And, on the other hand, though a Lazarus is _sometimes_ fed with crumbs only, if you knew the inner life of the seeming waiters on GOD who are in want, you would nearly always find that their necessity remains unrelieved, because they have not thoroughly performed the prescribed conditions; or that it was in some fit of independence, by some forbidden taking thought that they overreached themselves and fell. In proportion as any one has opportunity to investigate the causes of distress, he will surely be more and more ready to confirm the testimony of a great observer:—“I have been young and now am old, and yet saw I never the righteous forsaken or his seed begging their bread.” And what, then, are we to infer from all this? That besides GOD’S general providence which rules over all, ordering, as from a distant throne, the being and motions of the universe, He exercises a particular providence, drawing nigh to individuals, stepping in between cause and effect, saving, helping, prospering, hindering, confounding, destroying, just in those very cases which natural laws would treat otherwise. Not that this is always done in the case of all men. The wicked are often and chiefly let alone; they are, it may be, in great prosperity for a time; they come perhaps to no present misfortune; they do violence and escape justice; their time of reward is not yet. Again, the righteous are not exempt from trials, and troubles, and privations—their time of reward is not yet (and if it were, their very trials, in the spiritual effects they produce, may be part of their blessedness); but they are never forsaken. The very hairs of their heads are all numbered. Nothing befalls them but by GOD’S permission—a permission which is only given when the event will work for their good. They may commit themselves unto Him as unto a faithful Creator and most merciful Saviour; they may put their trust in Him, assured that it will not miscarry; no evil shall approach to hurt them lastingly—He will keep them as the apple of His eye; none shall be able to pluck them out of His hand. In short, while they desire the things which He promises, and love and do the things which He commands, He will forward all their wise undertakings, and bless them in all their circumstances; and when their own ignorance, or want of forethought, or external so-called chances, or the machinations of evil men or spirits expose them to danger, He will interfere and ward off the consequences, save only when, like the trials of Job or Joseph, they can be made productive of greater excellence and so of greater reward. If this be so, then surely expediency approves what right demands, that we should forego the taking thought which is so uncertainly successful, and that we should repose in a care which never fails—“Casting all your care upon Him for He careth for you.”