haps the Distance is fo great, that we need not yet provide against it and why should we difquiet ourselves before the Time? But admitting the Danger to be nearer: though doubtless this Paffion was wifely and kindly implanted in us by our Maker for Precaution, yet we must keep it within Bounds; elfe we fhall be incapable of using effectual Precaution ; indeed shall contribute to bring on the very Thing we dread. If we preferve our Minds in a Condition to take proper Measures, it may never though it do, may never fall Future bad Events, as well as good, Our Pleasure is

come near us; or though it do,

upon us.

are extremely uncertain. often diminished by the latter Uncertainty. Why should not our Uneafiness be calmed by the former? Have not we often feen others, have not we often been ourfelves, grievoufly frightened with the Profpect of what after all did not happen? Let us oppofe Terror with Hope. Or, if the Agitation, produced by the Conflict between the two, makes our Cafe worse, as in fome Minds it feems to do; let us lay afide Hope, and take it for granted that the Misfortune we expect will befall us: yet it may continue a much lefs Time, than we expect. Or if not, it may however be much

more

more tolerable. Fear is a strange Magnifier. People fay, they are pofitive, they are certain, that they shall never be able to go through what is approaching. They are not certain, they cannot be certain before-hand. Human Nature will endure much more, than we imagine. At least, furely God can strengthen us, if he will. And his Word declares, God is faithful, who will not fuffer you to be tempted above that ye are able; but will, with the Temptation alfo, make a Way to efcape, that ye may be able to bear it. Moft Men have found, and the timorous will own it, that they have frequently fuffered a great deal more by the Apprehension of heavy Strokes, than by the Infliction. Why should we not learn then to moderate our Apprehenfions? Look steadily at the Thing feared: examine the worst of it: but obferve alfo the Mitigations and Remedies, and apply them. They are various in themfelves, and useful in various Degrees, according to the Difference of Circumftances: and the Particulars cannot be reckoned up here. Only, do nothing wicked by Way of Prevention; for Sin is worse than any temporal Suffering. Set not your Thoughts wholly on guarding against

one Danger; for there are many: nor against them all; for your Attention ought to be divided amongst the feveral Duties of Life, that none may be neglected. Want not to be fecurer, than the State, in which we live, will allow but let it fuffice you, that the World is governed by the Providence of God. Pray to him, and cheerfully put your Interests into his Hands, and all will end well. Be not afraid of fudden Fear-when it cometh: for the Lord fhall be thy Confidence, and shall keep thy Foot from being taken c The Fear of the wicked fhall come upon him: but the Defire of the righteous fhall be granted. The Fear of Man bringeth a Snare; but whoso putteth his Truft in the Lord fhall be fafe".

These Affurances hold good more especially with Refpect to one Fear, that of Death, which deferves to be mentioned feparately. We fhould always live in the Thought of it: but many live in the Dread alfo ; and dread it on Occafions where there is not even the smallest Hazard of it. And fometimes their very Alarms, fometimes the useless and hurtful Precautions, which they take in Confequence of them, haften it. Thefe Things are evidente Prov. iii. 25, 26. f Prov. x. 24. 8 Prov. xxix. 25.

ly in a high Degree unwife: and a moderate Ufe of Reafon, one should think, might check them. But be we ever fo prudent, it will come. And Numbers are terrified with the great Pain, which they fancy it must bring with it. But this, as far as ever we have room to judge from Appearances, is quite a groundless Imagination: and there are very few who have not undergone, perhaps many Times over, more bodily Sufferings already, than they will in the Hour of their Diffolution. Still, were Death to end our Being, the View of it to good Perfons would be a melancholy one indeed. But, God be thanked, our Saviour Jefus Chrift bath abolished Death, and brought Life and Immortality to Light through the Gofpel". Impenitent Sinners, I own, instead of Comfort, have only Caufe from hence for unfpeakably worse Terror, And strong Warnings of it are kindly given them in holy Writ. Be not afraid of them, that kill the Body, and after that have no more that they can do. But I will forewarn you whom you shall fear: Fear him, who, after he hath killed, hath Power to caft into Hell yea, I say unto you, Fear him. Nor is there, in the whole Creation, any Cure

for this Fear, but Repentance and Faith, and Chriftian Obedience to God's Laws: and these are a perfect Cure. For our bleffed Redeemer hath condescended to die, that they who believe in him and keep his Commandments may live in Happiness for ever: or, to express it in the Words of Scripture, that, through Death, he might deftroy him, that had the Power of Death, that is, the Devil; and deliver them, who, through Fear of Death, were all their Life-time Subject to Bondage*.

4. The laft Trial of our Patience, of which I proposed to speak, is Anger. With ourfelves we are seldom angry enough, when we do amifs and yet we may be too angry at our own Faults, as well as too much grieved for them. Of this latter Excefs I treated under the fecond Head: and the Obfervations and Directions, there laid down, may without Difficulty be applied here. I fhall now, therefore, difcourfe only of Anger against others: and that more briefly, because I have lately treated that Subject at large. Take Notice then of the following Motives for moderating this Paffion. Impatience of Pain, Excess of Sorrow and Fear, hurt only or chiefly ourselves,

Heb. ii. 14, 15: