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 chaste, 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 But of this elsewhere.

sweet.

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

and daughters, who must be taught these things betimes, and for your friends, who will be invited hither for your sake. They that know you not, will think I have taken too much. liberty, and spoken too much both of you and to you. But I appeal from such: They that know not how easily you can pardon any one, except yourself, will aggravate the weaknesses which your charity will cover. I was purposely the longer, because the treatise is defective; and if one kingdom do not hold us, and I should see your face no more on earth, yet till we meet in the glorious, everlasting kingdom, we shall have frequent converse by such means as these, notwithstanding our corporal distance. And as I am assured of a room in your frequent prayers, so I hope I shall remain,

Madam,

Your faithful servant,

And remembrancer at the throne of grace,

August 25, 1661.

RICHARD BAXTER.

POSTSCRIPT.

MADAM,

SINCE the writing of this epistle, finding you under the afflicting hand of God, I thought meet to remember you of what you know, That God thus traineth up his children for their rest: "Whom he loveth, he chasteneth, and scourgeth every son whom he receiveth. If we endure chastening, God dealeth with us as with children: and if we be without chastisement, whereof all are partakers, then we are bastards and not sons." (Heb. xii. 6, 7, 8.) The same flesh that would be pleased, will grudge when it is displeased; and that which is our enticing enemy in prosperity, will be our disturbing enemy in adversity. "As fleshly minds misjudge of the law and service of God, and cannot be subject, because of the enmity against him," (Rom. viii. 7,) so do they misjudge of his chastisements: and so far as they participate of this disease, the best will be repining, and tempted to unworthy thoughts of God. Even innocent nature is loath to suffer; Christ himself saith, "If it be thy will, let this cup pass from me:" and nature, so far as it is corrupted,

is yet much more averse, because the flesh is more inordinately desirous of its ease, and passion more turbulent when it is denied; and the soul hath less apprehension and relish of that love of God, which is the cause and end, and should sweeten all to a reconciled well composed mind: and it is also less satisfied in the will of God, and it is less subject to it; and patience is defective, because of the weakness of the graces that should support us. Besides which also, a tenderness of spirit, and overmuch sensibility, fears and trouble, are ordinary effects of the weak and tender nature of man, especially of the more weak and tender sex. And when all these concur, (the averseness of the most innocent nature, the remnants of sin, and the special tenderness of your nature and sex) your burden and trial is much the greater, and your grief must needs be much the more. But, I beseech you, remember, that you have not to do with an enemy, but a Father that knoweth what he doth, and meaneth you no hurt, but that which is the fittest means to your good, and to your escaping greater hurt; that loveth you no less in the greatest of your pain and danger, than in the greatest of your prosperity and peace. "That you have a Head in heaven that was partaker with us of flesh and blood, that he might deliver us from our bondage, which we are in through the fear of death, who was made perfect by suffering, and is not ashamed to call us brethren; being in all things made like unto us, that he might be a merciful and faithful high-priest, in things pertaining to God, to make reconciliation for our sins, who, in that he himself hath suffered being tempted, is able to succour them that are tempted," (Heb. ii. 10, 11. 14, 15. 17, 18.) We have not an high-priest that cannot be touched with the feeling of our infirmities, but was in all points tempted or tried as we are, but without sin. He that himself, in the days of his flesh, did offer up prayers and supplications, with strong crying and tears, to him that was able to save him from death," (Heb. v. 7,) will not be angry if his servants complain and cry to him in their suffering. He that cried out, " My God, my God, why hast thou forsaken me!" will pity his poor distressed members, and not forsake them, when they think themselves forsaken: and if they go beyond their bounds in their complainings, he will not therefore disregard their moans: but he that honoured the patience of Job, though