according to that of the Pfalmift, The Lord is good to all, and his tender mercies are over all his works. But he exerciseth a more particular providence towards mankind; and more peculiar yet towards those who ftudy to please him, by obeying his laws, and doing his will. He that is affured of his own heart, that he loves God, and would do or fuffer any thing for him, can have no cause to doubt, but that God loves him, and is concerned for his happiness. No man was ever afraid of God, that was not confcious to himself that he had offended him, and by the wilful breach of his laws had put himself out of the care of his providence. But, on the contrary, if our hearts give us this teftimony, that we have made it our fincere endeavour to please him, we are naturally apt to have good affurance and confidence of his favour and good-will towards us. This comfort the mind of every good man is apt to give him, from his own reafon, and the natural notions which he hath of God.

But to free us from all doubt in this matter, God himfelf hath told us fo, and given us plentiful affurance of it in his word, Pfal. xi. 7. The righteous Lord loveth righteousness, his countenance doth behold the upright; that is, he will be favourable unto them. Pfal. xxxiii. 18. Behold the eye of the Lord is upon them that fear him; upon them that hope in his mercy. The eye of God fignifies his watchful care and providence over good men. So that befides the fure and well-grounded reafonings, from the effential perfections of the divine nature, the mercy and goodness of God, we have a more fure word of promife, in the exprefs declarations of God's word, and more particularly in the cafe of great temptations and fufferings. For can we think, that the fcripture faith in vain, Wait on the Lord, and be of good courage, and he shall ftrengthen thine heart? Many are the afflictions of the righteous, but the Lord delivereth him out of all? The Steps of a good man are ordered by the Lord, and he delighteth in his ways; though he fall, he shall not utterly be caft down, for the Lord upholdeth him with his hand? The falvation of the righteous cometh of the Lord, he is their help in time of trouble? The fame promifes

promises we find in the New Teftament: All things fhall work together for good to them that love God. God is faithful who hath promifed, that he will not fuffer you to be tempted above what ye are able, but will with the temptation make a way to escape. And to mention no more: Hold fast the profeffion of your faith without wavering, he is faithful that hath promifed, viz. to fupport you under fufferings, and to reward them.

Thus much for the first point, namely, That when men do fuffer truly for the caufe of religion, they may with confidence commit themselves to the more peculiar care of the divine providence.

SERMON

C.

The fupport of good men under their fufferings for religion.

I PET. iv. 19.

Wherefore let them that fuffer according to the will of God, commit the keeping of their fouls to him in welldoing, as unto a faithful Creator.

FRO

The fecond fermon on this text.

Rom these words I proposed to consider these three points :

1. That when men do fuffer really and truly for the cause of religion, they may with confidence commit themselves (their lives, and all that is dear to them) to the peculiar and more efpecial care of the divine providence.

2. This we may do, always provided that we be careful of our duty, and do what is required on our part; and that neither to avoid sufferings, nor to refcue ourselves out of them, we do any thing contrary to our duty and a good confcience; for this is the meaning of committing ourselves to God, in well-doing.

3. To fhew what ground of comfort and encouragement the confideration of God, under the notion of a faithful Creator, does afford to us, under all our fufferings for a good caufe and a good confcience.

The first of these points I have treated on at large in my former difcourfe. I proceed now to the

II. Second, namely, When in all our fufferings for the caufe of religion, we may with confidence and good affurance commit ourfelves to the peculiar and more efpecial care of God's providence; this is to be understood, always provided that we be careful of our duty, and do what is required on our part; and that neither to avoid fufferings, nor to refcue ourfelves out of them, we do any thing contrary to our duty and a good confcience. And this I told you was

the meaning of committing ourselves to God, in welldoing; for if we either neglect our duty, or ftep out of the way of it, by doing things contrary to it, the providence of God will not be concerned to bear us out in fuch fufferings. So that in our fufferings for the caufe of God and religion, to commit ourselves to him in well-doing, may reasonably comprehend in it thefe following particulars.

1. Provided always, that we neglect no lawful means of our preservation from fufferings, or our deliverance out of them. In this cafe men do not commit themselves to the providence of God, but caft themfelves out of his care and protection; they do not truft God, but tempt him, and do as it were try whether he will ftand by us, when we defert ourfelves, and bring us out of trouble, when we would take no care, would ufe no endeavours to prevent it. If we will needlefsly provoke trouble, and run our: felves upon fuffering; if we will neglect ourselves, and the lawful means of our preservation; if we will give up, and part with thofe fecurities of our religion, which the providence of God, and the laws of our country have given us; if we ourselves will help to pull down the fence which is about us; if we will difarm ourselves, and by our own act expofe ourfelves naked and open to danger and fufferings; why

fhould

fhould we think in this cafe, that God will help us. when we would not help ourselves by thofe lawful ways which the providence of God hath put into our hands?

All trust in God, and dependence upon his providence, does imply, that we join prayer and endeavour together; faith in God, and a prudent and diligent ufe of means. If we lazily truft the providence of God, and fo caft all our care upon him, as to take none at all ourselves, God will take no care of us. In vain do we rely upon the wisdom and goodness, and power of God; in vain do we importune, and tire heaven with our prayers, to help us against our enemies and perfecutors, if we ourselves will do nothing for ourselves in vain do we hope that God will maintain and defend our religion against all the fecret contrivances and open affaults of our enemies, if we, who are united in the profeffion of the fame religion, and in all the effentials of faith and worfhip, will for fome finall differences in leffer matters, which are of no moment, in comparison of the things wherein we are agreed; I fay, if for fuch flight matters, we will divide and fall out among ourselves; if when the enemy is at the gates, we will ftill pursue our heats, and animofities, and will madly keep open thofe breaches, which were foolishly made at firft; what can we expect, but that the common enemy fhould take the advantage, and enter in at them ; and whilft we are fo unfeasonably and fenfelessly contending with one another, that they fhould take the opportunity which we give them to destroy us all.

;

2. Provided likewife that we do not attempt our prefervation or deliverance from fuffering, by evil and unlawful means. We must do nothing that is contrary to our duty, and to a good confcience; nor comply with any thing, or lend our helping hand thereto, that apparently tends to the ruin of our religion, neither to divert nor put off fufferings for the prefent, nor to refcue ourselves from under them ; because we cannot with confidence commit ourselves to the providence of God, but in well-doing. R

VOL. V.

This

This is an eternal rule, from whence we must in no cafe depart, that men must do nothing contrary to the rules and precepts of religion, no, not for the fake of religion itself. We must not break any law of God, nor disobey the lawful commands of lawful authority, to free ourselves from any sufferings whatsoever; because the goodness of no end can fanctify evil means, and make them lawful. We must not. Speak deceitfully for God, nor lie, no, not for the truth; nor kill men, though we could thereby do Gad and religion the greateft fervice. And though all the cafuifts in the world fhould teach the contrary doctrine, (as they generally do in the church of Rome), yet I would not doubt to oppofe to all thofe the fingle authority of St Paul, who exprefsly condemns this principle, and brands it for a damnable doctrine, that evil may be done by us that good may come, Rom. iii. 8. And not as we be flanderously reported, and as fome affirm that we fay, let us do evil that good may come, whofe damnation is juft. St Paul, it feems, looked upon it as a moft devilish calumny, to infinuate that the Chriftian religion gives the leaft countenance to fuch damnable doctrines and doings as thefe; and pronounceth their damnation to be juft, who either teach any fuch principle, as the doctrine of Christianity, or practise according to it.

Let thofe look to it, who teach, that a right intention, and a good end, will render things, which are otherwife evil and unlawful, not only lawful to be done by us, but in many cafes meritorious; especially where the good of the church, and the extirpation of herefy, are more immediately concerned. Of this nature are, the doctrines of equivocation and mental refervation, and the lawfulness of fuch artificial ways of lying, to avoid the danger of the law, when they are brought before heretical magiftrates; and this is the common doctrine of the most learned cafuifts of all orders in the church of Rome. And fuch likewife are their doctrines, of the lawfulness of extirpating heretics, by the most barbarous and bloody means, and of breaking faith with them,

though