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too our appointed Stages are different and we must learn to part.

Another Cause of Sorrow, Lofs of worldly Substance, if it be fo great as to bring on abfolute painful Want, hath been already confidered and if it doth no more than lower us in Comparison with others, will be confidered hereafter. But a few Things may be obferved here. We commonly urge it, as a great Aggravation of our Grief, if we not only are deftitute of the Conveniences, which wealthier Perfons enjoy, but have had them and known them, and been deprived of them. Now furely, on the Whole, our Condition is better for this, than if we had never had them, unless we make it worse by repining. Befides, when we had them, did they make us extremely happy? In all Likelihood far from it. And why then fhould foregoing them make us extremely miferable? Or how happy foever we were before, why should we not now be as eafy as we can? Why indeed fhould we not provide for fuch Accidents, by living in the Midst of Plenty, as if we had less of it, and doing Good with the Remainder? This would be the best Use of it, were we ever fo fure of keeping the Whole; but hath a fingular Advantage, if we

are to lofe Part. For then we shall be able afterwards to afford ourselves, perhaps nearly, if not quite, as much as we did before the Poor and the Public will be the Sufferers: and our Concern for them will, instead of a selfish, be a virtuous one, and probably feldom exceffive. : Disappointments in other worldly Matters, Failure of obtaining Rank, Power, Favour, or Lofs of them after they are obtained, require fcarce any other Confiderations to alleviate them, than Difappointments about Wealth do. Only as it is yet more uncertain, whether they, who seek them, shall be able to acquire them; or they, who acquire them, to retain them; and indeed, whether they, who do both, shall be the better or the worfe for them; there is lefs Reafon to fet our Hearts upon them, and afflict ourfelves at Croffes in Relation to them.

But perhaps our Grief is, that our Character in the World is impaired: and this we cannot tell how to bear. Yet the Cafe may be, that it had been raised too high; and now is reduced Surely we may bear this it will teach us to know ourselves, keep us from aiming in any Respect at Things above us, and do us Good many Ways. Or if others think too lowly of us, yet provided they impute Nothing

only to what it should be.

Nothing bad to us, we may ftill be very eafy. We ourselves are ignorant of the Worth of many: no Wonder, if many be ignorant of ours. But fuppofing, that even downright Ill is spoken of us; poffibly it is because we have deserved just the contrary, because we have done our Duty; and then what faith the Scripture? That we have Cause to be forry and dejected? No. Suffering for Confcience Sake is the very Cafe, of which our Saviour faith in the Text, In your Patience poffefs ye your Souls. Elsewhere he faith more. Bleffed are ye, when Men shall revile you-and fay all Manner of Evil falfely against you, for my Name's Sake: rejoice and be exceeding glad: for great is your Reward in Heaven. Nay, he goes further ftill: Woe unto you, when all Men fhall Speak well of you b. Not that a good Reputation is in itself a blameable Thing; but that when all Men, particularly bad Men, applaud any one highly, it is a Ground for him to fufpect himself of being too much conformed to this World. Or, if we are not defamed for having acted wifely and well, yet perhaps it is for something indifferent, that we are misrepresented; and we cannot be fairly accused of acting foolishly or wickedly.. In

Matth. v. II, 12.

b Luke vi. 26.

N 3

c Rom. xii. 2. this

this Cafe, if we have not Merit, we have Innocence, to fupport us. And a great Support it is, had we none elfe. But there will always be fome in the World to do us Juftice. And, by the Affistance of their Friendship, indeed sooner or later without it, Time will bring Truth to Light.

But poffibly we think our Behaviour hath been imprudent; and we have brought our Sufferings on ourselves; and this caufes our Sorrow. Yet poffibly alfo we may charge ourfelves, as Perfons under Affliction often do, either unjustly, or however much too heavily. We did as well perhaps, as the Abilities, which God hath given us, permitted and if fo, we are not to blame, But if we were imprudent, let us grow prudent now: not torment ourselves fruitlessly, which would be fresh Folly, but labour composedly to retrieve our falfe Steps, as far as we can.

But it may be we grieve, not for Indifcretions merely, but for Sins. And this Grief fhould certainly be the heaviest, which is usually the lighteft. Yet, though in most Persons it very much wants to be increased; in fome it needs to be reftrained and regulated, SelfReflection was given us, not barely to make us

uneafy,

If it

uneafy, but, by fo doing, to amend us. rifes to a higher Degree, than contributes to our Amendment, it is undergoing so much Mifery to no Ufe. And if we carry it so far as to obstruct our Amendment, it is adding greatly to our former Guilt. Excess of Concern either for the weak or the wicked Things that we have done, may fink us into Defpondency, may drive us to Intemperance, may incite us to yet more defperate Courses. Therefore we should by no Means be impatient with ourselves: (for it is commonly a Mark of Pride: we cannot bear the Imagination of having acted wrong :) but should humbly acknowledge our Faults and Infirmities, beg Wisdom and Strength from God's Holy Spirit for the Sake of his bleffed Son; and in the Faith of that Affiftance, without which we can do Nothing, meekly and perfeveringly labour to do better. By this Method we shall learn Self-Knowledge and Watchfulnefs; inprove by our very Falls in Skill to stand, recover our Character amongst Men, acquire a lively Hope of Acceptance with God, and be at Peace within.

3. The next Cause of Impatience, mentioned before, was Fear. Now Fear supposes the Evil apprehended to be at some Distance: per

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