in the nest.

Such a proportion Agur desired, and the reason why he desired it is drawn from the danger of both extremes. He measured, like a wise Christian, the convenience or inconvenience of his estate in the world, by its suitableness or unsuitableness to the end of his being, which is the service of his God. He accounted the true excellence of his life to consist in its reference and tendency to the glory of his God; and he could not see how a redundancy, or too great a penury, of earthly comforts could fit him for that; but a middle estate, equally removed from both extremes, best fitted that end. And this was all that good Jacob, who was led by the same Spirit, looked at," And Jacob vowed a vow, saying, If God will be with me, and keep me in the way that I go, and give me bread to eat, and raiment to put on, so that I come again to my father's house in peace, then shall the Lord be my God," Gen. xxviii. 20. Poor Jacob, he desires no great things in the world; food and raiment will satisfy him. In spiritual matters his desires are boundless; he is the most unsatisfied man in the world, Hos. xii. 4; but in the matters of this life, if he can get from God but a morsel of meat and a mouthful of water, he will not envy the richest Croesus or Crassus upon earth. Such a state is best accommodated both to the condition and to the desires of a saint-to his condition, for what is a saint but a stranger and pilgrim upon earth, a man in a strange country travelling homeward? So David professed himself; and so those worthies, who are now at home in heaven, professed themselves. A viaticum contents a traveller; he will not encumber himself with superfluous things, which would rather clog and tire, than expedite and help, him in his journey.-It suits best with his desires; I mean his regular and advised desires. For, first, a gracious soul earnestly desires a free condition in the world. He is sensible he has much work to do, a race to run, and is loth to be clogged, or have his foot in the snare of the cares or pleasures of this life. It is hard, in the midst of so many tempting objects, to keep the golden bridle of moderation upon the affections. The heart of a Christian, like the moon, commonly suffers an eclipse when it is at the full, and that by the interposition of the earth.

It was Solomon's fulness that brought him to so low an ebb in spiritual things, that it remains a question with some, whether he ever recovered it to his dying day. As it is the misery of the poor to be neglected by men, so it is the misery of the rich to neglect God. Who can be poorer than to have the world and love it? or riches, than to enjoy but little of it, and live above it?

And on the other side, extreme poverty is no less exposed to sin and danger; Lev. vi. 2. As high and lofty trees are subject to storms and tempests, so the lower shrubs to be browsed on by every beast; and therefore a saint desires a competency as the fittest, because the freest, state.

A gracious person desires no more than a competency, because, secondly, there is most of God's love and care discovered in giving in our daily bread, by a daily providence. It is betwixt such a condition and a fulness of provisions in our land, as it was betwixt Egypt and Canaan; Egypt was watered with the flood from the river Nile, and little of God was seen in that mercy; but Canaan depended upon the dews and showers of heaven, and so every shower of rain was a refreshing shower to their souls, as well as bodies. Most men, who have a stock of creature-comforts in their hands, look upon all as coming in an ordinary, natural course, and see very little of God in their mercies. Pope Adrian built a college at Louvain, and caused this inscription to be written in letters of gold on the gates thereof," Utrecht planted me, Louvain watered me, and Cæsar gave the increase." One, to reprove his folly, wrote underneath, "God did nothing here." Carnal men sow, and reap, and eat, and look no further.

But when a man sees his mercies come in by the special and assiduous care of God for him, there is a double sweetness in those mercies. The natural sweetness which comes from the creature itself, every one, even the beasts, can taste; but besides that, there is a spiritual sweetness, far exceeding the former, which none but a believer tastes; and much of that comes from the manner in which he receives it, because it comes, be it never so coarse or little, as a covenant mercy to him. "He hath given bread to them that fear him; he is ever mindful of his cove

nant." Luther, who made many a meal upon a broiled herring, was wont to say," Let us be content with coarse fare here; have we not the bread that came down from heaven? Do we not feed with angels?" An instance of the sweetness of such mercies is given us by a worthy divine of our own, Isaac Ambrose, "For my own part" says he, "however the Lord hath seen cause to give me but a poor pittance of outward things, for which I bless his name, yet in the income thereof, I have many times observed so much of his peculiar providence, that thereby they have been very much sweetened, and my heart hath been raised to admire his grace." "Your God, who hath given you a heart thankfully to record your experiences of his goodness, doth renew experiences for your encouragement." "One morsel of God's provision, especially if it come unexpected, and upon prayer, when wants are most, will be more sweet to a spiritual relish, than all former full enjoyments were."

Many mercies come unasked for, and they require thankfulness, but when mercies come in upon prayer, and as a return of prayer, their sweetness is more than doubled; for now it is both God's blessing upon his own institution, and a seal set to his promise at once. Doubtless Hannah found more comfort in her Samuel, and Leah in her Naphtali, the one being asked of God, and the other wrestled for with God, than mothers ordinarily do in their children.

·Reflections. Do the people of God, the designing hypocrite may say, desire only so much of the creature as may fit them for the service of God? What a wretch am I, that have desired only so much of religion as may fit all to gain the creature! As God's people have subjected me their creature-enjoyments to religion, so, O my soul, thou hast subjected religion to thy worldly interest and designs. Instead of eating and drinking to serve God, I have served God that I might eat and drink; yea, I have not only acted below religion, but below reason also; for reason dictates plainly, that the means must never be more excellent than the end. Wretch that I am, to make religion a slave to my lust, a stirrup to advancement, an artifice to earry on my carnal designs! Verily I have my reward; and this is all the good I am ever like to get by it.

And no less should the worlding tremble, to consider how he has cast off the duties of religion, made them stand aside, and give place to the world. Instead of desiring so much only as might make him serviceable to God, he thrusts aside the service of God to get as much of the world as he can, who is so far from making godliness the end of his creature-comforts, that he rather looks upon it as an obstacle and hindrance to them. May not the very heathens make me blush? Could Aristotle deliver this as a true rule to posterity, to make religion our first and chief care? Could Aristippus say, he would rather neglect his means than his mind, his farm than his soul? Will the very Mahometans, how urgent soever their business be, lay it all aside five times in the day to pray? And yet I, who profess myself a Christian, thrust out duty for every trifle! O wretched soul, how has the god of this world blinded mine eyes! Can the world indeed do that for me that Christ can do? Has it ever proved true to them that trusted it, and doated on it? O how righteous will that sentence of God be, "Go cry to the gods whom thou hast served !"

And may not many gracious hearts turn in upon themselves with shame and sorrow, to consider how unsatisfied they have been in that condition, which others have preferred and esteemed as the greatest of all outward mercies? I have indeed been fed with food convenient, but I am not contented. How has mine heart been tortured from day to day with anxious thoughts concerning what I shall eat and drink, and wherewith I and mine shall be clothed? I pretend indeed that I care but for a competency of the world, but sure I am, my cares about it have been incompetent. Come my distrustful earthly heart, let me propound a few questions to thee about this matter, and answer truly to what I shall demand of thee.

Quest. 1. Hast thou here a continuing city? Art thou at home, or upon thy journey, that thou art so solicitous about the world? Thy profession indeed speaks thee a stranger upon earth, but thy conversation a home-dweller. Erasmus said he desired honors and riches no more than a weary horse does a heavy cloak-back. Wouldst thou

not account him a fool that would victual his ship as much to cross the channel to France, as if she were bound for the East Indies? Alas! it will be but a little while, and then there will be no more need of any of these things. It is sad, that a soul which stands at the door of eternity, should be perplexing itself about food and raiment..

Quest. 2. Which of all the saints hast thou known to -be the better for much of the world? It has been some men's utter ruin. Where there is no want, there is usually much wantonness. What a sad story is that of Pius Quintus! "When I was in a low condition," said he, “I had some comfortable hopes of my salvation; but when I came to be a cardinal, I greatly doubted of it; but since I came to the popedom, I have no hope at all." Though this poor undone wretch spake it out, and others keep it in; yet, doubtless, there are many thousand in the world that might say as much, would they but speak the truth.

And even God's own people, though the world has not excluded them out of heaven, yet it has sorely clogged them in the way thither. Many who have been very humble, holy, and heavenly in a low condition, have suffered a sad ebb in a full condition. What a cold blast have they felt coming from the cares and delights of this life, to chill both their graces and comforts! It had been well for some of God's people, if they had never known what prosperity meant.

Quest. 3. Is not this a sad symptom of a declining state of soul, to be so hot, eager, and anxious, about the superfluous trifles of this life? Thinkest thou, O my soul, that one who walks in the view of the glory above, and maintains a conversation in heaven, can be much taken with these vanities? Do not the visions of God veil the tempting splendor of the creature? Lively and sweet communion with God, blunts and dulls the edge of the affections to earthly things; and canst thou be satisfied, my soul, with such gains as are attended with such spiritual losses?

Quest. 4. Is it not dishonorable to God, and a justification of the way of the world, for me, who profess my