18.

XLV.

Heb. xii.

mally for that, which perhaps we are far from poffeffing, SERM,
and do most want; fo, I say, we shall be apt to confound
and inifplace, to render vain and chimerical in a fort our
fpiritual addreffes, as wanting due ground and object;
yea to pervert them by afking for things really prejudi-
cial and hurtful to us, (in the circumftances we ftand,) and
thanking God for what in anger and judgment he difpenf- Pfal. Ixxiii.
eth to us, (fo indeed are many appearing goods, grateful
to prefent fenfe,) as alfo deprecating things moft benefi-11.
cial and ufeful, and healthful to our fouls; neglecting to
return thanks for what God difpofeth in mercy, (fo are
many things at prefent bitter and unfavoury to our carnal-
appetite and fancy;) thus from ignorance of ourselves, and
what we truly need, are we apt to pervert our devotions,
not only defeating ourselves of the advantages they might
yield us, but (if God be not more gracious than to hearken
to us, and to grant our wishes) bringing lamentable mif-
chief on ourselves. Many examples of thefe confufions
and perverfe mifapplications of devotion both Scripture
affords, and experience will fuggeft, if we observe them.
You know the comparison in the Gofpel between the de-
votions of the Pharifee and the Publican, with the diffe- Luke xviii,
rent acceptance they found: the one was prompt enough
to give thanks for the graces he had received, and the ad-
vantages he conceived that he had in his qualities, and in
his performances above others; but not having duly ftu-
died himself, did not perceive, that he was rather bound to
afk pardon for the pride of his heart, and the vanity that
adhered to his performances, which rendered his thankf-
giving very improper and unfeasonable. The other being
confcious of his demerits and wants, with a manner fuit-
able to his condition, in words few, but full and fit, did
confefs his unworthinefs, (which to do did beft befeem
him,) and implored mercy, (which was the thing he chiefly
needed;) fo was his difcreet prayer better accepted, than
the other's impertinent thanksgiving: I tell you, faith our Luke xviij.`
Saviour, this man went down to his houfe juftified rather 14.

1

21.

SERM. than the other. The two fons of Zebedee, conceiting that XLV. our Lord would fhortly become a great prince, and affecting to become favourites then, did confidently fue for the next place of dignity about him; our Lord repreffed their Matt. xx. fond ambition by downright telling them first, that they knew not what they asked; then by demanding of them whether they were able to undergo the trials they should meet with; implying what they fhould rather have requested, that they more needed humility and patience, than pomp and pleasure and it was the fame two perfons, whose inLuke xi. 55. temperate zeal he otherwhere checked with an ex car! You пVEúuaтos, Ye know not of what Spirit ye are: and no wonder, if they, who knew not what they were, did ask they knew not what; that, being ignorant of their own hearts, they should endite abfurd petitions; that in such a cafe they should defire things not only incongruous and inconvenient, but dangerous and destructive to themselves. For to make a right distinction of these duties; to be able difcreetly and pertinently, if I may so speak, to converse with God, it is requifite to look into our hearts, and from them to take fit matter, due measure, right season of request, and of acknowledgment respectively; things commonly not being as they appear to our present sense, or to our grofs conceit, in themselves, or in their degree, good or bad; but according to the difpofition of our hearts, and the effects they work upon them. That is not good, which pleaseth our fenfe and fancy; nor that bad, which difgufts them; but that is good, which rendereth our heart wiser and better, which correcteth our inclinations, compofeth our affections, informeth our judgments rightly, and purifieth our intentions; that is bad, which hath contrary effects within us. We, it is likely, fhould pray with greatest seriousness and earneftnefs for the removal of thofe infirmities, for eafe from thofe afflictions; which we fee the holy Apoftles (being better inftructed in things, Jam. i 2. being more acquainted with themselves) did rejoice, did glory in, did give thanks for; as finding the wholesome operation they had upon their hearts; that by them their 1 Pt. 1.6. virtues were exercifed and improved, their faith tried,

Rom. v. 3. 2 Cor. xi.

Gal. vi. 14.

their patience increased, their hope confirmed; that, to SERM. use the Apostle's words, they did in the sequel return the XLV. peaceful fruit of righteousness to those who were exercised Heb. xii. by them but leaving this point, though deferving perhaps farther confideration, I proceed, and fay farther, that,

11.

11. The continual vifitation of our inward parts doth not only yield much advantage, (as in fome measure hath been fhewed,) at the long-run, by influence at the springhead upon the principles and caufes of action, but doth immediately conduce to good practice, preventing and ftifling in the very birth many finful and vain practices: that fo many indifcreet and impertinent, so many irregular and unfavoury, so many unjust and uncharitable speeches do iffue from our mouths, it is especially because we are not then employed upon this duty; are not watching over our hearts, and obferving those inward fountains, (levity and wantonnefs of thought, precipitancy and diforder of paffion) from whence they overflow: were we intent there, we should perhaps endeavour to stop the current, and contain these inward bad motions from venting themselves. The like we may fay concerning many unwarrantable actions, into which we inconfiderately plunge ourselves, not heeding whence they spring: did we regard that fuch actions were arifing from ambitious, covetous, froward difpofitions, or from certain ill-grounded prejudices lurking in our minds, we fhould often furely forbear them: but while we keep none, or bad fentinels; while in the cuftody of our hearts we sleep, or are drowsy; while we neglect to examine and weigh our actions what they are, and whence they come, they (although very bad and hurtful) do fteal by us, and pass as friends, and we hear no more of them, but in their woful confequences. What efficacy the confideration of God's omniprefent eye, beholding all our doings, hath, and how all wife men do prefs it as a powerful means to contain us from bad action, you cannot but well know; as likewise that some of them, in order to the fame purpose, direct us to conceive ourselves always under the infpection of fome perfon efpe

SERM. cially venerable for his worth, or for his relation to us, XLV. whom we fhould be afraid or afhamed to displease: and Sen. Ep. xi. furely were the faith concerning God's prefence, or the

25.

fancy concerning the prefence of a Cato, or a Lælius, ftrong enough, they could not but have great effect: however, did we but live, even in our own prefence, under the eye of our own judgment and confcience; regarding not only the matter and body, but the reafon and ground, that is the foul, of our actings; even that would do much; the love and reverence of ourselves would fomewhat check and control us; we fhould fear to offend, we fhould be afhamed to vilify even ourselves by fond or en. Ep. 25. foul proceedings; it would, in the philofopher's esteem, fupply the room of any other keeper or monitor, if we Cum jam could thus keep ourselves; If, faith he, we have fo far protantum, ut fited, as to have got a reverence of ourselves, we may then well let go a tutor, or pedagogue.

profeceris

fit tibi

etiam tui reverentia, licebit

dimittas

pada

gogum. Ibid.

12. This practice doth much conduce to the knowledge of human nature, and the general difpofitions of mankind, which is an excellent and most useful part of wisdom: for the principal inclinations and first motions of the foul are like in all men; whence he that by diligent ftudy of himfelf hath obferved them in his own foul, may thence collect them to be in others; he hath at leaft a great advan tage of eafily tracing them, of foon deferying them, of clearly perceiving them in those he converfeth with; the which knowledge is of great use, as directing us how to accommodate ourselves in our behaviour and dealing with others.

No man indeed can be a good inftructor or advifer in moral affairs, who hath not attained this fkill, and doth not well understand the nature of man: his precepts and rules will certainly be fallacious, or mifapplied without it: this is that, which rendered the dictates of the Stoics and other fuch philofophers fo extravagant and unpracticable, because they framed them not according to the real nature of man, fuch as is exiftent in the world, but according to an idea formed in their own imaginations.

Some caution indeed is in this matter to be used, that

thofe motions of foul, which proceed from particular SERM. temper and complexion, from fupervenient principles or XLV. habits, may be diftinguished from those which are natural and common unto all: which diftinction to make is of great use and benefit, in order to the governing, reftraining, or correcting them.

If there be any in us, which are not obfervable in any other men; or in other men, which are not in us, those do not arise from common nature, but from the particular difpofition of one or other respectively.

13. I add lastly, that univerfally this practice is requifite and necessary for the well governing of our heart. Politicians inculcate much, that to the well governing of a people, fquaring fit laws for it, and keeping it in good order, the nature and humour of that people fhould be chiefly heeded and well understood; for that the grave Romans, and light Greeks; the foft Perfians, and stout Germans; the fubtle Africans, and grofs Scythians, would not be well managed in the fame manner. So to govern any man's heart, (fince the hearts of men, as their faces, Vid. Naz. and as their voices, differ according to diverfities of com- Orat. 1. plexion, of age, of education, of custom and manner of living,) it conduceth to know how it is difpofed from any of those, or the like caufes. But how we are to guide and govern our hearts, and what particular influence this practice hath thereupon, I referve for other meditations; when we shall endeavour more diftinctly to fhew how we may apply our thoughts to due objects; how curb and correct our inclinations; how order our paffions; how rectify our opinions; how purify our intentions: now I conclude with the good Pfalmift's requefts to God Almighty Teach us thy way, O Lord; unite our hearts to Pf.xxxvi. fear thy name. Give us understanding, and we shall keep Pal. cxix. thy law; yea, we shall obferve it with our whole heart, 34. Search us, O God, and know our hearts; try us, and know Pf. cxxxix. our thoughts; fee if there be any wicked way in us, and 23. lead us in the way everlafting. Amen.

11.