afflicted'; we thence are disposed to a grateful sense of God's goodness, in preserving ourselves from those calamities, and in qualifying us to comfort our brethren: we feel satisfaction in reflecting upon this very practice, and observing that we do act conformably to goodnature, to the dictates of reason, to the will of God, therein discharging a good conscience, and enjoying a portion of that continual feast.

I should, if the time would permit, further declare how we should find delight in the contemplation of all God's attributes, of his works, of his word; in thankful resentment of all God's benefits; in willing obedience to all God's laws; how joy is a proper fruit growing on the practice of humility, of justice, of temperance, of devotion, of every virtue and grace: more particularly I should have evidenced how, from a patient submission to God's afflicting hand, from penitential contrition of heart for our sins, from a pious fear and solicitude in working out our salvation, most sweet consolations (so tempering those ingredients as to render their bitterness very savoury) may spring: but in recommending joy, I would not produce grief; and therefore shall not further annoy your patience.

12 Cor. i. 6; vii. 7.-Zuμларакλnoñvai.-Rom. i. 12.

SERMON XVI.

KEEP THY HEART WITH ALL DILIGENCE.

PROV. iv. 23.

"Keep thy heart with all diligence; for out of it are the issues of life."

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 selfconceit; to render us sober and modest in our opinions concerning, and in our affections toward ourselves; qualifying us to comply with the apostolical precept, un pрovεiv vπèo ô dε pooviv', that is, not to overween, or overvalue ourselves, and our own things: for he that, by serious inspection upon 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

1 Rom. xii. 3.

15 15 entre r zus ir is incur or are Jerning is in vri im. love is s dat de testen r felgen de o has be pzeti mi pereti i te ri fisi: kw Biggs 10 in ens les de prsace of bis 11 less ufus må ignest zements: be that for. I am, izveny v leerlessert these mertestions and idences ʼn is 1v1 let bow an le le ansei vini love how a le te mad ale via imself? Can my man die mica soch deformity, adnite se veroes of miness! No, enzeit: that men 12 36 amorous of themselves, so hangry and angun in their correits both ecostantly arise from not refecting on their own hearts; not be kolding themselves wist encore in das miror: not encsidering according to just representation there, how little lovely or worthy they are: they did practise that, they would see reason, and thence become indilnable, rather to despise, to loathe, to pity them

2. Upon 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

* Leniter ex merito quicquid patiare ferendum est.

Ovid. Ep. 5.

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 acknowledgment 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.

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 apologize, 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 affectation, 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 favourable; 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 knowledge 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.

3 Ezra ix. 13; Ps. ciii. 10; Lam. iii. 22; Gen. xxxii. 10

afflicted1; we thence are disposed to a grateful sense of God's goodness, in preserving ourselves from those calamities, and in qualifying us to comfort our brethren: we feel satisfaction in reflecting upon this very practice, and observing that we do act conformably to goodnature, to the dictates of reason, to the will of God, therein discharging a good conscience, and enjoying a portion of that continual feast.

I should, if the time would permit, further declare how we should find delight in the contemplation of all God's attributes, of his works, of his word; in thankful resentment of all God's benefits; in willing obedience to all God's laws; how joy is a proper fruit growing on the practice of humility, of justice, of temperance, of devotion, of every virtue and grace: more particularly I should have evidenced how, from a patient submission to God's afflicting hand, from penitential contrition of heart for our sins, from a pious fear and solicitude in working out our salvation, most sweet consolations (so tempering those ingredients as to render their bitterness very savoury) may spring: but in recommending joy, I would not produce grief; and therefore shall not further annoy your patience.

1 2 Cor. i. 6; vii. 7.-Zvμrаparλŋ0ñvaι.-Rom. i. 12.