A consolatory discourse perswading to a chearfull trust in God in these times of trouble and danger. By Symon Patrick rector of St. Paul Covent Garden. Patrick, Simon, 1626-1707. 1665 Approx. 37 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2). A56635 Wing P777 ESTC R216914 99828628 99828628 33059

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Early English books online. (EEBO-TCP ; phase 2, no. A56635) Transcribed from: (Early English Books Online ; image set 33059) Images scanned from microfilm: (Early English books, 1641-1700 ; 1956:5) A consolatory discourse perswading to a chearfull trust in God in these times of trouble and danger. By Symon Patrick rector of St. Paul Covent Garden. Patrick, Simon, 1626-1707. [2], 14 p. printed by J. Hayes for S. Thomson, at the sign of the Bishops Head in St. Pauls Church-yard, London : 1665. Cropped at head. Reproduction of the original in the British Library.

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eng Consolation -- Early works to 1800. God -- Love -- Early works to 1800. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2010-05 Assigned for keying and markup 2010-05 Keyed and coded from ProQuest page images 2010-06 Sampled and proofread 2010-06 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

A Conſolatory DISCOURSE, Perſwading to a Chearfull Truſt in God in theſe Times of Trouble and Danger.

By Symon Patrick Rector of St. Paul Covent Garden.

LONDON, Printed by J. Hayes for S. Thomſon, at the Sign of the Biſhops Head in St. Pauls Churchyard. 1665.

THe face of things is now ſo calamitous, and there is ſo much ſadneſs diſcovers it ſelf in the looks of all thoſe who are ſerious and affected with our preſent miſeries, that it ſeems as great a deed of charity to ſend ſome comfort to them, as to call the careleſs would to Repentance. There hath not a week of ſate paſſed, but we are told in the Bils of Mortality, that ſome are dead of Grief. The weight of many mens ſorrows is ſo great, that it ſinks them to their Graves. And they that are not yet ſo heavily oppreſſed, yet groan under their burdens; and we hear every day of ſome or other that are ready to faint by reaſon of the anguiſh of their ſpirits. We have ſome hopes indeed that the number is not very great who are ſo ſorely diſtreſſed; but yet there is a General damp I obſerve upon the better ſort of ſouls; and there are many things concur to caſt a cloud over their faces. Some are very heavy for the loſs of their friends, and others for the fear of that loſs. It afflicts ſome to ſee ſuch a decay of Trade, and others begin to have apprehenſions of Poverty, and think it is poſſible they may fall into Want. We ſee men ſtartled very much to find the Burials ſwell'd to ſuch an height the Week that is paſſed; and again it affrights them to think of the ſumme that this Week current may mount them unto. Moſt men are poſſeſſed with a fear of Death, which now ſurrounds them on all ſides; and others that have been free from thoſe terrors, yet are in ſome dread of that kind of Death that domineers among us. In ſo much that they are very numerous, methinks, whoſe very aſpects beg for ſome conſolation. We can caſt our eyes no where but we behold ſome or other imploring our help; and craving ſomething that may brighten their countenances, by reviving and cheering their drooping ſpirits.

That is the errand of this little Paper; which it came into my mind upon theſe conſiderations to ſend after a former Sheet; That all thoſe who truly repent them of their ſins, and apply their thoughts and endeavours to amend their lives, may not make their lives a burden to them by fears, or cares, or grief, or any other of thoſe troubleſome paſſions which we are apt to be haunted withall.

Now though there be many particular ſupports which are eaſie to be produced for mens relief, under every one of thoſe evils which are the cauſe of their complaints? yet this diſcourſe being confined to ſo ſmall a compaſs as a Sheet, it will be beſt to direct you to one remedy for all Diſeaſes. Eſpecially conſidering that one Medicine will be better remembred then a great many; that the application and uſe of it alſo will be more eaſie; and that the mind being fixed in one point, it will be the leſs ſubject to diſtraction by a multitude of thoughts. And when I caſt mine eye upon the Holy Books to find that which may be moſt proper for every mans caſe; I can ſee nothing ſo much ſpoken of, nothing ſo much magnified and applauded for a preſent Cure of all troubles, as Truſting in God. Our Fathers truſted in thee (ſaith the Prophet in that mournfull Pſalm 22.4, 5.) they truſted and thou didſt deliver them. They cried unto thee and were delivered: they truſted in thee and were not confounded. Here you have the practiſe and Experience of Ancient times, which are a direction to us in like caſes. You have here ſo approved a Remedy, and which this Divine Writer thought ſo ſafe, that he reſolved to take no other courſe in a time of ſuch Contagion as this is. For having obſerved that he who flies to the Moſt High as his Sanctuary, abides under the ſhadow of the Almighty, he determines to ſeek for no other comfort or ſecurity, but thus concludes with himſelf; I will ſay of the Lord, He is my refuge, and my fortreſs; my God, in him I will truſt, Pſal. 91. 1, 2.

Let us ſee then of what this famous and ſo much tried Remedy may conſiſt. Let us ſearch of what an Antidote ſo powerfull is compounded. If it be ſuch an Univerſal Medicine, it concerns us very much to be well acquainted with it; that we may not miſtake in the making of it, either by leaving out or putting in of any thing which may ſpoyle its efficacy. And to ſay the truth it is a very plain and ſimple thing which will not torture your wits to comprehend. This is the beginning of your comfort, that there is nothing in it but what is vulgarly known, if it were but as well followed and put in uſe. It is only to behave our ſelves towards God as we do to one of our Good Neighbours, of whoſe skill and fidelity we have aſſurance; and the buſineſs is done.

I. Firſt then if an honeſt man give us his word for the performance of any thing we deſire of him; on this we rely as our ſecurity, demanding no other; from whence we are ſaid to truſt that perſon. Which directs us if we will place our confidence in God, to be throughly perſwaded of the truth of all that he hath promiſed, reſting aſſured that it ſhall certainly be fulfilled. Is there nothing that God hath given us his word for? Doth he not ſtand at all ingaged to us? Can we find nothing upon record that he hath ſaid for our comfort and ſupport in this world of ſorrows? Turn over the leaves of that Book which is deſervedly called the Book of God, and you will ſee that he hath tied himſelf unto us for the performance of ſeveral things that highly import us, not only by his word but by his Oath. He hath teſtified his ſingular care of the happineſs of the world. He hath ſhewn the great deſire he hath that his creatures ſhould live in good comfort, and not be miſerable, in that he hath not only ſaid but ſworn that he will do them good. He hath aſſured us in a more ſolemn manner then could be deſired, that he will provide for us; that he will give us a competency of theſe worldly goods; that he will never leave us nor forſake us; that he will be our ſupport and comforter in all afflictions; that he will ſtrengthen us on a bed of languiſhing, and make all our bed in our ſickneſs; that he will lay no more upon us then we ſhall be able to bear; and that all things ſhall work together for good to thoſe that love him. Of which promiſes you muſt no more doubt then if it were in your own power to beſtow theſe bleſſings on your ſelves. And is all this nothing think you to cheer a mans heart? Is there no vertue in theſe words (if ſtedfaſtly believed) to raiſe up your ſinking ſpirits? Will it give you no joy to think that you are ſo ſure to be under the care of God? You would have had him promiſed you perhaps that you ſhall never be ſick: or that you ſhall not be ſick of any contagious diſeaſe; or that you ſhall have long life; or come to great riches and honours, without which you cannot be content. Poor Fools! He hath promiſed you far nobler enjoyments, and would not have you ſet your hearts on things of ſo low concernment. Beſides thoſe that I have mentioned, there are three moſt remarkable things which he hath paſſed his word and faith for, which if you believe, I ſhall ſoon give you ſatisfaction in the leſſer matters of which you are ſo deſirous. First, he hath promiſed forgiveneſs of ſins if you heartily amend. An ineſtimable favour; and which imports us more then to be well, to be rich or to en joy all the pleaſures on earth. For they are in truth no pleaſures, whenſoever a man thinks of Damnation at the laſt. Secondly, he hath promiſed the gift of the Holy Ghoſt to help and ſuſtein us; to comfort and cheer us; to guide and conduct us in our way to the third thing that he hath aſſured us of. And that is Eternal life to reward our Piety, our fidelity, our Patience and Adherence to him. This St. John hath ſee a mark upon as the moſt illuſtrious of all other, ſaying, This is the promiſe that he hath promiſed us even eternal life. 1 Epiſt. 2.25. As if he would have us fix our eyes on this above all other things; and have us to think that if God hath not ſaid ſo much concerning temporal enjoyments as we deſire, the reaſon is becauſe his word is a thing which it is fit his Majeſty ſhould paſs in matters of more moment, and of which there might be greater doubt. And truly theſe things which I have named are ſuch that if we can believe them upon his word, we may well truſt him for all the reſt without his word. For who can think that he who will give us heaven, will deny us any thing that is fit for us upon the earth? or who can be ſuch an Idiot as to imagine that he who is ſo liberal as to beſtow eternal life, will be ſparing of a long life to us here if he judg it moſt convenient? And that will bring me to the ſecond thing, which is

II. To direct you to place a confidence in God that he will give you whatſoever is beſt for you though it be not promiſed. It is a great imperfection and robs men of much comfort, not to be able to rely on God unleſs they have his word for every thing. Is not the Nature of God think you as great a ſecurity to us as that can be? Truly they that underſtand things, judg it to be rather greater; becauſe it is that which gives credit to his word. Why do you believe, I beſeech you, what God ſaith? Is it not becauſe you know his Truth and Goodneſs to be ſo unſpotted that he cannot poſſibly deceive you? Let us then be of good cheer. From hence we may derive our comfort as well as from any thing elſe. Nay this is the very Original and fountain of all our conſolation and ſupport, that God is of ſuch a Nature that he delights in the welfare and contentment of his Creatures. From this we may fetch as much joy as we pleaſe. We need not doubt to conclude from hence that we ſhall have all that is good for us though there were not one word ſaid of it. And he is neither good nor wiſe that will deſire more, and not reſt himſelf contented in this perſwaſion. Let us have recourſe if you pleaſe to our dealings one with another; for by them I told you we ſhould beſt underſtand what it is to truſt in God. Do we never repoſe a confidence in an excellent perſon unleſs he give us his word or his bond? Are there not ſome men of whom we have ſuch an high opinion that we readily depoſite our money, our jewels, our Deeds or any thing elſe in their hands, and never ſo much as ask them to give us their promiſe that they will ſafely keep them for us? Why do we think it ſtrange then to depend on God in this manner? Why do we not think that we have aſſurance enough from the abſolute perfection of Gods Nature that it ſhall go well with us? what is the matter that we cannot be ſatisfied without he paſs his word; and that we are not confident in himſelf that we ſhall want no good thing? In my poor judgment this is rather to truſt in God then the Other. I mean he is more properly ſaid to truſt in God who perſwades himſelf that he is ſo good as to give him all things needfull, though not particularly promiſed; then he that relies only on his word. For this latter is rather to be called Faith then Truſt. Between which two there ſeems to be this difference, that faith hath reſpect only to the word of God; to what he ſaith and expreſſes: but Truſt goes further and hath reſpect alſo to God himſelf. It looks not only at what he is ingaged to do; but at what he is inclined to do for us. Conclude therefore with the Pſalmiſt and pronounce it in a joyfull and triumphant manner (84.11, 12,) The Lord God is a Sun and ſhield: the Lord will give grace and glory; and no good thing, will he withhold from them that walk uprightly. O Lord God of hoſts, bleſſed is the man that truſteth in thee. He doth not envy any of his bleſſings to us. He is as free of his favours as the Sun is of his beams. He is no more backward and unwilling to do us any good, then that great Lamp of heaven (which is as it were his Viſible Image) is to impart its light and heat to the world. And therefore he is in a bleſſed Condition that truſts in God. He hath united himſelf by that means to the very fountain and ſource of all good things; and ſo cannot fail to enjoy in every condition that which is moſt profitable for him. Be it health, be it riches, be it long life, which we think is beſt for us; if God think ſo too, we may reſolve his bounty will not let us want it but certainly beſtow it upon us. I ſhall ſtay till anon to ask you if you can find no comfort in this perſwaſion; and now proceed to tell you in the third place, that in order to your full content,

III. You muſt in this confidence commit your ſelves to his good providence that he may diſpoſe of you as he pleaſes. If you verily believe that God will have a care of you, then you cannot chooſe but yield up your ſelf and all you have to his wiſe goodneſs, deſiring that every thing may be as he, not as you will. For doth not he that truſts in another, whether in his word, or his Vertue, leave any thing with him and depoſite it in his hands? Doth he not reſt aſſured that it will be ſafe; that he will diſpoſe of it as ſhall be moſt fitting; or that he will improve it for his benefit? Do we not ſee that he ceaſeth to trouble himſelf any further, when he hath once ſecured his goods in this mans keeping? that he caſts away all care, that he his not poſſeſſed with fears, but ſaith as we muſt do of God, I know whom I have truſted? you do vainly then pretend to truſt in the Father of Mercies; and as vainly hope for any contentment, if you do not thus reſign up your ſelves and all your concernments unto him, being fully ſatisfied that he will do what is moſt conducing to your good. This is the confidence that he expects we will repoſe in him if we take him for our friend. And whatſoever men of fancy may perſwade themſelves, this is a nobler degree of truſt in God then to have the particular confidence (which they ſo eagerly aſpire unto) that he will do this or that. This in truth puts the moſt honour upon him, when we relinquiſh our own particular deſires and refer all to his will. This is the moſt certain mark of our believing him to be what he is, when we dare thus leave our ſelves intirely to him, that he may do as he pleaſes with us. The times are now very ſickly; we are all in great danger; and know not to what remedies we ſhould fly. Death hath fetch away ſo many round about us, that we may fear he will come for us next. If we will now act the part of good Chriſtians, or if we will have any conſtant comfort, we muſt all ſay as David doth, What time I am afraid, I will truſt in thee. Let us now refer all to God, who knows beſt what uſe he hath for his Creatures; and where it is moſt fit to beſtow them, either in this world or in the other. Let us be confident he will diſpoſe us there where it is moſt neceſſary and beſt for us to be. And in this confidence we ſhall find abundant ſatisfaction, both in this and all other things that trouble us. It will keep us in perfect peace, thus to ſtay our minds on him. Nay, I think fit to add, that if there be any way to have that which we are naturally inclined to with (be it health, or plenty or any thing elſe) this is it. For doth not a perſon that is perfectly and without any conditions intruded by us, think himſelf more ingaged and concerned to diſpoſe of what we leave with him not only to our advantage, but as near as may be to our hearts deſire? Do not think then that God is ſo unkind, that he loves to croſs us in that which we are inclined to ask, after we have ſubmitted it wholly to him. Believe that he will deal very tenderly with thoſe who have ſuch an high eſteem of him, that they ask nothing but that he will do as ſeems good in his eyes. He hath a greater care of theſe mens good then any others. He is more ingaged to them (if we may ſpeak in our common phraſe) and they ſhall ſee he will deal very well with them. He is much pleaſed that they leave all to his wiſdome, and therefore will not fall to let them fare the better for not interpoſing their own particular deſires. But if we will be taking upon us to preſcribe to him what courſe he ſhall take; if we behave our ſelves as if we ſhould be undone unleſs things go in that one way which we determine, and therefore are alwaies ſollicitouſly intreating him for this and that which we fancy nearly concerns our worldly eſtate; then we diſoblige him very much. It is a ſign we would take things out of his management if we could; and be glad to have the ordering of affairs in our own power. It ſhews that we are loath to truſt him, and that we ſuſpect his wiſdome and goodneſs; or at leaſt that we have no ſuch feeling of them, but that we had rather rely upon our own skill and love to our ſelves. Now how can this chooſe but render our condition as unſecure as it will make it uncomfortable? we can never have any ſetled peace unleſs we quietly commit our ſelves to God; nor can we hope for any ſafety at all, which is furtheſt off from thoſe who ſo little eſteem his will that they prefer their own before it. Away therefore with all your cares (if you would be happy) and caſt them upon him, for he careth for you. 1 Pet. 5.7. Throw them intirely upon him, for it is his buſineſs to govern the world and not yours. Let him ſee you reſt your ſelves with as compoſed a ſpirit on his Providence, as if it was in your own hands to do what you liſt. This is the onely way to pleaſe him, and you will never ſure be pleaſed your ſelves unleſs you think that be is ſo too.

IV. And now having thus caſt your care upon him, it muſt be your care to walk uprightly before him; for from ſuch perſons (you heard) he will withhold no good thing. It is no part of your work indeed to buſie your thoughts about future events; but there is ſomething elſe that lies upon you, which is to do what God at preſent bids you, that ſo you may be alwaies qualified for his favours. This is not only a neceſſary concomitant of our truſting in God, but a part of it. We muſt commit our ſouls (or lives) to him in well doing, as into the hands of a faithfull Creator, 1 Pet. . 19. We muſt truſt in the Lord and do good; ſo ſhall we dwell in the land, and verily we ſhall be fed, Pſal. 37.3. Great heed muſt be taken that you leave not out this Ingredient (as I may call it) of doing good, when you are forming your truſt in God; for the Remedy will be quite ſpoyled if this be wanting. For have you not ſeen that to truſt in God is to take his word, to believe that he ſaith true whatſoever it be that he ſpeaks? Now how ſolemnly hath he told you that his face is againſt them that do evil, to cut off the remembrance of them from the earth? that the way of the ungodly ſhall be turned upſide down? that the wicked ſhall fall into miſchief? And therefore muſt you not be perſwaded that there is no way to be happy in this world or in the other, but by following of his counſels and obeying his commands? If you truſt God, you muſt neceſſarily govern your ſelves by this belief. If you give any credit to him, you muſt obſerve thoſe rules whereby he would have you to live. And you muſt reſolve that he hath no confidence in God, who hopes for his bleſſing in thoſe waies which he hath ſaid ſhall not proſper. No, he confides in his own bold fancy and preſumptuous thoughts. He contradicts God, and gives him the lie. He ſaith in effect that he will not truſt his word, which hath expreſsly told us, that he who walks uprightly ſhall be ſaved; but be that is perverſe in his waies ſhall fall at once, Prov. 28.18. You muſt live ſoberly, righteouſly and godly in the world, if you will have any comfort. You muſt walk with God if you will be under his ſhadow. When you run away from him, you flee from your ſhield, and loſe your confidence of his protection. In evil waies you are inſecure, and there the Angel of death is moſt like to meet you. But let all thoſe that put their truſt in God rejoyce, let them ever ſhout for joy. For thou Lord wilt bleſs the righteous, with favour wilt thou compaſs him as with a ſhield, Pſal. 5.11, 12. Where the righteous (you may obſerve) and they that put their truſt in God are the very ſame men, and the only perſons that can rejoyce and expect that he will defend them from all that will prove hurtfull to them.

Thus I have briefly ſhown you of what this Ancient and Divine Remedy doth conſiſt. All that remains is to reflect and conſider if there be nor both great cauſe thus to truſt in God; and alſo ſuch great comfort in ſo doing, that a man may ſhout for joy, as you heard the Pſalmiſt juſt now expreſs it.

As for the Cauſe; there are ſo many grounds of our confidence as there are Perfections in God. His Goodneſs is ſo great, that he delights in our happineſs. His Wiſdom is ſo great, that he cannot miſtake nor make any choice of that for us which is pernicious. His Power is ſo great, that as nothing can come to paſs without his leave, ſo nothing can be hindered which his Wiſdom and Goodneſs will have done. He is Faithfull and juſt alſo, and cannot but make good his Word. And beſides he is ſo immutable, that he alwaies governs the World by the ſame eternal Rules, and gives us thereby the ſame hopes in him that good men have ever had.

Why do we not rejoyce in God then as well as they? What comfort would you have that is not here to be found? Are good hopes in the Immortal, only Wiſe God, nothing worth? Or can they give but a feeble ſupport to thoſe that are owners of them? If they can do any thing, you ſee plainly there is great cauſe for them, and greater then for many other things. They are ſecured ſo many waies, that it is manifeſt God would not have us want the comfort of them. The Power of God (for example ſake) may make you fear him, and there is great reaſon for it; but it will not produce love to him. On the other ſide, the Goodneſs of God will make you love him; but it doth not ſo eaſily produce fear. Theſe affections grow (as it were) on ſingle roots; and that which bears the one doth not bear the other. But as for Truſt in God, that grows upon them both. The Power of God will make us confide him as well as his Goodneſs. And beſides; the Wiſdom, the Juſtice, the Faithfulneſs, and the Eternity of God, give ſtrength and force unto our confidence. All theſe are apt to beget in us aſſurance of good from him; ſo that if that be of any moment to our ſupport and conſolation, we cannot well be without them.

And verily it is of exceeding great conſequence. The comfort that it gives is infinite and cannot be limited. It extends it ſelf to all things, to every caſe and condition of life. There is no evil which threatens us in this world, but it can help and arm us againſt the aſſaults of it. It cuts off all the matter of our trouble. We need not fear any thing. We need not be carefull for any thing. We need not torment our ſelves with reſtleſs deſires. And there is no cauſe that we ſhould be wounded with any grief and ſorrow. We have nothing left us to do but only to rejoyce alwaies, becauſe we are in his hands who exerciſeth loving kindneſs, judgement and righteouſneſs in the earth; and proteſts that in theſe things he delights, Ier. 9.24. In this we way glory and make our boaſt. This may juſtly fill us with joy and gladneſs, which are the only paſſions that this Truſt leaves in poſſeſſion of the heart. We may ſay continually let the Lord be magnified, which hath pleaſure in the proſperity of his ſervants. There is nothing can fall out in which we may not reſt exceedingly ſatisfied. We may welcome any thing with a pleaſant countenance, becauſe it is the appointment of our loving Father, to whoſe care we have leſt the ordering of all that belongs to us. It is impoſſible any thing ſhould come to us, unleſs the goodneſs of God be firſt conſulted. No Plague (for inſtance) can ſmite us, but Almighty Power muſt firſt give way. There cannot the leaſt thing which we call evil ſo much as touch us, but infinite Wiſdom muſt content unto it. And who would be troubled if theſe ſhall bid poverty, or ſickneſs, or the loſs of friends, or death it ſelf go to him? Where is his wit that would bid them ſtay away, when God comnands them to come? Will any man that is adviſed take it ill, that that is done which the infinite Wiſdom and Goodneſs appoints? Will he deſire any thing ſhould be other waies then as that ſhall direct? What contentment could a man take in a place, if it were poſſible to ſtay in it, againſt the will and pleaſure of heaven? Or to what purpoſe is it to wiſh to remain any longer here, when the Sovereign of the World would remove us to another and a better Country? No, we ſhould ſay chearfully, The will of the Lord be done. It is the Lord, let him do as ſeems good in his ſight. Now Lord, will thy ſervants depart in peace: We will come, now that thou calleſt us. Thou art good and thou doſt good; and therefore we will readily follow thee, though thou leadeſt us to the grave.

I know indeed that there are many who would be glad if I could ſay ſomething elſe unto them: And who would rejeyce more, then I doubt they will do in this diſcourſe, if I could give them ground to believe that they ſhall certainly be preſerved, by confidence in God, from the infection that is abroad. This is the thing which they look for. They are much in love with life, and ſo they would think themſelves happy if they could be aſſured they ſhall not loſe it. They would fain have us to put this confidence into their minds, by putting it into the nature of Truſt in God. It is worth little they imagine, if this perſwaſion be not intermixed with it. And if the 91 Pſalm be not thus expounded, they can take but ſmall comfort in the reading of it.

But as I am loath to deceive any body, ſo I would not willingly have men deceive themſelves, by miſunderſtanding that and other places of Holy Writ. I would not have them be more Bold then truly confident, the effect of which will be this, that they muſt needs be extreamly troubled and confounded when they find themſelves confuted by Death. Some indeed of theſe Bold Believers may eſcape, and ſo they would without this confidence; but others of them may dye, and then conſider what an amazement it will be to meet with a diſappointment. For, I beſeech you, have not all ages taught us that good men dye as well as others by peſtilential breaths? not ſo many indeed as of the reſt, becauſe there are not ſo many of them to die. They are but thinly ſcattered in the world, and therefore at no time can there as many fall of them as of the bad. But yet I ſay, do not ſome of them feel this ſtroke of God? Will we condemn all thoſe for wicked, or ſuch as had no truſt in God, who have periſht in this great mortality? It is no good ſign that you ſhall be ſafe, if you be ſo uncharitable. And yet one of theſe two you muſt ſay, either that you cannot have this abſolute confidence of being preſerved; or that all thoſe wanted this faith in God whoſe lives are not preſerved. If you will not condemn them, then you muſt condemn theſe arrogant pretences and high confidences which limit God to mens own deſires.

But what then ſhall we ſay to the Pſalmiſts words? Do not they tell us that a man that truſts in God ſhall ſee ten thouſand fall about him and he eſcape, Pſal 91.7.

I anſwer, they do not promiſe us infallibly that we ſhall be ſecure when others die; but only incourage us to truſt in God upon the experiment which he hath made of the ſuccesfulneſs of this courſe. This will be better underſtood if the occaſion of this Pſalm be marked. Many of the Hebrews indeed think it was penned by Moſes as the foregoing Pſalm was, upon the occaſion of the Plagues in the Wilderneſs; but it is more probable that it was written by David, when the Angel of the Lord ſlew 70000 in a ſhort ſpace; and coming to Jeruſalem was diverted from his execution by the repentance and ſupplications of him and of the Elders (1 Chron. 21.16.) who fled to God for refuge. Now upon this remarkable ſucceſs of their obedient faith in God, which kept Jeruſalem from the ſtroke, when a thouſand fell on one ſide and ten thouſand on the other; David proclaims this to all ſucceeding times as the only remedy againſt infection, to take ſanctuary in God, nothing doubting of his protection, if there be the ſame reaſon for it that then there was. Or rather we ſhall find (upon a ſtrict examination of his words) that this Pſalm is an incitement to his own ſoul to depend on God only in time to come upon the like occaſions. For thus I conceive they are to be expounded. I will ſay of the Lord (i.e. to himſelf) he is my refuge, my fortreſs, my God, in him I will truſt. He ſhall deliver thee (ſpeaking ſtill to his own ſoul) from the ſnare of the fouler, and from the noiſome peſtilence. i.e. from all unſeen dangers that are moſt unavoidable. And then (after many ſuch like expreſſions) as if he had heard the charge that God gave the Angels of him that no hurt ſhould come to him, he concludes in a pious rapture, (v. 14, 15, 16.) with the words of God to them, Becauſe he hath ſet his love upon me, therefore will I deliver him: I will ſet him on high becauſe he hath known my name, &c. with long life will I ſatisfie him, and ſhew him my ſalvation. But all this is to be underſtood as ſpoken in the heat of a divine inſpiration, by which God gave him a particular aſſurance that he would preſerve him (being of ſo great uſe to his people, and alſo a tipe of the Meſſiah) from all the dangers that evil men or evil Angels might deſign to bring him into. As for our ſelves we have no ſuch inſpiration (nor are theſe words ſpoken to us all) and therefore can have no ſuch aſſurance, but muſt content our ſelves with the knowledge of theſe three things.

1. That there is no remedy in the whole world ſo powerfull as this for our preſervation, if it will conſiſt with the wiſdome of Gods government to grant it. And (2.) that ſuch a remarkable repentance as that of David and all the Elders or Nobles, would be very likely to obtain ſuch a favour as the removal of Gods heavy ſtroke. And (3.) that truſt in God hath a natural efficacy in it for the preſervation of particular perſons, and will moſt ordinarily protect them. For (as you have heard) it expels fear, it rejoyces the heart, and it calms all the paſſions; then which Phyſitians know nothing more neceſſary and effectual for mens ſafety in theſe times of Contagion. We may well then conclude that this Antidote will do great wonders by the bleſſing of God, who we ſee ſucceeds other means that are of an inferiour nature.

And therefore let us put our ſelves into the hands of God, and be aſſured, that if we be not ſaved from the deſtroying Angel, there was great reaſon that we ſhould die; which it was not fit for any indulgence of heaven to overrule. Let us think this comfort enough, that we have committed our ſelves to him, who will do nothing, but what we would do if we ſaw ſo much as he. And indeed I do not ſee what greater comfort an aſſurance of deliverance would give us, then we may have in an humble ſubmiſſion of all to Gods will and pleaſure. We ſhould have no priviledge above others, but only to know ſomething beforehand which they do not; for as to the thing it ſelf, they may hare it (though they do not foreſee it) as well as we. Now what great comfort is there meerly in knowing that we ſhall live ſome years longer in this World? Are ſuch men aſſured alſo that no other evil ſhall befall them? Shall they never loſe their health, nor their friends? Why are they not confident of this too? and that they ſhall die of nothing but old Age; becauſe it is ſaid there; No evil ſhall befall thee; and with long life will I ſatisfie him, v. 10 16. Or if they had aſſurance of all this, where is the advantage they have of other men who pretend to no ſuch confidence? Is it ſuch an happineſs meerly to live? Is not this a greater, to know that we ſhall have what God ſees good? To be aſſured we ſhall ſtay here as long as he judges it will make for our happineſs? And if this be the comfort, then we are poſſeſſed of it without their particular aſſurances. We know that a ſparrow falls not to the ground without our Fathers providence. We are certain that if he ſee it beſt we ſhall remain here longer, before we be removed to another place And indeed that is the thing which men of higher confidences then others ſhould be firſt aſſured of; that ſuch things ſhall make for their greateſt good, or elſe they can with no comfort expect them, about which, ſince I obſerve they are ſo little thoughtfull, their confidence methinks is of no value, but only ſpeaks a natural deſire of life to be very prevalent in them. Nay, their ardent deſires of arriving at this particular aſſurance of a longer life, betrays too little faith of better things. If they were perſwaded thoſe things are true which they read of in another world; what need they be ſo ſollicitous, or eſteem it ſuch a favour to have aſſurance of living in this; It argues too much infidelity, that men are ſo infinitely fearfull to leave their preſent enjoyments which makes them bend their thoughts rather to perſwade themſelves they ſhall continue here, then to be prepared for a departure to their heavenly Country. And it is a mark alſo of a very low ſpirit, to take more contentment in being aſſured of a longer life, then in looking upon their lives as in the hands of a good God. For this is to rejoyce in what God gives, more then in himſelf; and to be pleaſed in one worldly bleſſing, more then in the vaſt treaſures of his Providence.

In thoſe then let us think our ſelves to be rich and happy eough. Let us live as if we had great poſſeſſions in his love and good will to us; Let us take our ſelves to be ſo amply indowed there, that we deſire nothing more. And for an argument that you really think you have enough, let thoſe that are able impart of their worldly goods to them that are in need. This will both be an argument that you truſt in the living God, and not in uncertain riches; and alſo a great means to ſecure you in this infectious ſeaſon. For God hath great uſe of ſuch men in the world; and they are moſt lively to be preſerved for the good of the Poor who want ſuch Benefactors. And I heartily wiſh that all they who are now fled, had left a large portion of their charity behind them, for I verily believe it would have been a more effectual means to preſerve them, then the change of place, or any other that they can uſe. But they are out of the reach of this Paper; and it will now hold no more but only theſe words of David, Pſal. 62.8. Truſt in him at all times ye people; pour out your heart before him. God is a refuge for us.

Sept. 1. 1665. FINIS.