moral evil. Accordingly, those who are undefiled with sinful evils are certainly his children. David styles them, The excellent, in whom is all his delight.' It argues a clearer spirit, and more sacred temper, to discover the shining excellencies of the saints, notwithstanding their eclipse by the interposing medium of their afflictions. The apostle tells us of some that wandered in sheep-skins and goat-skins; destitute, afflicted, tormented, wandering in dens and caves, of whom the world was not worthy.'

The divine image is renewed in the saints. It shines in their lives, aud makes them amiable in God's eyes; and so dear to him, that he gives them in charge to the angels, the armies of light, those bright and vigilant guardians, to secure them from evil. They are glorious within, though often disguised and shaded by poverty and afflictions without. Without an internal light, their value is not known.

3. To preserve an equal temper of mind, and tenor of conversation, in the various turns and changes of the present state, argues an excellent degree of holiness. The condition of men in this world, is like the sea, the theatre of inconstancy. Their affections are like the wind, some are turbid, others serene and cheerful; some warm and comforting, others cold and sharp; some placid and gentle, others stormy and furious; and it is as difficult to regulate the affections, as to order those discordant spirits in the air. They are the most depraved faculties in man: there are some sparks of light and purity in the natural conscience, but the passions are the fountains of sin and folly. By their unruly insurrection, the understanding is de

posed, and men are brought into a brutish servitude. They are sometimes jealous to rage, sad to despair, dead with fear, drunk with joy and fond hopes of conceited happiness. To free us from their vanity and tyranny, is the most noble effect of grace.

Now these dark powers are never more unruly and turbulent, than in the change of conditions, whether prosperous or calamitous. The observation of Hippocrates, that the change of seasons occasions diseases in the body, is equally true of changes in men's conditions, with respect to the distempers of the mind; especially if the changes be at once great and sudden: as it is an insufferable violence to nature to pass immediately from one extreme to another. It is argued on both sides whether sudden and great calamities do more disorder the mind by despair, or sudden and great prosperity, by vain presumption. Afflictions are more apt to restore reason that was lost in prosperity, as is visible by frequent experience: and in sudden prosperity many have lost the understanding which they had in a low condition.

It is a point of high and holy wisdom, little understood and less practised, to manage prosperity with humility and discretion, and bear adversity with patience; to possess the soul, and guide it by clear and steady rules becoming every condition. St. Paul declares, I have learned in whatsoever state I am, to be content: I know how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound, and to suffer need.' In prosperity he was lowly and temperate, ready to resign all at the first call of the giver. In adversity he was content, as if he had a secret treasure,

a concealed fountain issuing from within; rich in his deep poverty. For it is not acquiring possessions, but retrenching desires, that makes us truly rich. All the gold and silver of the Western Indies, and the pearls and jewels of the East, cannot truly enrich the soul. This lesson he had learned in the school of heaven, and by experience and exercise made it familiar to him; as our Saviour learned obedience by his sufferings.

This is a duty as difficult as excellent: therefore a wise and holy man, conscious of his own weakness or distrusting his own strength, so earnestly deprecated the extremes: 'Give me neither poverty nor riches, feed me with food convenient for me, lest I be full and deny thee, and say, who is the Lord ? Or lest I be poor and steal, and take the name of the Lord in vain.' He was not without doubt or danger, lest he should be corrupted by prosperity, or foiled by adversity. There is great hazard in either, but more in fulness than in want. He that rows in a chaloupe near the shore, needs not the skill and courage of a pilot who directs a ship through tempestuous seas; and if he launch out with his ill-governed ship, he must sink. The temptations of prosperity are more numerous, and are very grateful to the sensual appetites; as a swarm of flies come to sweet dishes. The temptations of adversity are troublesome and grievous, and at their appearance nature recoils from them. The tempter manages accordingly. He insinuates into the heart like a serpent by pleasures, and transfuses his poison indiscernibly; but he pursues the afflicted like a roaring lion. Experience instructs us that many have made an easy forfeiture of their integrity, when pros

perous; but in sharp afflictions they have been recovered. Yet, in heavy calamities, we are apt either to be fired with discontent, and constructively to dispute with God about the righteousness of his proceedings; or to faint and languish by bleeding inwardly. Vexation and immoderate sorrow hinder the free exercise of reason and religion; and men's sufferings occasionally increase their sins. As, when physic does not work well, it aggravates the disease, and brings death more speedily and painfully.

It is rare to see a person who wisely manages these wide extremes; and in whom there is not a great variation of passions according to external accidents. If the sun should make a search, it would discover but few among the numberless multitude of Christians, who enjoy prosperity without insolence; or suffer adversity without impatience or such dejection as exceeds the rule of the passions. To endure the burning line and the frozen pole, without distempering the blood and humours, proceeds from a sound and firm constitution. To receive no hurtful impressions by great changes of condition, discovers a habit of excellent grace and virtue in the soul. Thus when a person retains an humble mind with rising honour; when affability, modesty and condescension are joined with courtly dignity; it is the effect of great virtue and victory over the natural passions. It is said by the Psalmist, The sun knows its going down:' when arrived at the meridian circle, and shining in his richest beams, the revolution is certain, and he sets in the evening. So when those who are in their highest elevation of honour, understand themselves, and with sober and serious thoughts consider that they

must shortly decline and set in the dark grave, it is the effect of excellent virtue. When persons, who, from a mean condition, come to abound in riches, do not set their hearts on them, remembering that they often take wings and fly to the heavens, and the possessors must shortly fall to the earth; when they do not furnish provisions for their lusts and licentiousness, but use them with discretion; when they employ them for sacred and merciful uses, considering they are not proprietors but stewards; when they consider their receipts and expenses, with a view to the strict account they must give of all;-this adorns the gospel.

And in the sudden fall from a prosperous, into a calamitous condition, when men look upward to the sovereign disposer of all events, with meek submission; and resign themselves to the will and wisdom of God, whose end is to refine, not consume them, by a fiery trial; when they are more solicitous to have their affliction sanctified than removed, and bless God for taking, as well as for giving his benefits; this is the effect of excellent grace and has a rich reward.

CHAPTER XI.

4. To be strict and severe in judging ourselves, and to be candid and favourable to others, argue a man to be a proficient in practical religion. The divine nature planted in the saints, is as contrary to sin, as life is to death; and according as grace is more lively in them, there is a quicker perception, a