OF AFFLICTIONS

Job 5: 6,7

"Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground, yet man is born unto trouble, as the sparks fly upward."

            Job’s friends, though in his particular case they were mistaken, yet were certainly wise and observing men; and many of their sentences were full of excellent truth, parti­cularly this speech of ELIPHAZ, which contains these two propositions:­

            1. That the general state of man in this world is a state of trouble and affliction; and it is so incident to all mankind, that it seems almost as universal as the natural propension in sparks to fly upward.

            There is no person, of whatsoever age, sex, condition, degree, quality, or profession, who has not a part in this common state of mankind; and although some have a greater portion of it than others, and some have greater and longer intermissions and allays thereof than others, yet none are totally exempt: yea, it is rare to find any man, who has had the ordinary extent of the age of man, but his troubles, crosses, calamities, and afflictions, have exceeded the measure of his comforts and contentments in life.

            2. That yet those afflictions and troubles do neither grow up by a certain regular and constant course of nature, as plants and vegetables do out of the ground, neither are they merely accidental; but they are sent, directed, and managed, by the conduct and guidance of the most wise Providence of GOD: And this he proves in the sequel of this Chapter.

            And as in all things in nature the most wise God doth nothing at random, so this part of his providential dispen­sations he doth exercise with excellent wisdom, and for ex­cellent ends, even for the advantage of mankind in general, and particularly of those that seem most to suffer by them; sometimes to punish, sometimes to correct, sometimes to prevent, sometimes to heal, sometimes to prepare, some­times to humble.-always to instruct, and teach, and better the children of men.

            And indeed, if there were no other end but these that follow, this sharp providence of Almighty God would be highly justified; namely, First, to keep men humble and disciplinable. Man is a proud vain creature; and were that humor constantly fed with prosperity and success, it would strangely puff him up. Afflictions are the necessary correctives of it, and prick this swelling imposthume of pride and haughtiness, which would otherwise render men intolerable in themselves and one to another. Secondly, to bring mankind to acknowledge God, to seek unto him, and to depend upon him. This is the most natural effect of afflictions. "In their afflictions they will seek me early." (Hos. 5: 15.) The rough and stubborn mariners, in a storm, will cry every one to his god. Thirdly, to tutor the children of men in this great lesson, That their happiness lies not in this world, but in a better; and by these plain and sensible documents, to carry mankind up to the end of their beings. God knows that the few and little comforts of this life, notwithstanding all the troubles with which they are intermixed, are apt to keep the hearts of men in too great love of this world. What would become of us, if our whole lives here should be altogether prosperous, without the intermixture of crosses and afflictions?

Now since the state of mankind in this world is for the most part thus cloudy and stormy, and that ordinarily we can expect it to be no otherwise, there are the following considerations with which it becomes every wise and good mind to acquaint himself.

            I. What preparation is fittest to be made by every man before they come.

            II. How they are to be received and improved, when they come, and while they are incumbent.

            III. What is the best temper of mind when any of them are removed.

            I. Touching the first: of these, preparation before they come; the best preparatives seem to be these:­

            1. A sound conviction and consideration of this most certain truth," That no man, how good, pious, or wise soever, can by any means expect to be exempt from them, but must be more or less subject to affliction, of one kind or other, at one time or another, in one measure or another." This certain truth will be evident, if we consider the several kinds of affliction that are common to mankind: And herein I shall forbear the instances which concern our childhood and youth, as such. These, however, are subject to afflictions, which, though they seem not such to men of riper years, yet are as real and pungent, and sensibly grievous to them, as those that seem of greater moment to men' of riper years. But I shall apply myself to those in­stances which are more evident, and of which those that have the exercise of reason may be more capable.

            Afflictions seem to be of two kinds, Common Calamities, befalling a nation, city, or society of men, and Personal Calamities, which concern a man in his particular estate.  Touching the former of these, namely, Common Cala­mities, such as wars, devastations, famines, pestilences, spreading contagious diseases, and great conflagrations, ex­perience daily shows us, that they involve in their extent the generality of men, good and bad, pious and profane. And although the gracious God is sometimes pleased, for ends best known to himself, strangely to rescue some out of a common calamity, yet it is that which I do not know how any man can promise himself, though otherwise ever so pious and just; because I find not that any where, under the evangelical dispensation, God has promised to any person any such immunity. If a man receive any such blessing

from GOD, he is bound eminently to acknowledge it as a signal intervention of the divine mercy; but it is not that which a man can reasonably expect.

            And upon this consideration, we have just cause to blame two sorts of persons; namely, (1.) Those inconsi­derate persons who are ready to censure all such as fall under a common calamity, whether of fire, sword, or pestilence, as if they were therefore greater sinners than those who escape; -the error reproved by our SAVIOR in the instance of the Galileans, and of those upon whom the tower of Siloam fell. (2.) Those who, upon an opinion of their own right­eousness or desert, think themselves exempted from the stroke of common calamities, or are ready to accuse the divine justice if they are not delivered from them. If they truly considered the just demerit of every sin, and their own sins or failings, they would acknowledge the goodness of God, if he reserve an eternal reward of their obedience, though he expose them to the worst of temporal evils.

            Concerning Personal Evils, they are of several kinds; (1.) Such, as-befall the body: (2.) Such as befall the estate: (3.) Such as befall the name: (4.) Such as befall *!man's friends or relations.

            (1.) Touching the first of these evils, namely, that befall the body, they are of two kinds. Some are not epidemical or universal; such as accidental hurts, diseases springing from the particular complexion of persons, hereditary diseases, diseases incident to certain ages, and infectious diseases arising from an ill disposition of the air or waters. Other diseases are incident to every man in the world. If a man lives to old age, his very age is a disease, and the decay of natural heat and moisture doth in time bring the oldest man to his end: he meets with some disease or other that makes way for his dissolu­tion. So that upon the whole, though this or that man may not meet with this or that particular disease, yet, as sure as he is mortal, so sure shall some disease, casualty, or weakness, bring him to the dust of death.

            (2.) Touching afflictions that particularly concern a than in his' estate, it is true that some are more afflicted in this kind than others. The more wealth any man has, the more- he is obnoxious to losses; and the more any man loves wealth, the deeper this affliction wounds him. And this is generally trite in all worldly matters what­soever; the more a man's heart is set upon them, the more bitter the affliction is therein. But though afflictions in this kind pinch some more closely than others, yet there are very few who totally escape them. The poor man reckons it his affliction that he wants wealth; and the rich man is not without his affliction, either in the loss of it, or the fear of such loss, which creates as real a trouble as the loss itself. Fire and shipwreck,. envy and oppression, false ac­cusations, robbers, a prodigal heir, or a false friend,-thou­sands of such like avenues there are to a rich man's trea­sure; and either they actually attach it, and then they cause sorrow, or continually menace it, and so cause fear. Nay, sometimes a rich man has as great an affliction in not knowing where or how to dispose of his wealth, as he has that wants it.

            (3.) Touching affliction in the name. Of all things in the world, a good name is most exposed to injury, from a false accusation, a false report, or an action or word misin­terpreted. A man has no security of his wealth against invasions of others; but he has much less security touching his name, because it is in the keeping of others more than of the man himself; and it is visible to every man, that he that has the greatest name is most exposed to the envy, and therefore to the detraction and calumnies of others; and he that values his reputation most, is more easily blasted, and more deeply wounded by a calumny, than he that has little reputation, or that esteems it lightly.

            (4.) Touching friends. There are two things which induce the loss of friends: First, that which seems casual, yet very common, whereby either friends become enemies, or at least grow into neglect; which is sometimes doneby mis­representations, by false. reports, by differences in matters of interest, or by the declination of a man's condition: Secondly, that which is certain: Death takes a man's friends and re­lations from him, or him from them: the more friends and relations any man has, the more losses of them or in them he shall necessarily have; because every one of them is subject to all those casualties that - any one of them is subject to, whether in estate, name, or body; and conse­quently, the more friends and relations, the more crosses and calamities: every bitter arrow that wounds any of them glanceth upon me, and makes my wounds the more, by how much the more friends and relations I have; and makes them the deeper, by how much the nearer or dearer those friends or relations are to me. It is true, that in a multitude of dear friends and relations there is a commu­nication of more comforts; but since generally the scene of every man's life is fuller of crosses than comforts, the afflictions of my many friends or relations outbalance and overweigh those comforts.

            And these crosses and afflictions in body, estate, name, and friends, though possibly they may not all come together, or,- in their perfection, at one time, upon any one man; yet as no man is exempt from any of them at any time, so sometimes they have fallen in together, even upon some of the best men. Witness JOB, who at one time suffered the loss of all his children, of all his servants, of all his goods, of his great and honorable esteem among men, and of his health; and, besides all this, lay under severe afflictions in his mind, and under the imputation of being a hypocrite with his best and most judicious friends.

            Upon all this a man may and ought to conclude, " That even the most sincere piety cannot give any man an ex­emption from afflictions of some or indeed of any kind."

            2. The second preparative against affliction is, a frequent supposition, even in the time of our greatest prosperity,. that the case may and probably will be altered with us; by which we are led to cast ourselves as it were into the mould of an afflicted condition. For instance,-I am now in health What if I were now to enter into the valley of the shadow of death; into some acute and painful disease? How am I fitted with patience, resignation, and contempt of the world Such an estate as this I must come to sooner or later: How shall I carry myself under it?-I have now affluence What if at this moment I were bereft of all, how could I submit to poverty and want?-I have now a good husband, wife, children, and many friends: What if GOD should, in a moment, deprive me of all these? What if my dearest friends should become my bitterest enemies; how should I bear myself under these changes?-1 have a name in the world: What if in a moment a black cloud of scorn and reproach were drawn over it; how should I comport with such a condition?

            These and the like anticipations of troubles would habituate our minds to them, render them easy to us when they come, and keep our souls in a state of watch­fullness before they come.

            3. The next, preparative is to keep piety, innocence, and a good conscience; before affliction comes. As sin is the sting of death, so it is the-sting of affliction, and that which gives it the greatest bitterness and strength; and the reason is this, because it weakens and disables that part in man which must bear and support it. This is what. the wise man observes, " The spirit of a man will sustain his infirmities; but a wounded spirit who can bear? " (Prom. 18: 14:)-Which is no more than this; it is the spirit of man rightly principled that doth carry him through diffi­culties and afflictions; but if that spirit- be hurt or wounded, what is there left in a man to bear them? Innocence and a good conscience keep thee spirit of a man in confidence; and indeed they have an. influence, and attes­tation, and support from the GOD of heaven, to whom a good conscience can with an humble confidence appeal; and this access to ALMIGHTY GOD doth give new sup­plies and strength to the soul, to bear it up under pressing afflictions. But on the other side, sin doth disable the soul to bear affliction, till it be thoroughly repented of: (1.) Because it doth weaken the spirit of a. man, and makes it cowardly and unable to bear itself up under the pressure.

             (2.) It doth obstruct the intercourse between God and the soul, and that influence which might and would -other­wise be derived to the spirit of a man from the GOD of the spirits of all flesh. Therefore the best preparative against affliction is, to have the soul as clear as may be from the guilt of sin (1.) By an innocent and watchful life in the time of our prosperity: Or, (2.) at least, by a speedy and hearty repentance for sin; and this before affliction come. For although it is true, that at many times affliction is the messenger of GOD to awaken a sinner to repentance, and repentance is even then accepted by the merciful GOD, yet that repentance is most kindly and easy, and renders afflictions less troublesome, which prevents affliction, and performs one great end of it before it comes. He that has a soul cleansed by faith from the guilt of sin, before the affliction comes upon him, has but one work to do, namely, to fit himself with patience to undergo the shock but when a man defers his repentance till driven to it by affliction, his work is double, namely, to begin his repentance, and to hear his affliction.

            4. The next preparative against affliction is an humble mind. When affliction meets with a proud heart, there arises more trouble, tumult, and disorder, in the contest of such a heart against the affliction, than possibly can arise from the affliction itself; and the struggling of pride with the affliction galls and entangles the mind more than the severest affliction, and renders a man unfit for it and unable to bear it. The Prophet says, "Her sons at the head of every street were like a wild bull in a net." (Isa. 2: 20.) But on the other side, an humble mind is calm and patient, and falls with ease upon an afflicted condition; for the truth is, the great evil of suffering is not so much in the thing a man suffers, as in the temper of the man that meets with it.

            5. Another singular preparation. against affliction, is a steady resignation of a man's self to the will and good pleasure of GOD; and' that upon grounds of the greatest reason imaginable. For, (1.) It is a most sovereign will: his will must be done whether we will or not; therefore it is the highest folly imaginable to contend with him. (2.) As it is the most sovereign will, so it is the most wise will his will is founded upon and directed by infinite wisdom. And since thou canst not judge thy will wiser than his, it becomes thee to resolve thy poor, narrow, inconsiderate will into the will of the most wise GOD. (3.) As it is a most wise will, so the will of God is most certainly the best will. His will alone gave thee thy being, that he might communicate his goodness to that being of thine, which the freely gave thee. It may be, thou dost not see the reason of his dispensations; yet resign thyself up to his disposal, and rest assured that it shall be best for thee, though thou yet canst not understand what it means. If thou 'resign thy will to his, be confident that he will never mislead thee, nor give thee cause to repent of trusting him.

            6. I shall conclude with that great preparative, which includes all,-Labor to get thy peace with GOD, through JESUS CHRIST our LORD. When this is once attained, thou art set above the love of the world, and the fear of afflictions, because thou least the assurance of a greater treasure than this world can give or take away; "a king­dom that cannot be moved;" (Heb. 12: 28;) a most assured expectation which is above the region of afflictions, and which renders the greatest affliction light. And yet because thou art, notwithstanding this glorious expectation, in this lower region, and subject to passions and fears, the merciful God has engaged his promise to support thee under them; to improve thee by them; and to carry thee through them by his all-sufficient grace: The strokes thou receivest are directed, governed, and ordered by him, in very love and faithfulness: He has a heart of compassion and love to thee, even when he seems in his Providence to frown upon thee; while thou art under them, he will make them work together for thy good, and will never take from thee those everlasting mercies which are thy portion. And as on the one side he will never suffer thee to be afflicted beyond what he gives thee grace to bear; so on the other hand he will so order and govern thy light afflictions, which are but for a moment, that in the end they shall bring thee a far more exceeding and eternal weight of glory.

            II. I come to the second general bead, namely, How afflictions incumbent upon us are to be received and improved. And this will be in great measure supplied by what has been said touching our preparation of heart before they cone; for a mind so prepared will be sufficiently qualified to receive them as becomes a Christian. Never­theless, something I shall subjoin: and,

            1. It becomes a man under afflictions, in the first place, to have a very diligent consideration concerning Almighty God, that he is a God of infinite wisdom, power, justice, mercy, and goodness; that he hates not any thing that he has trade, but has a great love to all his creatures; that he designs their good, even in those dispensations that seem most severe; that if he had not a good-will to his creatures, he would never have done so much for them; that whilst he exerciseth discipline to the children of men, it is evident they are under his care; that oftentimes there is greater severity in his leaving mankind to themselves, than in exercising them with afflictions; and that he equally discovers the love and care of a father in his corrections, as in his more pleasing administrations.

            2. And farther, let him consider, that afflictions rise not out of the dust, but are sent and managed by the wise disposition of GOD; it is his Providence that sends them, and measures out their kind, weight, and continuance; and they are always, as commissioned by him, so also under the conduct of his power, wisdom, and goodness, and never exceed the line of his power, wisdom, and goodness; if he bids them go, they go; if he bids them return, they return; if he says to the most tempestuous storms of afflictions, "Peace, be still," there will be a calm: as mankind is never out of the reach of his power to afflict and correct, so it. is never out of the reach of his power to relieve and recover.

            3. Consider that, as no man has an exemption from afflictions, so it is evident the best of men are visited with them. And it is necessary that they should; for where one man is the worse by afflictions, a thousand are the worse for want of them; and the wise and gracious GOD, who knows our frame better than we ourselves, doth for the most part in very faithfulness afflict us. The divine counsels have ever in them a complication of excellent ends, even in afflictions themselves: they are acts of justice oftentimes to punish, and of mercy to prevent distempers and to heal them; and this is that lot which our blessed Lo RD bequeathed his own people, "In the world ye shall have tribulation." (John 16: 33.) So that a good man may have as great cause to suspect his own integrity in the absence of them, as in suffering them.

            4. Consider that, all the divine dispensations of comforts or crosses are beneficial or hurtful as they are used: ­comforts, if they make us thankful, sober, and faithful, become blessings; if they make us proud, insolent, secure, and forgetful, they become judgments:-afflictions, if they are received with humility, patience, and returning to GOD, are blessings; if they are received with murmuring or impatience, they become judgments.

            5. These considerations evidently lead us to the following duties, whenever we are under the pressure of affliction:­

            (I) To receive it with all humility, as reached out unto us from the hand, or permission at least, of Almighty GOD. A stubbornness under affliction renders it useless to its end, and commonly provokes the great LORD and FATHER of SPIRITS totally to reject such a mind, or to master it with sharper and severer and multiplied afflictions, till it yield, and till that uncircumcised heart be humbled, and accept of the punishment of its iniquity.

            (2.) To receive it with patience and subjection of mind; and without either contending with GOD, charging his Pro­vidence with injustice, or swelling and storming against the affliction, and against the divine dispensation that sends it. This has two singular benefits; First, it renders the afflic­tion itself more easy and tolerable; Secondly, it is one of the readiest ways to shorten or abate it. For as yielding and humble submission to the hand of God, so patience and submission to the divine dispensation, are two of the great ends of affliction; and when these are attained by it, it has performed a great part of its errand.

            (3.) To return unto God that afflicteth. Affliction misseth its ends and use when it drives a man from his GOD, either to evil or unlawful means, or to keep at a distance from him. GOD sends afflictions like messengers, to call home wandering souls; and if a man will shift away, get farther off, and estrange himself more from him  that strikes him, he will either send -more importunate messengers, afflictions of a greater magnitude, to call and fetch him, as want and famine did the young Prodigal in the Gospel; or, which is far worse, he will let him go without farther seeking him: whereas the man, who by affliction, as it were at the first call, comes home to God, for the most part prevents severer monitors, and renders his suffering more short, or at least more easy.

            And if the affliction befalls a man who has not estranged himself from GOD, nor departed from him, yet it is not without its end or use, even to such a man. Thou hast walked closely with God, hast depended upon him, and approved thyself in his sight; yet is it not possible that thy faith, in­dustry, obedience, and dependence, may be more constant, and more firm? If it may be, as sure it may, then though affliction solicit not thy return to him from whom thou hast not departed, yet it solicits thy improvement.

            (4.) To pray unto GOD. And this is the most natural effect of affliction, especially if it be severe. In a storm the sailors call every one upon his, GOD; and the reason is, because in such a season, a man's own shifts, the help and advice of friends, and other human grounds of confidence, appear weak and ineffectual; and therefore the man is driven to the invocation of Almighty GOD for help, support, and comfort. It is therefore a sign of a desperate mind that will not come unto GOD in prayer, at least when afflictions grind him; and although a man be not of the number of those who restrain prayer before God, yet afflictions naturally will make the prayer of such a man more earnest, fervent, and constant; it sets an edge, and adds life, to the prayers of a praying man.

            (5.) To trust in GOD, both for support under, and deliverance from afflictions. Depend upon his goodness and mercy, even under the blackest night of afflictions " Though he kill me, yet will I put my trust in him." Even in the valley of the shadow of death, rest upon his rod and his staff. And though it becomes the best of men to have a yielding and a soft spirit under the afflicting hand of GOD, yet be careful to bear up thyself on the power and goodness of GOD from fainting and despondence.

            (6.) To be thankful to GOD under affliction; and that upon very great and important motives.-Be thankful that they are no worse. Thou hast losses, but yet hast thou lost all at once? Job did. Or if thou hast lost all externals, yet hast thou not something which thou valuest more than all, namely, innocence, and peace with God and thy own con­science?-Be thankful that GOD rather chooseth to afflict thee, than to forsake thee. As long as GOD is pleased to afflict thee, it is plain that thou art under his discipline, and his care. No man's condition is desperate, so long as the physician continues his administration: nor is any man, wholly forsaken of GOD, so long as he is under affliction; for it is a medicine that without thy own default will either recover or better thee.-Be thankful that GOD has been pleased to discover so much of his design towards mankind, in his Word, as to Assure us that the measure of his love towards, or displeasure against the children of men, is not to be taken by prosperity or adversity: but on the contrary, to bear up our souls under afflictions, he assures us that they are the effects of his fatherly love, rather than of his heavy displeasure; that they may indeed sometimes be symptoms of his anger, but not of his hatred; they may be for corrections, but not for confusion: he may correct those, whom yet he accounts his children, and resolves to save.

            (7.) To put us upon a due examination of our hearts and ways. Certainly the best man living, upon a strict and impartial search of himself, may find fuel for afflic­tion; demerit enough to deserve it; somewhat amiss which requires amendment; some corruptions, some errors, which stand in need of physic to cleanse them; some budding disorders which stand in need of a medicine to prevent them. It is the great business of affliction, the great message which it brings from God to man, to search out what is amiss, and what is defective; to ransack our souls, and hearts, and lives, and search whether there be not something offensive to GOD.

            (8.) If, upon an impartial scrutiny, thou find thy con­science clear from great and wasting sins, humbly bless God for his grace, which has preserved thee from the great transgression; but yet humble thyself for thy sins of daily incursion, for thy sins of omission, for thy coldness in thy devotions, for thy want of vigilance over thy passions, for thy neglect of opportunities of doing good. Thou hast matter of thankfulness for escaping those greater sins; yet thou hast matter of humiliation for those sins whereunto thy inadvertence renders thee liable, and shouldest set a stricter watch upon thyself even in reference to these., On the other side, if thou find thyself guilty of any great sin, which has not been repented of, thy affliction brings a double message: first, a message calling thee to humiliation and repentance for thy great transgression, and to turn to God with a perfect resolution of amendment; and, secondly, a message of thankfullness to GOD, who has sent this messenger to awaken thee to repentance and amendment, and has given thee an assurance off pardon upon thy repentance and faith, through the all-sufficient sacrifice

             (9.) To wean a man from the love of the world, and to carry up our thoughts, and hopes, and desires, to that country whereunto we are appointed. If all things went well even with good men in this life, they would be building tabernacles here, and setting up their rest on this side of Jordan, as the Reubenites did in the country of Bashan. GOD therefore in mercy makes this world unpleasing by affliction; that they may set the less value upon it, and fix their hopes; and desires, and endeavors on that city which is above.

            This is' the voice of the rod, and of him that has appointed it, which every wise man ought to hear and answer with all obedience, submission, and thankfulness; and when affliction has wrought this effect, its business is in great measure ended, and for the most part it is eased or removed.

            III. I come to the third general consideration, namely, the temper which becomes us after deliverance from afflictions.

            1. Upon our deliverance from afflictions, we ought, in a special and solemn manner, to return our humble and hearty thanks to GOD; to acknowledge him to be the author of it; and to return unto him our humble and serious praises, that he has been pleased to answer our prayer. As he in a special manner requires our prayers when we are under affliction, so he requires that we should take notice of the returns of prayers, and pay him the tribute of praise upon our deliverance. a Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me." (Psalm 1. 15.) The truth is, when we are under ex­tremities, we are easily persuaded to call to GOD for deliverance but as soon as the rod is gone, we are back­ward in returning glory to GOD; and we are most apt to take notice of the means that immediately went before. If we are delivered from sickness, we have it presently upon our tongues' ends, that we had a careful or skilful physician, a strong constitution, or favorable weather, or that some lucky accident happened to us; and the like we are apt to do upon other deliverances, and rarely acknowledge the hand of GOD to be that which raised us up. It is true, means are not to be neglected; but it is the Providence of God which gives us means, and the blessing of GOD that makes them successful. He sometimes blesseth poor, and weak, and unlikely means; sometimes he maketh those things we call accidents, that seem to import the destruction of a man, the means of his recovery; and sometimes he brings about the effect without any visible means. We are no. less to acknowledge his goodness and influence, when we seem to be delivered by means, than if we were to be delivered by miracle. We are apt to fasten our thoughts upon means, because we see them: but if our eyes could be so opened as those of the Prophet's servant were, when he saw the chariots of fire in the mountain, we should see another kind of order­ing and disposing of things than we now see. Many, if not most, of those signal deliverances which a man or a nation has, are wrought not so much by the efficacy of means, as by a secret and invisible hand which we see not. If therefore thou art delivered from any great distress of any kind, in such a manner that thou canst not attribute it to means, or possibly above or beyond means, the hand of thy Deliverer is more signal; glorify his mercy and goodness. And if thou dost obtain thy deliverance by means, yet still glorify his mercy; for it is his Providence which sends means, and his goodness which blesseth them to its desired success: the energy of the principal cause is that which gives efficacy to the means, and makes them effectual.

            2. Endeavor to express thy thankfulness by a sincere and faithful obedience to the will of that God who has thus delivered thee. True thankfulness will not content itself with bare verbal praises, but will study and endeavor to find out and do all that may be well-pleasing to our great Benefactor. And wherever the heart is truly affected with the sense of the goodness and love of God, and feels that the deliverance it had was from his hand, it will think nothing too much to be done that may be well pleasing to him.

            3. Take heed lest, after a great deliverance, thy heart be lifted up into a conceit of thy own worth. This is the common temptation that grows upon much mercy received; and therefore the wise Lawgiver did frequently caution Israel against this: " Speak not in thy heart, after the LORD thy God has cast them out, saying, For my righteousness the LORD has brought me to possess this land." (Deut. 9: 4.) Let thy afflictions find thee humble, and let thy afflictions make thee more humble; but let thy deliverance yet increase thy humility: the more mercy God shows thee, the more humble let thy heart be,

Upon a double account: (1.) Thy deliverances do, or should, make thee know Almighty GOD the more; and the more thou knowest him, the more humble it should make them " I have heard of thee by the hearing of the ear, but now mine eyes have seen thee: wherefore I abhor myself in dust and ashes." (2.) Thou hast need to double thy humility, because upon a great deliverance thou must expect that the assaults of pride and vain glory will be the more busy with thee. And if in all thy preparations for af­flictions thou hast studied humility; if under all thy afflictions thou hast improved thy humility; yet if now, upon thy deliverance, thou yieldest to pride and vain glory, thou hast lost all the benefit, both of thy preparations and of thy afflictions, and of thy deliverance also: thou art like an unhappy ship which has endured the sea, and borne the storm, and yet sinks when she is come into the harbor.

            4. And upon the same account be watchful. It is true, thou hast weathered a storm, out of which, by the mercy of God, thou art delivered; but still be upon thy guard; thou knowest not how soon thou shalt meet with another; take heed that it surprise thee not unprovided. Though thou hast endured, it may be, a long and dark storm of affliction, and God has mercifully delivered thee; yet thou hast no promise from God that thou shalt meet with no more.

            These three considerations should keep thee watchful, notwithstanding thy deliverance from great afflictions (1.) Thou art therefore better prepared to receive it; if it come, it shall not surprise thee unaware. (2.) If any thing be likely to preserve thee under, or from affliction, it is a prepared and watchful mind. If I may so speak, afflictions have no great business with such a man; for he is already in that posture of heart, which affliction is ordinarily sent to give. (3.) There is nothing more likely to procure afflic­tion, than security and unpreparedness of mind;-and that, first, in respect of the goodness and justice of GOD, who, though with most unblameable justice, yet with singular mercy, is very likely to send affliction to awaken and amend a man in that state of heart, and to recall him from that ten­dency to apostasy, which security is apt to bring upon him; secondly, in respect of the malice and vigilance of the great enemy of mankind; who, as he never wants malice, so he often gets permission, to worry a man whom he has under this advantage of unpreparedness and security.

            5. Be careful to keep as great afflictions, so also great deliverances in memory. Most men, upon the fresh receipt of mercy and deliverance, have a quick and lively appre­hension of it; and accordingly their thankfulness, and pur­poses of obedience, are lively and diligent: but as the man is further distant from his deliverance, so the memory of it doth gradually, if not suddenly, vanish. And as the re­membrance of the deliverance decays and grows weaker, so do these affections of the soul; the thankfulness grows faint; and so doth the obedience, and so doth the humility, and so doth the watchfulness: and as the water that has been heated, being removed from the fire, grows by degrees colder and colder, till at last it comes to its old coldness; so in a little time the affliction is forgot, and the deliver­ance is forgot, and the man is grown into the very same state, as if he had never felt either, and possibly worse. Therefore keep deliverances, and afflictions too, fresh in thy memory; call thyself frequently to account for them; use some expedient that may frequently remind thee of them with all their circumstances; set them down in writing; mention them often; recollect them often; and recollect what were thy thoughts, purposes, and temper, when thy afflictions were upon thee, or thy deliverances freshly given. By thus keeping the memory of these afflictions and these deliverances fresh, with all their cir­cumstances, thou wilt revive, excite, and keep alive, and quick, and active, the same gratitude, the same humility, the same obedience, the same vigilance, which these afflic­tions or these deliverances wrought in thee when they were fresh with thee. The vigorous perpetuating of the re­membrance of them, will be an effectual means to per­petuate the due fruit of them in their life, vigor, and intention.

            I WOULD consider these particulars: 1: What that time is which we Lire to redeem. 2: What it is to redeem that time. 3: How that time is to be redeemed. 4: Why that time is thus to be redeemed.

            I. The first question is, What that time is, which is to be redeemed. The time here meant is, 1. The apt season for any thing to be done; and then it is properly called Opportunity: It is time for the husbandman to reap his corn, when the corn is ripe, and the weather seasonable: It is time for the smith to forge his iron when it is hot: And so it is time to show mercy when an object of mercy occurs, and a power to give relief. This is that which the Greeks call ,*, or opportunity. 2. It is our duration of life in this world, or the time of our life.

            II. To redeem time, therefore, implies what follows. 1. In relation to seasons or opportunities: (1.) Diligently to watch and observe all opportunities of doing all the good we may, whether in relation to Almighty GOD, for his service and glory; in relation to others, in acts of charity and justice; or in relation to ourselves, in improvements of knowledge, piety, and virtue. (2.) Industriously to lay hold of all these opportuni­ties, and not to let them slip, but to apply suitable actions to suitable opportunities, when they occur. 2. In relation to the times of our lives; we are said to redeem our time, (1.) When we constantly employ our time, and leave as few vacuities as possible in it: the opposite to this is idle­ness, or doing nothing. (2.) When we employ our time constantly in doing something that is answerable to the value of our time. The opposites to this, are first, the sinful employment of our time, which is worse than idle­ness: or, secondly, the vain, and impertinent, and unprofit­able employment of our time. (3.) When we employ our time not only in things profitable, but in such things as are of greatest importance: and therefore such employ­ments as are of greatest importance ought to take up the greatest part of our time. This is ordinarily called husbanding our time, in resemblance of the husbandman's proceeding with his ground. If the husbandman doth not at all till and Son ground, but is idle; or if he takes much pains in tilling of his ground, and sows nothing but cockle and darnel; or if he sows not that which is hurtful, but sows light or unprofitable corn; or sows that ground with a more unuseful grain, which might be employed to a more noble grain, that would yield more profit; or if he sows a suitable grain, but observes not the season proper for it; -that man is an ill husband of his ground. And he that with the like negligence or imprudence husbands his time, is an ill husband of his time, and doth not redeem it.

            III. How time is to he redeemed. The particular methods of husbanding time under both the former relations, viz., in relation to opportunity, and in relation to our time of life, shall be promiscuously set down. Now the actions of our lives may be distinguished into several kinds; and in relation to those several actions will the employments of our times be diversified. 1. There are actions natural, such as are eating, drinking, sleep, motion, rest. 2. Actions civil, as provision for families, bearing of public offices in times of peace or war, employments in civil vocations, as agriculture, mechanical trades, and liberal professions. 3. Actions moral, whether relating to ourselves, as sobriety, temperance, moderation, (though they are rather habits than actions,) or relating to others, as acts of justice, charity, compassion, and liberality. 4. Lastly, actions religiQus, relating to GOD, as invocation, thanksgiving, inquiring into his works and will, obedience to his commands, observing the solemn seasons of his worship, and, which must go through and tincture all the rest, fear of him, love to him, and humility and integrity of heart before him -which is the one thing necessary, and over-weighs all the rest: (1.) In respect of the excellency of the object, Almighty GOD, to whom we owe our being, and the strength and flower of our souls. (2.) In respect of the nobleness of the end thereby attained; for, whereas all the rest serve only to this life, the latter has a prospect to eternal life. (3.) In respect of the nobleness of the temper itself, which has a universal influence on all the rest of the before-mentioned relations, and advanceth, and improveth, and ennobleth them. It would be too long to prosecute the methods of redeeming the time in relation to all these actions in this sheet of paper; therefore I shall set down only these generals.

            1. We are to neglect no opportunity that occurs to do good; but, (1.) To watch all opportunities that offer themselves in order thereunto. (2.) To seek for them, if they offer not themselves. (3.) To use them, and not to let them slip.

            2. In the coincidence of opportunities of several kinds, we are to prefer those that correspond to the most worthy actions; and in the coincidence of opportunities for actions of equal moment, to prefer such as are most rare, and unlikely to occur again, before those that are likely more frequently to occur.

            3. We are to be very careful to leave no baulks or interspersions of idleness in our lives. Those men that have most employment, and of the most constant nature, cannot but have certain interstices between the varieties of business, which may be fitted with employments suitable to their length or qualities; and it becomes a good husband of his time to have some business always ready, that may be suitable to the nature and quality of these vacant spaces. An industrious husbandman, tradesman, or scholar, will never want business fitted for occasional vacancies. *, have left us an experiment of it: and a Christian, even as such, has ready employment for occasional interstices in reading and praying. The crumbs and fragments of lime should be furnished with their suitable employments; it is precious, and therefore let none of it be lost.

            4. Much time might be redeemed in retrenching the unnecessary expenses therefore in our ordinary sleep, dressing, and meals, which, especially in this latter age, and among people of the better sort, are protracted to an immoderate length.

            5. Take heed of entertaining vain thoughts, which are a very great consumption of time, and are very incident to melancholy and fanciful persons, whom I have known to sit part of a day projecting what they would do if they had such estates, honors, or places; which humor is much improved by them that he long in bed in a morning.

            6. Visits, made or received, are for the most part an intolerable consumption of time. (1.) Let them not be used in the morning. (2.) If the visits be made to or by persons of impertinence, let them be short, and at such times as may be best spared from what is more useful, viz., at meals, or presently after. (3.) But if the persons to be visited are men of wisdom, learning, or eminence of parts, the visits may be longer, but yet so that the time may be profitably spent in useful discourse.

            7. Be obstinately constant to your devotions at certain set times, and be sure to spend the LORD's day entirely in religious duties proper; and let nothing but an inevitable necessity divert you from it. For, (1.) It is the best and most profitably spent time; it is in order to the great end of your being in this world. (2.) It is in order to your everlasting happiness; in comparison of which, all other businessess are idle and vain; it is that which will give you the greatest comfort in your life, in your sickness, in your death. (3.) It is the most reasonable tribute unto that GOD who lends you your time; and you are bound to pay it under all the obligations of duty and gratitude: and, (4.) It is that which will sanctify and prosper all the rest of your time and employments. I am not apt to be super­stitious, but this I have certainly and infallibly found true, that by my deportment in my duty towards GOD, in the times devoted to his service, especially on the LORD's day, I could make a certain conjecture of my success in my secular engagements for the week following: if I were loose and negligent in the former, the latter never succeeded well; if strict, and conscientious, and watchful in the former, I was successful and prosperous in the latter.

            8. Be industrious and faithful in your calling. The merciful GOD has not only indulged us with a far greater portion of time for our ordinary occasions, than he has reserved -to himself, but also requires our industry and diligence in it. And remember that you observe that industry and diligence, not only as a means to acquire a competency for yourself and your family, but also as an act of obedience to his command; by means whereof it becomes spiritualized into an act of religion.

            9. Whatever you do, be very careful to retain in your heart a habit of religion, that may be always about you, and keep your heart and your life always as in GOD's presence, and tending towards him. This will be con­tinually with you, and put itself into acts, even although you are not in a solemn posture of religious worship; and will lead you to multitudes of religious applications to GOD, upon all occasions, which will not at all hinder you in your secular engagements, but further you: It will make you faithful in your calling, even by that actual reflection upon the presence and command of the GOD whom you fear and love: It will make you thankful for all successes and supplies; temperate and sober in all your natural actions; just and faithful in all your dealings; patient and contented in all your disappointments and crosses; and will give a tincture of devotion to all your secular employments, turn natural actions into true religion, and make your whole life an unintermitted life of duty to GOD. This habit of piety will not only not he sleeping and inactive, but almost every hour will put forth actual exertions in short occasional prayers, thanksgivings, or acts of resort unto that GOD who is always near you, and lodgeth in your heart by his fear and love. And by this means you do effectually and doubly redeem your time: (1.) In the lawful exercise of those natural and civil concerns which are not only per­mitted, but in a great measure enjoined by Almighty GOD. (2.) In exercising acts of religious duties, observance, and veneration to Almighty God, by perpetuated, or at least frequently reiterated, acts of devotion to him. And this is the great art of Christian chemistry, to convert those acts which are materially natural or civil into acts truly and formally religious; whereby the whole- course of this life is a service to Almighty GOD, and an uninterrupted state of religion, which is the best, noblest, and most universal redemption of our time.

            And now, if a man shall take a survey of the common course even of the Christian World, he shall find the generality of mankind the veriest children, fools, and madmen, that ever nature yielded. The very folly of children, in spending their time in rattles and hobby-horses, is more excusable than theirs, whose reason and experience should better instruct them. There is not any man so senseless, but he knows he must die, and he knows not how soon he shall hear of that sad summons; and if he were so brutish as not to think of it, or believe it, yet the weekly bills of mortality give him daily instances of it: and yet if we do but observe the world of men, they do for the most part wholly trifle away their time in doing that which is evil; or in doing nothing; or in doing nothing to any purpose, or becoming a reasonable nature. One man trifles away his time in feasting and jollity; another in gaming, hunting, hawking, bowling; another in dressing; another in hunting after honors and preferments, or heaping up riches, and loading himself with thick clay; another in trivial speculations, possibly touching some criticism or grammatical nicety; and all these men wonder­fully pride themselves, as the only wise men; and when they

come to die,_ all these prove either tortures of a mispent time; or at least, by the very appearance of sickness and death, are rendered poor, empty, insipid, and insignificant things.

            But the great misery of mankind is this; they cannot, or will not, in the time of health, anticipate the consideration of death and judgment to come; nor consider that the time will come when things shall be otherwise with them than now, or that they shall be driven into another kind of estimate of things than that which they have now: and this their way is their folly. Man being in honor, in health, in life, understandeth not, but becomes like the beasts that perish.

            IV. I come to the reasons why we ought thus to redeem our time. 1. Our time is a talent put into our hands by the great LORD of the whole family of heaven and earth, whereof we are to give an account when our Master calls; and it will be a lamentable account, when it shall consist only of such items as these: Item, So much of it spent in plays, and taverns, and gaming. Item, So much in sleeping, eating, and drinking.

Item, So much in recreations and pastimes. Item, So much in getting wealth and honor. And there remains so much which was spent in doing nothing.

            2. Our time is a universal talent. Every man has not a talent of learning, or of wealth, or honor; but every man that lives to the age of discretion has time to account for.

            3. Every man has not only a talent of time, but every man has a talent of opportunity to improve his talent, in some measure, put into his hand. The principles of natural religion are lodged in the hearts of all men; which any man might exercise to some acts of service and religion towards GOD. But the Christian has much more.

            4. Upon the management of our time depend the ever­lasting concerns of our souls. *. If it be redeemed, improved, and employed as it ought to be, we shall, the next moment after death, enter into an immutable, eternal, and perfect state of glory; if it be either sinfully or idly spent, we fall into an everlasting, irrecoverable, and unchangeable state of misery.

            5. The business we have to do in this life, in order to the cleansing of our souls, and fitting them for glory, is a great and important business; and the time we have to live has two most dangerous qualities in reference to that business.

            (1.) It is short: Our longest period is seldom above eighty years, and few there be that arrive to that age.

            (2.) It is uncertain: There are infinite accidents and distempers, which cut us off suddenly; as acute diseases, such as scarcely give us any warning: and considering how many strings, as it were, there are to hold us up, and how small and inconsiderable they are, and how easily broken, and that the breach or disorder of any of the least of these may be an inlet to death, it is a kind of miracle that we live a month. Again, there are many diseases which render us, in a manner dead while we live, as apoplexies, palsies, frenzies, stone, and gout, which render our time either grievous or useless to us.

            6. As our time is short, so there be many things that waste that short time; so that there remains but little that is serviceable to our best employment. Let us but take out of our longest lives the weakness and folly of childhood and youth, the impotency of old age, the times for eating, drinking, and sleeping, though with moderation, the times of sickness, cares, journey, and travels, the times for interview of friends and relations, and a thousand such expenses of time, and the residue will be but a small pittance for our business of greatest moment; the business, I mean, of fitting our souls for glory.

            7. Remember, that this is the very hell of hell to the damned spirits, that they had once a time, wherein they might, upon easy terms, have procured everlasting glory; but they foolishly mispent that time and season, which are now not to be recovered.

            THE great LORD of the world has placed the children of men in this earth as his stewards; and, according to the Parable in Matthew 25:, he delivers to every person his talents, a stock of advantages or opportunities; to some more, to some less, to all some.

This stock is committed to every person under a trust, or charge, to employ the same in ways, and to ends, and in proportion, suitable to the talents thus committed to him, and to the measure and quality of them.

            To the due execution of this trust committed to men, and for their encouragement in it, he has annexed a reward by his promise, and the free appointment of his good pleasure. This reward is not meritoriously due to the employment of the talent; for as the talent is the LORD's, so is the strength and ability whereby it is employed; but by his own good pleasure, and free promise, the reward is knit to the work. Therefore it is not demandable so much on account of the divine justice, as of the divine truth. On the other side, to the mal-administration of this trust there is annexed a retribution of punish­ment, and this most naturally and meritoriously; for the law of common justice doth subject the creature, who depends in his being upon his Creator, to the law and will of that Creator; and therefore, having received a talent from his LORD, and an ability to employ it according to the will of his LORD, a non-employment, or mis-employ­ment thereof, doth most justly oblige him to guilt and punishment.

            Of the persons who receive these talents, some employ them well, though in various degrees; the best husbands indeed come short of what they should do, and at best are in this respect unprofitable servants; yet, if there be a faith­ful and sincere endeavor to employ that talent to their Master's honor, they are accounted good stewards.  On the other side, some persons are unfaithful stewards of their talents, and these are of three kinds

            1. Such as wholly misemploy their talents; turning them to the dishonor of their LORD, which they should have employed to his service: and these have a double account to make, via. of their talents, and of their mis­employment.

            2. Such as do not at all employ their talent; but as they do no harm, so they do no good with it: These are neg­ligent servants, and have the single, but full account of the talents to make.

            3. Such as do make some use of their talents; but do not produce an increase proportional to their stock; and so, though they are not debtors for their whole talents, yet are in arrear and grown behind-hand, and so upon the foot of their account are found debtors to their LORD, which, without faith in CHRIST, will be enough to cast them into prison, and keep them there to eternity.

            And according to these varieties of good or bad adminis­tration, are the degrees of Reward or Punishment. He that has administered his trust well, so that there is a great access of his improvement, has the greater access of glory; and he that has less surplusage upon his account, shall have the less degree of glory: and on the other side, he that has many talents, and made no improvement, his debt and punishment shall be the greater: He that has fewer talents, his non-improvement leaves him a debtor in a less sum, and consequently subject to a less punishment.

            The Great Day of Account will be the great day of Judgment, when the LORD of the families of the whole earth will call every man to an account of his steward­ship here on earth: Wherein we may with reverence suppose the LORD thus to be bespeaking all and every particular person of the world.

            " Come, ye children of men;-as I have formerly made you stewards of my blessings upon earth, and committed to every one of you that came to the use of your understand­ing several talents to employ and improve to the honor and service of me your LORD and Master; so now I am come to call you to render an account of your stewardship and because you shall see the particular charge of your several receipts, whereunto you may give your answers, behold, here are the particulars with which I will charge you. Give in your particular answers, how you have employed and improved them.

            1. I have given unto you all your senses, and prin­cipally those two great senses of discipline, your Sight and your Hearing. Item, I have given unto you all Understanding and Reason, to be a guide of your actions; and to some of you more eminent degrees thereof. Item, I have given to you all Memory, a treasury of things past, heard and observed. Item, I have given you Conscience to direct you, and to check you in all your miscarriages, and to encourage you in well-doing; and I have furnished that conscience with light, and principles of truth and practice, conform­able too my will. Item, I have laid open to the view of you all the Works of my power and providence, the heavens and the earth, and the conspicuous administration of my wisdom and power in them. Item, I have delivered over to your view my more special Providence over the children of men, the dispen­sation of rewards and punishments, according to their eminent deserts or demerits.

            Item, I have given you the advantage of Speech, whereby to communicate your minds one to another, and to instruct and benefit one another.

            Item, I have given you Time of Life, to some longer, to some shorter, to all a season wherein you might exercise those other talents with which I have entrusted you.

Item, I have delivered over unto you the Rule and Dominion over my creatures, allowing you the use of them for your food, raiment, and other conveniences. Item, Besides these common talents I have delivered over to you, and to you, &c. divers special and eminent talents above others, viz.

            (1.) " Of the mind: Learning and knowledge in the works of nature; arts and sciences; prudence and wisdom in the conduct of affairs; elocution; education.

            (2.) "Of the body: A firm and healthy constitution, strength, beauty, and comeliness.

            (3.) "Of Externals: Wealth and riches; eminence of place, and power, and honor; reputation and esteem in the world; success in enterprises and undertakings, public and private; relations.

            (4.) "Of things of a mixed nature: Christian and liberal education; advice of faithful and judicious friends; good laws in the place and country where you lived; the written Word of GOD, acquainting you with my will, and the way to eternal life; the Word preached by able and powerful Ministers; the Sacraments, both for your initiation and confirmation; special and powerful motions and impulses of my SPIRIT upon your consciences, dis­suading from sin, and encouraging in and to holiness; special Providences, diverting you from the commission of things contrary to my will, dishonorable to my name, and hurtful to yourselves; chastisements and corrections, eminently and plainly inflicted for sin committed by yourselves and others, so that the guilt was legible in the punishment; eminent blessings upon the ways of holiness, even to the view of the world; eminent deliverances upon repentance and amendment of life; most clear and sensible experiences of my love, favor, and listening to your

prayers, to encourage you to a dependence upon me; singular opportunities put into your hands, of instructing the ignorant, delivering the oppressed, and promoting my honor.

            These are some of the many talents which I have committed to you, though in different degrees: Give up your accounts, ye children of men, how you have employed them."

THE ACCOUNT OF THE GOOD STEWARD

LORD, before I enter into account with thee, I must confess, that if thou shouldest enter into judgment with me, and demand that account which injustice thou mayest require of me, I should be found thy debtor: I confess that I have not improved my talents according to that mea­sure of ability which thou hast lent me: I therefore most humbly offer unto thee the merit of thine own Son, to make good what is wanting in my account; yet according to thy command, I do humbly render my discharge of the trust thou hast committed to me, as followeth:­

I. In General: as to all the Blessings and Talents wherewith thou hast entrusted me.

            I have looked up to thee with a thankful heart, as the only Author and Giver of them. I have looked upon myself as unworthy of them. I have looked upon them as committed to my trust and stewardship, to manage them for the ends for which they were given, the honor of my LORD and Master. I have therefore been watchful and sober in the use of them, lest I should be unfaithful in them. If I have at any time, through weakness, or inad­vertency, or temptation, mis-employed any of them, I have been restless till I have in some measure rectified my miscarriage by amendment. 

II. In Particular: concerning my Senses.  

            I have made a covenant with mine eyes, that they should not rove after vanity, or forbidden objects. I have em­ployed them in beholding thy works of wonder and wisdom.  I have busied them in reading those books, that might instruct me in the great concerns of eternal life. I have stopped my ears against sinful and unpro­fitable discourse, and against slandering, tale-bearing, and flattering tongues. I have exercised them in listening to those things that might increase my faith, knowledge, and piety. I have kept them open to the cry of the poor and oppressed. The rest of the employments of these and my other senses have been for my necessary preservation, and the honest exercise of an honest calling.

III. As to the Reason and Understanding which thou hast given me.

            I have been careful to govern my senses and appetites by my reason, and to govern my reason by thy Word. I have endeavored to use it, but not depend upon it: I made it my assistant, but not my idol. I have been careful to wind up my reason and understanding to the highest key in the searching out of truths, but especially those which are of the greatest concern in matters of faith. I have made my understanding laborious and industrious, but still kept it under the yoke and rule of thy Word, lest it should grow extravagant and petulant. I have looked upon my reason as a ray of thy divine light; and there­fore I have used it for thee, and have accounted it a most high sacrilege, ingratitude, and rebellion, to employ it against thee. I have endeavored principally to furnish it with that knowledge which will be of use in the other world; this has been my business. Other studies have been for the necessary use of this life.

            In the exercise of my reason, as, on the one side, I have avoided idleness, supineness, or neglect; so, on the other side, I have -not employed it in vain, curious, unprofitable inquiries; I have studied to use it with sobriety, modera­tion, humility, and thankfulness; and as I have been careful to employ it, so I have been as careful not to mis­employ it. I looked upon it as thy talent, and therefore gave unto thee the glory, the use, and the service of it.

IV. As to my Memory.

On the contemplation of that strange and wonderful faculty, which distinctly, and notwithstanding the inter­vention of thousands of objects, retains their images and representations, with all their circumstances and conse­quents, I have admired the wonderful wisdom, power, and perfection of the LORD.

            I have endeavored principally to treasure up in it those things that may be most of use for the life to come;-thy mercies, commands, directions, promises; my own vows, resolutions, experiences, and failings;-to keep me constant to my duty, dependant upon thy goodness, humble, and penitent.

            Some things I have studied to forget;-injuries, vain and hurtful discourses, and such things as either would make me the worse by remembering them, or take up too much room in my memory, which might be stored with better furniture.

            The rest of the employment of my memory has been to assist me in ordinary and necessary conversation with others, the ways of my calling, the performance of my promises and undertakings, and the preservation of good and lawful learning, that thereby I might do service to thy name, serve my generation, and improve myself in know­ledge, wisdom, and understanding.

V. As touching my Conscience.

            1. It has been my care to furnish it with the best principles I could. Before I had the knowledge of thy Word, I got as much furniture as I could from the writings of the best moralists, and the examples of the best men; after I had the light of thy Word, I furnished it with those pure and unerring principles which I found in it.

            2. I have been very diligent to keep my conscience clear; to encourage in it the vicegerency which thou hast given it over my soul and actions. I have kept it on the throne, and in the greatest reverence and authority in my heart.

            3. In actions to be done or omitted, I have always advised with it, and taken its advice; I have neither stifled, nor forced, nor bribed it; but gave it free liberty to advise and speak out, and rendered to it a free subjection of my will, purposes, and actions.

            4. If through inadvertency, or importunity of temptations, or precipitancy of occasion, I have at any time done amiss, I have not taken her up short, or stopped her mouth, or re­fused my own attention to her reproof; but I have, with much submission of mind, borne her chastisement, and improved it to a humbling of myself before thee for my failings; for I looked upon her as acting by thy authority, for thy service, and to thy glory.

            5. When she was pleased, I was glad; for I esteemed her as a glass which represented to my soul the savor or displeasure of GOD himself.

            6. I have been more concerned under the fear of a seared or discouraged conscience, than under the fear of a sharp or scrupulous conscience; because I always counted the latter, though more troublesome, yet more safe.

            7. I have been very jealous either of wounding, or grieving, or discouraging, or deadening my conscience. I have therefore chosen rather to forbear that which seemed but indifferent, lest there should be somewhat in it that might be unlawful; and would rather gratify my conscience with being too scrupulous, than displease, disquiet, or flat it, by being too venturous. I have still chosen rather to forbear what might be probably lawful, than to do that which might be possibly unlawful; because I could not err in the former, but I might in the latter. If things were disputable whether they might be done, I rather chose to forbear, because the lawfullness of my forbearance was unquestionable.

            8. As I have been careful to advise impartially with my conscience before my actions, so lest, either through inadvertency, precipitancy, or sudden emergencies, I had committed any thing amiss, either in the nature or manner of the action, I commonly, every night, brought my actions of the day past before the judicatory of my conscience, and left her to a free and impartial censure of them; and what she sentenced' as well done, I with humility returned the praise of to thy name what she sentenced as done amiss, I did humbly sue unto thee for pardon of, and for grace to prevent me from the like miscarriages. By this means I kept my conscience active and renewed, and preserved my peace with thee, and learned vigilance and caution for the time to come.

VI. As touching thy great Works of Creation and
Providence.

            1. I have not looked upon thy works inconsiderately, and passed them over as ordinary things; but I have searched into them as things of great eminence and wonder, and have esteemed it a great part of the duty which the wise GOD of nature requires of the children of men, who thereforeexposed these his works to our view, and gave us eyes to behold, and reason in some measure to understand them. And therefore I have strictly observed the frame of the world, and the motion, order, and divine economy of thy works: I have searched into their quality, causes, and operations, and have discovered as great, if not greater, matter of admiration therein, than in the beauty which at the first view they presented to my sense.

            2. And this observation did not rest in the bare perusal of the works themselves, or their immediate natural causes; but I traced their being, dependance, and government unto thee, the First Cause; and by this tracing of things to their original, f was led to a demonstrative conviction, that there is a'God who is the first cause of their being and motions yea, that there is but one Go n, and that he is most-powerful; most wise, knowing all things, governing all things? supporting- all things. Upon these convictions I was strengthened in the belief of thy holy word, which had so great a congruity with these truths.

            3. And upon these convictions, I did learn the more to honor, reverence, and admire thee; to worship, serve, and obey thee; to depend upon thee; to walk humbly, and sincerely, and awfully before thee, as being present with me, and beholding me; to love and adore thee, as the fountain of all being and (rood. When I looked upon the glory and usefullness of the sun, I admired the GOD who made it, marked out its motions, and placed it in that due distance from the earth, for its use and con­veniency. When I looked upon the stars, those huge and wonderful balls of light, placed in that immense distance from the inferior bodies, and one from another, their multitude and motion, I admired the wisdom and power of that GOD, whose hand spans the heavens, and who has fixed every thing, in its place. Nay, when I looked upon the poor little herbs which arise out of the earth; and considered the secret spark of life that is in them, which attracteth, increaseth, groweth, seminateth, and preserveth them and their kinds, with the various virtues which are in them for the food, medicine, and delight of more perfect creatures; my mind was carried up to the adoration and praise of that GOD, whose wisdom, power, influence, and government, are seen in these footsteps of his goodness: so that, take all the wisest, ablest, most powerful, and most knowing men under heaven, they cannot equal that power and wisdom which are seen in a blade of grass, nor so much as trace out, or clearly or distinctly decypher, the great varieties in the production, growth, and process of its short yet wonderful continuance. Thus there is scarcely any thing which we converse with, but yielded me inscriptions of the power, and wisdom of their Maker, written upon them.

            4. In the contemplation of thy great works of the heavens, those goodly, beautiful, and numerous bodies, so full of glory and light, I ever reflected, "LORD, what is man, that thou art mindful of him, or the son of man, that thou regardest him!" Itt is true, man in himself considered is a creature full of wonder; but, compared with these goodly creatures, he is but an inconsiderable thing. I learned hereby to be humble, and to adore thy con­descension, who art pleased, from heaven, the dwelling­ place of thy majesty, to take care of such a worm as man, sinful man.

            5. In the contemplation of thy power and wisdom in creating and governing the world, I have learned submission to thy will, as being the will of the same most wise GOD, who by his wisdom has created and governs all things; I have learned to depend upon thy Providence, who though I am but a worm, in comparison of thy heavenly works, yet am an excellent creature in comparison of the ravens and the grass of the fields; yet those he feeds, and these he clothes, and shall he not much, more clothe and feed me? Thus I have in some measure improved the talents of thy works, thereby to trace out thy majesty, and my own duty.

VII. Touching thy more special Providences.

            1. As by the works of nature, I have learned what thou art, and something of my duty to thee, so by thy Providence towards the children of men, I have in some measure learned a farther lesson, viz., What thy will is; for thou hast not left thyself without witness thereof to a merely natural man, who observes thy providence towards the children of men.

            I have observed some men of eminent uprightness, temperance and sobriety, mercy and gentleness, patience and forbearance, bounty and liberality; and I have observed them to be very happy men, and blessed in what was most desired by them. It may be they were rich and great; but if they were not, it was because riches and greatness were not the things which they most valued; but I have always observed them to be happy in what they most valued; they had serenity and quietness of mind: if they were not rich, yet they were visibly happy in their con­tentedness; and if they were not great, yet they were honorable in the esteem of others; nay, if they were under external losses, crosses, or reproaches, yet, in the midst thereof, it was most apparent to all men, that they enjoyed that which they more valued, a most composed, cheerful, patient, and contented soul; and this has been as visible to all spectators, as if they had enjoyed a full confluence of external happiness. And very many times, unless upon eminent and visible reasons, before the end of their days, they had signal returns of external enjoyments.

            I have observed men of notorious and wicked lives, traitors, murderers, oppressors, adulterers, or covenant ­breakers, secured by power, policy, or secrecy; yet, by thy wonderful Providence, that power has been broken, that policy disappointed, that secrecy discovered, and eminent judgments, answerable to their eminent demerits, have overtaken them.

            I have observed, both in myself and others, our sins so suitably answered with punishments, which, though they seemed to be produced by strange and casual conjunctures, yet were so exactly conformable to the nature, quality, and degree of the offence, that they carried in them the very effigies of the sins, and made it legible in the punishment. *.

            And from these observations I found, that those sins were displeasing to thee; that thou wert most wise to discover, and most just and powerful to punish them. And I did conclude, "Verily, there is a reward for the righteous; verily, there is a GOD that judgeth in the earth."'

VIII. Concerning my Speech.

            I have always been careful that I offend not with my ­tongue: my words have been few, unless necessity or, thy honor required more: my words have been true, representing things as they were; and sincere, bearing con­formity to my heart: my words have been seasonable, suitable to the occasion, and seasoned with grace and usefulness.

I have esteemed my words, though transient and passing away, yet treasured up in thy remembrance for by my words I shall be justified, by my words condemned: and therefore I have reflected often upon my words; and when I have found that any thing, through inadvertency or passion, haul passed from me, I have endeavored to reform it, and humbled myself -before thee for it.

            I have esteemed it 'the most excellent use of my tongue, to set forth thy goodness, power, wisdom, and truth; to instruct others, as I had opportunity, in the knowledge of thee, and in their duty to thee, to themselves, and others; to reprove vice; to encourage virtue; to convince errors; to maintain the truth; to call upon thy name, and by vocal prayers to sanctify my tongue, and to fix my thoughts to the duty in which I was engaged; to persuade others to peace, and charity, and good works; and in these employments I endeavored to wind up my tongue to the highest degree of elocution, of which I was capable.

            I have often contemplated thy wonderful wisdom and goodness to the children of men, in giving them not only reason, and understanding, but that admirable faculty of speech, whereby one man might communicate to others his thoughts, and wants, and desires;-the great engine of mu­tual society, without which our reason and understanding were imprisoned within ourselves, and confusion would ensue, as once it did at the confusion of tongues, by the most wise Providence, for most excellent ends.

IX. Touching my Time of Life.

            First, I have duly considered what it is, and for what send thou gayest it to me; that it is but a short time, and that the minutes which are passed, and the opportunities in them, are irrevocably and irrecoverably lost; that all the wealth of the world cannot redeem them; and that the time that is before me is uncertain. When I look upon an hour-glass, or the shadow of a dial, I can guess that there is half an hour, or a quarter, or more or less, to come-; but I cannot guess what proportion of time remains in the hour-glass of my life. I only know that it is short; but I know not how short, whether a year, or a week, or a day, or an hour; and yet upon this little uncertain portion of time, and the due use of it, depends my everlasting happiness or misery. It is my seed-time, and if I Son not my seed here, it is too late to think of that husbandry after death; and if I sow, and Son not good seed, my crop will be thereafter in that other world. And I have a thousand diversions that rob me of much of this little portion of time, and yield me no account in reference to the great concern of my soul's welfare. When I cast out from the account of my time the unprofitableness of my childhood and youth, with the hours spent in sleeping, eating and drinking, travels, and other things that carry no sin in them, there remains but a small portion of a short life for concerns of everlasting importance; a great business to be done, great difficulties in the doing of it, and but a little portion or a short and uncertain life to do it in. And yet this life of mine was by thee given, not to be trifled and squandered away, either in sin or idleness; not to gain riches, honor, or re­putation; for when sickness comes, these will appear insipid and vain things; and when death comes, they will be merely useless: but it was for a higher end, viz., A time to trade for the most valuable jewel of eternal happiness; a time to Son such seed as might yield a crop of blessedness in the next world; a time to secure a title to an everlasting inheritance such a time, as if once lost, the opportunity is lost for ever, lost irrecoverably; for "the night cometh wherein no man can work;" for "there is no work, nor device, nor knowlege, nor wisdom, in the grave, whither thou goest." (Eccles. 9: 10.)

            And upon this consideration of the great end of my life, the great importance of the business that is to be done in it, the brevity and great uncertainty of this life, and the utter impossibility after death to redeem the neglect of the important business of my life, I have endeavored to husband this short, uncertain, important talent as well as I can.

            1. By a careful avoiding of sinful employments, which at once waste this precious talent, contract a farther debt upon me, and render me in arrears for the time misspent, and the guilt contracted.

            2. By avoiding idleness, burning out my candle to no purpose.

            3. By avoiding unnecessary consumption of time, by feastings, excessive sleep, impertinent visits, or curious and impertinent studies and inquiries.

            4. By applying, directing, and ordering even my studies of human learning, histories, natural or moral philosophy; mathematics, languages, laws to enable me to understand and observe thy excellent wisdom and power, to maintain thy cause against atheism, idolatry, and errors; to fit me for serving thee and my country, in the station wherein I live.

            5. By exercising myself in the very business of my calling, as an act of duty and obedience to thee, per­forming in it those virtues of Christianity that might be honorable to thy name, of good example to others, and of improvement to myself;-using in it diligence without anxiety; dependence upon thee without presumption; con­tentedness, patience, thankfulness, honesty, justice, upright­ness, plain-dealing, and liberality; and by this means translating my secular employment into an 'exercise -of christian duty.

            6. By religiously observing those times that have been set apart to religious duties, especially the LORD's day; not mingling with it secular thoughts or employments, but with much attention, strictness, and care, laying hold upon those times and-opportunities, and carefully applying them to the proper business of the times.

            7. By setting apart some portion of my time for prayer and reading of the word; which I have constantly and peremptorily observed, whatever occasions interposed, or, importunity persuaded the contrary.

            8. By making the one thing necessary, the business of my life; esteeming that time spent most profitably, which was spent in order to it; observing thy great works of wisdom and power; contemplating thy goodness and excellency; hearing and reading thy word; calling upon thy name; crucifying my corruptions; exercising thy graces; humbling myself for my sins; returning thanks for thy mercies; studying the mystery of GOD manifest in the flesh; striving to conform to my Pattern, and to have him formed in my heart, and his life in mine; crucifying myself to the world, and the world to me; fitting myself for death, judgment, and eternity. These, and the like employments I esteemed the flower, the glory, the best of my spent time, because they will be carried over with advantage into the life to come; and therefore this I reckoned my business, and accordingly I made it such other matters, which only served for this life, I used either barely for necessity of my present subsistence, or in order to those great ends.

X. Touching thy Creatures, and the Use of them, and
the Dominion over them.

            I have esteemed them as thine in propriety: thou hast committed unto me the use, and a subordinate do­minion over them; yet I ever esteemed myself accountable to thee for them, and therefore I have received them with thankfulness unto thee, the great LORD both of them and me. When the earth yielded me a good crop of corn, or other fruits; when flocks increased; when my honest labors brought me in a plentiful or convenient supply, I looked up to thee as the giver, to thy Providence, as the original of all my increase. I did not sacrifice to my own net, or industry, or prudence, but I received all as the gracious returns of thy liberal hand; I looked upon every grain of corn which I sowed as buried and lost, unless thy power quickened it; I esteemed the best production but as stalk and straw, unless thou hadst increased it; I esteemed my own hand and industry but impotent, unless thou hadst blessed it; for it is thy blessing that maketh rich, and it is thou that givest power to get wealth.

            2. I esteemed it my duty to make this my acknowledge­ment, by giving thee the tribute of my increase in the main­tenance of thy Ministers, and the relief of the Poor.

            3. I have not only looked upon thy blessing and bounty in lending. me thy own creatures for my use; but I have sought unto thee for a blessing upon them in my use of them. I did very well observe, that there is by my sin a curse in the very creatures that I receive, unless thy blessing fetch it out; an emptiness in them, unless thy goodness fill them. Though thou shouldest give me quails and manna from heaven, yet, without thy blessing, they would become rottenness and putrefaction to me; and therefore I ever begged thy blessing upon thy blessings, as well as the blessings themselves, and attributed the good I found, or was to expect in them, to the same hand which gave them.

            4. I received and used thy creatures as committed to me under a trust, and as a steward who was accountable for them; and therefore I was always careful to use them ac­cording to those limits, and in order to those ends, for which thou didst commit them to me: (1.) With tem­perance and moderation. I did not use thy creatures to excess, to make provision for my lusts, with vain glory or ostentation, but for the convenient support of my nature; and if at any time thy goodness did indulge me with a use of them for delight, as well as necessity, I did it but rarely and watchfully; I looked not upon the wine when it gave its colour in the cup, nor gave myself over, either to excess or curiosity in meats or drinks; I checked myself therein, as being in thy presence, and still remembered that I had thy creatures under an account; and was ever careful to avoid excess or intemperance, because every unnecessary cup or meal was in danger to leave me somewhat in arrear to my LORD. (2.) With mercy and compassion to the creatures themselves, which thou hast put under my power and disposal. When I considered the admirable power of life and sense which I saw in the birds and beasts, and that all the men in the world could not give the like being to any thing, nor restore that life and sense when once taken from them; when I considered how innocently the fowls and fish, and sheep and oxen, take their food, which thou the Lo Rn of all hast given them, I have been apt to think that surely thou didst intend a more innocent kind of food for man, than such as must be taken with such detriment to those living parts of thy creation. And although thy wonderful goodness has so much indulged mankind, as to give up the lives of these creatures for the food of man by thy express commission, yet I still do, and.ever did think, that there was a justice due from man, even to these sensible creatures, that he should take them sparingly, for necessity, and not for delight; or if for delight, yet not for luxury I have been apt to think, that if there were any more liberal use of creatures for delight or variety, it should be of fruits, or such other delicacies as might be had without the loss of life; but however it be, this very consideration has made me very sparing and careful, not vainly or super­fluously, or unnecessarily, or prodigally, to take away the life of thy creatures. And the very same consideration has always gone along with me, in reference to the labor­ of thy creatures. I have ever thought that there was a certain justice due from man to the creatures, as from man to man, and that an excessive, immoderate, unseasonable use of the creatures' labor is an injustice for which he must account. To deny domestic creatures their convenient food, to exact that labor from them which they are not able to perform, or to use cruelty towards them, is a breach of that trust, under which the dominion of the creatures was com­mitted to us, and a breach of that justice which is due from men to them. And therefore I have always esteemed it as part of my duty, and it has been always my practice, to be merciful to beasts; and upon the same account I have, even esteemed it a breach of trust, and have accordingly declined any cruelty to any of thy creatures, and, as much as I might, prevented it in others, as a tyranny inconsistent with the trust which thou hast committed to me. I have abhorred those sports which consist in torturing the crea­tures: and if either noxious creatures must be destroyed, or creatures for food must be taken, it has been my prac. tice to do it in that manner, which may be with the least torture to the creature; and I have still thought it an unlawful thing to destroy those creatures• for the sake of recreation, which either were not hurtful when they lived; or are not profitable when they are killed; ever remem­bering, that though thou hast given us a dominion over thy creatures, yet it is under a law of justice and modera­tion, otherwise we should become tyrants, not LORD’s over thy creatures. And therefore those things of this nature, which; others have practised as recreations, I have avoided as sins.

            As to the knowledge I have had or acquired, namely,

XI. My Learning of natural Causes and Effects, and of

Arts and Sciences;

            I have not esteemed them the chief or best furniture of my mind, but have accounted them but dross in com­parison of the knowledge of Thee, and thy CHRIST, and Him Crucified. In acquiring them, I have always ob­served this care:­

            1. That I might not too prodigally bestow my time upon them, to the prejudice of that time and pains which were necessary for the acquiring of more excellent knowledge, and the greater concerns of my everlasting happiness.

            2. I carried along with me, in all my studies of this' nature, this great design of improving them, and the know­ledge acquired by them, to the honor of thy name, and the greater discovery of thy wisdom, power, and truth; and so translated my secular learning into an improvement' of divine knowledge: and had I not had and practiced that design in my acquirements of human learning, I had concluded my time misspent; because I ever thought it unworthy of a man who had an everlasting soul, to furnish it only with such learning as either would die with his body, and so become useless for his everlasting state, or which, in the next moment after death, would be attained without labor. Yet this advantage I made and found in my application to secular studies:­

            (I.) It enlarged and habituated my mind to more useful inquiries.

            (2.) It kept me from idleness and rust.

            (3.) It kept my thoughts and life oftentimes from temp­tations to worse employments.  My learning and knowledge did not heighten my opinion of myself, or abilities; but the more I knew, the more humble I was.

            1. I found it was thy strength and blessing which gave me understanding, and enlarged it.

            2. The more I knew, the more I knew my own ig­norance. I found myself convinced, that there was an ignorance in what I thought I knew; my knowledge was but imperfect and defective; and I found an infinite latitude of things which I knew not; the farther I waded into knowledge, the deeper still I found it; and it was with me, just as it is with a child who thinks that, if he could but come to such a field, he should be able to touch the heavens, but when he comes thither, he finds it as far off as it was before. Thus, while my mind pursued knowledge, I found the object still as far before me as it was, if not much farther; and could no more attain to the full and exact knowledge of any one subject, than the hinder wheel of a chariot can overtake the former. Though I knew much of what others were ignorant of, yet still I found there was much more, whereof I was ignorant, than what I knew, even in the compass of a most confined and inconsiderable subject. And as my very knowledge taught me humility in the sense of my own ignorance, so it taught me, (1.) That my understanding was of finite power, which takes in things by little and little. (2.) That thy wisdom is unsearchable and past finding out. (3.) That thy works, which are but finite in them­selves, and necessarily short of that infinite wisdom by which they are contrived, are yet so wonderful, that, as the wise man says, a No man can find out the work that thou makest from the beginning to the end." (Eccles. 3: 11.) If a man would spend his whole life in the study of a poor fly, he would still leave much more undiscovered than the most singular wit ever attained.

            3. It taught me also, with the Wise Man, to write vanity and vexation upon all my secular knowledge and learning. That little which I knew was not attained without much labor, nor yet free from much. uncertainty; and the great remainder which I knew not, rendered that which I knew poor and inconsiderable; and therefore,

            4. I did most evidently conclude;. that the happiness and perfection of my intellectual power was. not to be found in this kind of knowledge; in a knowledge thus sensibly mingled with ignorance in the things which it seems to know; mingled with a dissatisfaction in respect of the things which I knew not; mingled with difficulty in attaining, and restlessness when attained. The more I knew, the more I knew that I knew not and the more I knew, the more impatient my mind was to know what it knew not: my knowledge did rather enlarge my desire of knowing, than satisfy it; and the most intemperate sensual appetite under heaven was more capable of satisfaction by what it enjoyed, than my intellectual appetite was of being satisfied with the things which I knew. The enlarging my understanding with knowledge, did but enlarge the desire I had to know; so that what JOB'S return was upon hiss inquisition after wisdom,-" The depth says, It is not in me, and the sea says, It is not in me," (Job 28: 14)-the same account all my several kinds of knowledge gave to me, when I inquired for satisfaction in them. My choice speculations in the metaphysics were of that nature, that when I had perused great volumes of it, it was so mercurial, I could hardly hold it; and yet so endless, that the more I read or thought of it, the more I might. Natural philosophy I found fall of uncertainty; much of it grounded upon sup­positions, impossible to be proved; the latter philosophers censuring the former, and departing from them, and the latest despising and rejecting both; the subject as vast as the visible or tangible universe, and yet every individual so complicated, that if all the rest were omitted, any one had more lines concentred in it, than it were possible for any one age to sift to the bottom; yet any one lost, or not exactly scanned, leaves all the rest uncertain and conjectural. The very disquisition concerning any one part of the brain, the eye, the nerves, or the blood, has perplexed the most exact scrutators. Those more dry, yet more demonstrable conclusions in the mathematics, are endless and perplexed,­ the proportion of lines to lines, of superficies to superficies, bodies to bodies, numbers to numbers. Nay, to leave the whole latitude of the subjects, see what long, and intricate, and unsatisfactory pains men have taken about some one particular subject, the quadrature of the circle, conical, oval, and spiral lines; and yet if it could be attained in the perfection of it, these three unhappinesses attend it.

            (1.) That it is but of little use, being only known that it may be known. That which is of ordinary use, either in architecture, measuring of bodies and superficies, me­chanics, business of accounts, and the like, is soon attained, and by ordinary capacities; the rest are but curious imper­tinencies, in respect of use and application.

            (2.) That they serve only for this life: a separated soul, or a spiritualized body, will not be concerned in them.

            (3.) But admit that they should, yet doubtless a greater measure of such knowledge will be attained in one hour after our dissolution, than the toilsome expense of an age in this life would produce. And the like may be said of astronomical disquisitions what a deal of ado there is touching the motion of the sun or earth; the habitableness of the moon; the matter, quantity, and distance of the stars; the several positions and motions of the heavens; and the various influences of the heavenly bodies in their oppo­sitions, conjunctions, and aspects? When once the immortal soul has flown through the stories of the heavens, in one moment all these will be known distinctly and evidently; which here are nothing but conjectures and opinions, gained by long reading or observation.

            Upon all these considerations, I concluded that my intellectual power, and the exercise of it in this life, were given me for a more certain, useful, and becoming object, even "to know thee, the only true GOD, and JESUS CHRIST, whom thou hast sent."

XII. Concerning Prudence in Affairs, and Dexterity
in the Management of them.

            I have been always careful to mingle justice with my prudence; and have always esteemed prudence, actuated by injustice and falsity, the most devilish practice in the world; because it prostitutes thy gift to the service of hell, and mingles a beam of thy divine excellence with an extraction of the Devil's furnishing, making a man so much the worse by how much he is wiser than, others. I always thought that wisdom, which in a tradesman and in a politician was mingled with deceit, falsity, and injustice, deserved the same name: only the latter is so: much the worse, because of its more public concernment.

            I always observed, that honesty: and plain-dealing in transactions, as, well public as private, are the best and soundest prudence and policy, and commonly at the: long run over-matched craft and subtilty; for the deceived and deceiver are thine, and thou art privy to the subtlety of the one, and the simplicity of the other.

            It has been my care, as not to err, in the manner, so neither in the end of exercising prudence. I ever esteemed it then best employed, when itt was exercised in the support of thy truth, in upholding thy faithful Ministers, in countermining, discovering, and. disappointing the designs of evil and-treacherous men, in delivering the oppressed, in righting the injured, in prevention of wars and disorders, in preserving the peace and tranquility of the people among whom I lived, in faithful advising of my Prince, and in all those offices incumbent upon me by thy Providence, under every relation.

            Whensoever my prudence was successful, I gave thy name the glory. I knew that the prudence which I have came from thee; that it was thy providential ordering of occurrences which made prudent deliberations successful; and that more was due to thy ordering, disposing, fitting, timing, and directing of all in seeming casualties, than to that human counsel by which it is acted, or seemed to be acted: the least thereof, if not marshaled by thy hand, would have shattered and broken the counsel to a thousand pieces. Thou gayest the advice by thy wisdom, and didst second it by thy Providence.

XIII. Concerning the Gift of Elocution.

            1. I have ever used that gift with Humility: not thereby seeking applause to myself, because pride and ostentation in, this gift would be idolatry and sacrilege, robbing thee of thy glory, and therefore signally vindicated in the example. of HEROD. (Acts 12:)

            2. With Truth: I never used the advantage of my elocu­tion, either to maintain a falsehood, or to abuse credulity into a foolish persuasion.

            3. With Integrity: I never used the advantage of eloquence to deceive people, or to cozen them into any thing. My heart always went along with my tongue; and if I used earnestness of speech upon any occasion, it was upon an earnest conviction in myself of the truth, necessity, and fitness of what I so persuaded: if my judgment was doubtful,' so was, my speech. I never used my elocution to give-credit to an ill cause; to approve that which deserved blame, to justify the wicked, or to condemn the righteous; to make any thing appear more specious or enormous than it deserved. When the case was good, I thought the use of that ability was my duty. I esteemed these cases deserving of my elocution, and in these I was warm and earnest;-the setting forth of thy glory, the assertion of thy truth, the detection and conviction of errors, and the clearing of the innocent.

XIV. Touching my Body, and bodily Endowmentss of
health, Strength, and Beauty.

            1. In general: I looked upon my body not so' much given for its own sake, as to be an engine for the exercise of my soul, and a cottage wherein it might inhabit and perfect itself: and for that reason I was careful to keep it useful for that end; that, as on the one side, by overmuch severity over it, I might not tire it, so on the other side, by overmuch pampering it, I might not make it unruly; though I held the latter far more dangerous: For

            2. I considered and found that my body was the harbor of the most dangerous temptations, and the receptacle of the most dangerous enemies to my soul. The greatest, and most intimate, and most assiduous temptations for the most part made their applications to my body, and held correspondence with the inclinations of my flesh and blood, whereby my body, which was given me to be subservient to my soul, was ready still to cast off the yoke, and prostitute that nobler part to be a servant to it, and bring her to that vassalage, in which all her skill, activity, and power, were wholly taken up in contriving and making provisions for the flesh. I found that the sensual and beastly part was ready still to thrust the heavenly and intellectual part out of her throne, and to invert the order of nature, so that both the parts of my composition were disordered, and out of their place. I considered that if the business was thus carried, my happiness must be only in this life: when sickness or death should seize upon my body, I had an immortal soul which had lost her time in this world, and not only so, but was imbased by these noisome lusts; and that the contagion of my body was so diffused through my soul, that she could carry nothing with her but disappoint­ment and defilement, and consequently could expect, to all eternity, nothing but vexation and confusion. Upon all these considerations, I resolved and practised severity over this unruly beast, brought my body into subjection, refused to gratify her desires, denied them, kept them in awe and under discipline; and because I found that my fleshly lusts grew imperious and unruly by variety, curiosity, and plenty of meats and drinks, and by ease and idleness, I subdued them by moderate diet and temperance, by hard labor and diligence, till I had reduced my body to that order which became it, that it might be in subjection, and not in dominion,-might serve and not rule. I denied satisfaction to an intemperate appetite, a wanton eye, a vain wish, a worldly desire. My table was sparing, my clothes plain, my retinue and attendance but necessary. I chased away my lust with the contemplations of the presence of GOD, the end of CHRIST'S sufferings, the certainty, yet uncer­tainty of death, and the state after death; and mingled all my enjoyments and desires with these serious and cleansing considerations.

            3. I found by experience, that it is the greatest difficulty that can be, for a man in a good condition to think it may be otherwise. There is such a vanity accompanying health, that we can scarcely persuade ourselves that we shall ever be sick, or die: we cannot put on another estimate of our condition than that which we at present enjoy, especially if it be pleasing.

            To wean myself from this impotency of mind, although it pleased thee to give me a strong and healthy constitution, yet I often put myself into the supposition of sickness and mortality, and pre-apprehended diseases, old age, and death; and by this means broke and scattered my confidence of long life, and took up thoughts becoming a sick or dying man; considering how my accounts stood, if God should please to call me away, and what patience had to bear pain, and weakness, and sickness. In my firmest health, it was my care so to order my life, as if the next hour might despoil me of health and life too.

            4. In reference to my health, I always avoided these two extremes: (1.) I never made it my idol; I declined not the due employment of my body in works of charity or necessity, or my ordinary calling, out of a fear of injuring my health; for I reckoned my health given me in order to these employments. (2.) 1 never was vainly prodigal of it, but careful in a due manner to preserve it.

            5. I esteemed strength and comeliness of body thy blessing, and an invitation to thankfulness; I esteemed it to carry with it a secret admonition to bear a proportional mind and life. In the mean time, I looked upon them as flowers of the spring, pleasing to the eye, but of short continuance; the casualty of an unruly wind, an unseason­able frost, a worm or fly, might intercept their continuance; and they that escaped best, an autumn or winter would infallibly overtake and destroy them.

XV. Concerning my Wraith.

            1. 1 esteemed these acquisitions rather the effects of thy Providence and blessing, than of my power or industry; for if instrumentally my industry acquired them, yet that very industry is thy gift. Again, (2,) though my industry and dexterity to get wealth were ever so great, yet either a small interposition or permission of thy Providence might soon have disappointed all that dexterity or industry: a thief, or a storm, or a fire, or a leak, or the discomposure., of the times, or a prodigal wife or son, or an unfaithful servant, or a long sickness, or a misfortune in others whom I trust, or a flaw in a title, or a word misinterpreted, or a thousand other emergencies, might in a little space have ruined the product of many years' labor and care.

            Upon these considerations I learned in the midst of my affluence not to sacrifice to my own net, nor to say in my heart, " My might and the power of my hands have gotten me this wealth;" but I did remember the Long my GOD; for it is he that gave me power to get wealth.

            2. I did not measure thy favor to me, or the goodness or safety of my own condition, by my wealth and plenty; for I found that those externals were either indifferently dispensed to the good and bad, or, if there were any odds, that the advantage of externals seemed to be to those whose portion we might probably conjecture was only in this life. My wealth and plenty therefore rather made me the more jealous of my condition, than secure in it: it made me search and examine my condition the more strictly and carefully; and when, upon the result, I found my sincerity and uprightness of heart, though I with all thankfulness acknowledged thy goodness in giving me externals, yet I often begged of thee that my portion might not be in this life only; that as thou gayest me wealth, so thou wouldest give and increase thy grace in my heart,; that though I could wish the continuance of any external advantages as an opportunity to do the more good, yet if it were inconsistent with my everlasting interest, I might be without the former rather than the latter; and I made it my choice rather to be poor here, and rich in the life to come, than to be rich here, and lost in the life to come.

            3. 1 found a man might be rich or honorable, in respect of his birth or place, and yet a fool, a glutton, luxurious, vain, imperious, covetous, proud, and in all probability the more obnoxious to these distempers by his wealth or great­ness: on the other side, a man might be poor, wise, sober, and humble; and possibly his poverty might in reference to these be an advantage. My riches a'nd honor there­fore never made me set one grain of value the more upon myself. I esteemed it as an instrument, which being put into a wise, prudent, faithful, and liberal hand, might be of use; but gave no more value to that inherent worth of the man, than the axe or the saw gives skill to the carpenter.

            4. I esteemed all the wealth-and honor I had, as only entrusted to me by the great Master of the world; a talent which thou committest to me as thy steward, and upon account; and this consideration caused me to judge of my wealth, and dispense the same, quite in another way than is ordinarily done.

            First, I did not esteem myself the richer at all for my riches; I esteemed no more given me than what was in a reasonable manner proportional to my necessities, and to the station I had in the world; all the rest I looked upon as none of mine, but my Master's; it was rather my burthen than my possession; the more I had, the more was my care, and the greater the charge that I had under my hands, and the more was my solicitude to be a faithful steward of it, to the honor and use of my Master: indeed I rejoiced in this, that my Master esteemed me wise and faithful, committing the dispensation thereof to my trust; but I thought it no more mine, than a LORD's bailiff, or a merchant's cash-keeper, thinks his master's rents or money his.

            Secondly, I therefore thought that it would be a breach of my trust to consume that wealth in superfluities of meat, drink, or apparel, or in advancing myself, or my posterity.

            Thirdly, 1 employed the overplus in support of the ministry, in relief of the poor, in redemption of captives, in placing children to school and apprentice, and in setting the poor on work; and I thought this latter was an equal, if not a greater charity than the encouragement of idle persons by liberal supplies, because it kept them in the way which Providence has designed for the children of men.

            5. I esteemed my wealth (1.) As uncertain; for it has its wings, and might take its flight, when I little thought of it. (2.) As that which I must leave when I die. (3.) As not useful after death for any purpose whasoever. (4.) As that which makes me obnoxious to envy and rapine, while I live. (5.) As not useful at all, but when it is going away via in the expense of it. (6.) As a great temptation to pride, vanity, insolence, and luxury. And upon all these and many more considerations, I ever thought it too low to set my heart upon it, and too weak to place any con­fidence in it. When I had it therefore, I received it thank­fully, and used it soberly and faithfully; when I lost it, I lost it patiently and contentedly.

XVI. Touching my Eminence of Place or Power in this
World, this is nay Account.

            1. I never sought or desired it, and that upon these reasons: (1.) -Because I easily saw that. it was rather a burthen than a privilege; it made my charge and my accounts the greater, my contentment and rest the less; I found enough in it, to make me decline it in respect of myself, but not any thing that could invite me to seek or desire it. (2.) That external glory which attended it, I esteemed vain and frivolous. I looked through this dress and outside, and easily saw that it covered a state ob­noxious to danger, solicitude, care, trouble, discontent, temptation, and vexation. I esteemed it a condition, which, if there were any distemper abroad, they would be hunting and pushing at it; and if it found any corruptions within, either of pride, vain glory, insolence, vindictiveness, or the like, it would be sure to draw them out and set them to work, which if they prevailed, it, made my power and greatness not only my burthen, but my sin; if they pre­vailed not, yet it required a most watchful, assiduous, and severely vigilant labor and industry to support them.

            2. When I undertook any place of power or eminence, (1.) I looked that the call thereto was such as I might discern to be thy call, not my own ambition. (2.) That the place was such as might be answered by suitable abilities in some measure. (3.) That my end in it might not be the satisfaction of any pride, ambition, or vanity in myself, but to serve thy Providence, and my generation, honestly and faithfully. In all these respects, my under­taking was not an act of my choice, but of my duty.

            3. In the holding or exercising of these places, I kept my heart humble, and valued not myself one rush the more for them. I easily saw that great places were slippery places. It was therefore always my care so to behave myself in them, as that I might bein a capacity to leave them; and so to leave them, as that, when I had left them, I might have no, scars or blemishes stick upon me. I carried therefore the same evenness of temper in the holding them, as might become use if I were without them.

            4. 1 never made use of my power or greatness to serve my own turns,-either to heap up riches, or to oppress my neighbor, or to revenge injuries, or to uphold injustice; for though others thought me great, I knew myself to be still the same; and in all things, besides the due execution of my place, my deportment was just the same, as if I had been no such man; for, first, I knew that I was but thy steward and minister, and placed there to serve thee and those ends which thou proposedst in my preferment, and not to serve myself, much less my passions or corruptions. And, further, I well knew, that place, and honor, and pre­ferment, are things extrinsical to the man: his value before and under and after his greatness, is still the same; as the counter that now stands for a penny, anon for sixpence, anon for twelve pence, is still the same counter, though its place and denomination be changed.

            5. Iimproved the opportunity of my place, eminence, and greatness, to serve thee and my country in it, with all vigilance, diligence, and fidelity. I protected, counte­nanced, and encouraged thy worship, name, day, and people: I did faithfully execute justice according to that station which I had: I rescued the oppressed from the cruelty, malice, and insolence of their oppressors: I cleared the innocent from unjust calumnies: I was instrumental of placing those in offices, places, and employments of trust and consequence, who were honest and faithful: I removed those who were dishonest, irreligious, false, or unjust: I did discountenance, and, as they justly fell under the verge of the law, I punished, profane, turbulent, atheistical, licen­tious persons: my greatness was a shelter to virtue and goodness, and a terror to vice and irreligion. In sum, I so used my place, and so carried myself in all things, as if all the while I had seen thee the great Master of all the families in heaven and earth standing by me.

XVII. Touching any Reputation.

            Though I loved my reputation, and was vigilant not to lose or impair it by my own default or neglect; yet I looked upon it as a brittle thing, a thing much in the power of a false report, a mistake, or a misapprehension,-and con­sidered, that notwithstanding all my care, I was at the mercy of others,- without GOD's wonderful over-ruling Providence.

I therefore always took this care, not to set my heart upon my reputation. I used all fidelity and honesty; and if, notwithstanding all this, my reputation was foiled by evil or envious men or angels, I contented myself with the serenity of my own conscience.

When thy honor, or the good of my country, was concerned, I then thought it was a seasonable time to lay out my reputation for the advantage of either, and to act it, and by, and upon it, to the highest, in the use of all lawful means: and upon such an occasion: the counsel of MORDECAI I to ESTHER was my encouragement: (Esther IV-;) "'Who knoweth whether" GOD hath given thee this reputation, and esteem for “such a time as this"'