The Mischiefs of Self-Ignorance, Part 2
2. There is a Moral Self-knowledge, very neceſſary. And this is, The knowing of our ſelves in Relation to Gods Law, or to his Judgement. The former is the knowledge of our ſelves in reſpect of our Duty: the ſecond, in reſpect of the Reward or Puniſhment. And both of them have reſpect to the Law of Nature, and Works, or to the Remedying Law of Grace.
The Ethical knowledge of our ſelves, or that which reſpecteth the Precept and our Duty, is twofold: The firſt is, as we have performed that Duty; The ſecond, as we have violated the Law by non-performance or tranſgreſſion: The firſt is, the knowledge of our ſelves as Good; the ſecond as Evil. And both are either the knowledge of our Habits (good or evil) or of our Acts; How we are Morally, Inclined, diſpoſed, or habituated; or what, and how we have Done; We muſt know the Good eſtate of our Nature that we were created in; the Bad eſtate of ſinfull nature that we are fallen into; the actual ſin committed againſt the Law of nature; and what ſin we have committed againſt the Law of Grace: and whether we have obeyed the call of the Goſpel of ſalvation, or not. So that as mans ſtate conſidered Ethically, is threefold, Inſtitutus, Deſtitutus, & Reſtitutus: Infirmatus, Deformatus, & Reformatus; the ſtate of Upright nature; the State of Sin, Original and Actual; and the ſtate of Grace; we muſt know what we are in reſpect to every one of theſe.
And as to the Judicial knowledge of our ſelves, that is, as we ſtand related to the Promiſes, and Threatnings, the Judgement, the Reward, and Puniſhment; we muſt know firſt, what is due to us according to the Law of Nature, and then what is due to us according to the tenour of the Law of Grace. By the Law of Nature or of Works, Death is the Due of fallen mankind; but no man by it can lay claim to Heaven. All men are under its curſe or condemnation, till pardoned by Chriſt; but no man can be Juſtified by it. By the Promiſe of the Goſpel, all true Believers renewed and ſanctified by the Spirit of Chriſt, are Juſtified, and made the ſons of God, and heirs of everlaſting glory. To know whether we are yet delivered from the condemnation of the Law; and whether our ſins are pardoned or not; and whether we are the children of God, and have any part in the Heavenly Glory; is much of the ſelf-knowledge that is here intended in the Text, and that which moſt nearly concerneth the ſolid comfort of our ſouls.
II. BUt is all ſelf-ignorance a ſhame, or dangerous? Anſw. 1. It is no other ſhame then what is common to humane frailty, to be ignorant of much of the myſtery of our Natural Generation Conſtitution, Integrall parts, and Temperament. There is not a nerve, or artery ▪ or vein, nor the bredth of a hand from head to foot, but hath ſomething unknown to the moſt excellent Philoſopher on Earth. This little world called Man, is a compound of wonders. Both Soul and Body have afforded matter of endleſs controverſie, and voluminous Diſputations, to the moſt Learned men; which will not admit of a full deciſion, till we are paſt this ſtate of darkneſs and mortality.
2. There are many Controverſies about the nature, derivation and puniſhment of Original ſin, which a humble and diligent Chriſtian may poſſibly be ignorant of.
3. The degrees of Habitual ſin, conſidedered ſimply, or proportionably and reſpectively to each other, may be much unknown to many that are willing and diligent to know: And ſo may divers actual ſins; ſuch as we know not to be ſin, through our imperfect underſtanding of the Law; and ſuch as through frailty in a crowd of actions, eſcape our particular obſervation. And the ſinfulneſs or Aggravations of every ſin are but imperfectly known and obſerved by the beſt.
4. The Nature and beauty of the Image of God, as firſt planted on created man, and ſince Reſtored to man Redeemed: the manner of the Spirits accceſs, operation, teſtimony and inhabitation; are all but imperfectly known by the wiſeſt of Believers.
The frame or admirable compoſure or contexture of the New-man in each of the renewed faculties; the connexion, order, beauty and ſpecial uſe of each particular grace, are obſerved but imperfectly by the beſt.
5. The very uprightneſs and ſincerity of our own hearts, in Faith, Hope, Love, Repentance and Obedience, is uſually unknown to Incipients, or young beginners in Religion; and to the weaker ſort of Chriſtians, how old ſoever in profeſſion, and to melancholy perſons, who can have no thoughts of themſelves but ſad and fearfull, tending to deſpair; and to lapſed and declining Chriſtians; and alſo to many an upright ſoul, from whom in ſome caſes of ſpecial tryal, God ſeems to hide his pleaſed face. And though theſe infirmities are their ſhame, yet are they not the Characters or Prognoſticks of their miſery, and everlaſting ſhame.
6. The ſame perſons muſt needs be unacquainted with their Juſtification, Reconciliation, Adoption, and Title to everlaſting bleſſedneſs, as long as they are uncertain of theie ſincerity. Yea, though they uprightly examine themſelves, and deſire help of their Guides, and watch and pore continually upon their hearts and wayes, and daily beg of God to acquaint them with their ſpiritual condition; they may yet be ſo far unacquainted with it, as to paſs an unrighteous judgement on themſelves, and condemn themſelves when God hath juſtified them.
But 1. To be totally ignorant of the excellency and capacity of your immortal ſouls; 2. To be void of an effectual knowledge of your ſin and miſery, and need of the Remedy; 3. To think you have ſaving grace, when you have none; that you are regenerate by the Spirit, when you are only ſacramentally regenerate by Baptiſm; that you are the members of Chriſt, when it is no ſuch matter; that you are Juſtified, Adopted, and the Heirs of Heaven, when it is not ſo; all this is dolefull and damnable unacquaintedneſs with yourſelues.
To be unacquainted with a ſtate of Life, when you are in ſuch a ſtate, is ſad and troubleſome, and caſts you upon many and great inconveniences. But to be unacquainted with a ſtate of Death, when you are in it, doth faſten your chains, and hinder your recovery. To be willing and diligent to know your ſtate, and yet be unable to attain to aſſurance and ſatisfaction, is ordinary with many true Believers: But to be ignorant of it, becauſe you have no grace to find, and becauſe you mind not the matters of your ſouls, or think it not worth your diligent conſideration or enquiry, this is the caſe of the miſerable deſpiſers of ſalvation.