The Mischiefs of Self-Ignorance, Part 6

The Mischiefs of Self-Ignorance · Part 6

p. 91ANd now, Sirs, me thinks, your conſciences ſhould begin to ſtir, and your thoughts ſhould be turned inwards upon your ſelves, and you ſhould ſeriouſly conſider, what meaſure of acquaintance you have at home, and what you have done to procure and maintain ſuch acquaintance. Hath Conſcience no Ʋſe to make of this Doctrine, and of all that hath been ſaid upon it? Doth it not reprove you for your ſelf neglect, and your wanderings of mind, and your aliene, unneceſſary fruitleſs Cogitations? Had you been but as ſtrange to your familiar friend, and as regardleſs of his acquaintance, correſpondencie and affaires, as too many of you have been of your Own, you may imagine how he would have taken it, and what Uſe he would have made of it: ſome ſuch Uſe it beſeemeth you to make of eſtrangedneſs p. 92to your ſelves. Would not he ask, [What is the matter that my friend ſo ſeldom looketh at me? and no more mindeth me or my affaires? What have I done to him? How have I deſerved this? What more beloved company or employment hath he got?] You have this and much more to plead againſt your great Neglect and Ignorance of your ſelves.

In order to your conviction and reformation, I ſhall firſt ſhew you ſome of thoſe Reaſons, that ſhould move you to Know your ſelves, and conſequently ſhould humble you for neglecting it: and then I ſhall ſhew you, what are the Hinderances that keep men from ſelf-acquaintance, and give you ſome Directions neceſſary to attaine it.

In generall conſider, it is by the Light of knowledge that all the affairs of your ſouls muſt be directed: And therefore while you know not your ſelves, you are in the dark, and unfit to manage your own affairs. your Principall error about your ſelves will have influence into all the tranſactions of your lives, you will neglect the greateſt duties, and abuſe and corrupt thoſe which you think you do performe. p. 93While you know not yourſelves, you know not what you do, nor what you have to do, and therefore can do nothing well. For inſtance.

1. When you ſhould Repent of ſin, you know it not as in yourſelves, and therefore cannot ſavingly Repent of it. If you know in generall, that you are ſinners, or know your groſs and crying ſins, which Conſcience cannot overlook, yet the ſins which you know not becauſe you will not know them, may condemne you. How can you Repent of your Pride, Hypocriſie, Self-love, Self-ſeeking, your Want of love and feare, and truſt in God, or any ſuch ſins which you never did obſerve? Or if you perceive ſome ſins, yet if you perceive not that they reign and are predominant, and that you are in a ſtate of ſin, how can you Repent of that eſtate which you perceive not? Or if you have but a ſleight and ſuperficiall ſight of your ſinfull ſtate and your particular ſins, you can have but a ſuperficiall falſe Repentance.

2. If you know not yourſelves, you cannot be duely ſenſible of your miſery. Could it be expected that the Phariſees ſhould lament, that they were of their Father the Devill, as long as they boaſted that they p. 94were the Children of God? Joh. 8.41, 44. Will they lament that they are under the wrath of God, the curſe of the Law, and the bondage of the Devill, that know not of any ſuch miſery that they are in, but hope they are the heirs of heaven? What think you is the reaſon, that when Scripture telleth us that few ſhall be ſaved, and none at all but thoſe that are new creatures, and have the Spirit of Chriſt, that yet there is not one of many that is ſenſible that the caſe is theirs? Though Scripture peremptorily concludeth, that They that are in the fleſh cannot pleaſe God, and that To be carnally minded is death, Rom, 8.6, 7, 8. and that Without holyneſs none ſhall ſee God, Heb. 12.14 and that all They ſhall be damned that believe not the truth but have pleaſure in unrighteouſneſs, 2 Thes. 2.12. and that Chriſt will come in flaming fire, takeing vengeance on them that know not God, and that obey not the Goſpell of our Lord Jeſus Chriſt; who ſhall be puniſhed with everlaſting deſtruction, from the preſence of the Lord and the glory of his power, when he ſhall come to be glorifyed in his ſaints and admired in all them that do believe. 2 Theſ. 1.7, 8, 9, 10. And would not a man think that ſuch words as theſe ſhould waken the p. 95guilty ſoul that doth believe them? and make us all to look about us? I confeſs it is no wonder, if a flat Atheiſt or Infidel ſhould ſleight them and deride them! But is it not a wonder if they ſtir not thoſe, that profeſs to believe the word of God, and are the men of whom theſe Scriptures ſpeak. And yet among a thouſand that are thus condemned already; (I ſay, by the word, that is the Rule of Judgement even condemned already; For ſo God ſaith, Joh. 3.18.) how few ſhall you ſee that with penitent tears lament their miſery? How few ſhall you hear, with true remorſe, complain of their ſpiritual diſtreſs, and cry out as thoſe that were pricked at the heart, Act. 2.37. Men and Brethren, what ſhall we do? In all this Congregation, how few hearts are affected with ſo miſerable a caſe? Do you ſee by the tears, or hear by the complaints of thoſe about you, that they know what it is, to be unpardoned ſinners, under the wrath of the moſt holy God! And what is the matter that there is no more ſuch lamentation? Is it becauſe there are few or none ſo miſerable? Alas! no. The Scripture, and their worldly, fleſhly, and ungodly lives, aſſure us of the contrary. But it is becauſe men are ſtrangers to themſelves. p. 90duplicate page p. 91duplicate page p. 92duplicate page p. 93duplicate page p. 94duplicate page p. 95duplicate page p. 96They little think that its themſelves, that … the terrible threatnings of God do men. Moſt of them little believe or conſider, what Scripture ſaith; But fewer conſider what Conſcience hath to ſay within, when once it is awakened, and the curtain is drawn back, and the light appeareth. The firſt Propoſition inferreth not the concluſion; And the Aſſumption they overlook. Did all that read and hear the Scriptures know themſelves, I'le tell you how they would hear and read it. When the Scripture ſaith, [To be carnally minded is death: and if ye live after the fleſh ye ſhall dye,] Rom. 8.8, 13. the guilty hearer would ſay [I am carnally minded: and I live after the fleſhe therefore I muſt Turn or Die.] When the Scripture ſaith [Where your treaſure is, there will your hearts be alſo] Mat. 6.21. The guilty conſcience would aſſume [My heart is not in Heaven, therefore my treaſure is not there.] When Scripture ſaith [Except ye be converted and become as little children, ye ſhall not enter into the Kingdom of Heaven, Matth. 18.3. and Except a man be regenerate and born again, he cannot enter into the Kingdom of God, John 3.3, 5. and [If any man be in Chriſt, he is a new creature: old things are paſſed away, behold p. 97all things are become new, 2 Cor. 5.17. and [If any man have not the Spirit of Chriſt, the ſame is none of his, Rom. 8.9.] The guilty hearer would aſſume [I was never thus converted, regenerate, born again▪ and made a new creature: I have not the Spirit of Chriſt: therefore I am none of his, and cannot enter into the Kingdom of Heaven, till this change be wrought upon me.] When the Scripture ſaith [Whoremongers and adulterers God will judge, Heb. 13.4.] The guilty hearer would ſay, [How then ſhall I be able to ſtand before him?]

Yea, did but Hearers know themſelves, they would perceive their danger from remoter principles, that mention the dealing of God with others. When they hear of the judgement of God upon the ungodly, & the enemies of the Church, they would ſay [Except I Repent, I ſhall likewiſe periſh] Luke 13.3, 5. When they hear that [Judgement muſt begin at the houſe of God] They would infer [What then ſhall be the end of them that obey not the Goſpel of God?] And when they hear that [The Righteous are ſcarcely ſaved] They would think [Where then ſhall the ungodly and the ſinner appear?] 1 Pet. 4.17, 18.

3. If you know not your ſelves, you cannot be Chriſtians: you cannot have a practical p. 98belief in Chriſt: For he is offered to you in the Goſpel, as the remedy for your Miſery; as the ranſome for your enthralled ſouls; as the propitiation for your ſin, and your peace-maker with the Father; without whoſe merit, ſatisfaction, righteouſneſs, and interceſſion, your guilty ſouls can have no hope. And can you ſavingly value him in theſe reſpects, if you know not that ſin and miſery, that guilt and thraldom, in which your need of Chriſt conſiſteth? Chriſt is eſteemed by you according to the judgement you paſs upon your ſelves.

They that ſay they are ſinners, from a general brain-knowledge, will accordingly ſay Chriſt is their Saviour and their hope, with a ſuperficial Belief, and will honour him with their lips with all the titles belonging to the Redeemer of the world: But they that feel that they are deadly ſick of ſin … the very heart, and are loſt for ever if he do not ſave them, will feel what the name of a Saviour ſignifieth, and will look to him as the Iſraelites to the brazen Serpent, and caſt themſelves at his feet, for the … of grace, and will yield up themſelves … be ſaved by him, in his way. An uneffectual knowledge of your ſelves, may make you believe in a Redeemer, as all the City do of a p. 99Learned able Phyſicion, that will ſpeak well of his skill, and reſolve to uſe him when neceſſity conſtraineth them, but at preſent they find no ſuch neceſſity. But an effectual ſight and ſenſe of your condition, will bring you to Chriſt, as a man in a Dropſie or Conſumption comes to the Phyſicion, that feels be muſt have help or die. Saith Bernard, [Filium Dei non reputat Jeſum, qui ipſius non terretur comminationibus, &c.] You will not take the Son of God for a Saviour, if you be not affrighted by his threatnings] And if you perceive not that you are loſt, you will not heartily thank him that came to ſeek and ſave you. [Non conſolantur Chriſti lahcrymae cachinnantes…, non conſolantur panni ejus ambulantes in ſtolis; non conſolantur ſtabulum & praeſepe amantes primas Cathedras in Synagogis.] ſaith Bernard [Chriſts tears do not comfort them that laugh: his rags do not comfort them that (love to) walk in robes: his ſtable and manger comfort not them that love the higheſt ſeats in the Synagogues.] Can you ſeek to Chriſt to take you up, till you find that you have fallen and hurt you? Will you ſeek to him to fetch you from the gates of hell, that find not that you are there?

But to the ſelf-condemning ſoul that knoweth p. 100it ſelf, how wellcome would a Saviour be? How ready is ſuch a ſoul for Chriſt? Thou that judgeſt thy ſelf art the perſon that muſt come to Chriſt to Juſtifie thee. Now thou art ready to be healed by him, when thou findeſt that thou art ſick, and dead: Haſt thou received the ſentence of death in thy ſelf? Come to him now and thou ſhalt have life, John 5.40. 1 John 5.11. Art thou weary and heavy laden? Come to him for reſt: Come and fear not; for he bids thee come, Matthew 11.27, 28. Doſt thou know that thou haſt ſinned againſt Heaven and before God, and art not worthy to be called a Son? Do but caſt thy ſelf then at his feet, and tell him ſo, and ask forgiveneſs, and try whether he will not welcome and embrace thee, pardon and entertain thee, cloth thee and feaſt thee, and rejoyce over thee as one that was loſt, and is found; was dead, and is alive, Luke 15. For he came to ſeek and to ſave that which was loſt, Luke 19 10. While thou ſaidſt, I am rich and increaſed in goods, and have need of nothing, and kneweſt not that thou art wretched, and miſerable, and poor, and blind and naked; thou wouldſt not buy the tryed Gold that thou mighteſt be rich, nor his whiterayment that thou mighteſt be cloathed, p. 101that the ſhame of thy nakedneſs might not appear; nor Chriſts eye ſalve that thou mighteſt ſee, Rev. 3.17, 18. But now thou art poor in Spirit, and findeſt that thou art nothing, and haſt nothing, and of thy ſelf canſt do nothing that is acceptably good. John 15.5. and that of thy ſelf thou art inſufficient to think any thing that is good, 2 Cor. 3.5. now thou art readier for the help of Chriſt, and a patient fit for the tender healing hand of the Phyſicion. Whilſt thou ſaidſt, God, I thank thee that I am not as other men are, extortioners, unjuſt, adulterers, nor as this Publican, thou waſt further from Chriſt and Juſtification, then now thou ſtandeſt as afar off, and dareſt ſcare look up to heaven, but ſmiteſt on thy breaſt and ſaiſt, Lord be mercifull to me a ſinner, Luke 18.11, 12, 13, 14. Not that extortioners, unjuſt, adulterers, or any that are ungodly, are juſtified or can be ſaved, while they are ſuch: Nor that a ſmiting on the breaſt, with a [Lord be mercifull to me a ſinner] will ſerve their turn while they continue in their wicked lives: But when thou art brought to accuſe and condemn thy ſelf, thou art prepared for his grace that muſt renew and juſtifie thee. None ſped better with Chriſt, then the woman that confeſt her ſelf a dog, and begged but for p. 102the childrens crums: And the Centurion that ſent friends to Chriſt to mediate for him, and as being unworthy to come himſelf, and unworthy that Chriſt ſhould enter under his roof: For of the firſt Chriſt ſaid [O woman, great is thy faith: be it unto thee even as thou wilt] Mat. 15.27, 28. And of the ſecond he ſaith with admiration [I have not found ſo great faith, no not in Iſrael, Luke 7.6, 7, 8.9.] Though thou art ready to deny the title of a child, and to number thy ſelf with the dogs, yet go to him and beg his crums of mercy. Though thou think that Chriſt will not come to ſuch a one as thou, and though thou beg prayers of others, as thinking he will not hear thy own, thou little thinkeſt how this ſelf-abaſement and ſelf-denyal prepareth thee for his tendereſt mercies, and his eſteem. When thou art contrite (as the duſt that's trodden underfeet) and poor, and trembleſt at the Word, then will he look at thee with compaſſion and reſpect, Iſa. 66.2. [For thus ſaith the high and lofty one that inhabiteth eternity, whoſe name is holy; I dwell in the high and holy place: with him alſo that is of a contrite and humble ſpirit, to revive the ſpirit of the humble and to revive the heart of the contrite ones: For I will not contend for ever, neither will I be alwayes p. 103wroth; for the spirit ſhould fail before me, and the ſouls which I have made, Iſa. 57.15. When thou art uſing the ſelf-condemning words of Paul, Rom. 7.14. to 25. [I am carnal, ſold under ſin: what I would, that do I not; and what I hate, that do I. For I know that in me, that is, in my fleſh, dwelleth no good thing — I find a law, that when I would do good, evil is preſent with me. — A Law in my members warring againſt the Law of my mind, and bringing me into captivity to the Law of ſin —] when thou crieſt out with him [O wretched man that I am, who ſhall deliver me, from the body of this death;] thou art then fitter to look to thy Redeemer, and uſe the following words [I thank God through Jeſus Chriſt our Lord.] When thou didſt exalt thy ſelf, thou waſt obnoxious to the ſtormes of Juſtice, which was engaged to bring thee low: But now thou humbleſt thy ſelf, thou lieſt in the way of Mercy, that is engaged to exalt thee, Luke 14.11. & 18.14. Mercy looketh downard, and can quickly …pie a ſinner in the duſt; but cannot leave him there, nor deny him compaſſion and relief. Art thou caſt out as helpleſs, wounded by thy ſin, and neglected by all others that paſs by? Thou art the fitteſt object for the skill p. 104and mercy of him that waſheth ſinners in his blood, and tenderly bindeth up their wounds, and undertakes the perfecting of the cure, though yet thou muſt bear the Surgeons hand, till his time of perfect cure be come, Luke 10.33, 34, 35. Now thou perceiveſt the greatneſs of thy ſin and miſery, thou art fit to ſtudy the greatneſs of his mercy: & with all Saints (to ſtrive) to comprehend, what is the breadth, & length, & depth, & height, and to know the love of Chriſt which paſſeth knowledge, Epheſ. 3.18, 19. Now thou haſt ſmitten upon the thigh, and ſaid, What have I done? Jerem. 31.19. & 8.6. thou art fitter to look unto him that was wounded and ſmitten for thy tranſgreſſions, and to conſider what he hath done, and ſuffered: how he hath born thy grief and carried thy ſorrows, and was bruiſed for thy iniquities; the chaſtiſment of our peace was laid upon him, and we are healed by his ſtripes▪ All we like ſheep have gone aſtray: we have turned every one to his own way, and the Lord hath laid on him the iniquity of … all, Iſa. 53.4, 5, 6, &c. Art thou in doubt whether there be any forgiveneſs for thy ſins? and whether there be any place for Repentance? Remember that Chriſt is exalted by Gods right hand to be a Prince and a p. 105Saviour, to give Repentnace unto Iſrael and forgivneſs of ſins Act. 5.31. And that he himſelf hath ſpoken it, that [All manner of ſin and blaſphemy ſhall be forgiven unto men,] except the Blaſphemy againſt the Spirit. Math. 12.32. And this Forgiveneſs of ſins thou art bound to believe as an Article of thy Creed: that it is purchaſed by Chriſt, and freely offered in the Goſpell. Mercy did but wait all this while, till thou waſt brought to underſtand the want and worth of it, that it might be thine. When a Peter that denyeth Chriſt with oaths and curſing, goeth out and weepeth, he ſpeedily finds mercy from him without, that he but now denyed within. When ſo bloody a perſecuter as Paul findeth mercy, upon his proſtration and confeſſion; and when ſo great an offender as Manaſſeh is forgiven upon his penitence, in bonds; when all his witchcraft, Idolatry and crueltyes are pardoned, upon a repentance that might ſeeme to have been forced by a grievous ſcourge; what ſinner that perceives his ſin and miſery, can queſtion his entertainment if he come to Chriſt. Come to him ſinner, with thy load and burden; Come to him with all thy acknowledged unworthyneſs: and try whether he will p. 106refuſe thee. He hath profeſſed that [ … that cometh to him, he will in no wiſe … out] Joh. 6.37. He refuſed not his very murderers, when they were pricked at the heart and enquired after a remedie, Act. 2.37. And will he refuſe thee? Hath our Phyſicion poured out his blood to make a medicine for diſtracted ſinners? and now is he unwilling to work the cure? [Fuſus eſt ſa… guis medici, & factum eſt medicament… frenetici] ſaith Auguſtine. O ſiner! … thou art brought to know thy ſelf, know Chriſt alſo, and the cure is done. Let thy thoughts of the Remedie be deeper and larger and longer then all thy thoughts of thy Miſery? It is thy ſin and ſhame if it be not … Why wilt thou have twenty thoughts of ſin and miſery, for one that thou haſt of Chriſt and mercy? when mercy is ſo large and great and wonderfull as to triumph over miſery: and Grace aboundeth much more where ſin hath abounded, Rom, 5.20. [Inſpice vulnera pendentis, ſanguinem m…rientis; pretium redimentes; cicatrices re… gentis. Caput habet inclinatum ad oſcular dum; cor apertum ad diligendum; brac…id extenſa ad amplexandum, totum cor… expoſitum ad redimendum] ſaith Auguſti… [Behold the wounds of Chriſt as he is hang…g; p. 107the blood of him dying, the price of him …deeming, the ſcars of him riſing. His Head … bowed to Kiſs thee: his heart open to love …ee; his arms open to embrace thee; …is whole body expoſed to redeem thee.]

[Homo factus eſt hominis Factor; ut ſugeret …bera regens ſydera; ut eſuriret Panis; ut …eret Fons; dormiret Lux; ab itinere via …tigaretur; falſis teſtibus Veritas occul…retur; Index viv…rum & mortu…rum à ju…ce mortali judicaretur; ab injuſtis juſti…a damnaretur; flagellis diſciplina caedore…ur; ſpinis botr…s coronaretur; in ligno …undamentum ſuſpenderetur; virtus infir…aretur; ſalus vulneraretur; vita …oreretur] ſaith Aug. that is, [The Maker …f man was made man; that he might ſuck …e breaſts that rules the ſtarrs; that Bread …ight hunger; the Spring (or fountain) might …hirſt; the Light might ſteep; the Way …ight be weary in his journey; that the Truth might be hidden by falſe witneſſes: That the Judge of quick and dead might be …udged by amortal judge: Iuſtice might be condemned by the unjuſt; Diſcipline might … ſcourged▪ the Cluſter of grapes might be …rowned with thorns; the Foundation might be hanged on a tree; that Strength …ight be weakned; that Health might be p. 108wounded; and that Life it ſelf might dy…. This is the wonderfull myſtery of Love which will entertain the ſoul that come to Chriſt, and which thou muſt ſtudy … know when thou knoweſt thy ſelf. But … then all theſe will be riddles, to thee, o… little reliſhed: and Chriſt will ſeem to thy neglecting heart to have dyed and done … this in vain:

And hence it is, that as proud, ungodly ſenſuall men, were never ſound Believers, ſo they oft-times fall from that opinionative common faith which they had, and of all me… do moſt eaſily turn Apoſtates: It being juſt with God that they ſhould be ſo far forſaken as to vilifye the remedie, that would not know their ſin & miſery, but love it and pertinaciouſly hold it as their felicity.

4. If you Know not your ſelves, you will not know what to do with your ſelves, nor to what end and for what work you are to live. This makes the Holy work neglected, and moſt men live to little purpoſe, waſting their daies in matters that them ſelves will call impertinent when they come to die: as if they were good for nothing elſe. Whereas if they knew them ſelves, they would know that they are made and fitted for more noble workes. O man, if thou p. 109…ere acquainted well with thy faculties …d frame, thou wouldeſt perceive the …ame of God thy Maker, to be ſo deeply …graven in thy nature, even in all thy parts …nd powers, as ſhould Convince thee that …ou waſt made for him; that all thou art and … thou haſt, is nothing worth, but for his …rvice: As all the parts and motions of … clock or watch, are but to tell the hour … the day. Thou wouldſt know then the …eaning of Sanctification and Holineſs: …hat it ſignifyeth but the Giving God his …wn; and is the firſt part of Juſtice; with…ut which, no rendering men their due can …ove thee Juſt: Thou wouldſt then know …e unreaſonableneſs and injuſtice of ungod…neſs and all ſin: And that to ſerve thy …eſhly luſts and pleaſures with thoſe noble …culties that were purpoſely formed to …ove and ſerve the Eternall God, is more …bſurd and villainous, then to employ the …igheſt officers of the King, in the ſweep…ng of your chimneyes, or the ſerving of …our ſwine. Remember it, unreaſonable, …cutiſh man, the next time thou art going to thy luſts and ſenſuall de…ghts. It is no wiſer a courſe thou …akeſt: It is no more honorable or …uſt: but as much worſe, as God p. 110is to be preferred to a King; and as thy … is worſe then the ſerving of thy ſwi…e, O man, didſt thou but know thy ſelf and ſee what employment thy facultyes are made, thou wouldſt lift up thy head, and ſeriouſly think, who holds the reins? who keepe… thy breath yet in thy noſtrills, and continueth thee in life? And where it is that thou muſt ſhortly fix thy unchangeable abode; And what is now to be done in preparation for ſuch a day? Os homini ſublime dedit, &c. Thou wouldſt know that thou hadſt not that Reaſon, and that will and executive power, to rowl in the earth, and be but a cunning kind of beaſt, that hath wit to play the fool, and can ingeniouſly live below underſtanding; and do that with argument which other bruits can do without it: Thou wouldſt know that thy higher faculties were not made to ſerve the lower … thy Reaſon to ſerve thy ſenſuall delight ▪ the horſe was not made to ride the man, nor the maſter to follow and attend the d…g. O man! hadſt thou not loſt the Knowledge of thy ſelf, thou wouldſt be ſo far from wondering at a Holy life, that thou wouldſt look upon an unholy perſon as a monſter, and wouldſt hear the derider… and oppoſers of a holy life, as thou wouldſt p. 111hear him that were deriding a man becauſe he is not a ſwine, or were reproaching men of honor and learning, becauſe they live not as an Aſs.

I confeſs, my ſoul is too apt to loſe its lively ſenſe of all theſe things: But when ever it is awake, I am forc't to ſay, in theſe kind of meditations, [If I had not a God to know and think on, to Love and honor, to ſeek and ſerve, what had I to do with my underſtanding, will and all my powers? What ſhould I do with life and time? What uſe ſhould I make of Gods proviſions? What could I find to do in the world, that is worthy of a man? Were it not as good lie ſtill, and ſleep out my daies and profeſſedly do nothing, as to go dreaming with a ſeeming ſeriouſneſs, and wander about the world as in my ſleep, and do nothing with ſuch a troubleſome ſtir, as ſenſuall worldly perſons do? Could not I heave plaid the beaſt without a Reaſonable free-working ſoul? Let them turn from God, and neglect the conduct of the Redeemer, and diſregard the holy approaches and breathings and workings of the ſoul towards its beloved Center and felicity, that know not what an immortal ſoul is, or know how els to imploy their facultyes, with ſatisfaction or p. 112conttent unto themſelves. I profeſs here … in his preſence that is the Father of ſpirits▪ and before Angels and men, I do not, … know not what els to do with my ſoul that's worth the doing, but what is ſubſervient to its proper object, its end and everlaſting Reſt. If the Holy ſervice of God and the preparation for Heaven, and making after Chriſt and happineſs, be forbidden me, I have no more to do in the world, that will ſatisfie my Reaſon, or ſatisfie my affections, or that as a man or a Chriſtian I can own. And its as good not live, as to be deprived of the uſes and the ends of Life. Though my Love and Deſires are infinitely below the Eternal Goodneſs, and Glory, which they ſhould proſecute and embrace, yet do my little taſts, and dull deſires, and cold affections conſent unfeignedly to ſay, Let me have God or nothing: Let me know him and his will, and what will pleaſe him, and how I may enjoy him: or O that I had never had an underſtanding to know any thing! Let me remember him; or O that I had never had a memory! Let me Love him and be belo…ed of him; on O that I had never had ſuch a thing as Love within me! Let me hear his teachings, or have no ears: Let me ſerve him p. 113with my riches, or let me have none: and with any intereſt and honour, or let me be deſpiſed] Its Nothing that he gives not Being to: And its Ʋſeleſs that is not for his Glory and his will. If God have nothing to do with me, I have nothing to do with my ſelf, nor the world hath nothing to do with me.

Let dark and dreaming, doating ſinners declare their ſhame, and ſpeak evill of what they never knew, and neglect the Good they never ſaw; let them that know not themſelves or God, refuſe to give up themſelves to God, and think a life of ſenſuality more ſuitable to them. But Lord lift thou up the light of thy countenance on me. Pſal. 4. and let me no longer be a man, nor have Reaſon or any of thy talents in my truſt, then I ſhall be Thine, and live to Thee. I ſay as Bernard [Dig…s plane eſt morte, qui tibi Chriſte rec uſat vivere; & qui tibi non ſapit, deſipit; & qui curat eſſe niſi propter te, pro ni hilo … & nihil eſt. Propter teipſum Deus feciſti …ia; & qui eſſe vult ſibi, & non tibi, …ſſe incipit inter omnia.] [Worthy is that …, O Chriſt, to die, that refuſeth to live … thee: and he that is not wiſe to thee, is … a foole; and he that careth to Be unleſs p. 114it be for thee, is good for nothing, and is nothing. For thy ſelf O God haſt thou made all things; and he that would Be to himſelf and not thee, among all things begineth to be Nothing.]

5. If you know not your ſelves, you know not how to apply the word of God, which you read or heare; you know not how to uſe either promiſes or threatnings, to the benefit of your ſoules: Nay you will miſapply them to you hurt. If you are unregenerate and know it not, you will put by all the calls of God, that invite you to come in and be converted, and think that they belong to groſſer ſinners, but not to you. All the deſcriptions of the unſanctified and their miſery, will little affect you; and all Gods threatnings to ſuch will little move you; for you will think they ar… not meant of you; you will be Phariſaically bleſſing your ſelves when you ſhould b… pricked at the heart and laid in Contritio… at the feet of Chriſt: you will be thank…ing God that you are not ſuch as indee… you are; you will be making application … the threatnings to others, and pittying … when you ſhould lament your ſelves ▪ … will be thundering when you ſhould … trembling; and ſpeaking that evill of … p. 115that is your owne; and convincing others of that which you had need to be convinced of; and wakening others by talking in your ſleepe; and calling other men hypocrites, proud, ſelf-conceited, ignorant and other ſuch names that are indeed your owne; you will read or heare your owne condemnation, and not be moved at it, as not knowing your owne deſcription when you heare it, but thinking that this thunderbolt is levelled at another ſort of men. All the words of Peace and Comfort, you will think are meant of ſuch as you. When you read of Pardon, Reconciliation, Adoption, and right to everlaſting Life, you will imagine that all theſe are yours. And thus you will be dreaming-rich and ſafe, when you are poore and miſerable, and in the greateſt perill. And is it not pitty that the celeſtiall undeceving Light ſhould be abuſed to ſo dangerous ſelfdeceit? and that Truth itſelf ſhould be made the furtherance of ſo great an error? And that the eyeſalve ſhould more put out your eyes … Is it not ſad to conſider that you ſhould now be emboldened to preſumption, by that very word which (unleſs you be conver…ed) will judge you to damnation? And that ſelf-deceit ſhould be increaſed, by the p. 116glaſs of verity that ſhould undeceive you?

How can you know what promiſe or threatning doth belong to you, while you know not what ſtate your ſouls are in: Can you tell what Phyſick to take, till your diſeaſe be known? or chooſe your plaiſter till you know your ſore?]

6. If you know not yourſelves, you know not how to confeſs or pray. This makes men Confeſs their ſins ſo ſeldome and with ſo little remorſe to God and man; you hide them becauſe they are hidden from yourſelves; and therefore God will open them to your ſhame: whereas if they were opened to you, they would be opened by you, and covered by God. Saith Auguſtine [Non operui, ſed aperui ut operires; Non caelavi, ut tegeres: Nam quando homo detegit, Deus tegit. Cum homo caelat, Deus nudat: Cum homo agnoſcit, Deus ignoſcit] [I did not cover, but open that thou maiſt cover: I concealed not, that thou mightſt hide. For when man diſcloſeth, God covereth: When man hideth, God maketh bare: when man confeſſeth, God forgiveth.] For want of ſelf-acquintance it is that men hypocritically confeſs to God in a way of cuſtome, the ſins which they will deny or excuſe to man; and will tell God formally p. 117of much, which they cannot endure to be told of ſeriouſly by a reprover: or if they confeſs it generally with a ſeeming humility to others, they cannot beare that another ſhould faithfully charge it upon them, in order to their true humiliation and amendment [Indicia verae confeſſionis ſunt, ſi ut unuſquiſque ſe peccatorem dicit, id de ſe dicenti alteri non contradicat. Nam non peccator ſed juſtus videri appetit, cum peccatorem ſe quiſque nullo arguente confitetur; ſuperbia quippe vitium eſt, ut quod de ſe fateri quis ſua ſponte dignatur, hoc ſibi dici ab aliis dedignetur] ſaith Bernard. [It is the ſigne of true Confeſſion if, as every one ſaith he is a ſinner, he contradict not another that ſaith it of him. For he deſireth not to ſeeme a ſinner, but Righteous, when one confeſſeth himſelf a ſinner when none reproveth him. It is the vice of Pride for a man to diſdaine to have that ſpoken to him of others, which he ſtuck not to confeſs of his ow… accord concerning himſelf.]

A … for prayer, it is mens ignorance of … that makes prayer ſo little in …: Hunger beſt teacheth men to beg. … would be ofter on your knees, if you …ere ofter in your hearts. Prayer would not …eem needleſs, if you knew your needs. Know p. 118your ſelves and be prayerleſs if you can▪ When the Prodigal was convinced, he preſently purpoſeth to Confeſs and Pray. When Paul was converted, Ananias hath this evidence of it from God [Behold he prayeth] Act. 9.11. Indeed the inward part of prayer, is the motion of a returning ſoul to God: ſaith Hugo [Oratio eſt piae mentis & humilis ad Deum converſio, fide, ſpe, & charitate ſubnixa.] Prayer is the turning of a pious humble ſoul to God, leaning upon faith, hope and love.] It is [Oranti ſubſidium, Deo ſacrificium, daemonibus flagellum] The relief of the Petitioner, the ſacrifice of God, the ſcourge of Devils.]

And ſelf-knowledge would teach men how to pray. Your own hearts would be the beſt Prayer-books to you, if you were ſkilfull in reading them. Did you ſee what ſin is, and in what Relation you ſtand to God, to Heaven and Hell, it would drive you above your beads and lifeleſs words of courſe, and make you know that … pray to God for pardon and ſalvation … not a work for a ſleepy ſoul: ſaith …, [Ille Deo veram Orationem exhibet … metipſum cognoſcit, quia pulvis ſit; … videt, qui nihil ſibi virtutis tribuit, … He offereth the trueſt prayer to God, … p. 119knoweth himſelf, that humbly ſeeth he is but duſt, and aſcribeth not vertue to himſelf, &c.] Nothing quencheth prayer more, then to be miſtaken or mindleſs about our ſelves. When we go from home, this fire goes out; But when we return, and ſearch our hearts, and ſee the ſins, the wants, the weakneſſes that are there, and perceive the danger that is before us, and withall the glorious hopes that are offered us, here's fuell and bellows to enflame the ſoul, and cure it of its drowſineſs and dumbneſs. Help any ſinner to a clearer light to ſee into his heart and life, and to a livelyer ſenſe of his own condition, and I warrant you he will be more diſpoſed to fervent prayer, and will better underſtand the meaning of thoſe words, Luke 18.1. [That men ought alwayes to pray and not to faint.] and 1 Theſ. 5.17. Pray without ceaſing.] You may hear ſome impious perſons now diſputing againſt frequent and fervent prayer, and ſaying, What need all this ado? But if you were able to open theſe mens eyes, and ſhew them what is within them and before them, you would quickly anſwer all their arguments, and convince them better then words can do, and put an end to the diſpute. You would ſet all the prayerleſs families in Town and p. 120Country, Gentlemens and poor mens, on fervent calling upon God, if you could but help them to ſuch a ſight of their ſin and danger, as ſhortly the ſtouteſt of them muſt have. Why do they pray, and call for prayers, when they come to die, but that they begin a little better to know themſelves? They ſee then that youth and health and honour are not the things, nor make them not ſo happy, as befooling proſperity once perſwaded them. Did they believe and conſider what God ſaith of them, and not what flattery and ſelf-love ſay, it would open the mouths of them that are moſt ſpeechleſs. But thoſe that are born deaf, are alwayes dumb. How can they ſpeak that language with deſire to God, which they never learn't by faith from God or by knowledge of themſelves?

And ſelf-knowledge would teach men what to ask. They would feel moſt need of spiritual mercies, and beg hardeſt for them; and for outward things, they would ask but for their daily bread; and not be fooliſhly importunate with God for that which they know not to be ſuitable or good for them. [Fideliter ſupplicans Deo pro neceſſitatibus hujus vitae, & miſerecorditer auditur, & miſerecorditer non auditur. p. 121Quid enim infirmo ſit utilius magis novit medicus quam agrotus] ſaith Proſper. Its mercy to be denyed ſometimes when we pray for outward things: Our Phyſition, and not we muſt chooſe our Phyſick, and preſcribe our diet.

And if men knew themſelves, it would teach them on what terms to expect the hearing of their prayers. Neither to be accepted for their merits, nor yet to be accepted without that faith, and Repentance, and deſire, that ſeriouſneſs, humility, and ſincerity of heart, which the very nature of Prayer to God doth contain or preſuppoſe. He that nameth the name of Chriſt, muſt depart from iniquity, 2 Tim. 2.19. and muſt waſh himſelf and make him clean, and put away the evil of his doings from before the eyes of God, and ceaſe to do evil, and learn to do well; Iſa. 1.16, 17. As knowing that though a Simon Magus muſt Repent and Pray, Acts 8.22. and the wicked in forſaking his way, and thoughts, and returning to the Lord, muſt ſeek him while he may be found, and call upon him while he is near] Iſa. 55.6, 7. and the prayers of a humbled Publican are heard, when he ſets his prayer againſt his ſins; Yet if he would cheriſh his ſin by prayer, and flatter himſelf into a p. 122preſumption and ſecurity in a wicked life▪ becauſe he uſeth to ask God forgiveneſs; i… he thus regard iniquity in his heart, God will not hear his prayers, Pſal. 66.18. and we know that ſuch impenitent ſinners God heareth not, John 9.31. And thus the prayers of the wicked as wicked, (which are not a withdrawing from his wickedneſs▪ but a bolſter of his ſecurity, and as a craving of protection and leave to ſin) are but an abomination to the Lord, Prov. 17.8. & 28 9. Ferrum prius extrahendum, The bullet, the thorn muſt be firſt got out, before any medicine can heal their wounds. Saith Auguſtine [Plus Deo placet latratus canum, mugitus boum, grunnitus porcorum, quan cantus clericorum luxuriantium] [The barking of dogs, the lowing of beaſts, the grunting of ſwine, doth pleaſe God better then the ſinging of luxuriant Clergy men.] Did men know themſelves, and who they have to do with in their prayers, they would not go from Cards, and Dice, and gluttony, and fornication, and railing, lying or reviling at the ſervants of the Lord, to a few hypocritical words of prayer, to ſalve all till the next time, and wipe their mouth…, as if one ſin had procured the forgiveneſs of another. Nor would they ſhut up a day p. 123…f worldlineſs, ambition, ſenſuality or …rofaneneſs, with a few heartleſs words of confeſſion and ſupplication; or with the words of penitence while their hearts are impenitent, as if when they have abuſed God by ſin, they would make him amends or reconcile him by their mockery. Nor would they think to be accepted by Praying for that which they would not have; for holineſs when they hate it, and for deliverance from the ſins which they would not be delivered from; and would not have their prayers granted.

7. If you know not your ſelves, it will unfit you for Thanksgiving: Your greateſt Mercies will be leaſt eſteemed: And the leſſer will be miſeſteemed: And while you are unthankfull for what you have, you will be abſurdly thanking God for that which indeed you have not.

What ineſtimable Mercies are daily trodden under feet by ſinners, that know not their worth, becauſe they know not their own neceſſities! They have Time to Repent, and make preparation for an endleſs life: But they know not the worth of it, but unthankfully neglect it, and caſt it away on the baſeſt vanities: As if worldly cares, or wicked company, or fleſhly luſts, or Cards or Dice p. 124or revellings, or idleneſs, were exerciſes in which they might better improve it, then the works of Holineſs, Juſtice and Mercy, which God hath made the buſineſs of their lives. Or as if the profits, and pleaſures and vain glory of this world, did better deſerve it, then their Creator, and their own ſouls, and the Heavenly inheritance. But if their eyes were opened to ſee where they ſtand, and what they are, and what are their dangers and neceſſities, how thankfull would they be for one year, one monethmonth, one day, one hour to Repent and cry to God for Mercy! and how ſenſibly would they perceive that a hundred years time is not too long, to ſpend in ſerious preparation for eternity?

They have now the faithfull Miniſters of Chriſt, inviting them in his name to come to him and receive the riches of his grace, and beſeeching them in his ſtead to be reconciled unto God, (Mat. 22. 2 Cor. 5.19, 20.) But they ſtop their ears, and harden their hearts, and ſtiffen their necks, and love not to be diſturbed in their ſins, but are angry with thoſe that are ſollicitous for their ſalvation, and revile them as too preciſe and ſtrict, that tell them of the One thing needfull, and perſwade them to p. 125chooſe the better part, and tell them where their ſin will leave them. They take them for their friends that will encourage them in the way that God condemneth, and be merry with them in the way to endleſs ſorrow, and flatter them into ſecurity and impenitency till the time of grace be paſt; but they hate them as their enemies that faithfully reprove them, and tell them of their folly, and call them to a ſafer better way. Alas, Sirs, there would not be ſo many Nations, Congregations, and Souls now left in darkneſs and miſery by their own doing, having driven away the Mercy of the Goſpel, and thruſt their faithfull Teachers from them, if they knew themſelves. Men would not triumph in their own calamity, when they have expelled their faithfull Teachers, (the duſt of whoſe feet, the ſweat of their brows, the tears of their eyes, and the fervent prayers and groans of their hearts muſt witneſs againſt them,) if they knew themſelves. They would not be like a mad man that glorieth that he hath beaten away his Phyſition and his friends, and is left to himſelf, if they knew themſelves. When they have the earneſt Calls of the Word without, and convictions and urgings of the Spirit of God, p. 126and their Conſciences within, they would not wilfully go on, and caſt theſe mercies at their heels, if they knew themſelves.

They have leave to joyn in the Communion of Saints, and to enjoy the benefit of holy Society in prayer, and conference, and mutual love and ſpiritual aſſiſtance, and in the publick worſhip of God: but they paſs theſe by, as having more of trouble and burden, then of mercy, becauſe they little know themſelves.

And their inferior Mercies of Health, and Wealth, and food, and rayment, and friends, and accommodations, they miſeſteem and miſuſe: and value them but as proviſion for the fleſh, and the ſatisfaction of their ſenſual and inordinate deſires, and not as their neceſſary proviſion for their duty in the way to Heaven! And therefore they are moſt thankfull for their greateſt ſnares: For that honour and abundance which are ſtronger temptations, then they can overcome: For thoſe fleſhly contentments and delights, which are the enemies of grace, and the priſon of their nobleſt faculties, and the undoing of their ſouls. If they could for ſhame ſpeak out, they would thank God more for a whore, or a ſucceſfull gain, or the favour of their earthen p. 127gods, or for preferment, or commodity, lands or houſes, then ever they did for all the offers of Chriſt and grace, and all the invitations to a holy life. For there is much more joy and pleaſure in their hearts for the former then the latter.

And Self-ignorance will alſo corrupt your Thanksgiving, and turn it into ſin and folly. Is it not ſhame and pitty to hear an unpardoned enemy of Holineſs, and of God, to thank God that he is Juſtified and Reconciled to God, and Adopted to be his child, and made a member of Jeſus Chriſt? And to hear a carnal unregenerate perſon give thanks for his Regeneration and Sanctification by the Holy Ghoſt? As it is to hear a leper give thanks for perfect health, or a fool or mad man thank God for making him wiſer then his neighbours. Is it not pitty to hear a miſerable ſoul thank God for the Grace which he never had▪ and one that is near eternal miſery to thank God for making him an heir of Glory! O how many have thankt God Phariſaitally for the pardon of their ſins, that muſt for ever ſuffer for thoſe ſins! How many have thanked him for giving them the aſſured hopes of Glory, that muſt be thruſt out into endleſs miſery! As I having known p. 128many, that by their friends and by the…ſelves have been flattered into conſi… hopes of life, when they were ready … die, have thankt God that the were … well, and the worſt was paſt; which in … eyes of judicious ſtanders by, was not … leaſt aggravation of their ſad and deplo…ble ſtate. Methinks it is one of the ſad…deſt ſpectacles in the world to hear a … thanking God for the aſſurance of ſalva…on, that is in a ſtate of condemnation, and like to be in Hell for ever! Theſe abſurdities could not corrupt your higheſt du…ties, and turn them into ſin, if you knew your ſelves.

A man that knoweth his own neceſſiti… and unworthineſs, is thankfull for a little to God and man. Mercy is as no mercy, when there is no ſenſe of need or miſery. [Sapienti notum eſt quanti res quae que taxanda ſit] ſaith Seneca. Therefore God uſeth to humble them ſo low in the work of converſion, whom he meaneth ever after to imploy … the magnifying of his grace. And then that which is folly and hypocriſie from a Phariſee, will be an acceptable ſacrifice from a humbled gratefull ſoul; and he that by Grace is differenced from other men, may (modeſtly) thank God that he is not as other p. 129men. For had he nothing more to thank God for, then the ungodly world, he would be rejected and periſh with the world: And if he have more then the world, and yet be no more thankfull then the world, he would be guilty of greater unthankfulneſs then the world. [Non eſt ſuperbia elati, ſed confeſſio non ingrati: & habere te cognoſce, & nihil ex te habere; ut nec ſuperbus ſis, nec ingratus: Dic Deo tuo, quoniam ſanctus ſum quia ſanctificaſti me: quia accepi, nonquae habui; quia tu dediſti, non quae ego merui] ſaith Auguſtine, [This is not the Pride of one lift up, but the acknowledgement of one thats not unthankfull: Know that thou haſt, and know that thou haſt nothing of thy ſelf; that thou maiſt neither be proud, nor yet unthankfull. Say to thy God, I am holy, fer thou haſt ſanctified me: for I have received what I had not; and thou haſt given me what I deſerved not.] The Thanksgiving of a faithfull ſoul, is ſo far from being diſpleaſing to God as a Phariſaical oſtentation, that it is a great and excellent duty, and a moſt ſweet and acceptable ſacrifice, Pſal. 50.14.23. Offer unto God thaenksgiving — He that offereth praiſe, Glorifieth me.]

8. And as to the Lords Supper, what work they are there like to make that are unacquainted p. 130with themſelvelves, you may conjecture from the nature of the work, and the command of ſelf-examination and ſelf-judging. Though ſome may be wellcomed by Chriſt, that have faith and love, though they doubt of their ſincerity, and know not themſelves to be children of God; yet none can be welcome that know not themſelves to be ſinners condemned by the Law, and needing a Saviour to Reconcile and Juſtifie them. Who will be there humbled at the feet of Grace, and thankfull for a Redeemer, and hunger and thirſt for Sacramental benefits, that knoweth not his own unworthineſs and neceſſities? O what ineſtimable mercy would appear in a Sacrament to us, in the offers of Chriſt and ſaving grace, and communion with God and with his Saints, if our appetites were but quickned by the knowledge of our ſelves?

9. And I beſeech you conſider, whether all your ſtudies, and learning and employments, be not irrational, prepoſterous and impertinent, while you ſtudy not firſt to know your ſelves? You are neareſt to your ſelves, and therefore ſhould be beſt acquainted with your ſelves. What ſhould you more obſerve then the caſe of your own ſouls! and what ſhould you know better then p. 131whats within you, and what you carry ſtill about you, and that which me thinks, you ſhould alwayes feel? even the bent of your own eſtimations and affections; the ſickneſſes of your ſouls; your guilt, your wants and greateſt neceſſities. All your Learning is but the concomitant of your dotage till you know your ſelves. Your wiſeſt ſtudies are but the workings of a diſtracted mind, while you ſtudy not your ſelves, and the things of everlaſting conſequence. The wiſe man was but derided by the ſtanders by, that fell over head into a ditch, whilſt he was buſily taking the height of a Star. To ſtudy whether it be the Sun or Earth that moveth, and not conſider what motion is predominant in thy ſoul and life, is a pittifull prepoſterous ſtudy: To think more what ſtars are in the firmament, then what Grace is in thy heart; and what planet reigneth, then what diſpoſition reigneth in thy ſelf; and whether the Spirit or fleſh have the dominion, is but to be learnedly beſides thy ſelf.

— Illum ego jure

Deſpiciam, qui ſcit quanto ſublimior Atlas

p. 132Omnibus in Lybia ſit montibus; hic tamen idem

Ignoret quantum ferrata diſtet ab arca.

Is it not a laborious madneſs to travail into far Countreys, and compaſs Sea and land, to ſatisfie a curioſity; and to be at ſo much coſt and pains to know the ſcituation, government, and manners, of the Cities and Countreys of the world, and in the mean time to be utterly ſtrange at home, and never beſtow one day or hour in a ſerious ſurvey of heart and life! To carry about a dark, unknown, neglected ſoul, while they are travelling to know remoteſt things that leſs concern them? Me thinks it is a pittifull thing, to hear men ingeniouſly diſcourſing of the quality, laws and cuſtoms of other Nations, and of the affairs of Princes, and Common-wealths, and of the riches and commodities of Sea and land, and to be mute when they ſhould expreſs their acquaintance with themſelves, either in confeſſion and prayer to God, or in any humble, experimental conference with men. To trade abroad, and utterly neglect the trade of godlineſs at home. To keep correſpondency with perſons of all degrees, and to have no correſpondence with themſelves. p. 133To keep their ſhop-books and accounts with diligence, and never regard the Book of Conſcience, nor keep account of that for which they muſt ere long be accountable to God. Its a pittifull thing to ſee men turn over voluminous hiſtories, to know what hath been done from the beginning of the world, and regard no more the hiſtory of their own lives, nor once look back with penitent remorſe upon their ungodly careleſs Converſations, nor ſay, What have we done? To ſee men have well-furniſh't Libraries, and read over a multitude of Books, and never read the ſtate and records of their ſouls!

Quid juvat immenſos ſcire at que evolvere caſus,

Si facienda fugis; ſi fugienda facis?

It maketh you but objects of wonder and compaſſion, to read Laws and Records, and underſtand all Caſes, and never endeavor to underſtand the Caſe of your immortal ſouls! To counſell others for their temporal eſtates, and never underſtand your own ſpiritual ſtate! To ſtudy the myſteries of Nature, and ſearch into all the works of God, except your ſelves, p. 134and that which your happineſs or miſery doth depend on! To ſtudy the nature, and cauſes and ſigns of bodily diſeaſes, and their ſeveral remedies, and never ſtudy the diſeaſes of your own ſouls, nor the precious remedy which Mercy hath provided you. To cure the ſickneſſes of other mens bodies; and never feel a ſtony, proud or ſenſual heart, nor uſe any care and induſtry for the cure! To know the matters of all Arts and ſciences, to be able to diſcourſe of them all to the admiration of the hearers, is but an aggravation of thy lamentable folly, if thou be all this while a ſtranger to thy ſelf, and that becauſe thou art mindleſs of thy ſouls condition. You would but laugh at ſuch a Learned fool that knew not how to dreſs himſelf, or eat or drink or go, and yet could talk of the profoundeſt ſpeculations in Metaphyſicks or other ſciences. It is more neceſſary to know your ſelves, your ſin, your duty, your hopes, your dangers, then to know how to eat, or drink, or cloath your ſelves. Alas, it is a pittifull kind of knowledge, that will not keep you out of Hell; and a fooliſh wiſdom that teacheth you not to ſave your ſouls. Per veram ſcientiam itur ad diſciplinam; per diſciplin…m ad bonitatem; per p. 135bonitatem ad beattiudinem, ſaith Hugo. Till you know your ſelves, the reſt of your knowledge is but a confuſed dream: When you know the thing, you know not the end, and uſe and worth of it. Self-knowledge will direct you in all your ſtudies, and ſtill imploy you on that which is neceſſary, and will do you good, when others are ſtudying but unprofitable impertinent things; and indeed are but [proud, knowing nothing (when they ſeem to excell in knowledge) but d…ting about queſtions and ſtrifes of words, whereof cometh envy, ſtrife, railings, evil ſurmiſings, perverſe diſputings of men of corrupt minds and deſtitute of the truth, that take gain for godlineſs,] 1 Tim. 6.4, 5. Self-knowledge will help you in all your ſtudies, to know, Quo ordine, quo ſtudio, quo fine unumquod que ſcire oporteat. Quo ordine; ut illud prius, quod maturius movet ad ſalutem: Quo ſtudio; ut illud ardentius, quod vehementius ad amorem: Quo fine; ut non ad inanem gloriam & oſtentationem, ſed ad tuam & aliorum ſalutem] ſaith Bernard. You will know in what order, with what ſtudy, and to what end every thing ſhould be known: In what order, that that may go firſt, that moſt promoteth our ſalvation: with what ſtudy or deſire; that we p. 136may know that moſt ardently, which moſt vehemently provoketh Love: To what end; that it be not for vain glory and oſtentation, but for your own and other mens ſalvation.]

And as it is our ſelves and our own affairs that are neareſt to us, and therefore firſt in order to be known; ſo it is our ſelves that we have a ſpecial charge of, and that we are moſt obliged to ſtudy and to know, and it is our own condition and ſoul-affairs that moſt concern us. Though Sun and Moon, and earth, be not little things in themſelves; yet the knowledge of them is a ſmall inconſiderable matter to thee in compariſon of the knowledge of thy ſelf. The words even of Seneca are ſo pungent on this ſubject, that I ſhall recite ſome of them to ſhame thoſe profeſſed Chriſtians that are ſo much ſhort of a heathen. [Quid ad virtutem viam ſternit ſyllabarum enarratio, verborum diligentia, & fabularum memoria, & verſuum lex & modificatio? Quid ex his metum demit, cupiditatem fraenat?] What furtherance to vertue is the enarration of ſyllables, the diligence of words, the remembring of fables, and the law and modification of Verſes? What of theſe taketh away fear, and bridleth concupiſcence? Metiri me Geometer docet p. 137latifundia: potius doceat quomodo metiar quantum homini ſatis ſit: Docet quomodo nihil perdam ex finibus meis: at ego diſcere volo quomodo totum hilaris amittam. Scis rotunda metiri: ſi artifex es, metire hominis animum; dic quam magnus, dic quam puſillus ſit. Scis quae recta ſit linea: quid tibi prodeſt ſi quid in vita rectum ſit ignoras?] The Geometrian teacheth me to meaſure ſpacious grounds: let him rather teach me to meaſure how much is ſufficient for a man: He teacheth me how I may loſe nothing of my poſſeſſions: But that which I would learn is, how I may loſe all with a cheerfull mind. Thou canſt meaſure rounds; if thou be an artiſt, meaſure the mind of man; tell me how great it is, or how little or low. Thou knoweſt a ſtrait line: and what the better art thou if thou know not what is right or ſtrait in thy own life?] Hoc ſcire quid proderit, ut ſolicitus ſim, quum Saturnus & Mars è contrario ſtabunt? — Illa liberalium artium conſectatio moleſtos, intempeſtivos, verboſos, ſibi placentes facit, & ideo non diſcentes neceſſaria, quia ſuper-vacua didicerunt] [What good will it do me, that I ſhould be ſolicitous to know when Saturn and Mars will ſtand in oppoſition?—This diligent ſtudy of the liberal p. 138arts, doth make men troubleſome, unſeaſonable, wordy, ſelf-pleaſing, and ſuch as therefore learn not things neceſſary, becauſe they have learned things ſuperfluous.]

When our nearer greater works are done, then thoſe that are more diſtant will be ſeaſonable, and uſefull, and excellent in their proper places. When men underſtand the ſtate and affairs of their ſouls, and have made ſure of their everlaſting happineſs, they may then ſeaſonably and wiſely manage Political and Oeconomical affairs, and prudently order and proſecute their temporal concernments: when they firſt ſeek the Kingdom of God and his Righteouſneſs, ſubordinate things may be ſeaſonably conſidered. But for a man to be taken up about matters of Law, or Trade, or Pleaſure, when he mindeth not the matters of his ſalvation; and to ſtudy languages, Arts and Sciences, when he ſtudieth not how to eſcape damnation, is not to be Learned, but to dote; nor to be honourably or prudently employed, but to walk as a noctambulo, a man in a dream, and live beſides the Reaſon of a man, as well as below the faith of a Chriſtian: Theſe ſeemingly wiſe and honourable worldlings, that labour not to know what ſtate and relation they ſtand p. 139in towards God, and his Judgement, do live in a more pernicious diſtraction then he that is diſputing in mood and figure while his houſe is burning over his head, or he that is learning to fiddle or dance, when he is aſſaulted by an enemy, or to be tryed for his life.

Even works of charity ſeem but abſurd prepoſterous acts, in thoſe that are not charitable to themſelves. To be carefull to feed or cloath the bodies of the poor, and ſenſeleſs of the nakedneſs & miſery of your own ſouls, is an irrational diſtracted courſe of Mercy: As if a man ſhould be diligent to cure another of a boyl, while he minds not the plague or leproſie upon himſelf: or ſhould be buſie to pull a thorn out of anothers finger, and ſenſeleſs of a ſt…b thats given himſelf in the bowels or at the heart. To Love your ſelf, and not your neighbour, is ſelfiſh, unſociable and uncharitable. To Love neither your neighbour nor your ſelf, is inhumane: To Love your neighbour and not your ſelf is prepoſterous, irrational, and ſcarcely poſſible. But to Love firſt your ſelf (next God,) and then to Love your neighbour as your ſelf, is regular, orderly, Chriſtian Charity.

10. Conſider alſo, that the Ignorance of p. 140your ſelves, doth much unfit you to be uſefull unto others. If you are Magiſtrates, you will never be ſoundly faithfull againſt the ſin of others, till you have felt how hurtfull it is to your ſelves. If you are Miniſters, you will ſcarce ever be good at heart-ſearching work, till you have ſearcht your own: Nor will you know the deceitfulneſs of ſin, and the turnings and windings of the crooked Serpent, till you have obſerved them in your ſelves: Nor will you have due compaſſion on the ignorant, impenitent, ungodly, unconverted, or on the tempted, weak, diſconſolate ſouls, till you have learned rightly to be affected with ſin and miſery in your ſelves. If men ſee a Magiſtrate puniſh offenders, or hear a Miniſter reprove them, that is as bad or worſe himſelf, they will but deride the Juſtice of the one, and reproofs of the other, as the acts or words of blind partiality and hypocriſie; and accoaſt you with a Medice cura teipſum, Phyſitian heal thy ſelf: with a Loripidem rectus derideat, Aethiopem abbus, &c.—and a Primus juſſa ſubi, &c. and a Qui alterum incuſat probri, ipſum ſe intueri oportet] Firſt ſweep before your own door. Its ridiculous for the blind to reproach the pur-blind: Qua in aliis reprehendis, p. 141in teipſo maximè reprehende. Reprehend that more in thy ſelf, which thou reprehendeſt in another. The eye of the ſoul is not like the eye of the body, that can ſee other things, but not it ſelf. There are two evils that Chriſt noteth in the reproofs of ſuch as are unacquainted with theſelves, in Math. 7.3, 4. Hypocriſie and Ʋnfitneſs to reprove. [Why beholdeſt thou the mote that is in thy brothers eye, but conſidereſt not the beam that is in thy own eye? Or how wilt thou ſay to thy brother, Let me pull out the moat out of thine eye, and behold, a beam is in thy own eye? Thou Hypocrite, firſt caſt the beam out of thine own eye, and then ſhalt thou ſee clearly to caſt out the moat out of thy brothers eye.] Thy own vices do corrupt thy judgement, and cauſe thee to excuſe the like in others, and to accuſe the virtue that in others is the condemner of thy vice, and to repreſent all as odious that is done by thoſe that by their piety and reproofs are become odious to thy guilty and malicious ſoul. Doſt thou hate a holy heavenly life, and art void of the love of God, and of his ſervants? Haſt thou a carnal, dead, unconverted heart? art thou a preſumptuous, careleſs, worldly wretch? Haſt thou theſe p. 142beams in thy own eye? and art thou fit to quarrel with others that are better then thy ſelf, about a Ceremony or a Holy day, or a circumſtance of Church-Government or Worſhip, or a doubtfull controverted opinion? and to be pulling theſe motes out of thy Brothers eye? (Yea, rather wouldſt pull out his eyes, to get out the mote:) Firſt get an illuminated mind; and a renewed ſanctified heart; be acquainted with the Love of God, and of his Image; and caſt out the beam of infidelity, ungodlineſs, worldlineſs, ſenſuality, malice and hypocriſie, from thine own eye; and then come and play the Oculiſt with thy brother, and help to cure him of his leſſer involuntary errors and infirmities. Till then the beam of thy ſenſuality and impiety will make thee a very incompetent Judge, of the mote of a different opinion in thy brother. Every word that thou ſpeakeſt in condemnation of thy brother, for his opinion or infirmity, is a double condemnation of thy ſelf for thy ungodly, fleſhly life. And if thou wilt needs have judgement to begin at the houſe of God, for the failings of his ſincere and faithfull ſervants, it may remember thee to thy terror what the end of them ſhall be that obey not the Goſpel of God: And if you will condemn p. 143the righteous for their lamented weakneſſes, where think you the ungodly and the ſinner ſhall appear? 1 Pet. 4.17, 18.

11. If you begin not at your ſelves, you can make no progreſs to a juſt and edifying knowledge of extrinſick things. Mans ſelf is the Alphabet or Primer of his learning. Non pervenitur ad ſumma niſi per inferiora. You cannot come to the top of the ſtairs, …f you begin not at the bottom. Fruſtra cor…dis oculum erigit ad videndum Deum, qui …ondum idoneus eſt ad videndum ſcipſum: Prius enim eſt ut cognoſcas inviſibilia ſpiritus tui, quàm poſſis eſſe idoneus … cognoſcendum inviſibilia Dei; & ſi non potes te cognoſcere, non praeſumas appre…endere ea quae ſunt ſupra te (inquit. Hug. de Anim.) i. e. [In vain doth he lift up his heart to ſee God, that is yet unfit to ſee himſelf. For thou muſt firſt know the inviſible things of thy own ſpirit, before thou canſt be fit to know the inviſible things of God. And if thou canſt not know thy ſelf, preſume not to know the things that are above thy ſelf.] You cannot ſee the face which it repreſenteth, if you will not look upon the glaſs which repreſenteth it. God is not viſible, but appeareth to p. 144us in his creatures; and eſpecially in … ſelves. And if we know not our ſelves, w… cannot know God in our ſelves. [Praecipu… & principale eſt ſpeculum ad videndum Deum animus rationalis intuens ſcipſum (in… Hug.) The principal glaſs for the beholdin… of God, is the Reſonable ſoul beholding it ſelf ▪

And you will make but an unhappy progreſs in your ſtudy of the Works of God ▪ if you begin not with your ſelves. Yo… can know but little of the Works of Nature ▪ till you know your own nature: And you can know as little of the Works of Grace ▪ till ſelf-acquaintance help you to know th… nature and danger of thoſe diſeaſes that Grace muſt cure. The unhappy error … preſumptuous ſtudents, about their ow… hearts, miſleadeth and perverteth them in the whole courſe of their ſtudies; that by all, they do but profit in miſapplied notions and ſelf-deceit. Its a lamentable fight to ſee a man turning over Fathers and Councils, and diligently ſtudying words and notions, that is himſelf in the gall of bitterneſs and bond of iniquity, and never knew it, nor ſtudieth the cure. And its a pittifull thing to ſee ſuch in a Pulpit, teaching the people to know the myſteries of ſalvation, p. 145that know not, nor ever laboured to know, what ſins are predominant in their own hearts and lives; or Whether they ſtand before God in a juſtified or a condemned ſtate! To hear a poor unſanctified man, as boldly treating of the myſteries of ſanctification, as if he had felt them in himſelf: and a man that is condemned already, and ſtayeth but a while till the ſtroke of death, for final execution, to treat as calmly of judgement and damnation, as if he were out of danger; and exhorting others to eſcape the miſery which he is in himſelf, and never dreameth of it! This ſheweth how ſad a thing it is for men to he ignorant of themſelves. To ſee men run out into damnable and dangerous errors on each hand, ſome into the proud ſelf-conceitedneſs of the Phanaticks, Enthuſiaſts and Libertines, and ſome into contempt and ſcorn of holineſs, and every one confident even to rage in his own diſtractions; this doth but ſhew us, whither men will go, that are unacquainted with themſelves.

This alſo maketh us ſo troubled with our auditors, that when they would learn the truth that ſhould convert and ſave them, are carping and quarrelling with us, and p. 146hear us as the Phariſees and Herodians heard Chriſt, to catch him in his words, Mark. 12.13. As if a dying man in a conſumption, imagining that he is well▪ ſhould go to the Phyſicion to make a jeaſt of him, or ſeek to ruine him for telling him that he is ſick. And how frowardly do they reject the wiſeſt counſel, and caſt the medicine with unthankfull indignation into the face of the Phyſicion? And they muſt tell us themſelves what medicine muſt be given them, what doctrine, and what adminiſtrations they muſt have. But ſelf-acquaintance would teach them to underſtand that of Auguſtine [Novit medicus quid ſalutiferum, quidve contrarium petat aegrotus. Aegroti eſtis, nolite ergo dictare quae vobis medicamnia velit opponere.]

Yea, they that will not be directed or healed by us, will blame us if others be not healed, and hit the Miniſter in the teeth with the errors and faults of his unteachable hearers. Though we do our beſt in ſeaſon and out of ſeaſon, and they cannot tell us what we have neglected on our part that was like to do the cure (though I confeſs we are too often negligent:) and though we ſucceed to the converſion of many others; yet muſt we be reproached with the diſobedience of the p. 147impenitent! as if it were not grief enough to us, to have our labours fruſtrate, and ſee them obſtinate in their ſin and miſery, but we muſt alſo be blamed or derided for our calamity!

Fecerit & poſtquam quicquid jubet ipſa medendi

Norma, niſi valeat ſubito que revixerit aeger,

Murmurat inſipiens vulgus, linguaq, loquaci,

Et loquitur de te convitia, talia jactans,

Hen mihi, quam ſtultum eſt medicorum credere nugis!

As if they knew not the power of the diſeaſe; and what a wonder of mercy it is that any and ſo many are recovered.

Non eſt in medico ſemper reveletur ut aeger;

Interdum docta plus valet arte malum.

None would die if Phyſicions could cure all: And none would periſh if Miniſters could ſave all. Rhetor non ſemper perſuadebit, nec medicus ſemper ſanabat, ſaith the Philoſopher. They caſt away the medicine, and then blame the Phyſicion. Crudelem vel infalicem medicum intemeperans p. 148eger facit. An intemperate unruly patient maketh the Phyſition ſeem cruel or unſuccesfull.

12. Laſtly conſider but how many, how great and neceſſary things concerning your ſelves you have to know, and it will ſhew you how needfull it is to make this the firſt of your ſtudies. To know what you are as men; with what faculties you are endowed, and to what uſe; for what end you live; in what Relation you ſtand to God and to your fellow creatures; what duties you owe; what ſin is in your hearts; and what hath been by commiſſion and omiſſion in your lives; what humiliation, contrition and repentance you have for that ſin; Whether you have truly entertained an offered Chriſt; and are renewed and ſanctified by his ſpirit; and unreſervedly devoted to God, and reſolved to be entirely his: Whether you Love him above all, and your neighbours as your ſelves; Whether you are Juſtified and have forgiveneſs of all your ſins; Whether you can bear afflictions from the hand, or for the ſake of Chriſt, even to the forſaking of all the world for the hopes of the heavenly everlaſting treaſure; how you perform the daily works of your relations and callings; p. 149Whether you are ready to die, and are ſafe from the danger of damnation. O did you but know how it concerneth you to get all theſe queſtions well reſolved, you would find more matter for your ſtudies in your ſelves, then in many volumes. You would then perceive that the matters of your own hearts and lives, are not ſo lightly and careleſly to be paſt over, as they ordinarily be by drowſie ſinners: To conſider but Quid, Quis, Qualis ſis; Quid in natura, Quis in perſona, Qualis in vita (ut Bern.) would find you no ſmall labour. And it would redound (ſaith another) in utilitatem ſui, charitatem proximi, contemptum mundi, amorem Dei: to our own profit, charity to our neighbour, the contempt of the world, and the love of God.

If you have but many & weighty buſineſſes to think on in the world, you are ſo taken up with care, that you cannot turn away your thoughts. And yet do you find no work at home, where you have ſuch a world of things to think on, and ſuch as of all the matters in the world, do nearlieſt concern you?