cises of our souls.

We too much forget, that we are only instruments, and that we can do no more of ourselves for God, than our pens can write down our thoughts, when not taken up by our hands.

All this may serve to show, what a severe jealousy we should hold concerning ourselves. We should not only pray, but watch unto prayer; we should both perform our religious duties with zeal, and should well examine the zeal with which we perform them; we should abound in every work and labour of love, and should entreat for wisdom and grace, that flesh and self may not abound in them too; we should ask again and again for a single eye and a simple heart, that all the glory of every good may be given to God its right owner, and that we may be kept in our true place, admiring his mercy, and showing forth entirely his honour and praise.

CHAPTER V.

On the different appearances of Grace in different

Persons.

"THERE are diversities of operations, but it is the same God who worketh all in all." Some believers are remarkable for the strength of their faith in trials even unto death; others for their liveliness and activity in duty; others for their wisdom, conduct, and prudence, both in temporals and spirituals; others for their zeal in defence of the truth; others

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for their knowledge in the mysteries of the truth; others for their patience, meekness, and gentleness; others for their submission to the will of God; others for outward usefulness in the church; and others for an inward and spiritual life of communion with God. But all these are the various gifts and graces of the Holy Spirit, dividing to every man severally as he will," and not the talents or abilities of fallen nature. They are also "given to every man" who hath them, "to profit withal," according to his place in the church or in the world. He, who hath one of these graces, should not undervalue or despise him who hath another; for the Giver is the same, though his gifts may be granted for different ends.

Very often particular graces are bestowed to counteract and oppose particular corruptions, of which the Lord himself can be the only true judge. Some situations of Christians require gifts of grace, which might be less necessary, or less manifestive of the divine glory in others, than they would be in them. The Lord distributeth wisely and kindly to all his people, according to their day and duty, or according to his own designs in them and for them. But they are all of them his workmanship, and could, not more in grace than in nature, either create or fashion themselves.

This should teach thee, my fellow-christian, a lesson of forbearance to thy brethren. It is not right for thee to judge another by thine own pattern. He may have graces, not less pleasing to God, nor less useful in their purpose, than those which are given to thee. Art thou a warm and active Chris

tian? Condemn not him whose endowments may be more placid and contemplative than thine. He who now creeps as a snail in humble silence, may, by one lift of divine power, get into heaven before thee, and perhaps be raised higher there than thou. God judgeth not like man, according to the outward show, but according to the secret riches of his love. Art thou a quiet and retired believer? Do not censure him who is called forth to more stirring duty than thou art. Though his work may seem less spiritual to thee, it may be to introduce designs of providence and grace, which only God can foreknow, and which may be the means of carrying out his saving power far and wide. Some of the first reformers were less remarkable for a quiet and gentle spirit, than others who have followed them; but these last do not seem so fit instruments for grappling with papal outrage and tyranny as they were. When rough work is to be done, men use the axe and the saw; but, for gentler operations, the plane, the razor, or the knife. These last would not cut down a forest; nor would the first serve to polish or smooth.

Honour then the work and blessing of God upon his people, in what form soever it may be found. Every member hath his appointed office from him. It is self-love and conceit, which disparage others; and these we will not call " gifts from above," but rather worms from beneath, which seek to gnaw the root of the vine. Covet, indeed, and earnestly, the best gifts; but the love of God and man, is, after the more excellent way.

all,

CHAPTER VI.

On the Difference of Myself from Myself.

Unstable

LORD, how variable a creature am I ! as water, changeable as wind, different as the weather, when I am left, in any instance or degree, to myself. One of our English kings, from his slackness, was called the unready; and the same name, with respect to my best concerns, will too often serve

for me.

Sometimes I have a fair day of comfort and hope; but the clouds come on again, and gather blackness over my soul. Suavis hora, brevis mora: short and sweet was the hour of my spiritual delight; but the time of my dulness and drooping hath been frequent and long.

Blessed be thy name, O Lord, that my real state with thee doth not depend upon my vigour, liveliness, and constancy, but upon those only sure grounds, thy faithfulness, mercy, omnipotence, and truth. Whatever I am or may be in myself, thou art and wilt be always the same, and always the same to me.

The time, or rather the eternity, is at hand, when my state will be unchangeable, and my frames will be unchangeable too. The crowns of glory cannot fade; nor those who wear them alter or decay. I shall both know, as I am known, and in all things shall be like to my immutable and glorious Saviour, when I get into his kingdom.

Why then should my present variations distress me? I live not by them, nor for them, but upon a higher principle, and for a more exalted end. This is the time of faith, in which I must wrestle, and labour, and strive, against all the disadvantages of an evil nature and an evil world; and I am to look for strength from Christ, who will be honoured in my weakness and deficiency, which compel me to give up myself incessantly to him. He is engaged to preserve me by his own oath and unchangeable covenant; and therefore, come fair, come foul; let me have either comfort or sorrow; all must be well at the last, for he hath promised, and most assuredly will give me, a safe, and abundant entrance into heaven.

CHAPTER VII.

On Bridling the Tongue.

Ir hath been a frequent confession of wise and good men, that they have often lamented their speaking too much, but seldom their holding the tongue. In the multitude of words there will be some folly, something that will not tend to edification, something that may rather weary and offend, than delight and inform.

This evil of over-speaking usually comes from an over-weening opinion of self. Unchastised and unsubdued self is fond of its own display; although it