from those which are prescribed to people in health. For all the different states of life are like the different states of diseases; what is a remedy to one man in his state, may be poison to another.

some

So that to murmur because you are not as others are, is as if a man in one disease should murmur that he is not treated like him that is in another. Whereas, if he was to have his will, he would be killed by that which will prove the cure of another.

It is just thus in the various conditions of life; if you give yourself up to uneasiness, or complain at anything in your state, you may, for aught you know, be so ungrateful to God, as to murmur at that very thing which is to prove the cause of your salvation. you it in your power to get that which you think it is so grievous to want, it might perhaps be that very thing which, of all others, would most expose you to eternal damnation.

Had

So that whether we consider the infinite goodness of God, that cannot choose amiss for us, or our own great ignorance of what is most advantageous to us, there can be nothing so reasonable and pious, as to have no will but that of God's, and to desire nothing for ourselves, in, our persons, our state, and condition, but that which the good providence of God appoints us.

Farther, as the good providence of God thus introduces us into the world, into such states and conditions of life as are most convenient for us, so the same unerring wisdom orders all events and changes. in the whole course of our lives, in such a manner, as to render them the fittest means to exercise and improve our virtue.

Nothing hurts us, nothing destroys us, but the ill use of that liberty with which God has entrusted us.

We are as sure that nothing happens to us by chance, as that the world itself was not made by chance; we are as certain that all things happen, and work together for our good, as that God is goodness itself. So that a man has as much reason to will

everything that happens to him, because God wills it, as to think that is wisest which is directed by infinite wisdom.

This is not cheating or soothing ourselves into any false content, or imaginary happiness; but is a satisfaction grounded upon as great a certainty as the being and attributes of God.

For if we are right in believing God to act over us with infinite wisdom and goodness, we cannot carry our notions of conformity and resignation to the Divine will too high; nor can we ever be deceived, by thinking that to be best for us, which God has brought upon us.

For the providence of God is not more concerned in the government of night and day, and the variety of seasons, than in the common course of events that seem most to depend upon the mere wills of men. So that it is as strictly right to look upon all worldly accidents and changes, all the various turns and alternations in your own life, to be as truly the effects of Divine providence, as the rising and setting of the sun, or the alternations of the seasons of the year. As you

are, therefore, always to adore the wisdom of God in the direction of these things; so it is the same reasonable duty always to magnify God, as an equal Director of everything that happens to you in the course of your own life.

This holy resignation and conformity of your will to the will of God being so much the true state of piety, I hope you will think it proper to make this hour of prayer a constant season of applying to God for so great a gift; that by thus constantly praying, for it, your heart may be habitually disposed towards it, and always in a state of readiness to look at everything as God's, and to consider Him in everything; that so everything that befalls you may be received in the spirit of piety, and made a means of exercising some

virtue.

There is nothing that so powerfully governs the heart, that so strongly excites us to wise and reason

able actions, as a true sense of God's presence.

But as we cannot see, or apprehend the essence of God, so nothing will so constantly keep us under a lively sense of the presence of God, as this holy resignation which attributes everything to Him, and receives everything as from Him.

Could we see a miracle from God, how would our thoughts be affected with an holy awe and veneration of His presence! But if we consider everything as God's doing, either by order or permission, we shall then be affected with common things, as they would be who saw a miracle.

For as there is nothing to affect you in a miracle, but as it is the action of God, and bespeaks His presence; so when you consider God as acting in all things, and all events, then all things will become venerable to you, like miracles, and fill you with the same awful sentiments of the Divine presence.

Now you must not reserve the exercise of this pious temper to any particular times or occasions, or fancy how resigned you will be to God, if such or such trials should happen. For this is amusing' yourself with the notion or idea of resignation, instead of the virtue itself.

Do not therefore please yourself with thinking how piously you would act and submit to God in a plague, or famine, or persecution, but be intent upon the perfection of the present day; and be assured, that the best way of showing a true zeal is to make little things the occasions of great piety.

Begin therefore in the smallest matters, and most ordinary occasions, and accustom your mind to the daily exercise of this pious temper, in the lowest occurrences of life. And when a contempt, an affront,'a little injury, loss, or disappointment, or the smallest events of every day, continually raise your mind to God in proper acts of resignation, then you may justly hope that you shall be numbered amongst those that are resigned and thankful to God in the greatest trials and afflictions.

1

Of evening prayer.

CHAPTER XXIII

Of the nature and necessity of examination. How we are to be particular in the confession of all our sins. How we are to fill our minds with a just horror and dread of all sin.

I AM now come to six o'clock in the evening, which, according to the Scripture account, is called the twelfth, or last hour of the day. This is a time so proper for devotion, that I suppose nothing need be said to recommend it as a season of prayer to all people that profess any regard to piety.

As the labour and action of every state of life is generally over at this hour, so this is the proper time for every one to call himself to account and review all his behaviour from the first action of the day. The necessity of this examination is founded upon the necessity of repentance. For if it be necessary to repent of all our sins, if the guilt of unrepented sins still continue upon us, then it is necessary, not only that all our sins, but the particular circumstances and aggravations of them, be known, and recollected, and brought to repentance.

The Scripture saith, "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." * Which is as much as to say, that then only our sins are forgiven, and we cleansed from the guilt and unrighteousness of them, when they are thus confessed and repented of.

There seems therefore to be the greatest necessity, that all our daily actions be constantly observed and brought to account, lest by a negligence we load ourselves with the guilt of unrepented sins.

This examination therefore of ourselves every evening is not only to be considered as a commendable rule, and fit for a wise man to observe, but as something that

* John i. g.

is as necessary as a daily confession and repentance of our sins; because this daily repentance is very little significancy, and loses all its chief benefit, unless it be a particular confession and repentance of the sins of that day. This examination is necessary to repentance, in the same manner as time is necessary; you cannot repent or express your sorrow, unless you allow some time for it; nor can you repent, but so far as you know what it is that you are repenting of. So that when it is said, that it is necessary to examine and call your actions to account; it is only saying, that it is necessary to know what, and how many things you are to repent of.

You perhaps have hitherto only used yourself to confess yourself a sinner in general, and ask forgiveness in the gross, without any particular remembrance, or contrition for the particular sins of that day. And by this practice you are brought to believe, that the same short general form of confession of sin in general, is a sufficient repentance for every day.

Suppose another person should hold, that a confession of our sins in general once at the end of every week was sufficient; and that it was as well to confess the sins of seven days altogether, as to have a particular repentance at the end of every day: I know you sufficiently see the unreasonableness and impiety of this opinion, and that you think it is easy enough to show the danger and folly of it.

Yet you cannot bring one argument against such an opinion, but what will be as good an argument against such a daily repentance as does not call the particular sins of that day to a strict account.

For as you can bring no express text of Scripture against such an opinion, but must take all your arguments from the nature of repentance, and the necessity of a particular repentance for particular sins, so every argument of that kind must as fully prove the necessity of being very particular in our repentance of the sins of every day; since nothing can be justly said against