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 thofe unfpeakable Confolations and Delights, which are referved for them that have approved themselves Faithful. For not to him that is excused Rev. ii. 7. from Fighting, but to him that overcometh by ftriving courageoufly, and endureth to the end, will I give to eat of the Tree of Life.

Moft wifely therefore are these Viciffitudes of Profperity and Adversity appointed for the Improvement of our Piety and Virtue. Were our Troubles without Intermiffion, no Flesh could be faved; and therefore God foftens and rewards them with inward and hea venly Comforts, that fo, affifted by his Grace, and encouraged by his Favour, we may be able to hear up against our sharpeft Trials. But, were that Grace and Favour conftant too, we should be immoderately exalted with our Performances, and impute the Bleffings of God to our own Merit. And therefore the Returns of Affliction, and Spiritual Desertion, are convenient, to prevent or check our Pride. They fhew us, that how greatly foever we may value our felves, yet we are not fo perfect, but that we deferve to fuf fer; 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 Mischief. The Flesh is not utterly dead, nor its Appetites and Paffions fo totally extinct, but that every fresh Object 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 beset 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.

CHAP.

MA

CHA P. X.

Thankfulness for God's Mercies.

AN is born to Trouble as the fparks fly upward ; and doft thou refuse the Condition of Nature, by hoping to be exempted from Labour Fob v. 7. 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 finful Creature, than to depend upon Comforts, which -thou deservest not, and Pleasures which belong not to thee. Could even the Worldly-minded be fecure of Spiritual Joys without Interruption, he could not, in agreement with his own Principle, but be paffionately fond of them, as yielding more fubftantial Satisfaction, than all External and Senfual Delight. For what Comparison can there be between thofe Pleafures, which are attended with Shame, or Deceit; and thofe which are folid and durable, void of Reproach and Indecency, the Fruits of Virtue, and the special Gift of God to chafte and heavenly Souls? This then were Epicurifm indeed, were this to be attained and preferved by any the moft affiduous Care of ours. But that which renders even thefe 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 Happinefs they bring, by ftrong and fevere Trials. 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

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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 Proportions, by not being duly qualified to receive them: And qualify'd 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; thofe who are duly fenfible, from whom, and to what Purposes, they have it.

Might I be allowed to chufe my own Lot, I fhould think it much more eligible to want my Spiritual Comforts, than to abound in thefe at the Expence of my Humility. No, let a Penitent and Contrite Spirit always be my Portion, 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 Myfteries of the Chriftian Faith, and Ravishing Contemplations of God and a Future State, are most desirable Advantages; but ftill I prefer Charity I Cor. viii. 1. which edifieth, before the highest 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 first in our Efteem, do not always recommend. us most to God. Thofe Spiritual Advantages are certainly beft for us, which increase our Modefty,

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and

and awaken our Caution, and difpofe us, to fufpect, and to deny our felves. And therefore it is an Ar gument of Wisdom in God, to recal his Gifts fome, times; 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 ufing them aright; To thy felf, the Shame and Condemnation of having used them no better: And know, that His is the Honour for all thou haft done well, Thine only the Blame and juft Punishment for all thou haft done amifs. Sit down in the lowest Place, and then fhalt thou with Honour be promoted to the highest ; for the loftier the Building, the deeper must the Foundation be laid. The higheft in God's Efteem are meaneft in their own; and their Excellence consists in the Meekness and Truth, not in the Pomp and Oftentation of Piety, which affects to be seen and admir'd of Men. The repofing our Hope and Truft in God alone is the most effectual Prevention of Vanity and Infolence; and afcribing to him all our Virtues and Attainments, is inconfiftent with coveting the Praife 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 themfelves and every good Man.

Luke xiv.

Receive then a little with due Senfe of Gratitude, thus thou fhalt obtain more. The Gifts, which others efteem meaneft 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 esteemed,

which is a Mark of his Favour, who is the fupreme Lord of all, Even Stripes and Punishments from his Hands should 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 Defign. 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 Carelessness provoke him to with

draw it.

M

CHA P. XI.

Of Loving Christ in Affliction.

ANY we find poffefs'd with strong 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 suffer with him upon Earth. The Graces and sweet 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 crowding 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 shamefully averse to. We read the History 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 hardly

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