do Abuse, and, by That Abuse, render the Inftruments of their own Ruin; For the Profperity of Fools fhall deftroy them*. And the Reasons of this Providential Permiffion are many and plain, but unneceffary to be offer'd in this Discourse, because they are far Removed from the Subject, as well as the Occafion of it. However, the Mention of this Permiffion feems to magnifie God's Tender Regard to his Chofen Servants, whom he will not Indulge in any the most Agreeable Circumstances, whereby they may Forfeit, or Hazard their Salvati

on.

Such is the Knowledge of God, that he Throughly underftands every Man's Qualifications and Difpofitions; and fuch his Goodness, that he will not Trust Good men with a Larger Portion of Profperity, than they are able to Manage, left they should fink under the Weight of it. Where either Ballast, or a Skilful Pilot is wanting, there the more Full and Swelling the Sails, the Greater is the danger of Shipwreck.

* Prov. i. 32.

3dly, And

3dly, And more Particularly, As fome Good men's Tempers and Difpofitions would render them Unsafe in a Course of Profperity, so are they better Qualified to exercise those Virtues, which are Needful in a Depressed, than those which are the Duties and the Ornaments of an Exalted State. Different Plants do require Different kinds of Soyl to Thrive in: Patience and Refignation may Flourish and grow up to the Highest perfection in a Soul, wherein Condefcenfion, Liberality and Generofity would either take no Root, or, not rife to Maturity, but Pine and Wither, Droop and Die. Our Wise and Merciful Creatour gives his Several servants proper Occafions of exercifing those several Virtues which he hath planted in Them, and which are moft Likely to be Fruitful of the Highest Degrees of Godliness upon Earth, and of Glory in

Heaven.

But, after All, the Difficulties which Good men are reduced to, are not always laid upon them, purely on account of Themfelves, or, because fuch Circumftances will Beft accord with their X

Spiri

Spiritual Welfare, or, are Best adapted to the Exercise of their Peculiar Virtues, but for other Reafons, and to other Purposes. For

4thly, The Difficulties and Sufferings of Good men are fometimes Neceffary to the Advancement of God's Glory; And the Glory of God which is the Ultimate End of all Beings, may well be understood and fuppofed, as an Implicit Condition in all Promifes. On account of this Great End it was, that the Apoftles, and Other Holy Martyrs Lived in Continual Trouble, and Died in Exquifite Torment. Their Confummate Piety did not want the Harsh Discipline of Sufferings, for it's own Improvement; but their Suffering became the Neceffary and Effectual Inftruments of Propagating God's Honour, and Man's Salvation. And in Other and Lower Inftances, the Submiffion, the Eafinefs, and the Cheerfulness, which fhine in Good Men, under the Severer Difpenfations of Heaven, do greatly Promote God's Honour, and the Intereft of Religion: They are Abundant Teftimo

nies, that God is Efpecially Present and Propitious to his Servants, when they ftand most in Need of him: They are an Abundant and Endearing Conviction, that the Spirit of Religion is the Only Spirit of Power, and of Firmness, and of Excellency, which may be Depended on, and will never Fail; In comparison of Which, all the Powers of the World are as that Brittle and Broken Reed, whereon if Infirm and Afflicted Man fhall lean, he will find it fo far from Supporting him, that it will Sink under him; and not only So, but will his hand, and pierce it.

go

into

These, and fuch as Thefe, are the Conditions and Limitations previously Suppofed and Implied in the Promises of Temporal Bleffings to Good men; And they may fupply us with thefe Three Obfervations, amongst many others;

ft, That Temporal Inconvenience is far from being a Certain Mark of God's Displeasure, and is, therefore, far from being a Juft Reason of entertaining an Ill Opinion of those that suffer it, or, X 2

even

even of taking up any Sufpicions of Iniquity or Unworthiness in them.

2dly, That, as Temporal Advantages are Defign'd, and Proposed to us, only as Inferiour and Subordinate Motives to Religion, fo our Efteem of them should be, Comparatively, very Low, and very Little, that our Thoughts and Defires may be the more Closely and Intirely fixed upon the principal Object of our Hopes, the Bleffings of a Future, and an Endless Life; And

3dly, That thefe Conditions and Limitations of the Encouragements, in the Text, are in Themselves highly Reafonable and Juft; And a Man must throw up all Pretenfions to Wisdom and Goodnefs, before he can Wish or Expect fuch a Diftribution of Temporal Advantages, as would be Inconfiftent, either with that variety of Ranks and Orders, under which the Societies of Men are Ranged and Established by Infinite Wisdom; or, with the Eternal Salvation of his own Soul, or, with his own moft Successful Progress in the Way of Salvation; or, with God's Honour and the Advance

ment