Book 11. of J E f U S C H R I S T. loj

cations oF Divine Grace and Comfort, by affeding a miftaken Freedom, and extravagant Conceits of cur own Strength and Goodnefs. The Bounty of God is admirable, who fupports us with the inward Satisfadi- ons of his Spirit; but the Folly of Man is prodigious, who does not difcern and thankfully acknowledge, that all his Ability to do well is imparted by a higher Hand. If then the Gifts of Heaven are diftributed to us more fparingly than we wifh or exped:, we lefTen their Proportions, by not being duly qualified to re- ceive them : And qualify d we cannot be, while in- grateful to the Author, and negligent to improve all we receive to the Giver's Praife and Honour. For he who hath and ufeth Grace aright , does by that very Ad incline God to give more. And from the Proud iinthankful Negleders of the Favour, even what they had is taken away, and added to the Portion of the Humble and Diligent ; thofe who are duly fenfibie from whom, and to what Purpofes, they have it.
Might I be allowed to chufe my own Lot, I fhould think it much more eligible , to want my Spiritual Comforts, than to abound in thefe at the Expence of my Humility. No, let a Penitent and Contrite Spirit al- ways be my Portion, and may I ever fo be the Favou- ! rite of Heaven, as never to forget that I am Chief of i Sinners. - Knowledge in the Sublime and Gloriou? I My fteries of the Chriftian Faith, and Ravilhing Con i templations of God and a Future State, are moft de/4 raSie Advantages ,• but ftill I prefer Cha- rity ivhkh tdifieth^ before the higheft in- ' ^*"'- '^"*- ^' telledual Perfedions of that Knowledge which pujfeth up. For every thing which is high , is not therefore holy ; many Meats are agreeable to the Palat, which Ijare not conducive to Health; and thofe Gifts, which are firft in our Efteem , do not always recommend us moft to God. Thofe Spiritual Advantages are i; certainly beft for us , which increafe our Modefty, V- • H 3 and
lo^ €^f t]&e %mitatiQn Bookn.
and awaken our Caution, and difpofe us to fufpbd, and to deny^our felves. And therefore it is an Argu^ ment of Wjifdom in God , to recal his Gift^ fome- , times ; as well as of his Goodnefs, to impart them at others ; that by the lofs of what we had, we may ex- perimentally find our own Impotence ; confefs and feel our Wants ; and know to whom rhe whole Glory of all that is excellent in us, does of right belong. Deal juftly then in thislylatter, ReTjJer to Goethe things that are Cols, and take to thy felf what is properly thy own : To Him, the Thanks for his Graces, nay, fpr^ the very Power ot ufing them aright ^.To thy felf, the Shame and Condemnation of havmg ufed them no better ; And know, that His .iathe Honour for all thou haft done well. Thine only the Blame and juft Punifhriient for all thou haft done amifs.
Sit down in the loweft Place, and then (halt thou withHonourbe promoted to th^ higheft; Luke XIV. 'for the lofcier the Building, the deeper muft the Foundation be laid. The higheft in God's E- fteem are meaneft in their own ^ and their Excellence confifts in the Meekncfs and Truth', not in the Pomp and Oftentation of Piety ,which affecSts to be feen and admirVl of Men. The repofing our Hope andTruft in God alone is the mdft effeciiuai Prevention of Vanity and Infolence ; and afcribing to Him all our Virtues and Attainments is inconfiftent with coveting the Praife of Men. For fuch Perfons are concerned to approve their A advance his Glory, as the chief and only thing, which ought to be m/agnitied in all that is pious and .coffi- mendable, in tl^emfelves and every good Man. r
Receive then a little with due Senfc of Xjratitm^e, thus thou fhalt obtain more. The Gifts, which -.others eucem meaneft and moft contemptible, confider as the Gifts of God, arid let this raife their Value in thy Efteem. For indeed every thing ought to be eftemed,
^ '^ ' , ' which