of much trouble, in our frame and conftitution; and we cannot prevent a great deal of evil, that comes by the free-will of others, nor hinder the operations of providence, which governs all.

And therefore we fhould not suffer our affections, violently to run after any of the defireable things of this world; but take the world as it is, and then make the best of it; according to Solomon's advice in this chapter, who speaking of the turns and viciffitudes of things, I know (says he) there is no good in them, but for a man to rejoice and do good in his life. For this is all the good of this life, this is our portion under the fun,- -to use prefent comforts wifely and charitably; to do good to ourselves and others; to take reasonable pleasure in the gifts of God, and to admit all reafonable comfort under adverfity; and, in fhort, to take in good part our mixture of good and evil as it falls out, but at no hand to expect more from the world than it will yield, nor lay a greater stress upon it, than it has been ever able to bear.

This undoubtely is one defign of Solomon in this book, to fhew the vanity of this world, and thereby to leffen our fondnefs of it; and yet to teach us, how to make a wife and good use of the comforts it affords; remembering all along, that the greatest good of all is, to fear God and keep his commandments.

AND SO I proceed to the latter branch of my text, That God requireth that which is paft: that is, (as it is expreffed in the foregoing verfe), that men should fear before him. For therefore doth God, in the va riety of his providences, bring about the fame things; because it is the fame end, which he defigns, from firft to laft, namely, to teach us the fear of God, and to bring us to religion and virtue. This he hath required from the beginning of the world, and will do fo to the end of it; and therefore it is no wonder, that from first to last he useth much the fame variety of methods, by which men fhould learn to fear before him.

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The main thing intended feems to be this, That we fhould be as far from being difpleased, with the duty that God requireth of us, as with the circumstances of our wordly condition in which he hath fet us; and that, upon the fame account: fince as he governs by steady rules of providence, fo he governs by fteady rules of duty; and our condition in both respects, is very much the fame, with theirs that have been before us.

And we cannot be in fuch circumftances, making our obedience hard to us, but others have been in the like. To forgive injuries, though they be great, is no new burden; for no man perhaps hath lived in the world, but hath met with great provocations. To abftain from unlawful pleafures, though our appetites prompt us never fo violently to purfue them, is no ftrange duty; for thofe that have been before us, had the fame natural paffions and inclinations that we have. To live by rules, that are contrary to the customs and examples of the age we live in, may seem unfeafonable to an inconfiderate man; but VOL. IV.

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this

this hath been the case of good men, in almost all ages of the world. Neither is our duty a new thing, whatever it be; nor the difficulty of performance new, whatever that be; ftill God requireth that which is past.

Let therefore no man think, that he would be a good Chriftian, if he had a good eftate; that he would be an honeft man, if it were not the way to poverty; that he would be very humble, if he were once great, and above contempt; that he could forgive wrongs, if his enemies were not very fpiteful and implacable; that he would ferve God, if he would bless him with abundance; and obferve the rules of religion, if he were not under unusual temptations to the contrary. Say not, that the age in which we live, and the circumftances in which we are, will not bear the practice of ftrict piety and true virtue. Say not, faith the wife man, what is the caufe that the former days were better than thefe; for thou dost not enquire wifely con cerning this thing.

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FOR if thefe pretences and excufes were allowed; there would be no end of them. Such things as thefe may always be faid, and there will be always more or less occafion to plead them, and therefore they are never to be allowed. It feldom happens that we conclude truly, when we compare our own circumftances with other men's, and conclude to our own difadvantage; as if God required eafier things of them, than he doth of us. And therefore it is not wifely done, to begin with an inquiry; which is almoft certain to end in a falfe judgement.

If it were allowable for men, thus to argue in excufe for themfelves; how hard would it be for God to pleafe man, and to keep him to his duty. Every man, being fenfible of his own temptations, and of his own temper, and circumstances in the world, would think providence had been partial against him, and that the duties of. religion preffed harder upon himself, than upon others. A poor man would think, his rich neighbour had more time, and greater obligations to ferve God, than himP 2

felf.