us a cautelous suspicion of our own understandings, and a just submission to those that are wiser than ourselves. When pride keepeth out wisdom, by keeping out the knowledge of our ignorance. And as Pliny tells us of some nations, where they are grey-headed in their infancy, and black-headed when they are old: so pride maketh many wise so soon, that they never come to be truly wise: they think in youth that they have more than the wisdom of age, and therefore in age they have less than what beseemeth them in youth. Every hard report or usage is ready to break a proud man's heart; when contempt doth little disquiet the humble, because they judge so meanly of themselves. The proud are frequently disturbed, because they climb into the seats of others; when humility sits quietly, and no one bids it rise, because it knoweth and keepeth its own place. Therefore it is, that true contrition having once told us of our folly to the heart, doth make us walk more circumspectly while we live; and that no man is better resolved than he that was once in doubt, and that no man standeth faster than he that hath had a fall: and no man is more safe, than he that hath had most assaults. If you love your safety, desire not either to be, or to seem too high. Be little in your own eyes, and be content to be so in the others. As for worldly greatness, affect neither the thing nor the reputation of it: look up, if you please, to the tops of steeples, masts and mountains; but stand below if you would be safe. Though the chimney be the highest part of the house, it is not the cleanest or the sweetest part; it is scorched more with the fire, and suffocated with the smoke than other parts. And for spiritual endowments, desire them, and improve them; but desire not inordinately the reputation of them. It seldom increaseth a man's humility to be reputed humble; and though humility help you to bear applause, yet the remnants of pride are ready to take fire, and other sins to get advantage by it.

eyes

of

Direct. 5. Improve your self-acquaintance to a due apprehension of what is most suitable, most profitable, and necessary for you, and what is most hurtful, unsuitable and unnecessary. He that hath taken a just measure of himself, is the better able to judge of all things else. How suitable will Christ and grace appear, and how unsuitable will worldly

pomp appear to one that truly knows himself! How suitable will serious, fervent worship appear, and how unsuitable the ludicrous shows of hypocrites! And one pair of eyes will be valued above many pair of spectacles; and one pair of legs before two pair of crutches, by one that is not a stranger to himself. He that takes grass and provender to be his best and most delightful food, hath surely forgotten that he is a man, and taketh himself to be but a beast, or else he would not choose the food of a beast, nor use himself as a beast. If a man knew aright the capacity and tendency of the reasonable nature, and the evil of sin, and the necessity and distress of an unrenewed soul, what sweet, what longing thoughts would he have of God, and all that tendeth to the pleasing and enjoying of him! How little would he think himself concerned in the trivial matters of honour or dishonour, riches or poverty, favour or displeasure, further than as they help or hinder him in the things that are of more regard! Know yourself, and you will know what to love and what to hate; what to choose and what to refuse; what to hold and what to lose; what to esteem and what to slight; what to fear, and when to be courageous and secure the curing the dotage thus, would cure the night-walks of the dreaming, vagrant world. And they that find that music cureth not the stone or gout, would know that mirth and gallantry, and vainglory, are no preservatives from hell, nor a sufficient cure for a guilty soul and that if an aching head must have a better remedy than a golden crown, and a diseased body a more suitable cure than a silken suit, a diseased soul doth call for more.

Direct. 6. Value not yourself by mutable accidents, but by the essence and substance of Christianity. "A man's life consisteth not in the abundance which he possesseth." (Luke xii. 15.) Paul knew better what he said, when he accounted all but loss and dung for the knowledge and fruition of Jesus Christ, (Phil. iii. 7, 8,) than they that dote on it as their felicity. And is a man to be valued, applauded, and magnified for his dung, or for his personal endowments? Is that your perfume that stinketh in the nostrils of men of sounder senses? Judge not of the person by his apparel, when the foolishest and the worst may wear the same. The master and inhabitants honour the house more than the

house doth the master and inhabitants. All the wit and learning in the world, with all the riches, honour and applause, yea, and all the civility and winning deportment, will not make a Christian of an infidel or atheist, nor a happy of a miserable man. As nothing will make a man honourable indeed, that hath not the use of reason, which differenceth men from brutes; so nothing will make or prove him holy, or happy, or safe, that hath not the holy image of God, which must difference his children from his enemies. If he be unsanctified, and be not a new creature, and have not the Spirit of Christ within him, he is an atheist, or infidel, or an ungodly wretch, let him be never so rich, or great, or honourable. And as a harlot is never beautiful in the eyes of the wise and chasté, so a wicked man is never happy in the eyes of any but his phrenetic society.

Direct. 7. Think not that a few, seldom, hasty thoughts will bring and keep you in acquaintance with yourself. It must be diligent observation, and serious consideration that must accomplish this. Many a man walketh where he doth not dwell. A transient salute is not a sign of intimate familiarity. It is enough sometimes to step into your neighbour's house for a charitable visit; but you must dwell in your own be more busy and censorious at home than the proud and malicious are abroad; and be as seldom and tender in censuring others, as such hypocrites are in censuring themselves. Put on your spectacles at home, when you are reading over the register of your consciences; but wear them not as you walk the streets; but take up with so much knowledge of ordinary passengers as you can have without them. Think not that you are unconcerned in the danger or safety of your neighbour, but remember that you are more concerned in your own. It is here most reasonable to say, that charity begins at home, when self-neglect will disable you to help another. And if sometimes your falls or frailty do find you matter for purging, griping, troublesome thoughts, and interrupt your sweeter, comfortable meditations, refuse not the trouble when you have made it necessary: it is many a sad and serious thought that the ministers of Christ have for the cure and safety of their flocks and should not the people have as serious thoughts for themselves? None foul their hands,' saith the proverb, 'about their own work?' they that bring in the filth,

should not refuse to sweep it out. We must cast out all the foul and troublesome work upon our nurses, as long as we can help ourselves. Your reason, your wisdom, care and diligence, are more your own than any one's else; and therefore should be more used for yourself than for any. And if, after much thoughtfulness and labour, you find your heart to be no whit better, yet labour and believe. It is not the last blow of the axe alone that cuts down the tree, though it fall not till the last. The growth of grace, as of plants and fruits, and flowers, is not perceived by immediate inspection. There is much good obtained when we discern it not and nothing is more certain, than that honest diligence is never lost in the things of God and our salvation. It is worth all our labour, if we grow no better, to keep our spark from going out, and to see that we grow no worse. And the preventing of evil is here an excellent good. Many a thousand eat and drink, that never hope to grow any fatter or stronger than they are. It is not nothing to be sustained for our daily work, and to have our oil renewed daily as it wasteth. The mill gets by going,' saith the proverb, ' though it stir not from the place.' "O keep the heart with all diligence, for out of it are the issues of life.” (Prov. iv. 23.) Actions receive their specification and quality from the earth. "Death and life are in the power of the tongue," (Prov. xviii. 21,) but the tongue is in the power of the heart.

Direct. 8. Let not your self-knowledge be merely speculative, or affective, but also practical. Be not contented that you know what you are, and what you have done, nor that your heart is much affected with it; but let all tend to action to mend what is amiss, and to maintain, improve, and increase what is good: and let the next question be, 'What am I now to do?' or, 'What must I be for time to come?' It is a lamentable mistake of many that tire themselves with striving, to make deep, affecting impressions on their hearts; and when they have got much sorrow, or much joy, they think they have done the greatest matter, and there they stop. But affections are the spring that must move to action; and if you proceed not to your duty, affection is much lost and if with smaller affection or passion you can steadfastly and resolutely cleave to God, and do your duty, you have the principal thing, and are accepted: not that outward actions are accepted without the heart; but that

there is most of the heart, where there is most of the estimation and will, though less of passion; and there is most of will, where there is most endeavour: and inward action is the first part of obedience; and without these no speculations will avail. However you find your heart, be up and doing in the use of means, to make it better, and wait on God for further grace.

Direct. 9. Manage your self-acquaintance prudently, cautelously, and with the help of your skilful friend or pastor. Think not that it is a work that you need no helper in: If you mistake your accounts, and put down a wrong sum, and call yourself confidently what you are not, or deny God's graces, whenever through melancholy or distemper you cannot find them, and pass false conclusions against God's mercies and yourself, this were to turn a duty into a sin and

snare.

And you must do it seasonably: Melancholy persons are most incapable of it, who do nothing but pore upon themselves to little purpose; such must do more of other duty, but lay by much of this till they are more capable, and make much use of the judgment of their guides. And weaker heads must take but a due proportion of time for self-searching meditations, lest they contract that troublesome disease: duties must be used with profitable variety, and all done under good advice. But young persons, and those that are yet unconverted, have need to fall upon it without delay; and to follow it till they have made sure their calling and election. (2 Peter i. 10.) O what a dreadful thing it is, for a man to come rawly and newly to the study of his soul, as a thing that he is unacquainted with, when sickness is upon him, and death at hand, and he is ready to pass into another world! To be then newly to ask, 'What am I?' and, 'What have I done?' and, 'Whither am I going?' and,' What will become of me for ever?' is a most fearful state of folly.

Direct. 10. Terminate not your knowledge ultimately in yourself; but pass up unto God in Christ, and to the blessed privileges of the saints, and the joyful state of endless glory, and there let your meditations be most frequent and most sweet. But of this elsewhere.

Madam, I have added these directions, not principally for you that have learned the art, but for your hopeful sons