5. This practice will also conduce to qualify our opinions, and moderate our passions towards others; so that without intemperate anger or bitterness, we may bear the faults, errors, and infirmities of our brethren; and shall not see a mote in our brother's eye, whilst we consider not the beam that is in our own eye this subject enlarged on.

6. The observation of our heart yields great advantage, in being very conducive to render men truly wise and prudent, in those things especially, which most nearly concern them, giving them to see before them, and to understand what they do; as on the contrary the neglect thereof renders men unadvised and uncertain in their doings. A main point of prudence consists in suiting a man's undertakings to his powers and capacities. In every undertaking two things occur to be considered: what of difficulty is found therein, and what of temptation; whether it can be done, and whether it should be done: nor will any thing but the study of ourselves, our powers and tempers, enable us to act properly in this respect: this point enlarged on.

7. Another considerable benefit attends this practice both to ourselves and others, which is, that it helps to render us expedite in our resolutions, and constant to them; consistent with ourselves, and uniform in our proceedings. He that knows

ot his own heart, will dwell long on consultation, act on some superficial reason, determine on some latent prejudice, and will then waver and fall off: but the hard student of himself is ike a man that has his estate in ready cash, all at his command, &c.

8. Again, another valuable convenience of this habit is, that it disposes and preserves a man's mind in a sober temper, agreeably to his state and to the circumstances into which he s cast; such a temper as the wise man prescribes, when he says, In the day of prosperity be joyful; but in the day of adversity consider. It is apt to beget either a comfortable joy, or a wholesome regret, according as the interior condition

of his soul doth seasonably and justly require this point enlarged on.

9. A serious inspection into our hearts avails much towards the reformation of our hearts and lives; curing the distempers and correcting the vices of them to the curing any disease it is requisite to know the complexion and temper of the patient, the part affected, and the next causes of the complaint: this applied to the diseases of the soul.

10. This practice farther particularly serves to regulate our devotions, and performances more immediately spiritual, by showing us what we need to pray for, what we are obliged to give thanks for, what it becomes us to confess and deprecate: this topic enlarged on, and examples given.

11. The continual visitation of our inward parts not only yields much advantage at the long run, by influencing the springs of action, but more immediately conduces to good practice, preventing and stifling in the very birth many vain and sinful practices, many unwarrantable actions into which we inconsiderately plunge ourselves, &c.

12. This practice conduces also to the knowlege of human nature, and the general dispositions of mankind, which is an excellent and most useful part of wisdom; for the principal inclinations and first motions of the soul are similar in all men : and if there be any in us, which are not observable in other men, or in them which are not in us, they do not arise from a common nature, but from some particular disposition in one party or the other.

13. It may be added lastly, that universally this practice is requisite for the well governing of our heart. Politicians declare that to the proper governing of a people, the nature and humor of that people should be well heeded and understood : this applied to the government of the heart. Conclusion.

SERMON XLV.

KEEP THY HEART WITH ALL DILIGENCE, &c.

PROVERBS, CHAP. IV.-VERSE 23.

Keep thy heart with all diligence, &c.

I PROCEED to the particular advantages of the practice of this duty, and the inconveniences of the neglect of it.

1. The constant and careful observation of our hearts will serve to prevent immoderate self-love and self-conceit; to render us sober and modest in our opinions concerning, and in our affections toward ourselves; qualifying us to comply with the apostolical precept, μὴ φρονεῖν ὑπὲρ ὃ δεῖ φρονεῖν, that is, not to overween, or overvalue ourselves, and our own things: for he that, by serious inspection on his own heart, shall discern how many fond, impure, and ugly thoughts do swarm within him; how averse his inclinations are from good, and how prone to evil; how much his affections are misplaced and distempered, (while he vehemently delights in the possession, and impotently frets for the want of trifles, having small content in the fruition, and but slender displeasure for the absence of the greatest goods; while empty hopes exalt him, and idle fears deject him; while other various passions, like so many tempests, drive and toss him all about;) who shall observe, how clouds of darkness, error, and doubt do hover on the face of his soul; so that he quickly taketh up opinions, and soon layeth them down, and often turneth from one mistake unto another; how unsettled his resolutions are, especially in the pursuance of the best goods, and what corrupt mixtures cleave

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to his best purposes; who taketh notice how backward he is unto, and how cold in devotions toward God; how little sensible of his goodness, or fearful of his displeasure, or zealous for his honor, or careful of performing his duty toward him; how little also it is that he desireth or delighteth in the good, that he pitieth and grieveth at the evil of his neighbor; how sluggish also and remiss he is in the pursuance of his own best affairs and highest concernments; he that doth, I say, frequently with heedfulness regard these imperfections and obliquities in his own heart, how can he be ravished with self-love? How can he be much taken with himself? Can any man dote on such deformity, admire such weakness and naughtiness? No surely that men are so amorous of themselves, so haughty and arrogant in their conceits, doth constantly arise from not reflecting on their own hearts; not beholding themselves wistly enough in that mirror; not considering, according to just representation there, how little lovely or worthy they are: if they did practise that, they would see reason, and thence become inclinable, rather to despise, to loathe, to pity themselves.

2. On that advantage is consequent, that this practice will dispose us with equanimity and patience to bear all crosses and grievances befalling us; so producing not only an excellent virtue, but a considerable solace to us; for the being conscious of so much unworthiness, which observation of our heart will necessarily discover, will not only justify the providence, (so removing all just cause of complaint,) but will commend the benignity of God unto us, (so administering good matter of thanks.) It will prompt us heartily to confess with those in Ezra, that our punishments are less than our deservings;' to join in acknowlegement with the psalmist, that God hath not dealt with us after our sins, nor rewarded us according to our iniquities;' to say with Jeremy, 'It is of the Lord's mercy that we are not consumed, because his compassions fail not;' with Jacob, I am less than any of thy mercies.'

3. Particularly this practice will fence us against immoderate displeasure occasionable by men's hard opinions, or harsh censures passed on us: for he that by inquiry into himself perceives so many defects in himself, will not so easily nor so

greatly be offended, if some of them (or some like to them) be objected to him; since he finds himself truly liable to many more, and greater. Epictetus's advice is, when you are told that any man speaks ill of you, that you should not apologise, but answer only, that he was ignorant of many other faults of yours, or he would not only have mentioned those. To be disposed, without dissembling or affection, to follow his counsel, would argue a man very intelligent of himself, and well prepared to endure happily and handsomely encounters of this kind, which every man shall be sure to meet with. None indeed can so contentedly brook reproach or blame, as he that by intimate acquaintance with his own heart doth know the censure passed on him to be in effect mild and favorable; as finding himself a witness of more faults than any adversary can accuse him of; as being a stricter examiner and severer judge of himself, than the most envious eye or disaffected mind can be. It is also some comfort, that if censures be very outrageous, a man by knowlege of himself (by knowing his own dispositions, if his person be disfigured by a very ill character; by knowing his own purposes, if his actions be grievously aspersed) is certain they are such; that he can be as well a faithful witness, and just judge for himself, as against himself.

4. Likewise this practice will defend us, as from the discomforts of harsh censure, so from the mistakes and miscarriages, to which the more favorable opinions of men, or their flattering expressions, (those luscious poisons,) may expose us.

- Nihil est quod credere de se Non possit, cum laudatur.

It is not only true of great men, but even of all men: the common nature of men disposeth them to be credulous, when they are commended, or receive any signification of esteem from others: every ear is tickled with this diorov Kovoμa, this sweet music of applause: but we are not to rely on others' imperfect and ill-grounded judgment, so much as on our own more certain knowlege concerning ourselves:

ne cui de te plus quam tibi credas.