business to fix their Thoughts upon the less pleasing Prospect of any Event, as if they must never hope to be happy, because all things don't go at present according to their Minds. When they look at the Inconveniencies whereto they lie exposed, they take care to magnifie them to the utmost, and perhaps much beyond what they will well bear; but when at the Com∣forts 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 conditi∣on, 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 pre∣vailing 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 surmi∣ses 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 Promi∣ses that God has made, and Blessings he has vouchsafed to them that have cast their Care up∣on him? What can he lack, as Euse∣bius well argues, who can reckon up∣on the great King and Governour of all things, as his Parent and Protector? Nay, what can he fear either for himself or his, who calls to mind what a loving, merciful and infi∣nitely compassionate God has obliged himself to provide for him?

Had we been left to our own management, there would have been just cause to suspect least every attempt we engaged in might miscarry, either through our own folly, or weakness, or the opposition of other Men, or a thousand ac∣cidents that might attend it. But it is quite o∣therwise with all that know themselves under God's Protection; for he is no less able to per∣form what he has undertaken for them, than he was gracious in undertaking it. And they need therefore be no farther concerned for their own Wants or Infirmities, or insufficiency in whatever respect, than to take occasion from hence to fly the more readily to Him for help, and depend the more stedfastly upon him. And indeed to do otherwise, is but to lay an unnecessary

burden upon themselves, to anti∣cipate their Sorrows, and in a word, to make themselves unhappy at pre∣sent, for fear they should be so here∣after. Like him that would wilfully starve himself to day, least he should want Victuals to morrow.

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

And as to my Family, are not they entituled to God's Protection, no less than my self? and hath he not hitherto taken care of them? how then can I imagine that he will not continue to do it? He provides now for both my self and them; and why not as well for them when I am

gone? It may be I can leave them a comforta∣ble 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 of∣fend God, and so may wrong both my self and them; but I am certain I have no way to pro∣mote the welfare of either, like an unfeigned re∣signation of all my concerns to God's disposal, and a quiet expectation of Safety and Happiness from him alone.

This my concern for them may be very absurd, and which would appear so to my self, if I could but discover how Almighty God has determin'd to dispose of those I am so concerned for. It may be he designs that most or all of them should die before me; and then it is certainly a very needless solicitude that I have for their sub∣sistence 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 ex∣travagant, and bring themselves into greater streights than they are like to meet with as they are. Or it may be again that he foresees some other Provision will be made for them, which I am not sensible of, some Inheritance like to fall to them, or some kind Friend that pur∣poses to take care of them, or to bequeath a bountifull Legacy to them, or that has an ad∣vantage and wants only a convenient oppor∣tunity of helping them to some place of pro∣fit that may maintain them. Or it may be God sees a plentifull Provision of the things

of this life improper for them, and that they will do best, and be most mindfull of their duty, and most desirous to work out the eternal Salva∣tion of their Souls in a low condition; and why then should I trouble my self with an unaccoun∣table fear least God should deal more graciously by them than I would have desired of him. How∣ever 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 ve∣ry much profit both my self and them. And in∣deed the truest, the greatest, and most lasting kindness I can do them, as to their temporal concerns is to leave them intirely to his dis∣posal.

I confess, it is fit that each one endeavour af∣ter 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. Sufficient to the day is the evil thereof, the trouble and vexation that attends it; but when People will be dou∣bling this by their own dissatisfactions at present, and their groundless Fears and Jealousies for the future, no wonder if they make themselves very uneasie. But then it is to be remembred, that this uneasiness is perfectly of their own procu∣ring, not the Portion allotted them by Al∣mighty God, but merely the result of their own folly; and so is a burden which they have senselesly laid upon themselves, or at least which they might quickly have avoided, if they would

have been prevailed with to put their Trust in God, as becomes good Christians.

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

Notes

• Luctus & ultrices posu∣ere cubilia curae, Pallentes{que} habitant mor∣bi, tristis{que} senectus, Et metus, & malesuada fames, & turpis egestas. Aeneid. 6.
• Athenae. De∣ipnosoph. l. 12. p. ult.
• Quis enim potest mortem aut dolorem metuens, quorum alte∣rum saepe adest, alterum semper impendet, esse non miser? Cic. Tusc. Quaest. l. 5.
• Equidem sapientem illum conscientiâ suâ fre∣tum, fecurum & confi∣dentem in omni vitâ di∣ci, & futurum, quod omnia accidentia reputer ad meliores rationes tra∣hens, & quod nihil mo∣rosè vel difficulter exci∣piat sib••que persuadeat pertinere res suas ad im∣mortales Deos. Apol. de Habit. Doct. Plat. l. 2.
• †

  Quisquis composito serenus aevo Fatum sub pedibus dedit superbum, Fortunam{que} tuens utram∣que rectus Invictum potuit tenere vultum, Non illum rabies minae∣que Ponti Versum funditus exci∣tantis aestum, Nec ruptis quoties vagus caminis, Torquet fumificos Vese∣vus igneis, Aut celsas soliti ferire turres Ardentis vi fulminis mo∣vebit. Boet. de Consolat. l. 1. Metr. 4.
• Job 5.6.
• †

  Lam. 3.38.
• Am. 3.6.
• †

  Quicquid patimur venit ex alto. Sen. Oedip. 5.2.
• ‖

  Permittes ipsis expendere numinibus; quid Conveniat nobis, rebus{que} sit utlle nostris. Juv. Sat. 10.
• Dan. 4.32, 33.
• †

  2 Sam. 24.13.
• 2 Cor. 12.7.
• †

  S. Ja. 1.4.
• ‖

  Rom. 5.4.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• †

  Plus sensi∣mus quod ha∣buimus, post∣quam habere desivimus. D. Hierom. Epist. 26. Tum denique homines nostra intel∣ligimus bona, quum quae in potestate habuimus, ea amisimus. Plaut. Captiv. 1.2.
• ‖

  Phil. 3.14.
• Hos. 5.15.
• †

  Exod. 9.16.
• 2 Sam. 12.10, 14.
• †

  Vim Deo facimus iniquitatibus nostris, i∣ram in nos Divinitatis armamus, nolentem ul∣cisci cogimus; parcere volentem non permitti∣mus. Salv. de Providen∣tia, l. 5.
• ‖

  1 S. Pet. 1.7.
• Conflictatio cum ad∣versis probatio est verita∣tis. D. Cypr. de mortalit. Cruciate, torquete, at∣terite, damnate nos. Pro∣batio est innocentiae no∣strae iniquitas vestra. Ter∣tul Apol. c. ult. In tribu∣lationibus quis sit fidelis agnoscitur. Sext. Pythagor. ex Vers. Ruffim. Apparet virtus, arguitur{que} malis. Ovid. de Trist. l. 4. Eleg. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Maxim. Tyr. Dissert. 35.
• Dan. 3.18.
• †

  Scorpiac. c. 8.
• ‖

  Rom 8.33, 36. Act. 5.41. 2 Cor. 4.10, 11.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. M. A∣pol. 2. Ne{que} cruciatum, ne{que} mortem, pro fide recusamus. Lactant. Inst. l. 7. c. 5. Qui se excru∣ciandos & excarnifican∣dos pro Evangelio furen∣tibus tradidissent, ne Martyrii honorem meri∣to perderent. D. Cyprian. Epist. 30. Non praescrip∣ta exilia, non destinata tormenta, non rei fami∣liaris damna, non corpo∣ris supplicia terruerunt. D. Cypr. de lapsis.
• †

  Sic ita{que} nos ad De∣um expansos ungulae fo∣diant, cruces suspendant, ignes lambant, gladii gut∣tura detruncent, bestiae insiliant, paratus est ad omne supplicium ipse ha∣bitus orantis Christiani. Tertul. Apol c. 30.
• ‖

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De Mar∣tyr. Polycarpi.
• A defensione fidei majorum nulla vis depulit, non minae, non blandimenta, non vita, non mors, non palatium, non satellites, non Imperator, non imperi∣um, non homines, non daemones. Vin. Lyrin.
• †

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. M. Apol. 1. Decretum ex tabellâ recitavit; Thascium Cyprianum gladio animadverti placet: Cyprianus Episcopts dixit, Deo gratias. D. Cypriani Pass. ex Vet. MS.
• ‖

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Polycarp ad Philip.
• Certatim gloriosa in certamina ruebatur, multo{que} avidius mar∣tyria, gloriosis mortibus quaerebantur, quàm nunc Episcopatus pravis ambitionibus appetuntur. Sulpic. Severi Hist. Sacr. in an. 304. Cum omni saevitia vestra concertamus, etiam ultro irrumpentes; magis{que} damnati quàm absoluti gaudemus. Tertul. ad Scap. Saturninus qui∣dem omnibus bestiis velle se objici profitebatur ut sc. gloriosiorem ge∣staret coronam. Pass. SS. Perpet. & Felic. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. M. c. Tryph. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid.
• Quàm pulchrum est spectaculum cùm Chri∣stianus cum dolore con∣greditur, cùm adversum minas & supplicia, & tormenta componitur? Cùm strepitum mortis, & horrorem carnificis in∣sultet? Min. Fel. Octav.
• †

  Nullum enim tam grave malum apparebit, quin ex eo bonum ali∣quod multo majus, mul∣toque optabilius, magno Deorum beneficio ali∣quando colligatur. Cic. Consolat. ad Brut.
• Valer. Max. l. 1. c. 8.
• †

  Exod. 2.9, 10.
• ‖

  Act. 7.22.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diog. Laert. l. 4. in vitâ Bionis.
• †

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. in vita The∣mist.
• ‖

  Nunciato naufragio, Zeno noster, cum om∣nia sua audierit submersa, Jubet me, inquit, Fortu∣na expeditius Philosopha∣ri. ••••••ec. de tranquil. a∣nim. c. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Nonni 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Di∣og. Laert. l. 7. in vita Zen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutar. de capienda ex hostibus utilitate & lib. de animi tranquil.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diog. Laert. l. 2. in vita Socratis, & in vitâ Phoed.
• †

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. D. Laert. l. 7. in vit. Chrysip.
• ‖

  Gen. 41.40, 41, &c.
• S. Luk. 15.11, &c.
• †

  Multorum mortem distu∣lit 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.
• ‖

  Job 42.12.
• L. 2.
• †

  1 Cor. 15.32.
• Jacebant interim to∣tâ civitate, non jam cor∣pora, sed cadavera pluri∣morum; & misericordi∣am in se transeuntium, contemplatione sortis mu∣tuae flagitabant. Nemo respexit aliud praeter∣quam lucra crudelia, &c. In vita D. Cypriani.
• †

  Pestifera nam{que} lues feraliter insipienti populo incumbit, quae in brevi tantam ejus multitudi∣nem remoto mucrone, sternit, quantam ne pos∣sint vivi humare. Sed hac quidem emendatur, ut illud Isaiae prophetae quo{que} impleretur, dicen∣tis: Et vocavit Deus ad planctum & calvitium, & cingulum sacci; ecce vi∣tulos occidere, & jugu∣lare arietes: ecce mandu∣care & bibere, &c. De exidio Brit.
• ‖

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 6. c. 38.
• Ne in summo quidem rerum discrimine, cessasse unquam vitia ci∣vium, us{que} ad excidia civitatum. Salv. de gubern. Dei, l. 6.
• †

  In quâ nescias poene cujus sit sors pejor ac durior, interfectorum an viventium. Ibid.

  Ludicra ergo publica Trever petis? &c. Ibid.
• Jon. 3.6, 7, 8.
• †

  De bello civ. l. 2.
• Am. 4.11.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Strom. l. 7.
• †

  C. 36.8, 9, 10.
• ‖

  Ps. 119.67.
• v. 71.
• †

  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 ad∣versis, & quos intemperan∣tes pax longa fecit, turba∣tio facit esse moderatos. Salv. de gubern. Dei, l. 16.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Alcin. dogm. Plat. c. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Simpl. in Epicteti Ench. c. 13.
• †

  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 mar∣tyrium in Deum adjudicatus ad bestias: Quoniam frumentum sum Christi. Iren. adv. haeres. l. 5. c. 28 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. S. Ignat. Ep. ad Rom.
• Conjugium petimus, par∣tum{que} uxoris; at illi Notum, qui pueri, qua∣lis{que} futura sit uxor.
• †

  Nam pro jucundis aptis∣sima quae{que} Dabunt Dii. Charior est illis homo quàm sibi. Juv. Sat. 10.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Praepar. Evang. l. 1. c. 1.
• Quid necesse est ma∣la accessere, & satis citò patienda cùm venerint praesumere, ac praesens rempus futuri metu per∣dere? Est sine dubio stul∣tum, quia quando{que} sis futurus miser, esse jam miserum. Senec. Epist. 24.
• †

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Antonin. Imp. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 7. n. 6.
• S. Matt. 6.34.