them for fo excellent a Reward. Well then may we Rejoice in these Temptations, which are ordained certain Forerunners of more abundant Grace, and Signs of these unfpeakable Confolations and Delights, which are referved for them that have approved themfelves Faithful. For not to him that is excufed from Fighting, but to him that overcometh Rev. i. 7. by friving couragioufly, and endureth to the end, will I give to eat of the Tree of Life.

Most wifely therefore are thefe Viciffitudes of Profperity and Adverfity appointed for the Improvement of our Piety and Virtue. Were our Troubles without Intermiffion, no Flefh could be faved; and therefore God foftens and rewards them with inward and heavenly Comforts, that fo affifted by his Grace,and encouraged by his Favour, we may be able to bear up against our fharpeft Tryals, But were that Grace and Favour conftant too, we fhould be immoderately exalted with our Performances, and impute the Bleffings of God to our own Merit. And therefore the Returns of Affliction, and fpiritual Desertion, are convenient, to prevent or check our Pride; and fhew us, that how greatly foever we may value our felves, yet are we not fo perfect, but that we deferve to fuffer; and the Good we receive, we receive, not of Debt, but of Liberality and free Grace; miftake not, Man, the Devil never fleeps. He always watches for an Opportunity to affault and work thee Mifchief. The Flesh is not utterly dead, nor its Appetites and Paffions fo totally extinct, but that every freshObject will awaken them into Luft. Be thou therefore awake too, and prepare every Day for fome new Conflict: Speak not Peace to thy felf, when befet on every fide with numerous and reftlefs Enemies ; for wretched is thy Cafe, if their Violence be fuffered to bear thee down, or their fubtle and wakeful Malice furprize thee into Sin.

H 2

CHAP.

e

MA

Job v. 7.

CHAP.
P. X.

Thankfulness for God's Mercies.

AN is born to Trouble as the Sparks fly upward, and doft thou refufe the Condition of Nature, by hoping to be exempted from Labour and Suffering? Confider this, and apply thy felf vigorously to Patience, as a moft neceffary Virtue, and learn to bear the Crofs as the Business thou art created for. For this will much better become a Sinful Creature, than to depend upon Comforts which thou deferveft not,and Pleafures which belong not to thee Could even the Worldly-minded be fecure of Spiritual Joys without Interruption, he could not, in agree ment with his own Principle, but be paffionately fond of them, as yielding more fubftantial Satisfaction than all External and Senfual Delights. For what Compa rifon can there be between thofe Pleasures which art attended with Shame, or Deceit, and those which are folid and durable, void of Reproach and Indecency the Fruits of Virtue, and the fpecial Gift of God to chafte and heavenly Souls? This then were Epicurif indeed, were this to be attained and preferved by any the most affiduous Care of ours: But that which ren ders even these Joys lefs fenfible, and lefs eagerly defired, is, that they are the Free Gift of God, who both difpenfes and withdraws them as himself fees fit, and frequently fufpends the Happiness they bring by ftrong and fevere Tryals. For we are in a State of continual Difcipline and Warfare, and our Conflicts must return very thick upon us, fo long as we remain in fuch a State.

Nor are thefe Difficulties from the Malice of our Enemies only, but we our felves contribute to our own Mifery, and obftruct the more liberal Communi

cations

cations of Divine Grace and Comfort, by affecting a mistaken Freedom, and extravagant Conceits of our own Strength and Goodness. The Bounty of God is admirable, who fupports us with the inward Satisfactions of his Spirit; but the Folly of Man is prodigious, who does not difcern and thankfully acknowledge, that all his Ability to do well is imparted by a higher Hand. If then the Gifts of Heaven are diftributed to us more fparingly than we wish or expect, we leffen their Pro ortions, by not being duly qualified to receive them And qualified we cannot be, while ingrateful to the Author, and negligent to improve all we receive to the Giver's Praife and Honour. For he who hath and ufeth Grace aright, does by that very Act incline God to give more. And from the proud unthankful Neglecters of the Favour, even what they had is taken away, and added to the Portion of the Humble and Diligent; those who are duly fenfible from whom, and to what Purposes they have it.

Might I be allowed to chuse my own Lot, I fhould think it much more eligible, to want my Spiritual Comforts, than to abound in these at the Expence of myHumility. No, let a Penitent and Contrite Spirit always be myPortion, and may I ever fo be the Favourite of Heaven, as never to forget that I am Chief of Sinners. Knowledge in the Sublime and Glorious Mysteries of the Chriftian Faith, and Ravishing Contemplations of God and a Future State, are moft defirable Advantages; but ftill I prefer Charity which edifieth, before the higheft intellectual Perfections of that Knowledge which puffeth up. For every thing which is high, is not therefore holy; many Meats are agreeable to the Palat, which are not conducive to Health, and thofe Gifts which are firft in our Efteem, do not always recommend us most to God: Thofe Spiritual Advantages are certainly beft for us, which increase our Modefty,

H 3

I Cor. viii I

and

and awaken our Caution, and difpofe us to fufpect, and to deny our felves. And therefore it is an Argument of Wisdom in God, to recall his Gifts fometimes; as well as of his Goodness, to impart them at others; that by the lofs of what we had, we may experimentally find our own Impotence; confefs and feel our Wants; and know to whom the whole Glory of all that is excellent in us, does of Right belong. Deal juftly then in this matter; Render to God the things that are God's, and take to thy felf what is properly thy own: To Him, the Thanks for his Graces, nay, for the very Power of using them aright; To thy felf, the Shame and Condemnation of having ufed them no better; And know, that His is the Honour for all thou haft done well, Thine only the Blame and just Punishment for all thou haft done amifs.

Sit down in the loweft Place, and then fhalt thou

with Honour be promoted to the higheft; Luke xiv. for the loftier the Building, the deeper muft the Foundation be laid. The highest in God's Efteem are meaneft in their own; And their Excellence confifts in the Meeknefs and Truth, not in the Pomp and Oftentation of Piéty, which affects to be seen and admired of Men. The repofing our Hope and Trust in God alone, is the most effectual Prevention of Vanity and Infolence; and afcribing to Him all our Vertues and Attainments is inconfiftent with coveting the Praise of Men. For fuch Perfons are concerned to approve their Actions to God only; and labour to advance his Glory, as the chief and only thing, which ought to be magnified in all that is pious and commendable, in themselves and every good Man.

Receive then a little with due Senfe of Gratitude, thus thou fhalt obtain more. The Gifts, which others efteem meanest and most contemptible, confider as the Gifts of God, and let this raise their Value in thy Efteem. For indeed every thing ought to be efteemed,

which is a Mark of his Favour, who is the fupreme Lord of all: Even Stripes and Punishments from bis Hands fhould be not only fubmitted to with Patience, but received with humble Thanks; fince his Rod is intended for our Good, and no Difpenfation of his Providence is without its profitable and wife Design. If then thou value the Grace of God, and defire to keep it, be thankful when he gives; be refigned and patient when he takes away; pray fervently and frequently for the Returns of his Favour, and let not thy own Pride or Carelefnefs provoke him to withdraw it.

MA

CHAP. XI.

Of Loving Chrift in Affliction.

Any we find poffeft with ftrong Defires of Chrift's Heavenly Kingdom,and eager of reigning with him there; but few, who are in love with his Crofs, and content to fuffer with him upon Earth. Thẹ Graces and fweet Confolations of his Spirit charm and draw us, but Afflictions drive us away from him. When he invites Men to fit down at his Table, the Guests come crouding in apace, but if he call us after him into the Wilderness, to Faft and Pray with him, he calls in vain, and goes alone. The Breaking of Bread is what all of us like, but the Drinking of his Bitter Cup we are fhamefully averfe to. We read the Hiftory of his Life, and perufe his Miracles with Reverence and Delight, for thefe were full of Mercy and Relief to wretched Men; but when he comes to the Tragical Circumftances of his dolorous Paffion and bitter Death, we either fhut our Books, or read the melancholy Story with Coldness and Indifference: Very

H 4

hardly