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 ...
And yet it is observable, that when Men have diligently laboured after these Advantages all their days, they are but few who attain to any considerable share of them;
And yet it is observable, that when Men have diligently laboured After these Advantages all their days, they Are but few who attain to any considerable share of them;
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and again, that when obtained, and in the greatest plenty, they are still but a very feeble Guard against divers of those Evils to which we are all obnoxious.
and again, that when obtained, and in the greatest plenty, they Are still but a very feeble Guard against diverse of those Evils to which we Are all obnoxious.
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But yet they fall so far short of what Men are apt to promise themselves from them, that some who seem to have seriously considered their Insufficiency, have professed themselves weary of a Life, whose Inconveniencies they have found all these unable to remedy.
But yet they fallen so Far short of what Men Are apt to promise themselves from them, that Some who seem to have seriously considered their Insufficiency, have professed themselves weary of a Life, whose Inconveniences they have found all these unable to remedy.
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Others have from time to time been wrought upon by the variety of Troubles they have met with, to become their own Executioners, rather than continue to labour under the weight of those Grievances they thought themselves no longer able to bear.
Others have from time to time been wrought upon by the variety of Troubles they have met with, to become their own Executioners, rather than continue to labour under the weight of those Grievances they Thought themselves no longer able to bear.
As the Histories of all Ages, and our own Experience too sadly inform us. Others have sought to help themselves by endeavouring after a certain Indolency under all Occurrences,
As the Histories of all Ages, and our own Experience too sadly inform us. Others have sought to help themselves by endeavouring After a certain Indolency under all Occurrences,
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Others, again, have laboured to support themselves with other more generous Meditations, comforting themselves to think, that their Afflictions, if sharp, cannot last long;
Others, again, have laboured to support themselves with other more generous Meditations, comforting themselves to think, that their Afflictions, if sharp, cannot last long;
And sometimes, again, to induce their Followers to submit the more chearfully to Afflictions, they have attempted to satisfie them with this Distinction, That though they could not but acknowledge their Sufferings to be sharp, troublesome, hateful, against Nature,
And sometime, again, to induce their Followers to submit the more cheerfully to Afflictions, they have attempted to satisfy them with this Distinction, That though they could not but acknowledge their Sufferings to be sharp, troublesome, hateful, against Nature,
namely, that in all our Exigences we look up to Almighty God, and cast our Care upon him, who not only is best able to relieve us under whatsoever Calamities,
namely, that in all our Exigences we look up to Almighty God, and cast our Care upon him, who not only is best able to relieve us under whatsoever Calamities,
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but hath moreover directed us to seek to him for what things we stand in need of, with a Promise that he will be wanting to none that duly apply themselves to him, requiring us neither to suffer our selves to be overwhelmed with any sort of Grief, upon whatever account,
but hath moreover directed us to seek to him for what things we stand in need of, with a Promise that he will be wanting to none that duly apply themselves to him, requiring us neither to suffer our selves to be overwhelmed with any sort of Grief, upon whatever account,
or Defence against, or Deliverance from Wants, Diseases, Losses, Fears, Dangers, or whatsoever Afflictions. This Duty, therefore, I have undertaken to recommend to each one's serious and constant Practice.
or Defence against, or Deliverance from Wants, Diseases, Losses, Fears, Dangers, or whatsoever Afflictions. This Duty, Therefore, I have undertaken to recommend to each one's serious and constant Practice.
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And that I may do it the more effectually, I shall proceed to discourse of it in this following Method. 1. To consider the Nature and Importance of the Duty. 2. To observe our indispensible Obligation in the performance of it. 3. To inforce the Practice of it from the Assurance we have of God's continual Care over us.
And that I may do it the more effectually, I shall proceed to discourse of it in this following Method. 1. To Consider the Nature and Importance of the Duty. 2. To observe our indispensible Obligation in the performance of it. 3. To enforce the Practice of it from the Assurance we have of God's continual Care over us.
4. To instance in some of the great Advantages, which would accrue to us from a faithful and constant Dependance upon God. 5. And lastly, To evince the Insufficiency of all other Means for either securing us from, or supporting us under Afflictions.
4. To instance in Some of the great Advantages, which would accrue to us from a faithful and constant Dependence upon God. 5. And lastly, To evince the Insufficiency of all other Means for either securing us from, or supporting us under Afflictions.
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Now, Trust, or Affiance in, or Dependance upon another, Tho. Aquinas rightly declares to signifie principally, that hope of benefit in any respect, which a Man conceives from the Promises of such an one;
Now, Trust, or Affiance in, or Dependence upon Another, Tho. Aquinas rightly declares to signify principally, that hope of benefit in any respect, which a Man conceives from the Promises of such an one;
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And accordingly he expects from each one of us, that in all our streights we make him our stay and our strength, looking past the immediate cause of our Fears or Sufferings, Dangers or Necessities, to that supream mighty Hand of his which governs and disposes all things,
And accordingly he expects from each one of us, that in all our straights we make him our stay and our strength, looking passed the immediate cause of our Fears or Sufferings, Dangers or Necessities, to that supreme mighty Hand of his which governs and disposes all things,
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that whatever our Circumstances be as to this Life, we may yet be able to comfort our selves in him whose Mercies are over all his Works, not doubting of his Protection, whensoever we heartily •ue to him for it.
that whatever our circumstances be as to this Life, we may yet be able to Comfort our selves in him whose mercies Are over all his Works, not doubting of his Protection, whensoever we heartily •ue to him for it.
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but well fix'd and settl'd, and which may certainly answer our Expectation, these following Particulars are to be remembred. SECT. I. I. WE are not so to interpret any of God's Promises, as if he had obliged himself thereby to fulfill all our extravagant and unreasonable desires.
but well fixed and settled, and which may Certainly answer our Expectation, these following Particulars Are to be remembered. SECT. I. I WE Are not so to interpret any of God's Promises, as if he had obliged himself thereby to fulfil all our extravagant and unreasonable Desires.
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Either they aim at great Matters which are too high for them, or at least, are dissatisfy'd if they meet not with all that they apprehend suitable to their Circumstances;
Either they aim At great Matters which Are too high for them, or At least, Are dissatisfied if they meet not with all that they apprehend suitable to their circumstances;
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And whilst they take upon them thus inconsiderately to carve for themselves, no wonder if they find those Hopes defeated, which are not built upon the Divine Promises,
And while they take upon them thus inconsiderately to carve for themselves, not wonder if they find those Hope's defeated, which Are not built upon the Divine Promises,
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1. Wherefore the first Expedient in order to a right performance of this Duty is, To confine our Desires within their proper bounds, not aiming at things above our reach,
1. Wherefore the First Expedient in order to a right performance of this Duty is, To confine our Desires within their proper bounds, not aiming At things above our reach,
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and to be thankfully received whensoever he is pleased to send them, but they are no part of his Promises, they are not what he hath undertaken to provide for all that put their trust in him,
and to be thankfully received whensoever he is pleased to send them, but they Are no part of his Promises, they Are not what he hath undertaken to provide for all that put their trust in him,
The Husbandman may hope for a plentiful Harvest, the Mariner for a safe and profitable Voyage, the Artificer for a comfortable subsistence by his Industry;
The Husbandman may hope for a plentiful Harvest, the Mariner for a safe and profitable Voyage, the Artificer for a comfortable subsistence by his Industry;
And if all will be eagerly seeking after those peculiar Advantages, which they know before-hand very few can attain to, it will be a just Reflection upon their own Prudence,
And if all will be eagerly seeking After those peculiar Advantages, which they know beforehand very few can attain to, it will be a just Reflection upon their own Prudence,
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2. Neither are we to imagine the Divine Providence any way defective, though even in our lower Stations we have not all things correspondent to our Desires.
2. Neither Are we to imagine the Divine Providence any Way defective, though even in our lower Stations we have not all things correspondent to our Desires.
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if we make it our business to please him, and then faithfully cast our care upon him, he will not fail to bestow upon us, whatsoever good things shall be necessary for us.
if we make it our business to please him, and then faithfully cast our care upon him, he will not fail to bestow upon us, whatsoever good things shall be necessary for us.
nor its welfare in pleasing Entertainments of all kinds, but having food and raiment, we may very well be content therewith, though the one be not so delicious,
nor its welfare in pleasing Entertainments of all Kinds, but having food and raiment, we may very well be content therewith, though the one be not so delicious,
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but seeing he has no where obliged himself to it, it must be a gross mistake to make our own Desires the Standard of our Fortunes, rather than his Divine Will,
but seeing he has no where obliged himself to it, it must be a gross mistake to make our own Desires the Standard of our Fortune's, rather than his Divine Will,
and that infinite Wisdom whereby he knows what is best for us, and what a series of Mischiefs our own choice of greater Wealth or Honour would expose us to,
and that infinite Wisdom whereby he knows what is best for us, and what a series of Mischiefs our own choice of greater Wealth or Honour would expose us to,
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As when he promised to Abraham, that the Land of Canaan should be given to his Posterity to inherit, he yet determined to delay the completion of this his Promise for above four hundred years, till the iniquity of the Amorites was full;
As when he promised to Abraham, that the Land of Canaan should be given to his Posterity to inherit, he yet determined to Delay the completion of this his Promise for above four hundred Years, till the iniquity of the amorites was full;
To conclude, All our Dependance being upon God alone, and all our Expectations being from the benigne influence of his good Providence incessantly watching over us,
To conclude, All our Dependence being upon God alone, and all our Expectations being from the benign influence of his good Providence incessantly watching over us,
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whether to save us from evil, or to bestow his Blessings upon us, nothing can be more unreasonable than not to resign our selves perfectly to his disposal, to receive whatsoever favours from him, and whensoever he pleases.
whither to save us from evil, or to bestow his Blessings upon us, nothing can be more unreasonable than not to resign our selves perfectly to his disposal, to receive whatsoever favours from him, and whensoever he Pleases.
So that as we would study either to please God, or to succeed in our Dependance upon him, it will concern us in the first place, to see that our Desires be regular and reasonable, before we venture to make our Application to him,
So that as we would study either to please God, or to succeed in our Dependence upon him, it will concern us in the First place, to see that our Desires be regular and reasonable, before we venture to make our Application to him,
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but especially before we promise our selves that he will vouchsafe to answer us. SECT. II. II. BE our Desires never so reasonable, yet are we not to look that they should ordinarily be granted us, without our own earnest endeavours for obtaining them.
but especially before we promise our selves that he will vouchsafe to answer us. SECT. II II BE our Desires never so reasonable, yet Are we not to look that they should ordinarily be granted us, without our own earnest endeavours for obtaining them.
He doth not simply condemn all Care of things Temporal, but so far only as it is an hindrance to our Care and Watchfulness for trying and tasting the Goodness of God,
He does not simply condemn all Care of things Temporal, but so Far only as it is an hindrance to our Care and Watchfulness for trying and tasting the goodness of God,
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And particularly, we must be careful, 1. To use all proper means for obtaining our Desires. 2. To add to our own Endeavours, our hearty Prayers to Almighty God for his Blessing upon them. 3. To avoid whatsoever tends to frustrate these our Endeavours and Prayers.
And particularly, we must be careful, 1. To use all proper means for obtaining our Desires. 2. To add to our own Endeavours, our hearty Prayers to Almighty God for his Blessing upon them. 3. To avoid whatsoever tends to frustrate these our Endeavours and Prayers.
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For though God be ready of his abundant Goodness, to assist our weak Endeavours, yet can we not promise our selves that he will work Deliverances for us without them.
For though God be ready of his abundant goodness, to assist our weak Endeavours, yet can we not promise our selves that he will work Deliverances for us without them.
As he will not give the Husbandman his wonted Crop without Tilling and Sowing; so it is but vain to imagine that he will make others Learned without Study,
As he will not give the Husbandman his wonted Crop without Tilling and Sowing; so it is but vain to imagine that he will make Others Learned without Study,
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but it is too much to conceit, that he will ordinarily do this, and especially, that he will do it for any who will not be persuaded to help themselves.
but it is too much to conceit, that he will ordinarily do this, and especially, that he will do it for any who will not be persuaded to help themselves.
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No, whosoever would hope to enjoy his Blessing and the Benefits of his Protection, must be ready to do his own part for obtaining them, taking what care he can fairly and honestly of himself,
No, whosoever would hope to enjoy his Blessing and the Benefits of his Protection, must be ready to do his own part for obtaining them, taking what care he can fairly and honestly of himself,
2. We are to add to our own Endeavours our hearty Prayers to Almighty God for his Blessing upon them, without which they will all certainly prove ineffectual.
2. We Are to add to our own Endeavours our hearty Prayers to Almighty God for his Blessing upon them, without which they will all Certainly prove ineffectual.
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and burning Incense to our Drag, as the Prophet expresseth it, thereby provoking Almighty God to set himself against us, to strand us in the very Port, to deliver us up when we think our selves already Victors,
and burning Incense to our Drag, as the Prophet Expresses it, thereby provoking Almighty God to Set himself against us, to strand us in the very Port, to deliver us up when we think our selves already Victor's,
It is he that giveth power to get Wealth, that advanceth to Honour, that lengtheneth out our Days, that delivereth out of Troubles, that maketh a Man's Enemies to be at peace with him;
It is he that gives power to get Wealth, that Advanceth to Honour, that lengtheneth out our Days, that Delivereth out of Troubles, that makes a Man's Enemies to be At peace with him;
And to him therefore we are to address our selves in all our Necessities, being anxiously careful for nothing, as the Apostle St. Paul directs, but in every thing by Prayers and Supplications, with Thanksgivings, making our Requests known to God;
And to him Therefore we Are to address our selves in all our Necessities, being anxiously careful for nothing, as the Apostle Saint Paul directs, but in every thing by Prayers and Supplications, with Thanksgivings, making our Requests known to God;
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The Satyrist Persius deservedly exposes the folly of some in his time, who prayed to God for Health and Strength of Body that might endure to a good old age,
The Satirist Persius deservedly exposes the folly of Some in his time, who prayed to God for Health and Strength of Body that might endure to a good old age,
or the preservation of Health, but withall, to run into those excesses in the very act of Worship, that were naturally destructive of the Health they prayed for.
or the preservation of Health, but withal, to run into those Excesses in the very act of Worship, that were naturally destructive of the Health they prayed for.
nor to secure their Reputation whose scandalous Wickedness must inevitably blast it; nor continue their Health who wilfully set themselves to destroy it;
nor to secure their Reputation whose scandalous Wickedness must inevitably blast it; nor continue their Health who wilfully Set themselves to destroy it;
And in all other cases it is absolutely necessary, in order to the Favours we hope for from him, to be at least as careful for avoiding every thing that may detain them from us at first,
And in all other cases it is absolutely necessary, in order to the Favours we hope for from him, to be At least as careful for avoiding every thing that may detain them from us At First,
Those who first humble themselves under his mighty hand, lamenting and heartily bewailing their manifold Iniquities, whereby they have at any time provoked him to execute his Judgments upon them,
Those who First humble themselves under his mighty hand, lamenting and heartily bewailing their manifold Iniquities, whereby they have At any time provoked him to execute his Judgments upon them,
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and then cast their Care upon him, are the Persons that he has obliged himself to take care of. It is to such only as seek first the Kingdom of God and his Righteousness that our B. Saviour has promised a competent provision of the things of this Life.
and then cast their Care upon him, Are the Persons that he has obliged himself to take care of. It is to such only as seek First the Kingdom of God and his Righteousness that our B. Saviour has promised a competent provision of the things of this Life.
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and feeing they have no Retribution to expect at his Hands in a future state, he may hence think fit to allow them the larger share of temporal Advantages.
and feeing they have no Retribution to expect At his Hands in a future state, he may hence think fit to allow them the larger share of temporal Advantages.
If a profess'd Rebel should betake himself to his injured Sovereign for Relief, whereby to enable him to proceed the more successfully in his wicked Attempts against him, what welcome he might look for from him is very well known.
If a professed Rebel should betake himself to his injured Sovereign for Relief, whereby to enable him to proceed the more successfully in his wicked Attempts against him, what welcome he might look for from him is very well known.
and yet fly to him for Succour in their Distress, as though they had done nothing to incapacitate themselves for it? The Israelites could not prevail against their Enemies, the Men of Ai, whilst the accursed thing was amongst them.
and yet fly to him for Succour in their Distress, as though they had done nothing to incapacitate themselves for it? The Israelites could not prevail against their Enemies, the Men of Ai, while the accursed thing was among them.
To use all other means for accomplishing our Ends, but not to forbear offending God, upon whose Blessing all our hopes of success depend, is just as if one sick of a violent Fever should resolve constantly to follow his Doctor's Prescriptions, in duly taking all his Doses,
To use all other means for accomplishing our Ends, but not to forbear offending God, upon whose Blessing all our hope's of success depend, is just as if one sick of a violent Fever should resolve constantly to follow his Doctor's Prescriptions, in duly taking all his Doses,
how unagreeable soever, in bleeding, or being scarified, or otherwise tortured; or in abstaining from Flesh, or strong Drinks, for fear of heightening his Distemper;
how unagreeable soever, in bleeding, or being scarified, or otherwise tortured; or in abstaining from Flesh, or strong Drinks, for Fear of heightening his Distemper;
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Or if a Man do not live in a profess'd neglect of God's Commands, but only through Carlesness or Inadvertency permits himself to be now and then betrayed into some heinous Wickedness, he may certainly believe it, that each Sin he thus commits will be a means of alienating God from him in some degree,
Or if a Man do not live in a professed neglect of God's Commands, but only through Carelessness or Inadvertency permits himself to be now and then betrayed into Some heinous Wickedness, he may Certainly believe it, that each since he thus commits will be a means of alienating God from him in Some degree,
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and would not attend to them when they earnestly solicited him to become their Protector. When ye spread forth your Hands, I will hide mine Eyes from you;
and would not attend to them when they earnestly solicited him to become their Protector. When you spread forth your Hands, I will hide mine Eyes from you;
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and then behold for your comfort, If ye be thus willing and obedient ye shall eat the good of the Land. This therefore is the way to entitle our selves to the many gracious Promises of Protection that are made throughout the Word of God;
and then behold for your Comfort, If you be thus willing and obedient you shall eat the good of the Land. This Therefore is the Way to entitle our selves to the many gracious Promises of Protection that Are made throughout the Word of God;
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and regular, and unblameable in our Conversation as our Lord requires us to be, and we need not question an Interest in all those Mercies and Blessings,
and regular, and unblameable in our Conversation as our Lord requires us to be, and we need not question an Interest in all those mercies and Blessings,
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and that Protection, and those Assistances which our God has design'd for his chosen Servants. He will gather us under his Wings, and we shall be safe under his Feathers;
and that Protection, and those Assistances which our God has designed for his chosen Servants. He will gather us under his Wings, and we shall be safe under his Feathers;
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And no marvel if what is thus threatened be accordingly fulfill'd. However this is no prejudice to them that are duely qualify'd for the Divine Favour,
And no marvel if what is thus threatened be accordingly fulfilled. However this is no prejudice to them that Are duly qualified for the Divine Favour,
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For if God's promises of Protection are made particularly and only to the Righteous, it must needs be, that so far as any one falls short of this Character,
For if God's promises of Protection Are made particularly and only to the Righteous, it must needs be, that so Far as any one falls short of this Character,
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His Iniquities, if they do not utterly prevent the Blessings he desires, (as he has too great reason to fear they may) will yet be sure to deprive him of that undaunted trust in God's Goodness, which he would otherwise have found to be an admirable Consolation in all Conditions.
His Iniquities, if they do not utterly prevent the Blessings he Desires, (as he has too great reason to Fear they may) will yet be sure to deprive him of that undaunted trust in God's goodness, which he would otherwise have found to be an admirable Consolation in all Conditions.
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And if no one in his Wits would knowingly quit his Ship to run either of these hazards, much less should any dare to allow themselves in what may expose them to the just Wrath of Almighty God;
And if no one in his Wits would knowingly quit his Ship to run either of these hazards, much less should any Dare to allow themselves in what may expose them to the just Wrath of Almighty God;
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IV. ALL therefore that I take to be implied in this Duty is a considerate and a rational Reliance upon God through Christ for the necessary Blessings of this,
IV. ALL Therefore that I take to be implied in this Duty is a considerate and a rational Reliance upon God through christ for the necessary Blessings of this,
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It is a Resting upon him as our great Benefactor, Patron, and Protector, with a firm persuasion, that whilst we faithfully perform our part, by confining our Desires and Expectations to necessary Things,
It is a Resting upon him as our great Benefactor, Patron, and Protector, with a firm persuasion, that while we faithfully perform our part, by confining our Desires and Expectations to necessary Things,
1. A steady Dependance upon God to take care of us in all our Streights, as knowing, that if we seek to him aright he will be ready to succour and provide for us,
1. A steady Dependence upon God to take care of us in all our Straights, as knowing, that if we seek to him aright he will be ready to succour and provide for us,
or groan at present under any grievous Affliction, which we know not how else to get remov'd, in neither of these Instances to distrust his paternal Affection to us,
or groan At present under any grievous Affliction, which we know not how Else to get removed, in neither of these Instances to distrust his paternal Affection to us,
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or to preserve it if it were such, but that for ought we know to the contrary, some unlucky chance may the very next moment either take away all our Enjoyments from us, or us from them;
or to preserve it if it were such, but that for ought we know to the contrary, Some unlucky chance may the very next moment either take away all our Enjoyments from us, or us from them;
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considering these things, I say, it is easie to inferr how nearly our Interest depends upon his gracious Inclinations towards us, his perpetual Care being our best, our only Defence against those numerous Evils, to which, were it not for this, each one would lie continually expos'd;
considering these things, I say, it is easy to infer how nearly our Interest depends upon his gracious Inclinations towards us, his perpetual Care being our best, our only Defence against those numerous Evils, to which, were it not for this, each one would lie continually exposed;
I confess, were Mankind capable of making any tolerable provision for themselves, without the Divine Assistance, they would have so much the less Encouragement to cast themselves upon God,
I confess, were Mankind capable of making any tolerable provision for themselves, without the Divine Assistance, they would have so much the less Encouragement to cast themselves upon God,
and neither have nor can hope for any thing but from his Bounty, readily, to deliver up all their concerns into his Hands, with all the thankfullest acknowledgments that may be of his unspeakable Loving-kindness, in condescending to become their Guardian, to manage their Affairs for them so much more wisely and to so much better advantage than themselves could.
and neither have nor can hope for any thing but from his Bounty, readily, to deliver up all their concerns into his Hands, with all the thankfullest acknowledgments that may be of his unspeakable Lovingkindness, in condescending to become their Guardian, to manage their Affairs for them so much more wisely and to so much better advantage than themselves could.
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And could we but so cast our Care upon God, as not to have it still remaining upon our selves any farther than is requisite in order to the gracious Designs of his Providence towards us, this would necessarily dispose us not to take thought for the morrow;
And could we but so cast our Care upon God, as not to have it still remaining upon our selves any farther than is requisite in order to the gracious Designs of his Providence towards us, this would necessarily dispose us not to take Thought for the morrow;
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Wherein, though he cannot expect to be wholly freed from Troubles, he will certainly be enabled to bear them with much the greater alacrity, by reason of the assurance he has, that God on whom he trusts, knows how to over-rule them all to his advantage.
Wherein, though he cannot expect to be wholly freed from Troubles, he will Certainly be enabled to bear them with much the greater alacrity, by reason of the assurance he has, that God on whom he trusts, knows how to overrule them all to his advantage.
Wherefore it was no unaccountable flight of fancy in the Emperor Antoninus, but the result of a serious Contemplation of the Instability of all earthly Enjoyments, that he professes, He should not desire to live in the World, were it not for a good God and a Providence;
Wherefore it was no unaccountable flight of fancy in the Emperor Antoninus, but the result of a serious Contemplation of the Instability of all earthly Enjoyments, that he Professes, He should not desire to live in the World, were it not for a good God and a Providence;
and the need there is of an Almighty Hand to direct them, as may best serve the Ends of living, will find abundant cause with this Royal Philosopher, to adore and confide in, and rely upon the guidance of that infinite Wisdom, which incessantly exerts it self for the good of the Creation.
and the need there is of an Almighty Hand to Direct them, as may best serve the Ends of living, will find abundant cause with this Royal Philosopher, to adore and confide in, and rely upon the guidance of that infinite Wisdom, which incessantly exerts it self for the good of the Creation.
And being thus made sensible of his own Insufficiency, and taught to place his Confidence in God as a sure Defence against all assaults, it is hardly conceivable, that whatever Misfortunes should make any lasting impression upon him.
And being thus made sensible of his own Insufficiency, and taught to place his Confidence in God as a sure Defence against all assaults, it is hardly conceivable, that whatever Misfortunes should make any lasting impression upon him.
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For having learned to betake himself to God for shelter, whensoever any thing of this nature appears, he is soon convinced that he needs no longer perplex himself about it,
For having learned to betake himself to God for shelter, whensoever any thing of this nature appears, he is soon convinced that he needs no longer perplex himself about it,
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We must see to moderate and restrain our Desires, and to use the best means we can for obtaining them, must do what is in our power, must pray to God for what is above it,
We must see to moderate and restrain our Desires, and to use the best means we can for obtaining them, must do what is in our power, must pray to God for what is above it,
that is to say, if we curb our unreasonable Desires, and in all respects use the best means we can for getting those satisfied that are reasonable, we need not doubt but his Kindness will be extended to us.
that is to say, if we curb our unreasonable Desires, and in all respects use the best means we can for getting those satisfied that Are reasonable, we need not doubt but his Kindness will be extended to us.
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Let us but acquit our selves well in these Particulars, and we may thenceforward freely depend upon it, that he will bestow upon us all that he shall see necessary for us;
Let us but acquit our selves well in these Particulars, and we may thenceforward freely depend upon it, that he will bestow upon us all that he shall see necessary for us;
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and have our whole Subsistence from him, but which he hath likewise frequently and very expresly required in the Holy Scriptures both of the Old and New Testament.
and have our Whole Subsistence from him, but which he hath likewise frequently and very expressly required in the Holy Scriptures both of the Old and New Testament.
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In the former of which the holy Psalmist professes in multitudes of places, That his own Trust was constantly in the Lord, and earnestly invites others in like manner to commit their ways to God,
In the former of which the holy Psalmist Professes in Multitudes of places, That his own Trust was constantly in the Lord, and earnestly invites Others in like manner to commit their ways to God,
as a help that will never fail, Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength; as a help at hand even in the lowest Estate, Who is he among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light, let him trust in the name of the Lord and stay upon his God;
as a help that will never fail, Trust you in the Lord for ever, for in the Lord Jehovah is everlasting strength; as a help At hand even in the lowest Estate, Who is he among you that fears the Lord, that Obeyeth the voice of his servant, that walks in darkness and hath no Light, let him trust in the name of the Lord and stay upon his God;
And God himself by the Prophet Jeremiah encourages to a reliance upon his care, even in behalf of those whose condition is oftentimes the most helpless in this World, the Widows and the Orphans, whom he condescends to promise that he will look after,
And God himself by the Prophet Jeremiah encourages to a reliance upon his care, even in behalf of those whose condition is oftentimes the most helpless in this World, the Widows and the Orphans, whom he condescends to promise that he will look After,
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And again it is declared of God, that he is good unto them that wait for him, to the Soul that seeketh him, that he is a strong hold in the day of trouble, and that he doth not over-look the wants of them that flee to him in their streights,
And again it is declared of God, that he is good unto them that wait for him, to the Soul that seeks him, that he is a strong hold in the day of trouble, and that he does not overlook the Wants of them that flee to him in their straights,
and from the Providence of God manifested in the production and preservation of Birds and Flowers; and from the reflexion it would be upon his Disciples, to be as Diffident of God's Goodness, as the Gentiles who had never known our Saviour or his Gospel;
and from the Providence of God manifested in the production and preservation of Birds and Flowers; and from the reflection it would be upon his Disciples, to be as Diffident of God's goodness, as the Gentiles who had never known our Saviour or his Gospel;
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and again from the wonted affection of natural Parents to their Children, inasmuch as if these being evil know how to give good gifts unto their Children, it is an easie conclusion that our Father which is in heaven will much more give good things to them that ask him.
and again from the wonted affection of natural Parents to their Children, inasmuch as if these being evil know how to give good Gifts unto their Children, it is an easy conclusion that our Father which is in heaven will much more give good things to them that ask him.
And in a word our Blessed Saviour accounted it a sufficient Preservative against a solicitous Care of our selves, that our heavenly Father knoweth what things we have need of.
And in a word our Blessed Saviour accounted it a sufficient Preservative against a solicitous Care of our selves, that our heavenly Father Knoweth what things we have need of.
The force of all which arguings of our Saviour is this, That the best way to free Men from their Anxieties upon the account of this Life's inconveniences, is to remember and lay seriously to heart, that all our own contrivances and endeavours will never stand us in stead of themselves,
The force of all which arguings of our Saviour is this, That the best Way to free Men from their Anxieties upon the account of this Life's inconveniences, is to Remember and lay seriously to heart, that all our own contrivances and endeavours will never stand us in stead of themselves,
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Where we have also that gracious and comfortable Promise (made first to Jacob in his Journey towards Haran, and afterwards more expresly to Joshua when he was sent to conduct the Israelites over Jordan ) applied for the benefit of Christians in general,
Where we have also that gracious and comfortable Promise (made First to Jacob in his Journey towards Haran, and afterwards more expressly to joshua when he was sent to conduct the Israelites over Jordan) applied for the benefit of Christians in general,
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There we have the Faith of Abraham, who against hope believed in hope, or as it is related more largely in the Epistle to the Hebrews, who when he was tried offered up his only-begotten son Isaac in whom the promised seed was to be called, accounting that God was able to raise him even from the dead;
There we have the Faith of Abraham, who against hope believed in hope, or as it is related more largely in the Epistle to the Hebrews, who when he was tried offered up his only-begotten son Isaac in whom the promised seed was to be called, accounting that God was able to raise him even from the dead;
We have the Faith of Moses, who when he was come to years, refused to be called the son of Pharaoh 's Daughter, and chose rather to suffer affliction with the People of God,
We have the Faith of Moses, who when he was come to Years, refused to be called the son of Pharaoh is Daughter, and chosen rather to suffer affliction with the People of God,
We have the Faith of Job, who after all his dreadful losses, enough to have utterly overwhelmed one of less patience and resignation than himself, sinned not nor charged God foolishly, and under all the farther sufferings he endured, behaved himself with that continual observance of Almighty God,
We have the Faith of Job, who After all his dreadful losses, enough to have utterly overwhelmed one of less patience and resignation than himself, sinned not nor charged God foolishly, and under all the farther sufferings he endured, behaved himself with that continual observance of Almighty God,
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And to omit multitudes of others, we have the Faith of our ever Blessed Redeemer himself, professing even at the time of his apprehending, that he could easily have obtained of his Father more than twelve Legions of Angels for his rescue,
And to omit Multitudes of Others, we have the Faith of our ever Blessed Redeemer himself, professing even At the time of his apprehending, that he could Easily have obtained of his Father more than twelve Legions of Angels for his rescue,
whence also he was highly exalted, and had a Name given him which is above every Name, that at the Name of Jesus every Knee should bow, of things in Heaven,
whence also he was highly exalted, and had a Name given him which is above every Name, that At the Name of jesus every Knee should bow, of things in Heaven,
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and by this means had the happiness to prevail in their design of propagating the Gospel here, against the united attempts of both Jews and Gentiles to the contrary;
and by this means had the happiness to prevail in their Design of propagating the Gospel Here, against the united attempts of both jews and Gentiles to the contrary;
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Such signal encouragement have we to the performance of this Duty. And on the contrary, we never find the Israelites murmuring and distrustful of God's Providence,
Such signal encouragement have we to the performance of this Duty. And on the contrary, we never find the Israelites murmuring and distrustful of God's Providence,
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That Patience and Long-suffering which bare with them in other cases, would not protect them when they set themselves thus ungratefully to affront the Majesty of Heaven.
That Patience and Long-suffering which bore with them in other cases, would not Pact them when they Set themselves thus ungratefully to affront the Majesty of Heaven.
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God might well expect that the numerous Miracles he had condescended to work for them time after time, should have disposed them constantly to place their whole Trust in him.
God might well expect that the numerous Miracles he had condescended to work for them time After time, should have disposed them constantly to place their Whole Trust in him.
Thus it fared with that incredulous Lord, who would not believe the Prophet Elisha foretelling that the next day they should be eased of the Famine, with which they were so severely streightened in the Siege of Samaria, by the Host of Benhadad King of Syria; for having the Charge of the Gate committed to him,
Thus it fared with that incredulous Lord, who would not believe the Prophet Elisha foretelling that the next day they should be eased of the Famine, with which they were so severely straightened in the Siege of Samaria, by the Host of Benhadad King of Syria; for having the Charge of the Gate committed to him,
And thus it was also with their whole People when they were dissatisfied with that wonderful Providence of God over them above all other Nations, of which they had had such ample Experience,
And thus it was also with their Whole People when they were dissatisfied with that wondered Providence of God over them above all other nations, of which they had had such ample Experience,
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and began to exclaim against God, saying, Can God furnish a Table in the Wilderness? Behold he smote the stony Rock, that the Waters gushed out and the Streams over-flowed;
and began to exclaim against God, saying, Can God furnish a Table in the Wilderness? Behold he smote the stony Rock, that the Waters gushed out and the Streams overflowed;
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And now to apply this Doctrine a little more particularly, though very briefly. 1. If a plain express Command require our Obedience, here is a Duty positively enjoyned,
And now to apply this Doctrine a little more particularly, though very briefly. 1. If a plain express Command require our obedience, Here is a Duty positively enjoined,
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Insomuch that it is impossible for them who have any reverence for the Authority of Almighty God, any regard for his undoubted and oft repeated Commands, to refuse in any case to put their Trust in him.
Insomuch that it is impossible for them who have any Reverence for the authority of Almighty God, any regard for his undoubted and oft repeated Commands, to refuse in any case to put their Trust in him.
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2. If Promises of Blessings annex'd to a careful performance of this Duty can engage us to the Exercise of it, we have these likewise, Promises of Blessedness in general,
2. If Promises of Blessings annexed to a careful performance of this Duty can engage us to the Exercise of it, we have these likewise, Promises of Blessedness in general,
Whence to the necessary Obligations that lie upon us in point of duty to our Lord, here is added likewise very good encouragement with respect to our present concerns whereby the rather to invite us to what is thus earnestly pressed upon us.
Whence to the necessary Obligations that lie upon us in point of duty to our Lord, Here is added likewise very good encouragement with respect to our present concerns whereby the rather to invite us to what is thus earnestly pressed upon us.
3. If the Denunciation, or Execution of Punishments upon any that have been remarkably distrustful of the Divine Protection may serve to awaken Persons into a better dependance upon God for the future;
3. If the Denunciation, or Execution of Punishments upon any that have been remarkably distrustful of the Divine Protection may serve to awaken Persons into a better dependence upon God for the future;
the History of the Jewish Nation in the Old Testament presents us with a large Catalogue of heavy Judgments inflicted upon that murmuring and discontented People.
the History of the Jewish nation in the Old Testament presents us with a large Catalogue of heavy Judgments inflicted upon that murmuring and discontented People.
Of whom the Apostle tells us that they were recommended as Examples for the Christian World, to the end that we might take warning by their sufferings,
Of whom the Apostle tells us that they were recommended as Examples for the Christian World, to the end that we might take warning by their sufferings,
and observing how they miscarried by not relying duly upon God, might become the more cautious not to split upon the same Rock, by imitating that provoking Temper of theirs for which they paid so dear.
and observing how they miscarried by not relying duly upon God, might become the more cautious not to split upon the same Rock, by imitating that provoking Temper of theirs for which they paid so dear.
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and even of our blessed Lord himself, that unspotted Exemplar of an intire submission to his Father's Will, can persuade us to the imitation of their unwearied dependance upon God for the gracious Completion of all his Promises, these are to be met with in great perfection,
and even of our blessed Lord himself, that unspotted Exemplar of an entire submission to his Father's Will, can persuade us to the imitation of their unwearied dependence upon God for the gracious Completion of all his Promises, these Are to be met with in great perfection,
5. Lastly, If the insinite Glories consequent upon the observance of this, as well as of the other Duties of our Religion can inflame our Souls with an ardent Desire after them, we have here another especial Motive to a conscientious Practice of it.
5. Lastly, If the Infinite Glories consequent upon the observance of this, as well as of the other Duties of our Religion can inflame our Souls with an Ardent Desire After them, we have Here Another especial Motive to a conscientious Practice of it.
We have a recompence of reward set before us that can never be sufficiently valued, an exceeding and eternal weight of glory, but which is never to be attained to without a sure Trust in God's Mercy,
We have a recompense of reward Set before us that can never be sufficiently valued, an exceeding and Eternal weight of glory, but which is never to be attained to without a sure Trust in God's Mercy,
And what now can any possibly imagine should excuse their neglect of a Duty, whereto all are thus indissolubly obliged and are so many several ways invited? Who can hope to approve himself before God,
And what now can any possibly imagine should excuse their neglect of a Duty, whereto all Are thus indissolubly obliged and Are so many several ways invited? Who can hope to approve himself before God,
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whilst he refuses to hearken to his Voice, and be governed by him? Who can think to be safe in this World, that wilfully neglects the only means of his security? Or who can promise himself to be happy hereafter? Nay, who can promise himself not to be ineffably and everlastingly miserable, that estranges himself from him, in whom alone all his Happiness must consist, by abusing his immense Goodness,
while he refuses to harken to his Voice, and be governed by him? Who can think to be safe in this World, that wilfully neglects the only means of his security? Or who can promise himself to be happy hereafter? Nay, who can promise himself not to be ineffably and everlastingly miserable, that estranges himself from him, in whom alone all his Happiness must consist, by abusing his immense goodness,
and will by no directions, or persuasions, or commands, or promises, or threatenings, or mercies, or judgments be prevailed with to apply themselves thereto.
and will by no directions, or persuasions, or commands, or promises, or threatenings, or Mercies, or Judgments be prevailed with to apply themselves thereto.
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And consider I beseech thee, Reader, if it be recorded in Scripture as an indelible blot upon Asa King of Judah, that being towards his latter end diseased in his feet, he sought not to the Lord for a Cure, but to the Physicians only,
And Consider I beseech thee, Reader, if it be recorded in Scripture as an indelible blot upon Asa King of Judah, that being towards his latter end diseased in his feet, he sought not to the Lord for a Cure, but to the Physicians only,
how much greater a reproach will it be to us Christians, and how much deeper Guilt will it imply in us, who are under stronger and more indispensible Obligations to trust in God and have far greater encouragement in doing it, to be still unwilling to depend upon him? This argues a notorious Contempt of his unspeakable Loving-kindness,
how much greater a reproach will it be to us Christians, and how much Deeper Gilded will it imply in us, who Are under Stronger and more indispensible Obligations to trust in God and have Far greater encouragement in doing it, to be still unwilling to depend upon him? This argues a notorious Contempt of his unspeakable Lovingkindness,
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and is so palpable a Violation of his Laws, and so utterly unagreeable to a truly Christian temper of mind, that it is sad to think how any can possibly allow themselves in it.
and is so palpable a Violation of his Laws, and so utterly unagreeable to a truly Christian temper of mind, that it is sad to think how any can possibly allow themselves in it.
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And no less absurd are they who believe that God governs the World, and that all things are brought to pass according to the Discretion of his Infinite Wisdom,
And no less absurd Are they who believe that God governs the World, and that all things Are brought to pass according to the Discretion of his Infinite Wisdom,
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And, oh that Men would therefore be intreated seriously to weigh with themselves, how undutiful they are to Almighty God, whensoever they refuse to put their whole Concerns into his hands,
And, o that Men would Therefore be entreated seriously to weigh with themselves, how undutiful they Are to Almighty God, whensoever they refuse to put their Whole Concerns into his hands,
and that unspeakable Goodness which inclines him to take care of us; and that the inevitable Consequence of such a complicated Wickedness must needs be very terrible.
and that unspeakable goodness which inclines him to take care of us; and that the inevitable Consequence of such a complicated Wickedness must needs be very terrible.
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Had God but barely offered his free Protection to every one that would humbly seek to him for it, this one would think should have been charm enough to have induced all that had any sense of his kindness,
Had God but barely offered his free Protection to every one that would humbly seek to him for it, this one would think should have been charm enough to have induced all that had any sense of his kindness,
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And they that had neglected it, could have blamed themselves only for all the Evils which they had foolishly brought upon themselves, by not thankfully embracing so singular a Favour.
And they that had neglected it, could have blamed themselves only for all the Evils which they had foolishly brought upon themselves, by not thankfully embracing so singular a Favour.
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And if he be heartily concerned for it, the inference is very easie, that he will be highly incensed against all that do not readily comply with what he so oft requires,
And if he be heartily concerned for it, the Inference is very easy, that he will be highly incensed against all that do not readily comply with what he so oft requires,
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And in God's Name what is it we propound to our selves when we act thus inconsistently with the Principles we profess to be governed by? What occasion do we hereby give for a like doleful Lamentation, with that of our Blessed Saviour over Jerusalem, when he would have healed them and they would not be healed, would have saved them and they would not be saved,
And in God's Name what is it we propound to our selves when we act thus inconsistently with the Principles we profess to be governed by? What occasion do we hereby give for a like doleful Lamentation, with that of our Blessed Saviour over Jerusalem, when he would have healed them and they would not be healed, would have saved them and they would not be saved,
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and when we are worn out with these, should he deliver us over to his Eternal vengeance, it must however be acknowledged that he were righteous in all his doings,
and when we Are worn out with these, should he deliver us over to his Eternal vengeance, it must however be acknowledged that he were righteous in all his doings,
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and choose to turn her a-drift, and let her steer they know not how? Yet how much less hope of safety is there for those that preferr their own vain Imaginations before the Infinite Wisdom of Almighty God, taking upon them to provide for themselves, rather than wait till he shall be pleased to do it for them? For such add direct Rebellion to their Indiscretion, not only undervaluing God's abundant readiness to take care of them, but provoking him also by their wilful Breach of his known Commands, to send forth Storms and Tempests to overwhelm them.
and choose to turn her adrift, and let her steer they know not how? Yet how much less hope of safety is there for those that prefer their own vain Imaginations before the Infinite Wisdom of Almighty God, taking upon them to provide for themselves, rather than wait till he shall be pleased to do it for them? For such add Direct Rebellion to their Indiscretion, not only undervaluing God's abundant readiness to take care of them, but provoking him also by their wilful Breach of his known Commands, to send forth Storms and Tempests to overwhelm them.
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and the Care he takes of all his Creatures. 2. Of the peculiar Offers of Protection that are made in Scripture to the Righteous. 3. Of the Experience we have had of his Goodness hitherto,
and the Care he Takes of all his Creatures. 2. Of the peculiar Offers of Protection that Are made in Scripture to the Righteous. 3. Of the Experience we have had of his goodness hitherto,
and his Wisdom is infinite, neither is there any searching of his understanding, and consequently that he knows how to maintain and to govern the World and all things therein;
and his Wisdom is infinite, neither is there any searching of his understanding, and consequently that he knows how to maintain and to govern the World and all things therein;
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and what then can be more natural than for his kindness to be extended to them? He is the Author of all things, as Minutius Felix speaks, and he observes all things,
and what then can be more natural than for his kindness to be extended to them? He is the Author of all things, as Minutius Felix speaks, and he observes all things,
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Whatever good things any partake of, they are wholly owing to the Bounty of this Father of Lights, from whom cometh every good and every perfect gift, and without whose benign Influence there is no subsisting one Moment.
Whatever good things any partake of, they Are wholly owing to the Bounty of this Father of Lights, from whom comes every good and every perfect gift, and without whose benign Influence there is no subsisting one Moment.
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He is every where present, in the Heavens, the Earth, the Seas, the Air, or whatsoever part of the World, sees all things whether animate or inanimate, takes notice of what relation and dependance one of them has upon another, beholds the whole Order of second Causes,
He is every where present, in the Heavens, the Earth, the Seas, the Air, or whatsoever part of the World, sees all things whither animate or inanimate, Takes notice of what Relation and dependence one of them has upon Another, beholds the Whole Order of second Causes,
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His goodness diffuses it self through all the Corrers of the Universe, and by his unwearied Providence and Protection all kinds of Beings are sustained, there being nothing in all the World too great to need his Care, nor any thing so little that he doth not think fit to take care of it.
His Goodness diffuses it self through all the Corrers of the Universe, and by his unwearied Providence and Protection all Kinds of Beings Are sustained, there being nothing in all the World too great to need his Care, nor any thing so little that he does not think fit to take care of it.
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Particularly the excellent Beauty, admirable Order, and singular Usefulness of the Heavenly Bodies loudly proclaim a stupendous Hand of Providence, preserving that Harmony amongst them,
Particularly the excellent Beauty, admirable Order, and singular Usefulness of the Heavenly Bodies loudly proclaim a stupendous Hand of Providence, preserving that Harmony among them,
Or if we change the Scene and look down upon this lower World, this Terraqueous Globe, the Scriptures abound with instances of his Care over it in divers Respects.
Or if we change the Scene and look down upon this lower World, this Terraqueous Globe, the Scriptures abound with instances of his Care over it in diverse Respects.
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and he at first set the World upon them, and that he yet continues to bear them up, least it together with all its Inhabitants should be dissolved, that he prescribes the Waters of the Sea their bounds, and sends refreshing showers upon the Earth making it very fruitful, that it is by his Order the winds blow,
and he At First Set the World upon them, and that he yet continues to bear them up, least it together with all its Inhabitants should be dissolved, that he prescribes the Waters of the Sea their bounds, and sends refreshing showers upon the Earth making it very fruitful, that it is by his Order the winds blow,
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and the storms arise, the lightnings break forth, and the thunders roar so terribly, that the Earth trembles at any time, and the Foundations of the Hills are moved, and shaken;
and the storms arise, the lightnings break forth, and the Thunders roar so terribly, that the Earth trembles At any time, and the Foundations of the Hills Are moved, and shaken;
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and again, that he takes care of the wild Asses, the wild Goats, and the Coneys, the young Lions, the Oxen, the Hinds, and every Beast of the Field, and of the Forest, most curiously adorns the Flowers, feeds, and provides Nets for the Birds, replenishes the Trees with Sap, sustains the Fishes, opens his Hands and satisfies the Desire of every living thing, and suffers not a Sparrow to fall to the Ground without his observation;
and again, that he Takes care of the wild Asses, the wild Goats, and the Cones, the young Lions, the Oxen, the Hinds, and every Beast of the Field, and of the Forest, most curiously adorns the Flowers, feeds, and provides Nets for the Birds, replenishes the Trees with Sap, sustains the Fish, Opens his Hands and Satisfies the Desire of every living thing, and suffers not a Sparrow to fallen to the Ground without his observation;
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and designed for the perpetual enjoyment of his Divine Presence, it is very reasonable to suppose, that they should have a particular Interest in his Care.
and designed for the perpetual enjoyment of his Divine Presence, it is very reasonable to suppose, that they should have a particular Interest in his Care.
And thus much therefore our Blessed Saviour (as I have already hinted in part) teaches in his Sermon upon the Mount, dissuading from an eager solicitude for the things of this Life,
And thus much Therefore our Blessed Saviour (as I have already hinted in part) Teaches in his Sermon upon the Mount, dissuading from an eager solicitude for the things of this Life,
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and dare any say, that he will not condescend to order a due provision for those to whom he hath thus bountifully given a Being? It is easie to believe, that his intent in producing us was not that we might pine away with insuperable hunger,
and Dare any say, that he will not condescend to order a due provision for those to whom he hath thus bountifully given a Being? It is easy to believe, that his intent in producing us was not that we might pine away with insuperable hunger,
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Having bestowed upon us Life, which is a much greater blessing than Meat for it, and a Body which is far more valuable than the Raiment we put upon it,
Having bestowed upon us Life, which is a much greater blessing than Meat for it, and a Body which is Far more valuable than the Raiment we put upon it,
and the production whereof was a far greater work of his Omnipotence than a supply of these things is, there is no cause to fear that these shall not also be added to those other in a due proportion. 2. Because he takes care of the Birds to give them their Meat in due season.
and the production whereof was a Far greater work of his Omnipotence than a supply of these things is, there is no cause to Fear that these shall not also be added to those other in a due proportion. 2. Because he Takes care of the Birds to give them their Meat in due season.
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Wherefore, if God so cloath the Grass of the Field, which to day is, and to morrow is cast into the Oven, shall be not much more cloath yeu, O ye of little faith.
Wherefore, if God so cloth the Grass of the Field, which to day is, and to morrow is cast into the Oven, shall be not much more cloth yeu, Oh you of little faith.
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Where our Saviour still proceeds, à fortiori, as in the former case, only that he doth it with more advantage, arguing, that the Wisdom and Goodness of God manifested in this lower rank of Creatures ought to convince every one, what reason there is to conclude, that he will much rather multiply his Blessings upon Mankind, whom he hath created of a nobler Race,
Where our Saviour still proceeds, à fortiori, as in the former case, only that he does it with more advantage, arguing, that the Wisdom and goodness of God manifested in this lower rank of Creatures ought to convince every one, what reason there is to conclude, that he will much rather multiply his Blessings upon Mankind, whom he hath created of a Nobler Raze,
but of the Birds too, and even of those little inconsiderable Birds, the Sparrows (as I noted before) that not one of them falls to the ground, or is ensnared and perishes without his Providence;
but of the Birds too, and even of those little inconsiderable Birds, the Sparrows (as I noted before) that not one of them falls to the ground, or is Ensnared and Perishes without his Providence;
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The consideration of a general Providence sustaining these inferior Beings is on the contrary, a powerful Argument for engaging Men to hope for a greater Interest in his care,
The consideration of a general Providence sustaining these inferior Beings is on the contrary, a powerful Argument for engaging Men to hope for a greater Interest in his care,
And what our Saviour here proves by a very rational method of deduction, the holy Scriptures at other times expresly affirm, declaring, That God giveth us all things richly to enjoy, giveth us life and breath, and all things;
And what our Saviour Here Proves by a very rational method of deduction, the holy Scriptures At other times expressly affirm, declaring, That God gives us all things richly to enjoy, gives us life and breath, and all things;
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and again, That if we being evil, know how to give good gifts unto our Children, our Father which is in Heaven will much more give good things to them that ask him:
and again, That if we being evil, know how to give good Gifts unto our Children, our Father which is in Heaven will much more give good things to them that ask him:
if blind, it is he that openeth their Eyes; if bowed down, he is ready to raise them up; nor is he wanting to preserve the Stranger, or to help the Fatherless and Widows in their streights.
if blind, it is he that Openeth their Eyes; if bowed down, he is ready to raise them up; nor is he wanting to preserve the Stranger, or to help the Fatherless and Widows in their straights.
but those likewise of least importance, even the very Hairs of our Head, all which, our blessed Saviour assures us, are numbred by him. There is nothing about us that escapes his notice, nothing in all our Affairs that he is not privy to,
but those likewise of least importance, even the very Hairs of our Head, all which, our blessed Saviour assures us, Are numbered by him. There is nothing about us that escapes his notice, nothing in all our Affairs that he is not privy to,
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And now the most proper and genuine Conclusion from hence is, That if the Almighty be graciously pleased to take such abundant Care of us, there can be no reason for us to be discontented or dejected under any Occurrences.
And now the most proper and genuine Conclusion from hence is, That if the Almighty be graciously pleased to take such abundant Care of us, there can be no reason for us to be discontented or dejected under any Occurrences.
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And very good encouragement it is to put our trust in God under our heaviest Calamities, that we can assure our selves that he takes notice of it whenever we do so.
And very good encouragement it is to put our trust in God under our Heaviest Calamities, that we can assure our selves that he Takes notice of it whenever we do so.
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and that seeing he undertakes for us, we need fear no evil? It cannot but administer solid Consolation to every pious and good Christian to remember, that all his severest Visitations are not without the Providence of him who is infinitely wiser than all Mankind, knowing our wants much better than our selves do;
and that seeing he undertakes for us, we need Fear no evil? It cannot but administer solid Consolation to every pious and good Christian to Remember, that all his Severest Visitations Are not without the Providence of him who is infinitely Wiser than all Mankind, knowing our Wants much better than our selves do;
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who observes our Frame and Constitution, and the Circumstances wherein we are set, and orders all his Dispensations with that admirable Wisdom and Kindness, that when they seem to us most adverse, we may yet find them very advantageous,
who observes our Frame and Constitution, and the circumstances wherein we Are Set, and order all his Dispensations with that admirable Wisdom and Kindness, that when they seem to us most adverse, we may yet find them very advantageous,
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and to whom he vouchsafed his Shecinah, or especial Presence, with whom he conversed in a very particular manner by the Ministry of Moses, and of other Prophets immediately inspir'd,
and to whom he vouchsafed his Shekinah, or especial Presence, with whom he conversed in a very particular manner by the Ministry of Moses, and of other prophets immediately inspired,
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and to whom he spake besides sometimes by Ʋrim and Thummim, and sometimes again (they would persuade us) by the Bathcol, that Daughter of a Voice, which they tell us, was heard amongst them,
and to whom he spoke beside sometime by Ʋrim and Thummim, and sometime again (they would persuade us) by the Bathcol, that Daughter of a Voice, which they tell us, was herd among them,
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after the cessation of their other Prophecies, which ended in Malachi; but yet he never denies us the happiness of that general Providence which he exercises over all the Sons of Men;
After the cessation of their other Prophecies, which ended in Malachi; but yet he never Denies us the happiness of that general Providence which he exercises over all the Sons of Men;
And the reason is plain, because our dislike of them proceeds only from our own short-sightedness, who are not able to distinguish what is best for us,
And the reason is plain, Because our dislike of them proceeds only from our own shortsightedness, who Are not able to distinguish what is best for us,
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what alterations the Government of the World requires in order to the accomplishment of his wise Designs and to what changes we must therefore be liable according to the ordinary course of things;
what alterations the Government of the World requires in order to the accomplishment of his wise Designs and to what changes we must Therefore be liable according to the ordinary course of things;
And when he discerns us to stand in need of Correction if he condescend to use us accordingly, that there is yet no reason to complain of such his proceedings I shall endeavour to evince by two familiar Instances;
And when he discerns us to stand in need of Correction if he condescend to use us accordingly, that there is yet no reason to complain of such his proceedings I shall endeavour to evince by two familiar Instances;
1. Wherefore let me ask in the first place, Would any one complain of a tender loving Father, that (though unwilling to chastise his dear Children) he doth it however when he sees it necessary,
1. Wherefore let me ask in the First place, Would any one complain of a tender loving Father, that (though unwilling to chastise his dear Children) he does it however when he sees it necessary,
To the same effect likewise speaks Eliphaz the Temanite, pronouncing a blessedness to the person whom the Almighty thus punishes, in order to his recovery from any kind of Wickedness.
To the same Effect likewise speaks Eliphaz the Temanite, pronouncing a blessedness to the person whom the Almighty thus Punishes, in order to his recovery from any kind of Wickedness.
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2. The other Instance I mentioned is of a Chirurgeon, who, if he be faithful in his Employment, will search a Sore to the quick, whereby to detect any latent Ulcer, that might otherwise obstruct the efficacy of his Applications,
2. The other Instance I mentioned is of a Chirurgeon, who, if he be faithful in his Employment, will search a Soar to the quick, whereby to detect any latent Ulcer, that might otherwise obstruct the efficacy of his Applications,
and make never such complaint of them, he is not discouraged at it; for he hearkens not to the unreasonable Desires of his Patient, but to his Condition,
and make never such complaint of them, he is not discouraged At it; for he hearkens not to the unreasonable Desires of his Patient, but to his Condition,
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how truly he consults our Interest, and orders his Dispensations accordingly, it being many times very apparently no less an instance of his Goodness to deny us our Requests,
how truly he consults our Interest, and order his Dispensations accordingly, it being many times very apparently no less an instance of his goodness to deny us our Requests,
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How would it cause (to use the words of Thophilus Antiochenus, no less applicable to our present purpose than to his own how would it cause that the Husbandman should not more willingly commit his Seed to the Ground,
How would it cause (to use the words of Thophilus Antiochenus, no less applicable to our present purpose than to his own how would it cause that the Husbandman should not more willingly commit his Seed to the Ground,
than each one of us would commit himself to his God, having had so many sure tokens of his kindness to and care over him? It would be a mighty encouragement to rely upon God at all times,
than each one of us would commit himself to his God, having had so many sure tokens of his kindness to and care over him? It would be a mighty encouragement to rely upon God At all times,
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but is ready to make a due provision for them, he cannot possibly be supposed to be regardless of Mankind, who have a more peculiar Relation to himself;
but is ready to make a due provision for them, he cannot possibly be supposed to be regardless of Mankind, who have a more peculiar Relation to himself;
this one Consideration, I say, if rightly attended to, were a cogent Argument for engaging us to cast our Care upon him in all Cases, with a confident Expectation of his Protection,
this one Consideration, I say, if rightly attended to, were a cogent Argument for engaging us to cast our Care upon him in all Cases, with a confident Expectation of his Protection,
II. HOwever, for our greater encouragement herein, I proceed further to consider, Secondly, The peculiar offers of Mercy and Protection that are made in Scripture to the Righteous, whereby they have an especial assurance given them, that the Almighty will watch over them for good,
II HOwever, for our greater encouragement herein, I proceed further to Consider, Secondly, The peculiar offers of Mercy and Protection that Are made in Scripture to the Righteous, whereby they have an especial assurance given them, that the Almighty will watch over them for good,
For though Mankind in general are invited to depend continually upon him, from that good Providence, which he daily exercises over the several parts of the World, they that have heartily laboured to serve and honour him have far greater reason to do it,
For though Mankind in general Are invited to depend continually upon him, from that good Providence, which he daily exercises over the several parts of the World, they that have heartily laboured to serve and honour him have Far greater reason to do it,
as because of the love he bears to them that fear him, so likewise upon the account of the many gracious Promises he hath been pleased to make to such, that he will not permit them to be overwhelm'd by any Troubles or Calamities,
as Because of the love he bears to them that Fear him, so likewise upon the account of the many gracious Promises he hath been pleased to make to such, that he will not permit them to be overwhelmed by any Troubles or Calamities,
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if they presently make their applications to him, hoping for safety from him alone, he has declared, That their Prayers shall not return without effect,
if they presently make their applications to him, hoping for safety from him alone, he has declared, That their Prayers shall not return without Effect,
and bring them out of any Affliction he sees fit to lay upon them. And though whilst we remain in this present state, and carry mortal Bodies about us,
and bring them out of any Affliction he sees fit to lay upon them. And though while we remain in this present state, and carry Mortal Bodies about us,
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and have need of temporal good things for our support, and converse with a treacherous and ill-natur'd World, it is not to be expected but that even the very best of Men will be liable to Sickness and Diseases, Losses and Disappointments,
and have need of temporal good things for our support, and converse with a treacherous and Ill-natured World, it is not to be expected but that even the very best of Men will be liable to Sickness and Diseases, Losses and Disappointments,
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and the rest of those Troubles, to which (as Eliphaz the Temanite professes, and each one's daily Experience shews) Man is as naturally born as the Sparks fly upward, this hinders not but that the good Man's share of these Troubles may be considerably less than he would otherwise have met with;
and the rest of those Troubles, to which (as Eliphaz the Temanite Professes, and each one's daily Experience shows) Man is as naturally born as the Sparks fly upward, this hinders not but that the good Man's share of these Troubles may be considerably less than he would otherwise have met with;
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And indeed it is very reasonable to suppose, that he who is so munificent as to bestow continual Blessings though where the Severities of his Wrath are justly due,
And indeed it is very reasonable to suppose, that he who is so munificent as to bestow continual Blessings though where the Severities of his Wrath Are justly due,
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and who many times gives a plentiful portion in this World, to such who shall have eternal Vengeance allotted them in the World to come, will much rather watch over his own Children, to comfort and encourage them in the ways of Holiness,
and who many times gives a plentiful portion in this World, to such who shall have Eternal Vengeance allotted them in the World to come, will much rather watch over his own Children, to Comfort and encourage them in the ways of Holiness,
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or support under them, or Deliverance out of them, he has therefore given his word, that he will be helpful to them in each of these respects, that either his Judgments shall not overtake them;
or support under them, or Deliverance out of them, he has Therefore given his word, that he will be helpful to them in each of these respects, that either his Judgments shall not overtake them;
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1. And that he will be mindful of the Righteous to protect them from Evils, may be collected, amongst many other passages in Scripture, from those words of the Psalmist, Blessed is he that considereth the poor and needy, the Lord will deliver him in the time of trouble.
1. And that he will be mindful of the Righteous to Pact them from Evils, may be collected, among many other passages in Scripture, from those words of the Psalmist, Blessed is he that Considereth the poor and needy, the Lord will deliver him in the time of trouble.
and having declared what shall be the deplorable condition of those that regard her not, concludes with the great benefit of attending to her Counsel, Whoso hearkeneth unto me shall dwell safely,
and having declared what shall be the deplorable condition of those that regard her not, concludes with the great benefit of attending to her Counsel, Whoso harkeneth unto me shall dwell safely,
And who is he, saith St. Peter, that will harm you, if ye be followers of that which is good? As much as to say, You need not fear that any will do it,
And who is he, Says Saint Peter, that will harm you, if you be followers of that which is good? As much as to say, You need not Fear that any will do it,
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2. He will support them under any Evils that befall them, so as that if they cannot escape Afflictions, they may however be enabled to endure them, with so little concernment,
2. He will support them under any Evils that befall them, so as that if they cannot escape Afflictions, they may however be enabled to endure them, with so little concernment,
Agreeably to this sence the holy Psalmist proclaims, that he had innumerable perplexing Thoughts and anxious Cares, that had extreamly discomposed him,
Agreeably to this sense the holy Psalmist proclaims, that he had innumerable perplexing Thoughts and anxious Cares, that had extremely discomposed him,
Now God upholds and supports Men under Sufferings, partly by the gracious Promises that are to be met with in Scripture for their Consolation, both of his Presence with them in this World,
Now God upholds and supports Men under Sufferings, partly by the gracious Promises that Are to be met with in Scripture for their Consolation, both of his Presence with them in this World,
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Which he did to a very extraordinary degree in the Apostles and first Disciples of our Lord, inspiring them with that wonderful Magnanimity and Constancy amidst their heaviest pressures, that when they were troubled on every side, S. Paul enforms us, That they were not yet distressed, though they were perplexed, yet not in despair;
Which he did to a very extraordinary degree in the Apostles and First Disciples of our Lord, inspiring them with that wondered Magnanimity and Constancy amid their Heaviest pressures, that when they were troubled on every side, S. Paul informs us, That they were not yet distressed, though they were perplexed, yet not in despair;
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And at other times we read how they rejoiced, that they were accounted worthy to suffer for our Saviour 's name, and were so little afraid of Persecutions,
And At other times we read how they rejoiced, that they were accounted worthy to suffer for our Saviour is name, and were so little afraid of Persecutions,
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and Death it self, that they could willingly undergo the utmost Cruelties rather than either renounce or dishonour the holy Religion they were sent forth to propagate.
and Death it self, that they could willingly undergo the utmost Cruelties rather than either renounce or dishonour the holy Religion they were sent forth to propagate.
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And although the numerous difficulties whereto they were appointed, required a much greater measure of the Divine Assistance than is usually to be hoped for,
And although the numerous difficulties whereto they were appointed, required a much greater measure of the Divine Assistance than is usually to be hoped for,
but all Christians without distinction, requiring the same Duty of all according to their Circumstances, and propounding the same Encouragement to all according to their needs.
but all Christians without distinction, requiring the same Duty of all according to their circumstances, and propounding the same Encouragement to all according to their needs.
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Be careful, saith the Apostle, for nothing, but in every thing by Prayers and Supplications with Thanksgivings, let your requests be made known unto God,
Be careful, Says the Apostle, for nothing, but in every thing by Prayers and Supplications with Thanksgivings, let your requests be made known unto God,
Especially, if to this be added another Assertion of the same Apostle, professing, that God is faithful, who will not suffer you to be tempted above that ye are able,
Especially, if to this be added Another Assertion of the same Apostle, professing, that God is faithful, who will not suffer you to be tempted above that you Are able,
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or for whatsoever other wise Purpose and Design (as I shall shew hereafter) but when he doth it, they have this for their encouragement, that he will set them again at ease,
or for whatsoever other wise Purpose and Design (as I shall show hereafter) but when he does it, they have this for their encouragement, that he will Set them again At ease,
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For not only the Apostle S Peter teaches, that the Lord knoweth how to deliver the godly out of temptation, but God Almighty himself, by the Mouth of the Psalmist invites to address our selves to him for relief from all our Sorrows, with hopes of a gracious answer from him.
For not only the Apostle S Peter Teaches, that the Lord Knoweth how to deliver the godly out of temptation, but God Almighty himself, by the Mouth of the Psalmist invites to address our selves to him for relief from all our Sorrows, with hope's of a gracious answer from him.
And the same Psalmist, upon another occasion, proclaims from his own Experience, what singular Interest he had observed good Men to have in the Divine Protection.
And the same Psalmist, upon Another occasion, proclaims from his own Experience, what singular Interest he had observed good Men to have in the Divine Protection.
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Here is a plain Declaration of God's concern for those that faithfully cast their Care upon him, together with a full and free Promise of his Protection, that he is and will be their Keeper,
Here is a plain Declaration of God's concern for those that faithfully cast their Care upon him, together with a full and free Promise of his Protection, that he is and will be their Keeper,
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And thus I have instanced in some few of those many Texts of Scripture, which might have been urged, to prove, That God will have an especial regard to them that love,
And thus I have instanced in Some few of those many Texts of Scripture, which might have been urged, to prove, That God will have an especial regard to them that love,
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I grant, that these forementioned, or other the like Expressions in Scripture, do not import, that good Men are to meet with no Troubles or Afflictions,
I grant, that these forementioned, or other the like Expressions in Scripture, do not import, that good Men Are to meet with no Troubles or Afflictions,
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For to affirm this, were not only to contradict each one's daily Experience, and all those Promises of support under Sufferings, which plainly suppose the best of Men liable to stand in need of this Support,
For to affirm this, were not only to contradict each one's daily Experience, and all those Promises of support under Sufferings, which plainly suppose the best of Men liable to stand in need of this Support,
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and cannot therefore be the meaning of those many professions which he makes from time to time, of this willingness to take care of them Thus much then,
and cannot Therefore be the meaning of those many professions which he makes from time to time, of this willingness to take care of them Thus much then,
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and no more, we may conclude from these and the like Declarations of God's concern for them that conscientiously serve and depend upon him, that he will take continual care of them,
and no more, we may conclude from these and the like Declarations of God's concern for them that conscientiously serve and depend upon him, that he will take continual care of them,
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or be enabled to bear them comfortably? whether we have Riches, or be taught to live contentedly without them? whether we be honoured or disgraced if we can welcome either condition? and whether we be healthy and strong,
or be enabled to bear them comfortably? whither we have Riches, or be taught to live contentedly without them? whither we be honoured or disgraced if we can welcome either condition? and whither we be healthy and strong,
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And if we can but conquer our selves so far as not to be rufled and discomposed at the Inconveniencies we meet with, our Case may be much better than many others, who abound in the things we most want,
And if we can but conquer our selves so Far as not to be ruffled and discomposed At the Inconveniences we meet with, our Case may be much better than many Others, who abound in the things we most want,
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and yet were not only patient under them, but could rejoice at, and glory in them? or those later Martyrs, who could profess in the midst of their Flames, That they felt themselves as upon a Bed of Down or of Roses, could embrace and welcome the Stake,
and yet were not only patient under them, but could rejoice At, and glory in them? or those later Martyrs, who could profess in the midst of their Flames, That they felt themselves as upon a Bed of Down or of Roses, could embrace and welcome the Stake,
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and shew other tokens of joy to the Beholders? Not much unlike what Socrates relates of one Theodorus, who being tormented with sundry kinds of punishments,
and show other tokens of joy to the Beholders? Not much unlike what Socrates relates of one Theodorus, who being tormented with sundry Kinds of punishments,
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but what we have abundant encouragement to depend upon, is so evident, that none who is but tolerably versed in the holy Scriptures can have the least pretence to doubt of it.
but what we have abundant encouragement to depend upon, is so evident, that none who is but tolerably versed in the holy Scriptures can have the least pretence to doubt of it.
but his Patience and Clemency to these is no sign that he puts not a real difference betwixt such and those that are heartily intent upon the observance of his Will,
but his Patience and Clemency to these is no Signen that he puts not a real difference betwixt such and those that Are heartily intent upon the observance of his Will,
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Though a sinner do evil a hundred times, and his years be prolonged, yet surely I know it shall be well with them that fear the Lord, which fear before him.
Though a sinner do evil a hundred times, and his Years be prolonged, yet surely I know it shall be well with them that Fear the Lord, which Fear before him.
and Satisfaction of Mind under all Events, they are moreover entitled to an Interest in the Divine Providence, which gives them just grounds to look that even their greatest crosses shall be turned to their benefit.
and Satisfaction of Mind under all Events, they Are moreover entitled to an Interest in the Divine Providence, which gives them just grounds to look that even their greatest Crosses shall be turned to their benefit.
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The Lord, saith he, is my light and my salvation, whom shall I fear? the Lord is the strength of my life, of whom shall I be afraid? In the time of trouble he shall hide me in his pavillion, in the secret of his Tabernacle shall he hide me, he shall set me up upon a Rock.
The Lord, Says he, is my Light and my salvation, whom shall I Fear? the Lord is the strength of my life, of whom shall I be afraid? In the time of trouble he shall hide me in his pavilion, in the secret of his Tabernacle shall he hide me, he shall Set me up upon a Rock.
(or as these words are render'd in the Septuagint, NONLATINALPHABET, the rich are impoverished and brought to beggary) but they that seek the Lord shall not want any good thing.
(or as these words Are rendered in the septuagint,, the rich Are impoverished and brought to beggary) but they that seek the Lord shall not want any good thing.
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But I forbear to multiply Texts of Scripture in so clear a case, and shall choose rather to make some Reflexion upon what I have hitherto been discoursing,
But I forbear to multiply Texts of Scripture in so clear a case, and shall choose rather to make Some Reflection upon what I have hitherto been discoursing,
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and are ready to cast their Care upon him, (for to such only this Argument is directed;) supposing us, I say, to be thus qualified, 1. We may hence inferr for our Consolation in all Conditions, that whatever our estate be,
and Are ready to cast their Care upon him, (for to such only this Argument is directed;) supposing us, I say, to be thus qualified, 1. We may hence infer for our Consolation in all Conditions, that whatever our estate be,
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if at any time we be not delivered according to our expectation, we ought to do both God and our selves the right to believe, that it is then best for us that we should not, it being out of love to us that God is pleased to deny us our Requests,
if At any time we be not Delivered according to our expectation, we ought to do both God and our selves the right to believe, that it is then best for us that we should not, it being out of love to us that God is pleased to deny us our Requests,
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For one of these two Constructions must necessarily be made, of God's suffering the Righteous to be at any time in a state of Affliction, either that he doth not watch over them according to his word,
For one of these two Constructions must necessarily be made, of God's suffering the Righteous to be At any time in a state of Affliction, either that he does not watch over them according to his word,
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And since the former of these is by no means to be imagined concerning a God of infinite Mercy and Truth, the other therefore must be owned as the true cause of their Grievances,
And since the former of these is by no means to be imagined Concerning a God of infinite Mercy and Truth, the other Therefore must be owned as the true cause of their Grievances,
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And if he let us lie under them only at such times when they may be advantageous to us, insomuch that it is best for us not to be delivered from them, what monstrous undutifulness and ingratitude must it be to complain of this tender usage? Considering how little reason there is for any kind of dissatisfaction upon this account, we should be prepared rather to bless,
And if he let us lie under them only At such times when they may be advantageous to us, insomuch that it is best for us not to be Delivered from them, what monstrous undutifulness and ingratitude must it be to complain of this tender usage? Considering how little reason there is for any kind of dissatisfaction upon this account, we should be prepared rather to bless,
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We might very well resolve to be patient and contented under the sorest Troubles that God at any time thinks fit to bring us into, upon the account of that support we may justly hope for from him,
We might very well resolve to be patient and contented under the Sorest Troubles that God At any time thinks fit to bring us into, upon the account of that support we may justly hope for from him,
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We should look both at the rod, and him that hath appointed it, and instead of murmuring and repining at any of our Heavenly Father's Visitations, should on the other hand, heartily admire his unspeakable Compassion, all whose utmost Severities to his Children are not without a great deal of love and tenderness of Affection.
We should look both At the rod, and him that hath appointed it, and instead of murmuring and repining At any of our Heavenly Father's Visitations, should on the other hand, heartily admire his unspeakable Compassion, all whose utmost Severities to his Children Are not without a great deal of love and tenderness of Affection.
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Which being so, we may again see from hence, as the result of all, 4. What signal encouragement we have to the ready performance of this Duty I am treating of, of putting our Trust in God.
Which being so, we may again see from hence, as the result of all, 4. What signal encouragement we have to the ready performance of this Duty I am treating of, of putting our Trust in God.
but even when his hand lies heaviest upon us, if in all his Dispensations of whatsoever nature he intend our benefit, what folly may be compared to theirs, who will not be persuaded to commit themselves to the care of so benign,
but even when his hand lies Heaviest upon us, if in all his Dispensations of whatsoever nature he intend our benefit, what folly may be compared to theirs, who will not be persuaded to commit themselves to the care of so benign,
so gentle, and affectionate a Lord, who both knows what is fittest for them, and is always ready to dispose of them accordingly? And what abundant reason have we therefore heartily to rejoice at the thoughts of so compassionate a Protector,
so gentle, and affectionate a Lord, who both knows what is Fittest for them, and is always ready to dispose of them accordingly? And what abundant reason have we Therefore heartily to rejoice At the thoughts of so compassionate a Protector,
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he sent lice among them and devoured them up, and froggs to destroy them; he gave their fruit unto the caterpiller, and their labour unto the grasshopper;
he sent lice among them and devoured them up, and frogs to destroy them; he gave their fruit unto the caterpillar, and their labour unto the grasshopper;
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destroyed their vines with hailstones, and their mulberry-trees with the frost; smote their cattel also with hailstones, and their flocks with hot thunderbolts;
destroyed their vines with hailstones, and their Mulberry trees with the frost; smote their cattle also with hailstones, and their flocks with hight thunderbolts;
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Nor did his kindness cease here, but having by a long train of Miracles brought them to the promised Canaan, he was still with them in a very signal manner, during the whole time of their Oeconomy, raising them up Judges at the first to save them out of the hands of their Adversaries,
Nor did his kindness cease Here, but having by a long train of Miracles brought them to the promised Canaan, he was still with them in a very signal manner, during the Whole time of their Oeconomy, raising them up Judges At the First to save them out of the hands of their Adversaries,
and religiously served God, walking in Obedience to the holy Precepts he had set before them, they continually grew and increased, of few becoming almost innumerable, of poor becoming wealthy, of Servants and Slaves becoming Masters and Governours, to the terror and astonishment of all who set themselves against them.
and religiously served God, walking in obedience to the holy Precepts he had Set before them, they continually grew and increased, of few becoming almost innumerable, of poor becoming wealthy, of Servants and Slaves becoming Masters and Governors, to the terror and astonishment of all who Set themselves against them.
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Or if from the Jews we descend to the first times of Christianity, it is well known, not only what Miracles were wrought by the Hands of the Apostles and other Disciples,
Or if from the jews we descend to the First times of Christianity, it is well known, not only what Miracles were wrought by the Hands of the Apostles and other Disciples,
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and afterwards shook a Viper off from his Hand without any hurt, when it was expected by the Spectators that he should rather have swollen and fallen down dead suddenly, another was brought alive out of a boyling Caldron of Oyl,
and afterwards shook a Viper off from his Hand without any hurt, when it was expected by the Spectators that he should rather have swollen and fallen down dead suddenly, Another was brought alive out of a boiling Caldron of Oil,
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And after what manner, and to how great a degree the holy Spirit of God continued with the Christians afterwards, was abundantly evident (besides the Testimony of all their other Miracles) from the stupendious success their Religion met with in the World, in spight of all the Contrivances of both Jews and Gentiles for its Extirpation It was no mean token of God's care over them, that when all the Powers on Earth conspired against them,
And After what manner, and to how great a degree the holy Spirit of God continued with the Christians afterwards, was abundantly evident (beside the Testimony of all their other Miracles) from the stupendious success their Religion met with in the World, in spite of all the Contrivances of both jews and Gentiles for its Extirpation It was no mean token of God's care over them, that when all the Powers on Earth conspired against them,
and under all these Difficulties and Discouragements, such poor illiterate persons as were at first sent out, should be able to gain any considerable number of Proselytes,
and under all these Difficulties and Discouragements, such poor illiterate Persons as were At First sent out, should be able to gain any considerable number of Proselytes,
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Yet such was the wonderful progress our Religion made in the World against all the disadvantages it had to encounter with, till at length the whole Empire became Christian, the greatest, the wisest, the best of Men not being ashamed to glory in the Cross of Christ. Behold here the surprizing, the astonishing love of God, in condescending to take this care of his poor Creatures and consequently, the indissoluble obligation that lies upon us all to consider these things,
Yet such was the wondered progress our Religion made in the World against all the disadvantages it had to encounter with, till At length the Whole Empire became Christian, the greatest, the Wisest, the best of Men not being ashamed to glory in the Cross of christ. Behold Here the surprising, the astonishing love of God, in condescending to take this care of his poor Creatures and consequently, the indissoluble obligation that lies upon us all to Consider these things,
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and be deeply affected with them, and mightily encouraged in a confident dependance upon him, whose goodness hath thus illustriously manifested it self in behalf of them that have put their Trust in him.
and be deeply affected with them, and mightily encouraged in a confident dependence upon him, whose Goodness hath thus illustriously manifested it self in behalf of them that have put their Trust in him.
He is ever rich and without envy, as Irenaeus speaks concerning him, and gives more things than we can ask of him, shewing himself full of Pity and Commiseration,
He is ever rich and without envy, as Irnaeus speaks Concerning him, and gives more things than we can ask of him, showing himself full of Pity and Commiseration,
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and to have sworn in his wrath that we should never enter into his rest, either here or hereafter, that we should neither continue the objects of his farther Care and Kindness in this World,
and to have sworn in his wrath that we should never enter into his rest, either Here or hereafter, that we should neither continue the objects of his farther Care and Kindness in this World,
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Whence we must needs own in relation to our selves, what Salvian affirms concerning the Romans, That whatever Miseries have at any time befallen us, Non improvidentiâ nos Dei, atque neglectu,
Whence we must needs own in Relation to our selves, what Salvian affirms Concerning the Roman, That whatever Misery's have At any time befallen us, Non improvidentiâ nos Dei, atque neglectu,
has had a regard for both Church and State, and for particular Persons as well as the whole Community, to provide for all according to their Necessities and the Difficulties wherein they have been set.
has had a regard for both Church and State, and for particular Persons as well as the Whole Community, to provide for all according to their Necessities and the Difficulties wherein they have been Set.
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This must needs be acknowledged to God's Glory, and the shame of our selves his unworthy Creatures, who have made no better use of all his most gracious Dispensations towards us.
This must needs be acknowledged to God's Glory, and the shame of our selves his unworthy Creatures, who have made no better use of all his most gracious Dispensations towards us.
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1. For if we look upon our selves as a National Church, and seriously lay to heart our singular happiness in this respect, what People under Heaven can compare with us in it? We have a Religion purified from the Innovations,
1. For if we look upon our selves as a National Church, and seriously lay to heart our singular happiness in this respect, what People under Heaven can compare with us in it? We have a Religion purified from the Innovations,
and delivered from the Encroachments of Popery on the one hand, and yet withall preserved from those Enthusiastick Principles on the other, which have infected so many other parts of the Reformation.
and Delivered from the Encroachments of Popery on the one hand, and yet withal preserved from those Enthusiastic Principles on the other, which have infected so many other parts of the Reformation.
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and have them recommended to our study, and expounded to us, and their Instructions pressed upon us by the best and most important Arguments for the orderly government of our Lives.
and have them recommended to our study, and expounded to us, and their Instructions pressed upon us by the best and most important Arguments for the orderly government of our Lives.
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We have the truly Orthodox Faith professed amongst us, that Faith which was once delivered to the Saints, without the Superstructure of other Articles, unknown to all the purest Ages of Christianity;
We have the truly Orthodox Faith professed among us, that Faith which was once Delivered to the Saints, without the Superstructure of other Articles, unknown to all the Purest Ages of Christianity;
are Members of a Church that faithfully teaches our Duty to God, to the King as his Minister and Representative, to all other our regular and lawful Superiors,
Are Members of a Church that faithfully Teaches our Duty to God, to the King as his Minister and Representative, to all other our regular and lawful Superiors,
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And yet this is not all, for as we have been blessed with a Prudent and Orthodox Reformation, we have likewise been preserved from the Attempts of those who have sought, either violently to overturn, or secretly to undermine it.
And yet this is not all, for as we have been blessed with a Prudent and Orthodox Reformation, we have likewise been preserved from the Attempts of those who have sought, either violently to overturn, or secretly to undermine it.
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It is true, we were suffered not very long since to prevail against our selves, till we had made an unhappy interruption of our Peace and Settlement for divers years together.
It is true, we were suffered not very long since to prevail against our selves, till we had made an unhappy interruption of our Peace and Settlement for diverse Years together.
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And since this, we may remember, that not many years agoe, scarce any part of Europe enjoyed so long and advantageous a Peace as we did, there being very few of our Neighbours who were not embroyled in an expensive War,
And since this, we may Remember, that not many Years ago, scarce any part of Europe enjoyed so long and advantageous a Peace as we did, there being very few of our Neighbours who were not embroiled in an expensive War,
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And when by his Chastisements he shall have fitted us for his more favourable Dispensations, it is to be hoped he will be graciously pleased to let us partake of them again as heretofore.
And when by his Chastisements he shall have fitted us for his more favourable Dispensations, it is to be hoped he will be graciously pleased to let us partake of them again as heretofore.
3. Or if again we look upon our selves in our private personal Capacity, who amongst us can recount the abundant Goodness of God to him every day? We have in this respect likewise been honoured with store of such Blessings and such Deliverances as may well fill our Hearts with Gratitude,
3. Or if again we look upon our selves in our private personal Capacity, who among us can recount the abundant goodness of God to him every day? We have in this respect likewise been honoured with store of such Blessings and such Deliverances as may well fill our Hearts with Gratitude,
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And how plentifully, I had almost said, how incessantly are these continued to us? If we have now and then a restless Night, have we not many, very many good ones for it? If we have lost one Child,
And how plentifully, I had almost said, how incessantly Are these continued to us? If we have now and then a restless Night, have we not many, very many good ones for it? If we have lost one Child,
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or other dear Relation, how many more have we yet remaining? If we have been deprived of any other outward Enjoyment or Advantage, are not divers others continued to us,
or other dear Relation, how many more have we yet remaining? If we have been deprived of any other outward Enjoyment or Advantage, Are not diverse Others continued to us,
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or have our whole Body disordered with Pains or Sickness, how hard soever our Lot may be in any one or more of these Particulars, are we not safe as to the rest? Why then should any amongst us suffer his Wants or Disappointments in one kind, to take away his sense of the many other Favours that he yet enjoys? especially seeing these are ordinarily many more, much greater, and more lasting?
or have our Whole Body disordered with Pains or Sickness, how hard soever our Lot may be in any one or more of these Particulars, Are we not safe as to the rest? Why then should any among us suffer his Wants or Disappointments in one kind, to take away his sense of the many other Favours that he yet enjoys? especially seeing these Are ordinarily many more, much greater, and more lasting?
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Whereto, if I add the numerous Evils from which we are each day delivered (forasmuch as we have no security that the next House we come into shall not fall and bury us in its Ruines, the next bit of Meat we eat shall not choke us, the next breath of Air we take shall not breed some mortal Distemper in us, the next unruly Beast we meet with shall not prove our Executioner,
Whereto, if I add the numerous Evils from which we Are each day Delivered (forasmuch as we have no security that the next House we come into shall not fallen and bury us in its Ruins, the next bit of Meat we eat shall not choke us, the next breath of Air we take shall not breed Some Mortal Distemper in us, the next unruly Beast we meet with shall not prove our Executioner,
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but only from God's good Providence watching over us) and those other more imminent dangers, which we ever and anon narrowly escape, by Day and by Night, at Home and Abroad, by Sea and by Land, in War and in Peace, together with our divers recoveries from very dangerous and even desperate Diseases;
but only from God's good Providence watching over us) and those other more imminent dangers, which we ever and anon narrowly escape, by Day and by Night, At Home and Abroad, by Sea and by Land, in War and in Peace, together with our diverse Recoveries from very dangerous and even desperate Diseases;
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And now, what return shall we make to the Lord for all his Mercies? shall we senselesly question his farther Loving-kindness? or shall we not rather fix our hope upon him,
And now, what return shall we make to the Lord for all his mercies? shall we senselessly question his farther Lovingkindness? or shall we not rather fix our hope upon him,
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as our best defence in all times of difficulty and danger? A steady Dependance upon him for the future, is so naturally consequent upon a serious remembrance of his Protection hitherto, that nothing can excuse our want of it.
as our best defence in all times of difficulty and danger? A steady Dependence upon him for the future, is so naturally consequent upon a serious remembrance of his Protection hitherto, that nothing can excuse our want of it.
but when, besides his Promises of this nature, he hath actually wrought very powerfully in our behalf, this must necessarily be a very considerable aggravation of the sin of not heartily trusting in him.
but when, beside his Promises of this nature, he hath actually wrought very powerfully in our behalf, this must necessarily be a very considerable aggravation of the since of not heartily trusting in him.
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And now, behold the comfortable and dutiful result of this his Meditation in the next words, I will not be afraid of thousands of the people that have set themselves against me round about.
And now, behold the comfortable and dutiful result of this his Meditation in the next words, I will not be afraid of thousands of the people that have Set themselves against me round about.
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whose wonted Goodness had encouraged him to believe, that he should not fail of being rescued out of the hand of whomsoever that might rise up against him.
whose wonted goodness had encouraged him to believe, that he should not fail of being rescued out of the hand of whomsoever that might rise up against him.
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And at another time, The Lord, saith he, is my shepherd, I shall not want; He maketh me lie down in green pastures, he leadeth me beside the still waters.
And At Another time, The Lord, Says he, is my shepherd, I shall not want; He makes me lie down in green pastures, he leads me beside the still waters.
And the Apostle S. Paul makes the same Inference from the Consideration of God's Mercy in the preservation of himself and his Fellow-Disciples, declaring how,
And the Apostle S. Paul makes the same Inference from the Consideration of God's Mercy in the preservation of himself and his Fellow-disciples, declaring how,
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when they were encompassed with many and dreadful terrours, which would otherwise have inevitably driven them past all hope of escaping, they found the remembrance of God's former Protection, a Cordial sufficient to bear up their Spirits, that they should not sink under the weight of the worst of Evils that might befall them,
when they were encompassed with many and dreadful terrors, which would otherwise have inevitably driven them passed all hope of escaping, they found the remembrance of God's former Protection, a Cordial sufficient to bear up their Spirits, that they should not sink under the weight of the worst of Evils that might befall them,
And thus ought every good Christian to encourage himself in his God, by calling to mind the many signal instances of his willingness to take care of himself, and others in their distress.
And thus ought every good Christian to encourage himself in his God, by calling to mind the many signal instances of his willingness to take care of himself, and Others in their distress.
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Whatsoever our present fears or troubles are, have we never known any in as bad a condition, whom God hath yet of his infinite Mercy delivered from it? Nay, possibly this may not be the first time that our selves have been reduced to these streights,
Whatsoever our present fears or Troubles Are, have we never known any in as bad a condition, whom God hath yet of his infinite Mercy Delivered from it? Nay, possibly this may not be the First time that our selves have been reduced to these straights,
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How then can we be so ungrateful, so undutiful to our merciful Deliverer, as to refuse to put our Trust in him still? How should we dread the thoughts of making no better a Return for all his excessive Loving-kindness:
How then can we be so ungrateful, so undutiful to our merciful Deliverer, as to refuse to put our Trust in him still? How should we dread the thoughts of making no better a Return for all his excessive Lovingkindness:
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and tending more to our own security, whatever we suffer, whatever we fear, whatever we have deserved by our Sins, whatever sorrows may either threaten,
and tending more to our own security, whatever we suffer, whatever we Fear, whatever we have deserved by our Sins, whatever sorrows may either threaten,
or have overtaken us, nevertheless to remember the Compassion of the Lord, and the wonders he has wrought, and as to talk of his doings, so moreover to make use of them for inviting both our selves and others, to a steady and unwearied dependance upon him.
or have overtaken us, nevertheless to Remember the Compassion of the Lord, and the wonders he has wrought, and as to talk of his doings, so moreover to make use of them for inviting both our selves and Others, to a steady and unwearied dependence upon him.
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And it will be highly unreasonable likewise, and intolerably disingenuous to distrust his favourable Inclinations after such abundant experience of his readiness to exercise his Bounty upon all occasions.
And it will be highly unreasonable likewise, and intolerably disingenuous to distrust his favourable Inclinations After such abundant experience of his readiness to exercise his Bounty upon all occasions.
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And by consequence, we cannot but find our selves indispensibly obliged to make this use of his wonted Compassion, that we be encouraged constantly to cast our Care upon him, and under our greatest streights to look up to him for help,
And by consequence, we cannot but find our selves Indispensibly obliged to make this use of his wonted Compassion, that we be encouraged constantly to cast our Care upon him, and under our greatest straights to look up to him for help,
that besides the general Providence which he exercises over the Sons of Men, and the Plenty of Blessings he bestows indifferently upon both Good and Bad, he has farther condescended to promise a peculiar Protection to the Righteous, that he will watch over them in an especial manner, to secure them against the manifold Evils which might otherwise be in danger of overwhelming them;
that beside the general Providence which he exercises over the Sons of Men, and the Plenty of Blessings he bestows indifferently upon both Good and Bad, he has farther condescended to promise a peculiar Protection to the Righteous, that he will watch over them in an especial manner, to secure them against the manifold Evils which might otherwise be in danger of overwhelming them;
and again, lastly, That the Experience of all Ages shews how willing and ready he has been to fulfill these his Promises to the terrour and confusion of his Enemies,
and again, lastly, That the Experience of all Ages shows how willing and ready he has been to fulfil these his Promises to the terror and confusion of his Enemies,
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And now what greater assurance would any one desire of a good Providence continually presiding over us? Or what can any considering person possibly inferr from hence,
And now what greater assurance would any one desire of a good Providence continually presiding over us? Or what can any considering person possibly infer from hence,
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And if we but take care to approve our selves to him, and thereby entitle our selves to his Promises, there is no room left to imagine, that he will be wanting to us in any respect.
And if we but take care to approve our selves to him, and thereby entitle our selves to his Promises, there is no room left to imagine, that he will be wanting to us in any respect.
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THE Fourth thing I undertook was, To instance in some of the great Advantages that would accrue to us from a faithful and constant Dependance upon God.
THE Fourth thing I undertook was, To instance in Some of the great Advantages that would accrue to us from a faithful and constant Dependence upon God.
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and were it perpetually attended with the most formidable Dangers, or heaviest Sufferings, yet being absolutely necessary, no good Christian but would conclude himself nearly concerned, to encounter all these inconveniencies, rather than expose himself to the just indignation of Almighty God.
and were it perpetually attended with the most formidable Dangers, or Heaviest Sufferings, yet being absolutely necessary, no good Christian but would conclude himself nearly concerned, to encounter all these inconveniences, rather than expose himself to the just Indignation of Almighty God.
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and promoting our own Welfare, than to seek an Interest in him by an undaunted Dependance upon his Providence, what our Saviour saith in another case, being applicable also to this, That to him who hath shall be given,
and promoting our own Welfare, than to seek an Interest in him by an undaunted Dependence upon his Providence, what our Saviour Says in Another case, being applicable also to this, That to him who hath shall be given,
For if common Ingenuity teaches Men, that it is a great shame to prove false to the Trust reposed in them, much more will Almighty God esteem it beneath his Divine Attributes, to slight any of his Servants that cast their Care upon him in obedience to his own Command.
For if Common Ingenuity Teaches Men, that it is a great shame to prove false to the Trust reposed in them, much more will Almighty God esteem it beneath his Divine Attributes, to slight any of his Servants that cast their Care upon him in Obedience to his own Command.
Cast thy burden ( thy Care or Solicitude, according to the Septuagint ) upon the Lord, he will sustain thee, he will maintain thee, will provide for and nourish thee.
Cast thy burden (thy Care or Solicitude, according to the septuagint) upon the Lord, he will sustain thee, he will maintain thee, will provide for and nourish thee.
He blesses himself in the security he found from his continual Dependance upon God to take care of him, whereby he was set above the danger of miscarrying.
He Blesses himself in the security he found from his continual Dependence upon God to take care of him, whereby he was Set above the danger of miscarrying.
From all which and divers other like passages in the Book of Psalms, it is easie to collect, that this Vertue shall not go without its Reward in this present life, besides the unconceivable Recompence that shall be allotted it in the other.
From all which and diverse other like passages in the Book of Psalms, it is easy to collect, that this Virtue shall not go without its Reward in this present life, beside the unconceivable Recompense that shall be allotted it in the other.
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as he did for Abijah and the Men of Judah, who when the Army of the Israelites came upon them both before and behind, to have cut them off, obtained a Victory over them meerly by his Assistance,
as he did for Abijah and the Men of Judah, who when the Army of the Israelites Come upon them both before and behind, to have Cut them off, obtained a Victory over them merely by his Assistance,
this wise Behaviour of theirs engaged his Providence on their side, which therefore wrought much more successfully for them than all their own Conduct,
this wise Behaviour of theirs engaged his Providence on their side, which Therefore wrought much more successfully for them than all their own Conduct,
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and sat down among the ashes, until he became a derision to them whose fathers he would have disdained to set with the dogs of his flock, as himself expresseth it:
and sat down among the Ashes, until he became a derision to them whose Father's he would have disdained to Set with the Dogs of his flock, as himself Expresses it:
And behold the wonderful effect of this his resolute affiance in God, The Lord turned the captivity of Job, and gave him twice as much as he had before.
And behold the wondered Effect of this his resolute affiance in God, The Lord turned the captivity of Job, and gave him twice as much as he had before.
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Another very remarkable Instance we have to this purpose, in the three Jewish Captives, who with undaunted boldness declared before King Nebuchadnezzar, what assurance they had that God would rescue them out of his hand.
another very remarkable Instance we have to this purpose, in the three Jewish Captives, who with undaunted boldness declared before King Nebuchadnezzar, what assurance they had that God would rescue them out of his hand.
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Which confident Assertion of theirs was soon after verified to his great astonishment, when the more effectually to defeat their Expectation, he had commanded them to be cast into the burning Furnace,
Which confident Assertion of theirs was soon After verified to his great astonishment, when the more effectually to defeat their Expectation, he had commanded them to be cast into the burning Furnace,
But not to insist upon particular Instances, the Son of Syrach appeals for the proof of this Truth to the Experience of many Ages, directing to look at the generations of old,
But not to insist upon particular Instances, the Son of Sirach appeals for the proof of this Truth to the Experience of many Ages, directing to look At the generations of old,
or whom did be ever despise that called upon him? Which direction, whosoever duly follows, will find no difficulty in assenting to the following words, that the Lord is full of mercy and compassion, long-suffering and very pitiful,
or whom did be ever despise that called upon him? Which direction, whosoever duly follows, will find no difficulty in assenting to the following words, that the Lord is full of mercy and compassion, long-suffering and very pitiful,
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In like manner, when Maximin the Tyrant had made a Vow to Jupiter, That if he got the Victory over Licinius, he would utterly extinguish the Christian Name,
In like manner, when Maximin the Tyrant had made a Voelli to Jupiter, That if he god the Victory over Licinius, he would utterly extinguish the Christian Name,
and came on flushed with hopes of an easie Conquest, and with a full expectation of putting this impious and bloody Design in execution, upon the earnest Prayers of Licinius and his Army begging of God to be their Saviour and Protector, ascribing all their Power to him,
and Come on flushed with hope's of an easy Conquest, and with a full expectation of putting this impious and bloody Design in execution, upon the earnest Prayers of Licinius and his Army begging of God to be their Saviour and Protector, ascribing all their Power to him,
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in this miserable condition he was brought to acknowledge his wickedness, and begging of Christ to have mercy upon him, breathed forth his guilty Soul in a most detestable sort of death.
in this miserable condition he was brought to acknowledge his wickedness, and begging of christ to have mercy upon him, breathed forth his guilty Soul in a most detestable sort of death.
And the same account Salvian gives of the Victories that the Goths and Vandals obtained over the Romans, That they had learned to seek to God for help in their distress,
And the same account Salvian gives of the Victories that the Gothis and Vandals obtained over the Roman, That they had learned to seek to God for help in their distress,
He is their perpetual Defence, constantly watching over them for good, Their keeper, and their shade upon their right-hand, that the Sun may not smite them by day, nor the Moon by night.
He is their perpetual Defence, constantly watching over them for good, Their keeper, and their shade upon their right-hand, that the Sun may not smite them by day, nor the Moon by night.
If other means fail, he has Miracles in store for their relief, which, though not ordinarily to be expected, he will however make use of upon a just occasion.
If other means fail, he has Miracles in store for their relief, which, though not ordinarily to be expected, he will however make use of upon a just occasion.
But what shall we say then to the Case of such, whose Sufferings have been as eminent as their Piety? His it not been often seen, that the best Men, who have been most observant of their Duty in all respects,
But what shall we say then to the Case of such, whose Sufferings have been as eminent as their Piety? His it not been often seen, that the best Men, who have been most observant of their Duty in all respects,
and in particular, have most firmly trusted in God, have however met with a very troublesome passage through this World? Our blessed Saviour foretold to his Apostles and other Disciples, that they must be exposed to manifold Tribulations during their abode here.
and in particular, have most firmly trusted in God, have however met with a very troublesome passage through this World? Our blessed Saviour foretold to his Apostles and other Disciples, that they must be exposed to manifold Tribulations during their Abided Here.
And it is undeniable, that the first propagators of our Faith, and the Martyrs in the succeeding Ages of the Church, underwent a large share of obloquy and reproach, contempt and disgrace, being hated of all men for his name's sake, and were made to submit to the utmost hardships,
And it is undeniable, that the First propagators of our Faith, and the Martyrs in the succeeding Ages of the Church, underwent a large share of obloquy and reproach, contempt and disgrace, being hated of all men for his name's sake, and were made to submit to the utmost hardships,
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And others who have not been called to bear so remarkable a Testimony to our Saviour's Doctrine, have, notwithstanding all their Confidence in God, laboured under losses and disappointments, wants and troubles of divers kinds,
And Others who have not been called to bear so remarkable a Testimony to our Saviour's Doctrine, have, notwithstanding all their Confidence in God, laboured under losses and disappointments, Wants and Troubles of diverse Kinds,
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And how shall we reconcile these Men's Sufferings to God's continual Care of all that trust in him? This Difficulty I have already, in a good measure, removed,
And how shall we reconcile these Men's Sufferings to God's continual Care of all that trust in him? This Difficulty I have already, in a good measure, removed,
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Which was the case of the Apostles and first Disciples, and other Saints, Confessors, and Martyrs, who were to be especial Instruments of God's glory, by propagating his Fear and Worship amongst Mankind,
Which was the case of the Apostles and First Disciples, and other Saints, Confessors, and Martyrs, who were to be especial Instruments of God's glory, by propagating his fear and Worship among Mankind,
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when they were counted worthy to suffer for our Saviour's sake, triumphing at the thoughts of that incomparable Felicity, whereto they were shortly to be advanced,
when they were counted worthy to suffer for our Saviour's sake, triumphing At the thoughts of that incomparable Felicity, whereto they were shortly to be advanced,
Nor are their Sufferings any evidence that he will not grant a suitable supply of the good things of this life to those that live in more propitious times.
Nor Are their Sufferings any evidence that he will not grant a suitable supply of the good things of this life to those that live in more propitious times.
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The gracious influences of his Providence are seen, in carrying Men victoriously through the sharpest Conflicts, taking off the edge of their Afflictions,
The gracious influences of his Providence Are seen, in carrying Men victoriously through the Sharpest Conflicts, taking off the edge of their Afflictions,
so here, though a superficial view of the Hardships and Tortures these Saints endured, may represent their case as very deplorable, a more perfect insight into it will soon confute this notion, by manifesting them to have had a singular interest in God's favour, and been his peculiar care;
so Here, though a superficial view of the Hardships and Tortures these Saints endured, may represent their case as very deplorable, a more perfect insight into it will soon confute this notion, by manifesting them to have had a singular Interest in God's favour, and been his peculiar care;
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because it could not otherwise have been that they should so courageously bear up against those multitudes of heavy pressures, under which Flesh and Blood must of it self have inevitably sunk.
Because it could not otherwise have been that they should so courageously bear up against those Multitudes of heavy pressures, under which Flesh and Blood must of it self have inevitably sunk.
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and the more his Concern for us increases, the more still will our Confidence in him increase, till by degrees we find to our unspeakable comfort, that there is no Security like trusting in him, no Life like living upon his Providence, no Support in evil times, no Ease, no Satisfaction, no Happiness on this side Heaven,
and the more his Concern for us increases, the more still will our Confidence in him increase, till by Degrees we find to our unspeakable Comfort, that there is no Security like trusting in him, no Life like living upon his Providence, no Support in evil times, no Ease, no Satisfaction, no Happiness on this side Heaven,
Like Martha, their diligence about many things occasions the neglect of the one thing needful, all their study being too often only how they may make themselves happy here.
Like Martha, their diligence about many things occasions the neglect of the one thing needful, all their study being too often only how they may make themselves happy Here.
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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,
And yet when all is done, the uncertainty of success in our Wisest undertakings shows beyond contradiction, that there is no Surer Way to a perfect enjoyment of one's self,
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Hereby a Man's Thoughts are composed, that before were in continual agitation, fluctuating and tossed aabout with every blast of Fortune, always in fear,
Hereby a Man's Thoughts Are composed, that before were in continual agitation, fluctuating and tossed about with every blast of Fortune, always in Fear,
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When he has employed all his Skill and Dexterity, all his ingenuity, Wisdom, and Prudence in laying a long train for compassing his Ends, he knows not what diversity of unexpected accidents may make it miscarry, at least preventing its intended operation, perhaps giving it a quite contrary issue And whilst he remains in this wavering uncertain state, it is impossible he should have any true enjoyment of himself,
When he has employed all his Skill and Dexterity, all his ingenuity, Wisdom, and Prudence in laying a long train for compassing his Ends, he knows not what diversity of unexpected accidents may make it miscarry, At least preventing its intended operation, perhaps giving it a quite contrary issue And while he remains in this wavering uncertain state, it is impossible he should have any true enjoyment of himself,
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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.
And this it does by rendering him, 1. Less afraid of any appearance of Danger. 2. Less affected with any Evils that befall him. 3. Less solicitous for the future.
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It must be acknowledged, that a great part of many Men's fears are perfectly chimerical, the meer product of their own idle or melancholick Fancies, filling their Heads with needless Jealousies of what is never like to come to pass but yet the dread whereof breeds no less uneasiness in their Minds,
It must be acknowledged, that a great part of many Men's fears Are perfectly chimerical, the mere product of their own idle or melancholic Fancies, filling their Heads with needless Jealousies of what is never like to come to pass but yet the dread whereof breeds no less uneasiness in their Minds,
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,
Choir contrary to him At Athens, who viewing the Port there, and observing the Ships coming in to unladen their Burdens, conceited them all to be his own,
and pleased himself as much with the conceit, as if it had been true. They expect e're long to groan under all the Evils they observe to befall others,
and pleased himself as much with the conceit, as if it had been true. They expect ever long to groan under all the Evils they observe to befall Others,
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And this Expectation is almost as bad to them, as if they really felt the Pains and Aches in their Bodies, the Wants or Losses in their outward Estates, the Contempt and Reproaches,
And this Expectation is almost as bad to them, as if they really felt the Pains and Aches in their Bodies, the Wants or Losses in their outward Estates, the Contempt and Reproaches,
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and teaches persons rather to employ their Thoughts in meditating upon the manifold inestimable Blessings they may reasonably hope for at the hand of a most gracious Father, who is infinitely good in himself,
and Teaches Persons rather to employ their Thoughts in meditating upon the manifold inestimable Blessings they may reasonably hope for At the hand of a most gracious Father, who is infinitely good in himself,
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.
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.
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.
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There is no living without frequent crosses, and frequenter just grounds of fear, especially in times of any publick Disturbances, or other common Calamities.
There is no living without frequent Crosses, and frequenter just grounds of Fear, especially in times of any public Disturbances, or other Common Calamities.
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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,
and must inevitably overthrow it, unless prevented by a cheerful expectation of safety from above. Nothing will ease our Minds in this case like a serious remembrance, that no Evils,
His All-sufficiency is the most sovereign Cordial for the support of our drooping Spirits, the safest Armour against all the assaults of an unlucky Fortune;
His All-sufficiency is the most sovereign Cordial for the support of our drooping Spirits, the Safest Armour against all the assaults of an unlucky Fortune;
Let whatever Misfortunes come, the good Christian who has learned to cast his Care upon God, finds his belief in him a mighty abatement of their Burden.
Let whatever Misfortunes come, the good Christian who has learned to cast his Care upon God, finds his belief in him a mighty abatement of their Burden.
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,
Shall there be evil in the city, Says the Prophet, that is to say, any evil of Punishment or Suffering, and the Lord hath not done it? Neither particular Persons,
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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.
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.
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The design of our Sufferings perhaps may be, to mortifie some unruly Lust or Passion, or to affect us with a sense of some heinous Crime not duly repented of;
The Design of our Sufferings perhaps may be, to mortify Some unruly Lust or Passion, or to affect us with a sense of Some heinous Crime not duly repented of;
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That our Tribulation may work patience, and patience experience, or rather approbation upon tryal, and this approbation may produce an hope which maketh not ashamed.
That our Tribulation may work patience, and patience experience, or rather approbation upon trial, and this approbation may produce an hope which makes not ashamed.
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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 inform us of the true valve 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 forward to another Life,
It may be to wean our Affections from this World, that being experimentally convinced, how little reason there is to expect a state of Happiness Here, we may be taught to look forward to Another Life,
It may be by way of punishment for some abominable wickedness obstinately persisted in, as Pharaoh was raised up for this very cause, that God might shew in him his power, and by his Vengeance executed upon that wicked King, might have his Justice admired,
It may be by Way of punishment for Some abominable wickedness obstinately persisted in, as Pharaoh was raised up for this very cause, that God might show in him his power, and by his Vengeance executed upon that wicked King, might have his justice admired,
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;
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;
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as the Prophet Nathan was sent to King David, to acquaint him, that having by his barbarous usage of Ʋriah, given occasion to the Enemies of God to blaspheme, he should therefore be punished with the death of his Child that was to be born,
as the Prophet Nathan was sent to King David, to acquaint him, that having by his barbarous usage of Ʋriah, given occasion to the Enemies of God to Blaspheme, he should Therefore be punished with the death of his Child that was to be born,
if duly attended to, will dispose them to reflect upon their own folly, rather than murmur or be dissatisfy'd at God's Judgments so deservedly inflicted upon them;
if duly attended to, will dispose them to reflect upon their own folly, rather than murmur or be dissatisfied At God's Judgments so deservedly inflicted upon them;
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and should persuade us all, that he always acts upon just and good grounds, though possibly through the weakness of our Understanding we may not at present discern particularly what they are. Medit. III. That whatsoever troubles are thus sent us by God, they can never hurt us, except through our own fault.
and should persuade us all, that he always acts upon just and good grounds, though possibly through the weakness of our Understanding we may not At present discern particularly what they Are. Meditate III. That whatsoever Troubles Are thus sent us by God, they can never hurt us, except through our own fault.
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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,
that is to say, when we Are called to bear with hardships, as good Soldiers of jesus christ, and to endure griefs, suffering wrongfully for conscience towards God,
and it is, I confess, a considerable difficulty to Flesh and Blood, and which therefore gave occasion to our Blessed Saviour to caution his Followers so often to expect and prepare for it.
and it is, I confess, a considerable difficulty to Flesh and Blood, and which Therefore gave occasion to our Blessed Saviour to caution his Followers so often to expect and prepare for it.
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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,
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,
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This it was that so signally encouraged the three Children against all the Menaces of King Nebuchadnezzar; whereupon Tertullian cries out, O martyrium & sine passione perfectum!
This it was that so signally encouraged the three Children against all the Menaces of King Nebuchadnezzar; whereupon Tertullian cries out, O martyrium & sine passion perfectum!
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This made those numbers of Martyrs in the following Ages of the Church so willingly expose themselves to all the Insults and Outrages of their merciless Adversaries, defying Banishments, Tortures, Losses, Beasts, Fires, Swords,
This made those numbers of Martyrs in the following Ages of the Church so willingly expose themselves to all the Insults and Outrages of their merciless Adversaries, defying Banishments, Tortures, Losses, Beasts, Fires, Swords,
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and rushing with greater eagerness upon these glorious trials, than wherewith others have since endeavoured after the principal Stations in the Church.
and rushing with greater eagerness upon these glorious trials, than wherewith Others have since endeavoured After the principal Stations in the Church.
And this same Trust in God, together with that Assistance of the holy Spirit which still goes along with it, (though not in that miraculous manner as formerly) hath enabled multitudes of others since, to take patiently the spoiling of their Goods, or whatsoever other Barbarities, not accounting their lives dear to them,
And this same Trust in God, together with that Assistance of the holy Spirit which still Goes along with it, (though not in that miraculous manner as formerly) hath enabled Multitudes of Others since, to take patiently the spoiling of their Goods, or whatsoever other Barbarities, not accounting their lives dear to them,
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There is a great deal of Satisfaction in suffering in a Righteous Cause, and when it cannot be avoided without Sin. For a Man to offer himself in this case, to conflict with Hunger and Thirst, Cold and Nakedness, Watchings and Fastings, Scorn and Contempt, Pains and Tortures, to be deprived of his ordinary means of Subsistence,
There is a great deal of Satisfaction in suffering in a Righteous Cause, and when it cannot be avoided without Sin. For a Man to offer himself in this case, to conflict with Hunger and Thirst, Cold and Nakedness, Watchings and Fastings, Scorn and Contempt, Pains and Tortures, to be deprived of his ordinary means of Subsistence,
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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 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,
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He has a particular regard for such who thus cast themselves upon him, and perfects his strength in their weakness, and the more they rely upon his Care,
He has a particular regard for such who thus cast themselves upon him, and perfects his strength in their weakness, and the more they rely upon his Care,
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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,
They may unexpectedly raise the Sufferers up new Friends, as Moses is being exposed in the Nile procured him the honour of being reputed King Pharaoh is Grandson,
or as Themistocles 's Banishment from Athens, and the Difficulties and Dangers that befell him hereupon, brought him to the Persian Emperour, by whom he was entertained with that Kindness,
or as Themistocles is Banishment from Athens, and the Difficulties and Dangers that befell him hereupon, brought him to the Persian Emperor, by whom he was entertained with that Kindness,
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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,
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,
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Or, lastly, they may excite them to greater Diligence for the future, whereby to arm themselves the better against other like Streights and Exigencies,
Or, lastly, they may excite them to greater Diligence for the future, whereby to arm themselves the better against other like Straights and Exigencies,
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.
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 is, Far better than the beginning.
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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,
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,
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 dreadfully amongst them, overpowring the Skill of their eminentest Physicians, triumphing over all attempts of Cure, driving the more considerate of them to the Temples,
It was a very lamentable Relation that Thucydides gave of the misbehaviour of the Athenians, in the time of their famous Pestilence, that while this Distemper raged most dreadfully among them, overpowering the Skill of their Eminentest Physicians, triumphing over all attempts of Cure, driving the more considerate of them to the Temples,
and without the least pity, the use their unhappy Citizens made hereof was but to indulge themselves the more boldly in their Vices, pursuant to that Epicurean Doctrine mentioned by S. Paul, Let us eat and drink for to morrow we die.
and without the least pity, the use their unhappy Citizens made hereof was but to indulge themselves the more boldly in their Vices, pursuant to that Epicurean Doctrine mentioned by S. Paul, Let us eat and drink for to morrow we die.
They had no regard to Modesty, Justice, or any thing that was becoming, but whatsoever they apprehended to be for their Profit or Pleasure, they were sure to pursue,
They had no regard to Modesty, justice, or any thing that was becoming, but whatsoever they apprehended to be for their Profit or Pleasure, they were sure to pursue,
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and gratifying their most unreasonable Desires without controul, because they expected not to live so long as to be brought to punishment for their Villainies.
and gratifying their most unreasonable Desires without control, Because they expected not to live so long as to be brought to punishment for their Villainies.
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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.
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.
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As Salvian also complains of the Men of Treves, that when they were in a most deplorable condition, they yet persisted in their wickedness without any amendment.
As Salvian also complains of the Men of Treves, that when they were in a most deplorable condition, they yet persisted in their wickedness without any amendment.
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and whatever was left remaining gave such occasion of sorrow, that it was hard to tell whose lot was hardest of the Dead or of the Living, they were still intent upon their Vanities and Pleasures, requesting of the Magistrates to have their publick Plays, as in times of Safety and Prosperity.
and whatever was left remaining gave such occasion of sorrow, that it was hard to tell whose lot was Hardest of the Dead or of the Living, they were still intent upon their Vanities and Pleasures, requesting of the Magistrates to have their public Plays, as in times of Safety and Prosperity.
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So little influence had all their Sufferings upon them, when they ought much rather to have humbled them in the deepest manner that might be for all those sins which had brought these Miseries upon them.
So little influence had all their Sufferings upon them, when they ought much rather to have humbled them in the Deepest manner that might be for all those Sins which had brought these Misery's upon them.
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as containing in them, together with their own natural turpitude and immorality, an horrid abuse also of the very means that God thought fit to make use of in order to their Reformation.
as containing in them, together with their own natural turpitude and immorality, an horrid abuse also of the very means that God Thought fit to make use of in order to their Reformation.
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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;
and laid his Robe from him, and covered him with sackcloth, and sat in Ashes, (as the manner of those times was in their solemn Humiliations) and he caused it to be proclaimed and published through Nineveh, by the Decree of the King and his Nobles, saying, Let neither Man nor Beast, Heard nor Flock taste any thing;
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Thus Caesar enforms us concerning the Inhabitants of Marseilles, that when C. Tribonius lay in siege against them, it was easie to be seen from the Camp and other Eminencies,
Thus Caesar informs us Concerning the Inhabitants of Marseilles, that when C. Tribonius lay in siege against them, it was easy to be seen from the Camp and other Eminences,
and Mildew, the Palmer-worm, the Pestilence, and the Sword, Had overthrown some of them as the Lord overthrew Sodom and Gomorrah, and the rest were as a fire-brand plucked out of the fire;
and Mildew, the Palmer-worm, the Pestilence, and the Sword, Had overthrown Some of them as the Lord overthrew Sodom and Gomorrah, and the rest were as a firebrand plucked out of the fire;
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This he accounted a great addition to all their other Wickednesses, and therefore lets them know, that they must certainly expect to smart for it, if continued in.
This he accounted a great addition to all their other Wickednesses, and Therefore lets them know, that they must Certainly expect to smart for it, if continued in.
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and quickening their Endeavours after a better state, for enlivening their Devotion, and putting them upon frequent and fervent Addresses to the Throne of God's Grace,
and quickening their Endeavours After a better state, for enlivening their Devotion, and putting them upon frequent and fervent Addresses to the Throne of God's Grace,
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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.
then he shows them their work, and their transgressions that they have exceeded; he Openeth also their ear to discipline, and commands that they return from iniquity.
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And since he doth not afflict willingly, nor grieve the children of Men, there needs no proof of his readiness to withdraw his Hand, whensoever we cease to want its corrections,
And since he does not afflict willingly, nor grieve the children of Men, there needs no proof of his readiness to withdraw his Hand, whensoever we cease to want its corrections,
And would persons but be persuaded seriously to apply themselves to the practice of it, their own Experience would above all other Arguments convince them of this great Truth.
And would Persons but be persuaded seriously to apply themselves to the practice of it, their own Experience would above all other Arguments convince them of this great Truth.
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They would quickly perceive it to be much easier, and safer, and happier, and in all respects abundantly better to be in God's Hands than in their own.
They would quickly perceive it to be much Easier, and safer, and Happier, and in all respects abundantly better to be in God's Hands than in their own.
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Especially, considering that the exercise of this Duty, is not only useful for quieting our Minds in all conditions, by lessening our apprehensions of Danger,
Especially, considering that the exercise of this Duty, is not only useful for quieting our Minds in all conditions, by lessening our apprehensions of Danger,
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It is divers persons great unhappiness to be continually vexing and tormenting themselves, by putting a wrong construction upon all the Dispensations of God's Providence towards them.
It is diverse Persons great unhappiness to be continually vexing and tormenting themselves, by putting a wrong construction upon all the Dispensations of God's Providence towards them.
Contrary to the Rules of common Prudence, which would instruct them to recollect all the alleviating Circumstances of any trouble, whereby to render it the lighter, these are sure to allow it all the Aggravations they can think of,
Contrary to the Rules of Common Prudence, which would instruct them to recollect all the alleviating circumstances of any trouble, whereby to render it the lighter, these Are sure to allow it all the Aggravations they can think of,
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Now all the uneasiness of this kind that any meet with (except where it depends upon a prevailing Melancholy in the Body) can proceed from nothing else,
Now all the uneasiness of this kind that any meet with (except where it depends upon a prevailing Melancholy in the Body) can proceed from nothing Else,
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And consequently, the removal hereof will leave no more room for these surmises For how is it possible for that Man to dread being left in a forlorn condition, who firmly believes,
And consequently, the removal hereof will leave no more room for these surmises For how is it possible for that Man to dread being left in a forlorn condition, who firmly believes,
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and lays to heart the manifold Promises that God has made, and Blessings he has vouchsafed to them that have cast their Care upon him? What can he lack, as Eusebius well argues, who can reckon upon the great King and Governour of all things,
and lays to heart the manifold Promises that God has made, and Blessings he has vouchsafed to them that have cast their Care upon him? What can he lack, as Eusebius well argues, who can reckon upon the great King and Governor of all things,
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as his Parent and Protector? Nay, what can he fear either for himself or his, who calls to mind what a loving, merciful and infinitely compassionate God has obliged himself to provide for him?
as his Parent and Protector? Nay, what can he Fear either for himself or his, who calls to mind what a loving, merciful and infinitely compassionate God has obliged himself to provide for him?
Had we been left to our own management, there would have been just cause to suspect least every attempt we engaged in might miscarry, either through our own folly,
Had we been left to our own management, there would have been just cause to suspect lest every attempt we engaged in might miscarry, either through our own folly,
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Why then art thou cast down, O my soul? why art thou so disquieted within me? Have I not still the same God to trust in, who hath hitherto been extreamly bountiful to me? and have I not good reason to rely upon him still as much as ever? is he not still both as able and as willing to take care of me as heretofore? Away then with all unworthy thoughts of his Providence!
Why then art thou cast down, Oh my soul? why art thou so disquieted within me? Have I not still the same God to trust in, who hath hitherto been extremely bountiful to me? and have I not good reason to rely upon him still as much as ever? is he not still both as able and as willing to take care of me as heretofore? Away then with all unworthy thoughts of his Providence!
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What irreverence, what undutifulness, what ingratitude must I be guilty of, before I can suffer my self to distrust him? And what unnecessary endless Vexations do I also hereby bring upon my self which might be effectually prevented,
What irreverence, what undutifulness, what ingratitude must I be guilty of, before I can suffer my self to distrust him? And what unnecessary endless Vexations do I also hereby bring upon my self which might be effectually prevented,
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 as to my Family, Are not they entitled 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;
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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.
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.
but when People will be doubling this by their own dissatisfactions at present, and their groundless Fears and Jealousies for the future, no wonder if they make themselves very uneasie.
but when People will be doubling this by their own dissatisfactions At present, and their groundless Fears and Jealousies for the future, no wonder if they make themselves very uneasy.
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This is a second Instance of the admirable benefit of Casting our Care upon God, that it is a singular means of quieting our Minds in all conditions, rendring us less afraid of any dangers that threaten us, less concerned for any Evils that overtake us,
This is a second Instance of the admirable benefit of Casting our Care upon God, that it is a singular means of quieting our Minds in all conditions, rendering us less afraid of any dangers that threaten us, less concerned for any Evils that overtake us,
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and less apprehensive of future Misfortunes. SECT. III. III. BUT it is yet farther useful for entituling to a better State, when we shall be translated hence.
and less apprehensive of future Misfortunes. SECT. III. III. BUT it is yet farther useful for entitling to a better State, when we shall be translated hence.
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To which purpose it conduces these three ways. 1. As it is a necessary part of Christianity. 2. As it is a means of our greater progress in the other Duties of Religion. 3. As it is a singular Preparative for times of Persecution. 1. As it is a necessary part of Christianity, a Duty incumbent upon all that profess themselves our Lord's Disciples, which God has plainly and often required in Scripture,
To which purpose it conduces these three ways. 1. As it is a necessary part of Christianity. 2. As it is a means of our greater progress in the other Duties of Religion. 3. As it is a singular Preparative for times of Persecution. 1. As it is a necessary part of Christianity, a Duty incumbent upon all that profess themselves our Lord's Disciples, which God has plainly and often required in Scripture,
It is through Faith and Patience, a stedfast Dependance upon him, and a chearfull resignation of our selves to his disposal, to bear all that he shall lay upon us, that we must hope to inherit his inestimable Promises. We must not suffer our selves to be discouraged by whatsoever difficulties, must never cast away our confidence in him, if we would obtain the great recompence of Reward, laid up for his faithfull Disciples in another World.
It is through Faith and Patience, a steadfast Dependence upon him, and a cheerful resignation of our selves to his disposal, to bear all that he shall lay upon us, that we must hope to inherit his inestimable Promises. We must not suffer our selves to be discouraged by whatsoever difficulties, must never cast away our confidence in him, if we would obtain the great recompense of Reward, laid up for his faithful Disciples in Another World.
or fear of him, or thankfulness for his Mercies, or whatever other Vertue, as without a conscientious observance of this Command. 2. As it is a means of our greater progress in the other Duties of Religion.
or Fear of him, or thankfulness for his mercies, or whatever other Virtue, as without a conscientious observance of this Command. 2. As it is a means of our greater progress in the other Duties of Religion.
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For it is not easie to imagine, how they should dare to indulge themselves in any known iniquity when they call to mind that they are under his All-seeing Eye,
For it is not easy to imagine, how they should Dare to indulge themselves in any known iniquity when they call to mind that they Are under his All-seeing Eye,
This, if any thing in the World, will excite their utmost diligence in exercising themselves to have always consciences void of offence both towards God, and towards Man.
This, if any thing in the World, will excite their utmost diligence in exercising themselves to have always Consciences void of offence both towards God, and towards Man.
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Whence it comes to pass, that our very Wants and Calamities, Fears and Dangers become a means of our better Obedience, by reminding us of the Relation we stand in to Almighty God, the Benefits we receive from him,
Whence it comes to pass, that our very Wants and Calamities, Fears and Dangers become a means of our better obedience, by reminding us of the Relation we stand in to Almighty God, the Benefits we receive from him,
For howsoever any may encourage themselves in their Wickedness, whilst they have estranged the thoughts of God from their Minds, they will very hardly know how to continue this their perverseness,
For howsoever any may encourage themselves in their Wickedness, while they have estranged the thoughts of God from their Minds, they will very hardly know how to continue this their perverseness,
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and hereby for enflaming them with the love of our so infinitely generous Benefactor, and an unfeigned gratitude to him for all his unspeakable Loving-kindness.
and hereby for enflaming them with the love of our so infinitely generous Benefactor, and an unfeigned gratitude to him for all his unspeakable Lovingkindness.
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It teaches to sue to him beforehand for what we need, and when we have obtained it, fills our Mouths with hearty Songs of Praise and Thanksgiving for it.
It Teaches to sue to him beforehand for what we need, and when we have obtained it, fills our Mouths with hearty Songs of Praise and Thanksgiving for it.
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And by how much the easier it renders us under all Afflictions, so much the more it contributes to a ready and chearfull performance of our Duty in all respects.
And by how much the Easier it renders us under all Afflictions, so much the more it contributes to a ready and cheerful performance of our Duty in all respects.
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It engages us to study what return we shall make the Lord, for all the benefits that he hath done unto us, and leaves us free to apply our selves to whatever acknowledgments we believe he looks for from us.
It engages us to study what return we shall make the Lord, for all the benefits that he hath done unto us, and leaves us free to apply our selves to whatever acknowledgments we believe he looks for from us.
It is a great support amidst the most formidable Terrours, to have learned to place our Trust in God as an impregnable Defence against all the assaults of the most inveterate Adversary, assuring our selves, that far greater is he that is with us,
It is a great support amid the most formidable Terrors, to have learned to place our Trust in God as an impregnable Defence against all the assaults of the most inveterate Adversary, assuring our selves, that Far greater is he that is with us,
For as he is ready at all times to take care of them that cast their Care upon him, so doth he it in an especial manner, whenever he sees them willing to expose themselves to hardships for his Name's sake.
For as he is ready At all times to take care of them that cast their Care upon him, so does he it in an especial manner, whenever he sees them willing to expose themselves to hardships for his Name's sake.
He will either deliver them out of the Hands of their Enemies, or if he sees it best that they suffer by them, will turn their Sufferings to their advantage, causing that their light afflictions, which are comparatively but for a moment, shall work out for them a far more exceeding and eternal weight of glory.
He will either deliver them out of the Hands of their Enemies, or if he sees it best that they suffer by them, will turn their Sufferings to their advantage, causing that their Light afflictions, which Are comparatively but for a moment, shall work out for them a Far more exceeding and Eternal weight of glory.
thus to cleave to, and rest upon God, though in the midst of Tribulations and Tortures, chusing to undergo the utmost Barbarities (if called to it) rather than depart from our Integrity, our blessed Lord sufficiently enforms us in these words.
thus to cleave to, and rest upon God, though in the midst of Tribulations and Tortures, choosing to undergo the utmost Barbarities (if called to it) rather than depart from our Integrity, our blessed Lord sufficiently informs us in these words.
Insomuch that when Julian set himself to beguile those by subtilty, whom he could not force to Idolatry, they that understood the cheat, chose rather to suffer for forbearing to pay their accustomed Homage to the Emperour,
Insomuch that when Julian Set himself to beguile those by subtlety, whom he could not force to Idolatry, they that understood the cheat, chosen rather to suffer for forbearing to pay their accustomed Homage to the Emperor,
than do what would be interpreted an act of Adoration to the Images of Jupiter, and Mars, and Mercury, which he had purposely ordered to be placed by his own Chair, to the end, that when the Christians bowed after their wonted manner to himself, they might be represented as doing it to these.
than do what would be interpreted an act of Adoration to the Images of Jupiter, and Mars, and Mercury, which he had purposely ordered to be placed by his own Chair, to the end, that when the Christians bowed After their wonted manner to himself, they might be represented as doing it to these.
And when, again, at the bestowing of Donatives amongst his Army, they that stood by the Emperour, commanded the Souldiers as they came, to throw a little Frankincense into the Fire (as the manner of the Romans was in the worship of their Gods) the more intelligent utterly refused it,
And when, again, At the bestowing of Donatives among his Army, they that stood by the Emperor, commanded the Soldiers as they Come, to throw a little Frankincense into the Fire (as the manner of the Romans was in the worship of their God's) the more intelligent utterly refused it,
and running forth, as if they were besides themselves, they publickly owned themselves Christians, with Tears and Cries, declaring that what they had done was meerly by surprize, returning the Emperour his Money,
and running forth, as if they were beside themselves, they publicly owned themselves Christians, with Tears and Cries, declaring that what they had done was merely by surprise, returning the Emperor his Money,
as theirs only who had offered her this Violence, and so submitted to banishment, rather than undergo the scandal of being thought to have fallen from the Faith, when she had not.
as theirs only who had offered her this Violence, and so submitted to banishment, rather than undergo the scandal of being Thought to have fallen from the Faith, when she had not.
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And I have already observed how multitudes of others willingly offered themselves to undergo all kinds of Tortures for their Saviour's sake, discovering a kind of impatience for a Crown of Martyrdom,
And I have already observed how Multitudes of Others willingly offered themselves to undergo all Kinds of Tortures for their Saviour's sake, discovering a kind of impatience for a Crown of Martyrdom,
insomuch that Arius Antonius having undertaken to persecute those in Asia, and seeing them so little terrify'd at the Severities executed upon their Brethren, that they came flocking by troops to receive the like Sentence, astonished at this their unparallell'd Courage he put a stop to his proceedings,
insomuch that Arius Antonius having undertaken to persecute those in Asia, and seeing them so little terrified At the Severities executed upon their Brothers, that they Come flocking by troops to receive the like Sentence, astonished At this their unparalleled Courage he put a stop to his proceedings,
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and dismiss'd them, saying, NONLATINALPHABET, Be gone, ye wretches, and since you are so fond of Death, either hang your selves, or break your own Necks.
and dismissed them, saying,, Be gone, you wretches, and since you Are so found of Death, either hang your selves, or break your own Necks.
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Some indeed there were, who for want of a due Dependance upon God, when Persecutions threatened them, sought to save themselves by pretending to have complied with what was required of them,
some indeed there were, who for want of a due Dependence upon God, when Persecutions threatened them, sought to save themselves by pretending to have complied with what was required of them,
though in truth they had not, procuring Certificates to testifie that they had done it, in hope by this deceitful Artifice to find the better quarter amongst the Enemies of the Christian Name.
though in truth they had not, procuring Certificates to testify that they had done it, in hope by this deceitful Artifice to find the better quarter among the Enemies of the Christian Name.
Some would venture to subscribe a Profession that they were of the Worshippers of Jupiter and Mars, and the rest of the Heathen Deities, that this being shewn to their Persecutors might obtain their quiet.
some would venture to subscribe a Profession that they were of the Worshippers of Jupiter and Mars, and the rest of the Heathen Deities, that this being shown to their Persecutors might obtain their quiet.
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And a third sort there was, who would buy them, who though they would not go up to the Capitol to offer Sacrifice, would fee some Officer there, to suborn another to do it in their stead,
And a third sort there was, who would buy them, who though they would not go up to the Capitol to offer Sacrifice, would fee Some Officer there, to suborn Another to do it in their stead,
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But these indirect and unwarrantable Courses the better Christians utterly condemned, censuring them as unlawful and wicked, comparing the users of them to those who actually worshipped at the Heathen Altars, construing their Profession of having denied Christ, to be indeed one way of denying him, charging them as vertually the doers of what any else had done at their instigation,
But these indirect and unwarrantable Courses the better Christians utterly condemned, censuring them as unlawful and wicked, comparing the users of them to those who actually worshipped At the Heathen Altars, construing their Profession of having denied christ, to be indeed one Way of denying him, charging them as virtually the doers of what any Else had done At their instigation,
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and on their behalf, and endeavouring to make them sensible that they had herein chosen to serve Man rather than God, and that God (whom they had thus affronted) would be sure to take notice of it,
and on their behalf, and endeavouring to make them sensible that they had herein chosen to serve Man rather than God, and that God (whom they had thus affronted) would be sure to take notice of it,
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They were prepared to endure Imprisonment, and were armed against the fear of Death; they valiantly resisted the World, they were a glorious spectacle in the sight of God,
They were prepared to endure Imprisonment, and were armed against the Fear of Death; they valiantly resisted the World, they were a glorious spectacle in the sighed of God,
They were generally prepared and animated for their spiritual Combat, as became the Souldiers of Christ, that the uncorrupted soundness of their Faith might neither be allured by Flatteries,
They were generally prepared and animated for their spiritual Combat, as became the Soldiers of christ, that the uncorrupted soundness of their Faith might neither be allured by Flatteries,
and all the parts of it, notwithstanding the utmost attempts of Men or Devils for enticing or affrighting from it, the same obligation willingly to expose our selves to whatever hardships for our Saviours sake, the same encouragement to them that come off Victors in the Christian Warfare,
and all the parts of it, notwithstanding the utmost attempts of Men or Devils for enticing or affrighting from it, the same obligation willingly to expose our selves to whatever hardships for our Saviors sake, the same encouragement to them that come off Victor's in the Christian Warfare,
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The dread they have of being miserable, will excite them to try all means possible for preventing it, without troubling themselves to enquire over nicely about the lawfulness of them.
The dread they have of being miserable, will excite them to try all means possible for preventing it, without troubling themselves to inquire over nicely about the lawfulness of them.
He knows whom he hath to rely upon, and how little all his own attempts will signifie without the Divine Blessing, which he can have no reason to expect,
He knows whom he hath to rely upon, and how little all his own attempts will signify without the Divine Blessing, which he can have no reason to expect,
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And when things seem at worst, it is a great ease to his Mind to reflect, that the Case may possibly be much better than it appears to him, there may be a means of escape that he is not aware of,
And when things seem At worst, it is a great ease to his Mind to reflect, that the Case may possibly be much better than it appears to him, there may be a means of escape that he is not aware of,
Or come the greatest hardship that can be, he is sure of an ineffable, unconceivable recompence for it, that if he be stedfast and unmoveable, always abounding in the work of the Lord, his labour shall not be in vain in the Lord, but shall advance him to an heavenly Crown of glory that fadeth not away;
Or come the greatest hardship that can be, he is sure of an ineffable, unconceivable recompense for it, that if he be steadfast and Unmovable, always abounding in the work of the Lord, his labour shall not be in vain in the Lord, but shall advance him to an heavenly Crown of glory that fades not away;
So that upon the whole matter it is evident, that a conscientious practice of this Duty is our readiest means of security, against all Evils from whatsoever Quarter, our only Palladium, which whilst we safely retain, there can be no danger of miscarrying.
So that upon the Whole matter it is evident, that a conscientious practice of this Duty is our Readiest means of security, against all Evils from whatsoever Quarter, our only Palladium, which while we safely retain, there can be no danger of miscarrying.
and comfort themselves in his All-sufficiency, and his readiness to relieve them, what an invincible Support would this be to them under their heaviest Crosses and Calamities? What an abatement of all their fearful Expectations? and with what refreshing hopes of a seasonable redress, might they be enabled calmly to bear any the greatest disasters that befall them? Could we but all bring our selves to this pass, we might bid defiance to whatever threatens us,
and Comfort themselves in his All-sufficiency, and his readiness to relieve them, what an invincible Support would this be to them under their Heaviest Crosses and Calamities? What an abatement of all their fearful Expectations? and with what refreshing hope's of a seasonable redress, might they be enabled calmly to bear any the greatest disasters that befall them? Could we but all bring our selves to this pass, we might bid defiance to whatever threatens us,
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might cry out with the before mentioned S. Cyprian, Quis ei de saeculo metus est, cui in saeculo Deus tutor est? What can he fear from the World, who whilst he continues in it has God for his Guardian? and might resolve with the Prophet Habakkuk, That although the fig-tree should not blossom, non fruit should be in the vine,
might cry out with the before mentioned S. Cyprian, Quis ei de saeculo metus est, cui in saeculo Deus tutor est? What can he Fear from the World, who while he continues in it has God for his Guardian? and might resolve with the Prophet Habakkuk, That although the Fig tree should not blossom, non fruit should be in the vine,
And could we but look upon him as our Rock and Refuge, and stedfastly repose our Trust in him as such, we should not need to fear, though the earth were to be moved,
And could we but look upon him as our Rock and Refuge, and steadfastly repose our Trust in him as such, we should not need to Fear, though the earth were to be moved,
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even in this confusion but what should some way be turned to our benefit. Of such unspeakable advantage is this Duty to all that are rightly exercised in it.
even in this confusion but what should Some Way be turned to our benefit. Of such unspeakable advantage is this Duty to all that Are rightly exercised in it.
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It is the best recommendation to the Divine Blessing and Protection, the best Antidote against needless Fears and Cares, the best support under Pressures and Calamities, the best Preservation against the prevalency of those Temptations, whereby the diffident and distrustfull of God's Providence are sure to be overcome;
It is the best recommendation to the Divine Blessing and Protection, the best Antidote against needless Fears and Cares, the best support under Pressures and Calamities, the best Preservation against the prevalency of those Temptations, whereby the diffident and distrustful of God's Providence Are sure to be overcome;
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This is that compleat Security, that perfect Satisfaction and Safety mentioned by the Prophet Isaiah, as annex'd to a steady Reliance upon God, c. 26.3. Thou wilt keep him in perfect peace, whose mind is stayed on thee;
This is that complete Security, that perfect Satisfaction and Safety mentioned by the Prophet Isaiah, as annexed to a steady Reliance upon God, c. 26.3. Thou wilt keep him in perfect peace, whose mind is stayed on thee;
and though whilst they are employed only as Instruments of his Providence, in order to our welfare, there is just reason to hope for a good Conclusion of them,
and though while they Are employed only as Instruments of his Providence, in order to our welfare, there is just reason to hope for a good Conclusion of them,
Wherefore, since the Stream can in no case rise above the Fountain, and in this case falls infinitely below it, it is very apparent, that all inferiour helps are not to be regarded any farther than the Divine Providence may be expected to promote their Efficacy;
Wherefore, since the Stream can in no case rise above the Fountain, and in this case falls infinitely below it, it is very apparent, that all inferior helps Are not to be regarded any farther than the Divine Providence may be expected to promote their Efficacy;
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and that it is therefore an instance of intolerable weakness, for any to look no higher than these for safety, which are not more likely to answer our Designs when rightly improved,
and that it is Therefore an instance of intolerable weakness, for any to look no higher than these for safety, which Are not more likely to answer our Designs when rightly improved,
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God reserves to himself a power to interpose, and cross, and alter the wonted course of things, whereby to awaken persons to a consideration of himself,
God reserves to himself a power to interpose, and cross, and altar the wonted course of things, whereby to awaken Persons to a consideration of himself,
and dependance upon him, and therefore orders matters so, that though they usually happen according to the probability of second Causes, sometimes they are observed to fall out quite otherwise.
and dependence upon him, and Therefore order matters so, that though they usually happen according to the probability of second Causes, sometime they Are observed to fallen out quite otherwise.
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So that when Men have done all they can, and with the fairest and reasonablest expectation of success, they many times fail of their End they know not how.
So that when Men have done all they can, and with the Fairest and reasonablest expectation of success, they many times fail of their End they know not how.
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Whereas, if any Humane Means were of force enough to answer Men's Desires without the help of a superiour Power, it could not be that they should so frequently miscarry,
Whereas, if any Humane Means were of force enough to answer Men's Desires without the help of a superior Power, it could not be that they should so frequently miscarry,
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And this therefore is a plain proof of the vanity and folly of trusting to these, without having constant recourse to Almighty God for his Blessing upon them,
And this Therefore is a plain proof of the vanity and folly of trusting to these, without having constant recourse to Almighty God for his Blessing upon them,
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But that the Insufficiency of all Natural Means of Safety may be made yet more apparent, it will not be amiss to descend to a more particular consideration of them:
But that the Insufficiency of all Natural Means of Safety may be made yet more apparent, it will not be amiss to descend to a more particular consideration of them:
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And I take it they may be all reduced to these four Heads, I. Wealth. II. Power. III. A Man's own Abilities and Industry, his Strength, Courage, Skill and Ingenuity, and Diligence in the use of all these. IV. The kind Assistances of Friends. I. The first is Wealth;
And I take it they may be all reduced to these four Heads, I Wealth. II Power. III. A Man's own Abilities and Industry, his Strength, Courage, Skill and Ingenuity, and Diligence in the use of all these. IV. The kind Assistances of Friends. I. The First is Wealth;
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It is that which he reckons will answer all things, will supply all his needs, will uphold and assist him in all Difficulties, will give him the advantage over those that set themselves against him, will create him Friends in time of danger and distress, will secure him from fear of want,
It is that which he reckons will answer all things, will supply all his needs, will uphold and assist him in all Difficulties, will give him the advantage over those that Set themselves against him, will create him Friends in time of danger and distress, will secure him from Fear of want,
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But seeing there are great troubles of different kinds for which these afford no remedy, it is a necessary piece of Prudence, to look after some other more substantial Support, that may stand us in stead where these fail.
But seeing there Are great Troubles of different Kinds for which these afford no remedy, it is a necessary piece of Prudence, to look After Some other more substantial Support, that may stand us in stead where these fail.
but being handled, turn presently into Dust or Smoak, and so do us many times little or no good After a Man has undergone a course of hard labour for many years together, has busied his Brain in designing,
but being handled, turn presently into Dust or Smoke, and so do us many times little or no good After a Man has undergone a course of hard labour for many Years together, has busied his Brain in designing,
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and his Limbs in acting, that if possible he might advance himself, and perhaps has at length had the good fortune to obtain his aim, he knows not how soon he may be reduced to his former, or a worse condition.
and his Limbs in acting, that if possible he might advance himself, and perhaps has At length had the good fortune to obtain his aim, he knows not how soon he may be reduced to his former, or a Worse condition.
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or by the malice or treachery of other Men, or by their own Luxury and Imprudence, have been strangely reduced to a low state, to the great amazement of the Beholders.
or by the malice or treachery of other Men, or by their own Luxury and Imprudence, have been strangely reduced to a low state, to the great amazement of the Beholders.
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Fires, losses at Sea, or miscarriage at home, the wickedness of a perjured Villain, the rapine of an Enemy, some flaw in a Title, some part of an Estate unjusily detained,
Fires, losses At Sea, or miscarriage At home, the wickedness of a perjured Villain, the rapine of an Enemy, Some flaw in a Title, Some part of an Estate unjusily detained,
Thus it pleases God to shew strength with his arm, and to scatter the proud who are pussed up at the thoughts of their large Estates, in the imagination of their hearts, putting down the mighty from their seats,
Thus it Pleases God to show strength with his arm, and to scatter the proud who Are pussed up At the thoughts of their large Estates, in the imagination of their hearts, putting down the mighty from their seats,
or his own Servants, or it may be his Children or other his Relations to dispatch him out of the way, to the end they may divide the Spoil amongst themselves.
or his own Servants, or it may be his Children or other his Relations to dispatch him out of the Way, to the end they may divide the Spoil among themselves.
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So Longinus 's plentiful Revenues, and Seneca 's stately and pleasant Gardens cost each of them his life, which they lost only by having so tempting a Bait for the greedy Tyrant.
So Longinus is plentiful Revenues, and Senecca is stately and pleasant Gardens cost each of them his life, which they lost only by having so tempting a Bait for the greedy Tyrant.
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And this difference proceeding only from their differing Circumstances, it is a natural and easie Consequence, that Wealth can be but a feeble Support of it self, which sometimes makes Mens Lives the pleasanter,
And this difference proceeding only from their differing circumstances, it is a natural and easy Consequence, that Wealth can be but a feeble Support of it self, which sometime makes Mens Lives the pleasanter,
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It was therefore good Advice in point of Prudence, as well as a necessary Caution in point of Duty, which the Apostle directs to Timothy, to give the rich Men of the World in charge, That they be not high-minded,
It was Therefore good advice in point of Prudence, as well as a necessary Caution in point of Duty, which the Apostle directs to Timothy, to give the rich Men of the World in charge, That they be not High-minded,
The one shall thrive and prosper by the good hand of God upon him, but the other, notwithstanding all his Confidence, shall decay and perish like a withered Leaf.
The one shall thrive and prosper by the good hand of God upon him, but the other, notwithstanding all his Confidence, shall decay and perish like a withered Leaf.
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For if I be incomparably stronger than another, and so better able to defend my self against him than he is to hurt me, I shall ordinarily have but little reason to be afraid of his attempts, which I am thus far qualified to defeat.
For if I be incomparably Stronger than Another, and so better able to defend my self against him than he is to hurt me, I shall ordinarily have but little reason to be afraid of his attempts, which I am thus Far qualified to defeat.
1. The case of common Mortality, from which Kings and Emperours, and the greatest and most famous Conquerors are no more exempt than the rest of Mankind.
1. The case of Common Mortality, from which Kings and emperors, and the greatest and most famous Conquerors Are no more exempt than the rest of Mankind.
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but perhaps may be an occaon of shortening their days, by engaging them in bold and hazardous undertakings, which not succeeding, may bring them to an untimely end.
but perhaps may be an occaon of shortening their days, by engaging them in bold and hazardous undertakings, which not succeeding, may bring them to an untimely end.
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3. The Case of the Divine Interposal, when God has some wise Ends to bring about by defeating the too confident Expectations of the greatest Potentates, and blasting their likeliest undertakings.
3. The Case of the Divine Interposal, when God has Some wise Ends to bring about by defeating thee too confident Expectations of the greatest Potentates, and blasting their likeliest undertakings.
as seems best to his infinite Wisdom, and none, not the haughtiest amongst all Mankind, can stay his hand, or say unto him, what dost thou? Men may summon together all their Forces,
as seems best to his infinite Wisdom, and none, not the haughtiest among all Mankind, can stay his hand, or say unto him, what dost thou? Men may summon together all their Forces,
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and the Success of it, all his Advantages over his Enemies, together with his ability for obtaining it, solely to the defence and assistance of the Almighty.
and the Success of it, all his Advantages over his Enemies, together with his ability for obtaining it, solely to the defence and assistance of the Almighty.
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and the light of his countenance, because he had an Interest in his Favour. And therefore saith he at another time, Some trust in chariots, and some in horses,
and the Light of his countenance, Because he had an Interest in his Favour. And Therefore Says he At Another time, some trust in chariots, and Some in Horses,
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He was too sensible of his own Infirmities to expect Deliverance out of Trouble by his own means, notwithstanding the many peculiar Advantages for it, which his high station afforded him, above those of a meaner rank.
He was too sensible of his own Infirmities to expect Deliverance out of Trouble by his own means, notwithstanding the many peculiar Advantages for it, which his high station afforded him, above those of a meaner rank.
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He had put his Trust in God before-hand as his best, his only Safeguard, and when he had obtained his End, he ascribed the Praise of it not to himself,
He had put his Trust in God beforehand as his best, his only Safeguard, and when he had obtained his End, he ascribed the Praise of it not to himself,
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And that this would be a very proper course, and highly becoming the greatest and best of Men, to take still upon all occasions, cannot be questioned by any who consider their miserable Insufficiency of themselves,
And that this would be a very proper course, and highly becoming the greatest and best of Men, to take still upon all occasions, cannot be questioned by any who Consider their miserable Insufficiency of themselves,
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and the uncontroulable Sovereign of themselves and all their Forces, upon what variety of disadvantages do they hereby cast themselves? How many of them miscarry in their undertakings,
and the uncontrollable Sovereign of themselves and all their Forces, upon what variety of disadvantages do they hereby cast themselves? How many of them miscarry in their undertakings,
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and perhaps, less Security in it? The Satyrist observed long agoe of the Romans, That to ascend the Throne amongst them, was but to make way ordinarily for a more deadly fall,
and perhaps, less Security in it? The Satirist observed long ago of the Roman, That to ascend the Throne among them, was but to make Way ordinarily for a more deadly fallen,
And the Histories of all Ages and Countries contain too many Instances of this kind, of persons who have hazarded their Souls, Bodies, Estates, Honours, Friends, all that was dear to him, to advance themselves,
And the Histories of all Ages and Countries contain too many Instances of this kind, of Persons who have hazarded their Souls, Bodies, Estates, Honours, Friends, all that was dear to him, to advance themselves,
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and humble them for their Insolence, letting them see to their cost, That the Lord is King be the people never so impatient, that he sitteth between the Cherubims, be the earth never so unquiet,
and humble them for their Insolence, letting them see to their cost, That the Lord is King be the people never so impatient, that he Sitteth between the Cherubims, be the earth never so unquiet,
And the Prophet Habakkuk denounces a woe against such, that might well affright all who have any regard to it from ever daring thus to set their faces against Heaven.
And the Prophet Habakkuk denounces a woe against such, that might well affright all who have any regard to it from ever daring thus to Set their faces against Heaven.
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and to obtain it had committed a great deal of Rapine and Bloodshed, and made miserable Desolation in many places, to the end that they might get above their Neighbours,
and to obtain it had committed a great deal of Rapine and Bloodshed, and made miserable Desolation in many places, to the end that they might get above their Neighbours,
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but might securely look down upon them, as a Bird from her high-built Nest looks down without fear upon those Vermin whom she knows unable to reach her at that distance;
but might securely look down upon them, as a Bird from her high-built Nest looks down without Fear upon those Vermin whom she knows unable to reach her At that distance;
Whence it may not be amiss to observe, with the learned Dr. Lightfoot, That he was born in the year of Jehoiakim 's death, and Jehoiakin 's Captivity; and consequently, that it pleased God to provide, that in that very year,
Whence it may not be amiss to observe, with the learned Dr. Lightfoot, That he was born in the year of Jehoiakim is death, and Jehoiachin is Captivity; and consequently, that it pleased God to provide, that in that very year,
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And no less remarkably (though after another manner) did it please God to discomfit the proud Sennacherib, when big with his former Victories over divers Countries, he had sent Rabshakeh to dissuade the Jews from trusting in God, as supposing him no more able to save them out of his Hand,
And no less remarkably (though After Another manner) did it please God to discomfit the proud Sennacherib, when big with his former Victories over diverse Countries, he had sent Rabshakeh to dissuade the jews from trusting in God, as supposing him no more able to save them out of his Hand,
and smote in the camp of the Assyrians an hundred and fourscore and five thousand, and when they arose early in the morning, behold they were all dead corps.
and smote in the camp of the Assyrians an hundred and fourscore and five thousand, and when they arose early in the morning, behold they were all dead corpse.
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as he disordered, and thereby defeated the Moabites; by a storm of Hail, as he overthrew the five Kings that fought against Gibeon; or by setting them one against another,
as he disordered, and thereby defeated the Moabites; by a storm of Hail, as he overthrew the five Kings that fought against Gibeon; or by setting them one against Another,
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as the Midianites, and as the Children of Ammon, and Moab, and the Inhabitants of Mount Seir. And this a great Man gives as the reason why God is so oft in Scripture stiled, The Lord of hosts, as by a most special and peculiar Attribute;
as the midianites, and as the Children of Ammon, and Moab, and the Inhabitants of Mount Seir. And this a great Man gives as the reason why God is so oft in Scripture styled, The Lord of hosts, as by a most special and peculiar Attribute;
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all the Success of the most formidable Forces depending intirely upon the Pleasure of Almighty God, who orders them all as may best serve the Ends of his infinite Wisdom.
all the Success of the most formidable Forces depending entirely upon the Pleasure of Almighty God, who order them all as may best serve the Ends of his infinite Wisdom.
It is not their own Foresight, or Conduct, or the strength of their Armies, but it is God himself that giveth salvation unto Kings, and delivereth his servants from the hurtfull sword.
It is not their own Foresight, or Conduct, or the strength of their Armies, but it is God himself that gives salvation unto Kings, and Delivereth his Servants from the hurtful sword.
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For these being in like manner at God's disposal, and having their Subsistence, and all their Power and Might from him, can do nothing without his Permission.
For these being in like manner At God's disposal, and having their Subsistence, and all their Power and Might from him, can do nothing without his Permission.
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Ij he at any time will not withdraw his anger, if he design to execute his Judgments upon a sinfull People, by giving them up into the hands of their Enemies,
Ij he At any time will not withdraw his anger, if he Design to execute his Judgments upon a sinful People, by giving them up into the hands of their Enemies,
and will not be prevailed with to also his Decree, the proudest of their Helpers must necessarily stoop under him. And accordingly he hath threatened in Scripture, that because of the Jews seeking out to Egypt, instead of addressing themselves to him for Succour in their Distresses they should certainly have cause to repent and be ashamed of this their Folly,
and will not be prevailed with to also his decree, the proudest of their Helpers must necessarily stoop under him. And accordingly he hath threatened in Scripture, that Because of the jews seeking out to Egypt, instead of addressing themselves to him for Succour in their Distresses they should Certainly have cause to Repent and be ashamed of this their Folly,
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Were not the Ethiopians and the Lubims a huge host, with very many chariots and horsemen? yet because thou didst rely on the Lord, he delivered them into thine hand;
Were not the Ethiopians and the Libyans a huge host, with very many chariots and horsemen? yet Because thou didst rely on the Lord, he Delivered them into thine hand;
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He can and will save his faithfull Servants, who heartily depend upon him, though by very unlikely Means, causing the Destruction their Enemies had prepared for them to fall upon their own Heads.
He can and will save his faithful Servants, who heartily depend upon him, though by very unlikely Means, causing the Destruction their Enemies had prepared for them to fallen upon their own Heads.
but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain. III. A third Means of Safety is, a Man's own Personal Abilities and Industry.
but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain. III. A third Means of Safety is, a Man's own Personal Abilities and Industry.
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a fit of Laughter, a sudden Fright, an excess of Heat or Cold, of Joy, or Grief, there is nothing so mean and contemptible but can quickly put an end to his Days,
a fit of Laughter, a sudden Fright, an excess of Heat or Cold, of Joy, or Grief, there is nothing so mean and contemptible but can quickly put an end to his Days,
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What man is he, saith the Psalmist, what strong Man, it is in the Original, that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? When a fit of Sickness comes, the Strongest are frequently snatch'd away sooner than those of a feebler Constitution.
What man is he, Says the Psalmist, what strong Man, it is in the Original, that lives, and shall not see death? shall he deliver his soul from the hand of the grave? When a fit of Sickness comes, the Strongest Are frequently snatched away sooner than those of a feebler Constitution.
and perhaps may ruine themselves together with them, what vanity it is to boast themselves in these Circumstances? There is none that can pretend to compare with Sampson or Goliah for Strength;
and perhaps may ruin themselves together with them, what vanity it is to boast themselves in these circumstances? There is none that can pretend to compare with Sampson or Goliath for Strength;
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He came forth with a mighty Expectation of Success by reason of his unparallell'd Stature and Strength, defying the Armies of the living God, and glorying in the appearance of an easie Victory, Come, saith he to David, and I will give thy flesh unto the fowls of the air,
He Come forth with a mighty Expectation of Success by reason of his unparalleled Stature and Strength, defying the Armies of the living God, and glorying in the appearance of an easy Victory, Come, Says he to David, and I will give thy Flesh unto the fowls of the air,
And they must therefore expect that when they grow forgetfull of him, he will take a time, whether sooner or later, to convince them of their own weakness,
And they must Therefore expect that when they grow forgetful of him, he will take a time, whither sooner or later, to convince them of their own weakness,
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If it grow excessive, and so degenerate into Rashness, or if it meet with greater opposition than was expected and provided against, it is a ready way to Ruine, by involving men in dangers, out of which they are in no wise able to extricate themselves.
If it grow excessive, and so degenerate into Rashness, or if it meet with greater opposition than was expected and provided against, it is a ready Way to Ruin, by involving men in dangers, out of which they Are in no wise able to extricate themselves.
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And when it is, the Honour of it is due to Almighty God, for granting his Blessing to it, which had he withheld, it must necessarily have had a quite contrary event.
And when it is, the Honour of it is due to Almighty God, for granting his Blessing to it, which had he withheld, it must necessarily have had a quite contrary event.
God knows, too common) occasion of needless and most mischievous Quarrels and Duels, and ends in the destruction of such as are apt to value themselves most upon it.
God knows, too Common) occasion of needless and most mischievous Quarrels and Duels, and ends in the destruction of such as Are apt to valve themselves most upon it.
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And when better understood, and used with more consideration, and to better purposes, it is no security against the multitudes of Evils whereto we are continually obnoxious,
And when better understood, and used with more consideration, and to better Purposes, it is no security against the Multitudes of Evils whereto we Are continually obnoxious,
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And though it may be helpfull for obtaining some good, it may possibly more than counterbalance this by the mischiefs it brings along with it. 3. Wisdom.
And though it may be helpful for obtaining Some good, it may possibly more than counterbalance this by the mischiefs it brings along with it. 3. Wisdom.
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or whatsoever other Advantages, and how the want of it on the other hand is a likely cause of ruining the probablest Undertakings, is too well known to need that I should insist upon it.
or whatsoever other Advantages, and how the want of it on the other hand is a likely cause of ruining the probablest Undertakings, is too well known to need that I should insist upon it.
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Prudence, and Foresight, and a good contrivance before-hand, and a due attendance upon the Inconveniencies that there is most danger of meeting with in the prosecution of a Design, are of such necessity in order to its success, that nothing of difficulty can ordinarily be expected to be brought to a good conclusion without them.
Prudence, and Foresight, and a good contrivance beforehand, and a due attendance upon the Inconveniences that there is most danger of meeting with in the prosecution of a Design, Are of such necessity in order to its success, that nothing of difficulty can ordinarily be expected to be brought to a good conclusion without them.
Yet are they, like Job 's Friends, but miserable Comforters, whensoever they are separated from a Dependance upon Almighty God, for his Blessing upon them.
Yet Are they, like Job is Friends, but miserable Comforters, whensoever they Are separated from a Dependence upon Almighty God, for his Blessing upon them.
They may give reasonable grounds of hoping well, but leave us after all at great uncertainties, inasmuch as the most quick-sighted Observer can never discover all the secret Springs of Nature,
They may give reasonable grounds of hoping well, but leave us After all At great uncertainties, inasmuch as the most quick-sighted Observer can never discover all the secret Springs of Nature,
and their several tendencies in relation to such and such an Action, much less can dive into the unfathomable Designs of the Divine Providence in respect to it;
and their several tendencies in Relation to such and such an Actium, much less can dive into the unfathomable Designs of the Divine Providence in respect to it;
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or might otherwise have made himself master of, set himself (as Machiavil relates concerning him) to consult the best Expedient for prevention of this Misfortune,
or might otherwise have made himself master of, Set himself (as machiavelli relates Concerning him) to consult the best Expedient for prevention of this Misfortune,
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But all this while, saith the forenamed Author, he had not considered, that at the time of his Father's death, himself might happen to be at death's door likewise,
But all this while, Says the forenamed Author, he had not considered, that At the time of his Father's death, himself might happen to be At death's door likewise,
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Here to his great regret his Policy shew'd it self deficient, in that when he had been eagerly busying himself for so long a time together, to find out the best means for his Establishment, he had not yet been apprehensive that he should not be in a condition to make use of them.
Here to his great regret his Policy showed it self deficient, in that when he had been eagerly busying himself for so long a time together, to find out the best means for his Establishment, he had not yet been apprehensive that he should not be in a condition to make use of them.
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He taketh the wise in their own craftiness, entraps them in their own Stratagems, and how cunning soever their Projects may have been, either for their own advancement,
He Takes the wise in their own craftiness, entraps them in their own Stratagems, and how cunning soever their Projects may have been, either for their own advancement,
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And both Scripture and Experience inform us no less on the other hand, that the hand of the diligent maketh rich, and he that gathereth by labour shall encrease;
And both Scripture and Experience inform us no less on the other hand, that the hand of the diligent makes rich, and he that gathereth by labour shall increase;
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and especially if he have the vanity to depend solely upon his own Endeavours. Diligence is the properest natural Means in order to our present welfare;
and especially if he have the vanity to depend solely upon his own Endeavours. Diligence is the properest natural Means in order to our present welfare;
when they took care for themselves, but regarded not the House of God, but suffered it to lie wast, and thereby provoked God to obstruct their other Attempts.
when they took care for themselves, but regarded not the House of God, but suffered it to lie waste, and thereby provoked God to obstruct their other Attempts.
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If Men's own Endeavours could entitule them to Success without God's Blessing, I know none could have had a fairer pretence to it than the Builders of Babel, when the whole earth was of one language,
If Men's own Endeavours could entitule them to Success without God's Blessing, I know none could have had a Fairer pretence to it than the Builders of Babel, when the Whole earth was of one language,
They could then no longer pursue their Undertaking, but were scattered abroad upon the face of the earth, and forced to leave off building their city And no wonder if it fare accordingly with others, who have the hardiness to rely upon their own Attempts for accomplishing their Ends, without referring themselves to that over-ruling Providence, which thus signally defeats the vain Hopes of the most Confident in their own Performances.
They could then no longer pursue their Undertaking, but were scattered abroad upon the face of the earth, and forced to leave off building their City And no wonder if it fare accordingly with Others, who have the hardiness to rely upon their own Attempts for accomplishing their Ends, without referring themselves to that overruling Providence, which thus signally defeats the vain Hope's of the most Confident in their own Performances.
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Which is said by some of the Philosophers to be the Refuge of Misfortune, the Comfort of Want, the Cure of Misery, and in a word, to be that to Life, which a safe and seasonable Haven is to a weatherbeaten Ship. And it is certainly a mighty abatement of the greatest Streights or shardest Afflictions to meet with Friends that are ready to pity and relieve us,
Which is said by Some of the Philosophers to be the Refuge of Misfortune, the Comfort of Want, the Cure of Misery, and in a word, to be that to Life, which a safe and seasonable Haven is to a Weather-beaten Ship. And it is Certainly a mighty abatement of the greatest Straights or shardest Afflictions to meet with Friends that Are ready to pity and relieve us,
And yet what S. Augustine affirms of them is too true, that they are but unsafe Shelters and feeble Supports, that have no power to cover or uphold us in time of Adversity, and too often prove an occasion of farther sorrow rather than an help.
And yet what S. Augustine affirms of them is too true, that they Are but unsafe Shelters and feeble Supports, that have no power to cover or uphold us in time of Adversity, and too often prove an occasion of farther sorrow rather than an help.
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Now it is certainly a friendly Office, and a considerable piece of Charity, to be ready at all times to counsel those that are in Difficulties and Wants,
Now it is Certainly a friendly Office, and a considerable piece of Charity, to be ready At all times to counsel those that Are in Difficulties and Wants,
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But it is plain, all Men are not capacitated to undertake this Office, because, to perform it aright it is requisite that the Adviser be a Man of Prudence and Understanding,
But it is plain, all Men Are not capacitated to undertake this Office, Because, to perform it aright it is requisite that the Adviser be a Man of Prudence and Understanding,
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It is scarce to be thought that I should ask Counsel of a subtiler Politician than Achitophel, yet the Lord in his wise Providence appointed to deseat the good counsel of Achitophel, to the intent that the Lord might bring evil upon Absalom, who had taken him for his director.
It is scarce to be Thought that I should ask Counsel of a subtler Politician than Ahithophel, yet the Lord in his wise Providence appointed to deseat the good counsel of Ahithophel, to the intent that the Lord might bring evil upon Absalom, who had taken him for his director.
Every Man is not prepared to follow good Advice, when freely and faithfully given him, any more than Rehoboam was to hearken to the Counsel of the Old Men,
Every Man is not prepared to follow good advice, when freely and faithfully given him, any more than Rehoboam was to harken to the Counsel of the Old Men,
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That which he resolves, none can ever defeat, that it shall not certainly obtain its effect. One Generation passes away and another comes in its stead but his Purposes are still immoveably the same and shall undoubtedly prevail throughout all Ages.
That which he resolves, none can ever defeat, that it shall not Certainly obtain its Effect. One Generation passes away and Another comes in its stead but his Purposes Are still immoveably the same and shall undoubtedly prevail throughout all Ages.
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His Directions may prove advantageous in some cases, and when duly followed, but since there is no certainty that they will, it must be a very great weakness to rely upon them, as if there were.
His Directions may prove advantageous in Some cases, and when duly followed, but since there is no certainty that they will, it must be a very great weakness to rely upon them, as if there were.
And if they be most strictly observed, it still belongs to God to give a Blessing to them, which yet except he do, the Patient may be long enough before he receive any benefit from them. 2. Defence against Troubles.
And if they be most strictly observed, it still belongs to God to give a Blessing to them, which yet except he do, the Patient may be long enough before he receive any benefit from them. 2. Defence against Troubles.
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or if a Wound be already given, may with the good Samaritan, bind it up, suppling it with wine and oyl, or doing what else seems necessary to a Cure. But alas!
or if a Wound be already given, may with the good Samaritan, bind it up, suppling it with wine and oil, or doing what Else seems necessary to a Cure. But alas!
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where are they ordinarily to be found, that will be thus ready to concern themselves for us? Two in our Saviour's Parable pass'd by the man that had fallen amongst thieves, for one that would vouchsafe to commiserate his distressed condition, and take care of him.
where Are they ordinarily to be found, that will be thus ready to concern themselves for us? Two in our Saviour's Parable passed by the man that had fallen among thieves, for one that would vouchsafe to commiserate his distressed condition, and take care of him.
And in the ordinary course of the World the disparity is far greater, scarce one in a multitude of Spectators thinking it needfull to trouble himself about other persons Sufferings, any farther than formally to profess a sorrow for them.
And in the ordinary course of the World the disparity is Far greater, scarce one in a multitude of Spectators thinking it needful to trouble himself about other Persons Sufferings, any farther than formally to profess a sorrow for them.
and endeavour it, and watch all opportunities for it. 3. Support in our Needs. To feed the Hungry, give Drink to the Thirsty, cloath the Naked, lodge the Stranger,
and endeavour it, and watch all opportunities for it. 3. Support in our Needs. To feed the Hungry, give Drink to the Thirsty, cloth the Naked, lodge the Stranger,
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Or whereinsoever else he can be helpful to those that need it, he will see a parity of Reason directing, not to omit a fair opportunity of exercising his Kindness to God's Glory, and his afflicted Neighbour's Benefit.
Or whereinsoever Else he can be helpful to those that need it, he will see a parity of Reason directing, not to omit a fair opportunity of exercising his Kindness to God's Glory, and his afflicted Neighbour's Benefit.
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Nevertheless it must be owned, that if a Man's own Possessions are but an imperfect feeble remedy against this Life's Inconveniencies, a Precarious dependent Subsistence by the Charity and Favour of others cannot be better.
Nevertheless it must be owned, that if a Man's own Possessions Are but an imperfect feeble remedy against this Life's Inconveniences, a Precarious dependent Subsistence by the Charity and Favour of Others cannot be better.
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For that it is so will easily appear from these following Particulars. 1. Possibly these Obligations of Christianity may make little or no impression upon those, who thou hoped'st would have been thy truest Friends,
For that it is so will Easily appear from these following Particulars. 1. Possibly these Obligations of Christianity may make little or no impression upon those, who thou hoped'st would have been thy Truest Friends,
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Whatever expectation thou hadst from them, and whatever occasion for it themselves may have given thee, there is no certainty that they will not leave thee to take care of thy self,
Whatever expectation thou Hadst from them, and whatever occasion for it themselves may have given thee, there is no certainty that they will not leave thee to take care of thy self,
As a Power to help doth not always imply a Willingness, so neither doth the earnest desire of doing it imply a Power answerable to such Desire. 3. Suppose there be both Will and Power at present, God Almighty can easily find out ways to prevent this for the future. 1. He can suffer some Accident to happen that may make a breach,
As a Power to help does not always imply a Willingness, so neither does the earnest desire of doing it imply a Power answerable to such Desire. 3. Suppose there be both Will and Power At present, God Almighty can Easily find out ways to prevent this for the future. 1. He can suffer Some Accident to happen that may make a breach,
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and cause an irreconcileable Animosity betwixt thy Friend and thee, like that betwixt Sarah and the forenamed Hagar, upon the indecent behaviour of her Son;
and cause an Irreconcilable Animosity betwixt thy Friend and thee, like that betwixt Sarah and the forenamed Hagar, upon the indecent behaviour of her Son;
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of as it is said of Amnon, in relation to his Sister Thamar, whom he had treacherously deflowred, that he afterwards hated her exceedingly, so that the hatred wherewith he hated her, was greater than the love wherewith he had loved her before.
of as it is said of Amnon, in Relation to his Sister Tamar, whom he had treacherously deflowered, that he afterwards hated her exceedingly, so that the hatred wherewith he hated her, was greater than the love wherewith he had loved her before.
though never so groundless and unreasonable, it is easie to conceive that God may make use of these Differences to humble those that had been prone to place their Trust in their more wealthy Benefactors, rather than humbly seek to him for whatever they have need of.
though never so groundless and unreasonable, it is easy to conceive that God may make use of these Differences to humble those that had been prove to place their Trust in their more wealthy Benefactors, rather than humbly seek to him for whatever they have need of.
How many may our selves have known that have lived in great Pomp, and been accounted to have large Estates, that yet have of a sudden been blown up and gone? How many have had their whole Revenues violently seiz'd by a merciless Enemy? How many have gone Rich to Bed at Night,
How many may our selves have known that have lived in great Pomp, and been accounted to have large Estates, that yet have of a sudden been blown up and gone? How many have had their Whole Revenues violently seized by a merciless Enemy? How many have gone Rich to Bed At Night,
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and before Morning have had their Houses, Goods, and it may be their whole Estate consum'd to Ashes? He that is most munificent to Day, has no assurance that he shall not be destitute of all things by to Morrow;
and before Morning have had their Houses, Goods, and it may be their Whole Estate consumed to Ashes? He that is most munificent to Day, has no assurance that he shall not be destitute of all things by to Morrow;
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And this may be the fate of any whose Grandeur thou most admirest, or from whose Liberality and Kindness thou hast the greatest Expectation. 3. Should thy Friend or Patron be in no danger of any such Misfortune, his Life is but a very transient uncertain Tenure,
And this may be the fate of any whose Grandeur thou most admirest, or from whose Liberality and Kindness thou hast the greatest Expectation. 3. Should thy Friend or Patron be in no danger of any such Misfortune, his Life is but a very Transient uncertain Tenure,
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because he knows nothing shall befall him but for his good. But they that depend upon inferiour helps leave themselves expos'd to every blast of Fortune,
Because he knows nothing shall befall him but for his good. But they that depend upon inferior helps leave themselves exposed to every blast of Fortune,
The whole World and all the parts of it are at God's command, and when Men have taken the utmost care that is possible to shelter themselves by other means, his Quiver is stock'd with variety of Arrows against which there is no manner of Defence.
The Whole World and all the parts of it Are At God's command, and when Men have taken the utmost care that is possible to shelter themselves by other means, his Quiver is stocked with variety of Arrows against which there is no manner of Defence.
how easily might it be much encreased, if he that keeps the Winds as in a Treasure-house, should shut up a greater multitude of Ships for a long time in the same Harbour by a contrary Wind,
how Easily might it be much increased, if he that keeps the Winds as in a Treasure-house, should shut up a greater multitude of Ships for a long time in the same Harbour by a contrary Wind,
but the Plague of Pestilence, which is ost-times the Companion of Peace and Plenty, the usual effect of free Trading or Traffick, is more terrible than either of the former wants.
but the Plague of Pestilence, which is ost-times the Companion of Peace and Plenty, the usual Effect of free Trading or Traffic, is more terrible than either of the former Wants.
as it is to pull the Stars from Heaven, or dry up the Waters of the Sea. The serious Meditation whereof must inevitably leave us in a very disconsolate condition, were it not that we have a good and a gracious God to whom we may apply our selves for Relief in all our Streights,
as it is to pull the Stars from Heaven, or dry up the Waters of the Sea. The serious Meditation whereof must inevitably leave us in a very disconsolate condition, were it not that we have a good and a gracious God to whom we may apply our selves for Relief in all our Straights,
Cease ye therefore from Man, the Wisest, the Stoutest, the Richest, the Carefullest, and the most Powerfull among the Sons of Men, for wherein is he to be accounted of? They that trust in God have an impregnable, a present,
Cease you Therefore from Man, the Wisest, the Stoutest, the Richest, the Carefullest, and the most Powerful among the Sons of Men, for wherein is he to be accounted of? They that trust in God have an impregnable, a present,
let not the rich man glory in his riches, but let him that glorieth glory in this, that he understandeth and knoweth the Lord, who exerciseth lovingkindness, judgment and righteousness in the earth;
let not the rich man glory in his riches, but let him that Glorieth glory in this, that he understands and Knoweth the Lord, who Exerciseth Lovingkindness, judgement and righteousness in the earth;
and his most courageous, wisest, and most laborious Undertakings. Since Scripture, Reason, and Experience testify, that the best of Men are nothing without him;
and his most courageous, Wisest, and most laborious Undertakings. Since Scripture, Reason, and Experience testify, that the best of Men Are nothing without him;
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So much concerning the Insufficiency of all Natural Means, considered barely as such, which when they may be lawfully made use of, are of no avail in order to our welfare,
So much Concerning the Insufficiency of all Natural Means, considered barely as such, which when they may be lawfully made use of, Are of no avail in order to our welfare,
except as God is pleased to bless them to us. SECT. II. BUT these Means may be considered also as unlawfull (which they too often happen to be) and which cannot therefore be ventured upon without sin.
except as God is pleased to bless them to us. SECT. II BUT these Means may be considered also as unlawful (which they too often happen to be) and which cannot Therefore be ventured upon without since.
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II. The great Evil and Danger of them, and that howsoever the Success which such indirect Attempts frequently meet with in the World may incline too many to look upon them as the properest Instruments for accomplishing their Designs, they grosly deceive themselves herein,
II The great Evil and Danger of them, and that howsoever the Success which such indirect Attempts frequently meet with in the World may incline too many to look upon them as the properest Instruments for accomplishing their Designs, they grossly deceive themselves herein,
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They may fansie themselves to outwit or overpower others, but by the just Judgment of God upon them for their Wickedness, the event ordinarily shews them to have most outwitted themselves.
They may fancy themselves to outwit or overpower Others, but by the just Judgement of God upon them for their Wickedness, the event ordinarily shows them to have most outwitted themselves.
Wilt thou speak wickedly for God, said Job, and talk deceitfully for him? plainly intimating, that God being All-sufficient of himself, hath no need of any of our Iniquities for effecting his Designs;
Wilt thou speak wickedly for God, said Job, and talk deceitfully for him? plainly intimating, that God being All-sufficient of himself, hath no need of any of our Iniquities for effecting his Designs;
Though it were to preserve a discountenanced Religion, or to save a sinking Church, or upon any other the most weighty occasion, he permits not a Lye to be told, much less an apparently ill Action to be done.
Though it were to preserve a discountenanced Religion, or to save a sinking Church, or upon any other the most weighty occasion, he permits not a Lie to be told, much less an apparently ill Actium to be done.
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And if it be not lawfull to speak or act unrighteously for God, and with an intent to advance his Glory, who can conceive it safe to do it for our own sakes,
And if it be not lawful to speak or act unrighteously for God, and with an intent to advance his Glory, who can conceive it safe to do it for our own sakes,
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And if he think fit to lay his Hand heavy upon us, all our own attempts will signifie nothing towards the removal of it, till he shall be pleased to release us.
And if he think fit to lay his Hand heavy upon us, all our own attempts will signify nothing towards the removal of it, till he shall be pleased to release us.
Whilst they are agreeable to his Will, they may be usefull for our Deliverance, but when contrary to it, we may justly look that they should hinder and prevent, rather than be a means of promoting it.
While they Are agreeable to his Will, they may be useful for our Deliverance, but when contrary to it, we may justly look that they should hinder and prevent, rather than be a means of promoting it.
and not from our own heartiest Endeavours without it, and this Blessing we may be sure is no longer to be rely'd upon than we keep to the observance of his Will, there is no room left to promise our selves Security when once we have begun to transgress his Laws.
and not from our own heartiest Endeavours without it, and this Blessing we may be sure is no longer to be relied upon than we keep to the observance of his Will, there is no room left to promise our selves Security when once we have begun to transgress his Laws.
Whenever any go out of his way, though upon the fairest prospect of success, it is impossible to foresee what mischiefs they may bring upon themselves by those very means, whereby they vainly strive to secure themselves against them.
Whenever any go out of his Way, though upon the Fairest prospect of success, it is impossible to foresee what mischiefs they may bring upon themselves by those very means, whereby they vainly strive to secure themselves against them.
Morinus mentions a Tradition of one of the Rabbins, containing a peculiar method of God's punishing a greedy Worldling, who sought to enrich himself by Sacrilege,
Morinus mentions a Tradition of one of the Rabbis, containing a peculiar method of God's punishing a greedy Worldling, who sought to enrich himself by Sacrilege,
His Estate having brought him in a thousand Measures of Grain by the Year, instead of paying an hundred for Tithe, he with-held ten, and pay'd only ninety.
His Estate having brought him in a thousand Measures of Grain by the Year, instead of paying an hundred for Tithe, he withheld ten, and paid only ninety.
Whereupon it pleased God to order, that the next Year, his Ground should yeild him but nine hundred Measures, being just the quantity he had tithed for the Year before.
Whereupon it pleased God to order, that the next Year, his Ground should yield him but nine hundred Measures, being just the quantity he had tithed for the Year before.
when they think themselves most exquisitely subtile and private in their Iniquities, and to shew them how vain a matter it is to attempt the bringing their Designs about without him.
when they think themselves most exquisitely subtle and private in their Iniquities, and to show them how vain a matter it is to attempt the bringing their Designs about without him.
For to make use of any kind of Sin in order to our welfare, is a very preposterous course in relation to Almighty God, arguing an unreasonable diffidence in him,
For to make use of any kind of since in order to our welfare, is a very preposterous course in Relation to Almighty God, arguing an unreasonable diffidence in him,
than with those that are infinitely more valuable in another, and hence Arguments that relate to these, too frequently work more upon them than those which are taken from the other, not to say, more than any that are brought from a bare consideration of their Duty, I will therefore apply my self to them in their own way,
than with those that Are infinitely more valuable in Another, and hence Arguments that relate to these, too frequently work more upon them than those which Are taken from the other, not to say, more than any that Are brought from a bore consideration of their Duty, I will Therefore apply my self to them in their own Way,
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and endeavour to shew, that all sinfull and unwarrantable practices in order to our Security and Happiness, are very improper and disadvantageous in regard to this present life,
and endeavour to show, that all sinful and unwarrantable practices in order to our Security and Happiness, Are very improper and disadvantageous in regard to this present life,
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These Persons do not intend their own Ruine, but not having the proper use of their Understanding, by reason of an unusual commotion and disorder of the Animal Spirits, putting them for the present besides themselves, they cannot judge aright of what they do;
These Persons do not intend their own Ruin, but not having the proper use of their Understanding, by reason of an unusual commotion and disorder of the Animal Spirits, putting them for the present beside themselves, they cannot judge aright of what they do;
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And whilst Mankind in general have their apprehensions of things bewildered in like sort, though not to the same degree, what else can be expected than that they should be continually running upon one Inconvenience or another,
And while Mankind in general have their apprehensions of things bewildered in like sort, though not to the same degree, what Else can be expected than that they should be continually running upon one Inconvenience or Another,
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Every one is sensible enough what it is he actually desires, but who is it understands what state or condition of life is in truth most desirable for him? Here we are all at a loss, being too liable to wish for what,
Every one is sensible enough what it is he actually Desires, but who is it understands what state or condition of life is in truth most desirable for him? Here we Are all At a loss, being too liable to wish for what,
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Give me Children, said she, or else I die. But the accomplishment of this desire cost her her life, instead of comforting her as she expected, with the sight and enjoyment of her Off-spring.
Give me Children, said she, or Else I die. But the accomplishment of this desire cost her her life, instead of comforting her as she expected, with the sighed and enjoyment of her Offspring.
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For though upon the birth of her first born Joseph, she blessed her self to think that God had taken away her reproach, that lay upon her for her Barrenness,
For though upon the birth of her First born Joseph, she blessed her self to think that God had taken away her reproach, that lay upon her for her barrenness,
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We cannot foresee all the Difficulties that are to be undergone in order to it, what canvassing there may be for it, what sneaking and cringing there must be,
We cannot foresee all the Difficulties that Are to be undergone in order to it, what Canvassing there may be for it, what sneaking and cringing there must be,
And when this is done, and the prize obtained, we are not aware what envy it may create us, what perplexing cares for securing our Interest in it may incessantly molest us, what other burdens it may bring upon us,
And when this is done, and the prize obtained, we Are not aware what envy it may create us, what perplexing Cares for securing our Interest in it may incessantly molest us, what other burdens it may bring upon us,
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It is above Humane Capacity to dive into the wise Methods of God's Providence, and fathom the measures he propounds to himself for the Government of the World,
It is above Humane Capacity to dive into the wise Methods of God's Providence, and fathom the measures he propounds to himself for the Government of the World,
and how then can any one think himself able certainly to attain his End? Had Joseph 's Brethren aimed at his advancement, they would, no doubt, have pitched upon any other method for it, sooner than to sell him to the Ismaelites, to be a Slave all his days.
and how then can any one think himself able Certainly to attain his End? Had Joseph is Brothers aimed At his advancement, they would, no doubt, have pitched upon any other method for it, sooner than to fell him to the Ismaelites, to be a Slave all his days.
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Yet this they afterwards found to be the way, whereby the All-wise God had determined to exalt him to the Government of Egypt, to be a father to Pharaoh, and Lord of all his house,
Yet this they afterwards found to be the Way, whereby the Alwise God had determined to exalt him to the Government of Egypt, to be a father to Pharaoh, and Lord of all his house,
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And on the contrary, had Adonijah known before-hand that his request of Abishag the Shunamite to be given him to Wife, would have been the occasion of his Death,
And on the contrary, had Adonijah known beforehand that his request of Abishag the Shunamite to be given him to Wife, would have been the occasion of his Death,
And therefore none, if he certainly knew wherein his present Interest consists, could yet have any reason to perswade himself, that his endeavours for promoting it shall never have a quite contrary tendency.
And Therefore none, if he Certainly knew wherein his present Interest consists, could yet have any reason to persuade himself, that his endeavours for promoting it shall never have a quite contrary tendency.
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nor by which means what we think such may be securely advanced, what unpardonable folly must it be in any one, out of a fond conceit for his own Abilities, to trust to these for Safety and Happiness, rather than to the gracious Protection of Almighty God;
nor by which means what we think such may be securely advanced, what unpardonable folly must it be in any one, out of a found conceit for his own Abilities, to trust to these for Safety and Happiness, rather than to the gracious Protection of Almighty God;
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1. When it appears that God is about to inflict his Judgments upon us, to endeavour the avoiding of them by any unlawfull means is no better than an attempt to frustrate his Designs.
1. When it appears that God is about to inflict his Judgments upon us, to endeavour the avoiding of them by any unlawful means is no better than an attempt to frustrate his Designs.
or are possessed with a fearfull expectation of some impending Calamity, or groan under some heavy Burden, may employ their Wits to find out means of removing these their fears or troubles,
or Are possessed with a fearful expectation of Some impending Calamity, or groan under Some heavy Burden, may employ their Wits to find out means of removing these their fears or Troubles,
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yet if these means agree not with the Will and Word of God, and the wise Determinations of his Providence, their Purposes must needs become abortive, there being,
yet if these means agree not with the Will and Word of God, and the wise Determinations of his Providence, their Purposes must needs become abortive, there being,
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and amongst the inhabitants of the earth, and none can stay his hand, or say unto him, what dost thou? And those that walk in Pride, as all do who thus inconsiderately set themselves to countermine his proceedings concerning them, he is able to abase.
and among the inhabitants of the earth, and none can stay his hand, or say unto him, what dost thou? And those that walk in Pride, as all doe who thus inconsiderately Set themselves to countermine his proceedings Concerning them, he is able to abase.
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And who art thou, O Man, that thinkest to withstand his decree? or how wilt thou be better able than this potent Monarch to defend thy self against him? The least thou canst possibly expect in this case, is, that he should withdraw his Blessing from these thine endeavours,
And who art thou, Oh Man, that Thinkest to withstand his Decree? or how wilt thou be better able than this potent Monarch to defend thy self against him? The lest thou Canst possibly expect in this case, is, that he should withdraw his Blessing from these thine endeavours,
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To this purpose the excellent S. Chrysostome comments upon those words of our Blessed Saviour, Behold I send you forth as sheep in the midst of Wolves;
To this purpose the excellent S. Chrysostom comments upon those words of our Blessed Saviour, Behold I send you forth as sheep in the midst of Wolves;
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But if our selves once become Wolves, we must expect thenceforward to be overcome; because hereby we lose our best security, the care and protection of the Shepherd.
But if our selves once become Wolves, we must expect thenceforward to be overcome; Because hereby we loose our best security, the care and protection of the Shepherd.
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2. In flying to unlawfull Means in order to our welfare, we take the surest course to set God at enmity with us, provoking him not only to deny us his Blessing,
2. In flying to unlawful Means in order to our welfare, we take the Surest course to Set God At enmity with us, provoking him not only to deny us his Blessing,
And the reason is plain, for when Men betake themselves to these sinister courses for aid, they are so far from casting their Care upon God, that they do what they can to take it off from him,
And the reason is plain, for when Men betake themselves to these sinister courses for aid, they Are so Far from casting their Care upon God, that they do what they can to take it off from him,
and consequently is the most effectual contrivance for bringing down the Severities of his Vengeance upon them, to punish them for this their Wickedness.
and consequently is the most effectual contrivance for bringing down the Severities of his Vengeance upon them, to Punish them for this their Wickedness.
as usefull as they thought it for their Preservation, provoked God to deliver them up into the Hands of the same People, against whom they sought thus impiously to secure themselves.
as useful as they Thought it for their Preservation, provoked God to deliver them up into the Hands of the same People, against whom they sought thus impiously to secure themselves.
but because this was a most heinous Offence against God, it made way for that very Destruction to overtake them, which they were thus earnestly desirous to prevent.
but Because this was a most heinous Offence against God, it made Way for that very Destruction to overtake them, which they were thus earnestly desirous to prevent.
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but they that should hold out, and venture the utmost for the confession of the Truth, should be most like to be delivered from that dreadfull Destruction in which the rest would be involved.
but they that should hold out, and venture the utmost for the Confessi of the Truth, should be most like to be Delivered from that dreadful Destruction in which the rest would be involved.
He prepares to himself needless difficulties, and at the same time deprives himself of that succour, without which he could not think to be safe in better Circumstances.
He prepares to himself needless difficulties, and At the same time deprives himself of that succour, without which he could not think to be safe in better circumstances.
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and that his Wife had born him a Son, cried out hereupon, with hands lift up to Heaven, Oh that after so much good news, it might be only some common calamity that should befall him!
and that his Wife had born him a Son, cried out hereupon, with hands lift up to Heaven, O that After so much good news, it might be only Some Common calamity that should befall him!
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Or as befell Theramenes at Athens, who having met with a wonderfull Deliverance (when the House wherein he was with others at Supper had fallen and slain the rest of the Company without hurting him) was shortly after put to a more cruel Death by his Collegues in the Tyranny.
Or as befell Theramenes At Athens, who having met with a wonderful Deliverance (when the House wherein he was with Others At Supper had fallen and slave the rest of the Company without hurting him) was shortly After put to a more cruel Death by his Colleagues in the Tyranny.
but had moreover preserved him alive after all the Plagues his Land had suffered for his Obstinacy and Disobedience, had made him to stand (as it is in the Original) to the intent he might become a lasting Monument of the Divine Vengeance upon incorrigible Offenders.
but had moreover preserved him alive After all the Plagues his Land had suffered for his Obstinacy and Disobedience, had made him to stand (as it is in the Original) to the intent he might become a lasting Monument of the Divine Vengeance upon incorrigible Offenders.
but then upon his return into his Master's sight, he was seized with a Leprosie that was never to leave him all the days of his life, nor his Seed after him.
but then upon his return into his Masters sighed, he was seized with a Leprosy that was never to leave him all the days of his life, nor his Seed After him.
for as he was going to take possession of it, a certain pain seized him in his Tongue, wherewith he had blasphemed God, and his Distemper encreasing upon him, he died by the way without the satisfaction of having seen what he so eagerly thirsted after.
for as he was going to take possession of it, a certain pain seized him in his Tongue, wherewith he had blasphemed God, and his Distemper increasing upon him, he died by the Way without the satisfaction of having seen what he so eagerly thirsted After.
and had censured and rejected the forenamed Potamius for his Apostacy from it, was yet wrought upon in his old Age, by the threats and punishments of the Emperour Constantius, to subscribe the Arian Confession,
and had censured and rejected the forenamed Potamius for his Apostasy from it, was yet wrought upon in his old Age, by the Treats and punishments of the Emperor Constantius, to subscribe the Arian Confessi,
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But it came to pass, that being about to pronounce the Sentence of Deposition upon Gregory of Eliberis, in order to his Banishment, he was struck by the Hand of God, Fell from his Seat to the earth, and there expired;
But it Come to pass, that being about to pronounce the Sentence of Deposition upon Gregory of Elvira, in order to his Banishment, he was struck by the Hand of God, Fell from his Seat to the earth, and there expired;
Thus he avenged himself upon two notorious Adversaries to his Church, Antiochus a profess'd Enemy to the Jewish, and Julian a subtile underminer of the Christian Worship and Religion.
Thus he avenged himself upon two notorious Adversaries to his Church, Antiochus a professed Enemy to the Jewish, and Julian a subtle underminer of the Christian Worship and Religion.
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The former of whom having forbidden the Jews to Sacrifice, as their Law requir'd of them, having offer'd Swinesflesh upon their Altar to profane it, having prohibited their initiatory rite of Circumcision,
The former of whom having forbidden the jews to Sacrifice, as their Law required of them, having offered Swinesflesh upon their Altar to profane it, having prohibited their initiatory rite of Circumcision,
and burnt their Scriptures, yet before his death, finding his illness very hard upon him, he declared to his Friends about him, that he endured all this for the Cruelties he had exercised upon the Jews,
and burned their Scriptures, yet before his death, finding his illness very hard upon him, he declared to his Friends about him, that he endured all this for the Cruelties he had exercised upon the jews,
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The latter had been educated from his Childhood in the Christian Religion, and though as he grew up he began to have most Inclination for the Heathen Idolatries, yet openly made profession of Christianity,
The latter had been educated from his Childhood in the Christian Religion, and though as he grew up he began to have most Inclination for the Heathen Idolatries, yet openly made profession of Christianity,
and took upon him a Monastick Life, and was a Reader in the Church of Nicomedia in Bithynia, till at length he thought it a proper time to lay aside his Vizard,
and took upon him a Monastic Life, and was a Reader in the Church of Nicomedia in Bythynia, till At length he Thought it a proper time to lay aside his Vizard,
and then he disowned the Religion he had hitherto profess'd, went publickly to the Heathen Temples, sacrificed to the Images he found there, and called himself their High-Priest.
and then he disowned the Religion he had hitherto professed, went publicly to the Heathen Temples, sacrificed to the Images he found there, and called himself their High-Priest.
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Thenceforward he set himself against the Christians, and spake and wrote against their Doctrine, trying all ways, by fair Words, by Promises and Rewards, by Terrours and Sufferings, by Toleration, by Tricks and subtile Artifices to win them off from their Christianity.
Thenceforward he Set himself against the Christians, and spoke and wrote against their Doctrine, trying all ways, by fair Words, by Promises and Rewards, by Terrors and Sufferings, by Toleration, by Tricks and subtle Artifices to win them off from their Christianity.
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But after all, it is related of him, that having received his mortal Wound, and considering the Hand of God upon him in it, he could not but declare (though he did it in an undecent manner) that that Christ, whom he had so despised and reproached,
But After all, it is related of him, that having received his Mortal Wound, and considering the Hand of God upon him in it, he could not but declare (though he did it in an undecent manner) that that christ, whom he had so despised and reproached,
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This is the proper season for him to vindicate his own Honour and Justice, and to let themselves and the rest of the World see, that he is not an unconcerned Spectator of their doings.
This is the proper season for him to vindicate his own Honour and justice, and to let themselves and the rest of the World see, that he is not an unconcerned Spectator of their doings.
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or else he makes some other way for his Indignation, which, if attended to, must necessarily convince them of their folly, in having departed from his Precepts,
or Else he makes Some other Way for his Indignation, which, if attended to, must necessarily convince them of their folly, in having departed from his Precepts,
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And if we appeal to the ordinary course of the World, it must be acknowledged, that though a Man may contrive to advance himself for the present (which yet is more than many can do with all their Cunning,
And if we appeal to the ordinary course of the World, it must be acknowledged, that though a Man may contrive to advance himself for the present (which yet is more than many can do with all their Cunning,
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and all their Wickedness) though a Man may contrive, I say, to advance himself for the present, by Cheating, Oppression, Sycophantry, Perjury, Subornation, Time-serving, or other evil Practices;
and all their Wickedness) though a Man may contrive, I say, to advance himself for the present, by Cheating, Oppression, Sycophantry, Perjury, Subornation, Time-serving, or other evil Practices;
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Except that these not only fail in time to answer the Offender's Expectation, (as the former) but besides, are frequently attended with some ignominious punishment at the last,
Except that these not only fail in time to answer the Offender's Expectation, (as the former) but beside, Are frequently attended with Some ignominious punishment At the last,
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The danger is not over upon obtaining the End aimed at, but there are ill consequences of the Means in order to it yet remaining, which will more than recompense for the benefits redounding from them.
The danger is not over upon obtaining the End aimed At, but there Are ill consequences of the Means in order to it yet remaining, which will more than recompense for the benefits redounding from them.
And especially these two. 1. The trouble, anxiety, and perplexity of Mind, that may justly be expected to follow upon them here in this World. 2. The intolerable tortures that are due to them in the other.
And especially these two. 1. The trouble, anxiety, and perplexity of Mind, that may justly be expected to follow upon them Here in this World. 2. The intolerable tortures that Are due to them in the other.
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For it cannot be other than a very considerable abatement of any the greatest outward Happiness, to remember that it has been acquired by the wilfull transgression of God's Laws.
For it cannot be other than a very considerable abatement of any the greatest outward Happiness, to Remember that it has been acquired by the wilful Transgression of God's Laws.
When the Possessor blesses himself most in his unjust attainments, this one thought will be enough (like the Hand-writing on the Wall to Belshazzar ) to imbitter all his Joys, to strike his Limbs into a fit of trembling, to cover his Face with paleness,
When the Possessor Blesses himself most in his unjust attainments, this one Thought will be enough (like the Handwriting on the Wall to Belshazzar) to embitter all his Joys, to strike his Limbs into a fit of trembling, to cover his Face with paleness,
or whatever shew he make, his Mind may yet be very uneasie, like the troubled Sea, whose Waters cast up Mire and Dirt. And none but himself knows what private Pangs and Agonies seize him in his most Halcyon days;
or whatever show he make, his Mind may yet be very uneasy, like the troubled Sea, whose Waters cast up Mire and Dirt. And none but himself knows what private Pangs and Agonies seize him in his most Halcyon days;
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Instances are frequent in History, of Persons whom no outward Grandeur, Wealth, or Power, could set at rest, that their own guilty Consciences should not fill their Souls with dread and terrour,
Instances Are frequent in History, of Persons whom no outward Grandeur, Wealth, or Power, could Set At rest, that their own guilty Consciences should not fill their Souls with dread and terror,
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as if they were just upon the point of coming to account for their Iniquities. Such as Tiberius, Caligula, and Anastasius of Rome, Dionysius of Corinth, Lewis XI. of France, and Richard III. of our own Nation, &c. whose frightfull Dreams by Night, and restless Fears by Day were a sufficient confirmation of the Poet's Assertion, that Aesculapius with all his Medicaments had no cure for a troubled Conscience.
as if they were just upon the point of coming to account for their Iniquities. Such as Tiberius, Caligula, and Anastasius of Room, Dionysius of Corinth, Lewis XI. of France, and Richard III. of our own nation, etc. whose frightful Dreams by Night, and restless Fears by Day were a sufficient confirmation of the Poet's Assertion, that Aesculapius with all his Medicaments had no cure for a troubled Conscience.
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When once the greatest of Men rebell against God, on whom they have their whole Dependance for their Lives and all their Enjoyments, they may conclude, that he will have no regard to them more than others,
When once the greatest of Men rebel against God, on whom they have their Whole Dependence for their Lives and all their Enjoyments, they may conclude, that he will have no regard to them more than Others,
But if to this be added the Consideration of another Life, and the extremity of those dismal Tortures the Sinner must then expect to undergo, no wonder though he find himself very uneasie at the thoughts hereof.
But if to this be added the Consideration of Another Life, and the extremity of those dismal Tortures the Sinner must then expect to undergo, no wonder though he find himself very uneasy At the thoughts hereof.
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and a fear of present Sufferings, together with the dread of an approaching Judgment, and the ineffable Terrours of the Lord in the other World, will cut him to the Soul, will even overwhelm him with Grief,
and a Fear of present Sufferings, together with the dread of an approaching Judgement, and the ineffable Terrors of the Lord in the other World, will Cut him to the Soul, will even overwhelm him with Grief,
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and amongst others, in particular of those whose distrust of his Goodness hath put them upon unwarrantable Contrivances for their own Safety or Advancement.
and among Others, in particular of those whose distrust of his goodness hath put them upon unwarrantable Contrivances for their own Safety or Advancement.
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There is nothing more certain, than that we must all appear, and God knows how soon, before the judgment seat of Christ, that every one may receive the things done in his body, according to that he hath done,
There is nothing more certain, than that we must all appear, and God knows how soon, before the judgement seat of christ, that every one may receive the things done in his body, according to that he hath done,
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but to them who obey not the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doth evil, though for never so plausible an End,
but to them who obey not the truth, but obey unrighteousness, Indignation and wrath, tribulation and anguish, upon every soul of man that does evil, though for never so plausible an End,
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But howsoever they escape at present, they will be sure (unless a timely Repentance prevent it) to be confined hereafter to unavoidable, insupportable, and yet incessant Agonies.
But howsoever they escape At present, they will be sure (unless a timely Repentance prevent it) to be confined hereafter to unavoidable, insupportable, and yet incessant Agonies.
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And how disadvantageous a bargain this will be to them, may be collected from those words of our Blessed Lord to his Disciples, What shall it profit a man,
And how disadvantageous a bargain this will be to them, may be collected from those words of our Blessed Lord to his Disciples, What shall it profit a man,
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if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? If a Man can possibly satisfie himself in any profitable,
if he shall gain the Whole world, and loose his own soul? or what shall a man give in exchange for his soul? If a Man can possibly satisfy himself in any profitable,
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as our Saviour teaches us, how egregious must their folly be, that will dare to ruine their Souls beyond hope of recovery, only for some small inconsiderable advantage, which may soon be gone again,
as our Saviour Teaches us, how egregious must their folly be, that will Dare to ruin their Souls beyond hope of recovery, only for Some small inconsiderable advantage, which may soon be gone again,
In short, Nec tormentis aut modus ullus, aut terminus, these Torments will be infinite as to both their intenseness and their duration, will be unspeakably, unconceivably sharp,
In short, Nec tormentis Or modus ullus, Or terminus, these Torments will be infinite as to both their intenseness and their duration, will be unspeakably, unconceivably sharp,
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Insomuch that Aetna and Vesuvius with all their Roarings, and all their fiercest and their hottest Streams of Sulphur, are a very faint Emblem of these more dreadfull Flames.
Insomuch that Aetna and Vesuvius with all their Roarings, and all their Fiercest and their hottest Streams of Sulphur, Are a very faint Emblem of these more dreadful Flames.
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Wherein the Flesh shall for ever fry, the Blood for ever boyl, the Veins be for ever scorched, the Nerves for ever rack'd, Serpents shall for ever devour the Body,
Wherein the Flesh shall for ever fry, the Blood for ever boil, the veins be for ever scorched, the Nerves for ever racked, Serpents shall for ever devour the Body,
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and thus excessively miserable hereafter, rather than undergo a little present smart, or it may be than want some place of Honour or Profit, which yet they might be very well without,
and thus excessively miserable hereafter, rather than undergo a little present smart, or it may be than want Some place of Honour or Profit, which yet they might be very well without,
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The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust, or Unrighteous, under which Character they are certainly included, who make Sins their Refuge in their Distress, unto the day of judgment to be punished.
The Lord Knoweth how to deliver the godly out of temptation, and to reserve the unjust, or Unrighteous, under which Character they Are Certainly included, who make Sins their Refuge in their Distress, unto the day of judgement to be punished.
Those that stick close to him, relying faithfully upon his good Providence in all their Necessities, he both can and will save without the help of wicked Artifices for their Deliverance;
Those that stick close to him, relying faithfully upon his good Providence in all their Necessities, he both can and will save without the help of wicked Artifices for their Deliverance;
He can make us happy if he pleases without our selves (though this be more than we are ordinarily to expect) but we can never make our selves so without him.
He can make us happy if he Pleases without our selves (though this be more than we Are ordinarily to expect) but we can never make our selves so without him.
The subtilest undertaker can do nothing but by his assistance, which if he determine to with-hold, there needs nothing more to disappoint the devices of the crafty,
The subtlest undertaker can do nothing but by his assistance, which if he determine to withhold, there needs nothing more to disappoint the devices of the crafty,
and dared even to damn their Souls, and hereby have forfeited the Favour of both God and Man to avoid it? If it be an abatement of the greatest Temporal Happiness, that it has been obtained by the help of some Sin (as I have endeavoured to shew it is;) much rather will it be a mighty aggravation of all the Sinner's Fears or Sufferings, Wants or Disappointments, to consider that he has ventur'd thus hard for the cure of them,
and dared even to damn their Souls, and hereby have forfeited the Favour of both God and Man to avoid it? If it be an abatement of the greatest Temporal Happiness, that it has been obtained by the help of Some since (as I have endeavoured to show it is;) much rather will it be a mighty aggravation of all the Sinner's Fears or Sufferings, Wants or Disappointments, to Consider that he has ventured thus hard for the cure of them,
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The properest Support under any affliction is, a sense of a Man's own Integrity, an hope of God's Favour and Blessing, the Assistance of the Holy Spirit,
The properest Support under any affliction is, a sense of a Man's own Integrity, an hope of God's Favour and Blessing, the Assistance of the Holy Spirit,
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And since he that wilfully runs into any known Sin, evidently deprives himself of all these grounds of Comfort, his Case must be very highly deplorable,
And since he that wilfully runs into any known since, evidently deprives himself of all these grounds of Comfort, his Case must be very highly deplorable,
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and so much the more, by how much the more provoking his Wickedness has been. In his most flourishing Estate he will have just cause to repent of his Folly;
and so much the more, by how much the more provoking his Wickedness has been. In his most flourishing Estate he will have just cause to Repent of his Folly;
but if he find all his Attempts prove vain, for want of God's Blessing, and be made to groan under the Evils which he had been striving against, he will meet with a very considerable foretaste of those unconceivable Torments, to which without a sincere and timely Repentance, he must be everlastingly consigned in the other World.
but if he find all his Attempts prove vain, for want of God's Blessing, and be made to groan under the Evils which he had been striving against, he will meet with a very considerable foretaste of those unconceivable Torments, to which without a sincere and timely Repentance, he must be everlastingly consigned in the other World.
for any the most desirable End. For when all is done, there is no safety without God, who alone protects in the midst of the greatest Dangers, supports under the heaviest Burdens,
for any the most desirable End. For when all is done, there is no safety without God, who alone protects in the midst of the greatest Dangers, supports under the Heaviest Burdens,
And although sometimes, for reasons best known to himself, he may permit the most ungodly undertakings to succeed, there is no ground to conclude, that he will do it whensoever we engage in them,
And although sometime, for Reasons best known to himself, he may permit the most ungodly undertakings to succeed, there is no ground to conclude, that he will do it whensoever we engage in them,
and most deplorable estate, when our Grievances lie heaviest upon us, and all other Means of Comfort fail us most, we be ready to rest entirely upon God for a Redress, encouraging our selves with the thoughts of his infinite Loving-kindness,
and most deplorable estate, when our Grievances lie Heaviest upon us, and all other Means of Comfort fail us most, we be ready to rest entirely upon God for a Redress, encouraging our selves with the thoughts of his infinite Lovingkindness,
as Pharaoh, or Caligula, or Domitian; can check the most dangerous Distempers, supply the most pressing Necessities, and cure the most fixed and chronical Diseases;
as Pharaoh, or Caligula, or Domitian; can check the most dangerous Distempers, supply the most pressing Necessities, and cure the most fixed and chronical Diseases;
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can rescue out of the greatest Miseries, out of the Fiery-furnace with the three Children, out of the Prison with S. Paul and Silas, out of the miry Dungeon with the Prophet Jeremiah, and with Jonas out of the Whale's Belly,
can rescue out of the greatest Misery's, out of the Fiery-furnace with the three Children, out of the Prison with S. Paul and Silas, out of the miry Dungeon with the Prophet Jeremiah, and with Jonah out of the Whale's Belly,
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And he is as willing as he is able to exert his Power, and shew his Might in behalf of his poor Supplicants, that faithfully cast their care upon him, and to let them see to their unspeakable Comfort, that he is a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat,
And he is as willing as he is able to exert his Power, and show his Might in behalf of his poor Supplicants, that faithfully cast their care upon him, and to let them see to their unspeakable Comfort, that he is a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat,
He advanced Moses from the Ark of Bullrushes, to be the Conductor of his People out of Egypt, Saul from seeking his Father's Asses to the Kingdom of Israel, David from following his Father's Sheep to be Ruler of the same People, Joseph from a state of Slavery,
He advanced Moses from the Ark of Bulrushes, to be the Conductor of his People out of Egypt, Saul from seeking his Father's Asses to the Kingdom of Israel, David from following his Father's Sheep to be Ruler of the same People, Joseph from a state of Slavery,
and a Prison, to the second place in Egypt; Agathocles from among the Pots to be Governour of Syracuse, and Cyrus from a Shepherd's Cottage to be the Emperour of the Medes and Persians, and made Romulus from a like despicable condition Founder of the Roman Empire.
and a Prison, to the second place in Egypt; Agathocles from among the Pots to be Governor of Syracuse, and Cyrus from a Shepherd's Cottage to be the Emperor of the Medes and Persians, and made Romulus from a like despicable condition Founder of the Roman Empire.
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And how oft may our selves have observed our own or others Mournings unexpectedly changed into Mirth, by some strange alteration of Affairs, beyond what we could have look'd for? Why then should we despair of the like in any other case? why should we not rather meditate with our selves that our God is still the same,
And how oft may our selves have observed our own or Others Mournings unexpectedly changed into Mirth, by Some strange alteration of Affairs, beyond what we could have looked for? Why then should we despair of the like in any other case? why should we not rather meditate with our selves that our God is still the same,
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and equity cannot enter, and he that departeth from evil maketh himself a prey, then is the time for him to put on righteousness as a breastplate, and an helmet of salvation upon his Head, to put on the garments of vengeance for cloathing,
and equity cannot enter, and he that departeth from evil makes himself a prey, then is the time for him to put on righteousness as a breastplate, and an helmet of salvation upon his Head, to put on the garments of vengeance for clothing,
He ordinarily works by the use of Means (and this therefore is the course in which we are generally to expect his Blessings) but he is not confined to these,
He ordinarily works by the use of Means (and this Therefore is the course in which we Are generally to expect his Blessings) but he is not confined to these,
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and so his glory most advanced by it, whilst Men are forced to acknowledge it to be in a signal manner God's doing; and being moreover the time when his kindness is apt to make the deepest impression upon the persons delivered, who are never so sensible of the great benefit of ease and rest,
and so his glory most advanced by it, while Men Are forced to acknowledge it to be in a signal manner God's doing; and being moreover the time when his kindness is apt to make the Deepest impression upon the Persons Delivered, who Are never so sensible of the great benefit of ease and rest,
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He may possibly with-hold his Hand for a while on purpose that we may become the more earnest Supplicants at the Throne of his Grace, that we may be brought to cry mightily unto him for the redress we hope for at his Hand.
He may possibly withhold his Hand for a while on purpose that we may become the more earnest Supplicants At the Throne of his Grace, that we may be brought to cry mightily unto him for the redress we hope for At his Hand.
so much the greater vertue it is to cast all our Care however upon him. It is no great matter to rest upon him, when things go according to our own desires,
so much the greater virtue it is to cast all our Care however upon him. It is no great matter to rest upon him, when things go according to our own Desires,
Nor is it much greater to do it, when Afflictions befall us, but at the same time bring with them also a plain and easie direction for getting rid of them in a little while.
Nor is it much greater to do it, when Afflictions befall us, but At the same time bring with them also a plain and easy direction for getting rid of them in a little while.
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with the Patriarch Abraham, To believe against hope; and to be like the Apostles and first Disciples of our Lord, who when they were pressed out of measure, above strength, insomuch that they despaired even of life, and hence could trust no longer in themselves, yet continued to put their Trust in God, which raiseth the dead, and can at least as easily work any less Deliverance for us.
with the Patriarch Abraham, To believe against hope; and to be like the Apostles and First Disciples of our Lord, who when they were pressed out of measure, above strength, insomuch that they despaired even of life, and hence could trust no longer in themselves, yet continued to put their Trust in God, which Raiseth the dead, and can At least as Easily work any less Deliverance for us.
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Nor is there any readier way to bring Honour to our Religion, than by shewing our selves thus intirely influenced by it, in that we can faithfully adhere to God,
Nor is there any Readier Way to bring Honour to our Religion, than by showing our selves thus entirely influenced by it, in that we can faithfully adhere to God,
Wherefore never let any imagine, that they have performed this excellent Duty as they ought, till they have brought themselves to that steady dependance upon God, that howsoever he deals by them at present,
Wherefore never let any imagine, that they have performed this excellent Duty as they ought, till they have brought themselves to that steady dependence upon God, that howsoever he deals by them At present,
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or whatsoever portion he in his infinite Wisdom judges fit to allot them, they do not fail however to rest satisfy'd with these his Determinations, in a confident expectation of Relief against them,
or whatsoever portion he in his infinite Wisdom judges fit to allot them, they do not fail however to rest satisfied with these his Determinations, in a confident expectation of Relief against them,
And those persons must therefore be highly inexcusable, that suffer any measure of Afflictions to affright them from that Affiance which they ought always to have in him.
And those Persons must Therefore be highly inexcusable, that suffer any measure of Afflictions to affright them from that Affiance which they ought always to have in him.
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and again, professing himself to have intirely conformed his Will to the Divine, to be sick whenever God would have him, to undertake whatever God requires of him, to desire what God likes best, to enjoy what God judges most convenient,
and again, professing himself to have entirely conformed his Will to the Divine, to be sick whenever God would have him, to undertake whatever God requires of him, to desire what God likes best, to enjoy what God judges most convenient,
and to die when God would have him (which by the way, is one of those Methods that God uses for the deliverance of his Servants when worn out with Afflictions,
and to die when God would have him (which by the Way, is one of those Methods that God uses for the deliverance of his Servants when worn out with Afflictions,
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for he takes some of the Righteous away from incumbent Evils, as well as others from the Evils to come ) looking upon his own Will and Desires, whilst thus composed, as no more capable of being cross'd,
for he Takes Some of the Righteous away from incumbent Evils, as well as Others from the Evils to come) looking upon his own Will and Desires, while thus composed, as no more capable of being crossed,
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and a little after, prescribing it as the most usefull course in order to a secure passage in this World, to commit one's self to God, by considering his Divine Will, and most wise administration of Affairs: It is an intolerable shame, I say, to observe this readiness in Heathens to cast all their Care upon God, and at the same time to think how scandalously most Christians come behind them in it,
and a little After, prescribing it as the most useful course in order to a secure passage in this World, to commit one's self to God, by considering his Divine Will, and most wise administration of Affairs: It is an intolerable shame, I say, to observe this readiness in heathens to cast all their Care upon God, and At the same time to think how scandalously most Christians come behind them in it,
how far are we from duly casting our Care upon thee, whilst we thus senselesly suffer any cross Accidents to estrange our Souls from thee? It is gross folly to expect,
how Far Are we from duly casting our Care upon thee, while we thus senselessly suffer any cross Accidents to estrange our Souls from thee? It is gross folly to expect,
or desire all clear Weather, nothing but fair Sun-shine Days, without Foggs or Rain, or to repine at wholsome Winds to fan the Air and disperse its Vapours,
or desire all clear Weather, nothing but fair Sunshine Days, without Fogs or Rain, or to repine At wholesome Winds to fan the Air and disperse its Vapours,
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And accordingly it is an indispensable duty in this case, still to persevere in an unwearied Dependance upon him, chearfully and comfortably waiting his Time for a Deliverance.
And accordingly it is an indispensable duty in this case, still to persevere in an unwearied Dependence upon him, cheerfully and comfortably waiting his Time for a Deliverance.
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would they but consider what I have written, not as a speculative Doctrine, but as a necessary matter of Duty, in order to the amendment of their Lives;
would they but Consider what I have written, not as a speculative Doctrine, but as a necessary matter of Duty, in order to the amendment of their Lives;
and instead of senselesly aggravating any Evils they lie under, or Dangers that threaten them, would they be perswaded seriously to meditate upon the singular encouragement God has given them to look up to him for a seasonable redress of all their Grievances;
and instead of senselessly aggravating any Evils they lie under, or Dangers that threaten them, would they be persuaded seriously to meditate upon the singular encouragement God has given them to look up to him for a seasonable redress of all their Grievances;
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This would prove an admirable course for easing their Minds in all conditions, by taking off the edge and pungency of their Sufferings of whatsoever nature.
This would prove an admirable course for easing their Minds in all conditions, by taking off the edge and pungency of their Sufferings of whatsoever nature.
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if they were but more mindfull of God's Protection, and the reason they have to rest quietly upon it, without fretting and tormenting themselves to no purpose.
if they were but more mindful of God's Protection, and the reason they have to rest quietly upon it, without fretting and tormenting themselves to no purpose.
And till they have conquered themselves in this respect, I cannot much wonder, if they be ready to sink under the weight of every Calamity that befalls them.
And till they have conquered themselves in this respect, I cannot much wonder, if they be ready to sink under the weight of every Calamity that befalls them.
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Valdè namque apud Dominum utra { que } haec sibi necessario congruunt, ut & oratione operatio, & operatione fulciatur oratio. D. Hicron. in Lament. Jerm. c. 3.41.
Valdè namque apud Dominum utra { que } haec sibi Necessarily congruunt, ut & oration operatio, & operation fulciatur oratio. D. Hicron. in Lament. Jeremiah. c. 3.41.
Quod siquis Deus mihi largiatur, ut ex hac aetate repuerascerem, & in cunis vagiam, valdè recusem; nec vero velim, quasi decurso spatio, à calce ad carceres revocari. Cic. de Senectute. Ex quo intelligi licet, non nasci longè optimum esse, nec in hos scopulos incidere vitae: proximum autem si natus sis, quamprimum mori, & tanquam ex incendio effugere fortunae. Cic. de Consolat. Ita primum bonum esse non nasci, secundum citius mori, &c. Lactant. Instit. l. 3. c. 19. NONLATINALPHABET NONLATINALPHABET. Posidipp.
Quod siquis Deus mihi largiatur, ut ex hac Age repuerascerem, & in Cunis vagiam, valdè recusem; nec vero velim, quasi decurso spatio, à calce ad Carceres revocari. Cic de Senectute. Ex quo intelligi licet, non Nasci long optimum esse, nec in hos scopulos incidere vitae: Proximum autem si Born sis, quamprimum Mori, & tanquam ex Incendio effugere Fortunae. Cic de Consolate. Ita primum bonum esse non Nasci, secundum Quickly Mori, etc. Lactant. Institutio l. 3. c. 19.. Posidipp.
NONLATINALPHABET. Epictet. Enchir. c. 10. NONLATINALPHABET. Clem. Alex. Str. l. 4. Noster sapiens vincit quidem incommodum omne, sed sentit: illorum ne sentit quidem. Senec. Epist. 9. Dixerit hoc quidem Epicurus, semper beatum esse sapientem. — Quem quidem cum summis doloribus conficiatur, ait dicturum quam suave est, quam nihil curo? Cic. de fin. Bon. & Mal. l. 5.27. & Tusc. Quaest. l. 2. c. 7.
. Epictetus. Enchiridion c. 10.. Clem. Alexander Street l. 4. Noster sapiens vincit quidem incommodum omne, sed Sentit: Illorum ne Sentit quidem. Seneca Epistle 9. Dixerit hoc quidem Epicurus, semper Beatum esse sapientem. — Whom quidem cum Summis doloribus conficiatur, ait dicturum quam suave est, quam nihil curo? Cic de fin. Bon. & Malachi l. 5.27. & Tuscany Question l. 2. c. 7.
Unum est levamentum malorum ingentium, pati, & necessitatibus suis obsequi. Senec. de irâ, l. 3. c. 16. Leve fit quod bene fertur onus. Ovid. Ita est vita hominum quasi cum ludas tesseris, si illud quod maximè opus est jactu non cadit, illud quod cecidit fortè, id atte ut corrigas. Ter. Adelph.
Unum est levamentum malorum ingentium, pati, & necessitatibus suis obsequi. Seneca de irâ, l. 3. c. 16. Leave fit quod bene fertur onus. Ovid. Ita est vita hominum quasi cum ludas tesseris, si illud quod maximè opus est jactu non Cadit, illud quod cecidit fortè, id At ut Corrigas. Ter. Adelph.
Quàm multos militiae morbus eripuit? quosdam ne ad ruinam domus suae occurrerent, inimicus vadimonio tenuit; ne in piratarum manus pervenirent, quidem naufragio consecuti sunt. Senec. de beneficiis, l. 6. c. 9.
Quàm multos militiae morbus Eripuit? Quosdam ne ad ruinam domus suae occurrerent, Inimicus vadimonio tenuit; ne in piratarum manus pervenirent, quidem naufragio consecuti sunt. Seneca de Benefits, l. 6. c. 9.
Doceat paratiorem me ad contemnendam pecuniam fore, si illam in rebus praepositis, quàm si in bonis duxero; fortiorem { que } in patiendo dolore, si eum asperum, & difficilem perpessu, & contra naturam, quam si malum esse dixero. De finibus bon. & mal. l. 4. Asperum, difficile, odiosum, contra naturam dicunt, nec tamen malum. Tusc. Quaest. l. 2. c. 7. Nihil agis dolor, quamvis sis molestus nunquam te esse confitebor malum. ibid. c. 25.
Doceat paratiorem me ad contemnendam pecuniam before, si Illam in rebus praepositis, quàm si in bonis duxero; fortiorem { que } in patiendo dolore, si Eum Rough, & difficilem perpessu, & contra naturam, quam si malum esse dixero. De finibus bon. & Malachi. l. 4. Rough, difficile, Hateful, contra naturam dicunt, nec tamen malum. Tuscany Question l. 2. c. 7. Nihil Agis dolour, Quamvis sis Molestus Never te esse Confitebor malum. Ibid. c. 25.
Principaliter significare videtur, quòd aliquis spem concipiat, ex hoc quod credit verbis alicujus auxilium promittentis — Fiducia etiam potest dici, quâ aliquis spem alicujus rei concipit ex aliquo considerato. 2. Secundae Quae. 129.6.
Principaliter significare videtur, quòd aliquis spem concipiat, ex hoc quod credit verbis alicujus auxilium promittentis — Fiducia etiam potest dici, quâ aliquis spem alicujus rei concipit ex Aliquo considerato. 2. Secundae Quae 129.6.
Cyrum & Cambysem, & torum regni Persici stemma percense: quem invenies, cui modum imperii satietas fecerit? qui non vitam in aliquâ ulterius procedendi cogitati•ne •inierit? Senec. de be••s. l. 7. c. 3.
Cyrus & Cambysem, & torum Regni Persici stemma percense: Whom Invenies, cui modum imperii Satietas fecerit? qui non vitam in aliquâ ulterius procedendi cogitati•ne •inierit? Seneca de be••s. l. 7. c. 3.
1 Tim. 6.8. NONLATINALPHABET Aelian. var. Hist. l. 4. c. 13. Panem & aquam natura desiderat, nemo ad haec pauper, intra quae quisquis desiderium suum claudit, cum ipso Jove de foelicitate contendat, ut air Epicurus. Senec. Epist. 25. NONLATINALPHABET. Porphyr. de abstin. l. 1. Sect. 48. NONLATINALPHABET; ait Socrates, Diog. Laert. l. 2.
1 Tim. 6.8. Aelian. var. Hist. l. 4. c. 13. Bread & aquam Nature Desiderate, nemo ad haec pauper, intra Quae quisquis desiderium suum Claudit, cum ipso Jove the foelicitate contendat, ut air Epicurus. Seneca Epistle 25.. Porphyr. de abstin. l. 1. Sect. 48.; ait Socrates, Diog Laertes l. 2.
Multa cogitur homo tolerare, etiam remissis peccatis, quamvis ut in eam veniret miseriam primum fuerit causa peccatum. D. August. in S. Joan. tract. 124.
Multa cogitur homo tolerare, etiam Remissis peccatis, Quamvis ut in eam veniret Miseriam primum fuerit causa peccatum. D. August. in S. Joan. tract. 124.
NONLATINALPHABET Diog. Laert. in vit. Epicuri, l. 10. NONLATINALPHABET Ibid. Ut & Sext. Empir. Hypotypos. 3.24. Max. Tyr. dissert. 29. Cic. de nat. Deorum l. 1. & Sen. in Claudii Caesaris NONLATINALPHABET; & Lactant. de ira c. 4. Cic. de Divinat. l. 2. Salust. Philos. de Diis & Mundo, c. 9.
Diog Laertes in vit. Epicure, l. 10. Ibid Ut & Sext. Empire. Hypotypos. 3.24. Max. Tyr. dissert. 29. Cic de nat. Gods l. 1. & Sen. in Claudius Caesaris; & Lactant. de ira c. 4. Cic de Divinat. l. 2. Sallust. Philos. de Dis & Mundo, c. 9.
1 Sam. 28.6. Vid. etiam Spenc. de legibus Heb. p. 853, &c. & Cun. de rep. Hebr. l. c. 2. Medes Diatrib. p. 2. in Deut. 33.8. & D. Lightfoot's 2d. vol. p. 1067, &. 68.
1 Sam. 28.6. Vid. etiam Spenc de legibus Hebrew p. 853, etc. & Cun. the rep. Hebrew l. c. 2. Medes Diatrib. p. 2. in Deuteronomy 33.8. & D. Lightfoot's 2d. vol. p. 1067, &. 68.
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Omnibus in terris quae sunt à Gadibus us { que } Auroram & Gangem pauci dignoscere possunt. Vera bona, at { que } illis multum diversa remota Erroris nebula. Quid enim ratione timemus Aut cupimus. Juv. Sat. 10. — Nocitura togâ, notitura petuntur Militiâ. Ibid.
Omnibus in terris Quae sunt à Gadibus us { que } Auroram & Gangem Pauci dignoscere possunt. Vera Bona, At { que } illis multum diversa Remota Error nebula. Quid enim ratione Timemus Or cupimus. Juv Sat. 10. — Nocitura togâ, notitura petuntur Militia. Ibid
Cum videris bonos viros, acceptos { que } Diis laborare, sudare, per arduum ascendere, malos autem lascivire & voluptatibus fluere; cogita filiorum nos modestiâ delectari, vernularum licentiâ; illos disciplina strictioricontineri, horum ali audaciam. Idem tibi de Deo liqueat, bonum virum in deliciis non habet: experitur, indurat, sibi illum praeparat. Senec. de Providentia, c. 1. Imo vero cum vexamur ac premimur, tum maximè gratias agimus indulgentissio Patri: quod corruptelam nostram non patitur longius procedere, sed plagis ac verberibus emendat, ex quo intelligimus nos esse Deo curae; quoniam cum peecamus irascitur. Lactant. Instit. l. 5. c. 23.
Cum videris bonos viros, acceptos { que } Dis laborare, sudare, per arduum ascendere, Malos autem lascivire & voluptatibus fluere; cogita Filiorum nos modestiâ delectari, vernularum licentiâ; Illos Discipline strictioricontineri, horum ali audaciam. Idem tibi de God liqueat, bonum virum in delicious non habet: experitur, indurat, sibi Ilum Praeparat. Seneca de Providentia, c. 1. Imo vero cum vexamur ac premimur, tum maximè gratias agimus indulgentissio Patri: quod corruptelam nostram non patitur Longius procedere, sed plagis ac verberibus emendat, ex quo intelligimus nos esse God Curae; quoniam cum peecamus irascitur. Lactant. Institutio l. 5. c. 23.
Sub medicamento positus ureris, fecaris, clamas: non audit medicus ad voluntatem, sed audit ad sanitatem. D. August. in Ps. 21. Expos. 2. Plorat secandus, & secatur; plorat urendus & uritur. Non est illa crudelitas, absit ut saevitia medici dicatur. Saevit in vulnus ut homo sanetur, quasi vulnus palpetur, homo perditur. Id. de verbis Domini Serm. 15. NONLATINALPHABET, &c. D. Chrysoft. in Ps. 148. v. 10. Si malum morbi fortius creverit, majora remedia quaeruntur, & pro salute hominis solicita fortius se medicina opponit; asperi cibi potus ingeruntur amari. Et si convaluerit malum, & ignis abhibetur & ferrum. Jul. Firmic. de err. gent. p. 34. NONLATINALPHABET. Diog. Laert. in vita Platonis, p. 89.
Sub medicamento Positus ureris, fecaris, clamas: non audit medicus ad voluntatem, sed audit ad sanitatem. D. August. in Ps. 21. Expos. 2. Plorat secandus, & secatur; plorate urendus & uritur. Non est illa crudelitas, absit ut saevitiam medici dicatur. Saevit in Wound ut homo sanetur, quasi Wound palpetur, homo perditur. Id. de verbis Domini Sermon 15., etc. D. Chrysoft. in Ps. 148. v. 10. Si malum Morbi fortius creverit, marjoram Remedy quaeruntur, & Pro salute hominis solicita fortius se medicina opponit; asperi cibi Potus ingeruntur Amari. Et si convaluerit malum, & ignis abhibetur & ferrum. Jul. Firmic. de err. gent. p. 34.. Diog Laertes in vita Plato's, p. 89.
Divitiae quippe at { que } fastigia dignitatum, caetera { que } hujusmodi quibus se foelices esse putant mortales verae illius foelicitatis expertes, quid afferunt consolationis, cum sit eis non indigere quàm eminere praestantius? D. August. Ep. 121. c. 2.
Divitiae quip At { que } Fastigia dignitatum, caetera { que } hujusmodi quibus se Faolices esse Putant mortales Verae Illius foelicitatis expertes, quid afferunt consolationis, cum sit eis non indigere quàm eminere praestantius? D. August. Epistle 121. c. 2.
Meminisse autem Diaconi debent, quoniam Apostolos, id est, Episcopos & Praepositos Dominus elegit. D. Cypr. Epist. 3. Ad omnes Praepositos qui Apostolis vicariâ ordinatione succedunt. Epist. 66. & alibi.
Meminisse autem Deacons debent, quoniam Apostles, id est, Episcopos & Prepositos Dominus elegit. D. Cyprus Epistle 3. Ad omnes Prepositos qui Apostles vicariâ ordinatione succedunt. Epistle 66. & alibi.
Henry Voes and John Esch, went joyfully and merrily to the place of Execution, and joyfully embraced the Stake, and one of them seeing the Fire was kindled at his Feet, said, Methinks you do straw Roses under my •eet. •ox's Acts and Monuments, Vol. 2. p. 102. James Bainham, at his Execution, protested, That in the Fire he felt no more pain, than if he had been in a Bed of Down; that it was to him as a Bed of Roses p. 301. Anthony Pearson, with a chearful Countenance, embraced the Post in his Arms, and kissing it, said likewise, Welcome mine own sweet Wife, for this day shalt thou and I be married together in the love and peace of God. p. 554. Henry Filmer said to Pearson and Testwood his fellow-sufferers, Be merry, my Brethren, and lift up your Hands unto God, for after this sharp Breakfast, I trust we shall have a good Dinner in the Kingdom of Christ our Lord and Redeemer. p. 555. Lawrence Saunders took the Stake to which he should be chained in his Arms, and kiss'd it, saying, Welcome the Cross of Christ, welcome Everlasting Life. Vol. III. p. 144. Thomas Hawkes, when his Speech was taken away by the violence of the Flame, his Skin also drawn together, and his Fingers consumed in the Fire, so that now all Men thought certainly he was gone, suddenly, and contrary to all expectation — reached up his Hands, burning on a light sire — over his Head, to the Living-God, and with great rejoicing, as seem'd, strook or clapp'd them three times together. p. 266. Mr. Bradford took a Faggot in his Hand and kissed it, and so likewise the Stake. p. 307. See the like also of T. Thomkins (p. 187, 188, 189.) Bp Farrar (p. 216.) Mr. Denley (p. 396.) Spicer, Denny and Pool (p. 704.) and others. Beati Martyres nostri, Hus & Hieronymus, in mediis flammis cantabant hymnos Deo. Jo. Comenii Paraenes. ad Ecclesias, nominatim Anglicanam, p. 122. Eos inter qui necati sunt, vidimus puerulum sex vel septem annorum, qui tanto animi gaudio gestiens, praedicans, & cantans Christianos Psalmos Japonico sermone ad mortem praparabat, ut in tali aetate mirati id valdè simus. Varen. de religione in regnis Japon. c. 11.
Henry Voes and John Esch, went joyfully and merrily to the place of Execution, and joyfully embraced the Stake, and one of them seeing the Fire was kindled At his Feet, said, Methinks you do straw Roses under my •eet. •ox's Acts and Monuments, Vol. 2. p. 102. James Bainham, At his Execution, protested, That in the Fire he felt no more pain, than if he had been in a Bed of Down; that it was to him as a Bed of Roses p. 301. Anthony Pearson, with a cheerful Countenance, embraced the Post in his Arms, and kissing it, said likewise, Welcome mine own sweet Wife, for this day shalt thou and I be married together in the love and peace of God. p. 554. Henry Filmer said to Pearson and Testwood his fellow sufferers, Be merry, my Brothers, and lift up your Hands unto God, for After this sharp Breakfast, I trust we shall have a good Dinner in the Kingdom of christ our Lord and Redeemer. p. 555. Lawrence Saunders took the Stake to which he should be chained in his Arms, and kissed it, saying, Welcome the Cross of christ, welcome Everlasting Life. Vol. III. p. 144. Thomas Hawkes, when his Speech was taken away by the violence of the Flame, his Skin also drawn together, and his Fingers consumed in the Fire, so that now all Men Thought Certainly he was gone, suddenly, and contrary to all expectation — reached up his Hands, burning on a Light sire — over his Head, to the Living-God, and with great rejoicing, as seemed, strook or clapped them three times together. p. 266. Mr. Bradford took a Faggot in his Hand and kissed it, and so likewise the Stake. p. 307. See the like also of T. Tomkins (p. 187, 188, 189.) Bishop Farrar (p. 216.) Mr. Denley (p. 396.) Spicer, Denny and Pool (p. 704.) and Others. Beati Martyrs Our, Hus & Hieronymus, in mediis flammis cantabant Hymnos God John Comenius Paraenesis. ad Ecclesiastes, Nominatim Anglicanam, p. 122. Eos inter qui necati sunt, vidimus puerulum sex vel September Annorum, qui tanto animi gaudio gestiens, praedicans, & cantans Christians Psalmos Japonico sermon ad mortem praparabat, ut in tali Age mirati id valdè Simus. Varen. de Religion in regnis Japon. c. 11.
Si aliquid contra quàm oramus acciderit. — hoc potius oportuisse quod Dei, non quod nostra voluntas habuit, minimè dubitare debemus. D. August. Epist. 121. c. 14.
Si Aliquid contra quàm oramus acciderit. — hoc potius oportuisse quod Dei, non quod nostra Voluntas Habuit, minimè dubitare debemus. D. August. Epistle 121. c. 14.
NONLATINALPHABET. Just. M. Dial. c. Tryph. NONLATINALPHABET. Clem. Alex. Strom. l. 2. Innoxios, justos, Deo charos, domo privas, patrimonio spolias, &c. D. Cypr. ad Demetr. Hoc vero inenarrabile est, quod fit adversus eos qui male facere nesciunt, &c. Lactant. Instit. l. 5. c. 9. Vid. etiam. c. 11. & Tertul. ap. c. 27. &c. 40.
. Just. M. Dial. c. Tryph. Clem. Alexander Strom. l. 2. Innoxios, justos, God charos, domo privas, patrimonio spolias, etc. D. Cyprus ad Demeter. Hoc vero inenarrabile est, quod fit Adversus eos qui male facere nesciunt, etc. Lactant. Institutio l. 5. c. 9. Vid. etiam. c. 11. & Tertulian Apostle. c. 27. etc. 40.
Obsessam vociferantur civitatem, in agris, in castellis, in insulis, Christianos, omnem sexum, aetatem, conditionem, etiam dignitatem transgredi ad hoc nomen. Tertul. Apol. c. 1. Vestra omnia implevimus, c. 37. Quid facies de tantis millibus hominum, tot viris ac foeminis, omnis sexus, omnis aetatis, omnis dignitatis. Ad Scapulam. Ne { que } enim civitates tantum, sed vicos etiam atque agros superstitionis istius contagio pervagata est. Plin. Epist. l. 10. c. 97. NONLATINALPHABET, &c. Clem. Alex. Str. l. 6. NONLATINALPHABET, &c. Orig. Philocal. c. 1.
Obsessam vociferantur civitatem, in agris, in Castles, in Insulis, Christians, omnem sexum, aetatem, conditionem, etiam dignitatem transgredi ad hoc Nome. Tertulian Apollinarian c. 1. Vestra omnia implevimus, c. 37. Quid fancies de tantis millibus hominum, tot Viris ac foeminis, omnis Sex, omnis aetatis, omnis dignitatis. Ad Scapulam. Ne { que } enim Civitates Tantum, sed vicos etiam atque agros superstitionis This contagio pervagata est. Pliny Epistle l. 10. c. 97., etc. Clem. Alexander Street l. 6., etc. Origin Philocal. c. 1.
Quoniam pravitas & fragilitas & insufficientia nostra ineffabilis est, multaque nimis, ex parte nostri summa requiritur gratitudo. Dionys. Carthus. de vitâ spiritali Art. 12.
Quoniam pravitas & fragilitas & insufficientia nostra ineffabilis est, multaque nimis, ex parte Our summa requiritur gratitudo. Dionys Carthusian. de vitâ spiritali Art. 12.
Summe Deus, te rogamus. Omnem justitiam tibi commendamus, salutem nostram tibi commendamus, imperium nostrum tibi commendamus. Per te vivimus, per te victores & foelices existimus. Summe sancte Deus preces nostras exaudi. Brachia nostra ad te tendimus. Exaudi, sancte summe Deus. Lactant. de Mort. praefect. c. 46.
Sum Deus, te Rogamus. Omnem justitiam tibi commendamus, salutem nostram tibi commendamus, imperium nostrum tibi commendamus. Per te vivimus, per te Victors & Faolices existimus. Sum sancte Deus preces nostras exaudi. Brachia nostra ad te Tendimus. Exaudi, sancte sum Deus. Lactant. de Murder praefect. c. 46.
Equidem sapientem illum conscientiâ suâ fretum, fecurum & confidentem in omni vitâ dici, & futurum, quod omnia accidentia reputer ad meliores rationes trahens, & quod nihil morosè vel difficulter excipiat sib•que persuadeat pertinere res suas ad immortales Deos. Apol. de Habit. Doct. Plat. l. 2.
Equidem sapientem Ilum conscientiâ suâ fretum, fecurum & confidentem in omni vitâ dici, & Future, quod omnia Accidentia reputer ad meliores rationes trahens, & quod nihil morosè vel Difficult excipiat sib•que persuadeat pertinere Rest suas ad immortales Gods Apollinarian de Habit. Doct. Plat. l. 2.
Quisquis composito serenus aevo Fatum sub pedibus dedit superbum, Fortunam { que } tuens utramque rectus Invictum potuit tenere vultum, Non illum rabies minaeque Ponti Versum funditus excitantis aestum, Nec ruptis quoties vagus caminis, Torquet fumificos Vesevus igneis, Aut celsas soliti ferire turres Ardentis vi fulminis movebit. Boet. de Consolat. l. 1. Metr. 4.
Quisquis composito serenus aevo Fatum sub pedibus dedit superbum, Fortunam { que } tuens utramque rectus Invictum Potuit tenere vultum, Non Ilum rabies minaeque Pontus Versum funditus excitantis aestum, Nec ruptis How often vagus caminis, Torquet fumificos Vesuvius igneis, Or celsas soliti ferire Towers Ardentis vi fulminis movebit. Boet de Consolate. l. 1. Metr. 4.
Plus sensimus quod habuimus, postquam habere desivimus. D. Hierom. Epist. 26. Tum denique homines nostra intelligimus bona, quum quae in potestate habuimus, ea amisimus. Plaut. Captiv. 1.2.
Plus sensimus quod habuimus, Postquam habere desivimus. D. Hieronymus Epistle 26. Tum denique homines nostra intelligimus Bona, Whom Quae in potestate habuimus, ea amisimus. Plautus. Captive. 1.2.
Vim Deo facimus iniquitatibus nostris, iram in nos Divinitatis armamus, nolentem ulcisci cogimus; parcere volentem non permittimus. Salv. de Providentia, l. 5.
Vim God facimus iniquitatibus nostris, iram in nos Divinitatis armamus, nolentem ulcisci cogimus; parcere volentem non permittimus. Salvation de Providentia, l. 5.
Conflictatio cum adversis probatio est veritatis. D. Cypr. de mortalit. Cruciate, torquete, atterite, damnate nos. Probatio est innocentiae nostrae iniquitas vestra. Tertul Apol. c. ult. In tribulationibus quis sit fidelis agnoscitur. Sext. Pythagor. ex Vers. Ruffim. Apparet virtus, arguitur { que } malis. Ovid. de Trist. l. 4. Eleg. 3. NONLATINALPHABET. Maxim. Tyr. Dissert. 35.
Conflictatio cum adversis Probation est veritatis. D. Cyprus de Mortality. Cruciate, torquete, atterite, damnate nos. Probation est innocentiae Nostrae iniquitas Vestra. Tertulian Apollinarian c. ult. In tribulationibus quis sit Fidelis agnoscitur. Sext. Pythagoras. ex Vers. Ruffim. Appears virtus, arguitur { que } malis. Ovid. de Trist. l. 4. Eleg 3.. Maxim. Tyr. Dissert. 35.
NONLATINALPHABET. Just. M. Apol. 2. Ne { que } cruciatum, ne { que } mortem, pro fide recusamus. Lactant. Inst. l. 7. c. 5. Qui se excruciandos & excarnificandos pro Evangelio furentibus tradidissent, ne Martyrii honorem merito perderent. D. Cyprian. Epist. 30. Non praescripta exilia, non destinata tormenta, non rei familiaris damna, non corporis supplicia terruerunt. D. Cypr. de lapsis.
. Just. M. Apollinarian 2. Ne { que } cruciatum, ne { que } mortem, Pro fide recusamus. Lactant. Inst. l. 7. c. 5. Qui se excruciandos & excarnificandos Pro Evangelio furentibus tradidissent, ne Martyr Honor merito perderent. D. Cyprian. Epistle 30. Non praescripta exilia, non destinata tormenta, non rei familiaris Damna, non corporis supplicia terruerunt. D. Cyprus de Lapsis.
Habemus maximum tuae fomitem salutis, veram de Dei gubernatione sententiam, quod eam non casuum temeritati, sed divinae rationi subditam credis. Boet. de Consol. l. 1. pros. 6.
Habemus maximum tuae fomitem Salutis, Veram de Dei gubernatione sententiam, quod eam non casuum temeritati, sed Divinae Rationi subditam credis. Boet de Consol. l. 1. pros. 6.
Sic ita { que } nos ad Deum expansos ungulae fodiant, cruces suspendant, ignes lambant, gladii guttura detruncent, bestiae insiliant, paratus est ad omne supplicium ipse habitus orantis Christiani. Tertul. Apol c. 30.
Sic ita { que } nos ad God expansos ungulae fodiant, cruces suspendant, ignes lambant, gladii guttura detruncent, Bestiae insiliant, Ready est ad omne supplicium ipse habitus orantis Christians. Tertulian Apollinarian c. 30.
A defensione fidei majorum nulla vis depulit, non minae, non blandimenta, non vita, non mors, non palatium, non satellites, non Imperator, non imperium, non homines, non daemones. Vin. Lyrin.
A defension fidei majorum nulla vis depulit, non minae, non blandimenta, non vita, non mors, non Palatium, non satellites, non Imperator, non imperium, non homines, non daemons. Vin. Lyrin.
NONLATINALPHABET. Just. M. Apol. 1. Decretum ex tabellâ recitavit; Thascium Cyprianum gladio animadverti placet: Cyprianus Episcopts dixit, Deo gratias. D. Cypriani Pass. ex Vet. MS.
. Just. M. Apollinarian 1. Decretum ex tabellâ recitavit; Thascium Cyprianum Gladio animadverti placet: Cyprian Episcopts dixit, God gratias. D. Cyprian Pass. ex Vet. MS.
Certatim gloriosa in certamina ruebatur, multo { que } avidius martyria, gloriosis mortibus quaerebantur, quàm nunc Episcopatus pravis ambitionibus appetuntur. Sulpic. Severi Hist. Sacr. in an. 304. Cum omni saevitia vestra concertamus, etiam ultro irrumpentes; magis { que } damnati quàm absoluti gaudemus. Tertul. ad Scap. Saturninus quidem omnibus bestiis velle se objici profitebatur ut sc. gloriosiorem gestaret coronam. Pass. SS. Perpet. & Felic. NONLATINALPHABET. Just. M. c. Tryph. NONLATINALPHABET. Ibid.
Competitively gloriosa in certamina ruebatur, Much { que } Avidius Martyrs, gloriosis mortibus quaerebantur, quàm nunc Episcopate pravis ambitionibus appetuntur. Sulphic. Severi Hist. Sacred in an. 304. Cum omni saevitiam Vestra concertamus, etiam ultro irrumpentes; magis { que } Condemned quàm absoluti We rejoice. Tertulian and Scap. Saturninus quidem omnibus bestiis velle se objici profitebatur ut sc. gloriosiorem gestaret Crown. Pass. SS. Perpet. & Felic.. Just. M. c. Tryph. Ibid
Nullum enim tam grave malum apparebit, quin ex eo bonum aliquod multo majus, multoque optabilius, magno Deorum beneficio aliquando colligatur. Cic. Consolat. ad Brut.
Nullum enim tam grave malum apparebit, quin ex eo bonum aliquod Much Majus, multoque optabilius, magno Gods Benefit aliquando colligatur. Cic Consolate. ad Brut.
Nunciato naufragio, Zeno noster, cum omnia sua audierit submersa, Jubet me, inquit, Fortuna expeditius Philosophari. •••ec. de tranquil. anim. c. 14. NONLATINALPHABET &c. Nonni NONLATINALPHABET. Diog. Laert. l. 7. in vita Zen. NONLATINALPHABET. Plutar. de capienda ex hostibus utilitate & lib. de animi tranquil.
Nunciato naufragio, Zeno Noster, cum omnia sua audierit submersa, Jubet me, inquit, Fortuna expeditious Philosophize. •••ec. de tranquil. anim. c. 14. etc. Nonni. Diog Laertes l. 7. in vita Zen.. Plutarch de capienda ex hostibus utilitate & lib. de animi tranquil.
Multorum mortem distulit morbus, & saluti illis fuit videri perire. Senec. Epist. 78. Quam multos militiae morbus eripuit? quosdam ne ad ruinam domus suae occurrerent, inimicus vadimonio tenuit; ne in piratarum manus pervenirent, quidam naufragio consecuti sunt. Id. de benef. l. 6. c. 9.
Multorum mortem distulit morbus, & Saluti illis fuit videri perire. Seneca Epistle 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 Beneficence. l. 6. c. 9.
Jacebant interim totâ civitate, non jam corpora, sed cadavera plurimorum; & misericordiam in se transeuntium, contemplatione sortis mutuae flagitabant. Nemo respexit aliud praeterquam lucra crudelia, &c. In vita D. Cypriani.
Jacebant interim totâ Civitate, non jam corpora, sed Cadavera plurimorum; & misericordiam in se transeuntium, contemplation sortis mutuae flagitabant. Nemo respexit Aliud Except lucra crudelia, etc. In vita D. Cyprian.
Pestifera nam { que } lues feraliter insipienti populo incumbit, quae in brevi tantam ejus multitudinem remoto mucrone, sternit, quantam ne possint vivi humare. Sed hac quidem emendatur, ut illud Isaiae prophetae quo { que } impleretur, dicentis: Et vocavit Deus ad planctum & calvitium, & cingulum sacci; ecce vitulos occidere, & jugulare arietes: ecce manducare & bibere, &c. De exidio Brit.
Pestifera nam { que } lues feraliter insipienti populo incumbit, Quae in brevi Tantam His multitudinem remoto mucrone, sternit, Quantum ne possint Vivi humare. Said hac quidem emendatur, ut illud Isaiae Prophets quo { que } impleretur, dicentis: Et vocavit Deus ad planctum & calvitium, & cingulum sacci; ecce vitulos occidere, & jugulare Arietes: ecce Manducare & bibere, etc. De exidio Brit.
Tum maximè Deus ex memoriâ hominum clabitur, quum beneficiis ejus fruentes honorem dare divinae indulgentiae debent. Lactant. Instit. l. 2. c. 1. Sed videlicet qui corrumpimur rebus prosperis, corrigimur adversis, & quos intemperantes pax longa fecit, turbatio facit esse moderatos. Salv. de gubern. Dei, l. 16.
Tum maximè Deus ex memoriâ hominum clabitur, Whom Benefits His fruentes Honor Dare Divinae indulgentiae debent. Lactant. Institutio l. 2. c. 1. Said videlicet qui corrumpimur rebus prosperis, corrigimur adversis, & quos intemperantes pax Longam fecit, Turbation facit esse moderatos. Salvation the gubern. Dei, l. 16.
Tribulatio necessaria est his qui salvantur, ut quodammodo contriti & attenuati, & conspersi per patientiam verbo Dei, & igniti apti sint ad convivium Regis. Quemadmodum quidam de nostris dixit, propter martyrium in Deum adjudicatus ad bestias: Quoniam frumentum sum Christi. Iren. adv. haeres. l. 5. c. 28 NONLATINALPHABET. S. Ignat. Ep. ad Rom.
Tribulatio necessaria est his qui salvantur, ut quodammodo Contrite & attenuati, & conspersi per patientiam verbo Dei, & igniti apti sint ad Convivium Regis. Quemadmodum quidam de nostris dixit, propter martyrium in God adjudicatus ad Bestias: Quoniam Frumentum sum Christ. Iren Advantage. haeres. l. 5. c. 28. S. Ignatius Epistle and Rom.
Quid necesse est mala accessere, & satis citò patienda cùm venerint praesumere, ac praesens rempus futuri metu perdere? Est sine dubio stultum, quia quando { que } sis futurus miser, esse jam miserum. Senec. Epist. 24.
Quid Necessary est mala Accessere, & satis citò patienda cùm venerint Presume, ac Praesens rempus Future metu Perdere? Est sine dubio stultum, quia quando { que } sis Future miser, esse jam miserum. Seneca Epistle 24.
Rom. 8.38, 39. Has cogitationes quae persecutio potest vincere? quae possunt tormenta superare? Durat fortis & stabilis, religiosis meditationibus fundata mens: & adversus omnes Diaboli terrores, & minas mundi, animus immobilis perstat, quem futurorum fides certa & solida corroborat. D. Cypr. de exhortat. Martyr. Hoc est esse discipulum Dei, hoc est militem Christi, quem nullus hostis expugnet, nullus lupus de castris coelestibus rapiat, nullus laqueus inducat, nullus dolor vincat, nullus cruciatus affligat. Lact. de mort. persecut. c. 16.
Rom. 8.38, 39. Has Cogitations Quae Persecution potest vincere? Quae possunt tormenta superare? Durat fortis & stabilis, Religiosis meditationibus found Mens: & Adversus omnes Diaboli terrores, & minas mundi, animus immobilis perstat, Whom futurorum fides Certa & Solid corroborat. D. Cyprus de Exhortat. Martyr. Hoc est esse Disciple Dei, hoc est militem Christ, Whom nullus hostis expugnet, nullus lupus de Castris coelestibus rapiat, nullus Laqueus inducat, nullus dolour vincat, nullus Cruelties affligat. Lactantius de Murder. persecute. c. 16.
Steterunt torti torquentibus fortiores; & pulsantes ac laniantes ungulas pulsata ac laniata membra vicerunt. D. Cyprian. Epist. 10. Neque tunc civitas Christi, quamvis adhuc peregrinaretur in terris, & haberet tam magnorum agmina populorum, adversus impios persecutores suos pro temporali salute pugnavit, sed potius ut obtineret aeternam, non repugnavit. D. August. de civ. Del. l. 22. c. 6. Inter fatigatos carnifices. Lactant. Inst. l. 5. c. 1.3.
Steterunt Torti torquentibus fortiores; & pulsantes ac laniantes ungulas pulsata ac laniata membra vicerunt. D. Cyprian. Epistle 10. Neque tunc Civitas Christ, Quamvis Adhoc peregrinaretur in terris, & haberet tam magnorum agmina populorum, Adversus Impious persecutores suos Pro temporali salute pugnavit, sed potius ut obtineret aeternam, non repugnavit. D. August. the civ. Del. l. 22. c. 6. Inter fatigatos carnifices. Lactant. Inst. l. 5. c. 1.3.
Illicita nefariorum, &c. Ut supra. Quo non minus quàm si ad nefarias aras accessissent, — tenerentur. Ibid. Illa professio denegantis, contestatio est Christiani, quod fuerat, abnuentis: fecisse se dixit, quicquid alius faciendo commisit. De Lapsis. Servivit seculari Domino, qui obtemperavit ejus edicto; magis obaudivit humano imperio, quàm Deo. Ibid. Deum tamen judicem subterfugere & vitare non poterit. Ibid.
Illicita nefariorum, etc. Ut supra. Quo non minus quàm si ad nefarias aras accessissent, — tenerentur. Ibid Illa professio denegantis, contestatio est Christians, quod fuerat, abnuentis: To have made se dixit, quicquid alius faciendo commisit. De Lapsis. Servivit seculari Domino, qui obtemperavit His edicto; magis obaudivit Human Imperial, quàm God Ibid God tamen Judicem subterfugere & vitare non poterit. Ibid
Quosdam jam comperi coronatos, quosdam vero ad victoriae coronam proximos, universos autem, quos agmine glorioso carcer inclusit, pari ac simsli calore virtutis ad gerendum certamen animatos; sicut esse oportet in divinis castris milites Christi, ut incorruptam fidei firmitatem non blanditiae decipiant, non minae terreant, non cruciatus ac tormenta devincant. D. Cypr. Ep. 10.
Quosdam jam comperi coronatos, Quosdam vero ad Victories Crown proximos, universos autem, quos agmine glorioso carcer inclusit, Pair ac simsli calore virtue ad gerendum certamen animatos; sicut esse oportet in divinis Castris Militias Christ, ut incorruptam fidei firmitatem non blanditiae decipiant, non minae terreant, non Cruelties ac tormenta devincant. D. Cyprus Epistle 10.
Vera igitur Ciceronis illa sententia est; nemo, inquit, justus potest esse, qui mortem, qui exilium, qui egestatem timet. Lactant. Instit. l. 6. c. 17. & Cic. de Offic. l. 2. c. 11.
Vera igitur Ciceronis illa sententia est; nemo, inquit, justus potest esse, qui mortem, qui exilium, qui egestatem timet. Lactant. Institutio l. 6. c. 17. & Cic de Office l. 2. c. 11.
Non domus & fundus, non aeris acervus & auri Aegroto Domini deduxit corpore febres, Non animo curas. Horat. Epist. 2. l. 1. Nec calidae citius decedunt corpore febres Textilibus si in picturis, ostro { que } rubenti Jactaris, quàm si plebeia in veste cubandum'est. Lucret. l. 2.
Non domus & fundus, non aeris Acervus & auri Aegroto Domini deduxit corpore febres, Non animo curas. Horatio Epistle 2. l. 1. Nec calidae Quickly decedunt corpore febres Textilibus si in picturis, ostro { que } rubenti Jactaris, quàm si plebeia in veste cubandum'est. Lucretius l. 2.
NONLATINALPHABET. Joseph. NONLATINALPHABET. l. 4. c. 27. Duo ibi oppida Sodomum nominatum aiterum, alterum Gomorrum apud quae pomum gignitur, quod habeat speciem licet maturitatis, mandi tamen non potest. Solin. Polyhist. c. 48. Edit. Basil.
. Joseph.. l. 4. c. 27. Duo There Towns Sodomum nominatum aiterum, alterum Gomorrum apud Quae pomum gignitur, quod habeat Specimen licet maturitatis, mandi tamen non potest. Solin. Polyhist. c. 48. Edit. Basil.
Ubicun { que } cultiorem agrum viderat [ Dioclesianus ] aut ornatius aedificium, jam parata Domino calumnia, & poena capitalis. Lactant. de mort. persec. c. 7. Cum opus esset [ Maximiano Herc. ] non deerant locupletissimi senatores, qui subornatis indiciis affectasse imperium dicerentur, ita ut effoderentur assiduè lumina Senatus. Ibid. c. 8.
Ubicun { que } cultiorem agrum viderat [ Diocletian ] Or ornatius aedificium, jam parata Domino Calumny, & poena capitalis. Lactant. de Murder. persec. c. 7. Cum opus esset [ Maximiano Herc. ] non deerant locupletissimi Senatores, qui subornatis indiciis affectasse imperium dicerentur, ita ut effoderentur assiduè lumina Senatus. Ibid c. 8.
Opum magna vis est mihi. Anceps & onerosa foelicitas, & quae plus invidiae sit habitura quam gaudii. — Opes multas habeo. Habes rem quaesitu difficilem, custoditu anxiam. amissu flebilem. Petrarch de rem. utr. fort. l. 1. Dial. 53. Multis mortem attulere divitiae, requiem fere omnibus abstulere. Ibid.
Opum Magna vis est mihi. Anceps & onerosa Felicity, & Quae plus invidiae sit habitura quam Gaudii. — Opens multas habeo. Habes remembering quaesitu difficilem, custoditu anxiam. amissu flebilem. Petrarch the remembering. utr. fort. l. 1. Dial. 53. Multis mortem attulere divitiae, requiem fere omnibus abstulere. Ibid
Jud. 7.7. 1 Sam. 14.13, &c. Ideo illi infirmissimis hostibus cuncta tradidit, ut ostenderet scilicet non vires valere, sed causam. Salv. de gub. Del. l. 7.
Jud. 7.7. 1 Sam. 14.13, etc. Ideo illi infirmissimis hostibus Everything tradidit, ut ostenderet scilicet non vires Valere, sed Causam. Salvation de gub. Del. l. 7.
NONLATINALPHABET. Diog. Laert. l. 6. in vitâ Diog. Theodorus Lysimacho mortem minitanti, Magnum vero, inquit, effecisti, si Cantharidis vim consecutus es. Cic. Tusc. Quaest. l. 5.
. Diog Laertes l. 6. in vitâ Diog Theodorus Lysimacho mortem minitanti, Magnum vero, inquit, effecisti, si Cantharidis vim Having obtained es. Cic Tuscany Question l. 5.
Odor illi, saporque, & lassitudo, & vigilia, & humor, & cibus, & sine quibus vivere non potest mortifera sunt. Senec. de Consol. ad Marciam, c. 11. Non cibus nobis, non humor, non vigilia, non somnus, sine mensura quaedam salubria sunt. Sen. Nat. Quaest. l. 6. c. 2.
Odour illi, saporque, & lassitudo, & vigilia, & humour, & cibus, & sine quibus vivere non potest Deadly sunt. Seneca de Consol. ad Marciam, c. 11. Non cibus nobis, non humour, non vigilia, non somnus, sine Mensura quaedam salubria sunt. Sen. Nat. Question l. 6. c. 2.
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NONLATINALPHABET. Diog Laert. l. 7. in vitâ Chrysip. Si per risum ut P. Crassus. Tertul. de animâ, c. 29. Philemonem autem vis risus immoderati abstulit. •aler. Max. l. 9. c. 12.
. Diog Laertes l. 7. in vitâ Chrysip. Si per Laughter ut P. Crassus. Tertulian de animâ, c. 29. Philemonem autem vis risus immoderati abstulit. •aler. Max. l. 9. c. 12.
Si prae gaudio quis spiritum exhalet, ut Chilon Spartanus dum victorem Olympiae filium amplectitur. Tertull. de an. c. 29. Multorum animas praeceps & inspectata laetitia excussit, quod Chiloni Lacedaemonio, & Rhodio Diagorae contigisse accepimus, &c. Drex. prodr. aet. c. 1. Sect. 20. Annon illa Romana pietatis notissimae mater, nuncio mali Cannensis exterrita, filio reduce, quae flebat, diriguit in mortem? nec par esse gaudio poterat, quae superfuerat orbitati. L. Pacati Dr. Panegyr. Theodosio dict. p. 514. Sophocles ultimae jam senectutis — causam mortis gaudium habuit. Valer. Max. l. 9. c. 12.
Si Prae gaudio quis spiritum exhalet, ut Chilon Spartanus dum Victorem Olympiae Son amplectitur. Tertul de nias. c. 29. Multorum animas praeceps & inspectata Laetitia excussit, quod Chiloni Lacedaemonio, & Rhodio Diagorae contigisse accepimus, etc. Drex. prodr. aet. c. 1. Sect. 20. Annon illa Roman pietatis notissimae mater, nuncio mali Cannensis exterrita, filio reduce, Quae Flebat, diriguit in mortem? nec par esse gaudio poterat, Quae superfuerat orbitati. L. Pacati Dr. Panegyr. Theodosio dict. p. 514. Sophocles ultimae jam senectutis — Causam mortis gaudium Habuit. Valer Max. l. 9. c. 12.
1 Sam. 4.18. Non vulgaris etiam Homeri mortis causa fertur, qui in insula, quia quaestionem à piscatoribus propositam solvere non potuisset, dolore absumptus creditur. Val. Max. Ibid.
1 Sam. 4.18. Non vulgaris etiam Homeri mortis causa fertur, qui in insula, quia quaestionem à piscatoribus propositam Solvere non potuisset, dolore absumptus creditur. Val. Max. Ibid
Cum mors ubique praesto sit, & undi { que } occurrat; nihilque sit tam exiguum, quod non in perniciem generis humani, satis valeat. Senec. Nat. Quaest. l. 6. c. 2.
Cum mors ubique praesto sit, & undi { que } occurrat; nihilque sit tam exiguum, quod non in perniciem Generis Humani, satis valeat. Seneca Nat. Question l. 6. c. 2.
Jam { que } eo tempore, quo Julius Secundus Pontifex maximus fuerat creatus, mihi dixerat se ad omnem rerum eventum, quem à patris morte futurum putaret, longè in posterum prospexisse, atque remedia comparasse: illud unum duntaxat se praeteriisse, quod scilicet nunquam putarat sub ejus morte, sibi etiam cum morte esse confligendum. Ibid.
Jam { que } eo tempore, quo Julius Secundus Pontifex Maximus fuerat creatus, mihi Dixerat se ad omnem rerum Eventum, Whom à patris morte Future putaret, long in posterum prospexisse, atque Remedy comparasse: illud Unum duntaxat se praeteriisse, quod scilicet Never putarat sub His morte, sibi etiam cum morte esse confligendum. Ibid
NONLATINALPHABET, NONLATINALPHABET. Theogn. Quum fortuna manet, vultum servatis amici, Quum cecidit, turpi vertitis ora fuga. Petron. Arb. c. 40. Donec eris foelix multos numerabis amicos, Nullus ad amissas ibit amicus opes. Ovid. Trist. l. 1. El. 8. Crescat, sive adveniat egestas, decrescent, abibunt, seu verius detegentur amicitiae. Petrarch. de rem. utr. fort. l. 1. di. 50.
,. Theognis. Whom fortuna manet, vultum servatis Friends, Whom cecidit, turpi vertitis ora fuga. Petron. Arb. c. 40. Donec eris Felix multos numerabis amicos, Nullus ad amissas ibit Amicus opes. Ovid. Trist. l. 1. El. 8. Crescat, sive May he come egestas, decrescent, abibunt, seu Various detegentur Friendship. Petrarch. the remembering. utr. fort. l. 1. Die. 50.
Tanta tamen hujus saeculi incerta sunt, & ita potentum ruinae quotidianae crebrescunt, ut quum ad tale refugium confugeris, plus ibi timere incipias. D. August. in Ps. 45.
Tanta tamen hujus Saeculi Incerta sunt, & ita potentum ruinae Daily crebrescunt, ut Whom ad tale refugium confugeris, plus There timere incipias. D. August. in Ps. 45.
Aegrotantes contraria delectant, & cum corpus hominis adversa valetudo possederit, contra salutem suam à laborantibus perversa poscuntur. Jul. Firmie. Matern. de err. gent.
Aegrotantes contraria delectant, & cum corpus hominis adversa valetudo possederit, contra salutem suam à laborantibus perversa poscuntur. Jul. Firmie. Matern. de err. gent.
Consuesse enim Deos immortales, quo gravius homines ex commutatione rerum doleant, quos pro scelere eorum ulcisci velint, his secundiores interdum res, & diuturniorem impunitatem concedere. J. Caes. de bello Gall. l. 1. Miseri in hoc altius tolluntur. ut decidant altius; hi enim ut victimae ad supplicium saginantur, ut hostiae ad poenam coronantur. Min. Fel.
Consuesse enim Gods immortales, quo Gravius homines ex commutatione rerum doleant, quos Pro Scelere Their ulcisci velint, his secundiores Interdum Rest, & diuturniorem impunitatem concedere. J. Caesar de bello Gall. l. 1. Miseri in hoc Highly tolluntur. ut decidant Highly; him enim ut Victimae ad supplicium saginantur, ut Hostiae ad poenam coronantur. Min. Fel.
Quanquam Nazarenum nostium, & ut ipse solebat dicere Galilaeum, statim in praelio senserit. D. Hieron. Epist. 84. NONLATINALPHABET. Sozom. l. 6. c. 3. NONLATINALPHABET. Theodorit. l. 3. c. 25.
Quanquam Nazarene nostium, & ut ipse solebat dicere Galilaeum, Immediately in Praelio senserit. D. Hieron. Epistle 84.. Sozomen l. 6. c. 3.. Theodoret. l. 3. c. 25.
Nullum maleficium sine formidine est, quia nec sine conscientiâ sui. Tertull. adv. Marcio. l. 4. c. 17. Nemo malus foelix. Juv. Sat. 4. v. 8. NONLATINALPHABET. Pythagorae fragment. pros. apud Hieroclem, & Demophilii sentent. Pythag. Si sera Deorum vindicta sit, noluerunt tamen impios ipso in facinore adeo exultare, ut non angore conscientiae fraudis { que } cruciatu, tanquam domesticis furiis, affiduè vexentur. Cic. Consol. ad Brut.
Nullum maleficium sine formidine est, quia nec sine conscientiâ sui. Tertul Advantage. Marcio. l. 4. c. 17. Nemo malus Felix. Juv Sat. 4. v. 8.. Pythagorean fragment. pros. apud Hieroclem, & Demophilii sentent. Pythagoras Si sera Gods Vindictae sit, noluerunt tamen Impious ipso in facinore adeo Exultare, ut non Anger conscientiae fraudis { que } cruciatu, tanquam domesticis furiis, affiduè vexentur. Cic Consol. ad Brut.
Poena autem vehemens, ac multò saevior illis, Quas aut caeditius gravis invenit, aut Radamanthus. Nocte die { que } suum gestare in pectore testem. Juv. Sat. 13. v. 195.
Poena autem Violent, ac multò Saevior illis, Quas Or caeditius gravis invenit, Or Rhadamanthus. Nocte die { que } suum gestare in pectore Testimony. Juv Sat. 13. v. 195.
Tutum aliqua res in malâ conscientiâ praestat, nulla securum. Putat enim se etiamsi non deprehenditur, posse deprehendi, & inter somnos movetur, & quoties alicujus scelus loquitur de suo cogitat. Senec. Epist. 105.
Tutum Any Rest in malâ conscientiâ praestat, nulla Secure. Putat enim se Even if non deprehenditur, posse deprehendi, & inter Somnos movetur, & How often alicujus scelus loquitur de Sue cogitat. Seneca Epistle 105.
Cum apro subministraretur (n. Saturus ) venator potius qui illum subligaverat, suffossus ab eadem bestia post diem muneris obiit. Et cum ad ursum substrictus esset in ponte, ursus de caveâ prodire noluit, ita { que } secundo Saturus illaesus revocatur. Pass. SS. Perpet. & Foelicit.
Cum apro subministraretur (n. Saturn) venator potius qui Ilum subligaverat, suffossus ab Same Beast post diem muneris Obiit. Et cum ad ursum substrictus esset in ponte, ursus de caveâ prodire noluit, ita { que } secundo Saturn illaesus revocatur. Pass. SS. Perpet. & Felicity.
