THE MISCHIEFS OF Self-Ignorance, AND THE BENEFITS OF Self-Acquaintance, Opened in Divers Sermons at Dunstan's-West: And Published in answer to the Accusations of some, and the Desires of others. By Richard Baxter. For if a man think himself to be something when he is nothing, he deceiveth himself: But let every man prove his own work; and then shall he have rejoicing in himself alone, and not in another▪ For every man shall bear his own burden. 〈◊〉, Printed by R. White for F. Titan, at the three daggers in Fleetstreet, 1662. 〈…〉. To the right Honourable Anne Countess of Balcarres, etc. Madam, THough it be usual in Dedications to proclaim the honour of inscribed names, and though the proclaiming of yours be a work that none are like to be offended at that know you, they esteeming you the honour of your ●●x and nation; yet that you may see I intent ●ot to displease you by any unsafe or unsavoury applause, I shall presume here to lay 〈◊〉 double dishonour upon you: The one by prefixing your name to these lean and hasty sermons: The other by laying part of the ●ame upon yourself, and telling the world ●●at the fault is partly yours that they are established; Not only yours I confess: For had it not been for some such auditors as Christ had, Luk. 20.20. and Mark 12.13. and for the frequent reports of such as are mentioned Psal. 35.11. I had not written down all that I delivered, and so had been uncapable of so easily answering your desires. But it was you that was not content to hear them, but have invited them to recite their message more publicly: as if that were like to be valued, and effectual upon common hearts, which through your strength of charity and holy appetite, is so with yours. My own thoughts went in the middle way; neither thinking as those that accused these Sermons of injurious tendency, against— I know not whom, or what. (that have been so long in contention, that they dream they are still contending, and fancy every word they hear, from those that their uncharitableness calleth adversaries, to signify some hostile terrible thing; as the scalded head doth fear cold water:) nor yet did I think them worthy to be tendered by such a publication to the world: But valuing your judgement, and knowing that the subject is of great necessity, though the manner of handling be dull and dry, I hope it may be profitable to some; and I find nothing in it to be hurtful unto any, an● therefore submit, and leave you both to bear the blame, and take the thanks, if any be returned. I perceive you value the subjects which you have found in the practice of your soul to be most useful: As they that know God would fain have all others to know him; so those that know themselves, do love the Glass, and would have others to make use of it: I wonder not if your experience of the benefits of self-acquaintance, provoke you to desire to have more partakers in so profitable and so sweet acknowledge. Had you not known yourself, you had never known your Saiviour, your God, your way and ●our end, as you have done: you had never ●een so well acquainted with the symptoms ●nd cure of the diseases of the Soul; the ●ature and exercise of grace, the way ●f mortification, and the comfortable supports, refreshments and foretasts of heavenly believers: you had never so clearly ●●en the vanity of all the pomp and fullness ●f the world, nor so easily and resolutely de●ised its flatteries and baits, nor so quietly ●●rn variety of afflictions; nor imitated ●oses, Heb. 11.25, 26. nor received the 〈◊〉 Character, Psal. 15. He that is a stranger 〈◊〉 himself, his sin, his misery, his necessity, etc. is a stranger to God, and to all that might denominate him wise or happy. To have taken the true measure of our capacities, abilities, infirmities, and necessities, and thereupon to perceive what is really BEST FOR US, and most agreeable to our case, is the first part of true practical saving knnowledge. Did the distracted mindless world consider, what work they have at home for their most serious thoughts and care and diligence, and of what unspeakable concernment and necessity it is, and that men carry within them the matter of their final doom, and the beginning of endless Joy or sorrows, they would be called home from their busie-idleness, their laborious-loss of precious time, and unprofitable vagaries, and would be studying their hearts, while they are doting about a multitude of impertinencies, and would be pleasing God while they are purveying for the flesh; and they would see that it more concerneth them to know the day of their salvation, and now to lay up a-treasure in Heaven, that they may die in faith, and live in everlasting Joy and Glory, than i● the crowd and noise of the ambitious, covetous, voluptuous Sensualists, to run after a feather, till time is past, and mercy gone, and endless woe hath unexpectedly surprised them. Yet do these dead men think they live, because they laugh, and talk, and ride, and go, and dwell among gnats and flies in the sun shine, and not with worms and dust in darkness: They think they are awake, because they dream that they are busy; and that they are doing the works of men, because they make a pother and a noise for finer clothes, and larger room, and sweeter morsels, and lower congees and submissions than their poorer undeceived neighbours have: They think they are sailing to felicity, because they are tossed up and down: And if they can play the Jacks among the fishes, or the wolves or foxes in the flocks of Christ, or if they can attain to the honour of a Pestilence, to be able to do a great deal of ●urt, they are proud of it, and look as heights ●s if they saw neither the Grave nor Hell, ●or known how quickly they must be taken down, and laid so low, that [the Righteous shall see it, and fear, and laugh at ●hem, saying, Lo, this is the man that made not God his strength, but trusted in ●he abundance of his riches, and strengthened himself in his wickedness▪ Psal. 52. ●, 7. [Behold, these are the ungodly that ●rosper in the world, and increase in rich●s; surely they are set in slippery places, and cast down to destruction and brought to desolation as in a moment; and utterly consumed with terrors; As a dream when one awaketh, so, O Lord, when thou awakest, thou shalt despise their image, Psal. 73. Though while they lived they blessed themselves, and were praised by m●n; yet when they die they carry nothing away; their glory shall not descend after them; like sheep they are laid in the grave: death shall feed on them, and the upright shall have dominion over them in the morning; Man in honour abideth not; he is like the beasts that perish; This their way is their folly; yet their posterity approve their sayings, Psal. 49. As the proverb is, At last the wolves skin is brought to the market, and the Foxes to the Furrier. They shall find that God is not afraid to lay the hand of Justice on the stoutest of them, and will be as bold with silken shining gallants, as with the poorest worms; and will spit in the face of that man's glory, who durst spit in the face of the Glory of his Redeemer; and will trample upon the interest which is set up against the interest of Christ. The jovial world do now think that self-study is too Melancholy a thing: and they choose to be distracted for fear of being melancholy: and will be Mad in Solomon's sense, that they may be wise and happy in their own: Eccles. 2.2. The heart of fools is in the house of mirth, and the heart of the wise in the house of mourning, Eccles. 7.4. and yet there is most Joy in the Hearts of the wise, and least solid peace in the hearts of fools: They know that conscience hath so much against them, that they dare not hear its accusations and its sentence: They dare not look into ●he hideous dungeon of their hearts: nor peruse the accounts of their bankrupt souls, nor ●ead the history of their impious unprofitable ●ives, lest they should be tormented before ●●e time: They dare not live like serious men, l●st they should lose thereby the ●lights of bruits. O sinful men! against ●hat light, both natural and supernatural, 〈◊〉 they offend! They see how all things haste ●way; The names of their predecessors are ●●ft as a warning to them; every corpse ●●at is carried to the grave, being dead, yet ●eaketh: and every bone that is thence ●●st up, doth rise as a witness against their luxury and lust: and yet they will have ●●eir wills and pleasure while they may, ●●atever it cost them: and they will set ●●eir houses on fire that they might have one merry blaze, and warm them once before they die. O Madam, how happy are you (if one on earth may be called happy,) that have looked home so often and so seriously, that now you can dwell at home in peace, and need not, as the ungodly, be a terror to yourself, nor run away from yourself, nor seek a place to hide you from yourself: when impious vagrants have so abused their Consciences, that they dare not converse with them, nor meet them alone or in the dark! what a mercy is it, that in the great Reconciler you are reconciled to your Conscience, and that it doth not find you out as an enemy, but is a messenger of peace and of good tidings to you! That you need not the smiles of great ones to refresh you, nor pompous entertainments, compliments, plays or sports to recreate you and drive away your sorrows; but that you can find more blessed and delectable company and employment at home; That you can daily retire into yourself, and there peruse a richer treasure, than bodily eyes on earth can see; and there be taken up with a far more contenting satisfactory employment, and a more fruitful and pleasant converse and recreation, than any creature in Court or Country can afford: That your Joy is laid up where the hand ●f violence cannot touch it; and that they ●hat can deprive you of estate, and liberty, and ●●fe, yet cannot take your comfort from you. That when fleshly unthrifts love not home, because all is spent, and they can expect no ●etter entertainment there than want, con●●sion, chiding and distress, you can withdraw from a coufused troublesome world, in●● a well-furnished and adorned soul, reple●shed with the precious fruits of the Spirit, ●●d beautified with the image of your Lord! Madam, what sweet and noble employment have you there, in comparison of that ●hich worldlings are troubled with abroad! ●here you may read the sentence of your ●●stification, as foregoing and foreshowing 〈◊〉 public final sentence of your Judge: ●●ere you can converse with God himself, 〈◊〉 in his vindictive Justice, but as he is ●●ve: For the love that dwelleth so plentifully in you, doth prove that God dwells in you, and you in him, 1 Joh. 4.7, 〈◊〉 16. There you may converse with Christ ●ur head, that dwelleth in you by faith, ●hes. 3.17. and with the Holy Ghost who ●●elleth in you, and hath communion with 〈◊〉, by the beams of his illuminating, sanctifying, Confirming and comforting grace: There, as in his Temple you are speaking o● his Glory, (1 Cor. 3.16, 17. & 6.19 with Psal. 29.9) and rejoicing in his holy praise, and remembering what he hath don● for your soul: There you can peruse th● Records of his Mercy, and think with gra●titude and delight, how he did first illumi●nate you, and draw and engage your hear● unto himself: what advantage he got upo● you, and what iniquity he prevented by th● mercies of your education, and how he secretly took acquaintance with you in your youth▪ How he delivered you from worldly fleshly snares; how he caused you to savour th● things of the Spirit: how he planted you i● a sound well ordered Church, where h● quickened and conducted you by a lively faithful Ministry, and watered his gifts by their constant powerful preaching of his word where Discipline was for a defence, an● where your heart was warmed with th● communion of the Saints, and where you learned to worship God in spirit and in truth; and where you were taught so effectually by God to discern between the precious and th● vile, and to love those that are born of God whom the world knoweth not, that no subtleties or calumnies of the Serpent can unteach it you, or ever be able to separate you from ●●at love. You may read in these sacred ●●cords of your Heart, how the Angel of 〈◊〉 Covenant hath hitherto conducted you, ●●rough this wilderness towards the land of promise's; how he hath been a cloud to you in 〈◊〉 day, and a pillar of fire by night; how 〈◊〉 Lord did number you with the people that 〈◊〉 his flock, his portion, and the lot of his in●●●itance: and led you about in a desert land, ●●●tructed you, and kept you as the apple of 〈◊〉 eye. (Deut. 32.9.10.) His Manna ●●th compassed your tent: his doctrine hath ●●●pped as the rain, and his words distilled as 〈◊〉 dew; as the small rain upon the tender 〈◊〉, and as the showers upon the grass, (v. 2.) 〈◊〉 his beloved you have dwelled in safety by 〈◊〉; and the Lord hath covered you all 〈◊〉 day long, (c. 33.12.) when storms have 〈◊〉, he hath been your refuge; and when 〈◊〉 compassed you on every side, he hath 〈◊〉 you as in his pavilion, and his Angels ●●ve pitched their tents about you, and born 〈◊〉 up: you have been fortified in troubles, 〈◊〉 enabled comfortably to undergo them: 〈◊〉 war and in peace; in your native country 〈◊〉 in foreign lands; among your friend's 〈◊〉 among your enemies; in Court and Coun●●●; in prosperity and adversity, you have ●●●nd that there is none like the God of Israel, who rideth upon the heaven i● your help, and his excellency on the sky▪ The Eternal God hath been your refuge and underneath are the everlasting arm● (Deut. 34.26, 27.) You may remember the mercies of your younger years, of you● married state, and of your widowhood your comforts in your truly Noble Lord though troubled and interrupted by his death yet increased by the consideration of his fe●licity with Christ; your comfort in you● hopeful issue, though abated by the injur● of Romish theft, which stole one of the Rose● of your Garden, that they might boast of th● sweetness when they called it their own: (〈◊〉 may well say, stole it, when all the chea● was performed by unknown persons in th● dark; and no importunity by you or 〈◊〉 could procure me one dispute or conference i● her hearing, with any of the seducers, before her person was stolen away.) Though comforts conveyed by creatures must hav● their pricks, yet your experience hath partly taught you (and more will do) that by all th● mixtures of sour and bitter ingredients your Father doth temper you the most whole●some composition; He chasteneth you fo● your profit, that you may be partaker o● his Holiness (Heb. 12.10.) and the leas● degree of Holiness cannot be purchased at too dear a rate. His rod and staff have comforted you: and whatever are the beginnings, the End will be, the quiet fruit of Righteousness, when you have been exercised therein: And though man be mutable, and friends, and flesh, and heart have failed you, yet God is still the strength of ●our heart, and your portion for ever, Psal.. ●3. 26. O the variety of learning that is contained in the secret writings of a sanctified heart! The variety of subjects for the most fruitful and delightful thoughts, which you ●ay find recorded in the inwards of your ●oul! How pleasant is it there to find the characters of the special Love of God, the ●●eaments of his Image, the transcript of 〈◊〉 Law, the harmony of his gifts and graces, ●●e witness, the seal and the earnest of his spirit, and the foretastes and beginnings of ●ternal Life! As Thankfulness abhors oblivion, and is a Recording grace, and keepeth Histories and Catalogues of Mercies; so 〈◊〉 it a Reward unto itself; and by these Re●●rds it furnisheth the soul with matter for ●he sweetest employments and delights; Is it 〈◊〉 pleasant to you there to Read, how God ●●th confuted the objections of distrust? how 〈◊〉 he hath condescended to your weakness, and pardoned you when you could not easily forgive yourself? how oft he hath entertained you in secret with his Love? and visited you with his consolations? How near him sometimes you have got in fervent prayer, and serious meditation? And when for a season he hath hid his face, how soon and seasonably he returned? How oft he hath found you weeping, and hath wiped away your tears? and calmed and quieted your troubled soul? How he hath resolved your doubts, and expelled your fears; and heard your prayers? How comfortably he hath called you His Child; and given you leave, and commanded you to call him Father; when Christ hath brought you with boldness into his presence! How sweet should it be to your remembrance, to think how the Love of Christ hath sometime exalted you above these sublunary things! How the Spirit hath taken you up to Heaven, and showed to your faith the Glory of the New Jerusalem, the blessed company of those Holy spirits that attend the Throne of the Majesty of God, and the shining face of your glorified Head! By what seasonable and happy Messengers he hath sent you the Cluster of Grapes as the first fruits of the land of promise! and commanded you oft to Take and Eat the Bread of Life? How oft he hath reached to your thirsty soul the fruit of the Vine, and turned it sacramentally into his blood, and bid you drink it in remembrance of him, till he come and feast you with his fullest Love, and satisfy you with the pleasure and presence of his Glory. But the volumes of mercy written in your heart, are too great to be by me transcribed. I can easily appeal to you that are acquainted with it, whether such Heart-employment be not more pleasant and more profitable, than any of the entertainments that flashy wit, or gaudy gallantry, or merriments, luxurit, or preferments can afford? Is it not better converse with Christ at home, than with such as are described, Psa. 12. abroad? To dwell with all that blessed retinue, Gal. 5.22, 23. than with Pride, Vainglory, Envy, Dissimulation, Hypocrisy, Falshood, time-wasting, soul-destroying pleasures, to say nothing of the filthiness which Christian years abhor the mention of, and which God himself in time will judge, Eph. 5.3, 4, 5, 6. Heb. 13.4. and the rest recited, Gal. 5.19, 20, 21. If ungodly persons do find it more unpleasant to converse at home, no wonder, when there is nothing but darkness and defilement; and when they have put God from them, and entertained Satan, so that their hearts are like to haunted houses, where terrible cries and apparitions do make it a place of fear to the inhabitants. But if their souls had such blessed inhabitants as yours; could they meet there with a reconciled God, a Father, a Saviour and a sanctifier; had they souls that kept a correspondency with Heaven, it would not seem so sad and terrible a life, to dwell at home, and withdraw from that noise of vanity abroad, which are but the drums and trumpets of the devil, to encourage his deluded followers, and drown the cries of miserable souls. Your dearest friends and chiefest treasure, are not abroad in Court or Country; but above you, and within you; where then should your delightful converse be, but where your friends and treasure are? Matth. 6.21. Phil. 3.20. Col. 3.1, 2, 3, 4. When then is almost nothing to be found in the conversation of the world, but discord and distraction, and confusion, and clamours, and malice, and treachery, is it not better to retire into such a heart, where notwithstanding infirmities and some doubts and fears; there is order, and concord, and harmony, and such Peace, as the world can neither give nor take away? O blessed be the hand of Love, that blotted out the names of Honour, and Riches, and Pleasures, and carnal interest, and accommodations, from your heart; and inscribed his own in Characters never to be obliterate! That turned out Usurpers, and so prepared and furnished your heart, as to make and judge it such, as no one is worthy of it but himself. O what a Court have you chosen for your abode? How high and Glorious! how pure and holy! unchangeable and safe! How ambitiously do you avoid ambition? How great are you in the lowliness of your mind? How high in your Humility? Will no lower a place than Heaven content you to converse in? (For Heart-converse and Heaven-converse are as much one, as beholding both the Glass and Face:) Will no lower correspondents satisfy you than the Host of Heaven? Cannot the company of imperfect mortals serve your ●urn? Nay, can you be satisfied with none below the Lord himself? Well, Madam, if you will needs have it so, it shall be so: What you judge BEST FOR YOU, shall be yours: what you had rather be, ●ou are: and where you had rather dwell, ●ou shall: and seeing you have understood ●hat One thing is necessary, and have choose the Good part, it shall not be taken from you, Luke 10.41, 42. Having first sought the Kingdom of God and his Righteousness, you shall have such Addionalls as will do you good, Matth. 6.33. Rom. 8.28. Psal. 84.11. You have learned to know while God is yours, how little of the Creature you need, and how little addition it maketh to your happiness (You are Wise enough if you live to God; and honourable enough if you are a member of Christ; and rich enough if you are an heir of heaven; and beautiful enough if you have the image of God: and yet having made your choice of these, how liberally hath God cast in as overplus, the inferior kind; which you find in losing them? As if he had said t● you, as to Solomon, 2 Chron. 1.11. [Because this was in thine heart, and thou ha●● not asked riches, wealth or honour, no● the life of thine enemies, neither yet ha●● asked long life; but hast asked Wisdom and knowledge for thyself— Wisdom and Kowledge is granted to thee; and will give thee Riches, and wealth, and hoznour—]; as if God would convince even flesh itself that none are like the ser●vants of the Lord: And when the envio● one hath said, that You serve not God so nought, though he hath been permitted 〈◊〉 put forth his hand, and touch you in your dearest friends and relations; your peace, your habitation and estate, yet hath he so restrained him, and supported you, as may easily convince you that the Worst of Christ is better than the Best of the World, or Sin. I have purposely been long in opening the felicity of Heart-converse, as a matter of your own experience, both for the exciting of you to a life of Thankfulness to God, and that this undigested Treatise which you have drawn out into the light, may come to your hands with some supply, in that part of the Application which doth most concern you: And because your Name may draw the eyes of many others to read this Preface, I shall add here a few Directions to those that would be well acquainted with themselves, and would comfortably converse at home. Direct. 1. Let him not overvalue or mind the deceitful world, that would have fruitful converse with God & with himself: Trust not such a cheater, as hath robbed so many thousands before us; especially when God and common experience do call out to us to take heed: The study of Riches, and rising, and reputation, and pleasures agreeth not with this study of God, and of our hearts: And though the world will not take acquaintance with us, if we come not in their fashion, nor see us, if we stand not on the higher ground; yet it is much better to be unknown to others, than to ourselves: Though they that live upon the trade, do think there is no fishing like the Sea, yet those that take it but on the by, will rather choose the smaller waters, where though the fish be less, yet few are drowned, and made a prey to the fish that they would have catched. A retirement therefore must be made, from the inordinate pursuit of worldly things, and the charms of honours, riches, and delights: And if some present loss do seem to follow, it is indeed no loss, which tendeth unto gain. He will catch no fish that will not lose his fly. Me thinks they that sincerely pray [Load us not into temptation,] should not desire to have bolts and bars between God and them, and to dwell where salvation is hardliest attained! Desire not to be planted in any such place, (though it seem a Paradise,) where God is most unknown, and used as a stranger, and where Saints are wonders, and examples of serious piety are most rare, and where a Heavenly Conversation is known but by reports, and reported of according to the malice of the Serpent, and represented but as fancy, hypocrisy or faction: where sin most prospereth, and is in least disgrace; and where it is a greater shame to be a Saint than to be a swine; a serious Christian, than a seared stupefied sensualist: Bless you from that place where the weeds of vice are so rank, as that no good plant can prosper near them: where gain is Godliness; and impiety is necessary to acceptable observance; and a tender Conscience, and the fear of God, are characters of one too surly and unplyable to be countenanced by men; where the tongue that nature form to be the Index of the mind, is made the chiefest instrument to hide it; and men are so conscious of their own incredibility, that no one doth believe or trust another: where no words are Heart-deep, but those that are spoken Against Christ's cause and interest, or for their own; where a vile person is honoured, and those contemned that fear the Lord: Bless you from the place where truth is intolerable, and untruth cloaked with its name: where holiness is looked at as an Owl or enemy, and yet hypocrisy must steal its honour from it: where he is a Saint that is less wicked than infamous transgressors; and where Dives life is blameless temperance; and where Pride, Idleness, Fullness of bread, and filthy fornication and lasciviousness, are the infirmities of Pious and excellent persons: where great sins are small ones, and small ones are none; and where the greatest must have no reproof, and the Physician is taken for the greatest enemy: where chaff is valued at the price of wheat, and yet the famine is of choice: where persons and things are measured by Interest; and duty to God derided as fully, when ever it crosseth the wisdom of the world, and hated as some hurtful thing when it crosseth fleshly men in their desires: And where Dives Brethren are unwarned; and none are more secure and frolic, than those that to morrow may be in Hell; and as at the Gladiators sports, none complain less than those that speed worst, quia caesi silent, spectatores vociferantur. Old Travellers are usually most addicted to end their days in solitude; Learn to contemn the world at cheaper rates than they; Neither hope, nor wish to live an Alexander, and die a Socrates; A Crowd or concourse, though of the greatest, where is the greatest tumult of affairs, and confluence of temptations, is not the safest place to die in: and I have most mind to live where I would die. Where men are Barbari moribus, etsi non natione; Christians in Name, and infidels in Conversation: the sweetness of their Christian names will not preserve them or you from the danger of their unchristian lives: It was not the whole of Lot's deliverance to be saved from the flames of Sodom, but it was much of it to be freed from their malicious rage, and filthy grievous conversations: The best medicine against the Plague, is to keep far enough from the place that hath it. The Proverb saith, He shall have fleas that will lie with the dogs. Desire not that condition, where all seem friends, but none are friends indeed; but they that seem to be your servants, are by flattery serving themselves upon you: Where few persons or things are truly represented; but men are judged of by the descriptions of their enemies, and the Lambs have the skins and names of Wolves: and the best are odious when bold calumniators load them with odious accusations. In a word, desire not the place, where the more men seek, the less they find, and the more they find, the less they have: and the more they have, the less they do enjoy: Where the more are their provisions the less are their supplies: the more their wealth, the more their want: the more their pleasure, the less their Peace: the greater their Mirth, the less their Joy: the greater their confidence, the less their safety: Where the great Mistake about their Happiness, their Best, their End, doth make their lives a constant error, and death a doleful disappointment: He must needs lie crooked that hath so short a bed. Direct. 2. Keep all clean and sound within; that there may be little of loathsomeness to disaffect you, or terror to frighten you from yourselves; It is a frightful thing to be much conversing with a guilty soul, and hearing the accusations of a conscience not cleansed by the blood of Christ: And it is an unpleasant thing to be searching in our wounds, and reading the history of a life of folly; especially of wilful sin, and of ungrateful neglect of offered grace. Make not such work for yourself, if you love it not. We make our beds ill, and then we are weary of them, because they are so hard: Our Comforts are more in our own hands then in any others: The best friend or Pastor cannot do so much to promote them, nor the greatest enemy so much to destroy them as ourselves. If we will surfeit, and make ourselves sick, we must endure it. If Wasps and Vipers be our guests, no wonder if we dwell not quietly at home; and if we sit not at ease, when we carry thorns about us. Folly and Concupiscence breed our misery: It is the smoke of our own corruptions that troubleth our eyes, and the scent & smart of our ulcerated minds that most annoyeth us. We cannot waste our Peace, and have it. Turk and Pope, and all the terrible names on earth, are not so terrible deservedly to a sinner as his own: The nearest evil is the most hurtful evil: If a scolding Wife be such a continual dropping, and troublesome companion, as Solomon tells us, what then is a distempered, troubled mind, and a chiding conscience? It is pity that man should be his own afflicter, but so it is: And, as the proverb is, he hath great need of a fool, that will play the fool himself; so I may say, He hath great need of a tormenter, that will be a tormenter to himself. Folly, and lust, and rashness, and passion are sorry keepers of our ●eace: Darkness and filth do make a dungeon, and not a delightful habitation of our ●earts: God would take pleasure in them, if ●e kept them clean; and would walk with ●s in those gardens, if we kept them dressed: But if we will defile his Temple, and make 〈◊〉 unpleasing unto him, he will make it unpleasing unto us. Terror and trouble are ●he shadow of sin, that follow it, though the ●un shine never so brightly. If we carry ●re in our clothes, we shall smell it at the ●ast. Keep close to God: obey his will: ●ake sure of your Reconciliation and Adoption: keep clear your Evidences: and grieve not the holy Spirit which sealeth you, and must comfort you: And then it will do you good to look into your heart, and there you shall find the most delightful company; and the Spirit that you have there entertained, will there entertain you with his joys. But if disorder have prevailed and made your Hearts a place of trouble, yet fly not from it, and refuse not to converse with it: For though it be not at the present a work of pleasure, it is a work of Necessity, and may tend to pleasure in the end: Conversing wisely and faithfully with a disordered troubled heart, is the way to make it a well ordered and quiet heart. Direct. 3. In judging of your present state and actions, let one eye be always on the end: This will both quicken you to be serious in the duty, and direct you in all particular cases to judge aright. As the approach of death doth convince almost all men of the necessity of studying themselves, and calleth them to it from all other studies; so the considerate foresight of it, would do the like in better time▪ And it is the End that communicateth th● Good or Evil to all things in the way: an● therefore as they have relation to the End▪ they must be judged of. When you peruse your actions, consider them as done by one that is entering into Eternity, and as those that must all be opened in a clearer light. If we separate our actions in our considerations from their ends, they are not of the same signification, but taken to be other things then indeed they are. If the Oaths, the Lies, the Slanders, the Sensuality and filthiness of impure-sinners, had not relation to the loss of Heaven, and to the pains of Hell, they were not matters of that exceeding moment as now they are: And if the Holiness, Obedience and Watchfulness of believers, had no relation to the escaping of Hell fire, and the attainment of eternal life, they would be of lower value than they are. The more clearly men discern that God is present, that judgement is at hand, that they are near to Heaven or Hell, where millions have already received their reward, the more seriously will they study, and the better will they know themselves. Direct. 4. Though you must endeavour to judge yourself truly as you are, yet rather incline to think meanly, then highly of yourself, and be rather too suspicious, then too presumptuous. My reasons for this direction are, Because man's nature is generally disposed to self-exalting; and pride, and self-love are sins so common and so strong, as that it is a thing of wondrous difficulty to overcome them, so far as to judge ourselves impartially, and to err as little in our own cause, as if it were another's: and because self-exalting hath far more dangerous effects, then self-abasing, supposing them to exceed their bounds. Prudent humility i● a quieting grace, and avoideth many storms and tempests, which trouble and shake the peace of others. It maketh men thankful for that little as undeserved, which others repine at as short of their expectations: It telleth the sufferer that God doth afflict him much less than he deserveth: and causeth him to say, I will bear the indignation of the Lord, because I have sinned against him (Micah 7.9.) It teacheth us a cautelous suspicion of our own understandings, and a just submission to those that are wiser than ourselves: When Pride keepeth out Wisdom, by keeping out the knowledge of our ignorance. And as Pliny tells us of some Nations, where they are grey-headed in their Infancy, and black-headed when they are old; So Pride maketh many wise so soon, that they never come to be truly wise: They think in youth that they have more than the wisdom of age, and therefore in age they have less than what beseemed them in youth. Every hard report or usage is ready to break a proud man's heart: when contempt doth little disquiet the hum●le, because they judge so meanly of themselves. The proud are frequently disturbed, because they climb into the seats of others: when humility sits quietly, and no one bids it ●ise, because it knoweth and keepeth its own ●lace. Therefore it is that true contrition ●aving once told us of our folly to the Heart, ●oth make us walk more circumspectly while ●e live: And that no man is better re●olved than he that was once in doubt, and ●hat no man standeth faster, than he that hath ●ad a fall: and no man is more safe, than he ●hat hath had most assaults. If you love your ●afety, desire not either to be, or to seem too ●igh. Be little in your own eyes, and be con●ent to be so in the eyes of others. As for worldly Greatness, affect neither the thing, ●or the reputation of it: Look up if you ●lease, to the tops of Steeples, Masts and Mountains: but stand below if you would ●e safe. Though the Chimney be the highest ●art of the house; it is not the cleanest or ●he sweetest part: it is scorched more with ●he fire, and suffocated with the smoke than ●ther parts. And for spiritual endowments, ●esire them, and improve them: but desire not inordinately the reputation of them: It sel●dom increaseth a man's Humility, to be reputed Humble: And though Humility he●● you to bear applause, yet the remnants of pri●● are ready to take fire, and other sins to get ad●vantage by it. Direct. 5. Improve your self-acquain●tance to a due apprehension of what is mo●● suitable, most profitable, and necessary fo● you, and what is most hurtful, unsuitabl● and unnecessary. He that hath taken a ju●● measure of himself, is the better able 〈◊〉 judge of all things else. How suitable wi●● Christ and grace appear, and how unsuitabl● will worldly pomp appear, to one that trul● knows himself? How suitable will serious fervent worship appear, and how unsuitab●● the ludicrous shows of Hypocrites? And 〈◊〉 pair of eyes will be valued above many pa●● of spectacles: and one pair of legs before 〈◊〉 pair of crutches, by one that is not a stra●●ger to himself. He that takes grass and pr●●vender to be his best and most delightful fo●● hath sure forgotten that he is a man, an● taketh himself to be but a beast, or else 〈◊〉 would not choose the food of a beast, nor us● himself as a beast. If a man knew aright the capacity and tendency of the Reasonab●● nature, and the evil of sin, and the necessit● and distress of an unrenewed soul, what sweet, what longing thoughts would he have of God, and all that tendeth to the pleasing and enjoying of him? How little would he think himself concerned in the trivial matters of ●onour or dishonour, riches or poverty, favour ●r displeasure, further than as they help or ●inder him in the things that are of more ●egard? Know yourself, and you will know what to Love, and what to hate; what to ●hoose, and what to refuse; what to hold, and what to lose; what to esteem, and what to ●ight; what to fear, and when to be courageous ●nd secure: the curing the dotage thus, would ●ure the night walks of the dreaming, va●●ant world: And they that find that music cureth not the Stone or Gout, would know ●hat mirth▪ and gallantry, and vainglory, ●re no preservatives from Hell, nor sufficient cure for a guilty soul: And that if an ●●king head must have a better remedy than 〈◊〉 golden Crown, and a deaseased body, a ●ore suitable cure than a silken suit, a diseased soul doth call for more. Direct. 6. Value not yourself by muta●e Accidents, but by the essence and substance of Christianity. A man's life con●●teth not in the abundance which he possesseth, Luke 12.15. Paul knew better what he said, when he accounted all but loss and dung for the knowledge and fruition of Jesus Christ (Phil. 3.7, 8.) then they that dote on it as their felicity: And is a man to be valued, applauded, and magnified for his dung, or for his personal endowments? Is that your perfume, that stinketh in the nostrils of men of sounder senses? Judge not of the person by his apparel, when the foolishest and the worst may wear the same: The Master and inhabitants honour the house more than the house doth the Master and inhabitants. All the wit and learning in the world, with all the Riches, Honour and applause, yea and all the civility and winning deportment, will not make a Christian of an Infidel or Atheist, nor a happy of a miserable man; As nothing will make a man honourable indeed, that hath not the use of Reason, which differenceth m●● from bruits; so nothing will make or pro●● 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 phrenetick 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 ●hat 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 sometime to step into your neighbour's house for a charitable visit; but ●ou must dwell in your own; Be more busy and censorious at home then the proud and the malicious are abroad: and be as seldom and tender 〈◊〉 censuring others as such Hypocrites are in censuring themselves. Put on your spectacles 〈◊〉 home, when you are reading over the Re●ister of your consciences; but wear them ●●t as you walk the streets; but take up ●ith so much knowledge of ordinary passengers as you can have without them. Think ●●t that you are unconcerned in the danger or ●●fety of your neighbour, but remember that ●●u are more concerned in your own. It's ●ere most reasonable to say, that charity ●●gins at home, when self-neglect will disable you to help another. And if sometimes ●●ur 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's 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 not cast 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 ones else; an● therefore should be more used for yourself then for any. And if after much thoughtfulness, and labour, you find your heart to b● no whit better, yet Labour and Believe. 〈◊〉 is not the last blow of the axe alone, that cut● down the Tree, though it fall not till th● last: The growth of Grace, as of plant● and fruits, and flowers, is not perceived 〈◊〉 immediate inspection. There is much go●● obtained when we discern it not: And northing is more certain, than that honest diligence is never lost in the things of God an● our salvation. It is worth all our labour, 〈◊〉 we grow no better, to keep our spark fro● 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. 4.23. Actions receive their specification and quality from the Heart. Death and Life are in the power of the tongue, Prov. 18.21. 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 ●one, nor that your Heart is much Affected with it: but let all tend to Action, to mend what is amiss, and to maintain, improve ●nd 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 tyre themselves with ●●riving to make deep affecting impressions on ●heir hearts, and when they have got much ●●rrow, 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 in your Accounts, and put down a wrong sum, and call yourself confidently what you are not, or deny God's graces, when ever 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 uncapable of it, who do nothing but poor 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 Judgement 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 Pet. 1.10. O what a dreadful thing it is, for a man to come rawly and newly to the study of his soul, as a thing that he is unacquainted with, when sickness is upon him, and death at hand, and he is ready to pass into another world! To be then newly to ask, What am I? and What have I done? and Whither am I going? and What will become of me for ever? is a most fearful state of folly. Direct. 10, Terminate not your knowledge ultimately in yourself: but pass up unto God in Christ, and to the blessed privileges of the Saints, and the joyful state of Endless Glory, and there let your meditations be most frequent and most sweet: But of this elsewhere. Madam, I have added these Directions not principally for you that have learned the Art, but for your hopeful Sons 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, Richard Baxter. August 25. 1661. Postscript. Madam, SInce the writing of this Epistle, finding you under the afflicting hand of God, thought meet to remember you of what ●ou know, that God thus traineth up his children for their Rest: whom he Loveth, ●e chasteneth, and scourgeth every son ●hom he receiveth: If we endure chastening, God dealeth with us as with children: ●nd if we be without chastisement whereof 〈◊〉 are partakers, than we are bastards and ●ot sons, Heb. 12.6, 7, 8. The same flesh ●●at would be pleased, will grudge when it 〈◊〉 displeased: and that which is our entice●●g enemy in prosperity, will be our disturbing enemy in adversity: As fleshly ●inds misjudge of the law and service of ●od, and cannot be subject because of the amity against him, Rom. 8.7. so do they misjudge of his chastisements: And so far 〈◊〉 they participate of this disease, the best ●●ll be repining, and tempted to unworthy ●oughts of God. Even innocent nature ●oth to suffer; Christ himself saith, If it be thy will, let this cup pass from me: An● nature so far as it is corrupted, is yet muc● more averse, because the Flesh is more in●ordinately desirous of its ease, and passion more turbulent when it is denied, and th● soul hath less apprehension and relish 〈◊〉 that Love of God, which is the cause an● End, and should sweeten all to a Reconciled well-composed mind: and it is als● less satisfied in the will of God, and it is le●● subject to it: and patience is defective b●●cause of the weakness of the Grace's th● should support us. Besides which also, tenderness of spirit, and overmuch sensib●●lity, fears and trouble, are ordinary effect of the weak and tender nature of ma● especially of the more weak and tend●● sex: And when all these concur (t●● averseness of the most innocent nature, t●● remnants of sin, and the special tenderness of your nature and sex,) your burde● and trial is much the greater, and yo● grief must needs be much the mo●● But, I beseech you, remember, that yo● have not to do with an Enemy, but a F●●ther that knoweth what he doth, a●● meaneth you no hurt, but that which is t●● fittest means to your good, and to yo● scaping greater hurt; that loveth you 〈◊〉 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 Brothers; being in all things made like unto us, that he might be a merciful and faithful High Priest in things pertaining to God, ●o make reconciliation for our sins: who ●n that he himself hath suffered being tempted, is able to succour them that are tempted, Heb. 2.10, 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 ●s 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. 5.7.) will not be angry if his servants complain and cry ●o him in their suffering: He that cried ●ut, My God, My God, why hast thou forsaken me! will pity his poor distressed members, and not forsake them, when they ●hink themselves forsaken; And if they go beyond their bounds in their complain, he will not therefore disregard their moans; But he that honoured the patience of Job, though he so passionately curse● the day of his birth, will love the faith an● patience of his people, notwithstanding the mixtures of unbelief and impatience▪ He is ready with his gracious excuse▪ Matth. 26.41. The spirit is willing, bu● the flesh is weak; And he considereth that our strength and flesh is not of stone or brass, Job 6.12. He will therefore revive the spirit of the contrite, and wi●● not contend for ever, nor be always wroth lest the spirit should fail before him, and the souls which he hath made, Isai. 57.15, 16. And though no chastening for the present seemeth to be joyous, but grievous: yet the end is that he may make u● partakers of his Holiness; and afterwards it yieldeth the peaceable fruits of righteousness to them that are exercised thereby, Heb. 12.10, 11. Blessed is the man that endureth temptation; for when he is tried he shall receive the Crown of Life, which God hath promised to them that love him, Jam. 1.12. Blessed is the man whom thou chastenest O Lord, and teachest him out of thy Law, that thou mayest give him rest from the days of adversity un●ill the pit be digged for the wicked; For the ●ord will not Cast off his people, neither will he forsake his inheritance, Psal. 94.12, 13, 14. Madam, if nothing in all the world be more certain, that that there is a God, who ●s true and just, and delighteth in his people when they are lowest in the world: If nothing be more sure than that there is a Heaven for persevering penitent believers: ●hen are our Arguments for the comfort of God's afflicted ones, no fancies, but fetched as from the highest excellencies, so ●rom the surest realities that ever were presented to the understanding of a man: And though the best of Saints have been ●ut to wrestle with the temptations that ●rise from the adversity of Believers, and ●he prosperity of the wicked; yet this is still ●he result of all their perplexing thoughts; Truly God is good to Israel, even to such as are of a clean heart: Though sometime their feet are almost gone, and their paths do well nigh slip, and they are ready to say, We have cleansed our hearts in vain, and washed our hands in innocency; for all the day are we plagued, and chastened every morning; yet they soon learn in the sanctuary of God, that the wicked are set in slippery places, and cast down into destruction, and brought to desolation as in a moment, and utterly consumed with terrors; as a dream when one awaketh, so the Lord when he awaketh, will despise their image, Psal. 73. But mark the perfect man, and behold the upright: for the End of that man is peace, Psal. 37.37. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil: But though a sinner do evil an hundred times, and his days be prolonged: yet surely I know that it shall be well with them that fear God, which fear before him, Eccles. 8.11, 12. If not here, yet certainly at last all shall say, Verily there is a Reward for the righteous, Psal. 58.11. Rest therefore in the Lord, and wait patiently for him: Commit your way to him: Trust in him, and he shall bring it to pass: For the needy shall not always be forgotten: the expectation of the poor shall not perish for ever, Psal. 9.18. How happy are you that God doth thus save you from the temptations of prosperity, which you see befool and undo so many before your eyes! and that you are not left in the number of ●hose, that are men of the world, which ●ave their portion in this life! Psal. 17.14. ●nd are given up to their own hearts lusts, ●o walk in their own counsels, Psal. 81.12. ●nd must hear at last, Remember that thou ●n thy life time receivedst thy good things] ●ut that here you have your evils, and ●hall be comforted when the now-prospe●ous wicked are tormented, Luke 16.25. ●f heaven be enough to make you a felicity, ●nd Eternity be long enough for your fruition of it, than never think hardly of God ●or any of his chastisements: Lazarus re●enteth not there that he was poor: nor Job ●hat he was covered with sores, nor David ●hat he washed his couch with tears, and ●hat his sore ran and ceased not: The longest of our sorrows will there be reviewed ●s short in respect of our endless joys; ●nd the sharpest of our pains as nothing ●o those pleasures: Madam, experience ●s well as faith assureth me, that it is good ●●r us that we are afflicted; And though ●●r the sake of others, I shall earnestly ●eseech the Lord, that he will not unseasonably remove such as you from this unworthy generation; yet I doubt not but ●our removal, and sufferings in the way, ●ill advantage you for your Everlasting Rest. And for myself, I desire, that my lo●● may still fall with those that follow Christ through tribulation, bearing the cross, and crucified to the world, and waiting for his appearance, desiring to be absent from the body, and present with the Lord; & not with those that are fed as beasts for the slaughter, and prosper a while in their iniquity, till sudden destruction come upon them, and at last their sins do find them out; when the wicked shall be turned into Hell, and all the nations that forget God, Psal. 9.17. Numb. 32.23. 1 Thes. 5.3. Phil. 3.19. And that these words of life may be engraven upon my heart, [Psal. 63.3. Thy loving kindness is better than life] Psal. 73.26. [My flesh and my heart faileth; but God is the strength of my heart, and my portion for ever,] Rom. 8.28. [All things work together for good to them that love God] Joh. 14.19. Because I live, ye shall live also.] Col. 3.3, 4. Our life is hid with Christ in God: When Christ who is our Life, shall appear, then shall we also appear with him in Glory:] and that I may be fit for the Title of the Beloved Apostle, Rev. 1.9. (though as a servant to you and the Church of God,) Your Brother and Companion in tribulation, and in the Kingdom and Patience of Jesus Christ. Rich. Baxter. Nou. 1. 1661. To my dearly beloved the Inhabitants of the Burrow and Parish of Kederminster in Worcestershire. AS I never desired any greater preferment in this world, than to have continued in the work of my Ministry among you, so I once thought my days would have been ended in that desired station: But we are unmeet to tell God how he shall dispose of us; or to foreknow what changes he intends to make. Though you are low in the world, and have not the Riches which cause men's estimation with the most, I see no probability that we should have been separated till death, could I but have obtained leave to preach for nothing. But being forbidden to preach the Gospel in that Diocese, I must thankfully take the liberty which shall anywhere else be vouchsafed me: And while I may enjoy it, I take it not for my duty to be over querulous, though the wound that is made by my separation from you be very deep. And though to strangers it will seem probable that such severity had never been exercised against me, but for some heinous crime, yet to you that have known me, I shall need to say but little in my defence. The great crime which is openly charged on me, and for which I am thought unworthy to preach the Gospel, (even where there is no other to preach) is a matter that you are unacquainted with, and therefore, as you have heard me publicly accused of it, I am bound to render you such an account as is necessary to your just information and satisfaction. It pleased the King's Majesty, (in the prosecution of his most Christian resolution, of uniting his differing subjects by the way of mutual approaches and abatements) to grant a Commission to twelve Bishops and nine assistants on the one side, and to one Bishop and eleven other Divines and nine assistants on the other side, to treat about such alterations of the Liturgy, as are necessary to the satisfying of tender consciences, and to the restoring of unity and peace. My experiences in a former Treaty (for Reconciliation in matter of Discipline) made me entreat those to whom the nomination on the one side was committed, to excuse me from the service which I knew would prove troublesome to myself, and ungrateful to others; but I could not prevail. (But the Work itself, I very much approved, as to be done by fitter and more acceptable persons.) Being commanded by the King's Commission, I took it to be my duty to be faithful, and to plead for such Alterations as I knew were necessary to the assigned ends; thinking it to be treachery to his Majesty that entrusted us, and to the Church and cause for which we were entrusted, if under pretence of making such Alterations as were necessary to the two forementioned ends, I should have silently yielded to have [No Alterations] or [next to none.] In the conclusion (when the chief work was done by writing) a Committee of each part, was appointed to manage a Disputation in presence (by writing also.) Therein those of the other part form an Argument, whose Major proposition was to this sense (for I have no copy) [Whatsoever book enjoineth nothing but what is of itself lawful, and by lawful authority, enjoineth nothing that is sinful:] We denied this proposition; and at last gave divers Reasons of our denial; among which one was that [It may be unlawful by Accident, and therefore sinful] You now know my crime; It is my concurring with learned, reverend Brethren, to give this Reason of our denial of a proposition: Yet they are not forbidden to preach for it, (and I hope shall not be;) but only I. You have publicly heard, from a mouth that should speak nothing but the words of Charity, Truth, and Soberness, (especially there) that this was [a desperate shift that men at the last extremity are forced to] and inferring [that than neither God nor man can enjoin without sin.] In City and Country this soundeth forth to my reproach. I should take it for an act of clemency to have been smitten professedly for nothing, and that it might not have been thought necessary to afflict me by a defamation, that so I might seem justly afflicted by a prohibition to preach the Gospel. But indeed is there in these words of ours so great a crime? Though we doubted not but they knew that our Assertion made not Every evil accident, to be such as made an Imposition unlawful, yet we expressed this by word to them at that time, for fear of being misreported: and I told it to the Right Reverend Bishop when he forbade me to preach, and gave this as a reason: And I must confess I am still guilty of so much weakness, as to be confident that some things not evil of themselves, may have Accidents so evil, as may make it a sin to him that shall command them. Is this opinion inconsistent with all Government? Yea I must confess myself guilty of so much greater weakness, as that I thought I should never have found a man on earth, that had the ordinary reason of a man, that had made question of it; yea I shall say more than that which hath offended, viz. that whenever the commanding or forbidding of a thing indifferent is like to occasion more hurt than good, and this may be foreseen, the commanding or forbidding it is a sin. But yet this is not the Assertion that I am chargeable with, but that [some Accidents there may be that may make the Imposition sinful;] If I may ask it without accusing others, how would my crime have been denominated if I had said the contrary? Should I not have been judged unmeet to live in any Governed society? It is not unlawful of itself to command out a Navy to Sea: But if it were foreseen that they would fall into the enemy's hands, or were like to perish by any accident, and the necessity of sending them were small, or none, it were a sin to send them. It is not of itself unlawful to sell poison, or to give a knife to another, or to bid another do it: but if it were foreseen that they will be used to poison or kill the buyer, it is unlawful; and I think the Law would make him believe it that were guilty▪ It is not of itself unlawful to light a candle or set fire on a straw; But if it may be foreknown, that by another's negligence or wilfulness, it is like to set fire on the City, or to give fire to a train and store of Gunpowder, that is under the Parliament house, when the King and Parliament are there: I crave the Bishop's pardon, for believing that it were sinful to do it, or command it: Yea or not to hinder it (in any such case,) when Qui non vetat peccare cum potest, jubet. Yea though going to God's public worship be of itself so far from being a sin, as that it is a duty, yet I think it is a sin to command it to all in time of a raging pestilence, or when they should be defending the City against the assault of an enemy. It may rather be then a duty to prohibit it. I think Paul spoke not any thing inconsistent with the Government of God or man, when he bid both the Rulers and people of the Church, not to destroy him with their meat for whom Christ died: and when he saith that he hath not his Power to destruction, but to Edification. Yea there are Evil Accidents of a thing not evil of itself, that are caused by the Commander: and it is my opinion that they may prove his commad unlawful. But what need I use any other Instances then that which was the matter of our dispute? Suppose it never so lawful of itself to kneel in the Reception of the Sacrament, if it be imposed by a penalty that is incomparably beyond the proportion of the offence, that penalty is an Accident of the command, and maketh it by accident sinful in the Commander: If a Prince should have Subjects so weak as that all of them thought it a sin against the example of Christ, and the Canons of the general Councils, and many hundred years' practice of the Church to kneel in the act of Receiving on the Lords days, if he should make a Law that all should be put to death that would not kneel, when he foreknew that their consciences would command them all, or most of them, to die rather than obey, would any man deny this command to be unlawful by this accident? Whether the penalty of ejecting Ministers that dare not put away all that kneel, and of casting out all the people that scruple it, from the Church, be too great for such a circumstance, (and so in the rest,) and whether this, with the lamentable state of many congregations, and the divisions that will follow, being all foreseen, do prove the Impositions unlawful which were then in question, is a case that I had then a clearer call to speak to, than I have now. Only I may say that the ejection of the servants of Christ from the Communion of his Church, and of his faithful Ministers from their sacred work, when too many Congregations have none but insufficient or scandalous teachers, or no preaching Ministers at all, will appear a matter of very great moment, in the day of our Accounts, and such as should not be done upon any but a Necessary cause, where the benefit is greater than this hurt (and all the rest) amounts to. Having given you (to whom I owe it) this account of the cause for which I am forbidden the exercise of my ministry in that Country, I now direct these Sermons to ●our hands, that seeing I cannot teach you ●s I would, I may teach you as I can. And 〈◊〉 I much longer enjoy such liberty as this, 〈◊〉 will be much above my expectation. My dearly beloved, stand fast in the ●ord; And fear ye not the reproach of men, ●ither be afraid of their revile: For ●e moth shall eat them up like a garment, ●nd the worm shall eat them like wool: but ●●e righteousness of the Lord shall be for ever, 〈◊〉 his salvation from generation to genera●●on, Isa. 51.7, 8. If I have taught you 〈◊〉 doctrine of error or impiety, of ●●sobedience to your Governors in lawful ●●ings, of schism or uncharitableness, unlearn them all, and renounce them with ●●nitent detestation: But if otherwise, ●eseech you mark them which cause divisions and offences, contrary to the doctrine ●hich you have learned, and avoid them: 〈◊〉 they are such as serve not our Lord ●●sus Christ, but their own b●lly; and by 〈◊〉 words and fair speeches deceive the ●●rts of the simple, Rom. 16.17. If any all speak against Truth or Godliness, member what you have received; and 〈◊〉 little any adversary could say, that ●er made such assaults upon you, while I 〈◊〉 with you: and that it is easy for any man to talk confidently when no man must contradict him. I denied no man liberty upon equal terms, to have said his worst against any doctrine that ever 〈◊〉 taught you. And how they succeeded, I need not tell you: your own stability tells the world. As you have maintained true Catholicism, and never followed any sect, so I beseech you still maintain the ancient faith, the Love of every member of Christ, and commo● charity to all, your Loyalty to your King your peace with all men: And let no● draw you from Catholic Unity to 〈◊〉 faction, though the declaiming against Faction and Schism should be the devi● by which they would accomplish it. A●● as the world is nothing, and God is all, 〈◊〉 all that are sincere believers; so let 〈◊〉 worldly interest seem regardable to yo● when it stands in any opposition to Christ but account all loss and dung for him, 〈◊〉 3.8. And if you shall hear that I yet suf●●● more than I have done, let it not be yo● discouragement or grief; For I doubt 〈◊〉 but it will be my crown and joy: I 〈◊〉 found no small consolation, that I 〈◊〉 not suffered, for sinful, or for small and in●●●●ferent things: And if my pleading against 〈◊〉 ejection of the Ministers of Christ, ●nd the excommunicating of his member, ●●r a ceremony, and the divisions of his church, and the destruction of Charity ●●all be the cause of my suffering (be it ever so great,) it shall as much rejoice ●●e to be a suffering witness for CHARI●Y and UNITY, as if I were a Mar●●r for the Faith. I participate with Paul 〈◊〉 an expectation and hope, that Christ shall 〈◊〉 magnified in my body whether by life or ●●ath: and as to live will be Christ, so to 〈◊〉 will be gain; Only let your conversation 〈◊〉 as it becometh the Gospel of Christ; that ●hether I ever see you more, or be absent ●till the joyful day) I may hear of your affairs, that ye stand fast in one spirit, with 〈◊〉 mind striving together for the faith of ●he Gospel; and in nothing terrified by your adversary's, which is to them an evident ●●ken of perdition, but to you of salvation, ●nd that of God, if to you it shall be given 〈◊〉 the behalf of Christ, not only to ●●lieve on him, but also to suffer for his ●●ke, Phil. 1.20, 21, 27, 28, 29. But let 〈◊〉 injury from inferiors provoke ●ou to dishonour the Governors that God himself hath set over you. Be meek ●nd patient; the Lord is at hand; Honour all men; Love the Brotherhood: Fear God▪ Honour the King: For so is the will of God, that with well doing ye may put 〈◊〉 silence the ignorance of foolish men, 1 Pet▪ 2.15, 17. It is soon enough for you an● me, to be justified at the bar of Christ (by himself that hath undertaken it) against all the Calumnies of malicious men. Til● then let it seem no greater a matter the● indeed it is, to be slandered, vilified or abused by the world. Keep close to hi● that never faileth you, and maintain you● integrity, that he may maintain the joy that none can take from you. Farewell 〈◊〉 dear brethren, who are my glory and joy the presence of our Lord Jesus Christ his coming (1 Thes. 2.18, 19) Your faithful, though unwo●●thy Pastor, Rich. Baxte● Nou. 11. 1661. The Contents. THE Text opened, p. 1 Self-knowledge what; and of how many sorts, p. 4 How far it is shame to be Ignorant of ourselves, p. 7 The Mischiefs of Self-ignorance, 1. It cherisheth Atheism, p. 11 ●. Causeth Ignorance of the Life to come, p. 15 ●. And of the Evil of sin, p. 17 ●. It keepeth the soul from true Humiliation, p. 18 ●. It makes Christ undervalved, p. 19 ●. It makes a Holy Conversation vilified, p. 20 ●. It makes men cheated by the world, p. 22 ●. It causeth Pride, p. 24 9 It makes men run into Temptations, p. 2● 10. It makes Temptations prevalent, p. 2● 11. It makes men quarrel with God's 〈◊〉 and Ministers, p. ●● 12. It destroyeth Charity, p. 3● 13. It is the cause of Church-division● p. 3● 14. It makes men troublers of the State, p. 3● 15. It causeth Errors, p. 4● 16. It makes men unjust, p. 4● 17. It makes men unthankful, ibid. 18. It is an enemy to true peace and joy p. 4● 19 It makes men repine at God's provident p. ●● 20. It makes men lose their Time, and ne●●lect preparation for death, p. 4● Use. Self-ignorance detected and reproved, p. 4● Discovered by some Effects: 1. By men's 〈◊〉 humbledness, p. 5● 2. By the abounding of Hypocrisy, p. 6● 3. By the love of flattery, and impatience● plain reproof, p. 6● 4. By men's partiality, p. 6● 5. When every man would be a Rule to other● p. 7● 6. By the great change that approaching death, or other awaking Providences make, p. 75 ●. By men's quarrelling with others in their sufferings, and overlooking the great cause in themselves, p. 82 The discovery prosecuted, p. 87 Motives. ●. If you know not yourselves, you cannot Repent, p. 93 ●. Nor be duly sensible of your misery, ibid. ●. Nor indeed be Christians, p. 97 ●. You will not know what to do with yourselves, p. 108 ●. You will not know how to apply the Word, p. 116 ●. Nor how to Confess or Pray, p. 118 ●. Nor how to give thanks, p. 125 ●. Nor how to receive the Lords Supper, p. 129 ●. All your studies will be irrational, preposterous and impertinent, p. 130 ●0. You will be much unuseful to others, p. 140 ●1. You cannot well proceed to know extrinsic things, p. 143 12. How many and necessary things have yo● to know about yourselves, p. 148 Exhortation, p. 15● Caution against excessive studying of ou● selves, p. 15● Who need this Caution, p. 15● Information: Why the sincere can discourse so fully and savourily about Heart-affairs▪ p. 16● And why they are so full in prayer, and other● so empty, p. 17● The Excuses of the prayerless answered p. 17● Why the upright are so prone to self-accusing p. 1ST Motives to the Ungodly. 1. If you know not yourselves, you kn●● not whether you must dwell in Heaven 〈◊〉 Hell, p. 1ST 2. All shall shortly know themselves p. 1ST How useful a Companion Conscience is converse with, p. 19● 3. It's Satan's chief design to keep you 〈◊〉 ignorant, p. 20● Yet some can go on in known mise●● p. 2●● A threefold Despair, p. 218 In what cases the sincere may go in sin against knowledge, p. 220 But ordinarily self-knowledge would do much p. 122 Information: Why faithful Ministers search so deep, and speak so hardly of unrenewed souls, p. 235 Questions to the unsanctified, p. 257 What Christianity is, and who sincere in the Covenant, p. 267 Who certainly unregenerate, p. 266 Exhortation to the Regenerate. To know 1. Their Sin, 2. Their Graces. 1. For want of Self-knowledge: 1. You confess not sin as you ought to God or man, p. 276 ●. You pray not against it, or for grace as you ought, p. 277 ●. You are negligent in your watch, p. 281 Seek not help, ibid. Lie in unobserved sins, ibid. In General, When sin is most unobserved, p. 289 Particularly; 1. The Self-ignorant little think while they are Orthodox, what errors they may fall into, p. 292 Or in adversity, what sins prosperity may draw forth, p. 294 3. Or how soon the Resolutions of affliction may decay, and come to nothing, p. 298 4. Or when the heart is warm and heavenly, how quickly it may cool and fall to earth, p. 303 (True Marks of Grace, p. 304) 5. And in prosperity they little think what sins Adversity may detect or occasion, p. 316. 6. Or what Pride may appear in those th●● are humble, p. 319. 7, Some of the greatest sins of Christians 〈◊〉 little observed and lamented: As 1, 〈◊〉 remnants of Infidelity, p. 32● 2. The great imperfection of Love to God, p. 323 3. And want of Love to one another, p. 324 8. The insinuations of selfishness in all that w● do, p. 32● 9 The eruption of passions that seemed mor●tified, p. 34● 10. Affections mixed with carnality, which seemed purely spiritual. p. 33● Caution against overmuch suspicion or ac●cusation of ourselves, p. 33● 2. Sin surpriseth more dangerously: 3. An● the Remedy is neglected, through self-ignorance, p. 337 2. What Hinders Believers from knowing their Graces. 1. The sense of the Contraries, p. 338 2. The smallness of Grace. p. 341 3. Not judging by sure Marks: the Essentials of Holiness: what they are, p. 343 What Marks uncertain, p. 345 What sin consistent with true grace, p. 347 4. Overlooking what we have, by looking at what we ought to be, p 349 5. Judging upon disadvantage: 1. Surprising ourselves unpreparedly. 2. Judging in passion, of Fear or Grief. 3. When helps are absent. 4. When our Bodies are melancholy, or otherwise unfit, p. 350 6. Refusing the former Judgement of our sincerity, if we have not a continued sight of grace, p. 353 7. The variety and confusion of the souls operations, ibid. Motives to labour to know our Sanctification. 1. It is a most excellent sort of knowledge, p. 354. 2. It is a most delightful felicitating knowledge, p. 355 3. It might sweeten every place and state, p. 357 4. It would much help our Belief of Scripture, p. 357 5. And our Trusting on God in all straits, p. 359 6. And our cheerful progress in Religion, p. 361 7. It may keep you from the terrors of the doubting, p. 362 8 And sweeten all your other mercies, p. 363 9 And debilitate temptations to sensual pleasures, p. 36● 10. And sweeten all the service of God, p. 36● 11. And kindle Love to God, p. 372 12. It's necessary to a life of Thankfulness, p. 377 13. You will not else live to the Glory of the Gospel, p. 383 14. It will make all sufferings easy, p. 385 As 1. Scorns, p. 38● 2. Opposition, 3. Slanders, p. 38● 4. Imprisonment and banishment, p. 39● 5. Personal and family crosses, p 39● 6. Death, p. 39● The Hindrances of Self-acquaintance 〈…〉 1. External, 1. Minister's unskilfulness and unfaithfulness, p. 402 Direct. 1. Live under a skilful faithful Pastor, p. 411 In what cases to use their personal helps, p. 418 Objections against Ministers personal helps, answered, p. 419 Quest. How far a doubting person may rest in the judgement of a Minister about the state of his soul, p. 429 The Direction applied to both sorts, p. 435 Hind. 2. Prosperity and flattery. Direct. 2. Desire not much Prosperity, and detest flatterers. p. 457 Hind. 3. Conversing only with bad men, p. 461 Direct. 3. Converse with Heavenly Exemplary Christians. p. 466 2. Internal Hindrances; 1. Pride, p. 470 Direct. 1. Come to Christ as little Children. p, 473 Hind. 2. An unreasonable love of present ease, p. 475 Direct. 2, Look to the time to come, and be not too tender of present trouble, p. 477 Hind. 3. Self-love blindeth, p. 481 Direct. 3. Bring your minds to a just impartiality, p. 483 Hind. 4. Nst observing the heart in trial, but taking it only at the best, p. 488 Caution: When and how to judge ourselves. p. 490 Direct. 4. Judge of your Habitual state by your actions, p·s 494 ERRATA. PAge 228: l. 29. for gain r. game: p. 229. l. 29. for having r. have: p. 147 l. 17. r. relevetur: l. 22. r. sanabat: p. 236. l. 2. r. Impenitent sinner! p. 247. l. 5. for juggling r. jingling: p. 288. l. 25. r. it is: p. 29●. l. 20. r. preservative: p. 334. l. 24 for more r. mere: p 340 l. 25. r. if it were: p. 341. l. 2. for as r. is, l. 6. deal that, p. 349. l. 4 for after r. ofter, p. 351. l. 8. r. all that, p 353. l. 10. for over r. our, p. 307. l. 17. for bodily r. boldly, p. 375. l. 17. r. hath set you, p. 383. l. 2●. r. is it to, p. 381. l. 28. r. fitteth, p. 387. l. 8. r. prosperity, p. 407 l. 26. for natives r. Na●ions, p. 411. l. 3. r. wh●● it is, p. 428. l. 6. deal in, p. 434. l. 9 r. it's, l. 13. r. he is not, p. 448. l. 21. r. put him, p. 452. l. 14. r. of one, p. 46●. for are r. hear●, and for hear r. are p. 476. l. 19 r. inconsiderate, p. 485. l. 1. corrigentis. THE Mischief of Self-ignorance, AND Benefit of Self-acquaintance. 2 COR. 13.5. Know ye not your own selves—?] THE Corinthians being much abused by false-teachers, to the corrupting of their faith and manners, and the questioning of the Apostles Ministry, he acquainted them in my Text with an obvious remedy for both these maladies; and lets ●hem know, that their miscarriages call ●hem to question themselves, rather than ●o question his authority or gifts, and that if they find Christ in themselves, they must acknowledge him in his ministry. He therefore first most importunately urgeth them to the mediate duty of Self-examination: [Examine yourselves, Whether you be in the faith: Prove your own selves:] Self-examination is but the Means of Self-knowledge. This therefore he next urgeth, and that first in General; and this by way of Interrogation, [Know ye not your own selves?] and then more particularly he tells them, what it is of themselves, that it most concerneth them to know, [How that Jesus Christ is in you except ye be Reprobates.] As if he should say, [Alas, poor souls; you have more cause to question yourselves then me: Go too therefore, examine and prove yourselves. It is a shame for a man to be ignorant of himself. Know ye not your own selves? Either Christ is in you, by faith, and by his Spirit, or he is not. If he be not, you are yet but Reprobates, that is, disapproved of God, and at present in a forsaken, or condemned state yourselves; (which is a conclusion that you will be loath to admit, but more concerneth you:) If Christ be in you, it was by the means of my ministry; and therefore that ministry hath been powerful and effectual to you; and you are my witnesses; the seal of my ministry is upon your own souls; Christ within you, bears me witness, and therefore of all men, you have least cause to question or quarrel with my ministry.] This Paraphrase opening all that may seem difficult in the Text, I shall immediately offer you a double Observation, which the words afford us; first, as considered in themselves, and then as respecting the inference for which they are premised by the Apostle. The first is, that [All men should know themselves: or, It is a shame for a man to be unacquainted with himself.] The second is, that [Not knowing ourselves is the cause of other errors: or, The knowledge of ourselves, would much conduce to the Cure of many other errors.] In handling this, I shall show you, 1. What 〈◊〉 is to know ourselves. 2. How far it is, ●●r is not, a shame to be ignorant of our ●elves. 3. What evils follow this Ignorance ●f ourselves, and what benefits self-knowledge would procure. 4. How we should ●●prove this doctrine by Application and practise. Of the first but briefly. I. SElf-knowledge is thus distinguished according to the object. 1. There is a Physical self knowledge: when a man knows what he is as a man; What his soul is, and what his body, and what the compound called man. The Doctrine of Man's Nature, or this part of Physics, is so necessary to all, that it is first laid down even in the Holy Scriptures, in Gen. ch. 1, 2, 3. before his Duty is expressed. And it is presupposed in all the moral passages of the word, and in all the preaching of the gospel; The Subject is presupposed to the Adjuncts. The Subjects of God's Kingdom belong to the Constitution; and therefore to be known before the Legislation, and Judgement, which are the parts of the Administration. Morality always presupposeth nature. The Species is in order before the separable Accidents. Most ridiculously therefore doth Ignorance plead for itself against Knowledge, in them that cry down this part of Physics, as Humane Learning, unnecessary to the Discipl●● of Christ. What excellent holy Meditations of Humane nature do you find oft in 〈◊〉 and in David's Psalms, Ps. 139. concluding 〈◊〉 the praise of the incomprehensible Creator, ver. 14. [I will praise thee, for I am fearfully and wonderfully made: Marvellous are thy works; and that my soul knoweth right well.] 2. There is a Moral Self-knowledge, very necessary. And this is, The knowing of ourselves in Relation to God's Law, or to his Judgement. The former is the knowledge of ourselves 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 ourselves, 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 ourselves 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 sinful 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 man's 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 ourselves, that is, as we stand related to the Promises, and threatenings, 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 tenor 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, integral parts, and Temperament. There is not a nerve, or artery▪ or vein, nor the breadth 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 controversy, and voluminous Disputations, to the most Learned men; which will not admit of a full decision, till we are passed 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 Newman 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 fearful, tending to despair; and to lapsed and declining Christians; and also to many an upright soul, from whom in some cases of special trial, God seems to hide his pleased face. And though these infirmities are their shame, yet are they not the Characters or Prognostics 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 they sincerity. Yea, though they uprightly examine themselves, and desire help of their Guides, and watch and poor continually upon their hearts and ways, 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 doleful and damnable unacquaintedness with yourselves. 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. III. THE Commodities and Incommodities to be mentioned, are so many and great, that many hours would not serve to open them as they deserve. 1. Atheism is cherished by self-ignorance. The knowledge of ourselves as men doth notably conduce to our knowledge of God. Here God is known but darkly, and as in a glass, 1 Cor. 13.12. and by his Image; and not as face to face. And, except his Incarnate and his written word, what Glass revealeth him so clearly as the soul of man? We bear a double Image of our Maker: His Natural Image in the nature of our facuities; and his Moral Image in their Holy qualifications, in the nature of grace, and frame of the new man. By knowing ourselves it is easy to know, that there is a God; and it much assisteth us to know, what he is, not only in his Attributes and Relations, but even in the Trinity itself. He may easily know that there is a Primitive Being and Life, that knoweth he hath himself a Derived Being and Life. He must know that there is a Creator, that knoweth he is a creature. He that findeth a capacious Intellect, a Will, and Power in the creature, and that is conscious of any Wisdom, and Goodness in himself, may well know that formaliter or eminenter all these are infinite in the first cause that must thus have in itself whatsoever it doth communicate. He that knoweth that he made not, and preserveth not himself, may well know that he is not his Own, but his that made him and preserveth him, who must needs be his Absolute Proprietary and Lord. He that knoweth that he is an Intellectual free agent, and therefore to act Morally, and therefore to be moved by Moral means, and that he is a sociable creature, a member of the Universe, living among men, may well be sure, that he is made to be a subject, and Governed by Laws, and by moral means to be directed and moved to his End: and therefore that none but his Absolute Lord, the Infinite Wisdom, Goodness, and Power, can be his Absolute and Highest Sovereign. He that is convinced that he is, he lives, he hopeth and enjoyeth all that's good, from a Superior Bounty, may be sure that God is his Principal Benefactor. And to be [The First and Infinite Being, Intellect, Will, and Power, Wisdom, Goodness, and Cause of all things; the Absolute Owner, the most Righteous Governor, and the most Bounteous Benefactor,] this is to be [GOD.] This being the Description of him that is so called: such a Description as is fetched from his Created Image [Man,] and expressed in the terms that himself hath chosen, and used in his word, as knowing that if he will be understood by man, he must use the Notions and Expressions of man: And though these are spoken but Analogically of God, yet are there no fitter conceptions of him that the soul of man in flesh is capable of. So that the Atheist carrieth about him that Impress and Evidence of the Deity, which may convince him, or condemn him for his Foolishness and Impiety. He is a Fool indeed, that saith in his Heart, There is no God (Psal. 14.1.) when that Heart itself in its Being, and Life, and Motion is his Witness: and Soul and Body with all their faculties, are nothing but the Effects of this Almighty Cause: And when they prove that there is a God, even by questioning or denying it; being unable without him so much as to deny him, that is, to think, or speak, or be. As if a fool should write a Volume to prove that there is no Ink or Paper in the world; when it is Ink and Paper by which he writes. And whether there be no representation of the Trinity in Unity in the Nature of man, let them judge that have well considered, how in One Body there are the Natural, Vital and Animal parts, and spirits: And in One Life or Soul, there are the Vegetative, Sensitive and Rational faculties; And in One Rational Soul as such, there are an Intellect, Will, and Executive power, Morally perfected by Wisdom, Goodness and Promptitude to well doing. As in one Sun there is Light and Heat, and Moving force. So that man is both the Beholder and the Glass; the Reader and the Book: He is the Index of the Godhead to himself: Yea, partly of the Trinity in Unity: Of which saith August. de Trinit. lib. 1. [Nec periculosius alicubi erratur, nec laboriosius aliquid quaritur▪ nec fructuosius invenitur, quam Trinitas. We need not say, Who shall go up into Heaven: saith Seneca himself by the light of nature, Prope Deus est; tecum est: Intus est; sacer intra nos Spiritus; sed & bonorum malorumque nostrorum observator & custos: Hic prout à nobis tractatur, ita nos tractat ipse: Bonus vir sine Deo nemo est.] God is nigh us; with us; within us; A holy spirit resideth within us; ●he observer of our evil and good, and our preserver: He useth us as he is used by us: ●o good man is without God.] saith August. 〈◊〉 Deus est in seipso sicut α & ω: in mundo uncut rector & author: in Angelis sicut sapor ● decor: in Ecclesia sicut paterfamilias in ●omo: in animo sicut sponsus in thalamo: 〈◊〉 justis sicut adjutor & protector: in reprobis, uncut pavor & horror.] God is in himself as ●he Alpha and Omega; in the world as its governor and Author: in Angels as their sweetness and comeliness: in the Church as ●he master of the family in his house: in the ●●ul, as the Bridegroom in his bedchamber: 〈◊〉 the righteous, as their helper and prote●●or, etc.] And as all declareth him, so all ●hould praise him: Hunc itaque mens diligat, ●●ngua canat, manus scribat atque in his san●tis studiis fidelis animus se exerceat. Aug.] Let the mind be exercised in loving him, ●he tongue in singing him, the hand in writing him; let these holy studies be the believers work.] 2. He that knoweth himself, may certain●● know, that there is another life of Happi●ess or Misery for man to live, when this 〈◊〉 ended. For he must needs know that his ●oul is capable of a spiritual and glorious felicity with God, and of immaterial objects and that time is as nothing to it, and transitory creatures afford it no satisfaction or Rest: and that the Hopes and Fears of the Life to come, are the Divine engines by which the Moral Government of the world is carried on; and that the very nature of man is such, as that without such Apprehensions, Hopes and Fears, he could not in a connatural way be Governed, and brought unto the End to which his Nature is inclined and adapted; But the world would be as a Wilderness, and men as bruits. And he may well know that God made not such faculties in vain, nor suited them to an end which cannot be attained, nor to a work which would prove but their trouble and deceit: He may be sure that a mere probability or possibility of an everlasting Life, should engage a reasonable creature in all possible diligence in Piety & Righteousness & Charity to attain it: And so Religion and holy endeavours, are become the duty of man as man; there being few such Infidels or Atheists to be found on earth, as dare say, They are sure there's no other life for man. And doubtless whatsoever is by Nature and Reason made man's Duty, is not delusory and vain: Nor is it Reasonable to think that Falsehood, frustration and deceit, are the ordinary way by which mankind is Governed by the most wise and Holy God. So that the end of man may be clearly gathered from his Nature: forasmuch as God doth Certainly suit his works unto their proper use and ends. It is therefore the ignorance of ourselves that makes men question the Immortality of souls: And I may add, it is the Ignorance of the nature of Conscience, and of all Morality, and of the reason of justice among men, that makes men doubt of the discriminating justice of the Lord, which is hereafter to be manifested. 3. Did men know themselves, they would better know the evil and odiousness of sin. As poverty and sickness are better known by feeling then by hearsay: so also is sin. To hear a discourse or read ● Book of the Nature, Prognostics and Cure of the plague, consumption, or dro●sie, doth little affect us, while we seem ●o be sound and safe ourselves: But when we find the malady in our flesh, ●nd perceive the danger, we have then ●nother manner of knowledge of it. Did ●ou but see and feel sin as it is in your heart's and lives, as oft as you read and ●eare of it in the Law of God, I dare say sin would not seem a jesting matter, not would those be censured as too precise, that are careful to avoid it, any more than they that are careful to avoid infectious diseases, or crimes against the Laws of man, that hazard their temporal felicity or lives. 4. It's want of self-aquaintance that keeps the soul from kindly Humiliation: That men are insensible of their Spiritual calamities, and lie under a load of unpardoned sin and God's displeasure, and never feel it, nor loathe themselves for all the abominations of their hearts and lives, nor make complaint to God or man with any seriousness and sense. How many hearts would be filled with wholesome grief and care, that now are careless and almost past feeling? and how many eyes would stream forth tears that now are dry, if men were but truly acquainted with themselves? It is self-knowledge that causeth the solid peace and joy of a Believer: as conscious of that Grace that warranteth his peace and joy. But it is selfdeceit and ignorance that quieteth the presumptuous, that walk as carelessly, and sleep as quietly, and bless themselves from Hell as confidently when it is ready to devour them, as if the bitterness of death were passed, and hypocrisy would never be discoverred. 5. It is unacquaintednes with themselves that makes Christ so undervalved by the unhumbled world: that his Name is reverenced but his office and Saving grace are disregarded. Men could not set so light by the Physician, that felt their sickness, and understood their danger. Were you sensible that you are under the wrath of God, and shall shortly and certainly be in Hell, if a Christ received by a hearty working, purifying faith, do not deliver you, I dare say, you would have more serious, savoury thoughts of Christ, more yearnings after him, more fervent prayers for his healing grace, and sweet remembrance of his love and merits, example, doctrine and inestimable benefits, then lifeless hypocrites ever were acquainted with. Imagine with what desires and expectations the diseased, blind and lame cried after him for healing to their bodies, when he was on earth. And would you not more highly value him, more importunately solicit him for your souls, if you knew yourselves? 6. It is unacquaintednes with themselves that makes men think so unworthily of a Holy Heavenly Conversation; and that possesseth them with foolish prejudice against the holy Care and diligence of believers: did men but value their immortal souls, as Reason itself requireth them to do, is it possible they should venture them so easily upon everlasting misery, and account it unnecessary strictness in them that dare not be as desperately venturous as they, but fly from sin, and fear the threatenings of the Lord? Did men but considerately understand the worth and concernment of their souls, is it possible they should hazard them for a thing of nought, and set them at sail for the favour of superiors, or the transitory pleasures and honours of the world? Could they think the greatest care and labour of so short a life to be too much for the securing of their salvation? Could they think so many studious careful days, and so much toil to be but meet and necessary for their bodies; and yet think all too much that's done, for their immortal souls? Did men but practically know that they are the Subjects of the God of Heaven, they durst not think the diligent obeying him to be a needless thing, when they like that Child or servant best, that is most willing and diligent in their Service. Alas were men but acquainted with their weakness, and sinful failings when they have done their best, and how much short the hoylest Persons do come of what they are obliged to by the Laws and mercies of the Lord, they durst not make a scorn of diligence, nor hate or blame men for endeavouring to be better, that are sure at best they shall be too bad. When the worst of men, that are themselves the greatest neglecters of God and their salvation, shall cry out against a Holy life and making so much a do for Heaven, (as if a man that lieth in bed should cry out against working too much or going too fast) this shows men's strangeness to themselves. Did the careless world but know themselves, and see where they stand, and what's before them, and how much lieth on this inch of time; did they but know the nature and employment of a soul, and why their Creator did place them for a little while in flesh, and whither they must go when time is ended, you should then see them in that serious frame themselves which formerly they disliked in others: and they would then confess that if any thing in the world deserved seriousness and diligence, it is the pleasing of God, and the saving of our souls. 7. It is for want of acquaintance with themselves, that men are so deceived by the vanities of the world: that they are drowned in the love of pleasures and sensual delights: that they are so greedy for Riches, and so desirous to be higher than those about them, and to waste their days in the pursuit of that which will not help them in the hour of their extremity. Did the voluptuous sensualist know aright that he is a Man, he would not take up with the pleasures and felicity of a bruit; nor enslave his Reason to the violence of his Appetite. He would know that there are higher pleasures which beseem a Man: even those that consist in the well being and integrity of the soul, in peace of Conscience, in the favour of God, and Communion with him in the Spirit, and in a holy life, and in the fore-thoughts and Hopes of endless Glory. Did the Covetous worldling know himself, he would know that it must be another kind of Riches, that must satisfy his soul, and that he hath wants of another nature to be supplied; and that it more concernneth him to lay up a treasure in Heaven, and think where he must dwell for ever, then to accommodate his perishing flesh, and make provision with so much a do, for a life that posteth away while he is providing for it: he would rather make him friends with the Mammon of unrighteousness, and lay up a foundation for the time to come, and labour for the food that never perisheth, then to make such a stir for that which will serve him so little a while: that so he might hear, [Well done thou Good and faithful servant, etc.] rather then [Thou fool this night thy soul shall be required of thee: than whose shall those things be which thou hast provided.] Self-knowledge would teach Ambitious men, to prefer the calmest safest station, before the highest; and to seek first the Kingdom of God and its righteousness, and to please him most carefully that hath the Keys of Heaven and Hell: and to be content with food and raiment in the way, while they are Ambitious of a higher Glory. It would tell them, that, so dark and frail a creature should be more solicitous to Obey then to have Dominion; and that large Possessions are not the most congruous or desirable Passage, to a narrow grave; and that it is the highest dignity to be an heir of Heaven. Would men but spend some hour's time, in the study of themselves and seriously consider what it is to be a Man, a sinner, a Passenger to an endless life, an expectant of so great a change, and withal to be a professed Believer, what a turn would it make in the cares, and the desires, and conversations of the most? O amatores mundi (inquit Angust.) cujus rei gratia militatis?— Ibi quid nisi fragile plenum periculis? et per qu●t pericula pervenitur ad majus periculum? percant haec omnia, et dimittamus haec vana et inania, conferamus nos ad solam inquisitionem eorum quae finem non habeant.] i. e. What strive you for, O worldings? What's here but a brittle glass full of dangers? and by how many dangers must you come to greater dangers? Away with these vanities and toys, and let us set ourselves to seek the things that have no end] 8. It is for want of self-acquaintance that any man is Proud. Did men considerately know what they are, how quickly would it bring them low? Would corruptible flesh that must shortly turn to loathsome rottenness, be stout and Lordly and look so high and set forth itself in gaudy ornaments, if men did not forget themselves? Alas, the way forgets the end: the outward bravery forgets the dirt and filth within: the stage forgetteth the undressing room. Did Rulers behave themselves as those that are subjects to the Lord of all, and have the greatest need to fear his judgement, and prepare for their account: did Great ones live as men that know that Rich and poor are equal with the Lord, who respects not persons; and that they must Speedily be leveled with the lowest, and their dust be mixed with the Common earth; what an alteration would it make in their deportment and affairs? and what a mercy would it prove to their inferiors and themselves? If men that swell with pride of parts, and overvalue their knowledge, wit or elocution, did know how little indeed they know, and how much they are ignorant of, it would much abate their pride and confidence. The more men know indeed, the more they know to humble them. It is the Novices that being lifted up with Pride do fall into the Condemnation of the Devil. 1 Tim. 3.6. They would loathe themselves if they knew themselves. 9 It is self-ignorance that makes men rush upon Temptations, and choose them, when they customarily pray against them. Did you Know what tinder or gunpowder lodgeth in your natures, you would guard your eyes and ears and appetites and be afraid of the least spark: you would not be indifferent as to your company nor choose a life of danger to your souls, for the pleasing of your flesh; to live among the snares of honour or beauty and bravery, or sensual delights: you would not wilfully draw so near the brink of Hell, nor be nibbling at the bait, nor looking on the forbidden fruit, nor dallying with allurements, nor harkening to the Deceiver, or to his messengers. It is ignorance of the weakness and badness of your hearts, that maketh you so confident of yourselves, as to think that you can hear any thing, and see any thing, and approach the snare, and treat with the Deceiver, without any danger, self-acquaintance would cause more fear and self-suspitions. If you should scape well a while in your self-chosen dangers, you may catch that at last that may prove your wo. Nemo seize tuto periculis offerre tam crebro potest. Quem saepe transit casus, aliquando invenit. Seneca. Temptation puts you on a combat with the powers of earth, and flesh and Hell! And is toil and danger your delight? Nunquam periculum sine periculo vincitur] saith Seneca: Danger is never overcome without danger; It's necessary valour to charge through all, which you are in: But its temerarious foolhardiness to seek for danger, and invite such enemies when we are so weak: Saith Augustin; Nemo sibi proponat & dicat, habere volo quod vincam: hoc est, dicere, vivere desidero & volo sub ruina.] Goliah's [give me man to fight with,] is a prognostic of no good success. Rather foresee all your dangers to avoid them. Understand where each temptation lieth, that you may go another way, if possible. Castitas periclitatur in deliciis; humilitas in divitiis; pietas in negotiis; veritas in multiloqivo; charitas in hoc mundo.] saith Bern. [Chastity is endangered in delights: humility in riches; piety in businesses; truth in too much talk; and charity in this world.] Alas did we but think what temptations did with a Noah, a Lot, a David, a Solomon, a Peter; we would be afraid of the enemy & weapon that such worthies have been so wounded by, and of the quicksands where they have so dangerously fallen. When Satan durst assault the Lord himself; What hope will he have of such as we? When we consider the millions that are blinded, and hardened and damned by temptations, are we in our wits if we will cast ourselves into them? [Praeceps est, qui transire contendit, ubi conspexerit alios cecidisse: Et vehementer infraenis est, cui non incutitur timor alio pereunte. Aug. 10. Self-acquaintance would confute Temptations, and easily resolve the case when you are tempted. Did you considerately know the preciousness of your souls, and your own concernments, and where your true felicity lieth, you would abhor allurements, and encounter them with that argument of Christ, Mark. 8.36, 37. What shall it profit a man, if he win the world and lose his soul? or what shall a man give in exchange for his soul?] The fear of man would be conquered by a greater fear; as ●he Lord commandeth, Luke 12.4, 5. [And I say unto you, my friends; Be not afraid of them that kill the body, and after that have no more that they can do: But I will forewarn you whom you shall fear: Fear him which after he hath killed, hath power to cast into Hell: Yea, I say unto you: Fear him.] 11. It is unacquaintedness with themselves, that makes men quarrel with the word of God, rejecting it when it suits not with their deceived reason, and to be offended with his faithful Ministers, when they cross them in their opinions or ways, or deal with them with that serious plainness, as the weight of the Case, and their necessity doth require. Alas, Sirs, if you were acquainted with yourselves, you would know that the holy Rule is straight, and the crookedness is in your conceits and misapprehensions; and that your frail understandings should rather be suspected then the word of God; and that your work is to learn and obey the Law, and not to censure it, James 4.11. And that quarrelling with the holy word which you should obey, will not excuse but aggravate your sin; nor save you from the condemnation, but fasten it and make it greater. You would know that it is more wisdom to stoop, then to contend with God: and that it is not your Physicians, nor the medicine that you should fall out with, nor desire to be delivered from, but the disease. 12. Self-acquaintance would teach men to be Charitable to others, and cure the common censoriousness, and envy, and malice of the world. Hath thy neighbour some mistakes about the disputable points of doctrine, or doubtful modes of Discipline or Worship? Is he for the opinion, or form, or Policy, or Ceremony, which thou dislikest? or is he against them when thou approvest them? or afraid to use them, when thou thinkest them laudable? If thou know thyself, thou darest not break charity or peace for this. Thou darest not censure or despise him: But wilt remember the frailty of thy own understanding, which is not infallible in matters of this rank; and in many things is certainly mistaken, and needs forbearance as well as he. Thou wouldst be afraid of inviting God or man to condemn thyself, by thy condemning others; and wouldst think with thyself, 〈◊〉 every error of no more importance in ●●rsons that hold the Essentials of Religion, ●●d conscionably practise what they know, ●ust go for Heresy, or make men Sectaries, 〈◊〉 cut them off from the favour of God, or ●●e Communion of the Church, or the pro●●ction of the Magistrate, and subject them ●o damnation, to misery, to censures and reproach: alas, what then must become of so ●●ail a wretch as I? of so dark a mind, ●f so unblamable a heart and life? that am ●●ke to be mistaken in matters as great, ●here I least suspect it? It is ignorance of themselves, that makes men so easily think ●ll of their brethren, and entertain all harder ●r misreports of them, and look at them so strangely, or speak of them so contemptuously and bitterly, and use them so uncompassionately, because they are not in ●ll things of their opinion and way. They consider not their own infirmities, and that they teach men how to use themselves. The falls of brethren would not be over-aggravated, nor be the matter of insulting or contempt, but of compassion, if men knew themselves. This is employed in the charge of the Holy Ghost, Gal. 6.1, 2. [Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness, considering thyself lest thou also be tempted: Bear ye one another's burdens, and so fulfil the Law of Christ.] The Pharisee that seeth not the beam of mortal formality and hypocrisy in his own eye, is most censorious against the motes of tolerable particular errors in his brother's eye. None more uncharitable against the real or supposed errors or slips of serious Believers, than Hypocrites that have no saving serious faith and knowledge, but place their Religion in Opinion and outside shows, and wholly err from the path of Life. 13. It is ignorance of themselves that makes men Divide the Church of Christ, and pertinaciously keep open its bleeding wounds, and hinder Concord, and disturb its peace. How far would self-acquaintance go to the Cure of all our discords and divisions? Is it possible that the Pope should take upon him the Government of the Antipodes, even of all the world, (and that as to Spiritual Government, which requireth more personal attendance, then secular,) if he knew himself, and consequently his natural incapacity, and the terror of his account for such an Usurped charge? Self-acquaintance would depose their Inquisitions, and quench their flames; and make them know what spirit they are of, that inclineth not to save men's lives, but to destroy them, Luke 9.55, 56. Did they know themselves, the Papists durst not multiply new Articles of faith, and ceremonies and depart from the ancient simplicity of the Gospel, and turn the Creed or Scripture into all the Volumes of their Councils, and say, All these decrees or determinations of the Church are necessary to salvation; and so make the way of life more difficult, if not impossible (had they indeed the Keys) by multiplying of their supposed Necessaries. Did they but know themselves aright, it were impossible they should dare to pass the sentence of damnation on the far greatest part of the Christian world, because they are not subject to their pretended Vice-Christ. Durst one of the most leprous corrupted sort of Christians in the world unchurch all the rest that will not be as bad as they, & condemn all other Christians as Heroticks for Schismatics, either for their adhering to the truth or for errors and faults, far smaller than their own? Did they know themselves and their own corruptions, they durst not thus condemn themselves, by so presumptuous and blind a condemnation of the best and greatest part of the Church of Christ, which is dearest to him, as purchased by his blood. If either the Protestants or the Greeks, or the Armenians, Georgians, Syrians, Egyptians, or Aethiopian Churches, be in as bad and dangerous a case as these Usurping Censurers tell the world they are, what then will become of the tyrannous, superstitious, polluted, bloodthirsty Church of Rome? What is it but Self-ignorance that perverteth the unsettled among us, and sends them over to the Roman tents? No man could rationally become a Papist, if he knew himself. Let me prove this to you in these four Instances. 1. If he had but the knowledge of his Natural senses, he could not take them to be all deceived (and the senses of all other as well as his) about their proper object; and believe the Priests that Bread is no Bread, or Wine no Wine, when all men's senses testify the contrary. 2. Some of them turn Papists because they see some differences among other Christians, and hear them call one another by names of contumely and reproach▪ and therefore they think that such can 〈◊〉 no true Churches of Christ: But if th●● knew themselves, they would be acquainted with more culpable errors in themselves, than those for which many others are reproached; and see how irrational a thing it is to change their Religion upon the scolding words or slanders of another; or which is worse, upon their own uncharitable censures. 3. Some turn to the Papists as apprehending their Ceremonious kind of Religion, to be an easier way to Heaven than ours: But if they knew themselves, they would know that it is a more solid and spiritual sort of food that their nature doth require, and a more searching Physic that must cure their diseases; and that shells and chaff will not feed, but choke and starve their souls. 4. All that turn Papists must believe, that they were unjustified and out of the Catholic Church before, and consequently void of ●he Love of God, and special grace: For they receive it as one of the Romish Articles, that out of their Church there is no salvation. But if these persons were indeed be●ore ungodly, if they knew themselves, they would find that there is a greater matter necessary, then believing in the Pope, and ●urning to that faction; even to turn to God by faith in Christ, without which no opinions or profession can save them. But if they had the Love of God before, than they were Justified and in the Church before; and therefore Protestants are of the true Church, and it is not confined to the Roman subjects. So that if they knew this, they could not turn Papists without a palpable contradiction. The Papists fugitives tell us, we are us true Ministers, nor our Ministry effectual and blessed of God. What need we more than imitate Paul, when his Ministry was accused, and call them to the Knowledge of themselves [Examine yourselves, whether ye be in the faith? Prove yourselves: Know ye not your own selves: how that Jesus Christ is in you except ye be Reprobates?] If they were ungodly and void of the Love of God, while they were under our Ministry, no wonder if they turn Papists: For its just with God that those that receive 〈◊〉 the Love of the truth that they may be saved, be given over to strong delusions to believe a lie,] 2 Thes. 2.10, 11. But if they received themselves the Love of God in our Churches by our Ministry, they sha●● be our witnesses against themselves. And it is others as well as Papists th●● would be kept from Church divisions, if they did but know themselves. Church Governors would be afraid of laying things unnecessary as stumbling-blocks before the weak and of laying the Unity and Peace of the Church upon them; and casting out of the Vineyard of the Lord, and out of their Communion all such as are not in such unnecessary or little things, of their opinion or way. The words of the great Apostle of the Gentiles, Rom. 14.15. so plainly and fully deciding this matter, would not have stood so long in the Bible, as non-dicta or utterly insignificant, in the eyes of so many Rulers of the Churches, if they had known themselves, as having need of their brethren's charity and forbearance. [Him that is weak in the faith receive you; but not to doubtful disputations: For one believeth that he may eat all things; another that is weak eateth herbs: Let not him that eateth despise him that eateth not, (much less destroy him or excommunicate him) and let not him which eateth not, judge him that eateth: For God hath received him. Who art thou that judgest another man's servant? to his own Master he standeth or falleth; yea he shall be holden up; for God is able to make him stand. One man esteemeth one day above another; another esteemeth every day alike: let every man be fully persuaded in his own mind.— ver. 13. [Let us not therefore judge one another any more: but judge this rather that no man put a stumbling-block, or an occasion to fall in his brother's way.— ver. 17. For the Kingdom of God is not meat and drink; but righteousness and peace and joy in the Holy Ghost. 18. For he that in these things serveth Christ, is acceptable to God and approved of men.] Chap. 15.1. [We then that are strong aught to bear with the infirmities of the weak, and not to please ourselves] v. 7. [Wherefore receive ye one another, as Christ also received us to the glory of God.] Self-acquaintance would help men to understand these precepts; and be patient with the weak when we ourselves have so much weakness; and not to vex or reject our brethren for little or unnecessary things, lest Christ reject or grieve us that have greater faults. Self-acquaintance also would do much to heal the dividing humour of the people: and instead of separating from all that are not of their mind, they would think themselves more unworthy of the Communion of the Church, than the Church of theirs. Self-acquaintance makes men tender and compassionate, and cureth a censorious contemptuous mind. It also silenceth passionate contentious disputes, and makes men suspicious of their own understandings, and therefore forbiddeth them intemperately to condemn dissenters. It also teacheth men to submit to the faithful directions and Conduct of their Pastors; and not to vilify, forsake and disobey them, as if they were above them in understanding, and fitter to be Guides themselves; so that in all these respects, it is Ignorance of themselves that makes men troublers of the Church, and the Knowledge of themselves would much remedy it. 14. And it is Ignorance of themselves also that makes men troublers of the State. A man that doth not know himself, is unfit for all society; If he be a Ruler he will forget the Common-good, and instead of Clemency and Justice will violently exercise an impe●ious Will. If he be a subject, he will be Censuring the actions of his Rulers, when distance and disacquaintance makes him an ●ncompetent Judge. He will think himself ●itter to Rule than they, and whatever they ●o, he imagineth that he could do it better. And hence come suspicions, and murmurrings against them, and Corah's censures, [Ye take too much upon you: Are not all the people holy?] Were men acquainted with themselves, their weaknesses, their concernments and their duties, they would rather inquire whether they obey well, then whether their Superiors Rule well; and would think the lowest place to be most suitable to them; and would quiet themselves in the discharge of their own duty, making supplications, prayers, intercessions, and thanksgiving for all men; for Kings, and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty; for this is good and acceptable in the sight of God our Saviour.] 1 Tim. 2.1, 2, 3. It would quiet all the seditions, and tumults of the world, if men were well acquainted with themselves. I confess, seditions seem to rise from a too great knowledge and regard of ourselves, and of our own commodity. Aliquid commune tuum facere, est seditionis & discordiae principium; To appropriate common benefits to ourselves, is the spring of discord and sedition. But here as in other things self-seeking cometh from self-ignorance, and tendeth to selfdeceit and disappointment. The End of contendings answer ●ot the promises, that selfishness and passion ●ake men in the beginnings. Si aeterna semper odia mortales agant Ne caeptus unquam cedat exanimis furor. ●ed arma faelix teneat, infaelix pereat. Nihil relinquent bella— Seneca. And then, — En quo discordia cives Perduxit miseros, en queis consevimus agros. 15. Self-acquaintance would end abundance of Controversies, and very much help ●en to discern the truth. In the Controversy of Freewill or humane power; to know ourselves as we are Men, would be to know that we have the Natural Power and Freedom consisting in the self-determining faculty and principle. To know ourselves as sinful, would certify us how much we want of the Moral Power which consisteth in Right inclinations, and the Moral Liberty from vicious dispositions and habits. Would time permit, I might show it in the instances of Original Corruption, of the Nature of Grace, of Merit, of the Cause of sin, and many other controversies, how much error is promoted by the Ignorance of ourselves. 16. Self-acquaintance maketh men both Just and Merciful. One cannot be so much as a Good Neighbour without it; not yet a faithful friend. It will teach you to put up injuries, and to forgive; as remembering that you are like to be injurious to others, and certainly are daily so to God; and that it is no great fault that's done against such poor unworthy persons as ourselves (if it had no higher a respect then as to us.) It is such only that [with all lowliness, and meekness, and long-suffering forbear one another in love] Ephes. 4.2. & [Recompense to no man evil for evil] Rom. 12.17. & [be not overcome of evil, but overcome evil with good] ver. 21. He that is drawn to passion and revenge, is overcome, when he seems to overcome by that Revenge. It teacheth us to forgive, to know that much is forgiven us by Christ, or at least, what need we have of such forgiveness. Eph. 4.31, 32. [Let all bitterness and wrath and anger and clamour and evil speaking be put away from you with all malice: And be ye kind one to another, tender hearted, forgiving one another, even as God for Christ's sake, hath forgiven you.] O that this lesson were well learned. 17. Self-acquaintance will teach us the right estimate of all our Mercies: When we ●●ow how unworthy we are of the least; ●●d what it is we principally need; it will ●●ach us Thanskfulness for all; and teach 〈◊〉 which of our mercies to prefer. Men ●●ow not themselves, and their own necessity's; and therefore they slight their chiefest mercies, accounting them burdens; ●●d are unthankful for the rest. 18. Self-acquaintance is necessary to the 〈◊〉 Peace and Comfort of the soul. Securi●● and stupidity may quiet the ungodly for a ●hile, and Self-flattery may deceive ●●e Hypocrite into a dream of Heaven. ●ut he that will have a durable Joy, ●ust find some matter of Joy within ●im, as the effects and evidence of the Love of ●od, and the prognostics of his endless love: ●o know what Christ hath suffered, and ●one, and merited, and promised, is to ●now the General and principal ground of ●ur Rejoicing; But something is wanting to ●ake it Peace and Joy to us, till we find the ●ruits of his Spirit within us, without which ●o man can be his, Rom. 8.9. Gal. 5.16, ●7, 22, 24, 25. [If a man think himself 〈◊〉 be something when he is nothing, he deceives himself; But let every man prove ●is own work, and then shall he have rejoicing 〈◊〉 himself alone, and not in another.] Gal. 6, 3, 4. The seal and witness and beginnings of Life, must be within you, if you will know that you are the Heirs of Life▪ 19 Self-ignorance causeth men 〈◊〉 misinterpret and repine at the providence o● God, and to be froward under his mo●● righteous judgements: Because men know not what they have deserved, or what they are, and what is good for them; therefore they know not the reason and intent of providence: and therefore they quarrel with their Maker, and murmur as if he did them wrong. When self acquaintance would teach them to justify God in all his dealings, and resolve the blame of all into themselves. The Nature of man doth tea●● all the world, when any hurt is do●● to Societyes or persons, to inquire by whose Will as well as by whose hands, it was perpetrated; and to resolve 〈◊〉 the Crimes that are committed in the world unto the Will of man, and there to leave the guilt and blame, and not to excuse the Malefactors upon any pretence of the concourse, or predetermination of the first o● any superior cause: And to justify the Judge and executioner that takes away men's lives, or their estates; as long 〈◊〉 themselves are proved to deserve it. And ●●rely the Knowledge of the Nature and ●ravity of man, should teach us to ●●ale as equally with God, and finally ●●solve all guilt and blame into the Free ●nd Vitiated Will of man. Humbling self-knowledge maketh us say with Job. ch. 40.4. Behold, I am vile, what Shall I answer ●●ee? I will lay my hand upon my mouth:] ●nd when God is glorifying himself on ●ur relations or ourselves by his judgements, it teacheth us with Araon to hold ●ur Peace, Leu. 10.3. and to say with ●●li, [It is the Lord; let him do what ●●emeth him good] 1 Sam 3.18. And ●ith David, 2. Sam. 15.25. [If I shall ●●nd favour in the eyes of the Lord he will ●ring me again, and show me it, and his habitation: But if he thus say, I have no ●elight in thee; behold here am I, let him ●o to me as seemeth good to him.] And as ●he afflicted Church Mic. 7.9. [I will ●eare the indignation of the Lord, because I ●ave sinned against him.] Even a Pharaoh when affliction hath taught him a little to know himself will say [The Lord is Righteous, and I and my people are wicked] Exod. 9.27. when Rehoboam and his Princes are humbled, they say [The Lord is Righteous] 2. Chron. 12.6. see Ezr. 9.15. 20. Lastly, it is for want of the Kno●●ledge of ourselves, that precious Time 〈◊〉 so much lost, and hastening Death no 〈◊〉 prepared for. Did we carry still about us th● sensible Knowledge of our Necessity, our Mortality and the unconceiva●●● change that's made by Death, we should then live as men that are continually waiting for the coming of their Lord; and as if we still beheld our graves. For we carry about us, that sin and frailty, such corruptible flesh, as may tell us of Death as plainly as a Grave or Skeleton. So great so unspeakably necessary a work as the serious diligent preparation for our end, could not be so sottishly neglected by the ungodly, did they throughly and feelingly know what it is to be a Mortal man, and what to have an immortal soul, what it is to be a sinner, and what to pass into an endless life of Joy or Misery. And thus I have showed you some of the fruits, both of the Knowledge and Ignorance of ourselves: even in our Natural and Moral and Political capacities; (though it be the second that is directly intended in the Text,) which may help you in the Application. Use. ANd now I may suppose that the best of you all, the most Honourable, the ●ost Learned, the most Religious (of them 〈◊〉 dare affirm it) will acknowlidge, that I want not sufficient Reason to urge you, with the Question in my Text [Know ye ●ot your own selves?] Judge by the forementioned effects, whether self-acquaint●nce, even in the most weighty and ne●estary respects, be common among pro●essed Christians. Doth he duly know himself as he is a man, that doubteth of a Deity whose Image is his very essence, 〈◊〉 though not the Moral Image that must ●e produced by renewing Grace)? Or he ●hat doubteth of a particular Providence, ●f which he hath daily and hourly expe●ience? Or he that doubteth of the Immortality of his soul, or of the Life to come, which is the end of his Creation and endowments, and is legibly engraven on the Nature and faculties of his soul? Do they Morally know themselves, that make a ●est of sin; and make it their delight? that ●ear it as the lightest burden, and are not so much humbled by all the distempers an● miseries of their souls, as they would 〈◊〉 by a leprosy, an imprisonment or disgra●● that have as cold unthankful thoughts of Christ and of his grace and benefits as 〈◊〉 sick stomach of a feast? That compliment with him at the door; but will not be persuaded to let him in; unless he wil● come upon their terms, and will dwe●● with their unmortifyed sin, and be a servant to their flesh, and leave them their worldly prosperity and delights, and sa● them for these compliments and leaving of the flesh, when sin and the world 〈◊〉 cast them off? Do those men truly know themselves that think they need not the Spirit of Chris● for Regeneration, conversion and sanctification, nor need not a diligent Holy life, nor to be half so careful and serious for their salvation, as they are for a shadow of hap●piness in the world? That would without entreaty bestir themselves, if their hou●● were on fire, or they were drowning 〈◊〉 the water, or were assaulted by a thi●● or enemy; and yet think he is too troublesome and Precise that intreateth them 〈◊〉 bestir themselves for Heaven, and 〈◊〉 quit themselves like men for their Salva●●●on, and to look about them and spare no pains, for the escaping everlasting misery; when this is the time; the only time, when all this must be done, or they are utterly undone for ever. Do they know themselves, and what they want, and what indeed would do them good, that itch after sensual bestial delights, and glut their flesh, and please their appetites and lusts, and waste their time in needless Sports and long for honour and greatness in the world, and study for preferment more than for Salvation, and think they can never stand too high nor have too much; As if it were so desirable to fall from the highest pinnacle, or to die forsaken by that, for which they forsaken the Lord. Do our feathered, powdered, gaudy gallants, or our frizzled, spotted, wanton dames, ●nderstand what it is that they are so proud ●f, or do so carefully trim up and a●orn? Do they know what flesh is, as ●hey would do, if they saw the comlyest ●f their companions, when he hath lain 〈◊〉 month or twelvemonth in the grave; Do ●hey know what sin is, as a sight of Hell ●ould make them know, or the true Be●●efe of such a state? If they did, they would think that another garb, doth better beseem such miserable sinners; and that persons in their case have something else to mind and do, then toyishly to spruce up themselves, like handsome pictures for men to look upon; and something else to spend their hours in, than dalliance and compliments and unnecessary ornaments; and that the amiable and honourable beauty, and comeliness, and worth consisteth in the Holy Image of God, the wisdom and Heavenly endowments of the soul, and in a Heavenly, charitable, righteous conversation, and good works; and not in a curious dress or gaudy attire, which a fool may wear as well as a wise man, and a carcase as well as a living man, and a Dives that must lie in Hell, when a Lazarus may lie in sores and rags. Do they know themselves, that fear no snares, but choose the life of greatest temptations and danger to their souls; because it is highest or hath most provision for the flesh? and that think they can keep in their candle in the greatest storms, and in any company maintain their innocency? And yet cannot understand so much of the will of God▪ nor of their own Interest and necessity and danger, as to resist a temptation when it comes, though it offer them but the most inconsiderable trifle, or the most sordid and unmanly lust. Do they know themselves, that are prying into unrevealed things, and will be wise, in matters of Theology above what is written? that dare set their shallow brains, and dark unfurnished understandings, against the infallible word of God; and question the truth of it, because it fuiteth not with their lame and carnal apprehensions; or because they cannot reconcile what seemeth to them to be contradiction: nor answer the objection of every bold and ignorant infidel: In a word, when God must not be God unless he please them, nor his word be true unless it be all within the reach of them, that never employed the time and study to understand it, as they do to understand the Books that teach them Languages, Arts, and Sciences, and treat of lower things. And when Scripture truth must be called in question, as oft as an ignorant eye shall read it, or an unlearned graceless person misunderstand it: when Offenders that should bewail and reform their own transgressions of the Law shall turn their accusations against the Law and call it too precise or strict, and believe and practise no more than stands with their obedience to the Law of sin, and will quarrel with God, when they should humbly learn, and carefully obey him: and despise a life of holy obedience in stead of practising it; and in effect behave themselves as if they were fitter to Rule themselves and the world, than God is; and as if it were not God but they, that should give the Law and be the Judge; and God were the Subject, and man were God. Do you think that sinful creeping worms, that stand so near the Grave and Hell do know themselves, when they think or speak or live at such rates, and according to such unreasonable arrogancy? Do they know themselves, that reproach their brethren for humane frailties, and difference of opinion in modes and circumstances, and errors smaller than their own? And that by calling all men Heretics, Sectaries, or Shismaticks that differ from them, do tempt men to turn Infidels or Papists, and to take us all for such as we account each other? And that instead of Receiving the weak in faith whom God receiveth, will rather cast out the faithfullest Laborers, and cut off Christ's living members from his Church, then forbear the imposing of unnecessary things? I dare say, were it not for unacquaintedness with our brethren and ourselves, we should put those in our bosoms as the beloved of the Lord, that now we load with censures and titles of reproach: and the restoring of our charity would be the restoring of our Unity. If blind men would make Laws for the banishment of all that cannot read the smallest characters, you would say, they had forgot themselves. Nay when men turn Papists or Separatists and fly from our Churches, to shun those that perhaps are better than themselves, and to get far enough from the smaller faults of others, while they carry with them far greater of their own: when people are apt to accuse the Church then themselves, and say the Church is unworthy of their Communion rather than that they are unworthy the communion of the the Church, and think no room in the house of God is clean and good enough for them, while they overlook their own uncleanness; when men endure an hundred Calumnies to be spoken of their brethren, better than a plain reprehension to themselves; as if their persons only would render their actions justifyable, and the reprover culpable; Judge whether these men are well acquainted with themselves. What should we go further in the search; when in all ages and countries of the world the Unmercifullness of the Rich, the Murmuring of the poor, the hard usage by Superiors, the disobedience of inferiors, the commotions of the state, the wars and rebellions that disquiet the world, the cruelty covered with pretences of Religion, the unthankfulness for Mercies, the murmuring under afflictions, too openly declare that most men have little knowledge of themselves, To conclude, when we see that none are more self-accusing and complaining then the most sincere, and none more self-justifying and confident than the ungodly careless souls, that none walk more heavily than many of the heirs of life, and none are merrier than many that must lie in Hell for ever: that all that a Minister can say, will not convince many upright ones of their integrity, nor any skill or industry or interest suffice to convince most wicked men that they are wicked; nor if our lives lay on it, we cannot make them see the necessity of Conversion, nor know their misery till feeling tell them it is now too late: when so many walk sadly and lamentingly to Heaven; and so many go fearlessly and Presumptuously to Hell, and will not believe it till they are there; by all this judge, what work self-ignorance maketh in the world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is many a man's Motto, that is a stranger to himself. As the house may be dark within that hath the sign of the sun hanging at the door. Multi humilitatis umbram, pauci veritatem sectantur, saith Hieron. A blind man may commend the sun, and dispute of Light. A man may discourse of a country that he knoweth not. It's easy to say, Men should know themselves and out of the Book or brain to speak of the matters of the Heart: But indeed to know ourselves as men, as sinners, as Christians, is a Work of greater difficulty, and such as few are well acquainted with: Shall I go a little further in the discovery of it? 1. Whence is it that most are so unhumbled; so great and good in their own esteem; so strange to true contrition and self-abhorrence; but that they are voluntary strangers to themselves? To loathe themselves for sin, to be little in their own eyes, to come to Christ as little children, is the case of all that know themselves aright, Ezek. 20.43. & 6.9. Math. 18.3, 4. 1. Sam. 15.17. And Christ made himself of no reputation, but took upon him the form of a servant, and set us pattern of the most wonderful humiliation that ever was performed, to convince us of the necessity of it, that have sin to humble us, when he had none. Phil. 2.6, 7, 8, 9 Learn of me; for I am meek and lowly, Matthew 11.28. And one would think, it were a lesson easily learned by such as we that carry about us within and without, so much sensible matter of humiliation. Saith Augustin de Verb. Dei. [Discite à me, non mundum fabricare, non cuncta visibilia & invisibilia creare, non miracula facere, et mortuos suscitare, sed quoniam mitis sum, & humilis cord] Haddit Christ bid us learn of him to make a world, to raise the dead, and work miracles, the lesson had been strange: but to be Meek and lowly is so suitable to our low condition, that if we knew ourselves we could not be otherwise. To be holy without Humility, is to be a man without the essentials of Nature, or ●o build without a Foundation [Quisine hu●ilitate Virtutes congregat, quasi in ventum ●●iverem portat] saith Greg. in Psal. 3. ●oenit: It is but carrying dust into the wind, to ●ink to gather commendable qualities without humility. It is the contrite heart that is the habitation and delight of God on earth; the acceptable sacrifice; Isa. 57.15. & 66.2. Psal. ●1. 17. Tanto quis vilior Deo, quanto pre●osior sibi: Tanto preciosior Deo, quanto ●●opter eum vilior est sibi] saith Greg. Mor. 〈◊〉 that humbleth himself shall be exalted, and 〈◊〉 that exalteth himself shall be brought 〈◊〉. We must not overvalue ourselves, 〈◊〉 we would have God esteem us, we must be 〈◊〉 and loathed either in his eyes or our 〈◊〉. [Solet esse specificum electorum, saith ●reg. Mor. quod de se semper sentiunt infra ●àm sunt, It is specifical to the Elect to ●ink meanlyer of themselves than they are▪ ●●cta facere, & inutiles se reputare, as Ber●●rd speaks. But I urge you not to err in ●ur humility, nor humilitatis causâ men●i, as August. It were low enough, if we ●ere as low, in our own esteem, as we are deed: which self-acquaintance must pro●●re. Quanto quis minus se videt, tanto ●nus sibi displicet; saith Gregory Et quanto ●●joris gratiae lumen percipit, tanto magis reprehensiblem se esse cognoscit] He is lea●● displeased with himself, that least knoweth himself: and he that hath the greatest light of grace, perceiveth most in himself to be reprehended. Illumination is the first part of Conversion, and of the new creature: An● self-discovery is not the least part of Ilumination. There can be no Salvation without it, because no humiliation▪ saith Bernard in Canti●▪ [scio neminem absque sui cognitione salvari, ● qua nimirum mater salutis humilitas orit●, & timor Domini.] But how rare this is, let experience determine: To have a poor habitation, ● poor attire, and perhaps of choice (though that's not usual) is much more comm●● than a humble soul, [sed tumet animus, 〈◊〉 squallore habitus, ut Hier.] & multo 〈◊〉 deformior est superbia, quae latet sub 〈◊〉 busdam signis humilitatis, inquit Idem, It 〈◊〉 the most ill favoured Pride, that stea●● some rags of humility to hide its sham● And saith Hierom truly [Plus est ani●● de posuisse quam cultum: difficilius arrog●●tia quam auro caremus, autgemmis, Its easy●● to change our clothing then our mind, 〈◊〉 to put off a gaudy habit than ourselves fl●●tering tumifyed hearts. Many a one 〈◊〉 live quietly without gold rings and jewel● ●r sumptuous houses and attendance, that cannot live quietly without the esteem and applause of men, nor endure to be accounted ●s indeed he is. Saith Ambrose, Qui pauper●ate contentus est, non est contentus injuria.— Et qui potest administrationes contem●ere, dolet sibi aliquem honorificentia esse prae●●tum.] O therefore as you would escape Divine contempt and the most desperate precipitation, know yourselves. For that which cast ●ngells out of Heaven, will keep you out, if 〈◊〉 prevail. As Hugo acutely saith, Superbia in ●●aelo nata est, sed immemor qua via inde ●ecidit, illuc postea redire non potuit] Pride ●as bred in Heaven (no otherwise then as ●eath, in Life,) but can never hit the way ●hither again, from whence it fell. Open ●he windows of our breast to the Gospell-●●ght, to the Laws conviction, to the ●●ght of reason, and then be unhumbled if ●ou can. [Quare enim superbit cinis & tre●a? saith Origen: oblitus quid erit, & quam ●agili vasculo contineatur, & quibus ster●ribus immersus sit, & qualia semper pur●●menta de sua carne projiciat] Nature is 〈◊〉, but sin and wrath are the matter ●f our great humiliation, that have made 〈◊〉 miserably lower. 2. The abounding of Hypocrisy showeth how little men are acquainted with themselves. I speak not here of that gross Hypocrisy which is always known to him that hath it, but of that close Hypocrisy, which is A professing to be what we are not, or to believe what we believe not, or to have what we have not, or to do what we do not. What Article of the faith do not most among us confidently profess? What Petition of the Lords prayer will they not put up? Which of the Commandments will they not profess their obedience to? While the stream of their conversation testifieth, that in their hearts there is none of the Belief, the Desire, or the Obedience in sincerity which they profess▪ Did they know themselves, they would be ashamed of the vanity of their profession, and of the miserable want of the things professed; and that God who is so nigh their mouths is so far from their hearts. If you heard an illiterate man profess, that he understandeth all the Languages and Sciences, or a beggar boasting of his wealth, or a parrot taught to say that he is a Man; would you take any of these to be the words of one that knows himself? Quid est vita Hypocrita (inquit Gregor.) ●isi quaedam visio phantasmatis, quae hic ●stendit in imagine, quod non habet in veri●ate? Sure they are in the dark that spend ●heir days in dreaming visions: But they have ●heir eyes so much on the beholders, that ●hey have no leisure to peruse themselves: They are so careful to be esteemed good, ●hat they are careless of being what they seem. Quo magis exterius hominibus place●nt, eo se interius aspicere neg●●●unt, to●osque se in verbis prximorum 〈◊〉, & ●anctos se esse astimant, quia 〈◊〉 haberi 〈◊〉 hominibus pensant, ut Gregor. Mor. Especially if they practise not the vicious inclinations of their hearts, they think ●hey have not the vice they practise 〈◊〉 ●nd that the Root is dead because its winter● when it is the absence of temptations and occasions, and not of vicious habits, o● inclinations, that smooths their lives with seeming innocence, and keeps ●heir sins from breaking forth to their own ●r others observation. Multorum, quae im●ecillia sunt, latent vitia, saith Seneca; in●●rumenta illis explicandae nequitiae desunt. ●ic tuto serpens pestifer tractatur, dum riget ●rigore; non desunt tamen illi venena, sed ●●rpent: ita multorum crudelitas, luxuria & ambitio] The feeble vices of many 〈…〉 there are wanting instruments of drawing forth their wickedness. So a poisonous serpen● may be safely handled, while he is 〈◊〉 with cold, and yet it is not because he hath no venom, but because it's stupifyed: so 〈◊〉 it with the cruelty, luxury and ambition of many.] The knowledge of yourselves is the bringing in of light into your soul●, which will awaken you from the hypocrites 〈◊〉, and make such appariti●● ●●nish. Come near this fire, and the pain of hypocrisy will melt away▪ 3. The common impatience of plain reproof, and the love of flattery, shows us ho● much self-ignorance doth abound. Mo●● men love those that have the highest estim●●tion of them, be it true or false. They 〈◊〉 seldom offended with any for overvaluing them. They desire not much to be accounted Well when they are Sick, nor Rich when they are Poor, but to be accounted wise though they are foolish, and godly whe●● they are ungodly, and honest & faithful whe● they are deceitful and corrupt, this is a courtesy that you must not deny them▪ they take it for their due: They'll never 〈◊〉 you Heretics for such Errors as these▪ And why is it, but because they err themselves, about themselves, and therefore ●ould have others do so too. Nimis perverse seipsum amat, qui & ●lios vult errare, ut error suus lateat: ●ith August. He too perversely loveth himself, that would have others err to hide his ●●ror. A wise man loveth himself so well, ●hat he would not be flattered into Hell, ●or die as Sisera or Samson, by good ●ords, as the harbingers of his wo. He ●●veth his Health so well, that he thinks ●ot the sweetness or colour of the fruit, motive sufficient to encourage him to a ●●rfeit. He loveth ingenuous Penitence so ●ell, that he cannot love the flatterer's voice, ●hat contradicteth it. Faithful reprovers ●re the messengers of Christ, that call us to repentance, that is, to Life: Unfaithful flatterer's are the messengers of the Devil, ●o keep us from Repentance, and harden us 〈◊〉 impenitency, unto Death: If we know ●ur selves, we shall know that when we ●re overloved and over-praised as being ●ore learned, wise, or holy than we are, it 〈◊〉 not we that are loved and praised; for ●e are not such as that Love or praise ●pposeth us to be. Saith August. [Vos ●●ui me multum diligitis, si talem me asseri●●, ut nunquam me in scriptis meis errasse dicatis, frustra laboratis; non bonam 〈◊〉 same suscepistis: facile in eo, me ipso jud●● superamini. Quoniam non mihi placet, 〈◊〉 à charissimis talis esse existimor, qualis 〈◊〉 sum. Profecto non me, sed pro me ali●● sub meo nomine diligunt; si non quod sum, 〈◊〉 quod non sum diligunt.] It pleased him 〈◊〉 to be accounted unerring in his writings and to be taken by his friends to be 〈◊〉 he was not; which is not to love him, 〈◊〉 another under his name. He that knowe●● himself, perceiveth how much of the Commendation is his due, and how much he 〈◊〉 lay just claim to: and knoweth it is a dishonour to own the honour that is not his 〈◊〉 He loves not to be belied by a praiser, a●● more than by a dispraiser; lest Truth a●● He be both abused. Vices, like Worms, a●● bred and crawl in the inward parts, 〈◊〉 seen, unfelt of him, that carrieth them abo●● him: And therefore by the sweet meats 〈◊〉 flattery and sensuality they are ignorantly fed: But its bitter medicines that 〈◊〉 kill them: which those only will endure that know they have them, and what they are. [Lenocinantur dulcia delictis: a●st●●● vero & fortia virtutibus sunt amica.] 〈◊〉 speak bitterly, saith the impatient sinner 〈◊〉 the plain reprover, but such are sweet 〈◊〉 excellent men that meddle not with the sore. But it's bitter things that are wholesome to your souls; that befriend your virtues; and kill the worms of your corruption, which sweet things cherish, saith Hierom in Eccles.. [Si cujus sermo non pungit, sed ●blectationem facit audientibus, ille sermo ●●on est sapiens, Sermons not piercing, but pleasing, are not wise. But, alas, men follow the Appetite of their vices, not only ●n choosing their meat, and drink and company and recreations, but also in the choice of the Church that they will hold communion with, and the Preachers, that ●hey will hear: and they will have the ●weet, and that which their corruption loveth, come on't what will. [Libenter enim ●uod delectat, audimus, & offendit omne, quod ●●lumus,] saith Hierom: Nay, Pride hath ●ot so great dominion that flattery goeth ●r due civility; and he is accounted Cynical or morose that useth it not. To call ●●en as they are (even when we have a call 〈◊〉 do it) or to tell them of their faults ●ith necessary freedom, though with the greatest love and caution and deprecation 〈◊〉 offence, is a thing that most, especially ●reat ones, cannot digest: A man is supposed to rail, that speaketh without flattery; and to reproach them that would save them from their sins. Saith Hiero● [Adeo regnat vitium adulationis, quod●● est gravissimum, quia humilitatis ac benevol●ntiae loco ducitur, ita fit ut qui adula●● nescit, aut invidus, aut superbus reputet●●] that is, [the vice of flattery now so reigneth and which is worst, goeth under the name of humility and good will, that he that knoweth not how to flatter, is reputed envious 〈◊〉 proud.] Indeed some men have the wit to hate a feigned Hypocritical flatterer, and also modestly to take on them to disown the excessive commendations of a friend: But these mistaken friendly flatterers do seldo● displease men at the heart. [Quanqu●● respondeamus nos indignos, & calidus 〈◊〉 or a perfundat, tamen ad laudem suam ●●ma intrinsecus laetatur, Hieron.] We 〈◊〉 say we are unworthy, and modestly blush; be within, the heart is glad at its own commendation.] Saith Seneca [Cito nobis place●●●●, si invenimus, qui nos bonos viros dica●●, qui prudentes, qui sanctos: Non suum modica laudatione contenti; quicquid in 〈◊〉 adulatio sine pudore congessit, tanquam de●●tum prendimus: optimos nos esse & sanctissimos affirmantibus assentimur, cum scia●● saepe illos mentiri:] that is, [We soon please ourselves to meet with those that call us good men, wise and holy: And we are not content with a little praise: Whatever flattery heapeth on us without shame, we lay hold on it as due; we assent to them that say we are the best and most holy, when we oft times know ourselves that they lie.] All this is for want of the true knowledge of themselves. When God hath acquainted a sinner effectually with himself, he quickly calleth himself by other names, than flatterers do: With Paul he saith, [We ourselves were sometime foolish, disobedient, serving divers lusts and pleasures, Tit. 3.3.] And Act. 26.11. that he was mad against the Saints in persecuting them. He than speaks so much against himself, that if tender Ministers and experienced friends, did not think better of him then he of himself, and persuade him to more comfortable thoughts, he would be ready to despair, and think himself unworthy to live upon the earth. 4. Judge also how well men know themselves, when you have observed, what different apprehensions they have, of their own faults and of other men's: and of those that are suitable to their dispositions, interests or examples, and those that are against them. They seem to judge of the actions by the persons, and not of the persons by the actions. Though he be himself a sensualist, a worldling, drowned in Ambition and Pride, whose heart is turned away from God, and utterly strange to the mystery of Regeneration and a heavenly life, yet all this is scarce discerned by him, and is little troublesome, and less odious than the failings of another, whose heart and life is devoted unto God. The different opinions, or modes and circumstances of worship, in another that truly feareth God, is matter of their severer censures and reproach, than their own omissions, and averseness and enmity to holiness, and the dominion of their deadly sins. It seems to them more intolerable for another to pray without a Book, then for themselves to pray without any serious belief, or love, or holy desire, without any feeling of their sins, or misery or wants; that is, to pray with the lips without a heart; to pray to God without God, even without the knowledge or love of God, and to pray without prayers. It seemed to the Hypocritical Pharisees, a greater crime in Christ and his Disciples, to violate their Traditions, in not washing before they eat, to break the Ceremonious rest of their Sabbath by healing the diseased, or plucking ears of corn, then in themselves to hate and persecute the true believers and worshippers of God, and to kill the Lord of life himself. They censured the Samaritans for not worshipping at Jerusalem: but censured not themselves for not worshipping God, that is a Spirit, in Spirit and in Truth. Which makes me remember the course of their successors, the Ceremonious Papists; that condemn others for Heretics, and fry them in the flames, for not believing that Bread is no Bread, and Wine is no Wine, and that Bread is to be adored as God; and that the souls of dead men know the hearts of all that pray to them in the world at once; and that the Pope is the Vice-Christ, and Sovereign of all the Christians in the world; and for reading the Scriptures and praying in a known tongue, when they forbid it; and for not observing a world of Ceremonies; when all this enmity to Reason, Piety, Charity, Humanity, all their Religious Tyranny, Hypocrisy, and Cruelty, do seem but holy zeal and laudable in themselves. To lie, dissemble, forswear, depose and murder Princes, is a smaller matter to them when the Pope dispenseth with it, and when it tends to the advantage of their faction, which they call the Church, then to eat flesh on Friday or in Lent, to neglect the Mass, or Images, or Crossing, etc. And it makes me remember Bishop Hall's Description of An Hypocrite [He turneth all gnats into Camels, and cares not to undo the world for a circumstance. Flesh on Friday is more abominable to him, than his neighbour's bed: He abhors more not to uncover at the name of Jesus, then to swear by name of God, etc.] It seems, that Prelates were guilty of this in Bernard's days, who saith, [Praelati nostri calicem linquunt, & Camelum deglutiunt: dum majora permittentes, minora discutiunt. Optimi rerum aestimatores, qui magnum in minimis, & parvam aut nullam in maximis adhibent diligentiam.] i. e. [Our Prelates strain at a gnat, and swallow a Camel, while permitting greater matters, they discuss (or sift) the less: Excellent estimators of things indeed, that in the smallest matters employ great diligence; but in the greatest, little or none at all.] And the cause of all this partiality is, that Men are unacquainted with themselves. They love and cherish the same corruptions in themselves, which they should hate and reprehend in others. And saith Hierom [Quomodo potest praeses Ecclesiae auferre malum de medio ejus, qui in delictum simile corruerit? aut qua libertate corripere peccantem potest, cum tacitus ipse sibi respondeat, eadem se admisisse quae corripit:] i. e. [How can a Prelate of the Church, reform the evil that is in it, that rusheth into the like offence? Or with what freedom, can he rebuke a sinner, when his conscience secretly tells him, that he hath himself committed the same faults which he reproveth?] Would men but first be acquainted with themselves, and pass an impartial judgement on the affections and actions that are nearest them, and that most concern them, they would be more competent, and more compassionate Judges of their brethren, that are now so hardly used by them. It's excellent advice that Austin gives us, Quum aliquem reprehendere nos necessitas coegerit, cogitemus, utrum tale sit vitium, quod nunquam habuimus; & tunc cogitemus nos homines esse, & habere potuisse, vel quod tale habuimus & jam non habemus; & tunc memoria tangat communis fragilitatis, ut illam correctionem non odium sed misericordia praecedat: Sin autem invenerimus nos in eodem vitio esse, non objurgemus, sed ingemiscamus, & ad aequaliter deponendum invitemus.] i. e. [When necessity constraineth us to reprove any one, let us think whether it be such a vice as we never had ourselves: and then let us think that we are men▪ and might have had it: Or if we once had such but have not now, then let the remembrance of common frailty touch us, that compassion and not hatred may lead the way to our reproof: But if we find that we have the same vice ourselves, let us not chide, but groan, and move (or desire) that we may both equally lay it by.] 5. It shows how little men know themselves, when they must needs be the Rule to all other men, as far as they are able to command it; and that in the matters that men's salvation dependeth on, and in the smallest, tender, disputable points; and even in those things where themselves are most unfit to judge. In every controverted point of doctrine, (though such as others have much better studied then themselves) he that hath strength to suppress all those that differ from him, must ordinarily be the umpire; so is it even in the modes and circumstances of Worship. Perhaps Christ may have the honour to be called the King of the Church, and the Scripture have the honour to be called his Laws: but indeed it is they ●hat would be the Lords themselves; and 〈◊〉 is their Wills and Words that must be the ●aws; and this under pretence of subserving Christ, and interpreting his Laws; ●hen they have talked the utmost for Councils, Fathers, Church, Tradition, it is themselves that indeed must be all these; ●or nothing but their own conceits and Wills must go for the sense of Decrees, or Canons, Fathers or Tradition. Even they ●hat hate the power and serious practice of Religion, would fain be the Rule of Religion to all others: And they that never ●new what it was to worship God in Spirit and truth, with delight and love and suitableness of soul, would needs be the Rule of Worship to all others, even in ●he smallest Circumstances and Ceremonies. And they would be the Governors of the Church, or the Determiners of its mode of Government, that never would be ●rought under the Government of Christ themselves. If it please them better to spend ●he Lords day in Plays or Sports, or compliment or idleness, then in learning the will of God in his word, or worshipping ●im, and begging his mercy and salvation. ●nd seriously preparing for an endless life, they would have all others do the like. If their full souls loathe the honey comb, and they are weary of being instructed above a● hour, or twice a day; they would have all others forced to their measure, that they may seem as diligent as others, when others are compelled to be as negligent as they. Like a queasie-stomackt Lady, that ca● eat but one sllender meal a day, and therefore would have all her servants and tenants eat no more, or if they do, accuseth them of excess. If the Emperor of Constantinople make a Law, that no subject shall be suffered in his dominions, that will not be conformable to him in time, and quality and measure, for meats and drink, and sleep, and speech, and exercise; it would be an honourable misery, and uniform calamity and ruin to his subjects. Alas, did men but know themselves, th● weakness of their understandings, the sinful bias that personal interest and carnal inclinations have set upon their wills, they would be less arrogant and more compassionate, and not think by making themselves as Gods, to reduce the unavoidable diversities that will be found among mankind, 〈◊〉 a Unity in Conformity to their minds and wills, and that in the matters of God and of ●●lvation; where every man's conscience 〈◊〉 is wise and faithful, will be tenacious of 〈◊〉 interest (of God and of his Soul) ●●ch he cannot sacrifice to the will of any. 〈◊〉 be so just as not to mistake and misre●●t me in all this; as if I pleaded for li●●tinism or disorder, or spoke against government Civil or Ecclesiastical; when 〈◊〉 only private Ambition, uncharitablenesses, and cruelty; and Papal usurpations 〈◊〉 the Church and consciences of men, 〈◊〉 I am speaking of; which men, I am 〈◊〉, will have other thoughts of, when 〈◊〉 hath made them know themselves, than 〈◊〉 have while passion hindereth them 〈◊〉 knowing what spirit they are of: They 〈◊〉 then see, that the weak in faith should ●●ve been received; and that Catholic ●●ity is only to be founded in the Uni●●rsal Head, and End, and Rule. 6. The dreadful change that's made upon 〈◊〉 minds, when misery or approaching death ●akes them, doth show how little they 〈◊〉 themselves before. If they have ●●ken the true estimate of themselves in ●●eir prosperity, how come they to be so ●●ch changed in adversity? Why do they ●●gin then to cry out of their sins, and of 〈◊〉 folly of their worldliness and sensuality; and of the vanity of the hono●● and pleasures of this life? Why do th● then begin to wish, with gripes of cons●●●ence, that they had better spent their prescious time, and minded more the matte● of eternity, and taken the course as th●● did whom they once derided, as mak● more ado than needs? Why do they th● tremble under the apprehensions of th● unreadiness to die, and to appear before 〈◊〉 dreadful God, when formerly such though did little trouble them? Now there is 〈◊〉 such sense of their sin or danger up●● their hearts. Who is it now that ever he●● such lamentations and self-accusations fr●● them, as than its likely will be heard? 〈◊〉 same man that then will wish with Bal●●am, that he might die the death of the rig●●teous, and that his latter end might be as 〈◊〉 will now despise and grieve the righteous▪ The same man that then will passionate wish that he had spent his days in 〈◊〉 preparations for his change, and lived 〈◊〉 strictly as the best about him, is now 〈◊〉 much of another mind, that he perceive no need of all this diligence; but thi●● it is humorous or timorous superstition, 〈◊〉 at least that he may do well enough 〈◊〉 out it. The same man that will th●● 〈◊〉 [Mercy, Mercy, O Mercy Lord, to a ●●●arting soul, that's loaden with sin, and ●●mbleth under the fear of thy judgement,] 〈◊〉 now perhaps an enemy to serious earnest ●●ayer, and hates the families and persons ●●at most use it; or at least is prayerless, 〈◊〉 cold and dull himself in his desires, and 〈◊〉 shut up all with a few careless customary words, and feel no pinching necessity 〈◊〉 awaken him, importunately to cry and ●●ve with God. Doth not all this show 〈◊〉 men are befooled by prosperity, and 〈◊〉 acquainted with themselves, till danger or calamity call them to the bar, and force ●●em better to know themselves? Your mutability proveth your ignorance ●●d mistakes. If indeed your case be now 〈◊〉 good as your present confidence or se●●rity do import, lament it not in your ●●versity: fear it not when Death is cal●●●g you to the bar of the impartial Judge! 〈◊〉 not out then of your ungodliness and casuality: of your trifling hypocrisy, ●●ur sleight contemptuous thoughts of ●od, and of your casting away your Hope's 〈◊〉 Heaven, by wilful negligence and de●●es! If you are sure that you are now in ●●e right, and diligent serious believers in ●●e wrong, then stand to it before the Lord: set a good face on your cause if it be good Be not down in the mouth when it is tri●● God will do you no wong: If your 〈◊〉 be good, he will surely justify you, 〈◊〉 will not mar it: Wish not to die the dea●● of the Righteous: say not to them, G●●● us of your oil, for our lamps are gone ou●▪ Mat. 25.8. If all their Care, and Love 〈◊〉 Labour, in seeking first the Kingdom of G●● and its Righteousness, be a needless thing wish not for it in your extremity, but 〈◊〉 it needless then. If fervent prayer may b● spared now, while prayer may be heard, 〈◊〉 a few lifeless words that you have learn● by rote may serve the turn, then call 〈◊〉 on God when answering is past, seek him not when he will not be found, Prov. 1● 27, 28. When your fear cometh as desolation, and your destruction as a whirlwinds when distress and anguish come upon you.] Cry not [Lord, Lord open unto us] whe● the door is shut. Matth. 25.10, 11. 〈◊〉 them not [foolish] then that slept, b●● them that watched, if Christ was mistaken▪ and you are in the right, Matth. 25.2, & Prov. 1.22. O Sirs, stand but at the bedside of one of these ungodly careless men, and hea● what he saith of his former life, of his approaching change, of a Holy or a carnal ●ourse, whether a Heavenly or Worldly life 〈◊〉 better, (unless God have left him to that deplorate stupidity, which an hours time will put an end to) Harken then whether ●e think that God or the world, Heaven or ●arth, Soul or body be more worthy of ●ans chiefest care and diligence; and then ●udge whether such men did know themselves ●n their health and pride, when all this talk would have been derided by them as too pre●ise, and such a life accounted over-strict and ●eedless, as than they are approving and wishing they had lived: When that Minister or friend should have once been taken for censorious, abusive, selfconceited and unsufferable, that would have talked of them ●n that language as when Death approacheth, they talk of themselves; or would have spoke as plainly, and hardly of them, as they will then do of themselves. Doth ●ot this mutability show how few men now have a true knowledge of themselves? What is the Repentance of the living, and the Desperation of the damned, but a declaration that the persons Repenting and Despairing, were unacquainted with themselves before? Indeed the erroneous Despair of men while Grace is offered them, comes from Ignorance of the Mercy of God, and willingness of Christ to receive all that ar● willing to return: But yet the sense of sin and misery, that occasioneth this erroneous Despair, doth show that men were before erroneous in their presumption and self-esteem. Saith Bernard in Cant. [Vtraq●● Cognitio, Dei scilicet & tui, tibi necessari● est ad salutem, quia sicut ex notitia tui venit in te timor Dei, atque ex Dei notitia itidem amor; sic è contra, de ignorantia 〈◊〉 superbia, ac de Dei ignorantia venit desperatio] that is, [Both the knowledge of God and of thyself is necessary to salvation▪ because as from the Knowledge of thyself, the Fear of God cometh into thee, and Love from the knowledge of God: so on the contrary from the Ignorance of thyself cometh pride, and from the Ignorance of God comes Desperation.] Quid est sapientia (inquit Seneca?) Semper idem Velle, & idem Nolle●● At non potest idem semper placere nisi rectum] Wisdom appeareth in always Willing▪ and always Nilling the same thing: but its only Right and Good that can always please. Poor men that must confess their sin and misery at last, would show a more seasonable acquaintance with themselves, if they would do it now, and say with the Prodigal, [I will go to my Father and say to him, Father I have sinned against Heaven and before thee, and am no more worthy to be called thy son.] In time this Knowledge, & confession may be saving. Even a Seneca could say, without the Scripture [Initium est salutis, notitia peccati; Nam qui peccare se nescit, corrigi non vult. Ideo quantum potes, teipsum argue. Inquire in te: accusatoris primum partibus fungere; deinde judicis; novissime deprecatoris.] i. e. [The knowledge of sin, is the beginning of recovery (or health:) For he that knows not that he sinneth, will not be corrected. Reprehend thyself therefore as much as thou canst. Inquire into thyself: First play the part of an Accuser, then of a Judge: and lastly of one that asketh pardon.] It is not because men are Innocent or Safe, that we now hear so little confession or complaint: but because they are sinful and miserable in so great a measure, as not to Know or Feel it: [Quare vitia ●ua nemo confitetur (inquit Seneca?) Quia ●tiam nunc in illis est. Somnium narra●e, vigilantis est; & vitia sua confiteri, ●anitatis judicium est.] i. e. [Why doth no ●an confess his vices? Because he is yet in ●hem. To tell his dreams is the part of a ●an that is awake: and to confess his faults, is a sign of health.] If you call a Poor man Rich, or a deformed person beautiful, or a vile ungodly person virtuous, or an ignorant Barbarian learned, will not the hearers think, you do not know them? And how should they think better of your knowledge of yourselves, if any of you that are yet in the flesh, will say you are spiritual? and those that hate the Holiness, and Justice, and Government of God, will say they love him? or those that are in a state of Enmity to God, and are as near to Hell, as the Execution is to the Sentence of the Law, will persuade themselves and others, that they are the Members of Christ, the children of God, and the heirs of Heaven? and take it ill of any that would question it, though only to persuade them to make it sure, and to take heed what they trust to, when endless Joy or Misery must be the issue? 7. Doth it not manifest how little men know themselves, when in every suffering that befalls them, they overlook the Cause of all within them, and fall upon others, or quarrel with every thing that standeth in their way. Their contempt of God doth cast them into some affliction, and they quarrel with the Instruments, and meddle not with the mortal cause at home. Their sin finds them out, and testifieth against them; and they are angry with the ●od, and repine at Providence, as if God himself were more to be suspected of the Cause then they. Yea, it is become with many a serious doubt, Whether God doth not Necessitate them to sin; and, Whether they omit not duty merely because he will not give them power to perform it; and, Whether their sin be any other than a Relation unavoidably resulting from a Foundation laid by the hand of God himself. Do men know themselves, that will sooner suspect and blame the most Righteous, Holy God, than their own unrighteous carnal hearts? Man drinketh up iniquity like water; but there is no unrighteousness with God. Saith Innocent, [Conceptus est homo in foetore luxuria, quódque deterius est, in labe peccati; natus ad laborem, timorem, dolorem, etc. Agit prava, quibus offendit Deum; offendit proximum; offendit seipsum; agit turpia, quibus polluit famam, polluit personam, polluit conscientiam: Agit vana, quibus negligit sana; negligit utilia; negligit necessaria.] Man is conceived in the filth or stink of luxury (or lust,) and which is worse, in the stain of sin: born to labour, fear, and pain, etc. He doth that which is evil, to the offence of God; his neighbour and himself: He doth that which is filthy, to the polluting of his fame, his person and his Conscience: He doth that which is vain, neglecting what is sound and profitable, and necessary.] And is not such a frail and sinful wight, more likely to be the cause of sin than God? and to be culpable in all the ill that doth befall us? And it shows that men little know themselves, when all their complaints are poured out more fluently on others than themselves. Like sick stomaches that find fault with every dish, when the fault is within them: Or like pained, weak, or froward children; that quarrel with every thing that toucheth them, when the cause is in themselves. If they want Peace, Content or Rest, they lay the blame on this place or that, this or that person, or estate: They think if they had their mind in this or that, they should be well: And therefore they are still contriving for somewhat, which they want; and studying changes or longing after this or that; which they imagine would work the Cure: When, alas poor souls, the 〈◊〉, the sickness, the want is in themselves. It is a wiser mind, a better, more holy, heavenly Will, that's wanting to them; without which nothing in the world will solidly content and comfort them. Seneca can teach them this much by the light of Nature [Non longa peregrinatione, nec locorum varietatibus, tristitiam mentis gravitatémque discuties: animum debes mutare, non coelum: licèt vastum trajeceris mare, sequuntur te, quocunque perveneris, vitia. Quid miraris tibi peregrinationes non prodesse, cum te circumferas? Premit te eadem causa quae expulit. Quid terrarum juvare novitas potest? Quid cognitio urbium aut locorum? In irritum cedit ista jactantia. Onus animi deponendum est, non antè tibi ullus placebit locus. Vadis huc & illuc, ut excutias incidens pondus, quod ipsa jactatione incommodius fit: sicut in navi onera immota minùs urgent, inaequaliter convoluta citiùs eam partem, in quam incumbunt, demergunt. Quicquid facis, contra te facis: & motu ipso noces tibi: aegrum enim concutis. At cum istud exemeris malum omnis mutatio loci jucundus fiet. In ultimas expellaris terras licèt, in quolibet Barbariae angulo colloceris, hospitalis tibi illa qualiscunque sedes erit. Magis Quis veneris, quam Quò, interest.] that is, [It is not by long travels, or by change of places, that you can discuss the sadness and heaviness of the mind. It's the Mind, and not the Climate that you should change: though you pass the vastest sea, your vices will follow you whithersoever you go. Why marvellest thou that travels avail thee not, when thou carriest about thyself? The same cause that drove thee away, doth follow thee. What can the novelty of country's avail? Or the knowledge of Cities and places? This tossing up and down is vain; It's the load of thy mind, that must be laid down: Till that be done, no place will please thee: Thou goest up and down to shake off a burden that's fastened on thee; which even by thy motion doth become more troublesome. As in a ship the settled weight is least troublesome, when things unequally thrown together, do sink the part in which they lie. What thou dost, thou dost it against thyself; and hurtest thyself by the very motion; For thou shakest a sick person: But when once thou hast taken out of thyself the evil, every change of place will be pleasant. Though thou be expelled into the remotest lands; or placed in any corner of Barbary, it will be however to thee a seat of hospitality; It more concerneth thee to know Who (or What) thou art thyself that comest thither, then Whither it is that thou comest.] Did you know yourselves in all your griefs, it's there that you would suspect and find your malady, and there that you would most solicitously seek the cure. BY this time, if you are willing, you may see, where lieth the disease and misery of the world and also what must be the cure. Man hath lost himself, by seeking himself: He hath lost himself in the loss of God. He departed from God, that he might enjoy himself: and so is estranged from God and himself. He left the Sun, and retired into darkness, that he might behold himself, and not the Light; and now beholdeth neither himself nor the light: For he can not behold himself but by the Light. As if the Body should forsake the Soul and say, I will no longer serve another, but will be my own: what would such a selfish separation procure but the converting of a Body into a loathsome Carcase, and a senseless clod? Thus hath the Soul dejected itself, by turning to itself, and separating from God: without whom it hath neither Life, nor Light nor Joy. By desiring a selfish kind of Knowledge of Good and evil, withdrawing from its just dependence upon God, it hath involved itself in Care and misery, and lost the quieting delighting Knowledge which it had in God. And now poor man is lost in error: He is straggled so far from home, that he knoweth not where he is, nor which way to return, till Christ in mercy seek and save him, Math. 18.11. Luk. 19.10. Yet could we but get men to know that they do not know themselves, there were the greater hope of their recovery. But this is contrary to the nature of their distemper. An eye that is blinded by a suffusion or Cataract, seeth not the thing that blindeth it: It is the same Light that must show them themselves, and their ignorance of themselves: Their self-ignorance is part of the self-evill which they have to know. Those troubled souls that complain that they know not themselves, do show that they begin at least to know themselves. But a Pharisee will say [Are we blind also?] Joh. 9.40. They are too blind to know that they are blind. The Gospel shall be rejected, the Apostles persecuted, Christ himself abused and put to death, the Nation ruined, themselves and their posterity undone by the Blindness of these Hypocrites, before they will perceive that they are Blind, and that they know not God or themselves. Alas the long calamities of the Church, the distempers and confusions in the state, the lamentable divisions and dissensions among believers, have told the world, how little most men know themselves; and yet they themselves will not perceive it. They tell it aloud to all about them, by their self-conceitedness and cruelty, uncharitable censures, reproaches and impositions, that they know not themselves, and yet you cannot make them know it. Their afflicted brethren feel it to their smart; the suffering grieved Churches feel it; thousands groan under it, that never wronged them: and yet you cannot make them feel it. Did they well know themselves to be Men, so many would not use themselves like beasts; and care so little for their most noble part. Did they know themselves aright to be but Men, so many would not set up themselves as Gods: They would not arrogate a Divine authority in the matters of God, and the Consciences of others, as the Roman Prelates do: Nor would they desire so much that the observation, reverence, admiration, love and applause of all should be turned upon them; nor be so impatient when they seem to be neglected; nor make so great a matter of their wrongs, as if it were some Deity that were injured. O what a change it would make in the world, if men were brought to the knowledge of themselves? How many would weep, that now laugh, and live in mirth and pleasure? How many would lament their sin and misery, that now are Pharisaically confident of their integrity? How many would seek to faithful Ministers for advice, and inquire what they should do to be saved, that now deride them, and scorn their counsel, and cannot bear their plain reproof or come not near them? How many would ask directions for the cure of their unbelief, and pride and sensuality, that now take little notice of any such sins within them? How many would cry day and night for mercy, and beg importunately for the life of their immortal souls, that now take up with a few words of course instead of serious fervent prayer? Do but once know yourselves aright, know what you are, and what you have done, and what you want, and what's your danger; and then be prayerless and careless if you can: Then sit still and trifle out your time, and make a jest of holy diligence, and put God off with lifeless words and compliments if you can. Men could not think so lightly ●nd contemptuously of Christ, so unworthily and falsely of a holy life, so delightfully of sin, so carelessly of Duty, so fearlessly of Hell, so senslesly and atheistically of God, and so disregardfully of Heaven, ●s now they do, if they did but throughly know themselves. ANd now, Sirs, me thinks, your consciences should begin to stir, and your thoughts should be turned inwards upon yourselves, 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 Use to make of this Doctrine, and of all that hath been said upon it? Doth it not reprove you for yourself neglect, and your wander of mind, and your alien, unnecessary fruitless Cogitations? Had you been but as strange to your familiar friend, and as regardless of his acquaintance, correspondency and affairs, 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 to yourselves. Would not he ask, [What is the matter that my friend so seldom looketh at me? and no more mindeth me or my affairs? 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 yourselves. In order to your conviction and reformation, I shall first show you some of those Reasons, that should move you to Know yourselves, and consequently should humble you for neglecting it: and then I shall show you, what are the Hindrances that keep men from self-acquaintance, and give you some Directions necessary to attain it. In general consider, it is by the Light of knowledge that all the affairs of your souls must be directed: And therefore while you know not yourselves, you are in the dark, and unfit to manage your own affairs. your Principal error about yourselves 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 perform. While 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 general, 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 condemn you. How can you Repent of your Pride, Hypocrisy, Self-love, Self-seeking, your Want of love and fear, 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 superficial sight of your sinful state and your particular sins, you can have but a superficial false Repentance. 2. If you know not yourselves, you cannot be duly sensible of your misery. Could it be expected that the Pharisees should lament, that they were of their Father the Devil, as long as they boasted that they were 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 Devil, 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, Rome, 8.6, 7, 8. and that Without holiness 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 Gospel 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 glorified 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 guilty 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 slight 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. They little think that its themselves, that 〈◊〉 the terrible threatenings 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'll 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 die,] Rom. 8.8, 13. the guilty hearer would say [I am carnally minded: and I live after the flesh 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 all 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 yourselves, you cannot be Christians: you cannot have a practical belief in Christ: For he is offered to you in the Gospel, as the remedy for your Misery; as the ransom for your enthralled souls; as the propitiation for your sin, and your peacemaker 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 yourselves. 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 yourselves, may make you believe in a Redeemer, as all the City do of a Learned able Physician, 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 Dropsy or Consumption comes to the Physician, that feels be must have help or die. Saith Bernard, [Filium Dei non reputat Jesum, qui ipsius non terretur comminationibus, etc.] You will not take the Son of God for a Saviour, if you be not affrighted by his threatenings] 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 [Christ's 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 itself, how welcome would a Saviour be? How ready is such a soul for Christ? Thou that judgest thyself art the person that must come to Christ to Justify 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 thyself? 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 thyself 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 thou and feast thee, and rejoice 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 tried Gold that thou mightest be rich, nor his whiterayment that thou mightest be clothed, that the shame of thy nakedness might not appear; nor Christ's 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 thyself canst do nothing that is acceptably good. John 15.5. and that of thyself 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 Physician. 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, than now thou standest as afar off, and darest scare look up to heaven, but smitest on thy breast and sayest, Lord be merciful 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 merciful to me a sinner] will serve their turn while they continue in their wicked lives: But when thou art brought to accuse and condemn thyself, thou art prepared for his grace that must renew and justify thee. None sped better with Christ, than the woman that confessed herself a dog, and begged but for the children's crumbs: 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 thyself with the dogs, yet go to him and beg his crumbs 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-denial prepareth thee for his tenderest mercies, and his esteem. When thou art contrite (as the dust that's trodden underfeets) 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 always wroth; 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 thyself, thou wast obnoxious to the storms of Justice, which was engaged to bring thee low: But now thou humblest thyself, 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 and 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 Surgeon's 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 chastisement 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, etc. 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 God's right hand to be a Prince and a Saviour, to give Repentnace unto Israel and forgiuness 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 Gospel. 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 denied 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 seem 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 unworthiness: and try whether he will refuse 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 remedy, Act. 2.37. And will he refuse thee? Hath our Physician 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 sinner! 〈◊〉 thou art brought to know thyself, know Christ also, and the cure is done. Let thy thoughts of the Remedy be deeper and larger and longer than 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 wonderful as to triumph over misery: and Grace aboundeth much more where sin hath abounded, Rome, 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; the blood of him dying, the price of him redeeming, 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 stars; that Bread ●ight hunger; the Spring (or fountain) might thirst; 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: justice 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 weakened; that Health might be wounded; and that Life itself might dy●. This is the wonderful mystery of Love which will entertain the soul that come to Christ, and which thou must study 〈◊〉 know when thou knowest thyself. But 〈◊〉 then all these will be riddles, to thee, o● little relished: and Christ will seem to thy neglecting heart to have died and done 〈◊〉 this in vain: And hence it is, that as proud, ungodly sensual men, were never sound Believers, so they ofttimes 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 remedy, that would not know their sin & misery, but love it and pertinaciously hold it as their felicity. 4. If you Know not yourselves, you will not know what to do with yourselves, 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 days in matters that themselves will call impertinent when they come to die: as if they were good for nothing else. Whereas if they knew themselves, they would know that they are made and fitted for more noble works. O man, if thou ●ere acquainted well with thy faculties ●●d frame, thou wouldst 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 signifieth but the Giving God his ●wn; and is the first part of Justice; without which, no rendering men their due can ●●ove thee Just: Thou wouldst then know ●●e unreasonableness and injustice of ungodliness and all sin: And that to serve thy ●●eshly lusts and pleasures with those noble faculties that were purposely form to ●ove and serve the Eternal God, is more ●●bsurd and villainous, then to employ the ●ighest officers of the King, in the sweeping of your chimneys, or the serving of ●our swine. Remember it, unreasonable, ●cutish man, the next time thou art going to thy lusts and sensual delights. It is no wiser a course thou ●akest: It is no more honourable or ●ust: but as much worse, as God is to be preferred to a King; and as thy 〈◊〉 is worse than the serving of thy swi●e, O man, didst thou but know thyself and see what employment thy faculties are made, thou wouldst lift up thy head, and seriously think, who holds the reins? who keepe● thy breath yet in thy nostrils, 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, etc. Thou wouldst know that thou hadst not that Reason, and that will and executive power, to roll 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 sensual 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 thyself, 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 deriders and opposers of a holy life, as thou wouldst hear him that were deriding a man because he is not a swine, or were reproaching men of honour 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 forced to say, in these kind of meditations, [If I had not a God to know and think on, to Love and honour, 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 God's 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 days 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 sensual worldly persons do? Could not I heave played 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 breathe and workings of the soul towards its beloved Centre and felicity, that know not what an immortal soul is, or know how else to employ their faculties, with satisfaction or conttent 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 else 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 satisfy my Reason, or satisfy my affections, or that as a man or a Christian I can own. And it's 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 tastes, 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 beloved 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 with 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 useless that is not for his Glory and his will. If God have nothing to do with me, I have nothing to do with myself, nor the world hath nothing to do with me. Let dark and dreaming, doting sinners declare their shame, and speak evil 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, than I shall be Thine, and live to Thee. I say as Bernard [Digs 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 fool; and he that careth to Be unless it be for thee, is good for nothing, and is nothing. For thyself O God hast thou made all things; and he that would Be to himself and not thee, among all things beginneth to be Nothing.] 5. If you know not yourselves, you know not how to apply the word of God, which you read or hear; you know not how to use either promises or threatenings, to the benefit of your souls: 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 threatenings to such will little move you; for you will think they ar● not meant of you; you will be Pharisaically blessing yourselves when you should b● pricked at the heart and laid in Contrition at the feet of Christ: you will be thank●ing God that you are not such as indeed you are; you will be making application 〈◊〉 the threatenings to others, and pitying 〈◊〉 when you should lament yourselves▪ 〈◊〉 will be thundering when you should 〈◊〉 trembling; and speaking that evil of 〈◊〉 that is your own; and convincing others of that which you had need to be convinced of; and wakening others by talking in your sleep; and calling other men hypocrites, proud, selfconceited, ignorant and other such names that are indeed your own; you will read or hear your own condemnation, and not be moved at it, as not knowing your own description when you hear it, but thinking that this thunderbolt is leveled 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 poor and miserable, and in the greatest peril. And is it not pity that the celestial 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 eyess ● 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 selfdeceit should be increased, by the glass of verity that should undeceive you? How can you know what promise or threatening doth belong to you, while you know not what state your souls are in: Can you tell what Physic to take, till your disease be known? or choose your plaster 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 seldom 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 mayst 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 custom, the sins which they will deny or excuse to man; and will tell God formally of 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 bear 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 sign 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 seem a sinner, but Righteous, when one confesseth himself a sinner when none reproveth him. It is the vice of Pride for a man to disdain 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 men's 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 yourselves 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 skilful 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, 〈◊〉 knoweth himself, that humbly seeth he is but dust, and ascribeth not virtue to himself, etc.] Nothing quencheth prayer more, then to be mistaken or mindless about ourselves. 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 withal the glorious hopes that are offered us, here's fuel and bellows to inflame 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 livelier 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 always 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 men's eyes, and show them what is within them and before them, you would quickly answer all their arguments, and convince them better than words can do, and put an end to the dispute. You would set all the prayerless families in Town and Country, gentlemen's and poor men's, 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 persuaded 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 always dumb. How can they speak that language with desire to God, which they never learned 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. Quid enim infirmo sit utilius magis novit medicus quam agrotus] saith Prosper. It's mercy to be denied sometimes when we pray for outward things: Our Physician, and not we must choose our Physic, 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 presumption 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 than 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 ●f worldliness, ambition, sensuality or profaneness, 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 yourselves, it will unfit you for Thanksgiving: Your greatest Mercies will be least esteemed: And the lesser will be misesteemed: And while you are unthankful 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 or revel, or idleness, were exercises in which they might better improve it, than 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, than 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 thankful would they be for one year, one month, 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 faithful 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 solicitous for their salvation, and revile them as too precise and strict, that tell them of the One thing needful, and persuade them to choose 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 faithful Teachers from them, if they knew themselves. Men would not triumph in their own calamity, when they have expelled their faithful 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 Physician 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 urge of the Spirit of God, and their Consciences within, they would not wilfully go on, and cast these mercies at their heels, if they knew themselves. They have leave to join 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 public 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 raiment, 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 thankful for their greatest snares: For that honour and abundance which are stronger temptations, than 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 successful gain, or the favour of their earthen gods, or for preferment, or commodity, lands or houses, than 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 than the latter. And Self-ignorance will also corrupt your Thanksgiving, and turn it into sin and folly. Is it not shame and pity 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 than his neighbours. Is it not pity 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 thanked 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 many, that by their friends and by themselves have been flattered into consi●●● hopes of life, when they were ready 〈◊〉 die, have thanked God that the were 〈◊〉 well, and the worst was passed; which in 〈◊〉 eyes of judicious standers by, was not 〈◊〉 lest 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 duties, and turn them into sin, if you knew yourselves. A man that knoweth his own necessiti●● and unworthiness, is thankful 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 quaeque taxanda sit] saith Seneca. Therefore God useth to humble them so low in the work of conversion, whom he meaneth ever after to employ 〈◊〉 the magnifying of his grace. And then that which is folly and hypocrisy from a Pharisee, will be an acceptable sacrifice from a humbled grateful soul; and he that by Grace is differenced from other men, may (modestly) thank God that he is not as other men. For had he nothing more to thank God for, than the ungodly world, he would be rejected and perish with the world: And if he have more than the world, and yet be no more thankful than the world, he would be guilty of greater unthankfulness than 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 that's not unthankful: Know that thou hast, and know that thou hast nothing of thyself; that thou mayst neither be proud, nor yet unthankful. 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 faithful 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 with themselvelves, you may conjecture from the nature of the work, and the command of self-examination and self-judging. Though some may be welcomed 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 Justify them. Who will be there humbled at the feet of Grace, and thankful 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 quickened by the knowledge of ourselves? 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 yourselves? You are nearest to yourselves, and therefore should be best acquainted with yourselves. What should you more observe then the case of your own souls! and what should you know better than what's within you, and what you carry still about you, and that which me thinks, you should always 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 yourselves. Your wisest studies are but the workings of a distracted mind, while you study not yourselves, 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 pitiful preposterous study: To think more what stars are in the firmament, than what Grace is in thy heart; and what planet reigneth, than what disposition reigneth in thy self; and whether the Spirit or flesh have the dominion, is but to be learnedly besides thyself. — Illum ego jure Despiciam, qui scit quanto sublimior Atlas Omnibus in Lybia sit montibus; hic tamen idem Ignoret quantum ferrata distet ab arca. Is it not a laborious madness to travail into far Countries, and compass Sea and land, to satisfy a curiosity; and to be at so much cost and pains to know the situation, government, and manners, of the Cities and Countries 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 pitiful thing, to hear men ingeniously discoursing of the quality, laws and customs of other Nations, and of the affairs of Princes, and Commonwealths, 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. To 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. It's a pitiful 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-furnished Libraries, and read over a multitude of Books, and never read the state and records of their souls! Quid juvat immensos scire atque 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 endeavour to understand the Case of your immortal souls! To counsel 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 yourselves, and 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 men's 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 thyself, 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 Metaphysics or other sciences. It is more necessary to know yourselves, your sin, your duty, your hopes, your dangers, then to know how to eat, or drink, or clothe yourselves. Alas, it is a pitiful 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 bonitatem ad beattiudinem, saith Hugo. Till you know yourselves, 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 employ 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 excel in knowledge) but d●ting about questions and strifes of words, whereof cometh envy, strife, rail, evil surmisings, perverse dispute 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 study, quo fine unumquodque scire oporteat. Quo ordine; ut illud prius, quod maturius movet ad salutem: Quo study; 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 may 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 men's salvation.] And as it is ourselves and our own affairs that are nearest to us, and therefore first in order to be known; so it is ourselves 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 thyself. 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 virtue is the enarration of syllables, the diligence of words, the remembering of fables, and the law and modification of Verses? What of these taketh away fear, and bridleth concupiscence? Metiri me Geometer docet latifundia: 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 cheerful 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 straight line: and what the better art thou if thou know not what is right or straight 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 arts, doth make men troublesome, unseasonable, wordy, selfpleasing, and such as therefore learn not things necessary, because they have learned things superfluous.] When our nearer greater works are done, than those that are more distant will be seasonable, and useful, 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 in towards God, and his Judgement, do live in a more pernicious distraction than 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 tried for his life. Even works of charity seem but absurd preposterous acts, in those that are not charitable to themselves. To be careful to feed or clothe 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 boil, while he minds not the plague or leprosy upon himself: or should be busy to pull a thorn out of another's finger, and senseless of a st●b that's given himself in the bowels or at the heart. To Love yourself, and not your neighbour, is selfish, unsociable and uncharitable. To Love neither your neighbour nor yourself, is inhuman: To Love your neighbour and not yourself is preposterous, irrational, and scarcely possible. But to Love first yourself (next God,) and then to Love your neighbour as yourself, is regular, orderly, Christian Charity. 10. Consider also, that the Ignorance of yourselves, doth much unfit you to be useful unto others. If you are Magistrates, you will never be sound faithful against the sin of others, till you have felt how hurtful it is to yourselves. If you are Ministers, you will scarce ever be good at heart-searching work, till you have searched 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 yourselves: 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 yourselves. 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 hypocrisy; and accost you with a Medice cura teipsum, Physician heal thyself: with a Loripidem rectus derideat, Aethiopem abbus, etc.— and a Primus jussa subi, etc. and a Qui alterum incusat probri, ipsum se intueri oportet] First sweep before your own door. It's ridiculous for the blind to reproach the purblind: Quadratus in aliis reprehendis, in teipso maximè reprehend. Reprehend that more in thyself, 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 itself. There are two evils that Christ noteth in the reproofs of such as are unacquainted with theselves, in Math. 7.3, 4. Hypocrisy and unfitness to reprove. [Why beholdest thou the mote that is in thy brother's 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 brother's 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 beams in thy own eye? and art thou fit to quarrel with others that are better than thyself, about a Ceremony or a Holy day, or a circumstance of Church-Government or Worship, or a doubtful controverted opinion? and to be pulling these motes out of thy Brother's 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 hypocrisy, 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 thyself 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 faithful 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 the 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 yourselves, you can make no progress to a just and edifying knowledge of extrinsic things. Man's 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, quam 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 thyself, presume not to know the things that are above thyself.] 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 us in his creatures; and especially in 〈◊〉 selves. And if we know not ourselves, w● cannot know God in ourselves. [Praecipu● & principal est speculum ad videndum Deum animus rationalis intuens scipsum (in●● Hug.) The principal glass for the beholding of God, is the Reasonable soul beholding itself▪ And you will make but an unhappy progress in your study of the Works of God▪ if you begin not with yourselves. 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 selfdeceit. It's 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 it's a pitiful thing to see such in a Pulpit, teaching the people to know the mysteries of salvation, that 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 showeth 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 fanatics, 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 show 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 hear 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 Physician to make a jest of him, or seek to ruin him for telling him that he is sick. And how frowardly do they reject the wisest counsel, and cast the medicine with unthankful indignation into the face of the Physician? 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 impenitent! 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 subitoque 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 Physicians 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 Physician. Crudelem vel infalicem medicum intemeperans eager facit. An intemperate unruly patient maketh the Physician seem cruel or unsuccesful. 12. Lastly consider but how many, how great and necessary things concerning yourselves you have to know, and it will show you how needful 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 yourselves; 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; Whether 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 yourselves, then in many volumes. You would then perceive that the matters of your own hearts and lives, are not so lightly and carelessly to be passed over, as they ordinarily be by drowsy 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? Having showed you so much Reason for this duty, let me now take leave to invite you all, to the serious study of yourselves. It is a duty past all controversy agreed on by heathens as well as Christians, and urged by them in the general, though many of the particulars to be known are beyond their light: It brutifyeth man to be ignorant of himself. Man that is in honour and understandeth not (himself especially) is as the beasts that perish. Psal. 49.20. saith Boetius, [Humana natura infra bestias redigitur, si se nosse desierit: Nam caeteris animantibus sese ignorare natura est; hominibus vitio venit] It's worse then beastly to be ignorant of ourselves, it being a vice in us, which is nature in them. Come home you wandering self-neglecting souls; Lose not yourselves in a wilderness or tumult of impertinent, vain, distracting things; your work is nearer you; The country that you should first survey and travail, is within you; from which you must pass to that above you: when by losing yourselves in this without you, you will find yourselves before you are aware, in that below you. And then (as Gregory speaks) he that was stultus in culpa, a fool in sinning, will be sapiens in poena, wise in suffering! you shall then have time enough to review your lives, and such constraining help to know yourselves, as you cannot resist. O that you would know but a little of that now, that then you must else know in that overwhelming evidence which will everlastingly confound you! And that you would now think of that for a timely cure, which else must be thought of endlessly in despair. Come home then, and see what work is there. Let the eyes of fools be in the corners of the earth! Leave it to men besides themselves, to live as without themselves, and to be still from home, and waste that time in other business, that was given them to prepare for life eternal. [Laudabilior est animus, cui nota est infirmitas propria, quam qui ea non perspecta, mania mundi, vias syderum, fundamenta terrarum, & fastigia caelorum scrutatur] inquit August. [The soul is more laudable that knows its own infirmity, than he that without discerning this doth search after the compass of the world, the courses of the stars, the foundations of the earth, and the heights of the heavens.] Dost thou delight in the mysteries of nature? consider well the mysteries of thy own. Mirantur aliqui altiudines montium, ingentes fluctus mari●, altissimos lapsus fluminum, & Oceani ●●bitum, & gyros syderum, & relinquunt seipsos, nec mirantur]. saith Augustine [some men admeire the heights of mountains, the huge waves of the sea, the great falls of the rivers, the compass of the Ocean and the circuit of the stars, and they pass by them themselves without admiration] The compendium of all that thou studyest without thee, is near thee, even within thee, thyself being the epitome of the world. If either necessity or duty, nature or grace, reason or faith, internal inducements, external repulses, or eternal attractives and motives, might determine of the subject of your studies and contemplations, you would call home your lost distracted thoughts, and employ them more on yourselves and God. But before I urge this duty further, I must prevent the misapplication of some troubled souls; I must confess it is a grievous thing for a guilty soul to judge itself, and see its own deformity and danger: And I observe many troubled humbled souls, especially where melancholy much prevails, are exceeding prone to abuse this duty, by excess and by misdoing it: Though wandering minds must be called home, we must not run into the other extreme, and shut up ourselves, and wholly dwell on the motions of our own distempered hearts: Though straggling thoughts must be turned inward, and our hearts must be watched, and not neglected; yet must we not be always poreing on ourselves, and neglect the rest of our intellectual converse: To look too long on the running of a stream will make our eyes misjudge of what we after look on, as if all things had the same kind of motion: To look too long on the turning of a wheel, will make us vertiginous, as if all turned round. And to poor too long on the disordered motions, the confused thoughts, the wants, the passions of our diseased minds, will but molest us, and cast us into greater disquiet and confusion. The words of Anselm notably express the straits that Christians are here put to [O nimis gravis angustia, si me inspicio, non tolero meipsum: si non inspicio, nescio meipsum: si me considero, terret me facies mea: si me non considero, fallit me damnaetio mea; si me video, horror est intolerabilis: si non video, mors est i●e●tabilis.] [O grievous straight! If I look 〈◊〉 myself, I cannot endure myself: if I look not into myself I cannot know myself. If I consider myself, my own face affrighteth me: if I consider not myself, my damnation deceiveth me: If I see myself, the horror is intolerable▪ if I see not myself, death is unavoidable.] In this straight we must be careful to avoid both extremes; and nether neglect the study of ourselves, nor yet exceed in putting on ourselves. To be carelessly ignorant of ourselves, is to undo ourselves for ever: To be too much about ourselves, is to disquiet rather than to edify ourselves; and to turn a great and necessary duty into a great unnecessary trouble. Consider, 1. that we have many other matters of great importance to study and know when we know ourselves. We must chiefly study God himself; and all the Books of Scripture, Nature and Governing providence which make him known. What abundance of great and excellent Truths, have we in all these to study. What time, what industry is necessary to understand them? And should we lay out all this time about our own hearts and actions, which is but one part of our study. What sinful omis●●ons should we be guilty of in the neglecting of all these! It is indeed but the ●●rying of our talon of understanding, 〈◊〉 confine it to so narrow a compass as our ●●lves, and to omit the study of God, and ●is word and works, which are all with ●elight and diligence to be studied. We have also Christ and his Gospel's mysteries and benefits to study. We have the church's case, its dangers, sufferings, and deliverances to study: We have the state of ●ur neighbours and brethren to consider of: The mercies, and dangers, and sufferings both of ●heir souls and bodies: we have our enemies to think of with due compassion: and our duty to all these. 2. And as it is negligence and omission to be all at home, and pass by so great a part of duty; so is it a double frustration of our labour, and will make even this study of ourselves to be in vain. 1. We cannot come by all our study to the true knowledge of ourselves, unless we also study other things besides ourselves. For we are Related to God, as his creatures, as his Own, as his subjects and as his dependant children, as his Redeemed, and his sanctified ones, (or such as should be such) And if we know not God as Creator, Redeemer and Sanctifier; as our Owner, Ruler and ●●●nefactor; and know not what his creation Redemption, sanctification, his Title Government and Benefits mean, it is not possi●●● that we should know ourselves. Mutual ●●●lations must be known together, or neither 〈◊〉 be known. 2. And if we could know ourselves, an● know no more, it were but to know Nothing, and lose that knowledge. For this 〈◊〉 but the entrance into wisdom, and th● means and way to higher knowledge. Th●● learning of our Alphabet or Primer is lost▪ if we learn no further; you are therefore 〈◊〉 study and know yourselves that you may advance to the knowledge of Christ and his grace, and be acquainted which the Remedy of all that you find amiss at home: and that by Christ you may be brought unto the Father, and know God as your happiness and rest; you are not your own ultimate ends, and therefore must go further in your studies then yourselves. 3. We shall never attain to Rectitude or solid comfort and content, unless our studies go further than ourselves. For we are not the Rule to ourselves, but crooked lines! and cannot know what is right and wrong, if we study not the Rule as well as ●ur selves. And alas, we are diseased, miserable sinners. And to be always looking on so sad a spectacle, can bring no peace or comfort to the mind. To be still looking on the sore, and hearing only the cry of conscience, will be but a foretaste of Hell. When we would be humbled and have matter of lamentation, we must look homeward, where the troubling thorns and nettles of corruption grow. But if we would be comforted and lift up, we must look higher, to Christ and to his promises, and to everlasting life: our garden beareth no flowers or fruits that are so cordial. This much I have spoke by way of Caution, 1. That you may not think I am driving you into the extreme of solitude, and confining or imprisoning you at home. 2. Because some scarce know how to avoid a fault, without running into another on the other side the way: nor how to understand the right use of a doctrine, but are turning it into an abuse, and building sin upon the foundation of righteousness. Two sorts of persons have great need of this caution, that they dwell not too much on themselves. One is poor Melancholy people that can think of almost nothing else: Their distemper disposeth them to be always poring on themselves, and fir●● their thoughts on their sin and misery and searching into all their own miser● ages, and making them worse than inde●● they are: You cannot call off their thought from continual self-condemning, and 〈◊〉 on their own misdoings and unhappiness▪ They have a God, a Christ, a heaven, a treasure of precious promises to meditate on 〈◊〉 and they cannot hold their thoughts to these, (unless as they aggravate their sin and sorrows,) but live as if they had nothing to think on but themselves; and were made to be their own tormentors: day and night even when they should labour, and when they should sleep, they are busy in a fruitless vexation of themselves▪ These poor afflicted souls have need to be called from the excessive study of themselves. Another sort is, those Christians that are wholly taken up in enquiring whether they have saving grace or not; while they neglect that exercise of their grace, in doing all the good they can to others, and following on the way of faithful duty, which might do more to their assurance, then solitary trials. The former sort by overdoing in this one ●art of their work, disable themselves to ●ll the rest. They tyre and distract their ●inds, and raise such fears as hinder their understandings, and cast their thoughts ●nto such confusion, that they quite lose ●he command of them, and cannot gather ●hem up for any holy work: Yea while ●hey study nothing but themselves, they ●●se even the knowledge of themselves: ●hey gaze so long upon their faults and ●ants, till they can see nothing else; and ●now no apprehenosins but dark and sad; ●nd wilfully unlearn the language of thanksgiving and praise; and the burden of all ●heir thoughts and speeches, is, Miserable ●nd Undone: as if there were for them ●o mercy, no help, no hope, but they were utterly forsaken and cast off by God. The other sort, do so exceed in the measure of that self-love, which in itself is ●ood, that they neglect the study of the Love of God; And are still thinking what ●hey are and have been; when they should consider what they must be. They spend ●o much time in trying their foundation, that ●hey can make but little progress in the ●uilding. They are like Musicians that will ●pend all the day in setting Instruments in ●●●ne; Or like a Mower that spends most of his time in whetting. They are all 〈◊〉 preparing their tools while they should 〈◊〉 working! And putting on their 〈◊〉 and preparing their weapons, when th●● should be fight: And enquiring which 〈◊〉 the way, while they should be travelling▪ They leave undone too much of their 〈◊〉 without doors while they confine themselves to that within: And that within goes on 〈◊〉 worse, because they neglect that with●●● doors, which should further it. When th●● should instruct the ignorant, exhort 〈◊〉 obstinate, confirm the weak, or co●●fort the afflicted, they are complaining 〈◊〉 their own ignorance, obstinacy, weakness or affliction; and help not others bec●●●● they feel such need of help themselves▪ As if they were like beggars, that had northing to give, but must live by ask and receiving: They understand not that its 〈◊〉 of the mysteries of godliness, that teaching others doth inform themselves, and the Light which they bring in for others, will serve themselves to work by; and that reproving others doth correct themselves: and exhorting others doth prevail with themselves▪ and persuading the obstinate wills of others▪ doth tend to bend and resolve their 〈◊〉 & that comforting others doth tend to 〈◊〉 and raise themselves: Their own spirits may be a little revived, by the very smell of the Cordials they prepare for others. In this case, Giving is both Begging and Receiving. Doing good is not the least effectual kind of prayer: And that we may be so employed, is not the smallest mercy. Many a one hath thus grown rich by giving: Many a one hath convinced himself by confuting his own objections from another: And many a one hath raised and comforted himself, by offering comfort to others that have the same infirmities; and have banished their own ●●cessive doubts and fears, by frequent compassionate answering the same in others whose sincerity they have less suspected than their own. None thrive more than they that grow in the Sun shine of God's blessing: And God blesseth those most that are most faithful in his work: And the work of Love▪ is the work of God. To do good, is to be most like him: And they that are most like him, do best please him. In subordination to Christ, in whom we are accepted, we must by his spirit be made thus acceptable in ourselves: We must be amiable if we will be loved. And those that God loveth best, and is most plased with, are like to receive most plenteously from his Love. It is necessary therefore to our own safety, and holiness, and consolation, that we look much abroad at the necessities of others, and study our brethren, and the Church of God, as well as ourselves: That we look not every man on his own things, but every man also on the things of others, Phil. 2.4. There may be somewhat of inordinate selfishness, even about our souls: And sinful selfishness is always a losing course. As he that will be a self-saver in point of estate, or honour, or life, taketh the ready way to lose them (Mat. 16.15.) so he that for the saving of his soul, will confine all his care and charity to his own soul, taketh not the way indeed to save it. We keep not ourselves; We quicken not; We comfort not; We save not ourselves; but only as agents under Christ, manuring the land, and sowing the seed, to which he alone can give the blessing: It is not therefore our inordinate self-studying that will do it: With all our care, without his blessing, we cannot add one cubit to the stature of our graces: Therefore it must needs be our safest course, to be as careful and faithful as we can in duty, and lay out most of our study to please him; and than if we come not to assurance of his love, or discern not his image and grace upon us, ye● we must trust him with our souls, and leave the rest to his Care and Goodness, that hath undertaken that none shall be losers by him, nor be ashamed or frustrate of their hopes, that wait upon him, and obey him: Let us commit the keeping of our souls to him in well doing, as unto a faithful Creator, 1 Pet. 4.19. As the eyes of servants look to the hand of their Masters— so our eyes (in a way of duty) must wait upon the Lord our God, till he have mercy upon us, Psal. 123.1, 2. And though we grow weary of crying, and our throat be dried, and our eyes fail while we wait for God, (Psal. 69.3.) yet our hope is only in him, and therefore we must continue to wait upon him, Psal. 39.7. And they that wait for him shall not be ashamed, Isa. 49.23. It is not the pretended necessity of one work, that will excuse him that hath many as necessary to do: Especially when they are conjunct in nature and necessity, and must go together, to attain their end. Concerning God, as we may well say that we must Love and serve him only, and none but him, because we must Love nothing but for his sake, and as a means to him the End of all: and so while it is God in all things that we Love, we are more properly said to Love God then the Creature by that act, because he is the Ultimate first intnded end, and principal object of that Love; And as the means, as a means, hath its essence in its relation to the End; so the Love of the means, as such, is accordingly specified: And so we may say of our study and Knowledge of God, that nothing but God is to be studied or known: because it is God in the creature that must be studied: It is a defective Similitude (as all are) to say, [As it is the face that we behold the glass for:] For God is more in the creature than the face in the glass. But though all the means be united in the End, yet are they various among themselves. And therefore though we must study, know and Love nothing but God; yet must we study, know and Love many things besides ourselves: The means that are many, must all be thought on. More strings must be touched then one (how near soever) if we will have any Music. More Letters must be learned than [I,] or we shall never learn to read. All men will confess that to confine our charity to ourselves, and to do good to no others, is unlike a Christian: To deny to feed and cloth our Brother in his need, is to deny it unto Christ: And it will be no excuse, if we were able, to say, I laid it out upon myself. And the objects of our charity must be the objects of our thoughts and care: And it will not suffice for our excuse, to say, [I was taken up at home; I had a miserable soul of my own to think on.] And yet if these self-studying souls, that confine almost all their thoughts unto themselves, would but seek after God in themselves, and see his grace, and benefits, it were the better: But poor souls, in the darkness of temptation, they overlook their God; and most of their study of themselves, is to see Satan and his workings in themselves: To find as much of his image as they can, in the deformities or infirmities of their souls; but the image of God they overlook, and hardly will acknowledge. And so, as noble objects raise the soul, and amiable objects kindle love, and comfortable objects fill it with delight; and God, who is all in One perfection, doth elevate and perfect it, and make it happy; so inferior objects do depress it; and ugly loathsome objects fill it with distaste and loathing; and sad and mournful objects turn it into grief; And therefore to be still looking on our miseries, and deformities, must needs turn calamity and woe into the temperament and complexion of the soul. This much I thought needful to be spoken here to prevent misunderstanding and misapplication: that while I am pressing you to study and know yourselves, I may not encourage any in extremes, nor tempt them to make an ill use of so great and necessary a doctrine: And indeed the observation of the sad calamity of many poor drooping afflicted souls, that are still poreing excessively on their own hearts, commanded me not to overpass this caution. And yet when I have done it, I am afraid lest those in the contrary extreme, will take encouragement to neglect themselves, by my reprehensions of those that are so unlike them. And therefore I must add, to save them from deceit; 1. That it is but a very few that are faulty in overstudying themselves, in comparison of the many thousands that err on the other hand in the careless neglecting of themselves. 2. And that it is symptomatically and effectively far more dangerous, to study yourselves too little, then too much. Though it be a fault here to exceed, yet it is for the most part a sign of an honest heart to be much at home, and a sign of an Hypocrite to be little at home and much abroad. Sincerity maketh men censurers of themselves. For it maketh them more impartial, and willing to know the truth of their condition: It cureth them of that folly that before made them think that presumption shall deliver them, and that they shall be Justified by believing promises of their own, though contrary to the word of God; yea by believing the promises of the Devil, and calling this a Faith in Christ: They are awakened from that sleep in which they dreamt that winking would save them from the stroke of Justice, and that a strong conceit that they shall not be damned, will deliver them from damnation; and that they are safe from Hell if they can but believe that there is no Hell, or can but forget it, or escape the fears of it. These are the pernicious Conclusions of the ungodly, discernible in their lives, and intimated in their presumptuous reasonings, though too gross to be openly and expressly owned: And therefore they are undisposed to any impartial acquaintance with themselves. But grace recovereth men from this distraction; and makes them know that the Judgement of God will not follow the conceits of men; and that the knowledge of their disease is necessary to their cure; and the knowledge of their danger is necessary to the prevention; and that its the greatest madness to go on to Hell, for fear of knowing that we are in the way; and to refuse to know it, for fear of being troubled at the news. And an upright soul is so far fallen out with sin, that he taketh it seriously for his enemy; and therefore is willing to discover it in order to its destruction; and willing to search after it in order to a discovery. And he hath in him some measure of the heavenly illumination, which maketh him a child of light, and disposeth him to love the light, and therefore cometh to it that his deeds may be made manifest, Joh. 3.21. Hypocrites are quick-sighted in discovering infirmities of others; but at home they shut the windows, and draw the curtains, that they may not be disturbed or frightened in their sin; Thiefs and sleepers choose not light: Darkness suits the works of darkness. It is a good sign when a man dare see his own face in the glass of God's word; and when he dare hear his conscience speak. I have ever observed it in the most sincere-hearted Christians, that their eye is more upon their own hearts and lives, than ●pon others: and I have still observed ●he most unsound professors to be least censorious and regardful of themselves, and hardly drawn to converse at home, and to ●ass an impartial judgement on themselves. HEnce therefore you may be informed of the reason of many other differences between sincere Believers and the ●ngodly. As 1. Why it is that the sincere ●re so ready to discourse about matters of ●he heart; and that they so much relish ●●ch discourse; and that they have so much 〈◊〉 say when you come to such a subject. ●t is because they know themselves in some ●ood measure. They have studied, and ●re acquainted with the Heart; And therefore can talk the more sensibly of what is contained in a book which they have so ●ften read, and are so conversant in. ●alk with them about the matters ●f the world, and perhaps you may ●ind them more simple and ignorant than many of their neighbours; But when you ●alk about the Corruptions of the heart, ●nd the secret workings of them; the mat●er, and order, and government of the thoughts, and affections, and passions; 〈◊〉 wants and weaknesses of believers; the nurture and workings of inward temptation● the ways of grace, and of the exercise 〈◊〉 each grace; the motions and operation of the spirit upon the heart; the breathing of Love and desire after God; the a●●dresses of the soul to Christ by fait● and dependence on him, and receiving from him; about these secret matters 〈◊〉 the Heart, he is usually more able in d●●●course, than many learned men that are 〈◊〉 sanctified. And hence it is that upright self-obs●●●ving souls are so full in prayer, and 〈◊〉 to pour out their hearts so enlargedly ●●●fore the Lord, in confessing their sins, 〈◊〉 petitioning for grace, and opening th● necessities, and thanking God for spirit●●● mercies! Some that are themselves acquai●●●ed with themselves, and the workings 〈◊〉 grace, despise all this, and say, It is but 〈◊〉 ability to speak of the things which they 〈◊〉 most used to. I doubt not but mere ac●quired abilities and custom may advance some hypocrites, to pray in the language of experienced Christians. And I doubt no● but natural impediments, and want of use, an● of right education, may cause many to 〈◊〉 convenient expressions, that have true de●●res. But the question is, from whence it ●●mes to pass, that so great a number of ●hose that are most careful and diligent ●or their souls, are so full in holy conference ●●d prayer, when very few others that ex●●ll them in learning and natural parts, ●ave any such ability? And doubtless the ●hief reason is, that the care and study of ●hese Christians, hath been most about their spiritual estate; And that which they set ●heir hearts upon, they use their tongues ●pon: Generally it cannot be imagined, why they should use themselves to those study's and exercises which procure those abilities, but that they highlyest esteem, ●nd most seriously regard the matters that concern their salvation, which are the sub●ect. I doubt not but God bestoweth his gifts upon men in the use of means, and that it is partly use that maketh men able and ready in these services of God: But what reason can be given, why one part of men use themselves to such employments, and another part are unable through disuse, but that some do set their hearts upon it, and make it their business to know themselves, their sins and wants and seek relief, when by the others all this is neglected. Some hypocrites may be moved by lower ends, both in this and in other duties of Religion; but that's no rule for our judging of the intentions of the generality, or of any that are sincere. As a man that hath lived in the East or West Indies, is 〈◊〉 to discourse of the places and people which he hath seen, and perhaps another by a Map or history may say somewhat of the same subject, though less distinctly and sensibly; but others can say nothing of it: so a man of holy experience in the mysteries of sanctification, that is much conversant at home, and acquainted with his own heart, is able (if other helps concur) to speak what he feels, to God and man, and from his particular observation and experience, to frame his prayers and spiritual conference; and an hypocri●● from Reading and common observation, may do something affectedly that's like it: but careless self-neglecting worldlings are usually dumb about such matters, and hear you as they do men of another Country, that talk in a language which they do not understand, or at lest cannot make them any answer in. But if any of you will needs think more basely and maliciously, of the cause of holy prayer and conference in believers, let us leave them for the present (to the Justification of him that gave them the spirit of supplication which you reproach,) and let us only inquire what is the Reason that men that can discourse as handsomely as others, about worldly matters, have nothing to say (beyond a few cold affected words, which they have learned by rote) either to God or man, about the matters of the soul, the methods of the spirit, the workings of a truly penitent heart, or the elevations of faith, and the pant of desire after God. Why are you dumb when you should speak this language, and frequently and delightfully speak it? Is it because your Reason is lower than those men's that do speak it, whom you despise? and that you are naturally near kin to idiots? No; you are wise enough to do evil: You can talk of your trades, your honours or employments, your acquaintance and correspondencies all the day long; You are more wordy about these little things, than the Preachers themselves that you count most ●edious are about the greatest. You are ●uch longer discoursing of your delusory ●oyes, than the Lovers of God, whose souls ●ong after him, are in those Prayers, which trouble you with their length: Many a time have I been forced to hear your dreaming incoherent dotage: how copious you are in words that signify no greater matters than flesh pleasing, or fanciful honour and accommodations; I had almost said, the●● chaff, or straw or dirt. One may he●● you from morning to night, from day to day, discoursing in variety of company, on various subjects, with freedom and plausible ingenuity; And when all is se● together, it is but a hodge podge of earth and flesh and windy vanity, a frothy puddle. A● the ridiculous Orator, Magno Conatu & hiatu nihil dicitis: You strain and gap● an hour or a day together to say nothing▪ set all the words of a day together, and peruse them at night, and see what they are worth: There's little higher than visible materials, (that I say not, than the dunghill or your shadows,) than meat and drink, and play and compliment, than houses, or lands, or domineering affections o● actions, in many hours or days discourse. I think of you sometime, when I see how ingeniously and busily children do make up their babies of clouts, and how seriously they talk about them, and how every 〈◊〉 and clout is matter of employment and discourse, and how highly they value them, and ●ow many days they can unweariedly ●pend about them. Pardon my comparison: If you repent not of your discourses ●nd employments more than they, and do not one day call yourselves far worse fools than ●hem, then let me be stigmatised with the most contumelious brand of folly. It is not then your want of Natural faculties and parts that makes you mute in the matters of God and your salvation, when men of meaner naturals than you do speak of those things with the greatest freedom and delight. And sure it is not for want of an inge●nous education: As you would take it ill to be thought below them in natural endowments, so much more in those acquisitions and furniture of the mind, which comes by breeding and due culture of your Naturals. You would disdain in these to be compared with many poor rustics and mechanics, that are almost as fluent in speaking of the great things of immortality, as you are in talking of your transient occurrences, your sublunary felicities, and the provisions of your Appetites and your Skins. What then can be the cause of this dumb disease, but that you are unacquainted with your selves? and as you have not a New-birth, and a Divine Nature, and the Spirit of Christ, to be either the spring and principle or the Matter of your discourse; so you have not the due knowledge of your sin and misery, which should teach you the language of serious Penitents, before you have the language of justified Believers. If you say again, It is because we have not been used to this kind of speech. I answer, And whence is it that you have not been used to it? If you had know the Greatness and Goodness of the Lord, as sensibly as they, would not you have used to Pray to him and speak of him as well as they? If you had known and considered your sin, and wants, and miseries, or dangers, as well as they, would you not have been used to beg mercy, pardon and relief, and to complain of your distress as much as they? If you did as highly value the matters of Eternal consequence as they do, and laid them to heart as seriously as they, would not your minds and hearts have appeared in your speeches, and made you use yourselves to prayer and holy conference as well as others? If you say, that many have that within them which they are not able to express, or which they think not meet to open unto other, I answer. 1. As to Ability, its true of those that have the Impediments of some Natural disability, or excessive bashfulness, Melancholy or the like disease; and of those that are so lately converted, that they have not had time to learn and use themselves to a holy language: But what's this to them that are of as good natural parts and free elocution as other men, and suppose themselves to have been true Christians long? 2. And as to the point of Prudence which is pleaded for this silence, it is so much against Nature, and so much against the word of God, that there is no room at all for this pretence, unless it be for inferiors or such as want an opportunity to speak to their superiors, or to strangers; or unless it be only for some particular omissions when the thing would be unseasonable. Nature hath made the tongue the index of the mind: especially to express the matters of most urgency and concernment. Do you keep silent ordinarily the matters which you highliest esteem? which you oftenest think of? which you take your life and happiness to consist in? and which you are deeplyest affected with, and prefer before all other matters of the world? What a shameful pretence is it, for those that are dumb to Prayer and holy conference, for want of any due sense of their condition, or Love to God, which should open their lips, to take on them it is for want of tongues or because their Prudence directeth them to silence? When they hold not their tongues about those matters, which they must confess are ten thousand fold less regardable; they can discourss unwearyedly about their wealth, their sport, their friend, their honour, because they Love them; And if a man should here tell them, that the Heart is not to be opened or exercised by the tongue, they would think he knew not the natural use of Heart or Tongue: And yet while they pretend to love God above all, they have neither skill nor will to make expression of it; you strike them dumb when you turn the stream of conference that way; and you may almost as well bid them speak in a strange language, as Pray to God from the sense of their necessities, and yet they say, their Hearts are good. Let the word of God be judge whether a Holy experienced Heart should hide itself and not appear in Prayer and holy conference by the tongue. 1 Thess. 5.17. Pray continually: Luk. 18.1. Christ spoke a parable to this end, that men ought always to pray and not wax faint. Phil. 4.6. Be careful for nothing: but in every thing by Prayer, and supplication with thanksgiving let your requests be made known unto God. And How they must Pray, you may gather from 2 Chron. 6.29. In case of dearth, Pestilence, blasting, mildew, locusts, caterpilers, enemies, sicknesses or sores, [Than what prayer or supplication soever shall be made of any man, or of all the people, when every one shall know his own sore, and his own grief, and shall spread forth his hands in this house, then hear thou from Heaven, etc.] I am not speaking of the Prescribed Prayers of the Church, nor denying the lawfulness of such in private. But if you have no words but what you say by rote, and pray not from the knowledge of your own particular sore and grief, it is because you are too much unacquainted with yourselves, and strangers to those Hearts where the greatest of your sores and griefs are lodged. And whether Good Hearts should be opened in holy Conference, (as well as Prayer) you may easily determine from the command of God▪ 1 Pet. 4.10.11. [As every man hath received the gift, so minister the same one to another, as good stewards of the manifold grace of God] If any man speak, let him speak as the oracles of God. Eph 4.29. [Let no corrupt communication proceed out of your mouth, but that which is good, to the use of edifying, that it may minister grace unto the hearers] Heb. 3.13. [exhort one another daily while it is called To day, lest any of you be hardened through the deceitfulness of sin.] Psal. 37.30, 31. [The mouth of the Righteous speaketh wisdom, and his tongue talketh of judgement: The Law of his God is in his heart &c] Psal. 71.8. Let my mouth be filled with thy Praise and with thy honour all the day. Pro. 10.11. The mouth of a Righteous man is a Well of life] 21. The lips of the Righteous feed many] And Christ himself decideth it expressly, Math. 12.34.35. [Out of the abundance of the Heart the mouth speaketh: A good man out of the good treasure of his heart bringeth forth good things; For a man that hath no Heart to Prayer or Holy conference, but loathes them and is weary of them, and had rather talk of fleshly pleasures, to pretend that yet his Heart is Good, and that God will excuse him for not expressing it, and that it is his Prudence, and his freedom from Hypocrisy, that maketh his tongue to be so much unacquainted with the goodness of his Heart, this is but to play the Hypocrite to prove that he is no Hypocrite: and to cover his Ignorance in the matters of his Salvation, with the expression of his Ignorance of the very nature and use of Heart and Tongue, and to cast by the Laws of God, and his own duty, and cover this impiety with the name of Prudence. If Heart and Tongue be not used for God, what do you either with a Heart or Tongue? The case is plain, to men that can see that it is your strangeness to yourselves, that is the cause that you have little to say against yourselves, when you should confess your sins to God; and so little to say for yourselves, when you should beg his grace; and so little to say of yourselves, when you should open your hearts to those that can advise you: But that you see not that this is the Cause of your Dumbness, who see so little of your own corruptions, is no wonder while you are so strange at home. Had you but so much knowledge of yourselves as to see that it is the strangeness to yourselves that maketh you so prayerless and mute, and so much sense as to complain of your darkness, and be willing to come into the light, it were a sign that light is coming in to you, and that you are in a hopeful way of cure. But when you neither know yourselves, nor know that you do not know yourselves, your Ignorance and Pride are like to cherish your Presumption and impiety, till the Light of grace, or the fire of Hell have taught you better to know yourselves. 2. And here you may understand the reason why people fearing God are so apt to accuse and condemn themselves, to be too much cast down; and why they that have cause of greatest joy, do sometimes walk more heavily than others. It is because they know more of their sinfulness, and take more notice of their inward corruptions and outward failings, then presumptuous sinners do of theirs. Because they know their faults and wants, they are cast down; But when they come farther to see their interest in Christ and grace, they will be raised up again. Before they are converted, they usually presume, as being ignorant of their sin and misery: In the infancy of grace they know these, but yet languish for want of more knowledge of Christ and mercy. But he that knoweth fully both himself and Christ, both misery and mercy, is humbled and comforted, Cast down and exalted. As a man that never saw the sea, is not afraid of it; and he that seeth it but a far off, and thinks he shall never come near it, is not much afraid of it: he that is drowned in it, is worse than afraid: and he that is tossed by the waves, and doubteth of ever coming safe to harbour, is the fearful person: he that is tossed but hath good hopes of a safe arrival, hath fears that are abated or overcome with hope: but he that is safe-landed is passed his fears. The first is like him that never saw the misery of the ungodly: the Second is like him that seeth it in general, but thinks it doth not belong to him: the third is like the damned that are past remedy: the fourth is like the humbled doubting Christian, that seeth the danger, but doth too much question or forget the helps; the fifth is like the Christian of a stronger faith, that sees the danger, but withal seeth his help and safety: the sixth is like the glorified saints, that are past the danger. Though the doubting Christian know rot his sincerity, and therefore knoweth not himself so well as the strong believer doth, yet in that he knoweth his sinfulness and unworthiness, he knoweth himself better than the presumptuous world. These two Remarkes, with the foregoing Caution, having interposed (some what out of place) I now return to prosecute my Exhortation, that no matters may seem so sweet, so honourable, so great, or necessary, as to pass with you for excuses for the neglecting of the most diligent and impartial study of yourselves. All persons to whom I can address this Exhortation, are either Godly or ungodly; in the state of sin, or in the state of Grace. And both of them have need to study themselves. I. And to begin with the unrenewed carnal sort, it is they that have the greatest need, to be better acquainted with themselves. O that I knew how to make them sensible of it; If any thing will do it, me thinks it should be done by acquainting them how much their endless state is concerned in it. In order hereunto let me yet add to all that is said already, these few considerations; 1. If you know not yourselves, you know not whether you are the children of God, or not: nor whether you must be for ever in Heaven or Hell; no nor whether you may not within this hour behold the angry face of God, which will frown you into damnation. And is this a matter for a man of Reason to be quietly and contentedly ignorant of? It is a business of such unspeakable concernment, to know whether you must be everlastingly in Heaven or Hell, that no man can spare his cost or pains about it, without betraying and disgracing his understanding: you are sure you shall be here but a little while: Those Bodies you all know, will hold your souls but a little longer: As you know that you that are now together here attending, must presently quit this room and be gone; so you know that when you have stayed a little longer, you must quit this world, and be gone into another. And I think there is not the proudest of you but would be taken down, nor the most sluggish or dead-hearted but would be awakened, if you knew that you must go to endless misery, and that your dying hour would be your entrance into Hell. And if you know not yourselves, you know not but it may be so. And to know nothing to the contrary, would be terrible to you if you well considered it, especially when you have so much cause to fear it. O Sirs, for a man to sit here sencelesly in these seats, that knows not but he may burn in Hell for ever, and knows not because he is blind and careless; how unsuitable is it to the principle of self love and self preservation? and how much unbeseeming the Rational Nature, to have no 〈◊〉 or care, when you look before you, unto the unquenchable fire and the utter darkness where, as the Heathen Poet speaks, Nec mortis poenas mors altera finiet huju●▪ Horaque erit tantis ultima nulla malis. If any of you think that all these matters are to be put to the adventure, and cannot now be known, you are dangerously mistaken. As you may certainly know by Scripture and the Light of Nature, that there is a future Life of joy to the Godly▪ and of misery to the wicked, so may you know by a faithful trial of yourselves, to which of these at present you belong, and whether you are under the promise or the threatening; know yourselves, and you may know whether you are Justified o● Condemned already, and whether you are the Heirs of Heaven or Hell. Surely he that comforteth his servants with the Promise of Glory to all that Believe and are new creatures, and sanctified by his spirit, did suppose that we may know whether we Believe and are renewed and sanctified or not: Or else What comfort can it be to us? If blinded Infidels, have no means to quiet themselves but their unbelief, and a con●eit that there is no such Life of misery, ●hey have the most pitiful O piate to ease ●hem in the world: and may as well think ●o become immortal, by a confident con●eit that they shall never die. If they befool themselves with the ordinary Questions [where is Hell: and what kind of fire is it? &c] ay answer them with Augustine [Melius ●st dubitare de occultis, quam litigare de ●●●certis: Illum quip divitem in àrdore ●oenarum, & illum pauperem in refrigerio gandiorum esse intelligendos non dubito: sed quomodo intelligenda illa flamma in inferno, ille sinus Abrahae, illa divitis lingua, ille digitus pauperis, illa sitis tormenti, illa stilla refrigerii, vix fortasse à mansuetè quarentibus, contentiose antem sectantibus nunquam invenitur] that is, [It is better to be in doubt about things that are hidden from us, then to quarrel about things that are uncertain to us. I am past doubt that we must understand that that Rich man was in the heat of Pain, and the Poor man in a refreshing place of Joys: But how to understand that flame in Hell, that bosom of Abraham, that tongue of the Rich man, that finger of the poor man, that thirst of torment, that drop for cooling or refreshment, perhaps will hardly be found by the most humble enquirers, but never by contentious strivers. So that I may conclude that the greatness and dreadfulness of the case, should make every person that hath an eye to see, an ear to hear, and a Heart to understand, to Read and inquire and consider, and never rest till they know themselves, and understand where it is that they are going to take up their abode to everlasting. 2. Consider, that All men must shortly know themselves. Presumption will be but of short continuance. Be never so confident of being saved without Holiness, you will speedily be undeceived. If the Spirits illumination do not convince and undeceive you, Death will undoubtedly do it at the furthest. Thousands and Millions know their sin and misery now when it is too late, that would not know it when the remedy was at hand; sinners, your souls are now in darkness: your Bodies are your dungeon: But when Death brings you out into the open Light, you will see what we could never make you see. O how glad would a faithful minister of Christ be, if by any information he could now give you half the Light that you shall then have, and now make you know at the Heart with the feeling of Repentance, that which you must else quickly know, even at the Heart with the feeling of despair; sirs, I hope you think not that I speak mere fancies to you, or any think that is questionable and uncertain: you can not say so without denying yourselves to be Christians; no nor without contradicting the light of Nature, and debasing your souls below the Heathen who believe an immortality of souls in a different state of Joy or mtsery in the Life to come: And if you are once below Heathens, what are you better than Bruit beasts? Better in your natural faculties and powers, as being not made Bruits by your Creator: But worse as to the use of them, and the consequents to yourselves, because you are voluntary self-abusing Bruits. But to live here as a Bruit, will not make you die and be hereafter as a Bruit: To belive you shall die as a Beast, will not prevent the miserable life of an impenitent sinner. It will not make your souls to be Mortal, to believe they are mortal; no more than it will make a beast to be Immortal, if he could but think so. The coffin-maker and the grave-maker, if they never read a Book, can tell you that it is no controversy whether you must go hence. And Faith and Reason can both assure you, that your souls lie not down with your Bodies in the dust, nor are annihilated by the falling of your earthly tabernacle; no more than the spirits when the glass is broken that held them, or then your Bodies are annihilated when you put off your clothes, or rise out of your beds: Or then the bird is annihilated that is got out of the shell: or the infant that is by nature cast out of the womb: nor no more than the Angels that appeared to the Apostles or others, were annihilated when they disappeared: Or (if I must speak more suitably to the ungodly) no more than the Devil that some time appeareth in a bodily shape is annihilated when that appearance vanisheth. As I suppose there is never a person in all this populous city that was here but sevenscore years ago; so I suppose there is none of you that are here to day, that expect to be here so long a time: They are gone before you into a world where there is no presumption or security: and you are going after them and are almost there. As easily as you set here, I tell you all, you are going after them apace, and are almost there: O Sirs, that world is a world of Light. To the damned souls it is called Outer darkness, because they have none of the Light of Glory or of Comfort: But they shall have the Light of a self-accusing, self-tormenting Conscience that is gone out of the darkness of self-ignorance and selfdeceit, and is fully cured of its slumber and insensibility. Do you now take a civilised person for a Saint? you will not do so long. Doth the Baptism of water only go with you now for the Regeneration of the Spirit? It will not be so long: you will shortly be undeceived. Doth a ceremonious Pharisee thank God for the sincerity and Holiness which he never had? He will shortly be taught better to know the nature of Holiness and sincerity, and that God Justifyeth not all that Justify themselves. Doth a little formal heartless, Hypocritical devotion, now cover a sensual, worldly mind? The cover will be shortly taken off, and the nakedness and deformity of the Pharisee will appear. Doth the name of a christian, and the heartless use of outward ordinances, and that good esteem of others, now go for Godliness and saving grace? The Autumn is at hand, when these leaves will all lie in the dirt, and will go for fruit no longer. Do you take it now for true Religion to be hot for lust, and pride, and gain, and cold for God and you Salvation? and to obey God so far as will stand with your outward prosperity, and as the flesh, or your other Masters will give leave? This is an Opinion that never accompanied any man beyond the grave. Do you think to be saved by all that devotion, which gives God but the leave of the flesh and world, and by a Religion that gives him but the outer rooms (when pleasure and gain are next your hearts) and that makes him but an underling to your Covetousness and Ambition? Think so if you can, when you are gone hence. Cannot the Preacher now make the ungodly to know that they are ungodly, the unsanctified to know they are but carnal, and the Pharisee to know that his Religion is Vain? Death can convince the awakened soul of all this in a moment. You can choose whether you will believe us: but Death will so speak as to be believed. You must be Voluntary in knowing your misery now: but than you shall know it against your wills. You must open the windows, or must open your eyes, if you will see yourselves by the Light which we bring to you: But Death irresistibly throws open all. To say in pride and obstinacy, [I will not believe it] will now serve turn to quiet your consciences, and make you seem as safe as any: But when God saith You shall feel it, your unbelief is uneffectual: It can then torment you, but it can no longer ease you. There's then no room for [I will not believe it.] God can without a word persuade you of that which you were resolved you would never be persuaded of. This day while you all sit here in the body, you are every one affected according as you apprehend your state to be, whether it be indeed as you apprehend it, or not: But when Death hath opened you the door into eternity, you will be all affected with your conditions as they are indeed. To day, you are here quiet because you think your souls are safe: and some are troubled that think they are in a state of misery: and its like that some on both sides are mistaken: and the quiet of one, and the disquiet of another, may arise for want of the knowledge of yourselves: But Death will rectify both these errors: and then if you are unsanctified, no false opinions, no unbelief, no confident conceits of your integreity, will abate your desperation, or give any ease to your tormented minds: Nor will there be any doubts, or fears or despairing self-afflicting thoughts to disquiet those that Christ hath justified, or a bate their Joys. O how many thousands will then think much otherwise of themselves than they now do! Death turns you out of the company of flatterers; and calls you out of the world of error, where men laugh and cry in their sleep: and bringeth you among awakened souls, where all things are called by their proper names, and all men are taken by themselves to be as they are indeed. Serious Religion is not there a derision; nor Loving and seeking and serving God with all the heart and soul and might, is not there taken for unnecessary preciseness. Holiness is not there called humour or Hypocrisy: Nor is the Pharisaical Ceremonious Hypocrite, taken for a man of the most prudent, safe and moderate Religion. God judgeth not as man, by outward appearances; but with righteous judgement: that which is highly esteemed among men, is abomination in the sight of God, Luke 16.15. And he will make you then to judge of yourselves as he hath judged you. Though Wisdom now be Justified but of her children, it shall then be Justified by all: Not by a sanctifying, but a constrained involuntary tormenting light: And though now men can believe as well of themselves, as self-love and the quieting of their consciences doth require; yet than they will have lost this mastery over their own conceits. O therefore beloved Hearers, seeing you are all going into an unresistibly convincing Light, and are almost in that world where all must fully know themselves: Seeing nothing is covered that shall not be revealed, nor hid that shall not be made known (Mat. 10.26.) and no unsanctified Hypocrite doth flatter himself into such high presumption, but a dying hour will take him down, and turn it all into endless desperation, if true Conversion prevent it not; I beseech you be more conversant with Conscience, than you have been: Be ashamed that a wanton sot, that knoweth nothing better than flesh to adorn and to be careful of, should bestow more hours in looking into the Glass, than you bestow to look into God's Word and your own Hearts; yea more in a year, than you have thus bestowed in all your lives. O that you knew what a profitable companion Conscience is for you to converse with. You would not then think yourselves so solitary as to be destitute of company and employment, while you have so much to do at home, and one in your bosom that you have so much business with. And it is a necessary and inseparable companion: If the wise of your bosom should be a shrew, you must not therefore be a stranger to her, because of nearness, necessity and business. If Conscience should give you some foul words, and chide you when you had rather be flattered; yet there is no running from it for more pleasant company: Home is homely: It's there that you must dwell: Conscience is married to you: Please it on safe terms as well as you can: but do not think to overrun it: For it will follow you; or you must return to it home again, when you have gone your furthest, and done you worst. You have taken Conscience for better and for worse. There is no expectation of a divorce: no not by Death: It will follow you to Eternity. And therefore O be not strange to Conscience, that will be your Comforter or Tormenter at the hour of death; that can do so much to make sickness and all suffering light or grievous; and to make death welcome or terrible to you: Fly not from conscience that must dwell with you for ever. O foolish sinners! do you want company and business to pass away your time? Are you fain to go to Cards or Dice to waste this treasure, which is more precious than your money? Do you go to an Alehouse, a Playhouse, or other such Pest house to seek for company and pastime: (I say not, to Bedlam; for that's as much more honourable than your sinful society, as the place that cureth or restraineth the mad, is better than that which makes them mad.) Do you forget what company and business you have at home. As you love your peace and happiness, instead of conversing with vain, lascivious, or ungodly persons, O spend that time in converse with your Consciences. You may there have a thousand times more profitable discourse. Be not offended to give Conscience a sober faithful answer, if it ask you, What you have done with all your Time? and how you have lived in the world? and how you have obeyed the calls of grace? and how you have entertained Christ into your hearts? and whether you have obeyed him or his enemy? and whether you have been led by the spirit or the flesh? and what forwardness the work of your salvation is in, for which you came into the world? and what assurance you have of your Justification and Salvation? and what readiness to die? Think it not presumption in Conscience thus to examine you: Though you have perhaps unthankfully disdained to be thus examined by your Pastors, your external Guides, whose office it is to help you, and watch for your souls; yet do not disdain to be accountable to yourselves. Accountable you must be ere long to God: And that friend that would help you to make ready such accounts, on which so great a weight dependeth, me thinks should be welcomed with a thousand thanks. Ministers and Conscience should be acceptable to you, that come on so necessary a work. The chide of Conscience are more friendly language than the flattery of your ignorant or proud associates: and should be more grateful to you then the laughter of fools, which is like the crackling of thorns in the fire, (Eccles. 7.6.) Thy own home though it be a house of mourning, is better for thee then such a sinful house of mirth. Hear but what Conscience hath to say to you. No one will speak with you, that hath words to speak, which nearlyer concern you. I beseech you, Sirs, be more frequent and familiar with Conscience than most men are. Think not the time lost, when you walk and talk with it alone. Confer with it about your endless state, and where you are like to be for ever; and what way you are in; and what thoughts you will have of your sins and duties, of the world and God, of yielding or overcoming at the last. Is there no sense in this discourse? Thou art dead and senseless if thou think so. Is idle talk and prating better? I hope you are not so distracted as to say so. If you have not blinded, deceived or bribed it, I tell you, Conscience hath other kind of discourse for you; more excellent and necessary things to talk of, than wantoness, or worldlings, or pot-companions have. It's better be giving Conscience an account, what business thou hast had so often in such company; and how thou wouldst have looked, if death had found thee there? then without leave from from God or Conscience, to go thither again. The thriving way is neither to be still at home, nor still abroad; but to be at home when homework is to be done; and to be abroad only for doing and for getting good, in a way of diligent Christian trading; and to bring that home that is got abroad: but never to go abroad upon loitering, vain, expensive occasions. When you have done with Conscience, converse with others that your business lieth with, and go abroad when it's for your Master's work: but go not upon idle errands: converse not with prodigal Wasters of your time, and enemies to your souls. One time or other Conscience will speak, and have a hearing: the sooner the better: Put it not off to a time so unseasonable as Death; I say not unseasonable for Conscience to speak in; but unseasonable for it to begin to speak in; and unseasonable for those terrible words that need a calmer time for answer; and unseasonable for so many things and so great, as self-betrayers use to put off until then, which need a longer time for due consideration and dispatch. 3. And I beseech you consider, with what amazing horror it must needs surprise you, to find ox a sudden and unexpectedly when you die, that all is worse with ●ou then you imagined or would believe? After a whole life of confident presumption, to be suddenly convinced by so dreadful an experience, of your so long and wilful a mistake! To find in a moment, that you have flattered your souls, into so desperate a state of woe! To see and feel all the selfish cavils and reasonings confuted, in one hour, which the wisest and holiest men on earth, could never beat you from before! O Sirs, you know not now, what a day, what a conviction, that will be! You know not what it is for a guilty soul to to pass out of the Body, and find itself in the plague of an unsanctified state, and hated of the Holy God, that never would know it till it was too late. You know not what it is to be turned by Death into that world of spirits, where all selfdeceit is detected by experience: and all must undergo a righteous judgement; where blindness and self-love can no more persuade the miserable that they are happy; the unholy that they are sanctified; the fleshly minded men that they are spiritual; the lovers of the world, that they are the Lovers of God: Men cannot there believe what they list: nor take that for a truth which makes for their security, be it never so false▪ Men cannot there believe that they are accepted of God, while they are in the bonds of their iniquity; or that their hearts are as good as the best, while their tongues and lives are opposite to goodness; or that they shall be saved as soon as the godly, though they be ungodly. It's easy for a man to hear of waves, and gulfs and shipwreck that never saw the Sea; and without any fear to hear of battles, that never saw the face of an enemy: and without any trouble to hear of sickness and tormenting pains, and burning, and cutting off of limbs, that never felt or saw such things. It's easy for you here in these seats, in the midst of health and peace and quietness, to hear of a departing soul, and where it shall appear, and what it shall there see, and how great a discovery Death will make: But O Sirs, when this must be your case (as you know it must be, alas, how speedily!) these matters than will seem considerable: They will be new and strange to those that have heard of them an hundred times, because they never heard of them sensibly till now. One of those souls that have been here before you, and have past that way into eternity, have other thoughts of these things than you have! O how do ●●ey think now, of the fearless slumber ●nd stupidity of those that they have ●eft behind? What think they now of those ●hat wilfully fly the light, and flatter themselves in guilt and misery, and make light of all the Joys and torments of the other world? Even as the damned Rich man in Luke 16. thought of his poor Brethren, ●hat remained in prosperity and presumption upon earth, and little thought what company he was in, what a sight he saw, and what he did endure! Poor careless souls, you know not now what it is, for the ungodly to see that they are ungodly, by the unresistible light of another world: and for the unholy to feel in Hell that they are unholy, and to be ●aught by flames and the wrath of the Almighty, what is the difference between the sanctified and the carnal, between an obedient and a rebellious life: While you sit here, you little know these things: You see them not: you feel them not: and the Lord grant you may never so know them by woeful experience: that you may scape such a knowledge, is the end of all that I am saying to you: But that will not be, but by another kind of knowledge, even the knowledge of Belief and serious Consideration. For your souls sake therefore come into the Light, and try yourselves, and huddle not over a work of such unspeakable consequence, as the searching of your hearts and judging of your spiritual state? O be glad to know what you are indeed! Put home the question, Am I sanctified or not? A● I in the Spirit or in the flesh? Be glad of any htlp for the sure resolution of such doubts. Take not up with sleight and venturous presumptions. It is your own case: your nearest and your greatest case: All lies upon it: Who should be so willing of the plainest dealing, the speediest and the closest search as you? O be not surprised by an unexpected sight of an unrenewed miserable soul at death. It it be so, see it now, while seeing it may do good: If it be not so, a faithful search can do you no harm, but comfort you by the discovery of your sincerity. Say not too late, I thought I had been born again of the Spirit, and had been in a state of grace? I thought I had been a child of God, and reconciled to him and Justified by faith! O what a heart-tearing word would it be ●o you, when time is past, to say, I thought ●t had been better with me! 4. Consider also, that It is one of Satan's principal designs for your damnation, to keep ●ou ignorant of yourselves. He knows if he can but make you believe, that you ●ere Regenerate when you are not, you will never seek to be regenerate: And that if he can make you think that you are Godly, when you are ungodly, and have the spirit of Christ while you are servants to the flesh, he may defeat all the labours of your Teachers, and let them call on you to be Converted till their hearts ache, to no purpose, but leave you as you are: He knows how light you'll set by the Physician, if he can but make you believe that you are well! and how little care you'll take for a pardon, if you think that you need it not, or have one already. In vain may we call on you till we are hoarse to Turn, and become New creatures, and give up yourselves to Christ, if you think that you are good Christians, and are in the way to Heaven already. And when you know before hand, that here lieth the principal game of the Deceiver, and that it will be his chief contrivance, to keep you unacquainted wi●● your sin and danger, till you are 〈◊〉 recovery, one would think there should 〈◊〉 no need to bid you be diligent to know yourselves. 5. And I beseech you consider also, th●● Without this design there is no likelihood th●● Satan could undo you: If he keep you not Ignorant of yourselves, he is never like to keep you in his power: You come out of his Kingdom when you come out of darkness. He knoweth that if once you did but see how near you stand to the brink of Hell, you would think it time to change your standing. There is a double principle in Nature, that would do something towards your Repentance and recovery, if your eyes were opened to see where you are. 1. There is since the seduction and ruin of man, by Satan's temptations, an Enmity put into the whole Nature of man against the Whole Satanical Serpentine Nature: so that this Natural enmity would so much conduce to your deliverance, as that you would not be contented with your Relation, if you knew that you are the drudges of the Devil; nor would you be charmed ●nto sin so easily, if you knew that it is he ●●deed that doth invite you; nor would ●ou dance after his pipe; or take his bait, 〈◊〉 you perceived indeed that it is his: no ●●nguage would be so taking with you, which you knew were uttered by his voice. 〈◊〉 would do much to affright you from ●is service, if you knew that it is he indeed ●hat setteth you on work, and is gratified by it. He keepeth men in his bondage ●y making them believe that they are free: ●e persuadeth men to obey him, by persuading them that it is God that they ●bey: And he draweth them to Hell, by making them believe that they are following Christ to Heaven; or at least, that they ●re following the inclination of their nature in a pardonable infirmity. 2. And the Natural principle of self-love ●ould in order to self-preservation do much ●o drive you from your sinful state, if ●ou did but know what a state it is. There 〈◊〉 no man so far hateth himself as to be willing to be damned. You cannot choose ●nhabitation in Hell: Such a place can never be desired. Sure he that cannot choose ●ut fly from an enemy, or a bear that did pursue him, or fly from fire or water or pestilence when he perceives his danger, would fly from Hell, if he perceived his danger. I beseech you all that are secure in an unsanctified state, do but look inwards, and help me in preaching this doctrine to you● hearts, and tell yourselves, whether you do not think; that your state is good, and that you are the children of God as well as others; and that though you are sinners, yet your sins are pardoned by the blood of Christ, and that you shall be saved if you die in the state that you are in? And are not these thoughts the Reason why you venture to continue in your present state, and look not after so great a change as Scripture speaketh of as necessary? And I pray you deal plainly with your hearts, and tell me, you careless sinners, young or old, that sit here as quietly as i● all were well with you; If you did but know that you are at this hour unregenerate, and that without Regeneration there i● is no Salvation; If you did but know that you are yet carnal and unholy, and tha● without Holiness none shall see God; If yo● did but know that you are yet in a stat● of Enmity to God while you call him Father, and of Enmity to Christ while you call him your Saviour, and of Enmity to the Holy Spirit while you call him your sanctifier; If you did but know that your sins are unpardoned, and your souls unjustified, and that you are condemned already, and shall certainly be damned if you die as you are, could you live quietly in such a state? Could you sleep, and eat and drink quietly, and follow your trades, and let time run on, without repenting and returing unto God, if you knew that you are past hope, if death surprise you in this condition? For the Lords sake Sirs, rouse up yourselves a little, and be serious in a business that concerneth you more than ten thousand natural lives, and tell me, or rather tell yourselves, If you did but know that while you sit here, you are unrenewed, and therefore under the curse of God, and in the bondage of the Devil, and are hasting towards perdition, and are gone for ever, if you be not sanctified and made new creatures before you die; could you then put off this Sermon with a sleepy careless hearing, and go home and talk of common matters, and no more mind it, as you have done by Sermons until now? Could you forbear going alone and there bethinking yourselves, O what a sinful, dreadful condition are we in! What will become of us if we be not regenerate before we die! Had we no Understandings? no Hearts? no life or sense? that we have lingered so long, and lived so carelessly in such a state? O where had we been now if we had died unregenerate! How near have we been oft to Death? how many sicknesses might have put an end to life and hope? Had any of them cut off the slender thread that our lives have hanged on so long, and had we died before this day, we had been new in Hell without remedy. Could any of you that knew this to be your case, forbear to betake yourselves to God, and cry to him in the bitterness of your souls, [O Lord, what Rebels, what wretches have we been? We have sinned against Heaven and before thee, and are 〈◊〉 more worthy to be called thy children! O how sin hath captivated our understandings, and conquered our very sense, and made us live like men that were dead as to the Love and service of God, and the work of our salvation, which we were created and redemned for! O Lord have mercy upon these blinded senseless miserable souls! Have mercy upon these despisers and abusers of thy mercy! O save us or we perish! Save us from our sins, from Satan, from thy curse and wrath! Save, us or we are undone and lost for ever! Save us from the unquenchable fire, from the worm that never dieth! from the bottomless pit, the outer darkness, the horrid gulf of endless misery! O let the bowels of thy compassion yearn over us; O save us for thy Mercy sake; Shut not out the cries of miserable sinners. Regenerate, renew and sanctify our hearts; O make us new creatures! O plant thine Image on our souls, and incline them towards thee, that they may be wholly thine; O make us such as thou commandest us to be; Away with our sins, and sinful pleasures, and sinful company! We have had too much, too much of them already! Let us now be thine, associated with them that Love and fear thee; employed in the works of Holiness and obedience all our days! Lord, we are willing to let go our sins, and to be thy servants: or if we be not make us willing.] What say you Sirs, if you knew that you were this hour in a state of condemnation, could you forbear making haste with such confessions▪ complaints and earnest supplications to God? And could you forbear going presently to some faithful Minister or godly friend, and telling him your case and danger, and begging his advice, and prayers, and ask him, what a poor sinner must do to be recovered, pardoned and saved, that is so deep in sin and misery, and hath despised Christ and grace so long? Could you tell how to sleep quietly many nights more, before you had earnestly sought out for help, and made this change? How could you choose but presently betake yourselves to the company, and converse, and examples of the godly that are within your reach! (For when ever a man is truly changed, his friendship, and company is changed, if he have opportunity.) And how could you choose but go and take your leave of your old companions, and with tears and sorrow tell them how foolishly and sinfully you have done, and what wrong you have done each others souls, and entreat them to repent and do so no more, or else you will renounce them, and fly from their company as from a Pesthouse? Can a man forbear thus to fly from Hell, if he saw that he is as near it as a condemned Traitor to the Gallows? He that will beg for bread, if he be hungry, and rather 〈◊〉 by shame, then famish, would beg for grace, if he saw and felt how much he needeth it: (And seeing it, is the way to feel it) He that will seek for medicines when he is sick, and would do almost any thing to escape a temporal death, would he not seek out to Christ the remedy of his soul, if he knew and felt, that otherwise there is no recovery; and would he not do much against eternal death? Skin for skin, and all that a man hath, he will give for this life;] was a truth that the Devil knew and maketh use of in his temptations. And will a man then be regardless of his soul, that knows he hath an immortal soul? and of life eternal, that knows his danger of eternal death? O Sirs, it is not possible, but the true knowledge of your state of sin and danger would do very much to save you from it. For 〈…〉 a wilfull-chosen state. All the Devi●● 〈◊〉 Hell cannot bring you to it, and 〈◊〉 you in it against your will. You 〈◊〉 willing of the sin, though unwilling of 〈◊〉 punishment: And if you truly knew 〈◊〉 punishment and your danger of it, you ●●uld be the more unwilling of the sin: for God hath affixed punishment to sin for this end, that they that else would love the Serpent, may hate it for the sting: W●ll you not say, He is a beast and not a man that will avoid no danger but what he seeth? Foreseeing is to a man, what seeing is to a beast: If he see it before his eyes, a beast will not easily be driven into a Coalpit or a gulf: he will draw back and strive if you go about to kill him. And is he a man, or some monster that wants a name, that will go on to Hell, when he seeth it as it were before him? and that will continue in a state of sin, when he knows he must be damned in Hell for ever, if he so continue to the end? Indeed sin is the deformity and monstrosity of the soul. He is a monster of Blindness that seeth not the folly and peril of such a state, and that a state of Holiness is better▪ He is a monster of stupidity that finds himself in such a state, and doth not feel it, but m●●●th light of it; And he is monster 〈…〉 fullness that will not stir when he 〈◊〉 himself in such a case, and seek for 〈…〉 and value the remedy, and use the 〈…〉 and forsake his sinful course and 〈…〉, till further mercy take him up and 〈◊〉 him home, and make him welcome 〈◊〉 one that was lost but now is found, was 〈◊〉 but is alive. I do not doubt for all these expostulations, but some men may be such monsters, as thus to see that they are in a state of wrath and misery, and yet continue in it. As 1. Such as have but a glimmering insufficient sight of it, and a half-belief, while a greater belief and hope of the contrary, (that is, Presumption) is predominant at the heart: But these are rather to be called men ignorant of their misery then men that know it; and men that believe it not, than men that do believe it, as long as the Ignorance and Presumption is the prevailing part. 2. Such as by the rage of appetite and passion are hurried into deadly sin, and so continue, when ever the tempter offereth them the 〈◊〉, against their Conscience, and some apprehension of their misery. But 〈…〉 commonly a prevalent self- 〈…〉 within encouraging and 〈…〉 them in their sin, and telling 〈…〉 the reluctancies of their conscience 〈…〉 the spirits strive against the 〈…〉 their fits of remorse are true 〈…〉; and though they are sinners, they 〈◊〉 they are pardoned, and shall be 〈◊〉 so that these do not know themselves 〈◊〉 3. Such as by their deep engagements to the world, and love of its prosperity, and a custom in sinning, are so hardened, and cast into a slumber, that though they have a secret knowledge or suspicion that their case is miserable, yet they are not wakened to the due consideration and feeling of it: and therefore they go on as if they knew it not: But these have not their knowledge in exercise: It is but a candle in a dark lantern, that now and then give● them a convincing flash, when the right side happens to be towards them, or like lightning that rather frightens and amazeth them then directeth them. And (as I said of the former) as to the act, their self-ignorance is the predominant part, and therefore they cannot be said inde●● to know themselves. Now and then a convinced apprehension, or a fear, is not 〈…〉 of their minds. 4. Such as being in youth or 〈…〉 do promise themselves long life, 〈…〉 others that foolishly put away 〈◊〉 day 〈◊〉 death, and think they have yet 〈…〉 before them; and therefore thought 〈…〉 convinced of their misery, and kn●●●hey must be Converted or Condemned, 〈◊〉 yet delay, and quiet themselves with purposes to Repent hereafter, when Death ●ra●es near and there is no other remedy, but they must leave their sins, or give up all their hopes of Heaven. Though these know somewhat of their present misery, it is but by such a flashy uneffectuall knowledge, as is afore described: and they know little of the wickedness of their hearts while they confess them wicked. Otherwise they could not imagine that Repentance is so easy a work to such as they, as that they can perform it when their hearts are further hardened, and that so easily and certainly as that their salvation may be ventured on it by delays. Did they know themselves, they would know the backwardness of their hearts, and manifold difficulties should make them see the madness of delays and of longer resisting and abusing the grace of the spirit that must convert them if ever they be saved. 5. Such as have light to show them their misery, but live where they hear not the discovery of the Remedy, and are left without any knowledge of a Saviour. I deny not but such may go on in a state of misery though they know it, when they know no way out of it. 6. Such as Believe not the Remedy though they hear of it, but think that Christ is not to be believed in as the Saviour of the world. 7. Such as Believe that Christ is the Redeemer, but believe not that he will have mercy upon them, as supposing their hearts are not qualifyed for his salvation, no● ever will be, because the day of grace i● past, and he hath concluded them under a sentence of reprobation; and therefore thinking that there is no hope and that their endeavours would be all in vain, they cast off all endeavours, and give up themselves to the pleasures of the flesh, and say, It is as good be damned for some thing or for a greater matter, as for a less. So that there are three sorts of Despair that are not equally dangerous 1. A Despair of pardon and salvation arising from Infidelity, as if the Gospel were not true, nor Christ a Saviour to be trusted, with our souls, if predominant, is damnable. 2. A Despair of pardon and salvation▪ arising from a misunderstanding of the Promise, as if it pardoned not such sins as ours, and denied mercy to those that have sinned so long as we; this is not damnable necessarily of itself, because it implieth faith in Christ; and not Infidelity but misunderstanding hindereth the apply●●●g comforting act: And therefore this actual personal despair, is accompanied ●ith a General actual Hope and with a particular personal, virtual Hope. 3. A Despair 〈◊〉 pardon and salvation, upon the misunderstanding of ourselves, as thinking both ●●at we are gracless, and always shall be so, because of the blindness and hardness of our ●earts: of this Despair I say as of the for●er, it is joined with faith and with General ●nd Virtual Hope: and therefore is not the Despair that of its self condemneth. Many may 〈◊〉 saved that are too much guitly of it. But if either of these two later sorts ●hall so far prevail as to turn men off ●●om a Holy to a fleshly worldly interest and ●●fe, and make them say, [We will take ●ur pleasure while we may, and will have ●●●thing for our souls before we lose them] ●nd do accordingly; this kind of Desperation is damnable by the effects, because it ●akes men off the means of life, and gives them up to damning sins. Thus I have showed you of seven sorts of persons, that may know themselves, ●heir sin and danger, with such an uneffectuall partial knowledge a I have described, and yet continue in that sin and misery. And in two cases even sound Believer many possibly go on to sin, when they 〈◊〉 the sin: and not only see the danger of 〈◊〉 but despairingly think it greater than it i● As 1. in case of common unavoidable fa●●ings, infirmites', and low degrees of grace we are all imperfect: and yet we all kno● that it is our duty to be perfect (as perfect●●on is opposed to sinful, and not to innocent imperfection) And yet this knowledge maketh us not perfect. We know we 〈◊〉 be more humbled, and more believing, an● more watchful, and Love God more, an● fear and trust him more, and be mo●● fruitful, and diligent, and obedient an● zealous: and yet we are not What we 〈◊〉 we should be in any of these. In these 〈◊〉 all live in sin against knowledge: else 〈◊〉 should be all as good as we know we oug●● to be, which no man is. And if thro●●● temptation any of us should be ready 〈◊〉 despair because of any of these infirmity 〈◊〉 because we cannot Repent, or Love God watch, or Pray, or Obey more perfectly or as we should, yet Grace ceaseth not 〈◊〉 be Grace, though in the least degree, beca●●● we are ready to despair for want of 〈◊〉 Nor will the sincerity of this spark, 〈◊〉 grain of Mustard seed, be unsucces●●● 〈◊〉 to our salvation, because we think so, and ●ake ourselves to be unsincere, and our sanctification to be none; Nor yet because we cannot be as obedient and good as we ●now we should be. For the Gospel saith ●ot [He that knoweth he hath faith or sincerity, shall be saved: and he that knoweth 〈◊〉 not, shall be damned: or he that is less ●●ly or obedient than his conscience tells him he ●hould be, shall be damned] But he that Believeth and Repenteth, shall be saved, whether ●e know it to be done in sincerity or no: ●nd he that doth not, shall be damned, though ●e never so confidently think he doth. So that in the Degrees of Holiness and obedience, all Christians ordinarily sin against knowledge. 2. And besides what is ordinary, some extraordinarily in the time of a Powerful temptation go further then ordinarily they do. And some under dull Phlegmatic melancholy, or choleric diseases or distempers of body, or under a diseased violent appetite, may transgress more against their knowledge, than otherwise they would do: when the spirits are flatted, the thoughts confused, the reason weakened, the passion strengthened, and the executive faculties undisposed, so that their actions are but imperfectly Humane or Moral (imperfectly capable of virtue or vice good or evil) it is no wonder here if poo● souls not only perceive their sin, but thin● it and the danger to be tenfold great●● than they are, and yet go on against their knowledge, and yet have 〈◊〉 grace. This much I have said both to stay yo● from misunderstanding what I said before concerning the Power of conviction 〈◊〉 conversion (for few Auditoryes wa●● hearers that will be still excepting, if Ca●●tion stop not every hole) and also to 〈◊〉 you to the fuller understanding of the ●●●●ter its self of which I treat. But excepti●●●●mat regulam in non exceptis, Exception strengthen and not weaken any Rule 〈◊〉 proposition, in the points not except●● Still I say that out of these cases the 〈◊〉 knowledge of a sinful miserable state, 〈◊〉 so great a help to bring us out of it, 〈◊〉 it's hardly imaginable how rational me●● can wilfully continue in a state of su●● exceeding danger, if they be but well acquainted that they are in it. I know a Har●●ned heart hath an unreasonable obstin●●● opposition against the means of its 〈◊〉 recovery: But yet men have some use 〈◊〉 Reason and self preserving Love and care, ●r they are not men (and if they be not 〈◊〉, they cannot be sinful men) And ●hough little transient lightnings oft come ●o nothing, but leave some men in grea●er darkness; yet could we but set up a ●●anding Light in all your consciences, could we fully convince and resolve the unrege●ate that they cannot be saved in the carnal state and way that they are in, but must be sanctified or never saved, what hopes should we have that all the subtiltyes ●nd snares of Satan, and all the pleasures and gain of sin, and all the allurements of ungodly company could no longer hinder you from falling down at the feet of mercy, and begging forgiveness through the blood of Christ, and giving up yourselves in Covenant to the Lord, and speedily and resolutely betaking yourselves to an holy life! Could I but make you throughly known unto yourselves, I should hope that all the unsanctified that hear me, would date their Conversion from this very day; and that you would not delay till the next morning, to bewail your sin and misery, and fly to Christ, lest you should die and be past hope this night. And doth so much of our work and of your recovery lie upon this point and yet shall we not be able to ac●complish it? Might you be brought into the way to Heaven, if we could b● persuade you that you are yet out of t●● way, and will you be undone, because yo● will not suffer so small and reasonable part of the cure as this is? O God forbid O that we knew how to illuminate yo●● minds so far as to make you find that yo● are lost! How ready would Christ be the● to find you, and to receive and welcome you upon your return! Here is the first difficulty, which if we could but overcome, 〈◊〉 should hope to conquer all the rest. H●● we but a wedge to cleave this knot, the rest would the more easily be done. Coul● we draw but this one pin of selfdeceit▪ the frame of Satan's building were like to tumble down. O that any of you that know the nature of selfdeceit, and know the accesses to the inwards of a sinner, and know the fallacious reasonings of the heart, could tell us but how we might undeceive them! O that any of you that know the nature of humane understanding, with its several maladies and their cure, and know the power of saving truth, could tell us what key will undo this lock! what medicine will cure this disease, of wilful, obstinate, self-deceiving? Think but on the case of our poor people, and of ours, and sure you cannot choose but pity both them and us. We are all professors of the Christian faith, and all say we believe the word of God: This word assureth us that all men are fallen in Adam, and are by nature children of wrath, and increase in sin and misery, till supernatural grace recover them. It tells us that the Redeemer is become by office, the Physician or Saviour of souls, washing away their guilt by his blood, and renewing and cleansing their corrupted natures by his Spirit: It tell us that he will freely work the cure, for all that will take him for their Physician, and will forgive and save them, that penitently fly to him, and value, and accept, and trust upon his grace: And that, except they be thus made new creatures, all the world cannot save them from everlasting wrath. This is the Doctrine that we all believe, or say we do believe: Thus doth it open the case of sinners. We come now, according to our office. and the trust reposed in us, and we tell our Hearers what the Scripture saith of man, and what it commandeth us to tell them: We tell them of their fall, their sin and misery; of the Redeemer, and the sure and free salvation, which they may have if they will but come to him. But, alas, we cannot make them believe that they are so sick as to have so much need of the Physician: and that they are dead, and have need of a new creation, as to the inclinations of their hearts, and the end and bent and business of their lives. We are sent to tender them the mercy of Christ, but we cannot make them believe that they are miserable. We are sent to offer them the riches, and eye self, and white raiment of the Gospel: but we cannot make them know that they are poor, and blind, and naked: We are sent to call them to Repent and Turn that they may be saved; and we cannot make them know that they are so far out of the way as to need a change of heart and life. Here they sit before us, and we look on them with pity, and know not how to help them. We look on them and think, alas, poor souls, you little see what death will quickly make you see. You will then see that there is no salvation, by all the blood and merits of Christ for any but the sanctified; but O that we could now but make you understand it. We look on them with compassion, and think, Alas, poor souls, as easily and quietly as you sit here, a change is near. It will be thus with you but a little while, and where will you be next? We know as sure as the word of God is true, that they must be converted and sanctified, or be lost for ever: and we cannot make them believe, but that the work is done already. The Lord knoweth, and our consciences witness to our shame, that we be not half so sensible of their misery, nor so compassionate towards them as we ought to be: but yet sometimes our hearts melt over them, and fain we would save them from the wrath to come; and we should have great hopes of the success, if we could but make them know their danger: It melts our hearts to look on them and think that they are so near damnation, and never like to scape it, till they know it, till they know that their corruption is so great, that nothing but the quickening spirit can recover them, and nothing less than to become new creatures will serve the turn: But if we would never so fain we cannot make them know it: O that we knew how to acquaint them with their case? O that we knew how to get within them, and to open the windows, that the light of Christ might show them their condition! But when we have done all, we find it past our power. We know they will be past help in Hell, if they die before they are regenerate: And could we but get themselves to know it, we could not but hope that they would better look about them, and be saved: but we are not able: it's more than we can do: We cannot get the grossest worldling, the basest sensualist, the filthiest lecher, the proudest child of the Spirit of pride, to know that he is in a state of condemnation, and must be sanctified or be damned: much less can we procure the formal Pharisee, thus to know himself. We can easily get them to confess that they are sinners, and deserve damnation, and cannot be saved without Christ: But this will not serve: The best Saint on earth must say as much as this comes to. There are converted and uncoverted sinners: sanctified and unsanctified sinners: Pardoned and unpardoned sinners: Sinners that are members of Christ, and the children of God, and heirs of Heaven; and sinners that are not so, but contrary. They must know not only that they are sinners, but that they are yet unconverted, unsanctified, unpardoned sinners: not only that they cannot be saved without Christ; but that yet they have no special interest in Christ: They will not Turn, while they think they are turned already: They will not so value and seek for Conversion, and Remission, and Adoption, as to obtain them, while they think they have them all already. They will not come to Christ that they may have life, while they think they have part in Christ already. Paul after his Conversion was a sinner, and had need of Christ: but Paul before his Conversion was an unsanctified, unjustified sinner, and had no part in Christ: This is the state of sin and misery that you must come out of, or you are lost: And how can you be brought out of it, till you know that you are in it? O therefore that we knew how to make you know it! How should we make poor sinners see that they are within a few steps of everlasting fire, that we might procure them to run away from it, and be saved! we cry so oft, and lose our labour, and leave so many in their security and self-deceits, that we are too discouraged, and remit our desires, and lose our compassion, and ourselves alas grow dull and too insensible of their case, and preach too oft as coldly as if we could be content to let them perish. We are too apt to grow weary of holding the light to men asleep, or that shut their eyes and will not see by it. When al● that we have said is not regarded, and we know not what more to say then hath been said so long in vain, this flats our spirits; this makes so many of us preach almost as carelessly as we are heard. Regardless sleepy hearers, make regardless sleepy Preachers. Frequent frustration abateth hope: And the fervour and diligence of prosecution ceaseth, as hope abateth. This is our fault: Your insensibility is no good excuse for ours: But it's a fault not easily avoided. And when we are stopped at the first door, and cannot conquer Satan's out works, what hopes have we of going further? If all that we can say, will not convince you that you are yet unsanctified and unjustified, how shall we get you to the duties that belong to such, in order to the attainment of this desirable state? ANd here I think it not unseasonable to inform you of the reason why the most able faithful Ministers of Christ do search so deep, and speak so hardly of the case of unrenewed souls, as much displeaseth many of their hearers, and makes them say, they are too severe and terrible preachers: The zealous Antinomian saith, they are Legalists; and the profane Antimonian saith, they rail, and preach not mercy, but judgement only, and would drive men to despair, and make them mad. But will they tell God he is a Legalist for making the Law, even the Gospel Law as well as the Law of Nature, and commanding us to preach it to the world? Shall they escape the Sentence by reproaching the Lawmaker? Will not God judge the world? and judge them by a Law? and will he not be just and beyond the reach of their reproach? O sinner, this is not the smallest part of thy terror, that it is the Gospel that speaks this terror to thee, and excludes thee from salvation unless thou be made new: It is mercy itself that thus condemneth thee, and judgeth thee to endless misery. You are mistaken Sirs, when you say we preach not Mercy, and say we preach not the Gospel, but the Law: It is the Gospel that saith, Except a man be born again, he cannot enter into the Kingdom of Heaven! and that if any man have not the spirit of Christ, the same is none of his, John 3.3, 5. Rom. 8.9. The same Gospel that saith, He that believeth shall be saved, saith also, that He that believeth not shall be damned, Mark 16.16. Will you tell Christ, the Saviour of the world, that he is not merciful, because he talks to you of Damnation? Mercy itself when it tells you that There is no condemnation, doth limit this pardon to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit,] Rom. 8.1. It is sanctifying Mercy that must save you, if ever you be saved, as well as Justifying Mercy. And will you refuse this Mercy, and by no entreaty yield to have it, and yet think to be saved by it? What saved by that Mercy which you will not have? And will you say, We preach not Mercy, because we tell you, that Mercy will not save you, if you continue to reject it? To be saved by Mercy without Sanctification, is to be saved and not saved: to be saved by Mercy without Mercy: Your words have no better sense than this: And are those afraid lest Preachers should make them mad by showing them their need of mercy, that are no Wiser than to cast away their souls upon such senseless self-contradicting conceits as these? I beseech you tell us whose words are they think you that say, Without holiness none shall see God Heb. 12.14. and that He that is in Christ, is a new Creature, 2 Cor. 5.17. and such like passages which offend you; Are they ours, or are they Gods? Did we indite the Holy Scriptures, or did the Holy Ghost? Is it long of us, if there be any words there that cross your flesh, and that you call bitter? Can we help it, if God will save none but sanctified believers? If you have any thing to say against it, you must say it to him: We are sure that this is in his word: and we are sure he cannot lie: and therefore we are sure its true: We are sure that he may do with his own as he list, and that he oweth you nothing, and that he may give his pardon and salvation to whom, and upon what terms he please: And therefore we are sure he doth you no wrong. But if you think otherwise, reproach not us that are but messengers: but prepare your charge, and make it good against your maker, if you dare and can: you shall shortly come before him, and be put to it to justify yourselves: If If you can do it by recrimination, and can prevent your condemnation, by condemning the Law and the Judge, try your strength and do your worst. Ah poor worms! dare you lift up the head, and move a tongue, against the Lord! Did Infinite Wisdom itself want Wisdom, to make a Law to rule the world? And did Infinite Goodness want Goodness to deal mercifully, and as was best, with man! And shall Justice itself be judged to be unjust? And that by you! By such silly, ignorant, naughty and unrighteous ones as you! As if you had the Wisdom and Goodness, which you think God wanted when he made his Laws! And whereas you tell us of preaching terribly to you, we cannot help it, if the true and righteous threatenings of God be terrible to the guilty: It is because we know the Terrors of the Lord, that we preach them, to warn you to prevent them. And so did the Apostles before us, 2 Cor. 5.11. Either its true that the unquenchable fire will be the portion of impenitent, unbelieving, fleshly, worldly, unsanctified men, or it is not true: If it were not true, the word of God were not true: and then what should you do with any preaching at all, or any religion! But if you confess it to be true, do you think in reason, it should be silenced? or can we tell men of so terrible a thing as Hell, and tell them that it will certainly be their lot, unless they be new creatures, and not speak terribly to them! O Sirs, it is the wonder of my soul that it seemeth no more terrible, to all the ungodly that think they do believe it. Yea, and I would it did seem more terrible to the most, that it might affright you from your sin to God, and you might be saved. If you were running ignorantly into a Coalpit, would you revile him that told you of it, and bid you stop if you love your life? Would you tell him that he speaks bitterly or terribly to you? It is not the Preacher that is the cause of your danger: he doth but tell you of it, that you may scape. If you are saved, you may thank him: but if you are lost, you may thank yourselves. It's you that deal bitterly and terribly with yourselves. Telling you of Hell, doth not make Hell: Warning you of it, is not causing it: Nor is it God that is unmerciful, but you are foolishly cruel and unmerciful to yourselves. Do not think to despise the patience and mercy of the Lord, and then think to escape by accusing him of being unmerciful, and by saying, It's terrible doctrine that we preach to you impenitent sinners; I confess to thee it is terrible, and more terrible than thy senseless heart imagineth, or is yet aware of: One day, if grace prevent it not, thou shalt find it ten thousand times more terrible than thou canst apprehend it now. When thou seest thy Judge with millions of his Angels coming to condemn thee, thou wilt then say his Laws are terrible indeed. Thou hast to do with a holy, jealous God, who is a consuming fire, Heb. 12.29. and can such a God be despised and not be terrible to thee? He is called, The Great, the Mighty and the Terrible God, Neh. 9.32. Deut. 7.21. With God is terrible Majesty, Job 37.22. He is terrible out of his holy place, Psal. 68.35. He is terrible to the greatest, even to the Kings of the earth, Psal. 76.12. It's time for you therefore to tremble and submit, and think how unable you are to contend with him: and not revile his word or works because they are terrible, but fear him for them, and study them on purpose that you may fear and glorify him: And as David, Psal. 66.3.5. [Say unto God, How terrible art thou in thy works! Through the greatness of thy power shall thy enemies submit themselves unto thee— Come and see the works of the Lord! He is terrible in his doings toward the children of men:] Psal. 99.3. [Let them praise thy Great and terrible name, for it is Holy.] And will you reproach God or his word or works, or Ministers, with that which is the matter of his Praise? If it be terrible to hear of the wrath of God, how terrible will it be to feel it? Choose not a state of terror to yourselves, and preaching will be less terrible to you. Yield to the sanctifying work of Christ, and receive his spirit: and then that which is terrible to others, will be comfortable to you. What terror is it to the Regenerate (that knoweth himself to be such) to hear that none but the Regenerate shall be saved? What terror is it to them that mind the things of the spirit, to hear of the misery of a fleshly mind, and that they that live after the flesh shall die? Rom. 8.8.13. The word of God is full of terror to the ungodly: But return with all your hearts to God, and then what word of God speaks terror to you? Truly Sirs, it is more in your power then ours, to make our preaching easy and less terrible to you! We cannot change our doctrine, but you may change your state and lives: We cannot preach another Gospel: but you may obey the Gospel which we preach. Obey it and it will be the most comfortable word to you in the world. We cannot make void the word of God: but you may avoid the stroke by penitent submission. Do you think it is fitter for us to change our Master's word, and falsify the Laws of God Almighty; or for you to change your crooked courses, which are condemned by this word, and to let go the sin which the Law forbiddeth? It's you that must change, and not the Law. It's you that must be conformed to it, and not the Rule that must be crookened to conform to you. Say not as Ahab of Michaiah, of the Minister: [I hate him, for he prophesieth not Good of me, but Evil,] 1 Kings 22.8. For a Balaam could profess that if the King [would give him his housefull of silver and gold, he could not go beyond the word of the Lord his God, to do less or more] Numb. 22.19. or [to do either good or bad of his own mind] as he after speaks, Chap. 24.13. What good would it do you for a Preacher to tell you a lie and say that you may be pardoned and saved in an impenitent, unsanctified state? Do you think our saying so, would make it so? Will God falsify his word to make good ours? Or would he not deal with us as perfidious messengers that had betrayed our trust, and belied him, and deceived your souls? And would it save or ease an unregenerate man to have Christ condemn the Minister for deceiving him, and telling him that he may be saved in such a state? Do but let go the odious sin that the word of God doth speak so ill of, and then it will speak no ill of you. Alas Sirs, what would you have a poor Minister do, when Gods command doth cross your pleasure? and when he is sure to offend either God or you? Which should he venture to offend? If he help not the ungodly to know their misery, he offendeth God: If he do it, he offendeth them. If he tell you, that [All they shall be damned that believe not the truth, but have pleasure in unrighteousness.] Your hearts rise against him for talking of Damnation to you: And yet it is but the words of the Holy Ghost, 2 Thes. 2.12. which we are bound to preach! [If he tell you that If ye live after the flesh, ye shall die.] you will be angry, (especially if he closely apply it to yourselves.) And if he do not tell you so, God will be angry: For it is his express determination, Rom. 8.13. And whose anger think you should a wise man choose? or whose should he most resolutely avoid? The anger of the dreadful God of Heaven, or yours? Your anger we can bear, if there be no remedy; but his anger is intolerable. When you have fretted, and fumed, and railed, and slandered us and ou● doctrine, we can Live yet; or if you ki●● the Body, you can do no more: You do but send us before, to be witnesses against you, when you come to judgement. But who can Live, when God will pour out wrath upon him? Numb. 24.23. We may keep your slanders and indignation from our Hearts: but it is the Heart that the Heart-searching God contendeth with: And who can heal the Heart which he will break? You may reach the flesh; but he that is a Spirit, can afflict and wound the Spirit: And a wounded spirit (and wounded by him) who can bear? Prov. 18.14. Would you not yourselves say he were worse than mad, that would rather abuse the Eternal God, then cross the misguided desires of such worms as you? that would displease God to please you, and sell his Love to purchase yours? Will you be instead of God to us when we have lost his favour? Will you save us from him, when he sendeth for our souls by death, or sentenceth us to Hell by judgement? Silly souls! how happy were you, could you save yourselves! Will you be our Gods if we forsake our God? What you that are but skinfuls of corruption? that will shortly be choked with your own filth and phlegm, and by your friends be laid to rot in silent undiscerned darkness, lest the loathsome sight or smell of you should annoy them. Blame not God to use them as Enemies and Rebels, that will change him for such earthen Gods as you. We have One God, and but One, and he must be obeyed, whether you like or dislike it: There is one Law giver that is able to save and to destroy, Jam. 4.12. and he must be pleased, whether it please your carnal minds or not: If your wisdom now will take the chair, and judge the preaching of the Gospel to be foolishness, or the searching application of it to be too much harshness and severity, I am sure you shall come down ere long, and hear his sentence that will convince you, that the wisdom of the world is foolishness with God, and the foolishness of God (as Blasphemy dare call it) is wiser than men, 1 Cor. 3.19. & 1.25. And God will be the final Judge, and his word shall stand when you have done your worst. The worst that the Serpent can do, is but to hiss a while and put forth the sting, and bruise our heel: but God's day will be the bruising of his head, and Satan shall be bruised under feet, Rom. 16.20. The Sun will shine, and the light thereof discover your deformities, whether you will or not. And if adulterers or thiefs, that love the works of darkness, will do theit worst by force or flattery, they cannot make it cease its shining, though they may shut their eyes, or hide themselves in darkness from it light: Faithful teacher's are the Lights of the world, Mat. 5.14. They are not lighted by the Holy Ghost, to be put under a bushel, but on a candlestick, that they may give light to all that are in the house, ver. 15. What would you do with Teachers but to Teach you? And what should they make known to you, if not yourselves? Shall not the Physician have leave to tell you of your diseases? Verily Sirs, a sinner under the curse of the Law, unsanctified and unpardoned, is not in a state to be jested and dallied with, unless you can play in the flames of Hell? It's plain dealing that he needs. A quibbling ●oyish, flashy Sermon is not the proper medicine for a lethargic miserable soul, nor fit to Break a stony Heart, nor to bind up a Heart that's kindly broken. Heaven and Hell should not be talked of in a canting, juggling, or pedanick strain. A Seneca can tell you that its a Physician that is skilful, and not one that's eloquent, that we need. If he have also fine and neat expressions, we will not despise them; nor overmuch value them: urendum, secandum; It's a cure that we need; and the means are best, be they never so sharp, that will accomplish it. Serious reverend Gravity best suiteth with matters of such incomprehensible concernment. You set not a Schoolboy to make an Oration, to give an assaulted City an alarm, or to call men out to quench a common fire. You may play with words when the case will bear it: But as dropping of beads is too ludicrous for one that is praying to be saved from the flames of Hell; so a sleepy, or a histrionical starched speech, is too light and unlikely a means to call back a sinner that is posting to perdition; and must be humbled and renewed by the spirit, or be for ever damned. This is your case, Sirs: And do you think the playing of a part upon a stage doth fit your case. O no! so great a business requireth all the serious earnestness in the speaker that he can use. I am sure you will think so ere long yourselves; And you will then think well of the Preachers that faithfully acquainted you with your case: and (if they succeed to your perdition) you will curse those that smoothed you up in your presumption, and hid your danger, by false doctrine, or misapplication, or seeming to discover it, indeed did hide it, by an hypocritical light, not serious mention of it. God can make use of clay and spittle to open the eyes of men born blind; and of Rams-horns to bring down the walls of Jericho: But usually he fitteth the means unto the end, and works on man agreeably to his Nature: And therefore if a blind understanding must be enlightened, you cannot expect that it should be done by Squibs and Glowworms, but by bringing into your souls the powerful celestial truth, which shall show you the hidden corners of your hearts, and the hidden mysteries of the Gospel, and the unseen things of the other world. If a hardened heart be to be broken, it is not stroking, but striking that must do it. It is not the sounding Brass, the tinkling Cymbal, the carnal mind puffed up with superficial knowledge, that is the instrument fitted to the renewing of men's souls: But it is he that can acquaint you with what he himself hath been savingly acquainted: The heart is not melted into Godly sorrow, nor raised to the life of Faith and Love, by the bubbles of a frothy wit, or by a game at words, or useless notions; but by the illuminating beams of Sacred Truth, and the attraction of Divine displayed Goodness communicated from a mind that by faith hath seen the Glory of God, and by experience found that he is Good, and that liveth in the Love of God: such a one is fitted to assist you first in the knowledge of yourselves, and then in the knowledge of God in Christ. Did you consider what is the office of the Ministry, you would soon know what Ministers do most faithfully perform their office, and what kind of Teaching and oversight you should desire: And then you would be reconciled to the Light: and would choose the Teacher (could you have your choice) that would do most to help you to know yourselves, and know the Lord. I beseech you judge of our work by our Commission, and judge of it by your own Necessities. Have you more need to be acquainted with your sin and danger? or to be pleased which a set of handsome words, which when they are said, do leave you as they found you; and leave no Light and Life and heavenly Love upon your hearts: that have no substance that you can feed upon in the review? And what our Commission is you may find, in many places of the Scripture, Ezek. 3.18, 19, 20, 21. [When I say unto the Wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity, but his blood will I require at thy hand: Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity, but thou hast delivered thy soul:— And [If thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned, also thou hast delivered thy soul.] And what if they distaste our doctrine? must we forbear? Verse 11. [Tell them, thus saith the Lord God, whether they will hear, or whether they will forbear.] So Ezek. 33.1. to 10. You know what came of Jonah for refusing to deliver Gods threaten against Nineve. Christ's stewards must give to each his portion. He himself threateneth damnation to the impenitent, the Hypocrites, and unbelievers, Luke 13.3.5. Mark 16.16. Mat. 24.51. Paul saith of himself [If I yet pleased men, I should not be the servant of Christ, Gal. 1.10. Patience and meekness is commanded to the Ministers of Christ, even in the instructing of opposers; But to what end? but [that they may escape out of the snare of Devil, who are taken captive by him at his will.] So that with all our meekness we must be so plain with you, as to make you know that you are Satan's captives, taken alive by him in his snares, till God by giving you Repentance shall recover you, 2 Tim. 2.25, 26. The very effice of the Preachers sent by Christ was [to open men's eyes, and turn them from darkness to light, and from the power of Satan unto God, that they may receive remission of sins, and inheritance with the sanctified by faith in Christ,] Acts 26.18. which telleth you, that we must let men understand, that till they are converted and sanctified, they are blind, and in the dark, and in the power of Satan, far from God, unpardoned, and having no part in the inheritance of Saints. Christ tells the Pharisees, that they were of their Father the Devil, when they boasted that God was their Father, John 8.44. And how plainly he tells them of their hypocrisy, and asketh them how they can escape the damnation of Hell, you may see in Mat. 23. Paul thought it his duty to tell Elymas, Acts 13.10. that he was full of all subtlety and mischief, the child of the devil, and the enemy of all righteousness, a perverter of the right ways of the Lord. And Peter thought meet to tell Simon Magus, that he had neither part, nor lot in that matter; that his heart was not right in the sight of God; that he was in the gall of bitterness, and bond of iniquity, Acts 8.21.23. The charge of Paul to Timothy is plain and urgent, 2 Tim. 4.1, 2. I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing, and his Kingdom, Preach the word, be instant in season and out of season, reprove, rebuke, exhort.] And to Titus chap. 1.13. Rebuke them sharply, that they may be sound in the faith. Judge now whether Ministers must deal plainly or deceitfully with you: and whether it be the searching healing truth that they must bring you, or a smooth tale that hath no salt or savour in it: And would you have us break these Laws of God, for nothing but to deceive you, and tell you a ●ie, and make the ungodly believe that he is godly: or to hide the truth that is necessary to your salvation? Is the Knowledge of yourselves so intolerable a thing to you? Beloved Hearers, either it is true that you are yet unsanctified, or it is not: If it be not, it is none of our desire you should think so: We do all that we can to cure the mistakes of troubled Christians, that think themselves worse than indeed they are. But if it be true, tell me, Why would you not know it? I hope it is not because you would not be remembered of your woe, and so tormented before the time. I hope you think not that we delight to vex men's consciences with fear; or to see men live in grief and trouble, rather than in well grounded peace and joy. And if indeed you are yet unregenerate, that is not long of us that tell you of it, but of yourselves that wilfully continue it: Do we make you ungodly by telling you of your ungodliness? Is it we that hinder the forgiveness of your sins, by letting you know that they are not forgiven? O no! We strive for you● conversion to this end that your sins may 〈◊〉 forgiven you; and you hinder the forgi●●●ness of them by refusing to be be convette● When God forsaketh stubborn souls 〈◊〉 resisting his grace, note how he expre●●seth his severity against them, Mark 4. 1●▪ That seeing they may see and not perceive and hearing they may hear and not under●stand, lest at any time they should be converted, and their sins should be forgiven them. You see here, that till they are converted men's sins are not forgiven them. And tha● whoever procureth the forgiveness of the●● sins, must do it by procuring their Conversion: And that the hindering of their Conversion is the hindering of their forgiveness▪ And that blindness of mind is the great hindrance of conversion: when men do no● perceive the very things which they see (not knowing the reason and the sense and end of them, but the outside only:) No● understand the things which they hear: And therefore undoubtedly the Teacher that brings you a Light into your minds, and first showeth you yourselves, and your unconverted and your unpardoned state, i● he that takes the way to your Conversion and forgiveness: As the forecited Text showeth you, Acts 18.26. [I send thee to open their eyes, and to turn them from darkness to light (that they may first know themselves, and then know God in Jesus Christ) and from the power of Satan, (who ruled them as their Prince, and captivated them as their Jailor) unto God (whom they had forsaken as a Guide and Governor, and were deprived of as their Protector, Portion and felicity;) that they may receive forgiveness of sins (which none receive but the converted) and an inheritance among them that are sanctified (for Glory is the inheritance of the Saints alone, Col. 1.12.) (and all this) through faith that is in me (by believing in me, and giving up themselves unto me, that by my Satisfaction, Merits, Teaching, Spirit, Intercession and Judgement, it may be accomplished.) Truly Sirs, if we knew how to procure your conversion and forgiveness, without making you know that you are uncoverted & unpardoned, we would do it, & not trouble you needlessly with so sad a discovery. Let that man be accounted a butcher of souls, & not a Physician for them, that delighteth to torment them. Let him be accounted unworthy to be a Preacher of the Gospel, that envieth you your peace and comfort. We would not have you think one jot worse of your condition than it is. Know but the very truth▪ what case you are in; and we desire no more▪ And so far are we by this from driving you to Desperation, that it is your Desperation that we would prevent by it; which can no other way be prevented. When you are past Remedy, Desperation cannot be avoided: And this is necessary to your Remedy: There is a conditional Despair, and an Absolute Despair: The former is necessary to prevent the latter, and to bring you to a state of Hope. A man that hath the toothache, may perhaps despair of being eased without drawing the tooth; or a man that hath a gangrened foot may despair of life, unless it be cut off: that so by the cure, he may not be left to an Absolute despair of life. So you must despair of being pardoned or saved without conversion, that you may be converted, and so have hope of your salvation, and be saved from final absolute despair. I hope you will not be offended with him, that would persuade you to Despair of living unless you will eat and drink. You have no more reason to be offended with him that would have you despair of being pardoned or saved without Christ, or without his sanctifying Spirit. HAving said so much of the Necessity of Ministers endeavouring to make ●nregenerate sinners know themselves, I shall next try what I can do towards it, with ●hose that hear me, by proposing these few Questions to your consideration. Quest. 1. Do you think that you were ●ver unsanctified, and in a state of wrath and condemnation or not? If not, than you are not the offspring of Adam: you are not then of humane race: For the Scripture telleth you that [We are conceived in sin.] Psal. 51.5. And [That by one man sin entered into the world, and Death by sin, and so death passed upon all men, for that all have sinned] and that by the offence of one, judgement came upon all men to condemnation; Rome 5.12.18. And that [All have sinned, and come short of the glory of God.] Rom. 3.23. [If we say that we have no sin, we deceive ourselves, and the truth is not in us, 1 John 1.8.10. And the wages of sin is death, Rom. 6.23. And I hope you will confess that you cannot be pardoned and saved without a Saviour; and therefore that as you need a Saviour, so you must have a special interest in him. It is as certain that Christ saveth not at all, as that he saveth any: For th● same word assureth us of the one, and 〈◊〉 the other. Quest. 2. But if you confess that once you were children of wrath, my next Question is, Whether you know how and whe● you were delivered from so sad a state? or at least Whether it be done, or not? Perhaps you'll say, It was done in your Baptism▪ which washeth away Original sin. But granting you that all that have a Promise of pardon before, have that promise sealed, and that pardon delivered them by Baptism, I ask you. Quest. 3. Do you think that Baptism by water only will save, unless you be also baptised by the spirit? Christ telleth you the contrary with a vehement asseveration▪ John 3.5. Verily, verily, I say unto thee except a man be born of water and of the spirit▪ he cannot enter into the Kingdom of God.] And Peter tells you that it is [not the putting away the filth of the flesh, but the answer of a good conscience towards God, 1 Pet. 2.21. If therefore you have not the spirit of Christ, for all your Baptism, you are none of his, Rom. 8.9. For that which is born of the flesh is (but) flesh, and you must be born of the spirit if you will be spiritual, John 3.6. I shall further grant you, that many receive the spirit of Christ even in their infancy, and may be savingly as well as Sacramentally then Regenerate. And if this be your case you have very great cause to be thankful for it. But I next inquire of you. Quest. 4. Have you not lived an unholy carnal life since you came to the use of reason? Have you not since then delcared, that you did not live the life of faith, nor walk after the spirit but the flesh? If so, than it is certain that you have need of a Conversion from that ungodly state, what ever Baptism did for you: And therefore you are still to inquire whether you have been conuerted since you came to age. And I must needs remember you, that your Infant Covenant made in Baptism, being upon your parent's faith and consent, and no● your own, will serve your turn no longer than your Infancy, unless when you come to the use of Reason, you renew and own that Covenant yourselves, and have a personal faith and Repentance of your own. And whatever you received in Baptism, this must be our next enquiry. Quest. 5. Did you ever since you came to age upon sound Repentance, and renunciation of the flesh, the world and the devil▪ give up yourselves unfeignedly by faith to God the Father, Son and Holy Ghost; and show by the performance of this holy Co●venant, that you were sincere in the making of it? I confess it is a matter so hard to most, to assign the time and manner of their Conversion, that I think it no safe way of trial▪ And therefore I will issue all in this one Question. Quest. 6. Have you the Necessary parts of the New Creature now? though perhaps you know not just when or how it was form in you? The Question is, Whether you are now in a state of sanctification? and not, Whether you can tell just when you did receive it? He that would know Whether he be a Man, must not do it by remembering when he was born, or how he was form; but by discerning the Rational nature in himself at present. And though Grace be more observable to us in its entrance, than Nature (as finding, and entering into, ● discerning subject, which Nature doth not:) Yet it beginneth so early with some, and so obscurely with others, and in others the preparations are so long or notable, that its hard to say when special grace came in. But you may well discern Whether it be there, or not? and that is the Question that must be resolved, if you would know yourselves. And, though I have been long in these exhortations to incline your Wills, I shall be short in giving you those Evidences of the Holy Life, which must be before your eyes while you are upon the trial. In sum, If your very hearts do now unfeignedly consent to the Covenant which you made in Baptism, and your Lives express it to be a true Consent, I dare say you are regenerate, though you know not just when you first consented. Come on then, and let us inquire what you say to the several parts of your Baptismal Covenant. 1. If you are sincere in the Covenant you have made with Christ. You do resolvedly Consent, that God shall be your only God, as reconciled to you by Jesus Christ: Which is, 1. That you will take him for your Owner or your Absolute Lord, and give up yourselves to him as his Own. 2. That You will take him for your Supreme Governor, and Consent to be subject to his Government and Laws; taking his Wisdom for your Guide, and his Will for the Rule of your Wills and Lives. 3. That you will take him for your chiefest Benefactor, from whom you receive and expect all your Happiness, and to whom you owe yourselves and all, by way of Thankfulness: And that you take his Love and favour for your Happiness itself, and prefer the Everlasting Enjoyment of his Glorious sight and Love in Heaven, before all the sensual pleasures of the world. I would prove the necessity of all these by Scripture as we go, but that it is evident in itself; these three Relations being Essential to God as our God in Covenant. He is not our God, if not our Owner, Ruler and Benefactor. You profess all this, when you profess but to Love God, or take him for your God. 2. In the Covenant of Baptism you do profess to believe in Christ, and take him for your only Saviour: If you do this in sincerity, 1. You do unfeignedly Believe the doctrine of his Gospel, and the Articles of the Christian faith, concerning his Person, his Offices, and his suffering and works. 2. You do take him unfeignedly for the only Redeemer and Saviour of mankind, and Give up yourselves to be saved by his Merits, Righteousness, Intercession, etc. as he hath promised in his word. 3. You trust upon him and his promises, for the attainment of your Reconciliation and Peace with God, your Justification, Adoption, Sanctification, and the Glory of the life to come. 4. You take him for your Lord and King, your Owner and Ruler by the right of Redemption; and your grand Benefactor, that hath obliged you to Love and Gratitude, by saving you from the wrath to come, and purchasing eternal Glory for you, by his most wonderful condescension, life and sufferings. 3. In the Baptismal Covenant, you are engaged to the Holy Ghost. If you are sincere in this branch of your Covenant, 1. You discern your sins as odious and dangerous, as the corruption of your souls, and that which displeaseth the most Holy God. 2. You see an excellency in Holiness of Heart and Life, as the Image of God, the rectitude of man, and that which fits him for eternal blessedness, and maketh him amiable in the eyes of God. 3. You unfeignedly desire to be rid of your sin, how dear soever it hath been to you: and to be perfectly sanctified by the Holy Spirit, by his degrees, in the use of the means which he hath appointed: and you consent that the Holy Ghost as your sanctifier do purify you and kindle the Love of God in you, and bring it to perfection. 4. In Baptism you profess to renounce the world, the flesh, and the Devil: that is, as they stand for your Hearts against the Will and Love of God, and against the Happiness of the unseen world; and against your Faith in Christ your Saviour; and against the sanctifying work of the Holy Ghost. If therefore you are sincere in this part of your Covenant, you do upon deliberation perceive all the pleasures, profits and honours of this world to be so vain and worthless, that you are Habitually resolved, to prefer the Love and favour of God, and your salvation before them; and to be Ruled by Jesus Christ and his Spirit and word, rather than by the desires of the flesh, or the world's allurements, or the will of man, or the suggestions of the devil: and to forsake all rather than forsake the Father, the Saviour, the Sanctifier to whom you are devoted, and the everlasting life which upon his promise you have taken for your Hope and Portion. This is the sense of Baptism, and all this in profession being Essential to your Baptism, must be Essential to your Christianity: Your Parent's Profession of it was necessary to your infant title to the outward privileges of the Church: Your own personal profession is necessary to your continuance of those privileges, and your visible Christianity and communion with the adult: And the Truth of what you profess, is necessary to your real Christianity before God, and to your title to salvation: And this is it that is to be now enquired after. You cannot hope to be admitted into Heaven, upon lower terms then the sincerity of that profession with entereth you into the Church: While we tell you of no higher matters necessary to your salvation, than the sincerity of that which is necessary to Baptism and Christianity, I hope you will not say we deal too strictly with you. Inquire now by a diligent trial of your hearts, whether you truly consent to all these articles of your Baptismal Vow or Covenant. If you do, you are Regenerate by the Spirit: If you do not, you have but the Sacrament of Regeneration: which aggravateth your guilt, as a violated profession and Covenant must needs do. And I do not think, that any man worthy to be discoursed with, will have the face to tell you that any man at the use of Reason, is by his Baptism, (or any thing else) in a state of Justification and Salvation, whose heart doth not sincerely consent to the Covenant of Baptism, and whose Life expresseth not that consent. Hence therefore you may perceive that it is a thing unquestionable, that all these persons are yet unregenerate and in the bond of their iniquity. 1. All those that have not unfeignedly devoted themselves to God, as being not their own but his. His by the title of Creation, Psal. 100.3. [Know ye that the Lord he is God; it is he that hath made us, and not we ourselves, we are his people, and the sheep of his pasture.] And His by the title of Redemption: for we are bought with a price, 1 Cor. 7.23. And he that unfeignedly taketh God for his Owner, and Absolute Lord, will heartily give up himself unto him; as Paul saith of the Corinthians, 2 Cor. 8.5. They first gave up their own selves to the Lord, and to us by the will of God.] And he that entirely giveth up himself to God, doth with himself surrender all that he hath in desire and resolution. As Christ with himself doth give us all things, Rom. 8.32. and addeth other things to them that seek first his Kingdom and its Righteousness, Matth. 6.33. so Christians with themselves do give up all they have to Christ. And he that giveth up himself to God, will live to God: And he that taketh not himself to be his Own, will take nothing for his Own: but will study the interest of his Lord, and think he is best disposed of when he honoureth him most, and serveth him best, 1 Cor. 6.19.20. [The are not your own, for ye are bought with a price: therefore glorify God in your body, and in your spirit, which are Gods. If any of you devote not yourselves unfeignedly to God, and make it not your first enquiry, what God would have you be and do, but live to yourselves, and yet think yourselves in a state of Life, you are mistaken, and do not know yourselves. What abundance might easily see their miserable condition in this discovery! Who say in effect [our lips are our own: Who is Lord over us? Psal. 12.4.] and rather hate and oppose the interest of God and Holiness in the world, then devote themselves to the promoting of it! Deut. 32.6. [Do ye thus requite the Lord, ye foolish people and unwise? Is not he thy father that hath bought thee? Hath he not made thee, and established thee?] 2. All those are unregenerate and in a state of death, that are not sincerely subjected to the Governing will of God, but are Ruled by their carnal Interest and desires; and the word of a man that can gratify or hurt them, can do more with them then the word of God: To show them the command of a man that they think, can undo them if they disobey, doth more prevail with them then to show them the command of God that can condemn them unto endless misery: They more fear men that can kill the body, than God that can destroy both soul and body in Hell fire. When the lust of the flesh, and the will of man, do bear more sway than the will of God, its certain that such a soul is unregenerate, Rom. 6.3, 4, 6. Know ye not that so many of us as were baptised into Jesus Christ, were baptised into his death? therefore we are buried with him by Baptism into death, that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life— Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin,— v. 16. Know ye not that to whom you yield yourselves servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or of obedience unto righteousness? 1 Pet. 4.4.1, 2. Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh, hath ceased from sin: that he no longer should live the rest of his time in the flesh, to the lusts of men, but to the will of God.] 3. All those are unregenerate, that depend not upon God as their chiefest Benefactor: and do not most carefully apply themselves to him, as knowing that in his favour is life, Psal. 30.5. and that his loving kindness is better than life,] Psal. 63.3. and that to his judgement we must finally stand or fall: but do ambitiously seek the favour of men, and call them their Benefactors, (Luke 22.25. Matth. 23.9.) whatever become of the favour of God. He is no child of God that preferreth not the Love of God before the Love of all the world. He is no heir of heaven, that preferreth not the fruition of God in Heaven, before all worldly glory and felicity, Col. 4.1, 2, 3. If ye be risen with Christ, seek the things that are above, where Christ sitteth on the right hand of God; set your affection on things above, not on things on the earth.] The Love of God is the sum of Holiness; the Heart of the new creature; the perfecting of it is the perfection and felicity of man. 4. They are certainly unregenerate that Believe not the Gospel, and take not Christ for their only Saviour, and his promises of Grace and Glory as purchased by his Sacrifice and Merits, for the Foundation of their hopes, on which they resolve to trust their souls for pardon and for peace with God, and endless Happiness, Acts 4.12. Neither is there salvation in any other: for there is none other Name under Heaven given among men, whereby we must be saved.] 1 John 5.11, 12. This is the record that God hath given us eternal life, and this life is in his Son: He that hath the Son, hath life; and he that hath not the Son, hath not life.] When our Happiness was in Adam's hands, he lost it: It is now put into safer hands, and Jesus Christ the second Adam is become our Treasury. He is the Head of the Body, from whom each member hath quickening influence, Eph. 1.22. The life of Saints is in him, as the life of the tree is in the root, unseen, Col. 4.3, 4. Holiness is a Living unto God in Christ; Though we are dead with Christ, to the Law, and to the world, and to the flesh, we are alive to God. So Paul describeth our case in his own, Gal. 2.19, 20. I through the Law am dead to the Law, that I might live unto God: I am crucified with Christ: nevertheless I live: yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me,] Rom. 6.11. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord.] Christ is the Vine, and we are the branches: without him we can do nothing: If you abide not in him, and his words in you, you are cast forth as a branch, and withered, which men gather and cast into the fire, and they are burnt,] John 15.1, 5, 6, 7. In Baptism you are married unto Christ, as to the external solemnisation; and in spiritual Regeneration your Hearts do inwardly close with him, entertain him, and resign themselves unto him, by Faith and Love; and by a resolved Covenant become his own: And therefore Baptism and the Lords Supper are called Sacraments, because as Soldiers were wont by an Oath and listing their names, and other engaging Ceremonies to oblige themselves to their Commanders, and their Vow wa● called A Sacrament: so do we engage ou● selves to Christ in the holy Vow or Covenant entered in Baptism, and renewed in the Lord's Supper. 5. That person is certainly unregenerate that never was convinced of a Necessity of Sanctification, or never perceived an excellency and amiableness in Holiness of heart and life, and loved it in others and desired it himself: and never gave up himself to the Holy Ghost, to be further sanctified in the use of his appointed means; desiring to be perfect, and willing to press forward towards the mark, and to abound in grace. Much less is that person renewed by the Holy Ghost, that hateth Holiness, and had rather be without it, and would not walk in the fear and obedience of the Lord. The Spirit of Holiness is that Life by which Christ quickeneth all that are his members. He is no member of Christ that is without it: Rom. 8.9. According to his Mercy, he saveth us by the washing of Regeneration and renewing of the Holy Ghost, Tit. 3.5. 6. That person is unregenerate that is under the Dominion of his fleshly desires, and mindeth the things of the flesh above the things of the Spirit; and hath not mortified it so far, as not to live according to it. A carnal mind, and a carnal life, are opposite to Holiness, as Sickness is t● Health; and Darkness unto Light, Rom. 8.1. to 14. There is no condemnation to them that are in Christ Jesus, that walk not after the flesh, but after the spirit.— For they that are after the flesh do mind the things of the flesh: but they that are after the spirit, the things of the spirit. For to be carnally minded is death, but to be spiritually minded is life and peace. Because the carnal mind is enmity against God; for it is not subject to the Law of God, neither indeed can be: so than they that are in the flesh, cannot please God— For if ye live after the flesh, ye shall die: but if by the spirit ye mortify the deeds of the body, ye shall live.] [Now the works of the flesh are manifest, which are, Adultery, Fornication, Uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, Drunkenness, revel and such like; of which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the Kingdom of God. But the fruit of the Spirit is Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance: against such there is no Law: And they that are Christ's, have crucified the flesh, with the affections, and lusts, Galat. 5.18. to 25. 7. Lastly, that person is certainly unregenerate, that so far valueth and loveth this world, or any of the carnal accommodations therein, as practically to prefer them before the Love of God, and the Hopes of Everlasting Glory: seeking it first, with highest estimation, and holding it fastest; so as that he will rather venture his soul upon the threatened wrath of God, than his body upon the wrath of man; and will be religious no further than may consist with his prosperity or safety in the world, and hath something that he cannot part with for Christ and heaven, because it is dearer to him then they: Let this man go never so far in Religion, as long as he goeth further for the world, and setteth it nearest to his heart, and holds it fastest, and will do most for it, and consequently loveth it better than Christ, he is no true Christian, nor in a state of grace. The Scriptures put this also out of doubt▪ as you may see, Mat. 10.37, 38. & Luke ●4. 26, 27, 33. He that loveth Father or Mother more than me, is not worthy of me, etc. Whosoever doth not bear his Cross and come after me, cannot be my Disciple. Whoever he be of you that forsaketh not all that ●e hath, he cannot be my Disciple. Know ●e not that the friendship of the world, is enmity with God? Whosoever therefore will be a friend of the world, is the enemy of God, ●am. 4.4. No wonder then if the world must be renounced in our Baptism. [Love not the world, neither the things that are in the world: If any man love the world, the love of the Father is not in him, 1 John 2.15. You see by this time, what it is to be Regenerate, and to be a Christian indeed, by what is contained even in our Baptism: and consequently how you may Know yourselves, whether you are sanctified, and the heirs of heaven, or not. Again therefore I summon you to appear before your consciences: and if indeed these Evidences of regeneration are not in you, stop not the sentence, but confess your sinful miserable state, and condemn yourselves, and say no longer, I hope yet that my present condition may serve turn, and that God will forgive me though I should die without any further change: Thos● Hopes that you may be saved without re●generation, or that you are regenerate whe● you are not, are the pillars of Satan's for●tress in your hearts, and keep you fro● the saving Hopes of the Regenerate, tha● that will never make you ashamed. Up●hold not that which Christ is engage● against: Down it must, either by Gra●● or Judgement: and therefore abuse no● your souls by underpropping such an ill-grounded false deceitful hope. You have now time to take it down so orderly and safely, as that it fall not on your heads and overwhelm you not for ever. But if you stay till death shall undermine it, the fal● will be great, and your ruin irreparable▪ If you are wise, therefore Know yourselves in time. II. I have done with that part of my special Exhortation which concerned the unregenerate: I am next to speak to those of you that by Grace are brought into a better state: and to tell you, that it very much concerneth you also, even the best of you to labour to be well acquainted with yourselves: and that both in respect of 1. Your sins and wants, and 2. Your Graces and your duties. I. Be acquainted with the root and remnant of your sins: with your particular inclinations and corrupt affections: with their quality, their degree and strength: with the weaknesses of every grace: with your disability to duty: and with the omissions or sinful practices of your lives. Search diligently and deeply; frequently and accurately peruse your hearts and ways, till you certainly and throughly know yourselves. And I beseech you let it not suffice you that you know your states, and have found yourselves in the Love of God, in the faith of Christ, and possessed by his Spirit. Though this be a mercy worth many worlds, yet this is not all concerning yourselves that you have to know. If yet you say that you have no sin, you deceive yourselves. If yet you think you are passed all danger, your danger is the greater for this mistake. As much as you have been humbled for sin: as much as you have loathed it, and yourselves for it: as oft as you have confessed it, lamented it, and complained and prayed against it, yet it is alive: Though it be mortified, it is alive. It is said to be mortified as to the prevalency and reign, but the relics of it yet survive: were it perfectly dead, you were perfectly delivered from it, and might say you have no sin: but it is not yet so happy with you. It will find work for the blood and spirit of Christ, and for yourselves, as long as you are in the flesh. And alas, too many that know themselves to be upright in the main, are yet so much unacquainted with their hearts and lives as to the degrees of grace and sin, as that it much disadvantageth them in their Christian progress. Go along with me in the careful observation of these following Evils, that may befall even the regenerate by the remnants of self-ignorance. 1. The work of Mortification is very much hindered, because you know yourselves no better: as may appear in all these following discoveries. 1. You confess not sin to God or man so penitently and sensibly as you ought, because you know yourselves no better. Did you see your inside with a fuller view, how deeply would you aggravate your sin? How heavily would you charge yourselves? Repentance would be more intense and more effectual: and when you were more contrite, you would be more meet for the sense of pardon, and for God's delight, Isa. 51.15. & 66.2. It would fill you more with godly shame and self-abhorrence, if you better knew yourselves. It would make you more sensibly say with Paul, Rom. 7.23, 24. [I see another Law in my members warring against the Law of my mind, and bringing me into captivity to the Law of sin, which is in my members. O wretched man that I am, who shall deliver me from the body of this death!] And with David, Psal. 38.18. I will declare my iniquity; I will be sorry for my sin, & 40.12. They are more than the hairs of my head, & 32.5. I acknowledged my sin unto thee, and mine iniquity have I not hid: I said I will confess my transgressions to the Lord, and thou forgavest the iniquity of my sin.] Repentance is the Death of sin: and the knowledge of ourselves▪ and the sight of our sins▪ is the life of Repentance. 2. You pray not against sin, for grace and pardon so earnestly as you should, because you know yourselves no better. O that God would but open these too-close hearts unto us, and anatomize the relics of the old man, and show us all the recesses of our selfdeceit, and the filth of worldliness, and carnal inclinations that lurk within us, and read us a Lecture upon every part; what prayers would it teach us to indite! That you be not proud of your holiness, let me tell you Christians, that a full display of the corruptions that the best of you carry about you, would not only take down self-exalting thoughts, that you be not lift up above measure, but would teach you to pray with fervour and importunity, and waken you out of your sleepy indifferency, and make you cry, O wretched man that I am, who shall deliver me! If the sight of a Lazar or cripple or naked person move you to compassion, though they use no words: if the sight of a man that is gasping for want of your relief, will affect you: surely the sight of your own deformities, wants and dangers would affect you if you saw them as they are. How many a sin do you forget in your Confessions that should have a particular Repentance? and how many wants do you overlook in prayers, that should have particular petitions for a merciful supply? And how many are lightly touched, and run over with words of course, that would be earnestly insisted on, if you did but better know yourselves! O that God would persuade you better to study your hearts, and pray out of that Book when ever you draw nigh him: that you not might be so like the Hypocrites, that draw near to him with the lips, when their hearts are far from him. To my shame I must confess that my soul is too dry and barren in holy supplications to God, and too little affected with my confessed sins and wants: but I am forced to lay all in a very great measure upon the imperfect acquaintance that I have at home; I cannot think I should want matter to pour out before the Lord in confession and petition, nor so much want fervour and earnestness with God, if my Heart and life lay open to my view, while I am upon my knees. 3. It is for want of a fuller knowledge of yourselves that you are so negligent in your Christian watch, that you do no better guard your senses; that you make no stricter a Covenant with your eyes, your appetites, your tongues: that you no more examine what you think, affect and say: what passeth into your heart or out of it: that you call not yourselves more frequently to account; but days run on, and duties are carelessly performed as of course, and no daily or weekly reckoning made to conscience of all. The knowledge of your weaknesses, and readiness to yield, and of your treacherous corruptions that comply with the enemy, would make you more suspicious of yourselves, and to walk more circumspectly, not as fools, but as wise, Eph. 5.15. and to look under your feet, and consider your ways before you were too bold and venturous. It was the consciousness of their own infirmity, that should have moved the disciples to watch and pray, Mat. 26.41. [Watch and pray that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.] And all have the same charge, because all have the same infirmity and danger, [What I say to you, I say unto all, Watch,] Mar. 13.37. Did we better know how many advantages our own corruptions give the Tempter, that charge of the Holy Ghost would awake us all to stand to our arms and look about us: 1 Cor. 16.13. Watch ye, stand fast in the faith: quit you like men, be strong:] And Ephes. 6.11, 12, 13, 14. Put on the whole armour of God, that ye may be able to stand against the wiles of the Devil: For we wrestle not againts flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places, etc.] When men know not whose legs they stand upon they grow heedless of their way, and quickly slide. The knowledge of ourselves doth show us all the advantages of the tempter: what he hath to work upon, and what in us to take his part, and consequently where he is likest to assault us: and so, puts us into so prepared a posture for defence, as very much hindereth his success. But so far as we do not know ourselves, we are like blind men in sensing, that the adversary may hit in what part he please: we have so many hidden enemies in our houses, as will quickly open the door to more. What sin may not Satan tempt a man into, that is not acquainted with the corruptions and frailties of his own heart? 4. It is for want of Self-acquaintance that we make not out for help against our sin to Ministers or other friends that could assist us: And that we use the confirming Ordinances with no more care and diligence. All the abilities and willingness of others, and all the helps of God's appointment, will be neglected, when we should employ them against our sins; so far as self-ignorance doth keep us from discerning the necessity of them. 5. It is for want of a fuller knowledge of ourselves, that many lie long in sins unobserved by themselves: and many are on the declining hand, and take no notice of it. And how little resistance or mortifying endeavours we are like to bestow upon unknown or unobserved sins, is easy to conceive. How many may we observe to have notable blemishes of Pride, ostentation, desire of pre-eminence and esteem, envy, malice, self-conceitedness, self-seeking, censoriousness, uncharitableness, and such like, that see no more of it in themselves, then is in more mortified men? How ordinarily do we hear the Pastors that watch over them, and their friends that are best acquainted with them, lamenting the miscarriages, and the careless walking and declining of many that seem Religious, when they lament it not themselves, nor will not be convinced that they are sick of any such disease, any more than all other Christians are? Hence comes the stifness of too many 〈…〉 all that can be said to 〈…〉 them: and that they are 〈…〉 reproof, and think reprovers 〈◊〉 wrong: and it's well if it abate not Christian love, and procure not some degree of hatred or displeasure. Like a man that is entering into a consumption, and takes it for an injury to be told so, till his languishing and decay convince him. Hence it is that we have all need to lament in general our unknown sins, and say with David [Who can understand his errors? cleanse thou me from secret faults.] Psalm 19.12. Hence it is that we can seldom tell men of the most discernible faults, but they meet us with excuses, and justify themselves. There are few of us I think, that observe our hearts at all, but find both upon any special illumination, and in the hour of discovering trials, that there were many distempers in our hearts, and many miscarriages in our lives, that we never took notice of before. The Heart hath such secret corners of uncleanness, such mysteries of iniquity, and depths of deceitfulness, that many fearing God, are strangely unacquainted with themselves, as to the particular motions and degrees of sin, till some notable providence, or gracious light assist them in the discovery. I think it not unprofitable here to give you some instances, of sin undiscerned by the servants of the Lord themselves that have it, till the light come in that makes them wonder at their former darkness. In General first observe these two. 1. The secret Habits of sin, being discernible only by some acts, are many times unknown to us, because we are under no strong tempta●tion to commit those sins. And it's a wonderful hard thing for a man that hath little or no temptation, to know himself, and know what he should do, if he had the temptations of other men. And O what sad discoveries are made in the hour of temptation▪ What swarms of vice break out in some like vermin that lay hid in the cold of Winter, and crawl about when they feel th● Summers' heat! What horrid corruption which we never observed in ourselves before, do show themselves in the hour o● temptation! Who would have thought that Righteous Noah had in the Ark 〈◊〉 such a heart, as would by carelessness 〈◊〉 into the sin of drunkenness? or that right●●ous Lot had carried from Sodom the seed 〈◊〉 drunkenness and incest in him? or th●● David, a man so eminent in holiness, and a man after Gods own heart, had 〈◊〉 heart that had in it the seeds of Adultery and Murder? Little thought Peter, when he professed Christ, Mat. 16.16. that the●● had been in him such carnality and unbelief, as would have so soon provoked Christ to say, Get thee behind me Satan, thou art an offence unto me: for thou 〈◊〉 〈◊〉 not the things that be of God, but those that 〈◊〉 of men, ver. 22.23. And little did he think ●hen he so vehemently professed his resolu●●on rather to die with Christ then deny him, ●●at there had been then in his heart the 〈◊〉 that would bring forth this bitter ●●it, Mat. 26.74, 75. Who knows what's virtually in a seed, that never saw the tree, 〈◊〉 tasted of the fruit? Especially when we have not only a ●●eedom from temptations, but also the most powerful means to keep under vicious habits, 〈◊〉 hard to know how far they are mortified 〈◊〉 the root. When men are among those ●●at countenance the contrary virtue, and ●here the vice is in disgrace, and where ●xamples of piety and temperance are still ●efore their eyes: If they dwell in such ●aces and company, where Authority and friendship and Reason do all take part with 〈◊〉, and cry down the evil, no wonder 〈◊〉 the evil that is unmortified in men's hearts, ●o not much break out to their own or others observations through all this opposition. The instance of King Joash is fa●o●s for this: who did that which was ●ight in the sight of the Lord, all the day's ●f ●ehojada the Priest that instructed him, 2 Kings 12.2. but after his death, when the Princes of Juda flattered him with their obeisance, he left the house of God and served Idols, till wrath came upon the land▪ and was so hardened in sin, as to murde● Zechariah the Prophet of God, and 〈◊〉 of that Jehojada that had brought him out of obscurity, and set him upon the Throne● even because he spoke in the name of the Lord against his sin; 2 Chron. 24.20, 21, 22. Who would have thought that it had been in the heart of Solomon, a man so Wise, so Holy, and so Solemnly engaged to God, by his public professions and works, to have committed the abominations mentioned, 1 Kings 11.4.? If you say, that all this proveth not that there was any seed or root: of such a sin in the Heart before: but only that the temptation did prevail to cause the acts first, and then such habits as those acts did tend to; I answer; 1. I grant that temptations do not only discover what is in the heart, but also make it worse when they prevail; and that is no full proof that a man had a proper habit of sin before, because by temptation he commits the act: For Adam sinned by temptation without an antecedent habit. 2. But we know the nature of man to ●e now corrupted; and that this corruption 〈◊〉 virtually or seminally all sin, disposing ●s to all; and that this disposition is strong ●nough to be called a General Habit. When Grace in the sanctified is called [A Nature] 2 Pet. 1.4. there is the same reason ●o call the sinful inclination [a Nature] ●oo; which can signify nothing else then ● strong and rooted inclination. Knowing therefore that the Heart is so corrupted, we may well say when the evil fruit appears, that there was the seed of it before. And the easy and frequent yielding to the temptation, shows there was a friend to sin within. 3. But if it were not so, yet that our hearts should be so frail, so defectible, mutable, and easily drawn to sin, is a part of Self-knowledge necessary to our preservation, and not to be disregarded. 4. I am sure Christ himself tells us, that out of the heart proceed the sins of the life, Mat. 15.19. and that the evil things of evil men come out of the evil treasure of their hearts, Mat. 12.36. And when God permitted the fall of good King Hezekiah, the text saith [God left him to try him, that he might know all that was in his heart, 2 Chron. 32.31. that is, that he might show all that was in his heart, so that the weakness and the remaining corruption of Hezekiahs' hear● were shown in the sin which he committed. 2. And as the sinful Inclinations are har●ly discerned, and long lie hid till so●● Temptation draw them out; so the Act itself is hardly discerned in any of its malignity, till it be done and passed, and the so●● is brought to a deliberate review. Fo● while a man is in the act of sin, either hi● understanding is so far deluded, as to think it no sin in its kind, or none to him that than committeth it, or that its better venture on it than not, for the attaining of some seeming good, or the avoiding of some evil: or else the restraining act of the understanding is suspended, and withdrawn; and it descerneth not practically the pernicious evil of the sin, and forbiddeth not the committing of it, or forbids it so remissly and with so low a voice, as is drowned by the clamour of contradicting passion: so that the prohibition is not heard. And how can it be then expected, that when a man hath not wit enough in use, to see his sin so far as to forbear it, he should even then see it so far as rightly to judge of himself and it? and that when Reason is low, and sensuality prevaileth, we should then have the right use of Reason for self-discerning? When a storm of passion hath blown out the Light, and error hath extinguished it, we are unlikely then to know ourselves. When the sensual part is pleasing itself with its fobidden objects, that pleasure so corrupts the judgement, that men will easily believe that it is lawful, or that it is not very bad: So that sin is usually lest known and felt, when it is greatest and in exercise, and one would think should then be most perceptible. Like a frenzy or madness, or other deliration, that is least known when it is greatest and most in act, because its nature is destructive to the Reason that should know it: Like a spot in the eye, that is itself unseen, and hindereth the sight of all things else. Or as the deeper a man's sleep is, the less he knoweth that he is a sleep. Somnium narrare vigilantis est, saith Seneca. Its men awake that tell their dreams. And thus you see that through self-ignorance it comes to pass, that both secret Habits, and the most open acts of sin are ofttimes little known. A man that is drunk is in an unfit state to know what drunkenness is: and so is a man that is in his passion: You will hardly bring him to repentance till it be allayed: And so is a man in the brutifying heat of lust: or in the childish use of such recreations as he doteth on 〈◊〉 or in the ambitious pursuit of his deluding honours: And therefore abundance o● unknown sin, may remain in a soul that laboureth not to be well acquainted with i● self. And as I have showed you this in General, both of Habits and Acts of sin; let us consider of some Instances in particular, which will yet more discover the necessity of studying ourselves. 1. Little do we think what odious and dangerous errors may befall a person that now is orthodox! What a slippery mutability the mind of man is liable unto! How variety of representations causeth variety of apprehensions: Like some pictures that seem one thing when you look on them on one side, and another thing when on another side; If you change your place; or change your light, they seem to change. Indeed God's word hath nothing in it thus fitted to deceive: but our weakness hath that which disposeth us to mistakes: We are like an unlearned Judge, that thinks the cause is good which he first hears pleaded for, till he hear the confutation by the other party, and then he thinks the other hath the best cause, till perhaps he hear both so long, till he know not whose cause is the best: The person that now is a zealous lover of the Truth, (when it hath procured entertainment by the happy advantage of friends, acquaintance, Ministers, Magistrates, or common consent being on its side) may possibly turn a zealous adversary to it, when it loseth those advantages: when a Minister shall change his mind, how many of the flock may he misled? When you marry or contract any intimate friendship with a person of unsound and dangerous principles, how easily are they received? When the stream of the times and authority shall change, and put the name of Truth on falsehood, how many may be, carried down the stream? How zealous have many been for a faithful Ministry, that have turned their persecutors, or made it a great part of their Religion to revile them, when once they have turned to some Sect that is possessed by the malicious spirit! (especially the Papists and Quakers are famous for such language of reproach: though the former excel the later much in the slandering part, and the later excel in the open bawling and incivility of speech.) And O that we could stop here, and could not remember you how faithfully and honestly some have seemed to love and obey the word of God, and to delight in the Communion of Saints, that by seducers have been brought to deny the divine authority of the Scriptures, and to turn their backs on all Gods public Ordinances of Worship, and excommunicate themselves from the Society of the Saints, and vilify or deny the works of the spirit in them! Little did these men once think themselves, whither they should fall, under the conceit of rising higher: And little would they have believed him that had told them, what a change they would make. Had these men known themselves in time, and known what Tinder and Gunpowder was in their hearts, they would have walked more warily, and its like have 'scaped the snare: but they fell into it, because they feared it not. And they feared it not, because they knew not or observed not, how prone they were to be infected. 2. Little do many think in their adversity, or low estate, what seeds are in their hearts, which Prosperity would turn into very odious, scandalous sins, unless their vigilancy, and a special preservation do prevent it. Many a man that in his shop, or at his plough, is censuring the great miscarriages of his Superiors, doth little think how bad he might prove, if he were in the place of those he censureth. Many a poor man that freely talks against the Luxury, Pride and Cruelty of the Rich, doth little think how like them he should be, if he had their temptations and estates. How many persons that lived in good repute for humility, temperance and piety, have we seen turn proud, and sensual and ungodly, when they have been exalted! I would mention no man's case by way of insulting or reproach: but by way of compassion, and in order to their repentance that survive, I must say that this age hath given us such lamentable instances as should make all our hearts to ache and fear, when we consider the crimes and their effects. Would the persons that once walked with us in the ways of Peace and Concord, and Obedience, have believed that man that should have foretell them twenty years ago, how many should be puffed up and deluded by successes; and make themselves believe by the ebullition of pride, that Victories authorised them to deny subjection to the higher powers, and by right or wrong to take down all that stood in their way, and to take the Government into their own hands, and to depose their rightful Governors? never once vouchsafing to ask themselves the question that Christ asked, Luke 12.14. [Man, who made me a Judge, or a divider over you?] as if authority had been nothing but strength, and he had the best right to Govern that could make the greatest force to compel obedience. Little were the seeds of all this evil, discerned in the heart, before prosperity and success did cherish them and bring them to that which with grief we have long observed. They would have said as Hazael, Am I a dog that I should do this? if one had told them before, that when God hath charged every soul to be subject on pain of condemnation, and they had vowed fidelity, they should break all these bonds of commands and vows, and all because they were able to do it: When they would not justify him that should do any mischief to themselves, and think it warrantable, because he was able: when the Ministers of the Gospel, and their dearest friends bore witness against the sin, the heart could not by all this be brought to perceive its guilt; or that it was any sin to overturn, overturn, overturn, till they had overturned all, and left not themselves a bough to stand upon: And how hardly to this day, do the notable discovering of God, and the plainness of his word, and the continued witness of his servants, prevail for kindly true Repentance! The unrighteous usage of Magistracy and Ministry, and the licentious indulgence of the open enemies and revilers of both, and of all the Ordinances and Churches of the Lord, do proclaim aloud to all that that fear God [The depths and deceits of the heart are wonderful, and you little think what an hour of temptation may discover in you, or bring you to: oh therefore know yourselves, and fear, and watch.] 3. A man that in adversity is touched with penitent and mortifying considerations, and strongly resolveth, how holily and diligently he will live hereafter, if he be recovered or delivered from his suffering, doth ofttimes little think what a treacherous heart he hath, and how little he may retain of all this sense of sin or duty, when he is delivered, and that he will be so much worse than he seemed or promised, as that he may have cause to wish he had been afflicted still. O how many sickbed promises are as pious as we can desire, that whither away and come to almost nothing, when health hath scattered the fears that caused them! How many with that great imprisoned Lord, do, as it were, write the story of Christ upon their prison walls, that forget him when they are set liberty! How many are tender-conscienced in a low estate, that when they are exalted, and converse with great ones, do think that they may waste their time in idleness and needless, scandalous recreations, and be silent witnesses of the most odious sins from day to day; and pray God be merciful to them when they go to the house of Rimmon: and dare scarcely own a downright servant, or hated and reproached cause of God O what a preservate would it be to us in prosperity, to know the corruption of our hearts, and foresee in adversity what we are in danger of! We should then be less ambitious to place our dwellings on the highest ground; and more fearful of the storms that there must be expected. How few are there (to a wonder) that grow better by worldly greatness and prosperity? Yea how few that held their own, and grow not worse? And yet how few are there (to a greater wonder) that refuse, or that desire not this perilous station, rather than to stand safer on the lower ground! Verily, the lamentable fruits of prosperity, and the mutability of men that make great professions and promises in adversity, should make the best of us jealous of our hearts, and convince us that there is greater corruption in them, than most are acquainted with, that are never put to such a trial. The height of prosperity shows what the man is indeed, as much as the depth of adversity. Would one have thought that had read of Hezekiahs' earnest prayer in his sickness, and the Miracle wrought to signify his deliverance (2 Kings 20.2, 3, 9) and of his written song of praise, Isa. 38. that yet Hezekiahs' heart should so deceive him, as to prove unthankful? You may see by his expressions his high resolutions to spend his life in the praise of God, Isa. 38.19, 20. [The living, the living he shall praise thee, as I do this day: The Fathers to the children shall make known thy truth. The Lord was ready to save me: therefore we will sing my songs to the stringed instruments all the days of our life in the house of the Lord!] Would you think that a Holy man, thus rapt up in God's praise, should yet miscarry, and be charged with ingratitude? And yet in 2 Chron. 32.25. it is said of him [But Hezekiah rendered not again according to the benefit done unto him: for his heart was lifted up: therefore there was wrath upon him and upon Judah and Jerusalem.] And God was fain to bring him to a review, and humble him for being thus lifted up: as the next words show, ver. 26. Notwithstanding Hezekiah humbled himself for the pride of his heart.] O Sirs, what Christian that ever was in a deep affliction, and hath been recovered by the tender hand of mercy, hath not found how false a thing the heart is, and how little to be trusted in its best resolutions, and most confident promises! Hezekiah still remained a holy faithful man: but yet thus failed in particulars and degrees. Which of us can say, who have had the most affecting and engaging deliverances, that ever our hearts did fully answer the purposes and promises of our afflicted state▪ and that we had as constant sensible thanksgivings after, as our complaints and prayers were before. Not I; with grief I must say, Not I, though God hath tried me many a time. Alas we are too like the deceitful Israelites, Psal. 78.34. When he slew ●●em, than they sought him; and they return●● and enquired early after God: and they ●●membred that God was their rock, and the 〈◊〉 God their Redeemer. Nevertheless they did ●●tter him with their mouth, and they lied ●●to him with their tongues: For their ●●art was not right with him, neither were ●●ey steadfast in his Covenant. Prosperity oft ●●ews more of the hypocrisy of the unsound, 〈◊〉 the infirmity of the upright, then appeared in adversity. When we feel the 〈◊〉 resolutions of our hearts to cast off 〈◊〉 sin, to walk more thankfully and fruitfully and accurately with God than 〈◊〉 have done, we can hardly believe that ●●er those heart's shoul lose so much of those affection's and resolutions as in a little time 〈◊〉 find they do. Alas how quickly and 〈◊〉 sensibly do we slide into our former insensibility, and into our dull and heavy fruitless course, when once the pain and ●●ar is gone! And then when the next ●●fliction comes, we are confounded and co●●ered with shame, and have not the confidence's with God in our prayers and cries ●s we had before, because we are conscious of our covenant-breaking and backsliding: and at last we grow so distrustful of our hearts, that we know not 〈◊〉 to believe any promises which 〈◊〉 make, nor how to be confident 〈◊〉 any Evidence of grace that is in the● and so we lose the comfort of our sincer●●● and are cast into a state of too much h●●●viness and unthankful denial of our de●●●est mercies: And all this comes from 〈◊〉 foul unexpected relapses and coolings 〈◊〉 declinings of the heart that comes not 〈◊〉 to the promises we made to God in 〈◊〉 distress. But if Exaltation be added to Delivera●●● how often doth it make the Reason dru●● so that the man seems not the same! If 〈◊〉 see them drowned in Ambition or worl● cares or pleasures; if you see how bol● they can play with the sin that once th●● would have trembled at; how powerful fleshly arguments are with them; 〈◊〉 strangely they now look at plainhearted zealous, heavenly Christians, whose 〈◊〉 they once desired to be in; and how 〈◊〉 they are ashamed or afraid, to appear 〈◊〉 for an opposed cause of Christ, or ope●●ly to justify the persons that he justifieth▪ As if they had forgot that a day is comi●● when they will be loath that Christ shou●● be ashamed of them, and refuse to Justify them, when the grand Accuser is pleading for their condemnation. I say, if you see these men in their prosperity, would you not ask with wonder, Are these the men that lately in distress, did seem so humble, penitent and sincere? that seemed so much above these vanities, that could speak with so much contempt of all the glory and pleasures of the world: and with so much pity of those vertiginous men, that they now admire. O what pillars have been shaken by prosperity? what promises broken? what sad eruptions of Pride and worldliness? What openings and sad discoveries of heart, doth this alluring charming trial make! And why is it that men know not themselves when they are exalted, but because they did not sufficiently know themselves, when they were brought low, nor suspected enough the purposes and promises of their hearts, in the day of their distress! 4. We would little think, when the Heart is warmed and raised even to Heaven, in holy Ordinances, how cold it will grow again, and how low it will fall down? And when we have attained the clearest sight of our sincerity, we little think how quickly all such apprehensions may be lost: and the misjudging soul, that reckons upon nothing but what it sees, or feels at present, ma● be at as great a loss, as if it had never pe●●ceived any fruits of the spirit, or lineament of the Image of God upon itself. Ho● confident upon good grounds is 〈◊〉 an honest heart of its sincerity? How ce●●tain that it desireth to be perfectly Holy▪ 1. That it would be rid of the nearest dearer sin. 2. That it loves the Saints, 3. That 〈◊〉 loves the light of the most searching Mini●stry. 4. And loveth the most practical sanct●●fying truths. 5. And loves the Ministry 〈◊〉 means that have the greatest and most powerful tendency to make themselves more 〈◊〉 (all which are certain evidences of since●rity.) How clearly may the Heart perceive all these, and write them down; and 〈◊〉 ere long have lost the sight and sense 〈◊〉 them all, and find itself in darkness an● confusion, and perhaps be persuaded th●● all is contrary with them! And when they read in their Diary, or Book of Heart ac●counts, that at such a day in examination they found such or such an Evidence, and such a one at another, and many at a third▪ yet now they may be questioning whether all this were not deceit, because it seem● contrary to their present sight and feeling! ●or it is present light that the mind discern●●, by, and not by that which is past and 〈◊〉, and of which we cannot so easily ●●dge by looking back. They find in their accounts, At such a time I had my soul ●●larged in ptayer; and at such a time I ●as full of Joy, and at another time I had ●rong assurance, and boldness with God, 〈◊〉 confidence of his love in Christ, and doubted not of the pardon of all my sins, 〈◊〉 the Justification or acceptance of my ●erson: But now, no Joy, no Assurance, no ●oldness, or confidence, or sense of Love ●nd pardon doth appear; but the soul ●●emeth dead and carnal and unrenewed: ●s the same trees that in Summer are beautified with pleasant fruits and flowers, in Winter are deprived of their natural ornaments, and seem as dead, when the life is retired to the root. The soul that once ●ould have defied the Accuser, if he had ●old him that he did not Love the brethren, ●or Love the sanctifying word and means, ●or desire to be Holy, and to be free from Sin, is now as ready to believe the accusation, and will sooner believe the tempter, ●hen the Minister that watcheth for them 〈◊〉 one that must give account: Yea now it will turn the Accuser of itself, and 〈◊〉 as Satan, and falsely charge itself with th● which Christ will acquit it of. (And 〈◊〉 Christ be put to Justify us against our selusi as well as against Satan?) The same wo●● that a well composed believer hath in co●●futing the calumnies of Satan, the sa●● hath a Minister to do in confuting the fa●● accusations of disturbed souls against the● selves. And how subtle! how obstina●● and tenacious are they! as if they 〈◊〉 learned some of the Accusers art; such 〈◊〉 the uncharitable and malicious are, against their neighbours, in picking quarrels wi●● all that they say or do, in putting the wo●● construction upon all, in taking ever● thing in the most uncharitable sense, in a●●gravating the evil, & extenuating the goo● in feigning things against them that they 〈◊〉 not guilty of, and denying or hiding all that commendable; just such are poor disquiete● souls against themselves: so unjust, and 〈◊〉 censorious, as that if they dealt as ill 〈◊〉 others, they would have the more cause fo● some of these accusations of themselves. And there is not a soul so high in jo● and sweet assurance, but is liable to fa● as low as this. And it makes our case to 〈◊〉 much more grievous than otherwise it woul● be, because we know not ourselves in the hour of our Consolations, and think not how apt we are to lose all our joy, and what seeds of doubts and fears and grief ●re still within us, and what cause we have ●o expect a change. And therefore when ●o sad a change befalleth us, so contrary ●o our expectations, it surpriseth us with ●error, and casteth the poor soul almost ●nto despair. Then cryeth the distressed ●●nner, [Did I ever think to see this ●ay! Are my hopes and comforts come to ●his! Did I think so long that I was a child ●f God, and must I now perceive that he ●isowneth me! Did I draw near him as 〈◊〉 my Father, and place my hope in his ●elief! and now must my mouth be stopped with ●nbelief, and must I look at him afar off, ●nd pass by the doors of mercy with despair! ●s all my sweet familiarity with the godly, ●nd all my comfortable hours under the pre●ious means of grace, new come to this?] O how the poor soul here calls itself 〈◊〉 O vile apostate, miserable sinner! O that 〈◊〉 had never lived to see this gloomy day! It ●ad been better for me never to have known ●he way of righteousness, than thus to have elapsed; and have all the prayers that I ●ave put up, and all the Sermons I have heard, and the books that I have read, 〈◊〉 aggravate my sin and misery.] O how ma●ny a poor Christian in this dark mis-judge●ing case, is ready with Job, to curse the da● that he was born, and to say of it, Let it 〈◊〉 darkness, let not God regard it from abo●● neither let the light shine upon it: Let it 〈◊〉 be joined to the days of the year: let it 〈◊〉 come into the number of the months:— ●●●cause it shut not up the doors of the womb, 〈◊〉 hid not sorrow from mine eyes. Why dy● I not from the womb? Why did I not give 〈◊〉 the ghost when I came out of the belly? 〈◊〉 did the knees prevent me, or why the 〈◊〉 that I should suck? For now should I ha●● lain still and been quiet— Wherefore is lig●● given to him that is in misery and life 〈◊〉 the bitter in soul: which long for death, 〈◊〉 it cometh not— which rejoice ●●●ceedingly, and are glad when they 〈◊〉 find the grave. Why is light given 〈…〉 man whose way is hid, and whom God ha● hedged in! Job 3. Such are the lamentation of distressed souls that lately were as in th● arms of Christ. Their lives are a burde● to them; their food is bitter to them▪ their health is a sickness to them: their lamberty is as a prison to them; their dearest relations are become as strangers; and 〈◊〉 their comforts are turned into sorrows; and the world seems to them as a howling wilderness; and themselves as desolate forsaken souls. They are still as upon the Cross, and will own no titles, but Vile, unworthy, lost, undone, forlorn and desolate; As if they had learned no words from Christ, but [My God, my God, why hast thou forsaken me! And much of this comes from the Ignorance of ourselves in the time of Peace and Consolation. We are as David, Psal. 30.6, 7. that saith [In my prosperity I said, I shall never be moved: Lord, by thy favour thou hast made my mountain to stand strong: But thou hidedst thy face and I was troubled.] One frown of God, or withdrawing the light of his countenance from us, would quickly turn our day into night, and cover as with sackcloth, and lay us in the dust. Take warning therefore dear Christians, you that are yet in the Sunshine of mercy, and were never at so sad a loss, nor put to groap in the darkness of mistake and terror. No man is so well in health, but must reckon on it that he may be sick. When you feel nothing but peace and quietness of mind, expect a stormy night of fears, that may disquiet you: When you are feasting upon the sweet entertainments of your Father's Love, consider that feasting is not like to be your ordinary diet, but harder fare must be expected. Look on poor Christians in spiritual distress with compassion: hear their sad complaints, and the bills for Prayer which they here put up, and join in hearty prayer for them, and remember that this may prove your case. If you say, To what purpose should you know before hand, how subject you are to this falling sickness? I answer, Not to anticipate, or bring on your sorrows; but if it may be to prevent them: or if that may not be, at least to prevent the extremity and terror, and to be provided for such a storm. When you are now in health of body, and not disabled by melancholy or other corruptions of your fantasy, or passion, nor overwhelmed with the troubles of your mind, you have leisure calmly to understand the case of such misjudging and distressed souls: and accordingly you may avoid the things that cause it: and you may be furnished with right principles, and with promises, and experiences, and recorded evidences of grace, and when comfort is withdrawn, you may by such provision understand, that God changeth not, nor breaks his Covenant, nor abates his Love, when your apprehensions change: And that this is no sign of a forsaken soul: and that the ceasing of our feast, and withdrawing of the table is not a turning us out of the family. Expect some sicknesses, and you will the better know the use of the Physician, and will lay up promises, and prepare your cordials: and this will prove an exceeding ease, when the hour of your trial comes. And what I have said of the loss of comfort, may be said also of the diminished and interrupted operations of all grace. We little think in the vigour of our holy progress, what falls and swonnings and languish we may find. When you have access with boldness in prayer unto God, and lively affections and words at will, and comfortable returns, remember that you may come to a sadder case; and that many a true Christian hath such withdrawings of the spirit of prayer, as makes them think they are possessed with a dumb devil, and question whether ever they prayed acceptably at all, and cannot so much as observe the groan of the spirit in them, Rom. 8.26. When you are warm and vigorous in the work of God; and find delight in all the ordinances, remember that you are subject to such sicknesses as may take away your appetite, and make you say, I have no mind to hear, or read or pray: me thinks I feel no sweetness in them! I was wont to go up with comfort to the house of God: I was glad when the Lords Day was come, or nigh: It did me good to see the faces of the Saints: O the melt, the strive, the lively workings of soul that I have had in their sweet communion! when they have preached and prayed as full of the Holy Ghost and of faith: But now I do but force myself to duty: I go to prayer as against my will: I feel small relish in the word of life.] O how many Christians that little thought of such a day, cry out that spiritual Death is upon them: that they are Dead to prayer, and dead to meditation, and dead to holy conference: and that once they thought they were dead to the world, and now they find they are dead to God. Understand before that you are liable to this, and you may do much to prevent it: and if you should fall into a sickness and loss of appetite, you may be able to difference it from death. When you are sweetly refreshed at the Table of the Lord, and have there received a sealed pardon as from Heaven into your bosoms, and have found delightful entertainment with the Lord, remember that the day may come, when dulness and unbelief and fears may so prevail, as to make that an Ordinance of greatest terror to you, and you may sit there in trembling, lest you should eat and drink your own damnation: and you may go home in fears lest Satan have there taken possession of you, or lest it have sealed you up to wrath: or you may fly from that feast which is your due, and Christ invites you to, through fears lest it belong not to you, and should but harden you more in sin: For, alas, this sad and sinful case, is too oft the case of true believers, that little feared it in their spiritual prosperity. So that the very high expectations of such workings of soul, which they cannot oft or ordinarily reach, and the frustrating of those expectations, doth so often turn the Table of the Lord into the bitterness of wormwood, into distracting fears and troubles, that I cannot tell whether any other part of worship occasion so much distress to many that are upright at the heart, as this doth, which is appointed for their special consolation. So when you are clear and vigorous in the Life of faith, and can abhor all temptations to unbelief, and the beams of sacred Verity in the Scriptures have showed you that it is the undoubted word of God, and you have quietly bottomed your soul on Christ, and built your hopes upon his promises, and can with a cheerful contempt let go the world for the accomplishment of your hopes; remember yet that there is a secret root of unbelief remaining in you, and that this odious sin is but imperfectly mortified in the best: and that its more than possible that you may see the day when the tempter will assault you with questionings of the word of God, and trouble you with the injections of blasphemous thoughts, and doubts, whether it be true or not! and that you that have thought of God, of Christ, of Heaven, of the Immortal state of souls, with joy, and satisfied confidence, may be in the dark about them, affrighted with ugly suggestions of the enemy, and may think of them all with troublesome distracting doubts, and be forced to cry with the Disciples, Luke 17.5. Lord increase our faith: And as he Mark 9.24. Lord, I believe, help thou my unbelief. Yea worse than so: some upright souls have been so amazed and distracted by the Tempter, and their distempered hearts, as to think they do not believe at all, nor yet are able sincerely to say, Lord, help thou my unbelief.] When yet at that time, their Fears and their abstaining from iniquity show, that they Believe the threatenings, and therefore indeed believe the word. Now if we did but throughly know ourselves, when faith is in its exercise and strength, and consider whither the secret seeds of remaining unbelief may bring us, being forewarned, we should be fore-armed, and should fortify our faith the better, and be provided against these sad assaults: And if the malignant spirit be suffered to storm this fortress of the soul, we should more manfully resist: and we should not be overwelmed with horror as soon as any hideous and blasphemous temptations do assault us; (when Christ himself was not exempted from the most blasphemous temptation, even the worshipping of the Devil instead of God: though in him there was no sinful disposition to entertain it, Mat. 4.9.10. John 14.30.) O watch and pray, Christians, in your most prosperous and comfortable state! Watch and pray lest ye enter into temptation: For you little think what is yet within you: and what advantage the deceiver hath, and how much of your own to take his part, and how low he may bring you both in point of Grace and Peace, though he cannot damn you. I am troubled that I must tell you of so sad a case, that even the children of God may fall into, lest by troubling you with the opening of your danger, I should do any thing to bring you into it. But because self-ignorance and not being before hand acquainted with it, may do much more, I have timely showed you the danger with the remedy. 5. Another instance of the darkness even of a Heart that in part is sanctified, is in the successes of the temptations of Adversity. When we want nothing, we think we value not the world, and we could bear the loss of all. But when poverty or danger comes, what trouble and unseemly whining is there, as if it were by a worldling that is deprived of his Idol, and all the portion that ever he must have. And by the shameful moan and stir that we make for what we want, we show more sinful overvaluing of it, and love to it, then before we observed or would believe. O how confidently and piously have I heard some inveigh against the Love of the world, as if there had been no such thing in them; who yet have been so basely dejected, when they have been unexpectedly stripped of their estates, as if they had been quite undone! How patiently do we think we could bear affliction, till we feel it! And how easily and piously can we exhort others unto patience, when we have no sense of what they suffer! But when our turn is come, alas, we seem to be other men. Suffering is now another thing; and Patience harder than we imagined. And how inclinable are we to hearken to temptations, to use sinful means to come out of our sufferings! Who would have thought that faithful Abraham should have been so unbelieving as to equivocate in such a danger, and expose the chastity of his wife to hazard, as we read in Gen. 12.12, 13, 19? And that he should fall into the same sin, again on the same occasion, Gen. 20. to Abimelech, as before he had done with Pharaoh! And that Isaac should after him fall into the same sin, in the same place! Gen. 26.7. The Life o● Faith doth set us so much above the fear of man, and show us the weakness and no●thingness of mortal worms, and the faith●fulness and all-sufficiency of God, that o● would think the frowns and threatenings 〈◊〉 a man should signify nothing to us, wh●● God stands by, and giveth us such amp●● promises and security for our confirm●●tion and encouragement: And yet wh●● base dejectedness, and sinful compliances are many brought to through the fear 〈◊〉 man, that before the hour of this temp●tation, could talk as courageously as any▪ This was the case of Peter, before mentioned: and of many a one that hath wounde● conscience, and wronged their profession by too cowardly a disposition: which if it were fore-known, we might do more for our confirmation, and should betake ourselves in time to Christ in the use of means for strength. Few turn their backs on Christ, or a good cause in time of trial, that are jealous of themselves before hand, and afraid lest they should forsake him: Few fall that are afraid of falling: But the self-ignorant and self-confident are careless of their way, and it is they that fall. 6. Another instance that I may give you, 〈◊〉, in the unexpected appearances of Pride 〈◊〉 those that yet are truly humble. Humility speaks in their confessions, aggravating their sin, and searching heart and life ●r matter of self-accusation: They call themselves Less than the least of all Gods ●●ercies: They are ready with the woman of Canaan, Mat. 15.27. even to own the name ●f dogs, and to confess themselves unworthy ●f the children's crumbs, and unworthy to ●read upon the common earth, or to ●reath in the air, or to live upon the patience and provisions of God: They will ●pend whole hours, and days of humiliation, in confessing their sin, and bewailing their weaknesses and want of grace, ●nd lamenting their desert of misery: They ●re oft cast down so much too low, that they dare not own the title of God's children, nor any of his special grace, but take themselves for mere unsanctified hardened sinners: and all that can be said will not convince them that they have any saving interest in Christ: nor hinder them from pouring out unjust accusations against themselves. And all this is done by them in the uprightness of their hearts, and not dissemblingly. And yet would you think, that with all this Humility, there should be any pride? and that the same person should lift up themselves and resist the● helps to further Humiliation? Do the● think in their dejections, that it is in the● hearts so much to exalt themselves? I co●●fess many of them are sensible of the Pride, even to the increase of their humili●ty: and as it is said of Hezekiah, do humb●● themselves for the pride of their hearts, 〈◊〉 that God's wrath doth not come upon them 2 Chr. 32.26. But yet too few are so we● acquainted with the power and rootedness o● this sin at the heart, and the workings o● it in the hour of temptation, as they should be. Observe it but at such time● as these, and you will see that break forth▪ that before appeared not. 1. When 〈◊〉 are undervalved and slighted, and meane● persons preferred before us, and when our words and judgements are made light of, and our parts thought to be poor and low▪ when any blot of dishonour is cast upo● us, deserved or undeserved; when we are slandered or reproached, and used with despite: what a matter do we make of it, and how much than doth our Pride appear in our distaste and offence, and impatience! so that the same person that can ●our out words of blame and shame against himself, cannot bear half as much from others without displeasure and disquietness of mind. It would help us much to know ●his by ourselves in the time of our humility, that we may be engaged to more watchfuless and resistance of our pride. 2. When we are reproved of any disgraceful sin, how hardly goes it down, and how many excuses have we? how seldom are we brought to downright penitent confessions? What secret distaste is apt to be rising in our hearts, against the reprover! And how seldom hath he that hearty thanks which so great a benefit deserves! And would any think in our humilations and large confessions unto God, that we were so proud! To know this by ourselves, would make us more suspicious and ashamed to be guilty of it. 3. When any preferment or honour is to be given, or any work to be done that is a mark of dignity, how apt are we to think ourselves as fit for it as any, and to be displeased, if the honour or employment do pass by us! 4. When we are admired, appladed, or excessively esteemed and loved, how apt are we to be too much pleased with it? which showeth a proud desire to be some body in the world: and that there is much of this venom at the bottom in our hearts even when we lay ourselves in the dust and walk in sackcloth, and pass the heavi●est judgement on ourselves. 7. Another instance of our unacquaintedness with our hearts, and the latent undiscerned corruption of them, is, our littl● discerning or bewailing those secret master sins, which lie at the root of all the rest, and are the life of the old man, and the cause of all the miscarriages of our lives▪ As 1. Unbelief of the truth of the holy Scriptures, of the immortality of the soul, and the life of joy or misery hereafter, and the other Articles of the Christian faith: What abundance of Christians are sensible of their unbelief as to the applying acts of faith that tend to their assurance of their own salvation, that are little sensible of any defect in the Assenting act, or of any secret root of unbelief about the truth of the Gospel revelations: And yet, alas, it is this that weakeneth all our graces: It is this that feedeth all our woe! O happy men were we free from this! What prayers should we put up! What lives should we lead! how ●atchfully should we walk! with what contempt should we look on the allurements of the world! with what dis●●in should we think on fleshly lusts! ●●th what indignation should we meet the ●●mpter, and scorn his base unreasonable ●otions, if we did but perfectly believe the ●●ry truth of the Gospel, and world to come! ●ow careful and earnest should we be, to ●ake our calling and election sure! How ●reat a matter should we make of sin, and ●f helps and hindrances in the way to ●eaven! How much should we prefer that ●●ate of life that furthereth our salvation, ●efore that which strengtheneth our snares ●y furthering our prosperity and pleasure in the world, if we were not weak or ●●anting in our belief of the the certain ●erity of these things? Did we better know ●he badness of our hearts herein, it would engage us more in fortifying the vitals, and ●ooking better to our foundation, and winding up this spring of faith, which must give life to all right motions of the soul. 2. How insensible are too many of the great imperfection of their love to God What passionate complaints have we of their want of sorrow for their sin, and want of memory, and of ability to pray, etc. when their complaints for want of Love to God, and more affecting knowledge of him, are so col● and customary, as shows us they little observe the greatness of this sinful want▪ This is the very heart, and sum, and poynson of all the sins of our soul and life. S● much as a man Loves God, so much he i● Holy: and so much he hath of the spiri● and image of Jesus Christ: and so much he hath of all saving graces: and so much he will abhor iniquity, and so much he wil● love the commands of God. As Love is the sum of the Law and Prophets, so should it be the sum of our care and study through all our lives to excercise and strengthen it. 3. How little are most Christians troubled for want of Love to men! (to Brethren, neighbours and enemies) how cold are their complaints for their defects in this, in comparison of other of their complaints! But is there not cause of as deep humiliation for this sin, as almost any other? It seems to me that want of Love is one of the most prevalent diseases among us, when I hear it so little seriously lamented. I oft hear people say, O that we could hear more attentively and affectionately, and pray more fervently, and weep for sin more plenteously: But how seldom do I hear them say, O that we did love our Brethren more ardently, and our Neighbours and Enemies more heartily than we do, and set ourselves to do them good! There is so little pains taken to bring the heart to the Love of others, and so few and cold requests put up for it, when yet the heart is backward to it, that makes me conclude that Charity is weaker in most of us than we observe. And indeed it appeareth so when it comes to trial: to that trial which Christ will judge it by at last, Mat. 25. When Love must be showed by any self-denial, or costly demonstration, by parting with our food and raiment, to supply the wants of others, and by hazarding ourselves for them in their distress, then see how much we Love indeed! Good words cost little: so cheap an exercise of charity as is mentioned, Jam. 2.15, 16. [Depart in peace, be warmed, and filled] is an insufficient evidence of the life of grace; and will do as little for the soul of the giver, as for the Body of the receiver. And how little hazardous or costly Love is found among us, either to enemies, neighbours, or to Saints! Did we better know our hearts, there would be more care and diligence used to bring them to effectual fervent Love, then to those duties that are of less importance; and we should learn what this meaneth, I will have mercy and not sacrifice, Mat. 9.13. & 12.7. which Christ sets the Pharisees twice to learn. More instances of greatest duties extenuated I might add, but I proceed. 8. Another instance of unobserved corruption of the heart, is, The frequent and secret insinuations of selfishness in all that we do toward God or man: When we think we are serving God alone, and have cleansed our hearts from mixtures and deceit, before we are aware, self-interest, or self-esteem, or self conceit, or self-love, or self-will, or self-seeking do secretly creep in and mar the work. We think we are studying and preaching, and writing purely for God, and the common good, or the benefit of souls; and perhaps little observe how subtly selfishness insinuates, and makes a party, and byasseth us from the holy ends, and the simplicity and sincerity which we thought we had carefully maintained: so that we are studying and preaching, and writing for ourselves, when we take no notice of it. When we enter upon any office, or desire preferment, or riches, or honour in the world, we think we do it purely for God, to furnish us for his service, and little think how much of selfishness is in our desires. When we are doing Justice, or showing mercy, in giving alms, or exhorting the ungodly to repent, or doing any other work of Piety or Charity, we little think how much of selfishness is secretly latent in the bent and intention of the heart. When we think we are defending the truth and cause of God, by disputing, writing, or by the sword; or when we think we are faithfully maintaining on one side order and obedience against confusion and turbulent disquiet spirits, or the Unity of the Church against division; or on the other hand that we are sincerely opposing Pharisaical corruptions and hypocrisy, and tyranny, and persecution, and are defending the purity of Divine worship, and the power and spirituality of religion; in all these cases we little know how much of carnal self may be secretly unobserved in the work. But above all others, Christ himself, and the Holy Ghost that searcheth the hidden things of the heart, hath warned one sort to be suspicious of their hearts; and that is, those that cannot bear the dissent and infirmities of their brethren in tolerable things, and those that are calling for fire from heaven, and are all for force and cruelty in religion; for vexing, imprisoning, banishing, burning, hanging, or otherwise doing as they would not be done by, proportionably in their own case. He tells his two Disciples, in such a case] Ye know not what manner of spirit ye are of, Luke 9.55. As if he should say, You think you purely seek my honour in the revenge of this contempt and opposition of unbelievers, and you think it would much redound to the propagation of the faith: and therefore you think that all this zeal is purely from my spirit: But you little know how much of ● proud, a carnal, selfish spirit is in these desires! You would fain have me and yourselves with me to be openly vindicated by fire from heaven, and be so owned by Go● that all men may admire you, and you may exercise a dominion in the world; and you stick not at the sufferings and ruin of these sinners, so you may attain your end: but 〈◊〉 tell you this selfish cruel spirit, is unlike my spirit which inclineth to patience, forbearance and compassion. So Rom. 14.1, 2, etc. & 15.1, 2. Him that is weak in the faith, receive ye— who art thou that judgest another man's servant? Why dost thou judge thy brother, and why dost thou set at nought thy brother? We shall all stand before the judgement seat of Christ.— Every one of us shall give account of himself to God— We then that are strong, aught to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbour for his good to edification. So Gal. 6.1, 2. Brethren, if a man be overtaken in a fault, ye which are spiritual restore such a one in the spirit of meekness, considering thyself lest thou also be tempted. Bear ye one another's burden, and so fulfil the Law of Christ.] So also men are foully and frequently mistaken, when they are zealously contending against their faithful Pastors and their brethren, and vilifying others, and quenching love, and troubling the Church, upon pretence of greater knowledge or integrity in themselves: which is notably discovered and vehemently pressed by the Apostle, James 3.1, etc. where you may see how greatly the judgement of the spirit of God concerning our hearts doth differ from men's judgement of themselves. They that had a masterly, contentious, envious zeal, did think they were of the wiser sort of Christians, and of the highest form in the School of Christ; when yet the Holy Ghost telleth them that their wisdom descended not from above, but was earthly, sensual and devilish, and that their envy and strife doth bring confusion, and every evil work: and that the wisdom from above is neither unholy nor contentious, but first pure, and then peaceable, gentle and easy to be entreated, Jam. 3.17. You see then how oft and dangerously we are deceived, by unacquaintedness with ourselves; and how selfish carnal principles, ends and motives are oft mixed in the actions which we think are the most excellent for wisdom, zeal, and piety that ever we did perform. O therefore what cause have we to study, and search, and watch such hearts, and not too boldly or carelessly to trust them! And it is not only Hypocrites that are subject to these deceitful sins, who have them in dominion, but true Believers that have a remnant of this carnal selfish principle continually offering to insinuate and corrupt their most excellent works, and even all that they do. 9 The strong eruption of those passions that seemed to be quite mortified, doth show that there is more evil lurking in the heart, then ordinarily doth appear. How calmly do we converse together? how mildly do we speak? till some provoking word or wrong do blow the coals, and then the dove appeareth to partake of a fiercer nature, and we can perceive that in the flame, which we perceived not in the spark. When a provocation can bring forth censorious, reviling, scornful words, it shows what before was latent in the heart. 10. We are very apt to think those affections to be purely spiritual, which in the issue appear to be mixed with carnality. Our very love to the Assemblies and ordinances of worship, and to Ministers, and other servants of the Lord; to Books, and Knowledge; are ordinarily mixed; and good and bad are strangely complicate, and twisted together in the same affections and works. And the Love that beginneth in the spirit, is apt to degenerate into carnal Love, and to have too much respect to Riches, or Honour, or personage, or birth, or particular concernments of our own, and so it is corrupted, as Wine that turneth into Vinegar, before we are aware. And though still there be uprightness of heart, yet too much Hypocrisy is joined with it, when it is little perceived or suspected. And thus in ten Instances I have showed you how much the servants of Christ themselves may be mistaken or unacquainted with their hearts; and how the work of mortification is hindered by this covering of so many secret unobserved sins. But I must here desire you to take heed of running into their extreme, who hereupon conclude that their hearts being so dark and so deceitful, are not at all to be understood; and therefore they are still so suspicious of the worst, as that they will not be persuaded of the grace that plainly worketh in them, and will condemn themselves for that which they are not guilty of, upon suspicion that they may be guilty and not know it: and think that all the sin that they forbear, is but for want of a Temptation; and that if they had the same Temptations, they should be as bad as any others. I would entreat these persons to consider of these truths, for their better information. 1. Temptations do not only show the evil that is in the heart, but breed much more, and turn a spark into a flame; as the ●●●iking of the steel upon the flint doth by ●●e collision and tinder, make fire where was ●ne. Adam was made a sinner by temption. 2. There is no Christian so mortified, but ●●th such remnants of corruption and con●piscence as would quickly bring forth ●●ynous sins, if Temptations beyond strength ●ere let loose upon him. What need you ●●re proof than the sad instances of noah, Lot, David, Solomon and Peter? It ●●d not prove that any of these were faceless hypocrites before, because they fell foully by Temptations. And yet these ●bjectors think they are graceless, because ●●me strong Temptation might make them ●ll. 3. It is not God's way of saving men, to ●●ve them so much inward Grace as no Temptation can overcome, but to preserve and ●●ing them safe to heaven, by moral sapiential conduct, together with internal changes of their hearts. And therefore he ●●epeth men from sin, by keeping them from Temptations that are too strong for them. ●ll humane strength is limited. And there ●●e none on earth have such a measure of ●race, but a Temptation may be imagined 〈◊〉 strong as to overcome them. And if God should let Satan do his worst, the● must be extraordinary assistances to pr●●serve us, or we should fall. Bless God he lead you not into Temptation, but deli●●● you from the Evil, by keeping you 〈◊〉 enough from the snare. This is the 〈◊〉 of preservation that we are taught to 〈◊〉 and hope for. 4. And therefore it is our own duty 〈◊〉 keep as far from Temptations as we ca● and if we have Grace to avoid the sin 〈◊〉 avoiding the Temptation, we have such Gr●● as God useth for the saving of his ow● Not that he hath saving grace that wo●●● live wickedly if he were but tempted to 〈◊〉 by those ordinary trials that humane ●●●ture may expect: But the soul that p●●●ferreth God and Glory before the pleasures 〈◊〉 sin for a season, if it so continue, shall 〈◊〉 saved, though possibly there might have 〈◊〉 a Temptation so strong as would have co●●quered the measure of grace that he ha● if it had not been fortified with new supplie●▪ It is therefore more dotage in those th●● could find in their hearts to put themselv●● upon some Temptation, to try whether the● are sincere by the success. Avoid temptat●●on, that you may avoid the sin and punishment. Make not yourselves worse on prurience of discovering how bad you are. Put ●ot Gunpowder or fuel to the sparks of corruption that still remain in you, on pretence of trying whether they will burn. ●ll men are defectible, and capable of every 〈◊〉, and must be saved from it by that Grace ●hich worketh on nature according to that ●ature, and prevaileth with Reason by ●eans agreeable to Reason. If we think ●e are wicked, because we find that we ●ave hearts that could be wicked, were they 〈◊〉 alone, and because we are not removed 〈◊〉 far from sin as to be uncapable of it, we ●ay as well say Adam was wicked in his innocency: much more David, Solomon and ●eter before their falls. It is not he that ●an sin that shall be punished: but he that ●●th sin, or would sin if he could, and had ●●ther have the sin for its Pleasure or Commodity to the flesh, then be free from it, and 〈◊〉 Holy, in order to salvation, and the favour and pleasing and enjoying of God in endless Glory. 5. Lastly, Let such persons try themselves by ●heir conquest over the Temptations which ●hey have, and not by imaginary conflicts with all that they think may possibly at any ●ime assault them. You have still the same ●●esh to deal with, and the same world and devil that will not let you go to heaven without Temptation: If the Temptations which you have already, keep you not from pre●ferring the Love and fruition of God befor● the Pleasure of the Flesh; and a life of fait● and Holiness, before a life of infidelity an● impiety and sensuality, so that you ha●● rather live the former than the latter, I a● sure then your Temptations have not kep● you from a state of grace. And you ma● be assured, that for the time to come, 〈◊〉 you watch and pray, you may escape th● danger of temptation; and that God wil● increase your strength if he increase you● trials: Be not secure, be you never so Holy▪ Think not that you have nature that cannot sin, or cannot be tempted to a love 〈◊〉 sin: But let him that thinketh he standeth, take heed lest he fall. There hath no temptation taken you, but such as is moderate, or common to man: but God is faithful, who wil● not suffer you to be tempted above that you are able; but will with the temptation als● make a way to escape, that ye may be able t● bear it, 1 Cor. 10.13. And thus I have showed you how self-ignorance hindereth the conquest and mortifying of sin, even in the Godly, and now shall add some further motives. 2. Not knowing ourselves, and the se●ret corruptions of our hearts, doth make sin surprise us the more dangerously, and break forth the more shamefully, and wound our consciences the more terribly. The unsuspected sin hath lest opposition, and when it breaks out doth like an unobserved fire, go far before we are awakened to quench it. And it confoundeth us with shame, to find ourselves so much worse than we imagined. It overwhelmeth the soul with despairing thoughts to find itself so bad, when it thought it had been better. It breedeth endless suspicions and fears, when we find our former opinions of ourselves confuted, and that contrary to our expectations we are surprised where we thought we had been safe: we are still ready to think what ever we discern that is good within us, that we may as well be mistaken now as we were before. And thus our present self-ignorance when discovered, may hinder all the comforts of our lives. 3. Lastly, not knowing ourselves, and our particular sins and wants, and weaknesses, doth keep us from a particular application of the promises, and from seeking those particular Remedies from Christ, which our case requireth: and so our mercies lie by neglected, while we need them an● do not understand our need. And thus I have showed you why yo● should labour to know your sinfulness. II. I am next to persuade Believers t● know their Graces and their hap●piness. Good is the object of voluntary knowledge: but Evil of forced involuntary knowledge, unless as the knowledge of ev●● tendeth to some Good. Therefore methink you should be readyest to this part of th● study of yourselves. And yet, alas, th● presumptuous are not more unwilling t● know their sin and misery, than some per●plexed Christians are backward to acknowledge their Grace and Happiness. How har● is it to convince them of the tender love of God towards them, and of the sincerity o● their Love to him? and to make them believe that they are dear to God when they loa●● themselves! how hard is it to persuade the● that the Riches of Christ, the promises of the Gospel, and the Inheritance of the Saints, belong to them! And the Reasons among other● are principally these. 1. The remnants of sin are so great, and so active and troublesome, as that the feeling of these contrary dispositions doth hinder ●hem from observing the operations of ●race. It is not easy to discern the sincerity of Faith among so much unbelief, ●r the sincerity of Love where there is so ●uch averseness: or of Humility where ●here is so much pride: or of Repentance ●nd Mortification, where there is so much concupiscence and inclination to sin: Especially when grace by its enmity to sin doth ●ake the soul so suspicious and sensible of 〈◊〉▪ as that the observation of it turns their ●ind from the observation of the contrary ●●od that is in them. Health is not observed in other parts, when the feeling of the ●one, or but a toothache takes us up. The ●●oughts are called all to the part affected; ●nd sickness and wounds are felt more sensibly than Health. The fears of misery by 〈◊〉, are easilyer excited, and are more passionate, than Love and Hope, and all the af●●ctions that are employed in the prosecution of good. And in the midst of Fears 〈◊〉 is hard to feel the matter of our Joys. ●ear is a tyrant if it exceed, and will not ●ermit us to believe or observe the cause ●f Hope. Quod nimis metuunt miseri, hoc ●●cile credunt, & nunquam amoveri putant, ●ith Seneca, What we too much fear, we too ●●sily believe, and hardly believe that it is gone, and the danger past. These fears are useful to our preservation: but they too often pervert our judgements, and hinde● our due consolation. Qui insidias timet, i● nullas incidet: nec cito perit ruina, q●● ruinam timet. Semper metuendo sapiens vi●tat malum, saith Seneca. He that feare●● snares, doth not fall into them: Nor doth 〈◊〉 quickly perish by ruin, that feareth ruin: 〈◊〉 wise man escapeth evil by always fearing it. And the Holy Ghost saith, Prov. 28.14. Happy is the man that feareth always, but he that hardeneth his heart shall fall into mischief.] Moderate Fears than are given to Believers for their necessary preservation▪ that walking among enemies and snares, they may take heed and scape them. But when this passion doth exceed, it abuseth us▪ and drowns the voice of Reason: It maketh us believe that every temptation is a sin, and every sin is such as cannot stand with grace, and will hardly ever be pardoned by Christ. Every sin against knowledge and conscience, doth seem almost unpardonable: and if were deliberate after profession of religion▪ it seems to be the sin against the Holy Ghost. As children and other frightful persons that fear the Devil by way of Apparitions, do think in the dark he is ready to lay hold on them, and they look when they see him: so the fearful Christian, as still thinking that thing he feareth is upon him, or coming upon him. The fear of an unrgenerate unpardoned state, doth make him think he is in it; and that the fear of the wrath of God doth make him think that he is under it; and the fear of damnation makes him imagine he shall be damned. It is wonderful hard in a frightful state, or indeed in any passion that is strong, to have the free use of Judgement for the knowing of ourselves, and to discern any grace, or evidence or mercy, which is contrary to our fears; Especially when the Feeling of much corruption, doth turn our eyes from the observation of the good, and we are still taken up with the matter of our disease. 2. Another cause that we hardly know our Graces, is, because they are weak and small; and therefore in the midst of so much corruption are ofttimes hardly discerned from none. A little faith even as a grain of mustard seed, may save us: A little Love to God that is sincere, will be accepted; and weak Desires may be fulfilled: But they are frequently undiscerned, or their sincerity questioned by those that have them; and therefore bring but little comfort. Peter's Little faith did keep him from drowning, but not from doubting and fearing he should be drowned, nor from beginning to sink, Mat. 14.29, 30, 31. He walked on the water to go to Jesus; but when he saw the wind boisterous he was afraid, and beginning to sink, he cried saying, Lord save me. And immediately Jesus stretched forth his hand and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt!] So the Little faith of the Disciples kept them from perishing, but not from their fear of perishing, Mat. 8.24, 25, 26. When a great tempest arose, so that the ship was covered with waves, they cry, Lord save us, we perish: and he saith to them, Why are ye afraid, O ye of little faith? The little faith of the same Disciples entitled them to the Fatherly protection and provision of God: but it kept them not from sinful cares and fears, about what they should eat or drink, or wherewith they should be clothed, as is intimated in Mat. 6.25, 28, 30. Take no thought for your life, what you shall eat, or drink, or for your body what you shall put on— Why take ye thought for raiment?— If God so cloth the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more cloth you, O ye of little faith? So in Mat. 16.7, 8. The seed that Christ likeneth his kingdom to, Mat. 13.31. hath life while it is buried in the earth, and is visible while a little seed; but is not so observed as when it cometh to be as a tree. Though God despise not the day of little things, Zech. 4.10. and though he will not break the bruised reed, or quench the smoking flax, Isa. 42.3. yet ourselves or others cannot discern and value these obscure beginnings, as God doth. But because we cannot easily find a little faith and a little Love when we are looking for it, we take the non-appearance for a nonexistence, and call it none. 3. Sanctification is oft unknown to those that have it, because they do not try and judge themselves by sure infallible Marks, the Essentials of the new man; but by uncertain qualifications, that are mutable, and belong but to the beauty and activity of the soul. The Essence of Holiness as denominated from the object, is the Consent to the three Articles of the Covenant of Grace. 1. That we give up ourselves to God as our God and Reconciled Father in Jesus Christ. 2. That we give up ourselves to Jesus Christ as our Redeemer and Saviour, to recover us, reconcile us and bring us unto God. 3. That we give up ourselves to the Holy Ghost as our Sanctifier, to guide and illuminate us, and perfect the Image of God upon us, and prepare us for Glory. The Essence of Sanctification as denominated from its opposite objects, is nothing but our Renunciation and Rejection of the flesh, the World, and the Devil, of Pleasures, Profits and Honours, as they would be preferred before God, and draw us to forsake him. The Essence of Sanctification as denominated from our Faculties which are the subject of it, is nothing but this preferring of God, and Grace, and Glory above the said Pleasures, Profits and Honours. 1. By the Estimation of our Understandings: 2. By the Resolved habituate Choice of our Wills. 3. And in the bent and drift of our Endeavours in our Conversations. In these three Acts, as upon the first three objects, and against the other three objects, lieth all that is Essential to Sanctification, and that we should judge of our sincerity, and title to salvation by, as I before showed. But besides these there are many desirable qualities and gifts, which we may seek for, and be thankful for; but are not Essential to our Sanctification. Such are 1. The knowledge of other Truths besides the Essentials of Faith and duty; and the soundness of judgement and freedom from error in these lesser points. 2. A strong memory to carry away the things that we read and hear. 3. A right order of our Thoughts, when we can keep them from Confusion, roving and distraction. 4. Freedom from too strong affections about the creatures, and from disturbing passions. 5. Lively Affections and feeling operations of the soul towards God, in holy duty: and tender meltingt of the heart for sin: which are very desirable, but depend so much on the temperature of the body, and outward accidents, and are but the vigour and ●ot the Life and being of the new creature, that we must not judge of our sincerity by them. Some Christians scarce know what any such lively feelings are: and some have them very seldom, and I think, no one, constantly: and therefore if our Peace, or Judgement of ourselves, be laid on these, we shall be still wavering and unsettled, and tossed up and down as the waves of the sea; Sometimes seeming to be almost in Heaven, and presently near the gates of Hell: When our state doth not change at all as these feelings and Affectionate motions of the soul do; but we are still in our safe Relation to God, while our first Essential graces do continue; though our failings, dulness, weaknesses and wants, must be matter of moderate filial humiliation to us. 6. The same must be said of all common Gifts, of utterance in conference or prayer, and of quickness of understanding and such like. 7. Lastly, the same must be said also of all that rectitude of life, and those degrees of obedience that are above mere sincerity: in which one true Christian doth exceed another; and in which we should all desire to abound; but must not judge ourselves to be unsanctified merely because we are imperfect; or to be unjustified sinners, merely because we are sinners. In our judging of ourselves by our Lives and Practices two extremes must be carefully avoided: On the left hand that of the Profane, and of the Antinomians; The former cannot distinguish between sinners and sinners, sanctified and unsanctified, Justified and unjustified sinners; and when they have once conceited that they are in the favour of God, whatever they do, they say, we are but sinners, and so are the best. The latter teach men, that when once they are justified, they are not for any sins to doubt again of their Justified state, lest they should seem to make God changeable. On the other hand must be avoided this extreme of perplexed doubting Christians, that make all their sins, or too many of them, to be matter of doubting, which should be but matter of humiliation. I know it is a very great difficulty that hath long perplexed the Doctors of the Church, to define what sins are consistent, and what inconsistent with a state of Holiness and Salvation, (which if any distinguish by the names of Mortal and Venial, taking the words in no other sense, I shall not quarrel with them.) At the present I shall say but this for the resolving of this great and weighty question. 1. It is not the bare Act of sin in itself considered, that must determine the case: but the Act compared with the Life of Grace, and with true Repentance. Whoever hath the Love of God and Life of Grace, is in a state of Salvation: And therefore whatever sin consisteth with the fore-described Essentials of Sanctification, (viz. The Habitual devotion of the soul to God, the Father, Son and Holy Ghost, and the Habitual renunciation of the Flesh, ehe World and Devil) consisteth with a state of life. And true Repentance proveth the pardon of all sin: And therefore whatever sin consisteth with Habitual Repentance, (which is the Hatred of sin as sin,) and hath Actual Repentance when it is observed, and there is time of deliberation, consisteth with a state of Grace. Now in Habitual Conversion or Repentance, the Habitual Willingness to leave our sins, must be more than our sinful Habitual Willingness to keep it. Now you may by this, much discern as to particular acts, whether they are consistent with Habitual hatred of sin. For some sins are so much in the power of the will, that he that hath an Habitual hatred of them, cannot frequently commit them; And some sins are also of so heinous a nature or degree, that he that Habitually hateth sin, cannot frequently commit them: nor at all, while his Hatred to them is in Act: And he that truly Repenteth of them, cannot frequently return to them: because that showeth that Repentance was indeed either but Superficial, or not Habitual. But some sins are not so great and heinous, and therefore do not ●o much deter the soul, and some are not so fully in the power of a sanctified will (as ●assions, thoughts, etc.) and therefore may ●fter be committed in consistency with Habitual Repentance or Hatred of sin. To examine particulars, would be tedious and digressive. 2. And I must further answer, that our ●afety, and consequently our Peace and comfort lieth in flying as far from sin as we ●an: And therefore he that will sin as much ●s will consist with any sparks of Grace, shall ●ury those sparks by his sin, and shall not know that he hath any Grace, nor have the comfort of it; as being in a condition unfit for Actual assurance and comfort till he be brought to Actual Repentance and amendment. Thus I have showed you, by what you must try your sanctification, if you will know ●t: which I before proved to you from Scripture: and further may do, when the occasion will excuse me from the imputation of disproportion and unseasonableness, ●n repeating the proofs of all that we speak in Explication or Application of the principal point. 4. Another cause that many Christians are ignorant of their state of Grace, is their looking so much at what they should be, an● what others are that have a high degree 〈◊〉 grace, and what is commanded as our duty that they observe not what they have already because it is short of what they ought 〈◊〉 have. We are thus too much about outward mercies too. We mourn more 〈◊〉 one friend that is dead, than we rejoice 〈◊〉 many that are alive: We are more trouble for one mercy taken from us, than comfort●● in many that are left us. We observe 〈◊〉 diseases and our sores more sensibly than 〈◊〉 health. David for one Absalon is so afflicte● that he wished he had died for him▪ though a rebel! when his comfort in So●lomon and his other children is laid aside▪ As all the humours flow to the pained place, so do our thoughts as was aforesaid, and so we overlook the matter of our comfort. 5. And it very much hindereth the knowledge of our Graces, that we search upon 〈◊〉 great disadvantages as hinder a true discovery. Among many others, I will instance but in two or three. 1. We surprise our souls with sudden questions, and look for a full and satisfactory answer, before we ca●● well recollect ourselves, and call up our evidences; and we expect to know the sum or product, before our consciences have had leisure deliberately to cast up their accounts. Yea when we have set to it, and ●y diligent search with the best assistances, ●ave discovered our sincerity, and recorded the judgement, if Conscience cannot presently recall its proofs, and make it out upon every surprise, we unjustly question all 〈◊〉 past, and will never rest in any judgement, but are still calling over all again, as ●f the cause had never been tried. And ●hen the judgement passeth according to ●ur present temper and disposition, when many of the Circumstances are forgotten, and many of the witnesses are out of the way, that last assisted us. 2. Perhaps we judge (as I said before) in the fit of a passion, of fear or grief, which imperiously over-ruleth or disturbeth reason. And then no wonder if in our haste we say that all men that would comfort us are ●yars. And if with David, Psal. 77.2, 3, 7, 8, 9 in the day of our trouble, our souls do even refuse to be comforted, and if we remember God and are troubled more, and if our spirit be overwhelmed in us: when he holdeth our eyes waking, and we are so troubled that we cannot speak: and if we question whether the Lord will cast off for ever, and will be favourable no more: whether 〈◊〉 mercy be clean gone for ever, and his promise fail for evermore? Whether he hath forgotten to be gracious, and hath shut up 〈◊〉 tender mercies in displeasure? till a cal● deliver us from the mistake, and make 〈◊〉 say, [This is our infirmity] We thin● that God doth cast off our souls, and hide●eth his face from us; when our soul is fu●● of troubles, and our life draweth nigh 〈◊〉 the grave; When we are afflicted and rea●●● to die from our youth up, and are distracted while we suffer the terrors of the Lord: 〈◊〉 he complaineth Psalm 88.3.14, 15, 16▪ Passion judgeth according to its nature, an● not according to truth. 3. Or perhaps we judge, when ou● friends, our memory and other helps are 〈◊〉 of the way, and we are destitute of 〈◊〉 assistance. 4. Or when our Bodies are weak or distempered with Melancholy, which representet● all this in black and terrible colours to th● soul, and will hear no language but [forsaken, miserable, and undone.] You may a● well take the judgement of a man ha●● drunk, or half asleep, about the greatest matters of your lives, as to take the judgement of Conscience in such a state o● disadvantage, about the condition of your ●ouls. 6. Another hindrance to us is, that we cannot take comfort from the former sight of ●race that we have had, unless we have a continued present sight. And so all our labour in ●rying, and all our experiences, and all Gods former manifestations of himself to ●he soul are lost, as to our present comfort, when over Grace is out of sight. Like foolish travellers that think they are out of ●he way, and are ready to turn back, when ever any hill doth interpose, and hinder them from seeing the place they go to. As if it were no matter of comfort to us, to say, I did find the Evidences of Grace: I once recorded a judgement of my sincerity: But the former is still questioned rather than the later. When with David we should consider the days of old, the years of ancient times, and call to remembrance our songs in the night, and commune with our hearts in such a diligent search, and remembrance of the mercies formerly received, Psal. 77.5, 6, 7. 7. Lastly, the operations of man's soul are naturally so various, and from corruption are so confused and so dark, that we are ofttimes in a maze and at a loss, when we are most desirous to judge aright: an● scarce know where in so great disorder 〈◊〉 find any thing that we seek; and know● not when we find it: so that our heart's 〈◊〉 almost as strange to themselves as to one aweather; and sometime more confident of oth●● men's sincerity then our own, where th●● is no more matter for our confidence. HAving thus showed you the Causes 〈◊〉 our Ignorance of our Sanctification I shall briefly tell you some Reason's th●● should move you to seek to be acquainted with it, where it is. 1. The knowledge of God is the most exce●●lent knowledge: and therefore the best sor● of creature knowledge is, that which hath the most of God in it. And undoubtedly the●● is more of God in Holiness which is his Image then in common things. Sins and 〈◊〉 have nothing of God in them: They must be fathered on the Devil and yourselves. An● therefore the knowledge of them is goo● but by Accident; because the knowledge even of evil, hath a tendency to good. An● therefore it is commanded and made ou● duty, for the good which it tendeth to. It is the Divine nature, and Image within you which hath the most of God; and therefore ●o know this, is the high and noble knowledge. To know Christ within us, is our ●appiness on earth, in order to the knowledge of him in Glory face to face, which is ●he happiness of heaven. To know God ●hough darkly through a glass, and but in ●art, (1 Cor. 13.12.) is far above all creature knowledge. The knowledge of him ●aiseth, quickeneth, sanctifieth, enlargeth ●nd advanceth all our faculties. It is life ●ternal to know God in Christ, John 17.3. Therefore where God appeareth most, there ●hould our understandings be most diligently exercised in study and observation. 2. It is a most delightful felicitating knowledge, to know that Christ is in you. ●f it be delightful to the Rich to see their wealth, their houses, and lands and goods ●nd money: and if it be delightful to the Honourable to see their attendance, and hear their own commendations and applause; how delightful must it be to a true Believer to find Christ within him, and to know his title to eternal life? If the knowledge of full barns, and much goods laid up for many years, can make a sensual worlding say, Soul take thy ease, eat, drink and be merry, Luke 12.19, 20. Me thinks the knowledge of our interest in Christ an● heaven, should make us say, [Thou hast 〈◊〉 gladness in my heart, more than in the ti●● that their corn and wine increased, (that 〈◊〉 more than corn and wine could put in●● theirs) Psal. 4.7. [Return unto thy Rest, 〈◊〉 soul, for the Lord hath dealt bountifully wi●● thee, Psal. 116.7.] If we say with Davi● [Blessed are they that dwell in thy house they will be still praising thee,] Psal. 84. ● much more may we say, [Blessed an● they in whom Christ dwelleth, and the Hol● Ghost hath made his Temple:] they should 〈◊〉 still praising thee, [Blessed is the 〈◊〉 whom thou choosest, and causest to appro●●● unto thee, that he may dwell in thy courts: 〈◊〉 shall be satisfied with the goodness of thy house even of thy holy Temple, Psal. 65.4. But this 〈◊〉 upon supposition, that he be first Blessed by Christ's approach to him, and dwelling in hi●▪ If you ask, How it is that Christ dwelle●● in us; I answer, 1. Objectively, as he is ap●prehended by our Faith and Love: As th● things or persons that we think of, and Lov● and delight in, are said to dwell in our 〈◊〉 or hearts. 2. By the Holy Ghost, who 〈◊〉 a principle of new and heavenly Life, 〈◊〉 given by Christ the Head unto his members and as the Agent of Christ doth illuminate, sanctify and guide the soul. [He that keepeth his commandments, dwelleth in him, and he in him: and hereby we know that he abideth in us, by the spirit which he hath given us, 1 Joh. 3.24. That of Eph. 3.17. may be taken in either, or both senses comprehensively, That Christ may dwell in your hearts by faith.] 3. Did you know that Christ is in you by his spirit, it might make every place and condition comfortable to you! If you are alone, it may rejoice you to think what company dwelleth continually with you in your hearts. If you are wearied with evil company without, it may comfort you to think that you have better within; when your have communion with the Saints, it is your joy to think that you have nearer communion with the Lords of Saints. You may well say with David, Psal. 139.18. [when I awake I am still with thee.] Psal. 16.8. I have set the Lord always before me: because he is at may right hand, I shall not be moved. 4. Did you know Christ within you, it would much help you in believing what is written of him in the Gospel. Though to the ungodly the mysteries of the Kingdom of God do seem incredible: yet when you have experience of the power of it on your souls, and find the Image of it on your hearts, and the same Christ within you conforming you to what he commandeth in his word, this will work such a sutableness to the Gospel in your hearts, as will make the work of faith more easy. Saith the Apostle, 1 Joh. 4.14, 16. [We have seen & do testify that the Father sent the Son to be the Saviour of the world (there's their outward experience) And we have known and believed the Love that God hath to us: God is Love; and he that dwelleth in Love, dwelleth in God, and God in him: (There is their Faith confirmed by their inward evidence: N● wonder if they that have God dwelling 〈◊〉 them by holy love, do believe the love 〈◊〉 God hath to them.) This is the great advantage that the sanctified have in the work 〈◊〉 faith above those that much excel them 〈◊〉 disputing, and are furnished with more Arguments for the Christian verity; Christ hath his witness abiding in them. The fruits of the spirit bear witness to the incorruptible 〈◊〉 the word of God that liveth and abideth for ever, 1 Pet. 1.23. The impress on the 〈◊〉 heard witness to the seal that caused i● 〈◊〉 it is not a weak & uneffectual Argument for the Truth of the Gospel that Believer 〈◊〉 to fetch from within, when they plead the effects of it on their souls. Labour to know the Truth of your sanctification, that you may be confirmed by it in the Truth of the word that sanctifieth you, Joh. 17.17. and may rejoice in him that hath chosen you to salvation, through sanctification of the spirit and belief of the truth, 2 Thes. 2.13. 5. If you can come to the knowledge of Christ within you, it will be much the easier to you to trust upon him, and fly to him in all your particular necessities, and to make use of his Mediatorship with holy confidence. When others fly from Christ with trembling, and know not whether he will speak for them, or help them, or have any regard to them, but look at him with strange and doubtful thoughts, it will be otherwise with you that have assurance of his continual Love and presence. Nearness breedeth familiarity, and overcometh strangeness: Familiarity breedeth confidence, and boldness: when you find Christ so ●●er you, as to dwell within you, and so particular and abundant in his Love to you, as to have given you his spirit, and all his Graces, i● will breed a sweet delightful boldness▪ and make you 〈◊〉 to him as your help and refuge, in all your necessities. When you find the great promise fulfilled to yourselves [I will put my Law in their hearts, and in their minds will I write them, and their sins and iniquities will I remember no more] you will [have boldness to enter into the Holiest by the blood of Jesus; by the new and living way which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high Priest over the house of God, you may draw near with a true heart, in full assurance of faith, having your hearts sprinkled from an evil conscience, (or the conscience of evil) as your bodies are washed (in baptism) with pure water] Heb. 10.16, 17, 18, 19, 20, 21, 22. [In Christ we may have boldness and access with confidence by the faith of him] Eph. 3.12. This intimate acquaintance with our great High Priest, that is passed into the Heavens, and yet abideth and reigneth in our hearts, will encourage us to hold fast our profession, and to come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need, Heb. 4.14, 16. When by unfeigned Love, we [know that we are of the truth, and may assure our hearts before him, and our Heart condemneth us not, than we have confidence towards God; and whatever we ask we receive of him, because we keep his commandments, and do those things that are pleasing in his sight, 1 Joh. 3.18, 19, 20, 21, 22. 6. When once you know that you have Christ within you, you may cheerfully proceed in the way of Life; when doubting Christians that know not whether they are in the way or not, are still looking behind them, and spend their time in perplexed fears, lest they are out of the way, and go on with heaviness and trouble, as uncertain whether they may not lose their labour: and are still questioning their groundwork, when the building should go on. It is an unspeakable mercy, when a believing Soul is freed from these distracting hindering doubts, and may bodily and cheerfully hold on his way, and be walking or working, when other men are fearing and enquiring of the way; and may with patience and comfort wait for the reward, the ●rown of life, when others are still questioning whether they were ever regenerate, and whether their hopes have any ground. We may be steadfast, unmoveable, always abounding in the work of the Lord, when we know that our labour is not in vain in the Lord, 1 Cor. 15.58. We may then gird up the l●ins of the mind, and in sobriety hope unto the end, for the grace that is to be brought us, at the Revelation of Jesus Christ. 1 Pet. 1.13. 7. When you are assured that you have Christ within you, it may preserve you from those terrors of soul that affright the● that have no such assurance. O he th●● knoweth what it is to think of the intolerable wrath of God, and says, I fear I 〈◊〉 the object of this wrath, and must bear th●● intolerable lead everlastingly,] may know● what a mercy it is to be assured of our escape. He that knows what it is to think of Hell, and say, [I know not but those endless flames may be my portion,] will know what a mercy it is to be assured of deliverance, and to be able to say, I know I am saved from the wrath to come, 1 Thes. 1.10. And that we are not of them th●● draw back to perdition, but of them that believe to ●he saving of the soul, Heb. 10.39. And that God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that whether we wake or sleep, we should live together with him:] We may comfort ourselves together and edify one another, when we have this assurance, 1 Thes. 5.9, 10, 11. They that have felt the burden of a wounded spirit and know what it is to feel the terrors of the Lord, and to see Hell fire as it were before their eyes, and to be kept waking by the dreadful apprehensions of their danger, & to be pursued daily by an accusing conscience, setting their sins in order before them, and bringing the threatenings of God to their remembrance, these persons will understand that to be assured of a Christ within us, and consequently of a Christ that is preparing a place in glory for us, is a mercy that the mind of man is now unable to value according to the ten thousandth part of its worth. 8. Were you assured that Christ himself is in you, it would sweeten all the mercies of your lives: It would assure you that they are all the pledges of his love: And love in all, would be the Kernel and the Life of all: your friends, your health, your wealth, your deliverances, would be steeped in the dearest Love of Christ, and have a spiritual sweetnss in them, when to the worldling they have but a carnal, unwholesome, luscious sweetness; and to the doubting Christians they will be turned into troubles, while they are questioning the Love and meaning of the giver, and whether they are sent for good to them, or to aggravate their condemnation; and the Company of the Giver will advance your estimation of the gift. Mean things with the company of our dearest friends are sweeter than abundance in their absence. To have money in your purses, and goods in your houses, and books in your studies, and friends in your near and sweet society, are all advanced to the higher value, when you know that you have also Christ in your hearts; and that all these are but the attendants of your Lord, and the fruits that drop from the tree of life, and the tokens of his Love, importing greater things to follow. Whereas in the crowd of all those mercies the foul would be uncomfortable, or worse, if it missed the presence of its dearest friend: and in the midst of all would live but as in a wilderness, and go seeking after Christ with tears, as Marry at his Sepulchre, because they had taken away her Lord (as she thought) and she knew not where they had laid him, Joh. 20.13. All mercies would be bitter to us, if the presence of Christ do not put into them that special sweetness which is above the estimate of sense. 9 This assurance would do much to preserve you from the temptation of sensual delights. While you had within you the matter of more excellent contentment, and when you find that these inferior pleasure's ●re enemies to those which are your happi●ess and life, you would not be easily taken with the bait. The poorest brutish pleasures ●re made much of by them that never were acquainted with any better. But after the sweetness of assurance of the Love of God, ●ow little relish is there to be found in the pleasures that are so valued by sensual unbelievers! Let them take them for me, saith ●he believing soul; may I but still have the comforts of the presence of my Lord, how ●ittle shall I miss them? how easily can I spare them?] Silver will be cast by, if it ●e set in competition, with Gold. The company of common acquaintance may be acceptable, till better and greater come: and then they must give place. Men that are taken up with the pleasing entertainment of Christ within them, can scarce afford any more than a transient salutation or observance to those earthly things that are the felicity of the carnal mind, and take up its desires, endeavours and delight; when the soul is tempted to turn from Christ, to those deceiving vanities that promise him more content and pleasure, the comfortable thoughts of the love of 〈◊〉 and his abode within us, and our 〈◊〉 with him, do sensibly scatter and 〈◊〉 such temptations. The presence of 〈◊〉 the great Reconciler, doth reconcile 〈◊〉 ourselves, and make us willing to be 〈◊〉 at home. He that is out of love with 〈◊〉 company that he hath at home, is 〈◊〉 drawn to go abroad: But who can 〈◊〉 to be much abroad, that knoweth of 〈◊〉 guest as Christ at home? We shall say Peter, Joh. 6.68, 69. [Lord, to whom 〈◊〉 we go? thou hast the words of eternal 〈◊〉 and we believe and are sure thou ar● 〈◊〉 Christ the son of the living God.] An● Matth. 7.4. when he saw him in a 〈◊〉 his Glory [Master it is good for us to 〈◊〉 here.] And if the riches of the world 〈◊〉 offered to draw a soul from Christ, that 〈◊〉 the knowledge of his special love and 〈◊〉 sense, the tempter would have no 〈◊〉 entertainment than Simon Magus had 〈◊〉 Peter, Act. 8.20. Their money perish 〈◊〉 them that think Christ and his grace's 〈◊〉 no better than money. 10. How easy and sweet would all 〈◊〉 service be to you, if you were assured 〈◊〉 Christ abideth in you? What delightful 〈◊〉 〈◊〉 might you have in prayer, when you ●now that Christ himself speaks for you! not 〈◊〉 if the Father himself were unwilling to ●o us good, but that he will do it in the 〈◊〉 and for the sake and merits of his son: ●hich is the meaning of Christ in those ●ords which seem to deny his intercession, ●oh. 16.26. [At that day ye shall ask in ●●y name; and I say not unto you, that I will ●ay the Father for you: for the Father himself loveth you, because ye have loved 〈◊〉, etc.] I appeal to your own hearts, Christians, whether you would not be much ●ore willing and ready to pray? and whether prayer would not be a swe●ter employment to you, if you were sure of Christ's abode within you, and intercession for you, ●nd consequently that all your prayers are graciously accepted of the Lord! you ●ould not then desire the vain society of empty persons▪ nor seek for recreation in ●heir insipid, frothy, insignificant discourse. The opening of your heart to your heavenly Father, and pleading the merits of ●●rson, in your believing petitions for his ●aving benefits, would be a more contenting ●ind of pleasure to you. Now sweet would meditation be to you, ●f you could still think on Christ and all the riches of his kingdom as your own? coul● you look up to Heaven, and say wit● grounded confidence, It is mine, and th●● I must abide and reign for ever! could yo● think of the heavenly host as those that 〈◊〉 be your own companions, and of their 〈◊〉 employment as that which must be your 〈◊〉 for ever, it would make the ascent of yo●● minds to be more frequent, and meditati●● to be a more pleasant work: were you 〈◊〉 assured of your special interest in God, 〈◊〉 that all his attributes are by his Love an● Covenant engaged for your happiness, expe●rience would make you say, [In the mul●●●tude of my thoughts within me, thy comfort do delight my soul, Psal. 44.19. [I 〈◊〉 sing unto the Lord as long as I live: I 〈◊〉 sing praise to my God while I have my being▪ My Meditation of him shall be sweet 〈◊〉 will be glad in the Lord, Psal. 104.33, 3●▪ Could you say with full assurance that 〈◊〉 are the children of the Promises, and 〈◊〉 they are all your own, how sweet would 〈◊〉 reading and meditation on the holy script●●● be to you! How dearly would you 〈◊〉 the word! What a treasure would y●● judge it! your delight would be then in 〈◊〉 Law of the Lord; and you would medita●●●● in it day and night, Psal. 1.2. To find 〈◊〉 grounds of faith and hope, and riches of consolation in every page, and assuredly to say, All this is mine, would make you bet●er understand why David did indite all the 119. Psalms in high commendations of the word of God, and would make you join in his affectionate expressions, Psal. 119.97, 98, 99 O how I love thy Law! it is my Meditation all the day: Thou through thy commandments hast made me wiser than mine enemies, for it is ever with me. Sermons also would be much sweeter to ●ou, when you could confidently take ●ome the consolatory part, and use our ministry as a help to your faith, and hope, and ●oy; whereas your doubts and fears lest you are still unregenerate, will turn all that you ●ear, or read, or meditate on, into food and fuel for themselves to work upon; and you will gather up all that tends to your disquietment, and say, It is your part; and cast away all that rendeth to your consolation, and say, it belongeth not to you: and the most comforting passages of the word will be turned into your discomfort: and the promises will seem to you as none, while you imagine that they are none of yours; And the loss of your peace and comfort will not be the worst: But this will increase your backwardness to duty▪ 〈◊〉 when your delight in the worship of God 〈◊〉 gone, your inclination to it will abate, an● it will seem a burden to you, and be as 〈◊〉 to the stomaches of the sick, that with th● carefullest preparation and much 〈◊〉 can hardly be brought to get it down▪ 〈◊〉 can bear but little and that which is suited 〈◊〉 their diseased appetites. The same I may say of the Sacrament● 〈◊〉 the Lords supper. How sweet will i● 〈◊〉 to you, if you are assured that the 〈◊〉 Christ that is there represented as bro●●● and bleeding for your sins, doth dwell 〈◊〉 in you by his spirit! What welcome en●●●●tainment would you expect and find, if y●● knew that you brought the feast and 〈◊〉 Master of the feast with you in your 〈◊〉 and had there entirely entertained 〈◊〉 with whom you expect communion in 〈◊〉 sacrament! How boldly and comforting would your hungry souls than feed 〈◊〉 him! with what refreshing acts of 〈◊〉 would you there take the sealed 〈◊〉 and pardon of your sins! whereas 〈◊〉 you come in fear● and doubting, and 〈◊〉 take the body and blood of Christ in 〈◊〉 Representations, with yo●● hand and mo●●● while you know not whether you 〈◊〉 〈◊〉 with the heart, and whether you have ●●y special interest in him, O what a damp 〈◊〉 casteth on the soul! how it stifleth its ●●pes and joys, and turneth the Sacrament ●hich is appointed for their comfort, into ●●eir greater trouble! It hath many a time ●●ieved me to observe that no ordinance ●●th cast many upright souls into greater perplexities, and discouragements, and ●●stresses, than the Lords Supper; because ●●ey come to it with double reverence, and 〈◊〉 the doubtings of their title, and questioning their preparedness, and by their fears of eating and drinking unworthily, their ●●uls are utterly discomposed with perplexing passions, and turned from the pleasant ●●●rcise of faith, and the delightful intercourse that they should have with God; and ●●ey are distempered and put out of relish 〈◊〉 all the sweetness of the Gospel: And 〈◊〉 they are frightened from the Sacrament by such sad experiences, and dare 〈◊〉 thither no more, for fear of eating ●udgement to themselves. And should ●o● Christian's labour to remove the cause of such miserable distracting fears, that so much wrong both Christ and them, and 〈◊〉 recover their well-grounded peace and comfort! 11. Your Love to God, which is 〈◊〉 Heart and Life of the new creature, 〈◊〉 so much depend upon your knowledge of 〈◊〉 love to you, as should make you much 〈◊〉 desirous of such a knowledge. Love is 〈◊〉 end of faith; and faith the way to 〈◊〉 So much of Love as is in every duty, 〈◊〉 much holiness is in it, and no more. I● is the sum of the commandments. 〈◊〉 the fulfilling of the Law, Rom. 13▪ ● Mat. 22.37. Mark. 12.33. Though God 〈◊〉 us first, as purposing our good, 〈◊〉 we loved him, 1 Joh. 4.9.10. And 〈◊〉 therefore Love him, because he first 〈◊〉 us, v. 19 Yet doth he Love us by comp●●●cency and acceptance, because we love 〈◊〉 Father and the son: Joh. 16.27. [〈◊〉 the Father himself loveth you, because 〈…〉 loved me, and have believed that I came 〈◊〉 from God.] And what will more effect●●● kindle in you the fervent Love of Chr●●● then to know that he loveth you, and 〈◊〉 in you? All this is expressed by 〈◊〉 himself, in Joh 14.20.21, 22, 23. [At 〈◊〉 day ye shall know that I am in my Faith▪ and you in me, and I in you: He that 〈◊〉 my commandments and keepeth them, he 〈◊〉 that loveth me; and he that loveth me, 〈◊〉 be loved of my Father, and I will love 〈◊〉 and will manifest myself unto him— If a man love me, he will keep my word, and my Father will love him, and we will come unto him, and make our abode with him.] 1 Cor. 8.3. If any man love God, the same is known of him.] with a knowledge of special Love and approbation. This is no disparagement to faith, whose nature and use is to work by Love, Gal. 5.6. What a man Loveth, such he is. The Love is the man. Our Love is judged by our Life, as the cause by the effect: but the Life is judged by the Love, as the fruits by the tree, the effects by the cause: [Mores au●em nostri non ex eo; quod quisque novit, sed ex eo quod diligit, dijudicari solentin●● faci●●t bonos vel malos mores, nisi boni vel mali amores.] saith Augustine; that is [Our manners are not used to be judged of according to that which every man knoweth, but according to that which he loveth: It is only good or evil love, that maketh good or evil manners.] If Plato could say (as Augustine citeth him, lib. 8. de Civit. Dei) Hoc est Philosophari, scilicet Deum amare: To be a Philosopher, is to Love God.] Much more should we say, Hoc est Christianum agere, this is the doctrine and the work of a Christian, even the Love of God. Indeed it is the work of the Redeemer, to recover the heart of man to God, and to bring us to Love him by representing him to us as the most amiable suitable object of our Love: And the perfection of Love, is Heaven itself. [O jugum sancti amoris, (inq. Bernard.) quam dulciter capis, gloriose laqueas, suaviter premis, delectanter oneras, fortiter stringis, prudenter erudis!] that is [The yoke of holy Love, O how sweetly dost thou surprise? how gloriously dost thou enthral? how pleasant dost thou press? how delightfully dost thou load? how strongly dost thou bind? how prudently dost thou instruct?] [O faelix amor ex quo oritur strenuitas morum, puritas affectionum, subtilitas intellectuum, desideriorum sanctitas, operum claritas, virtutum faecunditas, meritorum dignitas, praemiorum sublimitas] [O happy Love, from which ariseth the strength of manners, the purity of affections, the subtlety of intellects, the sanctity of desires, the excellency of works, the fruitfulness of virtues, the dignity of deserts the sublimity of the reward!] I appeal to your own consciences Christians; would you not think it a foretaste of Heaven upon earth, if you could but Love God as much as you desire? would any kind of life that you can imagine, be so desirable and delightful to you! Would any thing be more acceptable unto God And on the contrary, a soul without the Love of God, is worse than a Corpse without a soul. If any man love not the Lord Jesus Christ, let him be anathama maranatha, 1 Cor. 16.22. And do I need to tell you what a powerful incentive it is to Love, to know that you are beloved? It will make Christ much more dear to you, to know how dear you are to him. What is said of affective Love in us, may partly be said of attractive Love in Christ. Eccles. 8.7. Many waters cannot quench Love, neither can the floods drown it: no riches can purchase what it can attract; when you find that he hath you as a seal upon his arm and heart, v. 6. and that you are dear to him as the apple of his eye; what holy flames will this kindle in your breast! If it be almost impossible with your equals upon earth not to Love them that Love you (which Christ telleth you that even Publicans will do, Matth. 5.46.) how much more should the Love of Christ constrain us abundantly to Love him, when being infinitely above us, his Love descendeth, that ours may ascend! His Love puts forth the hand from heaven, to fetch us up. O Christians, you little know how Satan wrongeth you, by drawing you to deny, or doubt of the special Love of God. How can you Love him that you apprehend to be your enemy, and to intend your ruin? Doubtless not so easily as if you know him to be your friend. In reason is there any likelier way to draw you to hate God, then to draw you to believe that he hateth you? Can your thoughts be pleasant of him? or your speeches of him sweet? or can you attend him, or draw near him with delight, while you think he hateth you, and hath decreed your damnation? you may fear him, as he is a terrible avenger; and you may confess his judgements to be just: but can you amicably embrace the consuming fire and love to dwell with the everlasting burnings! O therefore as ever you would have the Love of God to animate, and sanctify, and delight your souls, study the greatness of his Love to you, and labour with all possible speed and diligence, to find that Christ by his spirit is within you. It is the whole work of sanctification that Satan would destroy or weaken by your doubts: And it is the whole work of sanctification that by Love would be promoted, if you knew your interest in the Love of Christ. 12. It is the knowledge of Christ, dwelling in you, and so of the special Love of God, that must acquaint you with a life of holy Thankfulness and prase. These highest and most acceptable duties, will be out of your reach if Satan can hide from you that mercy which must be the chiefest matter of your Thanksgiving. Will that soul be in tune for the high Praises of the Lord, that thinks he meaneth to use him as an enemy? Can you look for any cheerful thanksgiving from him that looks to lie in hell? will he not rather cry with David, Psal. 6.5. [In death there is no remembrance of thee: in the grave who shall give thee thanks? Psal. 30.9. What profit is there in my blood, when I go down to the pit? shall the dust praise thee? shall it declare thy truth?] shall the damned praise thee, or shall they give thee thanks that must be scorched with the flames of thine indignation? Can you expect that Joy should be in their hearts, or cheerfulness in their countenances, or praises in their mouths, that think they are Reprobated to the fire of Hell? Undoubtedly Satan is not ignorant, that this is the way to deprive God of the Service which is most acceptable to him, and you of the pleasures of so sweet a life. And therefore he that envieth both, will do his worst to damp your spirits, and breed uncomfortable doubts and fears, and wrongful suspicions in your minds. Whereas the Knowledge of your interest in Christ, would be a continual storehouse of thanksgiving and praise, and teach your hearts as well as your tongues, to say with David, [Blessed is the man whose transgression is forgiven, whose sin is covered; Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile.— Be glad in the Lord, and rejoice ye Righteous, and shout for joy all ye that are upright in heart.] Psal. 32.1, 2, 11. Bless the Lord O my soul, and all that is within me bless his holy name: Bless the Lord O my soul, and forget not all his benefits: Who forgiveth all thine iniquities, Who healeth all thy diseases: Who redeemeth thy life from destruction, and crowneth thee with lovingkindness and tender mercies, Psal. 103.1, 2, 3, 4.] O Lord, my God, I cried unto thee, and thou hast healed me: O Lord thou hast brought up my soul from the grave; thou hast kept me alive that I should not go down to the pit; sing unto the Lord, O ye saints of his, and give thanks at the remembrance of his holiness: for his anger endureth but for a moment: in his favour is life, Psal. 30.2, 3, 4, 5. Thanksgiving would be the very pulse and breath of your assurance of Christ dwelling in you. You would say with Paul, Eph. 1.3, 4. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in celestials in Christ: According as he hath chosen us in him before the foundation of the world, that we should be holy and blameless before him in Love: having predestinated us to the adoption of children by Jesus Christ to himself according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved; In whom we have redemption through his blood, the remission of sins, according to the riches of his grace, wherein he hath abounded toward us, etc.] Thus faith and assurance, as they have an unspeakable store to work upon, so it is natural to them to expatiate in the praise of our Redeemer, and to delight in amplifications and commemorations of the ways of grace. Just so doth Peter begin his first Epistle [Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, undefiled, that fadeth not away, reserved in Heaven for you who are kept by the power of Go● through faith unto salvation, ready to be revealed in the last time, wherein ye greatly rejoice, etc. No wonder if the Heirs of Heaven be inclined to the language and the work of Heaven. I think there are few of you that would not rejoice, and by your speech, and countenance express your joy, if you had assurance but of the dignities and dominions of this world. And can he choose but express his Joy and Thankfulness, that hath assurance of the crown of life? What fragrant thoughts should possess that mind that knoweth itself to be possessed by the Spirit of the living God How thankful will he be that knows he hath Christ and Heaven to be thankful for! What sweet delights should fill up the hours of that man's life, that knows the son of God liveth in him, and that he shall live in Joy with Christ for ever! How gladly will he be exercised in the praises of his Creator, Redeemer and Sanctifier, that knows it must be his work for ever? No wonder if this Joy be a stranger to their hearts, that are strangers to Christ, or strangers to their interest in his love: No wonder if they have no hearts for these celestial works, that have no part in the celestial inheritance, or that know not that they have any part therein. How can they joyfully give thanks for that which they know not that they have or ever shall have, or have any probability to attain! But to that man that is assured of Christ within him, Heaven and Earth and all their store do offer themselves as the matter of his Thanks, and do furnish him with provisions to feed his Praises. What a shame is it that an assured heir of Heaven should be scant and barren in comfort to himself, or in Thanks and Praise to Jesus Christ, when he hath so full a heap of Love and mercy to fetch his motives from, and hath two worlds to furnish him with the preciousest materials; and hath no less than Infinite goodness even God himself, to be the subject of his Praise! [O give thanks unto the Lord, for he is good: because his mercy endureth for ever: (what ever others do) Let Israel say, let the house of Aaron say, let them that fear the Lord say that his mercy endureth for ever, Psal. 118.1, 2, 3, 4. The knowledge of our Interest sitteth us for his Praise. [Psal. 118.28. [Thou art my God, and I will praise thee: thou art 〈◊〉 God, I will exalt thee.] Psal. 116.16, 17 [O Lord, truly I am thy servant, I am th● servant, and the son of thine handmaid thou hast ●●●sed my bonds; I will offer 〈◊〉 thee the sacrifice of thanksgiving, and wi●● call upon the name of the Lord?] His Praise is for [the Congregation of his Saint● Psal. 141.1, 2. Let Israel rejoice in him th●● made him; let the children of Zion be joy●ful in their King] Psal. 148.13, 14▪ [Let them praise the name of the Lord▪ for his name alone is excellent: his glory i● above the earth and heaven. He also exalteth the horn of his people; the Praise of all his Saints, even of the children of Israel, 〈◊〉 people near unto him.] Psal. 132.16. I will also clothe his priests with salvation, and his Saints shall shout aloud for joy] Praise is a work so proper for the Saints, and Thanksgiving must be fed with the knowledge of your mercies, that Satan well knoweth, what he shall get by it, and what you will lose, if he can but hide your mercies from you. The height of his malice is against the Lord, and the next is against you: and how can he show it more than by drawing you to rob God of his Thanks and Praise, when he hath blessed and enriched you with the chiefest of his mercies! Labour therefore Christians to know that you have that Grace that may be the Matter and Cause of so sweet and acceptable an employment as the Praises of your Lord. 13. Moreover, you should consider that without the knowledge of your interest in Christ, you cannot live to the honour of your Redeemer, in such a measure as the Gospel doth require. The excellency of Gospel mercies will be veiled and obscured by you, and will not be revealed and honoured by your lives. Your low and poor dejected spirits, will be a dishonour to the faith and hope of the Saints, and to the Glorious inheritance of which you have so full a prospect in the promises. If you take the son of a Prince in his infancy, and educate him as the son of a ploughman, he will not live to the honour of his birth, which he is not acquainted with. The heirs of Heaven that know not themselves to be such, may live like the heirs of Heaven as to uprightness and humility; but not in the triumphant Joy, nor in the courageous boldness, which becometh a Believer. What an injury and dishonour is to our Redeemer, that when he hath done and suffered so much to make us happy, we should walk as heavily as he had done nothing for us at all! An● when he hath so fully secured us of everlasting happiness, and told us of it so e●●presly that our Joy may be full, we shou●● live as if the Gospel were not the Gospel, 〈◊〉 such things had never been promised or r●●vealed! When Heaven is the Object, a●● the promise of God is the groundwork 〈◊〉 our faith, we should live above all earth●● things, as having the honours and pleasure of the world under our feet, accounting all as loss and dung for the excellency of 〈◊〉 knowledge of Jesus Christ, Phil. 3.8. who● we should love though we have not seen him in whom though now we see him not, yet b●●lieving we should rejoice with joy unspeaka●ble and full of glory; as those that 〈◊〉 receive the end of their faith, the salvation o● our souls] 1 Pet. 1.8, 9 And how ca● we do this, if we are still questioning the Love of Christ, or our interes● in it! Believers should with undaunted resolution charge through the armies of temptation, and conquer difficulties, and suffer for the name of Christ with joy; accounting it a bessed thing to be persecuted 〈◊〉 righteousness sake, because that theirs i● the kingdom of Heaven: Because of the greatness of the Reward, they should rejoice and be exceeding glad, Matth. 5.10, 12. And how can they do this, that believe not that the Reward and Kingdom will be theirs! The Joys of faith, and confidence on the promise and strength of Christ, should overcome all inordinate fears of man, [For he hath said, I will never fail thee nor forsake thee. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me, Heb. 13.5.6. And how can we do this, while we are questioning our part in the Christ and promise that we should thus boldly trust upon! 14. Lastly consider, that the knowledge of your part in Christ, may make all sufferings easy to you. You will be so much satisfied in God your portion, as will abate the desires, and drown the Joys and sorrows of the world. You will judge the sufferings of this present time unworthy to be compared to the Glory, that shall be revealed in us. Rom. 8.18. You will choose rather to suffer affliction with the people of God▪ then to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of the world, as having respect to the recompense of redward, Heb. 11.25, 26. All this must b● done, and will be done by true believers that have an assurance of their own since●rity; They must and will forsake all and take up the Cross and follow Christ, in hop● of a Reward in Heaven, as it is offered the● in the Gospel, when they know their special interest in it. For these are Christ's term● which he imposeth on all that will be hi● Disciples, Luk. 14.33. & 18.22, 24, 25. But you may certainly perceive that i● will be much more easy to part with all, and undergo and do all this, when we have the great encouragement of our assured inetrest, then when we have no more but the common offer. To instance in some particulars. 1. Do you live where serious Godliness is derided, and you cannot obey the word of God, and seek first the Kingdom of God, and its righteousness, without being made the common scorn, and the daily jest and byword of the company? Let it be so▪ If you know that you have Christ within you, and are secured of the everlasting Joys, will you feel, will you regard such things as these ● shall the jest of a distracted miserable fool, abate the joy of your assured happiness? Princes and noblemen ●ill not forsake their dominions or Lordships, nor cast away the esteem and comfort of all they have, because the poor ●o ordinarily reproach them as Proud, unmerciful oppressors. They think they may bear the words of the miserable, while ●hey have the the pleasure of prospe- And shall not we give losers leave to ●alke? We will not be mocked out of the comfort of our health or wealth, our habita●ions or our friends: and shall we be mockt ●ut of the comfort of Christ and of the presence of the comforter himself! If they that go naked deride you for having clothes; and they that are out of doors in the cold and rain, deride you that are warm and dry withthin; or they that are sick deride you for being well, this will but make you more sensible of your felicity, and pity them that have added such folly to their wants; so will it increase the sense of your felicity, to find that you are possessed of so unspeakable a mercy, which others have not so far tasted of as to know its worth. If you have the feast, you may bear the words of famished unhappy souls, that speak against it because they taste it not: If you are in your Father's arms, you may bear the scorns of such as stand without the door 2. If you have the contradictions a●● opposition of the ignorant or malicious, spe●●●ing evil of things they know not, and pe●●swading you from the ways of righteo●●●ness, how easily may all this be born wh●● you have Christ within you to strengtheneth encourage you! Had you but his example before you; who is the author and finisher 〈◊〉 your faith, who for the joy that was set b●fore him endured the Cross, despising 〈◊〉 shame, and endured such contradiction of sin●ners against himself; it should keep you from being weary and fainting in your minds Heb. 12.2, 3. But when you have 〈◊〉 presence, his spirit, and his help, how muc● should it corroborate and confirm you! 3. How easily may you bear the slander of your own or the Gospel's enemies, as lon● as you are sure of your interest in Christ▪ How easily may you suffer them to call yo● by their own names, pestilent fellows 〈◊〉 movers of sedition among the People, ringlead●ers of a Sect, prophaners of the Temple, as 〈◊〉 was called, Act. 24.5, 6. as long as you have Christ within you, that was called Beelzebub for you sakes, Matth. 10 25▪ Your Judge that must finally decide the case▪ is your dearest friend, and dwelleth in you 〈◊〉 It is he that will justify you; who is he that condemneth you? Rom. 8.33, 34. His approbation is your life and comfort. How inconsiderable is it as to your own felicity, what mortal worms shall say or think of you? What if they call you all that is naught, and slain your names▪ and obscure your innocency, and make others believe the falsest accusations, that Satan can use their tongues to utter of you? You have enough against all this within you: What if you go for hypocrites, or factious, or what malignity can call you, until the day of Judgement? As long as you have so good security of being then fully cleared of all, and your righteousness vindicated by your Judge; how easily may you now bear the slanders of men, that prove themselves wicked, by falsely affirming it of you? You can endure to be called Poor, so you be not poor; and to be called sick as long as you are well. And you may well endure to be called Proud, while you are Humble; and factious, while you are the Lovers of Unity and Peace; or Hypocrites, while you are sincere. How boldly may you say with the Prophet, Isaiah 50.7, 8, 9 [The Lord God will help me: therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed: He is near that justifieth me; Who will contend with me? let us stand together: Who is mine adversary? Let him come near to me: Behold the Lord God will help me; who is he that shall condemn me? Lo, they shall all wax old as a garment: the moth shall eat them up.] Had you but Paul's assurance and experience of Christ dwelling in you, you might imitate him in a holy contempt of all the slanders and revile of the world, 1 Cor. 4.9, 10, 11, 12, 13. [For I think that God hath set forth us the Apostles last, as it were men appointed to death: For we are made a spectacle to the world, and to Angels, and to men: We are fools for Christ's sake, but ye are wise in Christ: We are weak, but ye are strong: Ye are honourable, but we are despised: Even unto this present hour, we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and labour working with our own hands: being reviled, we bless; being persecuted, we suffer it: being defamed, we entreat: We are made as the filth of the world, and are the offscouring of all things unto this day.] Thus may we do and suffer all things through Christ that strengtheneth us, Phil. 4.13. What matter is it what men call us, if God call us his children, and friends, and Christ be not ashamed to call us Brethren? With use't will be a very small thing to be judged of man, while we know the Lord that must judge 〈◊〉, is on our side, 1 Cor. 4.3, 4. It lieth not ●n our hands to justify ourselves: It is Christ that hath undertaken to answer for ●s; and made it the work of his office to justify us: and to him we may boldly and comfortably leave it: and let all the accusers ●repare their charge, and deal with him, ●nd do their worst. 4. How easily may you bear imprisonment, banishment, or other persecution, as ●ong as you are assured of the Love of Christ? Can you fear to dwell where Christ ●wells with you? If he will go with you through fire and water, what need you fear? ●hose owning appropriating words, will make us venture upon the greatest perils [Fear not, for I have Redeemed thee; I have ●alled thee by thy name, thou art mine: When ●hou passest through the waters, I will be with ●hee; and through the rivers, they shall not overflow thee: When thou walkest through the ●ire, thou shalt not be burnt— For I am the Lord thy God, the Holy one of Israel, thy Saviour.] Who would not with Peter cast himself into the Sea, or walk with confidence upon the waters, if Christ be there and call us to him? Matth. 14.28, 29. John 21.7. The eleventh chapter to the Hebrews doth recapitulate the victories of faith, and show us what the Hope of unseen things can cause Believers patiently to undergo. How cheerfully will he endure the foulest way, that is assured to come safe to such a home? What will a man stick at that knows he is following Christ to Heaven; and knoweth that he shall reign with him, when he hath suffered with him? 2 Tim. 2.12. Who wil● refuse blood letting, that is assured beforehand that it shall procure his health? He is unworthy of Christ, and of salvation, that thinks any thing in the world too good to lose for them, Matth. 10.37. What matter is it whether Death find us in honour or dishonour, in our own Country or in another, at liberty or in prison, so we are sure it find us not in a state of death. Who would not rather pass to Glory by as strait a way as John Baptist, Stephen, or other Martyr● did, then with their persecutors to prosper in the way to misery? Who can for shame repine at the loss of temporal commodities, that is secured of the eternal Joys? If assurance of the Love of God, would not embolden you to patient suffering, and to lay down life and all for Christ, what do you think should ever do it? But when you are afraid lest death will turn you into Hell, What wonder if you timerously draw back? When you know not whether ever you shall have any better, no wonder if you are loath to part with the seeming happiness which you have. Those doubts and fears enfeeble the soul, and spoil you of that valour that becomes a soldier of Christ. 5. All personal crosses in your estates, your families, your friends, your health, will be easily born, if you are once assured of your salvation. To a man that is passing into Heaven, all these are almost inconsiderable things. What is Lazarus the worse now for h●s sores or rags? Or what is the Rich man the better for his sumptuonus attire and far? Luke 16. Whether you be poor or rich, sick or sound, whether you are used kindly or unkindly in the world, are questions of so small importance, that you are not much concerned in the answer of them: But whether you have Christ within you, or be reprobates; whether you are the heirs of the promise, or are under the curse, are questions of everlasting consequence. 6. Lastly, you may comfortably receive the sentence of death, when once you are assured of the Life of Grace, and that you have escaped everlasting death. Though nature will be still averse to a dissolution, yet faith will make you cheerfully submit, desiring to depart and be with Christ, as the best condition for you, Phil. 1.23. When you know that if the earthly house of this tabernacle were dissolved, you have a building of God, an house not made with hands, eternal in the heavens; you will then groan earnestly, desiring to be clothed upon with your house which is from heaven: not to be unclothed, (for the union of soul and body, is the constitution of the man, which nature cannot but desire) but to be clothed upon, that mortality might be swallowed up of life: This God doth work you for, who giveth you the earnest of the spirit; therefore as men that know while you are at home in the body, you are absent from the Lord, and that walk by faith, and not by sight, you would be always confident, and willing rather to be absent from the body, and present with the Lord, 2 Cor. 5.1, 2, 3, 4 5, 6, 7▪ 8. Though it be troublesome to remove your dwelling, yet you would not stick upon the trouble, if you were sure to change a cottage for a Court: nor would you refuse to cross the Seas, to change a prison for a Kingdom. The holy desires of Believers, do prepare them for a safe death; but it is the assurance of their future happiness, or the believing expectation of it, that must prepare them for a death that is safe and comfortable. The Death of the Presumptuous may be quiet, but not safe: The Death of doubting troubled Believers may be safe, but not quiet: The Death of the ungodly, that have awakened undeceived consciences, is neither safe nor quiet: But the Death of strong Belivers that have attained assurance, is both. And he that findeth Christ within him, may know that when he dyeth, he shall be with Christ: His dwelling in us by faith, by Love, and by his Spirit, is a pledge that we shall dwell with him. Christ within us, will certainly carry us unto Christ above us. Let Socinians question the happiness of such departed souls, or doubt whether they be in heaven before the resurrection; I am sure that they are with Christ, as the forecited places show, 2 Cor. 5.7, 8. and Phil. 1.23. and many other: We are following him, that when he had conquered Death, and went before us, did send that message to his doubting troubled Disciples, (which is to me so full of sweetness, that me thinks I can scarce too oft recite it) John 20.17. [God to my Brethren, and say unto them, I ascend unto my Father and your Father, and to my God and to your God.] O piercing, melting words, which methinks do write themselves upon my heart, when ever I read them with attention and consideration! Know once that you are his Brethren, and that his Father is your Father, and his God is your God, and that he is ascended and glorified in your nature; and then how can you be unwilling to be dismissed from the bondage of this flesh, and be with Christ! For in his Father's house are many mansions: and he is gone before to prepare a place for us: and will come again and receive us unto himself, that where he is, there we may be also, John 14.2, 3. And that this is his will for all his servants, he hath declared in that comfortable promise, (which also I have found so full of sweetness, that I value it above all the riches of the world) John 12.26. [If any man serve me, let him follow me; and where I am, there shall also my servant be: If any man serve me, him will my Father honour] The Spirit of Christ within you, is the earnest of all this: Be assured of your Faith, and Hope, and Love, and you may be assured to possess the Good believed and Hoped for and Loved. The incorruptible seed, which liveth and abideth for ever, of which you are new born (1 Pe●. 1.23.) doth tend to the incorruptible crown (1 Pet. 5.4.) even the Crown of righteousness which the righteous Judge will give to all that love his appearing, 2 Tim. 4.8. And so shall we ever be with the Lord, as the Apostle comfortably speaks, 1 Thes. 4.17. and seasonably annexeth the use of such a cordial, vers. 18. [wherefore comfort one another with these words.] Whether we are to die by the decay of nature, or by the storm of any violent disease, or by the hand of persecutros or any other instruments of Satan, the difference is small: They are but several ways of landing at the shore of happiness, which we were making towards, through all the duties and difficulties of our lives. May we by any Death be sent to Christ, let them domineer a while that stay behind, and are conquerors and happy in their dream: we shall neither miss nor desire their felicity. May I die assured of the Love of God, how little regardable is it whether I be poor or rich till then? or in what manner Death shall do its execution? and how little cause have blessed souls, to envy them that are left on earth, in a quiet and prosperous passage to damnation? And what an ease and pleasure is this to a man's mind through all his life, to be able with well-grounded comfort, to think of death? What cares can vex him that hath secured hi● everlasting state? What losses should afflict him that is sure he shall not lose his soul, and is sure to gain eternal life? What fears should disquiet him that is sure to escape the wrath of God? What wants should trouble him that knoweth he is an heir of Heaven? Why should the indignation or threatenings of man, be any temptation to turn him out of the way of duty, or dismay his mind, who knoweth that they can but kill the body, and dismiss the soul into his blessed presence, whom it loveth and laboureth and longs to see? what should inordinately grieve that man that is certain of eternal Joy? What else should he thirst for, that hath in him the well of living waters springing up to everlasting life? Joh. 4.14. And what should deprive that man of comfort, that knoweth he hath the Comforter within him, and shall be for ever comforted with his master's joy? And what should break the Peace and Patience of him that is assured of Everlasting Rest? If the assurance of a happy death cannot make it welcome, and cannot make affliction easy, and fill our lives with the Joys of Hope, I know not what can do it. But alas for those poor souls that know not whither death will send them, or at least have not good grounds of hope, what wonder if through the fear of death they be all their life time subject unto bondage! Heb. 2.14. Methinks in the midst of their wealth and pleasure, they should not be so stupid as to forget the millions that are gone before them, that lately were as jovial and secure as they; and how short their dreaming feast will be; Methinks all the beauty of their fleshly Idols, should be blasted with those nipping frosts and storms, that in their serious forethoughts, come in upon them, from the black and dreadful regions of death! Methinks at any time it should damp their mirth, and allay the ebullition of their phrenetick blood, to remember [For all this I must die] and it may be this night, that the fool must deliver up his soul; and than whose shall those things be which he hath provided! Luk. 12.19, 20. Then who shall be the Lord, and who the Knight or Gentleman? and who shall wear the gay attire? and who shall domineer, and say, Our will shall be done, an● thus we will have it? Then where is th● pleasure of lust, and merry company, an● meat drink and sports? Methinks, Solo●mons memento, Eccles. 11.9. should brin● them to themselves [Rejoice O young ma● in thy youth, and let thy heart cheer thee i● the days of thy youth, and walk in the way● of thy heart, and in the sight of thine eyes 〈◊〉 but know thou that for all these things, Go● will bring thee into judgement] And as th● sound of these words [I must shortly die] methinks, should be always in your ears so in reason, the Question [Whether must I then go] should be always a● it were before your eyes, till your soul● have received a satisfactory answer to it▪ O what an amazing dreadful thing it is▪ when an unsanctified unprepared soul must say [I must depart from earth, but I know not whither! I know not whether unto Heaven or Hell; Here I am now, but where must I be for ever!] When men believe that their next habitation must be everlasting, methinks, the Question [Whether must I go] should be day and night upon their minds, till they can say upon good grounds, [I shall go to the blessed presence of the Lord:] O had you but the hearts of men within you, methinks the sense of this one Question, [Wither must I go when I leave ●he flesh?] should so possess you, that it should give your souls no rest, till you were ●ble to say, [We shall be with Christ, because he dwelleth in us here, and hath sealed us and given us the earnest of his spirit: or at least, till you have good hopes of this, and have done your best to make it sure. And thus I have told you of how great importance it is to believers, to attain assurance of the love of God, and to know that Christ abideth in them. And now I think you will confess, I have proved the necessity of Self-knowledge, both to the unregenerate, and the regenerate, though in several degrees: and having opened the disease, and showed you the need of a remedy, I am next to direct you in the application for the cure. I Doubt not but there are many of the Hearers that by this time, are desirous to be instructed, how this self knowledge may be attained: For whose satsfaction, and for the reducing of all that hath been spoken into practice, I shall next acquaint you with the Hindrances of Self-knowledge (the removing of them being not the least point in the cure,) and with the Positive Directions to be practised for the attainment of it: And because the Hindrances and Helps are contrary, I shall open both together as we go on. The Hindrances of self knowledge are some of them without us, and some within us; and so must be the Helps. I. The external Hindrances are these. 1. The failing of Ministers in their part of the work through unskilfulness or unfaithfulness, is a great cause that so many are ignorant of themselves. They are the Lights of the world: and if they are eclipsed, or put under a bushel; if they are darkened by the snuff of their own corruptions; or if they feed not their light by the oil of diligent studies and other endeavours; or if they will not go ●long with men into the dark and unknown corners of the heart, what wonder if men's hearts remain in darkness, when those ●hat by office are appointed to afford them Light, do fail them? It is not a general dull discourse, or critical observations upon words, or the subtle decision of some nice and curious questions of the schools, (though these may be useful to their proper ends,) nor is it a neat and well composed speech about some other distant matters, that is like to acquaint a sinner with himself. How many sermons may we hear (that to others ends are not unprofitable) that are leveled at some mark or other, that is very far from the Hearers hearts, and therefore are never like to convince them, or prick them, or open and convert them? And if our congregations were in such a case, as that they needed no closer quickening work, such preaching might be born with and commended: But when so many usually sit before us, that must shortly die, and are unprepared, and that are condemned by the Law of God, and must be pardoned or finally condemned: that must be saved from their sins, that they may be saved from everlasting misery, I think it is time for us to talk to them of such things as most concern them; and that in such a matter as may most effectually convince awake and change them. When we come to them on their sick-beds, we talk not then to them of distant or impertinent things: o● words, or forms, or parties, or by-opinions, but of the state of their souls, an● their appearing before the Lord, and ho● they may be ready, that death may b● both safe and comfortable to them 〈◊〉 (though a superstitious miserable fellow that knoweth no better things himself, may talk to the sick of beads, and relics, and o● being on this side or that, for this ceremony or the other, and may think to conjure the unholy spirit out of him, by some affected words of devotions uttered from a graceless senseless heart, or to command him out by Papal authority, as if they would charm his soul to heaven, by saying ove● some lifeless forms, and using the Gospel 〈◊〉 a spell; Yet Ministers indeed that know themselves what Faith and what Repentance is, and what it is to be regenerate and to be prepared to die, do know that they have other work to do.) The Gospel offereth men their Choice, whether they will have Holiness or sin; and be ruled by Christ, or by their fleshly lusts; and so whether they will have spiritual, or carnal, eternal or transitory Joys. And our work is to persuade them to make that choice which will be their Happiness if we can prevail, and which eternal Joy depends upon: whether we come to them in sickness or in health, this is our business with them. A man that is ready to be drowned, is not at leisure for a song or dance; And a man that is ready to be damned, methinks should not find himself at leisure to hear a man show his wit and reading only, if not his folly and malice against a life of Holiness; Nor should you think that suitable to such men's case, that doth not evidently tend to save them. But, alas, how often have we heard such sermons, as tend more to diversion than direction, to fill their minds with other matters, and find men something else to think on, lest they should study themselves, and know their misery! And whereas there may be so much ingenuity in the sinner as to perceive that the discourse of idle tongues, or the reading of a Romance is unsuitable to one in his condition; and therefore will not by such toys as these, be called off from the consideration of his ways; A preacher that seems to speak religiously, by a sapeless, dry, impertinent discourse that's called a sermon, may more plausibly and easily divert him: And has conscience will more quietly suffer him to be taken off the necessary care of his salvation, by something that is like it, and pretends to do the work as well, then by the grosser avocations, or the scorns of fools: And he will more tamely be turned from Religion, by something that is called Religion, and which he hopes may serve the turn, then by open wickedness, or impious defiance of God and Reason. But how oft do we hear applauded Sermons, which force us in compassion to men's souls to think [O what 〈◊〉 all this to the opening a sinner's heart unto himself, & showing him his unregenerate state? What's this to the conviction of a self-deluding soul, that is passing unto Hell with the confident expectations of Heaven▪ To the opening of men's eyes, and turning them from darkness unto light, and from the power of Satan unto God what's this to show men their undone condition, and the absolute necessity of Christ and of renewing grace! what is in this to lead men up from earth to heaven, and to acquaint them with the unseen world, and to help them to the life of faith and love, and to the mortifying and the pardon of their sins? How little skill have many miserable preachers, in the searching of the heart, and helping men to know themselves, whether Christ be in them, or whether they be reprobates? and how little care and diligence is used by them to call men to the trial, and help them in the examining and judging of themselves, as if it were a work of no necessity! They have healed also the hurt of the daughter of my people slightly, saying Peace, Peace, when there is no Peace, saith the Lord, Jer. 6.14. And Ezek. 13.10, 11, 12. Because, even because they have seduced my people, saying Peace▪ and there was no peace, and one built up a wall, and lo others daubed 〈◊〉 with untempered mortar, say to them that dawb it with untempered mortar that it shall fall: there shall be an overflowing shower, and ye O great hailstones, shall fall, and a stormy wind shall rend it: Lo when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye daubed it?] It is a plain and terrible passage, Prov. 24.24. He that saith to the wicked, Thou art Righteous, him shall the people curse; natives shall abhor him,] Such injustice in a Judge or witnesses is odious, that determine but in order to temporal rewards on punishments: (Lev: 19.15. Prov. 18.5. & 28.21.) But in a messenger that professeth to speak to men in the name of God, and in the stead of Jesus Christ, when the determination hath respect to the consciences of men, and to their endless joy or torment, how odious and horrid a crime must it be esteemed to persuade the wicked that he is Righteous, or to speak that which tendeth to persuade him of it though not in open plain expressions! what perfidious dealing is this against the Holy God what an abuse of our Redeemer, that his pretended messengers shall make him seem to judge clean contrary to his Holiness, and to his Law, and to the Judgement which indeed he passeth and will pass on all that live and die unsanctified! What vile deceit, and cruelty against the souls of men, are such Preachers guilty of, that would make them believe that all is well with them, or that their state is safe or tolerable, till they must find it otherwise to their woe! when diseased souls have but a short and limited time allowed them for their cure, that a man shall come to them, as in the name of their Physician, and tell them that they are pretty well, and need not make so much ado about the business, and thus keep them from their only help till it be too late! what shame, what punishment can be too great for such a wretch? when the neglect and making light of Christ and his salvation, is the common road to Hell, Heb. 2.3. Matth. 22.5. and most men perish because they value not and use not the necessary means of their recovery; for a man in the name of a minister of the Gospel, to cheat them into such undervaluings and neglects, as are like to prove their condemnation: what is this but to play the Minister of Satan, and to do his work, in the name and garb of a minister of Christ? It is damnable treachery against Christ and against the people's souls to hide their misery when it is your office to reveal it; and to let people deceive themselves in the matters of Salvation, and not to labour diligently to undeceive them; and to see them live upon presumption and ungrounded hopes, and not to labour with faithful plainess to acquaint them with their need of better hopes. But some go further, and more openly act the part of Satan, by reproaching the most faithful servants of the Lord, and labouring to bring the people into a conceit that seriousness and carefulness in the matters of God and our salvation, are but hypocrisy and unnecessary strictness: And in their company and converse they put so much countenance on the ungodly, and cast so much secret or open scorn upon those that would live according to the Scriptures, as hardeneth multitudes in their impenitency. O dreadful reckoning to these unfaithful shepherds, when they must answer for the ruin of their miserable flocks! how great will their damnation be, which must be aggravated by the damnation of so many others! When the question is, How come so many souls to perish? the answer must be, Because they ●et light by Christ and Holiness which should have saved them: But what made them set light by Christ and Holiness? It was their deceitful confidence that they had so much part in Christ and holiness, as would suffice to save them, though indeed they were unsanctified strangers unto both. They were not practically acquainted with th●ir necessities. But how came they to continue thus ignorant of themselves till it was too late? Because they had teachers that kept them strange to the nature of true holiness, and did not labour publicly and privately to convince them of their undone condition, and to drive them to Christ that by him they might have life. Woe to such Teachers that ever they were born, that must then be found under the guilt of such perfidiousness & cruelty! Had they ever felt themselves, what is it to be pursued by the Law and conscience, and with broken hearts to cast themselves on Christ as their only hope and refuge, and what it is to be pardoned, and saved by him from the wrath of God, and what it is to be sanctified and to be sensible of all his Love, they would take another course with sinners, and talk of sin, and Christ, and holiness at other rates, and not deceive their people with themselves. Direct. 1. My first Direction therefore to you is in order to the knowledge of yourselves, that if it be possible, you will live under a faithful, soul-searching, skilful Pastor, and that you will make use of his public and personal help, to bring you and keep you in continual acquaintance with yourselves. As there is a double use of Physicians; one General, to teach men the common Principles of Physic, and read them Lectures of the nature of diseases, and their causes and remedies; and the other particular, to apply these common precepts to each individual person as they need; So is there a double use of ministers of the Gospel, One to deliver publicly the common doctrines of Christianity concerning man's sin and misery, and the remedy, etc. and the other to help people in the personal application of all this to themselves. And they that take up only with the former, deprive themselves of half the benefit of the ministry. 1. In public how skilful and diligent should we be, in opening the hearts of sinners to themselves! The Pulpit is but our candlestick, from which we should diffuse the holy Light into all the Assembly: Not speaking the same things of all that are before us, as if it were our work only to trouble men, or only to comfort them: but as the same Light will show every man the things which he beholdeth in their varieties and differences; (we see by the same sun a man to be a man, and a beast to be a beast, and a bird to be a bird;) so the same word of truth which we deliver, must be so discovering and discriminating, as to manifest the ungodly to be ungodly, and the carnal to be carnal, the worldling to be a worldling; the hypocrite to be an hypocrite, and the enemies of holiness to be as they are; and the sincere to be sincere; and the renewed soul to be indeed renewed. The same light must show the excellency of sanctification, and the filthiness of sin: the glory of the Image of Christ, and the deformity of that spiritual death which is its privation. It must show the Righteous to be more excellent than his neighbour, Prov. 12, 26. and help men to discern between the righteous and the wicked; between him that serveth God, and him that serveth him not, Mal. 3.18. we must not be like the miserable ungodly preachers, that cannot describe the state of grace with clearness and feelingly, because they never knew it: or that dare not discover the unsanctified lest they detect themselves, nor judge them accordidg to their office, lest they condemn themselves; and that preach to the ungodly as if all were well with them; and they dare not awaken the consciences of others, lest they should awaken and affright their own: and therefore are ready to scorn at all distinguishing preachers, and to take the discovery of regeneration to be but the boasting of hypocrisy, as if he that would differ from the most, or did pretend to the special privileges of the Saints, did but as the pharisee, thank God that he is not like other men; or say, Stand by, I am more holy than thou: And if these preachers could prove that all men shall be saved that will but say that they are Christians, they might then have hope of being saved themselves, without that serious piety which they so distaste. No wonder therefore i● they preach in the language of Corah▪ Numb. 1●. 3. Ye take too much upon you● seeing all the Congregation are holy, every one of them, and the Lord is among them▪ wherefore then lift you up yourselves above the Congregation of the Lord!] But the Lord saith [If thou take forth the precious from the vile, thou shalt be as my mouth: ●●t them return unto thee, but return not thou unto them,] Jer. 15.19. If you love not differencing preaching, make no difference from the true members of Christ by your hypocrisy or ungodly living; be such as they, and we shall not difference you from them. Read but the first Psalm, and the fifteenth Psalm, and the third of John, and the eighth to the Romans, and the first Epistle of John, and then tell me whether the Scripture be not a differencing word, condemning some, and justifying others, and showing the true state of the difference betwixt them. What is there no difference between the heirs of Heaven and Hell? Or is the difference no more than that one ●●th the name of a Christian, and not the ●her? or that one had the hap to be born ●here the Gospel was Received, and Chri●●●●nity was the Religion of the Country, 〈◊〉 the other the unhappiness to be born ●here it was not known? O no, when 〈◊〉 dreadful differencing day is come, men ●●all find that there was another kind of ●●fference, between the way of Life and 〈◊〉 death: When many shall say, Lord, ●●rd, have we not prophesied in thy name, 〈◊〉 in thy name have cast out devils, and in 〈◊〉 name done many wonderful works! 〈◊〉 whom Christ will profess, I nevor knew 〈◊〉: Depart from me ye that work iniquity, ●atth. 7.22, 23. When many shall come ●●om the East and W●st, and shall sit down ●●th Abraham, Isaac, and Jacob in the kingdom of heaven; but the children 〈◊〉 the Kingdom shall be cast out into ●●ter darkness: there shall be weeping 〈◊〉 gnashing of teeth] Matth. 8.11, 12. ●ha● a difference will appear between those ●●at now converse together, and sit here in 〈◊〉 same seats, between whom the world ●at judgeth by the ●ut side, discerns but ●●tle or no difference? When those things ●●all be executed that are written in Matth. ●, and 2 Thes. 1. O what a difference will then appear! when of those that we in the same Church, the same house, 〈◊〉 same shop, the same bed, One shall be tak● and the other left: and the felicity that 〈◊〉 hid in the seed of Grace, shall shine 〈◊〉 to the astonishment of the world, in 〈◊〉 fullness of eternal Glory! I know Preachers are ordinarily 〈◊〉 that thus difference between the Godly 〈◊〉 ungodly; the very names of difference 〈◊〉 matter of scorn to guilty souls, because th● imply the matter of their terror. I ha● oft noted this with admiration, in the su●●cess of Christ's own doctrine upon 〈◊〉 Jews, Luk. 4.18, 19, 22. when he had preached the Gospel, as that he had 〈◊〉 testimony of the multitude that wonder at the gracious words that proceeded out his mouth, yet some were cavilling 〈◊〉 believed not, and v. 25, 26, 27. he sai● [I tell you of a truth, many widows were 〈◊〉 Israel in the days of Elias, when the Hea●● was shut up three years, etc. But 〈◊〉 none of them, was Elias sent save unto S●●repta a City of Sidon, to a woman that 〈◊〉 a widow: And many lepers were in Isra●● in the time of EIizeus the prophet: 〈◊〉 none of them was cleansed saving Naam●● the Syrian:] But how was this differenc● 〈◊〉 doctrine of Christ entertained, by the 〈◊〉? It is said v. 28.29. All they in the ●●agogue when they heard these things, were ●●lled with wrath, and rose up and thrust 〈◊〉 out of the City, and led him to the brow 〈◊〉 the hill whereon their City was built, that ●hey might might cast him down headlong] ●ead it and consider, what moved these ●●en to so much rage against Christ himself or preaching this doctrine, which restrained the fruit of the Gospel to a few; and ●●en you will not wonder, if those preach●rs that imitate Christ in this, be used no ●etter than their Master. But let Ministers know that this is their ●uty, to show every man himself, his deeds, ●nd state as indeed they are: And let Christians choose and love such Ministers. Choose not the Glass that makes you fairest, but which is truest, and representeth you to yourselves as God accounteth you, whether he do it with more eloquence or less; with smother or with rougher language; hear him if you may, that will best acquaint you with the truth of your condition, and choose not those that speak not to the heart. 2. And when you have heard the best, the clearest, the most searching Preacher, do not think that now you can do all the rest of work yourselves: and that you have further need of help: But make use their more particular personal advice not needlessly, but in these follow●●● cases. 1. In case that after your most diligent self examination, you are yet at uncertain●● and doubt, whether you are truly sanctifi●● or not. The settling of your states for 〈◊〉 eternity, and the well-grounding of yo●● Hopes and Comforts, is a matter of su●● unspeakable moment, as that you shou●● not remain in careless, negligent unce●●tainty, while God hath provided you 〈◊〉 further means that may be used for ass●●rance. Yea if you were not troubled wi●● doubting, yet if you have opportunity 〈◊〉 opening your Evidences to a judicious faithful Minister or friend, I think it may 〈◊〉 worth your labour, for the Confirmation 〈◊〉 the peace and comforts which you ha●● You cannot make too sure of everlasting Happiness. 2. And not only in the first settling 〈◊〉 your Peace, but also when any notabl● assault or dangerous temptation shall af●terward shake it, which you canno● overcome without assistance, it is seaso●●able to betake yourselves to the Physi●ion. 3. And also in case of any dangerous ●a●se or declining that hath brought you ●●to a state of darkness. The sick and ●●unded must have help: They are not ●ufficient for themselves. 4. Also in case of any particular corruption, or temptation, your particular sinful inclinations may (cautelously) be opened to a faithful Guide, that by his prudent and lively counsel you may be strengthened. If you say, To what end do Ministers preach to me, and why do I hear them opening the natures of Grace and of Hypocrisy, if I cannot judge of myself by the doctrine which they preach? I answer, 1. You may and must judge yourselves by the public common helps, as far as you are able: But a personal applying help, added unto this, is a further advantage. And humility should teach you, not to think better of your understandings then there is cause; nor to think you are so wise as to need but one help, when God hath provided you two: or that you need but the lesser, when he hath provided you a greater. And doth not your own experience convince you? Do you not find that after the best publi●● preaching you are yet in doubt, and at loss about your spiritual state, and therefore that you have need of further help? 2. I further answer you: There is 〈◊〉 great a diversity of particular circumstance in the cases of particular persons, tha● a great deal of help is necessary to most, t● pass a right judgement, when they do un●derstand both the Law, and the fact. Wi●● you think it enough that you have the statutes of the Land, and the Law-books to judge of all your own cases by? Or wil● you not think that you have also need o● the Counsel of the wisest Lawyer (i● your weightiest cases) to help you to judge of your cause by the particular application of the Law to it? So in Physic▪ who is so foolish, as to think that by the help of the most learned Book, or approved Receipts he is able to be his own Physician, without any more particular advice? You must be long in studying Law or Physic before you can understand them so well as those that have made them the study and business of their lives. It is not having or reading a Book only, or hearing a Lecture of them, that can make you as understanding as the masters of the Profession; and also to have all passages at hand that must be observed in the judging of your Cause. So is it in matters of the soul. When you have heard much, and understand much, you cannot in modesty think that all the sense of Scripture, about those points, is known as exactly to you, as to your most judicious Teachers; and that you are as able at once to see all the passages of the word, and of the fact, as may enable you to pass so clear a judgement on it. Perhaps you will say, that you know your own hearts and actions better than they do. I answer, You do so, or should do so, as to the matter of fact: and it is you that they must know it from: And yet when you have done, you may not be able to judge of your State by those acts which you say you know: You must show the Lawyer all your evidences: He cannot see them, till you show them him: and yet when he seeth them, he can judge of them whether they are good or bad, and of your title by them, better than you can that have the keeping of them; because he better understands the Law: The Physician feeleth not your pain, nor knoweth it till you tell it him: And yet when you have told it him, he knows better than you what it signifieth, and whether it tendeth, and whether be curable or not, and what must cure it. But perhaps you will say, that when you have gone to Ministers, and opened your case to them, they cannot resolve you, but you are still in doubt. I answer, 1. Perhaps when they have resolved them, yet you would not be resolved. Have they not told you the truth and you would not believe it? Or directed you to Remedies which you would not use? They cannot when they have told you the truth, compel you to believe it; nor when they have told you what will do the cure, they cannot make you use it if you refuse. 2. And what if the nature of the disease be obstinate, and will not be cured easily and at once, but with time and diligence and patience? Will you therefore think the means are vain? Must you at once, or in a short time, be resolved, and delivered from all your doubts, about your title to eternal life, or else will you cast off all advice? should you do so by your bodies, you may know what were like to be the issue: should your children learn thus of their teachers, they were like to make unhappy Scholars. As you will not have done with Christ, if he cure you not at once, nor give over praying if you have not all your desires at once (if you love yourselves) So you must not have done with the Counsel of your Guides, if they satisfy not your doubts at once: As you cease not hearing them in public, though you have still your doubtings; so why should you cease advising with them personally upon that account? Use God's means, and be thankful, if by degrees they do the care, and prevail at last. Object. But I find it is God only that can speak peace; and therefore it is vain to hang on men. I answer, God speaketh by his word and spirit: His word is to be delivered, expounded, and applied to you by his Ministers: If therefore you will have it from God, you must not refuse his own appointed ordinary means. The spirit comforteth by the promise: As in Conversion God useth not to do it by the spirit, without, but in, and by the Ministry of the word; so also in all our directions, and satisfaction and comfort afterwards. As he that will run from the Ministry of the word, because it is God that must convert, doth indeed run from God, and is not like to be converted: so is it in point of assurance, and consolation. The Teachers of the Church [are to be accounted of as the Ministers of Christ, and stewards of the mysteries of God, 1 Cor. 4.1. by whom the people have believed, 1 Cor. 3.5. not having dominion over their faith, but being helpers of their joy, 2 Cor. 1.24. who are comforted in all their tribulations, that they might be able to comfort them that are in any trouble, by the comfort wherewith they themselves are comforted of God, v. 4. They are to be faithful and wise stewards, whom the Lord maketh Rulers over his household to give them their portion of meat in due season, Luk. 12.42. Thus Christ hath given authority to his servants, and appointed to every man his work, Mark. 13.34. and given Pastors and Teachers to his Church, for the perfecting of the Saints for the work of the ministry, for the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the son of God to a perfect man, Eph. 4.11, 12, 13. These therefore being Christ's officers, and this their appointed work, we must receive so much of God's mercies by their hands, as belongeth to their office to administer. [If there be a messenger with him, an interpreter, one among a thousand, to show unto man his uprightness; then God is gracious unto him, and saith, Deliver him from going down to the pit; I have found a ransom: Job. 33.23, 24. So that you see it is God's way to show to man his uprightness, and to speak peace to souls by his messengers and interpreters that are fitted and authorized thereto. Object. But it is but few that are able thus to discuss the case of unsettled doubting souls, and to give them clear and safe directions, that may save them both from presumption and despair: In many places the Ministers are senseless of these things, and unacquainted with the concernments and works of conscience, and have nothing to say to us, unless to deride us as scrupulous and precise, and bid us not trouble our heads about such matters, seeing God is merciful, and Christ died for sinners: They will discourse with us long enough about news, or worldly businesses, or opinions, or controversies; but when we open to them the state of our souls, and desire their advice for the making our calling and election sure, they have no sense or savour of such discourse: And many ministers that are truly Conscientious, are yet so unskilful and so weak that we have no encouragement to acquaint them with our state. To this I answer: It cannot be denied but all this is too true; and it is matter of lamentation, and must send us to God with the old petition which Christ himself hath put into our mouths, Math. 9.37, 38. [The harvest truly is plenteous, but the labourers are few: Pray ye therefore the Lord of the harvest that he will send forth labourers into his harvest.] But consider that this is no wonder, or unusual thing: For all this, there is no nation under heaven that hath more able faithful Ministers of Christ, then are in these Nations. Alas how much of the Church is guided by mere ignorant Readers! and how much by superstitious deceivers! Did you know the case of the poor Christians in the Ethiopian, the Greek, and the Roman Churches, you would bless God that it is so well with us: Even when the Church was in a narrower room, yet God complained, Jer. 12.10. [Many Pastors have destroyed my vineyard: they have trodden my Portion under foot: they have made my pleasant portion a desolate wilderness: They have made it desolate: and being desolate it mourneth unto me:] And Jer. 23.1, 2. [Woe be to the Pastors that destroy and scatter the sheep of my Pasture, saith the Lord: therefore thus saith the Lord God of Israel against the Pastors that feed my people: Ye have scatted my flock and driven them away, and have not visited them: behold I will visit on you the evil of your doings, saith the lord] And I will set up shepherds over them that shall feed them, and they shall fear no more, nor be dismayed] Then was the Church fain to take up this lamentation, Jer. 10.19, 20.21. Woe is me, my hurt! for my wound is grievous: But I said, Truly this is a grief, and I must bear it: my tabernacle is spoiled, and all my cords are broken: my children are gone forth of me, and they are not: there is none to stretch forth my tent any more, and to set up my curtains: For the Pastors are become brutish, and have not sought the Lord: therefore they shall not prosper, and all their flocks shall be scattered.] But the voice of healing mercy saith [Only acknowledge thine iniquity, etc. Turn O back sliding children, etc. and I will give you Pastors according to my heart, which shall feed you with knowledge and understanding,] Jer. 3.13, 14, 15. You see in all other professions (that require not supernatural illumination) there are but few that attain to excellency: It is but in few that Nature layeth the foundation in, or giveth that capacity, to be excellent, which Grace doth elevate and improve. Take therefore the advice of the ablest you can get: If most Physicians are weak and ignorant, do not therefore cast off all, nor yet cast yourselves upon one that is like to kill you, because he is your neighbour. I will not persuade you to go always to the Minister of your Parish, to open the case of your souls, be he fit or unfit: but to the fittest that you can have access to: The Papists themselves will give men leave to choose others for their Confessors. Where there is most of the heavenly illumination, and holy skill in the matters of the soul; where there is the soundest and exactest judgement, joined with experience and tender compassion, and faithful plainess, and cautelous secrecy, there open your hearts if you have opportunity, and take the help of such faithful counsellors to acquaint you with yourselves. Object. But such Ministers being few, and having more of greater work than they can turn them to, are not to be spoken with 〈◊〉 oft as my necessity requireth help. Answ. Use then the best that are at leisure; And it is not only Ministers that you must use, but any other Christian friend, that hath such abilities and qualifications, as fit them to assist you; Whosoever hath the Light, refuse not to come to it; Gods gifts and graces may be helpful to you in a Parent, a husband, a neighbour, and not only in a Minister. Quest. But how far may a dark and doubting person take up and rest in the judgement of a Minister or of others, about the state of his soul, when he is not satisfied himself? Answ. This Question is of very great use, and therefore the more carefully to be resolved; I shall answer it therefore, 1. Negatively, and 2. Affirmatively. 1. No man's judgement of your state is to be taken as absolutely infallible or divine: nor is man to be believed as God is with a divine belief: when they tell you, that [If you are regenerate, you are justified] then they do but tell you what God hath told you, and therefore this is to be taken as of infallible certainty, not as it is their word, but as it is Gods: so also when they tell you, that [if you are unconverted you are not forgiven] But when they tell you, that [you are converted or unconverted, pardoned or unpardoned,] this judgement is not to be taken as infallible or Divine. 2. For the bare matter of fact (whether you Repent or not; whether you had rather be Holy or unholy, etc.) there is no Minister that can know your Heart so well as you yourselves may know it: except in case when Melancholy or passion, or a weakness of understanding on one side, or a wilfulness of presumption on the other side, doth make men judge of their own condition quite contrary to the evidence that appeareth in their lives to others. 3. It is not safe to rest on the judgement of one that is either an enemy or stranger to the workings of a careful troubled soul; or of one that is drunk with any heresy, or fond of any private opinion of his own, and layeth out his zeal to form people into his opinion, as if the life of Religion lay in that: Nor yet of a weak unskilful man. 4. It is not safe for you to rest much in the ●udgement of one that knows you not, and not acquainted (by himself, or by the ●port of others, or some good evidence) of ●he bend and manner of your lives, but must ●●dge only by the present expressions of your ●wn mouths. 5. It is not safe for you to rest on the ●●dgement of any one singular person, when ●●e judgement of most of your judicious acquaintance is contrary to it. So much ●or the Negative, 2. Affirmatively I answer, 1. By a ●●vine faith you are bound to believe all ●●e promises of Scripture that your Pastor ●or any other) shall acquaint you with. 2. As a Disciple of Christ, you are ●ound to Learn the meaning of those Promises (and other passages of the Scripture) ●rom your Teachers daily authorized to ●●struct you: And with such a Humane ●●lief, as a scholar oweth to his Teacher 〈◊〉 Arts or Sciences, you are bound to Be●lieve your Teachers concerning the meaning of the promises, in cases wherein you 〈◊〉 unable yourselves to understand the word by its proper light and evidence, as ●ell as they; and in case you see no evidence of falsehood in their exposition, nor have any special reason to distrust them. 〈◊〉 that will believe nothing that his Teach●● telleth him in order to his own understan●●ing, shall never understand by Teaching▪ If you know as much as he already, yo● need no Teacher: If you do not, you mu●● believe him, or else you can never learn 〈◊〉 him. But this is not to take him for om●niscient, or infallible in himself, but 〈◊〉 credit him as a man. 3. You are bound, when he judgeth 〈◊〉 your particular case, upon your opening t● him the matter of fact, to allow him so muc● credit as is due to the proportion of his un●derstanding. You tell him how you fe●● your hearts affected, and what the actions 〈◊〉 your lives have been; when you have tol● it him, he judgeth by God's word, whethe● this be a state of saving grace which yo● describe, or not; if upon much stronger parts or longer study, and more experience, h● know more of the meaning of the word and of the nature of grace, and so be able to judge than you, modesty requireth tha● you do in that measure submit your understanding unto his, and believe him according to the measure of his skill, upon supposition that you deceive him not in your information. Even as you will believe a● ●awyer about your Title to your lands, ●hen you have showed him your evidence; 〈◊〉 a Physician about your disease, when ●ou have told him what you feel (as I said ●efore.) 4. You are bound to add also all that credit ●hat his Honesty and fidelity requireth, if ●e be a godly man, unwilling to deceive ●ou. 5. And you are bound to add so much ●elief as in the case is due to a slander by ●hat is out of the dust, and is not blinded by self-love, or partiality, or passions, or any ●●lfish bias, as most men are to themselves. 6. If you are darkened by melancholy, ●r any other weakening distemper, that maketh you uncapable of judging for yourselves, you are bound to allow another so much credit, as the advantage of his sounder understanding, and more composed judgement doth require. If every Child, or sick person will believe no body that doth not say as they, their self-conceitedness and their distrust of others will be their wrong. 7. In the manner of reception, you are bound to do all this with such a submission as belongeth to an officer of Christ: Not that you are to believe any falsehood, that he bringeth you, and fathereth upon Christ nor to put out your own eyes, and see wit● his: But to learn of him to understand yourselves, and receive what he bringet● you according to his office: As a child 〈◊〉 bound to submit to any Tutor or Teache● that the Parents shall set over him. Th● same truth must be received as from a doubl● obligation, when besides it proper evidenc● it is delivered by a messenger of Christ. 8. You may yet more boldly and confidently give credit to the judgement of suc● a Minister of Christ, when he not singular but speaks according to the concurren●● judgement of the generality of able experienced men Modesty will forbid you to thin● yourselves wiser than all the able Minister● about you. 9 You have the less reason to suspect hi● judgement, when you may be sure that he i● not perverted by any self-interest, or self-respect, and bawketh not the truth for fea● of displeasing you, or bringing any discredit or suffering on himself. 10. Lastly, when all these things concur you may with the greater confidence res● upon his Judgement. And though still he i● but an imperfect man, and no absolute certainty of your estate can be had from his bare judgement (though from his doctrine ●nd the Effects and Signs there may,) yet such a Judgement, should weigh very much with you, to the raising of fear and care in the ungodly, and for the quieting of a troubled soul. Let us a little now apply this Direction to both parties. Beloved Hearers, if any of you can look before you to eternity, and do not with awakened thoughts conclude, that all probable means should be used in time, to make sure of your final Justification at the dreadful day of God, that man wants either the faith of a Christian, or the feeling of a considerate man. Are you all desirous to be sure before hand, what sentence shall pass upon you then, or are you not? If you are, come on, and let me make a motion that you cannot reasonably refuse: The business is of unspeakable consequence: To be deceived, may be to be undone for ever: Will you advise with those that God hath appointed to give you advice in so great a case? Well then! will you go and faithfully open your state (supposing you have the need before expressed) to some able faithful Minister of Christ? Not to an ignorant, or a carnal, unexperienced man; but unto once that is skilled in spiritual affairs, and that will be faithful to you, and deal with that serious gravity and reverence as beseems him that is helping to prepare a sou● for the bar of Christ: Will you (if you never did it) tell him, whether ever you were convinced of your sin and misery; and whether ever you saw the need of Christ? and whether you have loathed yourselves for your iniquities? and fle● to Christ as your only refuge from the wrath of God? and have turned away with resolution from your former ungodly careless life? and have changed your company, your business, and your delights? Whether you make it your chief business to please God, and to save your souls? and resolve to take up with the hopes of Heaven as your only portion,, and not to hazard it, for any worldly interest, or fleshly pleasure whatsoever? whether in your eyes a vile person be contemned, but you love and honour them that fear the Lord? Tell these and other such particulars of your state to your faithful Pastors; Answer them to these, and such like questions, and then take their judgement (with the cautions before expressed) of your spiritual state. Hear what they will tell you of it. Might not this course convince thee of thy miserable state, that never hadst any such evidences as these to show! and might it not awaken thee in time, to bethink thee of a safer course! Go to any faithful Minister in the world and tell him the plain truth, that yet thou art a secret fornicator or drunkard, or pot companion, or flesh-pleaser in some sensual way; or if thou sinnest not so grossly, that yet thou art a formal hypocrite, and hast a secret enmity to those that are most seriously Religious, and live the most heavenly lives, and that thou art thyself a stranger to all the foresaid passages of sanctification; and I dare assure thee that he will tell thee if thou art thus indeed thou art in the gall of bitterness & the bond of iniquity, and must be speedily renewed and sanctified and justified, or thou art undone for ever. I tell thee, there is not a man that is worthy the name of a Minister in all the world, but will pass this judgement on the condition of thy soul. And yet wilt thou bear it our with a senseless heart, a seared conscience, and a brazen face, and still live as carelessly as if all were well with thee▪ what is thy soul of no more worth? Is it so small a matter with thee what becometh of thee? Or is the judgement of able faithful Ministers in the way of their own office, of no more regard with thee? What not when all the foresaid requisites concur! They show thee the plain word of God against thee; and that his Threatening contains the virtual sentence of thy condemnation; They are by office the Interpreters of the Law of God to you; It hath been the study of their lives: The matters in question are such as they have had experience of in themselves and others: They have judged as hardly of themselves and of their own case, as now they do of yours when theirs was the same as yours is now. Do they pronounce you miserable as being strangers to the spirit of Christ? So they did by themselves when they saw their sin: and therefore they are impartial: They have had before them multitudes, (alas too many) in your case: And you will regard the judgement of a Physician that hath had many hundreds in hand that had the same disease as you. They are men that are not willing to deceive you. They deny themselves in telling you of your danger: They know that smother words would please you better: And they have natures that desire men's love and favour, rather than displeasure and ill will. They are more impartial than you are, and have not your self-interest and passion to blind them: They are not abused in their judgement by the temptations of evil company, or of worldly fleshly things as you are; For these temptations more hinder us from judging ourselves then other men. They are the messengers of Christ appointed to give to each their portion: and should not their judgement be regarded in the business committed to their trust? And it is not one man or two, or a hundred only, that are of this mind: Open thy case to all the judicious faithful Ministers in the land, or in the world, and open it truly, and they will all tell thee that if thou die without converting sanctifying grace, thou art lost for ever; and that all the world cannot save thee from the everlasting wrath of God. Try as many of them as you will, and see if all of them tell you not the same thing. And is all this nothing to thee, presumptuous sinner, that in the judgement of all the most able faithful Ministers of Christ, thy soul should be in a state of death? Art thou wiser than all the best and wisest, in the matters of their own profession? If all the Physicians in the country should tell thee, that thou hast a disease that will certainly be thy death, unless thou take some even effectual medicine in time, I think thou wouldst not sl●ght their judgement, and say, They are too censorious, that thou knowest thy condition better than they! I think it would affright thee to seek after the remedy. And why should not the judgement of the faithful Ministers, about the state of thy soul, be so far regarded, as to awaken thee to a more careful enquiry, and stir up a preventing and remedying fear? If the judgement of Christ's officers be not regardable, then there is no matter of terror in excommunication; nor no matter of comfort in Ministerial Absolution. O the madness of a hardened sinner! that when he showeth by the fruits of an ungodly life that he is a stranger to sanctification, and liveth in the sins which the Scripture threateneth damnation to, and hath no evidence of true conversion to show, will yet be confident of pardon and salvation, let God and all his Ministers say what they will against it●● and will rather be offended with h●s spiritual Physicians, for telling him of the danger of his state, and rail at them as if they did him wrong, than he will see his danger and prevent his misery! Let such a one hear the word of God, if he have ears to hear, Deut. 29.19, 20, 21: [let there should be among you a root that beareth gall wormwood, and it come to pass when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of my heart, to add drunkenness to thirst: The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoak against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven, & the Lord shall separate him to evil, etc.] And on the other side, Is there any soul among you that in doubts, and trouble, hath opened his case to the faithful Ministers of Christ, and their judgement is, that your state is safe? Is this the judgement, not only of the weakest, but the wisest; not only of strangers, but of those that know you best; not only of one, or two, but of all or most of the judicious Ministers, that ever you opened you case to? even of the most honest and impartial, that would not flatter you nor deceive you? Yea and perhaps, when desertions, or Melancholy, or passion, or ignorance do make you unmeet to judge of yourselves: And doth all this seem nothing to you? or a small matter? It is not nothing: It is not small: I confess it is no ground of certainty: They are but men: It is a humane testimony: But yet it is a testimony, that may weigh down many of your own surmises, and take off much of your distressing fears; and may give much ease to troubled souls, while they are seeking after surer knowledge: It is a ground of comfort, not to be despised, or made light of: Till you can come to see your evidences yourselves, and to be acquainted with the indwelling spirit as your witness, you may much quiet your minds, and take much comfort, in this judgement and witness of the servants of the Lord, that have a spirit of discerning▪ and have that grace which acquainteth them with the nature of grace in others, and that have been long exercised in the discerning of men's states: It is possible an Hypocrite (especially one that wilfully giveth them a false relation of himself) may deceive them: but it is Probable that it is not one of many they are deceived in, when they know or have a good description of the Person. If in a Law suit all the ablest Lawyers tell you that your cause is good; it is possible they may be deceived, but it is not likely; If in a Fever all the ablest Physicians tell you, the danger is past, it is possible yet that they may be all deceived: But yet I think you would take some comfort in such a testimony; so should you here: Though the Judgement of Ministers be not infallible, it may be much better than your own, though about yourselves: and it may be set against the jealousies and fears of a disquiet soul, and against abundance of the molesting suggestions of the accuser. I do not by all this draw you to lay too much on man; I advance them not too high, and make them not Lords of your faith, but helpers of your Joy. I draw you not to any deceitful course; nor into any way of danger to your souls. I bid you not fully and finally rest in the judgement of man: I bid you not neglect any means to come to fuller knowledge, and certainty of your own sincerity: I bid you not forbear any means that tend to the getting of true grace: If you have it and know it not, the same means (for the most part) may increase it, which you use to get it: And if you have it not, when it is thought you have it, the means may work it, that that are intended to increase it. Do all that you can to Repent, Believe, and Love God, and Live to him, whether you ever did these before, or not: But yet let the judgement of your faithful Pastors, the officers and experienced servants of the Lord, keep of despondency and despair that would disable you from the use of means, and would weaken your hands, and make you sit down in unprofitable complaints, and give up all as hopeless. Let their judgement quiet you in the way of duty; Lean on them in the dark, till you come into the light. Yea be glad that you have so much encouragement and hope, from those that are by Christ appointed to subserve the spirit in the comforting as well as the sanctifying work, and to show to man his uprightness, and to say to the Righteous, It shall be well with him, Isa. 3.10. I tell you, all the wealth of the world, is not worth even this much ground of comfort: Live upon this much, till by diligent attendance and waiting on the spirit of grace and comfort, you can get higher. 2. THE second extrinsical Hindrance of self-knowledge, is, Prosperity and the Flattery that usually attendeth it. The one disposeth men to be deceived, and the other putteth the hood over their eyes, and tells them the falsehoods which deceive them. When men prosper in the world, their ●inds are lifted up with their estates; and ●hey can hardly believe that they are indeed so ill while they feel themselves so ●ell; and that so much misery is joined with ●o much content and pleasure. They cannot ●aste the bitterness of their sin, and God's displeasure, while the sweetness of worldly delights & honours is in their mouths. The Rich ●an in Luk. 16. its like would have given 〈◊〉 man but an unwelcome entertainment, ●hat had come to tell him that within a few days or years he should lie in hell, and not ●e able to get a drop of water to cool his ●ongue! What need we doubt of that, when his five Brethren that he left on earth behind him, would not be persuaded (to know their danger of those flames, and to use the necessary means to scape them) though one had come to them from the dead! Luk. 16.31. You plead against their feeling, when you tell them of their misery, when they feel prosperity: Their fleshly appetite and sense, which is in them the reigning faculty, doth tell them they are well and happy: and that which must confute this, and tell them they are miserable, must be an inward sense of the sin and diseases of their souls, and a foreseeing Faith that must look before the● unto eternity, and fetch its proofs fro● the word of God, and fetch its motive from another world: And alas, they hav● no such inward sense, nor no such Faith 〈◊〉 can prevail against their their sensual feel●ing. And therefore it is a matter of lamen●table difficulty to make a prospering sinne● well acquainted with his misery. He 〈◊〉 drunken with fleshly pleasures and con●tentments: And when the drink is in a man's head, you can hardly make him sensi●ble of his misery, though he be a beggar or a prisoner, or were to die within a week▪ The Devil is therefore willing to reach hi● servants as full a cup of prosperity as h● can, that their drunkenness may keep them from the true use of their reason; Fo● if they once come to themselves, they wil● come home to God. When misery brought the Prodigal to himself, he resolveth presently of going to his Father, Luk. 15. The bustle of his worldly business, and the chattering vain discourse, that is in his ears, and the mirth and sport that takes him up, will not allow him so much of reason as seriously to consider of his souls condition. Alas, when poor men, that must labour all day for food, and ●ayment, can find some time for serious converse with God and with their Consciences; the Great ones of the world have ●o such leisure: How many are going ●pace towards Hell, and say they cannot ●ave while to bethink themselves what ●ay they are in, or whether it is that they are going! That which they have all their time for, they have no time for, because they have no hearts for it. Prosperity doth so please their flesh, that they can give no heed to conscience or to reason: It doth so charm their minds, and enslave their wills to sense and appetite, that they cannot abide to be so Melancholy is to prepare for death and judgement, or to consider seriously how this will relish with them at the end: nor scare to remember that they are men, that should rule their senses, and be ruled by God, and that have another life to live. And as Prosperity in itself is so great a Hindrance to the knowledge of yourselves, so Flatterers that are the flies of summer, are always ready to blow upon the prosperous, and increase the danger. What miserable men are extolled as wise and virtuous and Religious, if they be but Rich and Great! Their vices are masked, or extenuated, and made but little human frailties: Though they were swinish glut●tons or drunkards, or filthy fornicator● or mere flesh-pleasing sensual bruits, tha● waste most of their lives in ease and sports and eating and drinking and such delights yet with their flatterers all these shall g● for prudent, pious, worthy persons, if they can but seek when they have done, to mock God and their consciences with som● lip-service and lifeless carcase of Religion▪ O happy men if God would judge of them as their flatterers do; and would make a● small a matter of their wickedness, and as great a matter of their outside Hypocritical heartless worship! But they must be greater than men or Angels, and higher than either earth or Heaven, before God will flatter them. When they can make him afraid of their high looks or threatenings, or when they can him put in Hope of rising by their preferment, than they may look that he should comply with their parasites, and compliment with his enemies, and justify the ungodly; but not till then. O did they consider, how little flattery doth secure them, and how little the Judge of all the world regards their worldly pomp and splendour, yea how greatly ●heir greatness doth aggravate their sin and misery, they would frown their flatterers out ●f doors, and call for plain and faithful deal●●s. Of all the miseries of worldly greatness, ●●is is not the least, that usually such want ●●e necessary blessing of a glass that will ●●uly show them their faces; of a friend at ●and that will deal plainly, and justly with their souls. Who tells them plainly of the odiousness, and bitter fruits of sin? and of the wrath of God and endless misery? How few such true and faithful friends have they? and what wonder! when it is a carnal inducement that draweth men to follow them: It it is their wealth and honour, and their power to do men good or hurt in outward things, that makes their friends: They are attended by these flies and wasps, because they carry the honeypot which they love: And God saith to his followers, Love not the world, nor the things that are in the world: If any man Love the world, the Love of the Father is not in him, 1 Joh. 2.15. And it is for Love of worldly things (even the lust of the flesh, the lust of the eye, and pride of life, etc. which are not of the Father, but of the world, 1 Joh. 2.16.) it is for these that great men have their friends and followers for the most part: And therefore it is plain that the worst sort of men are ordinarily their friends; For those are the wor●● men, that have not the Love of the Father in them, but are the friends of the world and therefore the enemies of God, Jam● 4.4. And the best, though fit to be thei● truest friends, are seldom their followers as knowing that the attractive of th● sensual world, is a shadow unfit to deceiv● those that are acquainted with its vanity and a snare unfit to take those that hav● observed how Satan lays and baits the trap● and how they have sped that have been taken in it. A despised Christ that hath the words of eternal life, is much more followed by men that have the heavenly relish. Such gracious souls whose appetites are not corrupted by the creature and their sicknesses, have more mind to flock after a spiritual and powerful messenger of Christ, that talks to them of his Kingdom and the Righteousness thereof, which they first seek, then to gape after the preferment and vain glory of prosperity. Christ that despised the offer of all the Kingdoms and Glory of the world, (Mat 4.8, 9) doth teach his followers to despise them. Seeing then the ordinary attendants of 〈◊〉 prosperous, are the worst of men, that 〈◊〉 themselves, and are purveying for the ●●sh, what wonder if they be flatterers, ●hat have neither skill nor will to speak ●●at unpleasing language of reproof, that ●●ould make the prosperous know themselves! Oh how seldom (or never) do they hear, ●hat the poor can hear from every mouth! ●f a man of low degree be wicked, or offend, its enemy dare tell him of it, and his friend dare tell him of it, and his angry neighbour ● companion will be sure to tell him of it, and they dare tell him frequently till he amend, and tell him plainly, and set it home: But if great ones be as bad, and ●●ed more help, as having more temptation, yet alas they may sin, and sin again and perish, for any body that will deal faithfully with their souls; except some faithful Minister of Christ, whose plainess is taken but for a thing of course. And usually even Ministers themselves, are some of them so unfaithful, and some so fearful, and some so prudently cautelous, that such persons have no such help from them to know themselves, as the poorer sort of people have. If we deal freely with them, and set it home, it will be well taken; if it offend, yet offence may easily be born as bringing no ill consequents to our Ministry: but if we deal so with the great one● of the world, what outcries would it raise▪ and by what names should we and ou● preaching be called! If it were not for fea● lest some malicious hearers would misunderstand me, and misapply my words, a● spoken of those that we are bound to honour, and as tending to diminish the reputation of any of our superiors (which 〈◊〉 detest) I should have showed you all this in Scripture instances. When Haman could not bear the omission one man's obeisance, what wonder if such cannot bear to be spoken to, as indeed they are! Not only an Ahab hateth one faithful plain Michaiah, because he prophesieth not good of him but evil, (1 King. 22.8.) but Asa that destroyed Idolatry, can imprison the Prophet that reproveth him for his sin, 2 Chron. 16.10. I will not tell you of the words that were spoken to Amos by the Priest of Bethel, Amos 7.10, 11, 12, 13. or to the Prophet. 2 Chron. 25.15, 16. lest malice misinterpret and misreport me; For it is none of my intent to fix on any particular persons, but to tell you in general, the lamentable disadvantage that the great and prosperous have as to the knowledge of themselves: how little plain dealing they have, and how hardly most of them can bear it: though yet I doubt not but it is born and loved by those that have true grace: and that if David sin, he can endure to hear from Nathan [Thou art the man] and this shall befall thee; and an Eli can bear the prophecy of Samuel and say. It is the Lord, let him do what seemeth him good, 1 Sam. 2.27. & 3.17, 18. and an Hezekiah can say, Good is the word of the Lord which thou hast spoken, 2 King. 20.19. and Josiah can bear the threatenings of Huldah. 2 Chron. 34. & 2 King. 22. And it is a double honour in persons that have so great temptations, to love the plain discoveries of their sin: But a Joash will slay even Zechariah the son of Jehoiadah that set him up: and a Herod, that hath so much religion as to [fear John, as knowing that he was a just man and an holy, and to observe (or save him) and when he heard him to do many things and hear him gladly, had yet so much love to his fleshly lust, and so little power to resist a flatterer, as that he could sell both the head of John and his own soul, for so pitiful a price as this, Mar. 6.20, 25, 27, 28. So true is that of Christ himself, Joh. 3.20, 21. For every one that doth evil, hateth the light, neither cometh to the light lest his deeds should be reproved (or discovered) But he that doth truth, cometh to the light, that his deeds may be made manifest that they are wrought in God. And indeed there is none that more opposeth Micaiah then Zedekiah; as being concerned for the honour of his flattering prophecy, to bring plain dealing into disgrace. It is he that smiteth him and saith, which way went the spirit of the Lord from me, to speak unto thee, 1 King. 22.24. As Plutarch compareth the flatterer to a painter, that having made a picture of Cocks which was very bad, he bid his boys be sure to keep the living Cocks out of sight, lest their appearance should show the faultiness of his picture: so saith Plutarch doth the flatterer do what he can to keep away plain-dealing faithful friends, lest his fraud and falsehood should be detected by them: But saith Solomon, Prov. 28.23. He that rebuketh a man, afterward shall find more favour than he that flattereth with the tongue. And Prov. 27.6. Faithful are the wounds of a friend: but the kisses of an enemy are deceitful. When prosperity is vanished, the flatterer and the faithful dealer will be better known. Deceitful prosperity, and deceitful men, will at once forsake you. None of them will admire or applaud you when you are low, and the tide is gone, and hath left you in contempt: These kind of men will be as ready as any to reproach you; As Shimei that honoured David in his prosperity; but curseth him and revileth him as a Rebel against Saul, and casteth stones at him, when he saw him flying in distress. Plutarch likeneth flatterers to louse, that forsake the bodies of the dead, because the blood is gone that did maintain them. Commonly men in misery or at death, have better thoughts of faithful plainess, & worse of smoothing man-pleasers, then before. But whom can the prosperous blame so much as themselves, if they are undone by the deceit of flatterers? It is their own choice: They love to have it so: They will not endure faithful dealing. When they contract those diseases which will not be cured without bitter medicines, they hate the Physician that offereth them: Their appetites and sensual lust, and not their Believing-Reason, doth choose their work, their pleasures and their company, and prescribe what language must be spoken to them. And he that resolves to cast away the remedy, and will please his appetite and fancy, come on it what will, must take what he gets by it, and bear the endless wrath of God, that could not bear the necessary warnings and self-knowledge that should have prevented it; Did these men hate sin and the messengers of Satan, they would not hate the Justice and messengers of God. But while they damnably Love fleshly pleasures, they cannot savingly Love the word that chargeth them to let go those pleasures; nor the persons that cross them in the things they love. And thus poor worldlings are ruined by their own desires: It seemeth so sweet to them to live in sin, that they cannot endure to know the bitter fruits of misery, which it will at last bring forth: They are conquered by their fleshly lusts; and therefore they hate the messengers of that spirit, which would fight against them. Satan doth perfect his former victories in them, by dispelling or dispersing the auxiliaries of Christ, that were sent for their rescue and relief. They live as if they were purposely made great, that they may be able to drive away the messengers of salvation, and to keep the voice of mercy far enough from their ears: and to command that which the Gaderenes did entreat, that Christ would go out of their coasts, Mark. 5.17. because they would not be troubled with him: They so much love the way to Hell, that they cannot abide to be told whither it leadeth them; and therefore they come thither before they are aware; and must know themselves by the unquenchable fire, because they would not know themselves by the discovering recovering Light. And thus by Prosperity and flattery, Satan pursues and wins his game. Dir. 2. IN opposition to this Hindrance, two things are to be done. 1. Desire not so perilous a station as worldly Prosperity and greatness is. Love not and seek not a condition so hazardous to your souls. Leave that to them that take it for their Portion, as not believing what they must lose and suffer by it: or what God hath revealed of the life to come. Or if you be in such Prosperity, not by your Desire, but by the will and Providence of God, let your fear and watchfulness be doubled, as your dangers are: Be not like those sensualists, Jud. 12. that feed themselves without fear. Use not prosperity to the pleasing of the flesh, and the prospering of your lusts: but deny your yourselves in the midst of your abundance: and turn it into an adversity to your sensual inclinations, by taming the body and bringing it into subjection, and suspecting yourselves, and walking humbly with God and man. And when Adversity is upon you, improve the opportunity for the knowledge of yourselves. Then take a just survey of your former course of life. Then try your ways, when the drunkeness and deceits of prosperity are past, and the hand of God hath brought you into a sober and considerate state. O how many souls do know that in one day, when adversity hath made them wise and sensible, which before they knew and would not know; they saw it, but did not understand and feel it! Then on a sudden they are able to pass a righter judgement, upon their yielding to temptations, and the value of the things that tempted them, and upon their worldly designs, and fleshly wisdom, and their neglects of God and Heaven and duty, then before they could do, though they had never so much instruction, and though they could speak the same words of sin as now. Affliction taketh away the deceiving advantages of fleshly objects, and unmasketh the glory and profit of the world, and awakeneth the rational faculties to perform their office; and therefore is an excellent opportunity for self-acquaintance. The prodigal came to himself when he was denied to fill his belly with the food of swine, Luke 15.16, 17. Nature teacheth men to understand that it is the principal Lesson that Affliction readeth to us, To know ourselves, and our ways, as they are related to God and to his judgement. 2. If you are in Prosperity, be the more suspicious of flatterers, and drive them away with the greater detestation: Be more careful to keep them from you, then to keep your bodies clean from vermin. And be the more solicitous to procure such faithful Overseers and Physicians for your souls, as will do their best to save you, though they displease you. O that you knew what an advantage it is to have a faithful Pastor, and a faithful Friend, that seek not yours but 〈◊〉, and make no advantage to themselves by flattering you, but choose the means that tend most to your salvation! And O that you knew the great disadvantage of those that want such a Pastor and such a friend! You would then be sure to give it as your strictest charge to both, to deal plainly with you, and never to hide or extenuate your sin or danger. You would charge your Teachers, [What ever you do, deal faithfully with my soul! If you see me in any dangerous course, I beseech you tell me of it: If I should be hardened against your warnings and reproofs, I beseech you deal not lightly with me, but labour to awaken me, and set it home, and pull me out of the fire, and save me as with fear; Jud. 23.] O suffer me not to be quiet in my sins. The like charge also you would give to your friends that are about you, and converse with you; choose such Pastors, and choose such friends as are fittest, thus to prove your friends indeed: And charge them and entreat them, as they love your souls, and as they will answer it before God, that they suffer you not to sin for fear of displeasing you by plain reproofs: and resolve to submit and take it well. A slander by hath the great advantage of impartiality; and therefore may see that in you which you observe not in yourselves: an object too near the eye, or too far off, is not well discerned: self-love doth not hinder us so much in judging of other men's cases as our own. Friendly and faithful dealing in the matters of eternal consequence, is the principal use and benefit of friendship. This differenceth the communion of Saints from Beelzebubs swarm of flies and caterpillars. Thus two are better than one: For if they fall, the● one will lift up his fellow: But woe to him that is alone when he falleth, for he hath not another to help him up, Eccles. 4.9, 10. Much more woe to him that hath a multitude to cast him and to keep him down. Hind. 3. THE third extrinsical Impediment to self-knowledge, is, Conversing only with such as are as bad as ourselves; and not with such whose lives display the spiritual endowment, and excellencies which we want. Among the Ethiopians, it seemeth no deformity to be Black: Seneca saith, that no man is to be upbraided with that which is vitium humani generis, the common fault of all the world, or of the country where he lives: for this were but to upbraid him that he is a man, or that he was born in such a time or place: Though Christians that know better the common disease, do know that there must be common humiliation and remedy; yet these indeed are the thoughts of most: They know not that it is a matter of dishonour and lamentation, to be no better than the most, and to lie in the common corruptions of the world, and to have no better hearts than they had by Nature. To hear preachers talk of [Holiness, and a Divine Nature, and a new birth, and of being made new Creatures, and of living in the Love of God, and in the joyful Hopes of endless Glory] doth seem to them but as the talk of a world in the sun, or the description of an Angel, which humbleth not them at all, for not being such, nor exciteth in them any great desires to be such: As long as they see not the persons that are such, they think these are but devout imaginations, or the pious dreams of melancholy men; and that indeed there are no such persons in the world: or if there be, that they are but as the Papists Saints, here and there one to be admired and canonised, and not upon pain of damnation to be imitated. They judge of all the world, or almost all, by those about them; And they think that God should be unmerciful if he should condemn so great a number as they see are like themselves; and should save none but those few transcendent souls, that they are described, but hear unacquainted with. It sometimes melteth my heart, in pity of many Great ones of the world, to think how hard a mater it is for them to know indeed what Holiness is; when they seldom hear so much as one Heavenly prayer or Discourse, or any serious talk of the matters of Sanctification, and communion with Christ! When profaneness and inhuman wickedness dwell about them, and make such as are but civil and temperate, and good-natured persons to seem Saints: When they see but few that fear the Lord, and Love him unfeignedly, and live by faith: and those few are perhaps of the more cold, and timorous, and temporising Strain, that show forth but little of the Heavenly nature, and the virtues of their holy faith; that dare scarce open their mouths to speak against the wickedness which they see or hear: that dare not discourse like the Saints of the most High, and the heirs of Heaven, for fear of being made the scorn and byword of the rest, or of falling under the frowns and dislike of their superiors; so that they live among others almost like common men, save only that they run not with them to their excess of riot; and think it enough that by such forbearance of gross sin, they are in some measure evil spoken of: When they that should let their light so shine before men, that they might see their good works, and glorify their heavenly Father, (Matth. 5.15.16.) do hide their Religion, and put their Light as under a bushel, and not in a Candlestick, that it might give light to all that are in the house; and so when Religion never appeareth in its proper splendour and power, and heavenly tendency, to those Great ones that have no better company; what wonder if they never know themselves, nor truly understand the nature, necessity or excellency of Religion? When they know it, for the most part, but by hearsay▪ yea and when they hear it more reproached then applauded, it must be a miracle of mercy that must make such men to be sincerely and heartily Religious. When they see so many about them worse than themselves, and so sew better, and those few that are better do hide it and live almost as if they were no better; and when the godly whom they see not, are described to them by the Serpent's seed, as if they were but a company of whining melancholy brainsick hypocrites; who can expect that ever such men should savingly know themselves or Christ, unless a wonder of mercy rescue them, and bring them from this darkness and delusion into the light? O how oft have I wished in compassion to many of the Great ones of the world, that they had but the company which we that are their inferiors have! that they did but hear the humble, holy heavenly language, that we have heard? and hear the faithful fervent prayers, that many poor Christians pour out before the Lord! and saw but the humble, harmless, exemplary and heavenly lives, of many poor Christians, that are represented to them as the filth and the offscouring of the world, and perhaps no more regarded than Lazarus was at the Rich man's gate, Luk. 16. Did they but see and hear and know such holy and heavenly Believers, and were as well acquainted with them as we are, how many of them would better know themselves, and see what they want, and what they must be, and better discern between the righteous and the wicked, between those that fear God, and that fear him not! Mal. 3.18. Dir. 3. IT will therefore be a great help to the Knowledge of yourselves, if you will converse with those that bear the Holy Image of their Creator, (Col. 3.10.) and whose lives will tell you what it is to live by faith, and what it is to walk in the spirit, to mortify the flesh, and to live above all the alluring vanities of the world. We can more sensibly perceive the nature of holiness, when we see it in action before our eyes, than when we only read a description of it. Who could have known what Life is, or what Reason is, by bare reading or hearing their descriptions, if he knew them not in himself and others, by another kind of demonstration! Many thousands can honour the name of a Saint and the Scripture description of a Saint, that hate the life of holiness, when it appeareth to them in practice, and cannot endure a Saint indeed. It will most convincingly tell you what you want, when you see what others have. To see how naturally they breathe after heaven, will most convincingly show you the dulness and earthliness of your minds: To see how easily they can love an enemy, and forgive a wrong, will acquaint you most sensibly with the ulcers of your passionate revengeful minds. Do but lay by your prejudice and partiality, and see whether there be not in serious Christians another spirit then in the world? and whether they live not upon the things above, which your belief and love did never reach? Look upon believers, and consider why they pray, and watch and study to please God, and then bethink yourselves whether you have not ●s much cause to do so as they: and so you may perceive your negligence by their diligence, your senselesness by their tenderness of heart and conscience; your fleshliness by their spirituality, and the rest of your sins by the lustre of their graces. Saith Gregory [Qui plenissime intelligere appetit qualis sit, tales debet aspicere qualis non est; ●t in bonorum forma metiatur quantur ipse deformis est.] that is [He that would fully understand what he is, must look on such as are better than himself: that in the comeliness of the good he may take the measure of his own deformity.] As Isidore saith [Minus homo seipsum ex seipso considerate] Men know not themselves by themselves alone. Hence therefore the servants of God may see how exactly they should live, and of what consequence it is that they be eminently holy! when it is they that by their heavenly excellency must convince the world of their sinfulness and misery. O Christians, do you live such exemplary and convincing lives? Is there indeed that excellency of Holiness appearing in you, which may show men, to the glory of your Redeemer, how the heirs of heaven do differ from the world? Alas, our common careless living doth wrong to multitudes as well as to ourselves; and is a cruelty to the souls whose salvation we are bound by our examples to promote. What then do those men that by their vicious scandalous conversation, do harden the ungodly, and cause them to think contemptuously, and to speak scornfully of the holy way! O woe to them, if they repent not, by whom such offence cometh. Especially Ministers should see that their lives be a continual Lecture; As Jerome saith [Episcopi domus & conversatio quasi in speculo posita, Magistra est publicae disciplina: quicquid f●cerit, id sibi omnes faciendum putant.] That is, [The house and conversation of a Bishop, is set as in a glass (or to be beheld) as the teacher of public discipline: All think they should do whatever he doth.] And therefore chrysostom concludeth [that a Priest that is bad, doth acquire by his priesthood, not dignity but disgrace: For (saith he) thou fittest in judgement on thyself: If thou live well and preach well, thou instructest the people: If thou preach well and live ill, thou condemnest thyself. For by living well and preaching well, thou instructest the people how to live: But by preaching well and living ill, thou instructest God as it were how to condemn thee.] And hence it is also that the servants of God should have a care of their fame, as well as of their conversation, because the reputation of religion dependeth much on the reputation of the religious: and reputation doth much to the encouraging or discouraging of the ungodly that are strangers to the things themselves. Saith Augustine, [Conscientia necessaria est tibi, fama proximo tuo: Qui famam ancupans negligit conscientiam, hypocrita est: Qui confi●ens conscientiae negligit famam, crudelis est] that is, [Conscience is necessary for thyself: and thy good name is necessary for thy neighbour.] He that hunteth after fame and neglecteth conscience, is an hypocrite: And he that so trusteth to a good conscience as to neglect his good name, is cruel (to others) When we mind our fame for the good of others, and the service of God, and not to please a proud vainglorios mind, and when we do it without immoderate care, seeking it only by righteous means, and referring the issue to the will of God, as being prepared for evil report as well as good, this is but to improve our talon to our master's use. II. I Come next to the Internal impediments to self acquaintance, especially in the worse sort of men. 1. The first that I shall acquaint you with, is, that Natural deep rooted sin of Pride, which strongly inclineth men to think well of themselves, and to desire that all others do so too. So that where Pride is not discovered and subdued by grace, men will scarce endure to be closely questioned by Ministers or other friends about their sin, and the condition of their souls: what, question them whether they are ungodly, unsanctified, the servants of sin and Satan; in a state of death, and condemnation? Their hearts will rise with indignation against him that will put such questions to them. What! question them whether they have any saving grace! whether they are regenerate, pardoned, and have any grounded hopes of heaven! They love not the searching word of God; they love not the distinguishing passages of Scripture, they love not a faithful searching Minister, because they would dishonour and trouble them with such doubts as these. A Proud man judgeth not of himself as he is, but as his tumified distempered fancy representeth him to himself to be. To think himself something when he is nothing, and so to be wilfully his own deceiver, is his disease, Gal. 6.3. And as Pride is one of the deep●st-rooted sins in man, and of greatest strength, and hardliest extirpated and overcome; so true self-acquaintance must be accordingly difficult, it being carried on but by such degrees as we get ground and victory against our pride. As Melancholy men that are wise in all other things, may be far from the right use of reason in some one point, where the fantasy is crazed and the distemper lieth; so a Proud man, how wise soever in any other matters, as to the right knowledge of himself, is like one that is cracked brained, and hath not indeed the use of reason; Pride was his first Tutor, and taught him what to believe of himself: so that Christ who comes after with a humbling doctrine, cannot be believed, nor scarce with any patience heard: O what a disease is to be cured, before a Proud person will well know himself! What labour do we lose in all our sermons! Yea how oft doth the medicine irritate the disease! So that a poor wretch that is under the wrath of God, and knoweth not when he is gone out of the assembly, whether the justice of heaven will not take vengeance on him before he come hither again, yet cannot abide to hear of this, but with Ahab, hateth the Preacher that prophesieth evil of him, be it never so true. It is pride that leadeth up that army of corruptions, that here strive against the light of truth, that is sent to convince and convert the guilty. And is a man like to be saved by the word, while he hateth it, and bends his thoughts and passions all against it? Dir. 1. HE therefore that will ever know himself, must first let in so much of the light, as may take down his arrogancy, and bring him as a little child to the school of Christ. First know what thou art as Man; and then know what thou art as a sinner, and sentenced by God; that so thou mayst come to know what thou art as one that is under the hopes and duties of the Redeemed. When thy proud heart rebelleth against conviction, remember with whom thou hast to do. Will God speak submissively to thee for fear of offending thee? will he cry thee mercy for handling thee so roughly as to tell thee thou art yet the child of wrath? Is he afraid to talk to thee of death or of damnation? Will he recall his threatenings, and repent him of the severity of his laws, because such worms are angry with them, or will not believe them? Perhaps thou mayst make a false hearted, frightful, man-pleasing Minister, to change his strain of plainer dealing, and become thy flatterer, or be silent: But will God be silenced? will he stoop to thee, and bend or stretch his word to humour thee? O no▪ he will one day tell thee what thou ar● with another voice then this of a mortal and despised man, and in another manner than preachers tell it thee. If thou canst frown the Preacher out of the pulpit, or out of his fidelity to God and thee, yet canst thou not frown God out of heaven. He will speak to thee more terribly, than the terriblest preacher that ever thou heardst: And if thy Pride shall rise up, and tell him that he doth thee wrong, how quickly will thy mouth be stopped, and thou be forced to confess thy guilt! Rom. 3.5, 6, 19 O stoop man to the humbling word of grace; or God will make thee stoop to the words and strokes of wrath. Fear him that will make the proudest fear, before he hath done with them. Judged thou must be; by thyself, to self-abasing and conversion, or by God to desolation and confusion: And canst thou easier bear Gods judgement then thy own! Stoop foolish self-deluding dust! Stoop sinful wretch, and know thy misery! If thou stand it out a little longer, an undiscerned blow will bring thee down; and thou shalt not see the hand that strikes thee, till thou art humbled to the grave and hell. O how absurd, yet pitiful a sight is it, to see poor sinners brave it out against the humbling message of the Lord! as if they could make good their cause againg him! and scorn to know that they are going to Hell, till they are there! And then, will Pride preserve them from the knowledge of it? It is shameful folly to be Proud and obstinate, where a man knoweth beforehand that he must submit at last, and is not able to stand it out. 2. THE second intrinsical Impediment to self-acquaintance is an unresonable tenderness of ourselves; when an inordinate Love of ease and quietness of mind doth prevail with us to hold fast all that thus quieteth us at the present, without regard of due provision for the time to come; In this there is a mixture of unreasonableness and self-love: It is indeed the very brutish disposition. A beast will not willingly be dieted for his future health: Let him have at present what he loveth and you please him, though you feed him for the slaughter! for he hath not reason to foresee what followeth: An ox must be bound and cast and held down by force, if you will shoe him, though it be to the keeping of his feet from hurt; or if you will pull out a thorn, or do any thing for his good that hurteth him at the present: you please not your horse by letting him blood, though you save his life by it. Fleshly-minded men have thus bruitified themselves, so that they judge of things by present feeling, and have not Reason and Faith to look before them, and judge of things by what they tend to; even by the good or hurt that will follow in the end. It is a very terrible troublesome thing, for a man that is unregerate, unjustified, and unreconciled to God, to know it; For a man that hath any feeling left, to find himself in a state of condemnation: This is to stir up all the terrors of his soul, and cast him into perplexing fears and disquietments of mind; so that he cannot eat, or drink, or sleep in quietness, but the troublesome thoughts of sin and everlasting wrath torment him: And the inconsiderable man that judgeth of things by present feeling, will not endure this; and therefore must needs have the windows shut, and the light removed that showeth him these perplexing sights: As most men hate those that speak against them, be the matter never so true; so they cannot endure those thoughts that do accuse them, nor to have a reprover so near them, even in their own breasts: A Conscience within them, to preach to them night and day; not one hour in a week, but wherever they go, and whatever they are doing; to be so near, so constant, so precise, and so severe and terrible a Preacher, as usually a newly enlightened and awakened conscience is; this seemeth intolerable to them; And whatever come of it, this Preacher must be silenced, as turbulent and vexatious, and one that would make them Melancholy or mad. And this is the condemnation of these miserable souls, that light is come into the world, and they loved darkness rather than light, because their deeds were evil: For every one that doth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved, Joh. 3.19, 20. And thus while men are so tender of themselves, that they will do nothing that troubleth or hurteth them at the present, they venture upon all the miseries that they are forewarned of. Dir. 2. BE not unreasonably tender of a little disturbance at the present, nor unbelievingly careless of the misery to come. Cannot you endure to know your sin and misery, and yet can you endure to bear it? will you go to Hell for fear of knowing that you are in the way? Must you not know it with everlasting woe and vengeance when you come thither, if by knowing your danger you prevent not your coming thither? Is it easier to bear God's wrath for ever, than to find at present that you have offended him? Sirs, the question is whether you are under the condemnation of the law, or not? Whether you are regenerate and justified, or yet in your sin? If you are Justified, far be it from me to persuade you to think that you are under condemnation: I leave that to Satan and the malicious world, who are the condemners of those that Christ doth Justify. But if you are unregenerate and unjustified, what will you do at death and judgement? Can you stand before God, or be saved upon any other terms? You cannot; if God be to be believed, you cannot: and if you know the Scriptures, you know you cannot! And if you cannot be saved in an unrenewed unjustified state, is it not needful that you know it? Will you cry for help before you find yourselves in danger? or strive to get out of sin and misery, before you believe that you are in it? If you think that you have no other sin than the pardoned infirmities of the Godly, you will ●ever so value Jesus Christ, and pray and ●●rive for such grace as is necessary to them ●●at have the unpardoned reigning sins of ●●e ungodly. If it be necessary that you 〈◊〉 saved, it is necessary that you value and ●●ek salvation; and if so, it is necessary ●●at you know your need of it, and what ●ou must be and do if you will obtain it! 〈◊〉 is a childish or brutish thing, below a man of reason, to stick at a little present trouble, when Death cannot otherwise be prevented: If you can prove that ever any was converted and saved by any other way then by coming to the knowledge of their sin and misery, than you have some excuse for your presumption: But if Scripture tell us of no other way, yea that there is no other way, and you know of none that ever was saved by any other, I think it is time to fall to work, and search and try your Hearts and lives, and not to stop at a straw when you are running for your lives, and when damnation is as it were at your backs. You should rather think with yourselves, If we can so hardly bear the forethoughts of Hell, how shall we be able everlastingly to bear the torments? And consider, that Christ hath made the discovery of your sin and misery to be now comparatively an easy burden, in that he hath made them pardonable and curable: If you had not had a Saviour to fly to, but must have looked on your misery as a remediless case, it had then been terrible indeed; and it had been no great mistake to have thought it the best way to take a little ease at present, rather than to disquiet yourselves in vain. But through the great mercy of God, this is not your case; you need not despair of pardon and salvation, if you will but hear while it is called Today. The task that you are called to, is not to torment yourselves as the damned do, with the thought of unpardonable sin, and of a misery that hath no help or hope; but it is only to find out your disease, and come and open it to the Physician, and submit to his advice and use his means, and he will freely and infallibly work the cure. It is but to find out the folly that you have been guilty of, and the danger that you have brought yourselves into, and come to Christ, and with hearty sorrow, and resolution to give up yourselves unto his grace, to cast away your iniquities, and enter into his safe and comfortable service. And will you lie in Hell, and say, We are suffering here, that we might escape the trouble of foreseeing our danger of it, or of endeavouring in time to have prevented it! We died for fear of knowing that we were sick! We suffered our house ●o burn to ashes for fear of knowing, that it was on fire! O Sirs, be warned in time, and own not, and practise not such ●egregious folly, in a business of everlasting consequence. Believe it, if you sin, you must know that you have sinned: and if you are in the power of Satan, it cannot long be hid. Did you but know the difference between discovering it now while there is hope, and hereafter when there is none, I should have no need to persuade you to be presently willing to know the truth, whatever it should cost you. Hind. 3. ANother great impediment of the Knowledge of ourselves, is, that self love so blindeth men that they can see no great evil in themselves or any thing that is their own: It makes them believe that all things are as they would have them be; Yea and better than they would have them: For he that would not indeed be Holy, is willing by himself and others to be thought so: Did not the lamentable experience of all the world confirm it, it were incredible that self-love could so exceedingly blind men. If Charity think no evil of another, and we are very hardly brought to believe any great harm by those we love; much more will self-love cause men to see no evil by themselves, which possibly they can shut their eyes against: it being more radicated and powerful than the love of others. No arguments so cogent, no light so clear, no oratory so persuading, as can make a self-lover think himself as bad as indeed he is, till God by grace or terror shall convince him. When you are preaching the most searching sermons to convince him, self-love confuteth or misapplyeth them; When the marks of trial are most plainly opened, and most closely urged, self-love doth frustrate the preachers greatest skill and diligence: When nothing of sense can be said to prove the piety of the impious, and the sincerity of the formal hypocrite, yet self love is that wonderful Alchemist, that can make gold not only of the basest metal, but of dross and dirt: Let the most undeniable witness be brought to detect the fraud and misery of an unrenewed soul, self-love is his most powerful defender; No cause so bad which it cannot justify; and no person so miserable but it will pronounce him happy, till God by Grace or wrath confute it. Self-love is the grand Deceiver of the world. Dir. 3. SVbdue this inordinate self-love, and bring yoar minds to a just impartiality in judging. Remember that self-love is only powerful at your private bar: and it is not there that your cause must be finally decided: It can do nothing at the bar of God; It cannot there justify, where it is condemned itself: God will not so much as hear it, though you will hear none that speak against it: self-love is but the vicegerent of the grand Usurper, that shall be deposed and have no show of power, at Christ's appearing, when he will judge his enemies. And here it will be a helpful course, to see your own sin and misery in others, and put the case as if it were theirs, and then see how you can discern the evil of it. O how easy is it with the most, to see and aggravate the faults of others? How safe were we if we were as impartial to ourselves! And also it will be very useful to desire often the help of more impartial judgements then your own: Fit enim nescio quomedo (inquit Cicero) ut magis in aliis cernamus, quam in nobis met ipsis, siquid delinquitur. Others can quickly spy our faults, as we can quickly find out theirs: Therefore as Poets and Painters do expose their works before they finish them, to the common view, that so what is blamed by many may be considered and amended; so should we in order to the judging of ourselves, observe both what our friends and enemies say of us, and the more suspiciously try what others blame. But especially have some near judicious friends that will prudently and faithfully assist you. A true friend is an excellent looking-glass. Saith Seneca, Deliberate well first in the choosing of a friend, and then with him deliberate of all things. And if you would have the benefits of friendship, discourage not plain dealing. Magis amat objurgator sanans (inquit August.) quam adulator dissimulans. I know a reprover should be wise, and love must be predominant if he will expect success; for if he speak laceráto animo, as Augustine saith, it will seem but punientis impetus and not corigentis charitas.) But we must take heed of judging that we are hated, because we are reproved: that is, that a friend is not a friend, because he doth the office of a friend. Of the two it is fitter to say of a reproving enemy, He dealeth with me like a friend] then of a reproving friend, He dealeth with me like an enemy:] For, as Augustine saith, Accusare vitia officium est bonum, quod cum mali faciunt, alienas partes agunt] It is a good office to speak ill of vice, which when bad men do, they play another's part. It is a happy enmity that helpeth you to deliver you from sin and hell: and a cruel friendship that will let you undo your soul for ever, for fear of displeasing you by hindering it. There are two sorts that deprive themselves of the saving benefit of necessary reproof, and the most desirable fruits of friendship: The one is the Hypocrite that so cunningly hideth his greatest faults, that his friend and enemy never tell him of them: He hath the happiness of keeping his physician unacquainted with his disease, and consequently of keeping the disease. The other is the Proud, that can better endure to be ungodly then to be told of it, and to live in many sins, then to be freely admonished of one. Consider therefore that it will prove self-hatred in the effect, which is now called self-love: and that it would seem but a strange kind of love from another, to suffer you to fall into a Coalpit, for fear of telling you that you are near it; or to suffer you to fall into the enemy's hands, lest he should affright you by telling you that they are near: If you love another no better than thus, you have no reason to call yourself his friend; And shall this be your wisest Loving of yourselves? If it be Love to damn your souls for fear of knowing your danger of damnation, the Devil loveth you: If i● be friendship to keep you out of Heaven for fear of disquieting you with the Light that should have saved you, than you have no enemies in Hell. The Devil himself can be content to grant you a temporal quietness and ease, in order to your everlasting disquietness and woe. Let go your hopes of Heaven, and he can let you be merry a while on earth: while the strong armed man keepeth his house, the things that he possesseth are in peace. If it be no● friendship but enmity to trouble you with the sight of sin and danger, in order to your deliverance, than you have none but enemies in Heaven: For God himself doth take this course, with the dearest of his chosen. No star doth give such light as the Sun doth: No Minister doth so much to make a sinner know himself, as God doth. Love your selves therefore in the way that God loveth you: Be impartially willing that God and man should help you to be throughly acquainted with your state; Love not to be flattered by others or yourselves. Vice is never the more lovely because it is yours: And you know that pain is never the more easy or desirable to you, because it is yours. Your own diseases, losses, injuries, and miseries, seem the worst and most grievous to you: And why should not your own sins also be most grievous? You love not poverty, or pain, because it's your own; O love not sin because it is your own. Hind. 4. ANother impediment to self-acquaintance, is, that men observe not their hearts in a time of trial, but take them always at the best, when no great temptation puts them to it. A man that never had any opportunity to rise in the world, perhaps doth think he is not ambitious, and desireth not much to be higher than he is: because the coal was never blown: when a little affront doth ferment their Pride into disquietness and desires of revenge; or applause doth ferment it into tumour or self-exaltation, they observe not then the distemper when it is up and most observable; because the nature of sin is to please and blind, and cheat the mind into a consent: And when the sin seems past, and they find themselves in a seeming humility and meekness, they judge of themselves as than they find themselves, as thinking that distemper is past and cured, and they are not to judge of themselves by what they were, but what they are. And by that Rule every drunkard or whoremonger should judge themselves temperate, and chaste, as soon as they forbear the act of sin: And what if poverty, age or sickness hinder them from ever commiting either of them again? For all this the person is a drunkard or fornicator still; because the Act is not pardoned, nor the heart sanctified, and the habit or corrupt inclination mortified. And thus passionate persons do judge of themselves by their milder temper, when no temptation kindleth the flame. But little doth many a one know himself, what corruption is latent in his heart, till trial shall disclose it, and draw it into sight. Jam diu Diabolus (inq. August.) sopitum ignem sine ullis flammis occultat, donec duas faculas jungens ambas simul accendat, etc.] If these persons be not always sinning, they will not take themselves for sinners: But he that hath once sinned knowingly, in God's account continueth in the sin, till his heart be changed by true repentance. Yet, on the other side, I would not wrong any upright soul, by persuading them to judge of themselves, as they are at the worst, in the hour of temptation; for so they will be mistaken as certainly, though not as dangerously as the other. You will ask then, What is to be done in such a difficult case? If we must neither judge of ourselves as we are at the best out of temptation, not yet as we are at the worst in the hour of temptation, when and how then shall we judge of ourselves? I answer, It is one thing to know our particular sins, and their Degrees, and another thing to know our state in general, whether we are justified and sanctified or not. To discern what particular sin is in us, and how apt it is to break forth into act, we must watch all the stir and appearings of it, in the time of the temptation: But to discern whether it be unmortified and have dominion, we must observe these Rules. 1. There is no man on earth that is perfectly free from sin: and therefore it is no good consequence, that sin reigneth unto death, because it is not perfectly extinguished, or because it is sometime committed, unless in the cases after expressed. 2. No sin that is truly Mortified and Repent of, shall condemn the sinner: For pardon is promised to the truly penitent. 3. Whatever sin the Will, accordingly to its Habitual inclination, had rather leave then keep, is truly Repent of and mortified. For the Will is the principal seat of sin; and there is no mere sinfulness, than there is Wilfulness, Rom. 7.15, 16, 19, 20, 21, 22. 4. There are some sins which cannot be frequently committed in consistency with true grace, or sincere repentance: and some which may be frequently committed in consistency with these. As where sins are known and great, or such as are easily subject to the power of a sanctified will, so that he that will reject them, may: As one such sin must have actual Repentance, if actually known; so the frequent committing of such will not consist with Habitual Repentance. Whereas those sins, that are so small as upright persons perhaps may not be sufficiently excited to resistance; or such as upon the sincere use of means are still unknown, or such as a truly sanctified Will may not subdue, are all of them consistent with repentance and a justified state; And in this sense we reject not that distinction betwixt Mortal and Venial sin; that is, between sin inconsistent with a state of spiritual life, and sin consistent with it, and consequently pardoned. He that had rather leave the former sort (the mortal sins) will leave them; and he that truly reputes of them, will forsake them: But of the other (consistent with Life) we must say, that a may may possibly retain them, that yet had rather leave them, and doth truly repent of them. 5. A sin of carnal Interest (esteemed good in order to some thing which the flesh desireth; and so loved and deliberately kept) hath more of the Will, and is more inconsistent with Repentance, than a sin of mere passion or surprise, which is not so valued upon the account of such an interest. 6. They that have grace enough to avoid Temptations to Mortal or Reigning sin, and consequently that way to avoid the sin, shall not be condemned for it, whatever a stronger temptation might have done. 7. Where bodily diseases necessitate to an act, or the omission of an act, the Will is not to be charged with that which it cannot overcome, notwithstanding an unfeigned willingness: As if a man in a frenzy or distraction should swear or curse, or blaspheme; or one in a Lethargy, or potent Melancholy cannot read or pray, or meditate; etc. 8. As frequent Commssions of venial sins (or such as are consistent with true grace) will not prove the soul unsanctified; so the once committing of a gross sin by surprise, which is afterward truly repent of, will not prove the absence of habitual repentance, or spiritual life, so as the frequent committing of such sins will. So that I conclude, in order to the detection of the sin itself, we must all take notice of ourselves as at the worst, and see what it is that Temptations can do: but in order to the discovery of our state, and whether our sins are pardoned or no, we must especially observe whether their eruptions are such as will consist with true habitual Repentance, and to note what Temptations do with us; to this end, Dir. 4. OBserve then the workings and discoveries of the heart, and judge of its abundance, or habits by your words and deeds. Note what you were when you had opportunity to sin, when the full cup of pleasure was held out to you, when preferment was before you, when injury or provoking words did blow the coal; If then sin appeared, judge not that you are free, and that none of the roots are latent in your hearts; Or if you are sure that such dispositions are hated, repent of and mortified, yet you may hence observe what diseases of soul you should chiefly strive against, to keep them under, and prevent a new surprise or increase. It is usual for such licentiousness, such self-seeking, such ugly pride and passion to break forth upon some special temptations, which for many years together did never appear to the person that is guilty, or to any other, that it should keep the best in fear and self-suspition, and cause them to live inconstant watchfulness, and to observe the bent and motions of their souls: and to make use afterward of such discoveries as they have made to their cost in time of trial. And it much concerneth all true Christians, to keep in remembrance the exercise and discoveries of grace which formerly upon trial did undoubtedly appear, and did convince them of the sincerity which afterward they are apt again to question. Will you not believe that there is a sun in the firmament unless it always shine upon you? Or that it is hot unless it be always Summer? Will you not believe that a man can speak, unless he be always speaking? It is weakness and injurious rashness in those Christians, that upon every damp that seizeth on their spirits, will venture to deny Gods former mercies, and say that they had never special grace, because they feel it not at present: that they never prayed in sincerity, because some distemper at present discomposeth or overwhelmeth them: that their former zeal and life was counterfeit, because they are grown more cold and dull; that their former comforts were all but hypocritical delusions, because they are turned now to sorrows: As much as to say, Because I am now sick, I was never well, nor so much as alive. O were it not for the tender compassions of our Father, and the sure performance of our Lord and Comforter, and that our peace is more in his hand than our own (though more in our own than any others,) it could never be that a poor distempered imperfect soul, should here have any constancy of peace; Considering the power of self-love and partiality, on one side, and of grief and fear and other passions on the other; and how little a thing doth shake so movable and weak a thing, and muddy and trouble a mind so easily disturbed; and how hard it is again to quiet and compose a mind so troubled, and bring a grieved soul to reason, and make passion understand the truth, and to cause a weak afflicted soul to judge clean contrary to what they feel: all this considered, no wonder if the peace and comfort of many Christians be yet but little and interrupted and uneven: and if there be much crying in a family that hath so many little ones, and much complaining where there are so many weak and poor: and many a groan where there is so much pain. To show us the Sun at midnight; and convince us of Love while we feel the rod; and to give us the comfortable sense of grace, while we have the uncomfortable sense of the greatness of our sin; to give us the joyful hopes of glory, in a troubled melancholy dejected State: all this is a work that requireth the special help of the Almighty, and exceeds the strength of feeble worms. Let God give us never so full discoveries of his tenderest Love and our own sincerity, as if a voice from Heaven had witnessed it unto us, we are questioning all if once we seem to feel the contrary, and are perplexed in the tumult of our thoughts and passions, and bewildered and lost in the errors of our own disturbed minds. Though we have walked with God, we are questioning whether indeed we ever knew him, as soon as he seemeth to hide his face. Though we have felt another life and spirit possess and actuate us than heretofore, and found that we love the things and persons which once we loved not, and that we were quite fallen out with that which was our former pleasure, and that our souls broke off from their old delights, and hopes and ways, and resolvedly did engage themselves to God, and unfeignedly delivered up themselves unto him; yet all is forgotten, or the convincing evidence of all forgotten, if the lively influences of heaven be but once so far withdrawn, as that our present state is clouded and afflicted, and our former vigour and assurance is abated. And thus unthankfully we deny God the praise and acknowledgement of his mercies, longer than we are tasting them, or they are still before us; All that he hath done for us is as nothing, and all the Love which he hath manifested to us is called hatred; and all the witnesses that have put their hands to his Acts of Grace, are questioned; and his very seals denied, and his earnest misinterpreted, as long as our darkened distempered souls are in a condition unfit for the apprehension of Mercy; and usually when a diseased or afflicted body doth draw the mind into too great a participation of the affliction. And thus as we are disposed ourselves, so we judge of ourselves and of all our receivings, and all! God's dealings with us: A soul in a cheerful lively frame, thinks well of all that God doth to him; and hath thoughts of Hope, and Peace, and Joy; as Health disposeth the body to alacrity, and can make a man merry, that hath little else: Whereas a soul overwhelmed with cares, and fears, and griefs, and muddyed with sinful excessive thoughtfulness, and habituated in a diseased sickly frame, is afraid of every thing, and turneth matter of comfort into sorrow, and is in daily pain by its own imaginations; like a man that hath a sore, and is hurt with the thought that some body touched it. When we feel ourselves well, all goes well with us, and we put a good interpretation upon all things: And when we are out of order, we complain of every thing, and take pleasure in nothing, and no one can content us, and all is taken in the worse part; As the Poet said, Laeta fere laetus cecini, cano tristia tristis. You shall have a merry song from a merry heart, and a sad ditty from a troubled grieved mind. And thus while the discoveries both of sin and grace, are at present overlookt, or afterwards forgotten, and almost all men judge of themselves by present feeling, no wonder if few are well acquainted with themselves. But as the Word and the works of God must be taken together, if they be understood, and not a sentence, part or parcel taken separated from the rest which must make up the sense: so also the workings of God upon your souls must be taken altogether: and you must read them over from the first till now, and set all together, and not forget the letters, the part that went before, or else you will make no sense of that which followeth. And I beseech all weak and troubled Christians to remember also that they are but children and Scholars in the school of Christ: and therefore when they cannot set the several parts together, let them not overvalue their unexperienced understandings, but by the help of their skilful faithful Teachers, do that which of themselves they cannot do: Inquire what your former mercies signify: Open them to your guides, and tell them how God hath dealt with you from the beginning, and tell them how it is with you now: and desire them to help you to perceive how one conduceth to the right understanding of the other. And be not of froward but of tractable submissive minds; and thus your self-acquaintance may be maintained, at least to safety, and to some degree of peace, if not to the Joys, which you desire, which God reserveth for their proper season. I Should have added more on this necessary subject; but that I have said so much of it in other writings, especially in the Saints Rest, Part. 3. chap. 7. and in my Treatise of Self-denial, and in the Right Method for Peace of Conscience. I must confess I have written on thi● subject as I did of Self-denial, viz with expectation that all men shoul● confess the truth of what I say; and yet so few be cured by it of thei● Self-ignorance, as that still we must stand by, and see the world distracted by it the Church divided, the Love of Bre●thren interrupted, and the work of Sa●tan carried on by error, violence, and pride; and the hearts of men so strangely stupefied, as to go on incor●rigibly in all this mischief, while th● cause and cure are opened before them and all in vain, while they confess the truth! so that they wil● leave us nothing to do, but exercise our compassion by lamenting the deliration of phrenetick men, while we are unable to save the Church, their brethren, or their own souls, from the dilaceratious and calamitous effects of their furious self-ignorance▪ But Christ that hath sent us with the light which may be resisted, and abused, and in part blown out, will speedily come with Light unresistible, and will teach the proud, the scornful, the unmerciful, the selfconceited, the malicious, and the violent, so effectually to know themselves, as that no more exhortations shall be necessary for the reception of his convictions; nor will he or his servants any more beseech men to consider and know their sin and misery, nor be beholden to them to believe and confess it. See Judas v. 14.15. And is there no Remedy for a stupefied inconsiderate soul? Is there no prevention of so terrible a self-knowledge, as the Light of Judgement, and the fire of Hell will else procure? Yes, the remedy is certain, easy, and at hand: even to know themselves till they are driven to study, and seek and know the Father and his Son Jesus Christ: Joh. 17.3. And yet is the Salvation of most as hopeless almost as if there were no remedy, because no persuasion can prevail with them to use it. Lord, what hath thus locked up the minds and hearts of sinners against thy truth and thee? what hath made Reasonable man so unreasonable, and a self-loving nature so mortally to hate itself? O thou that openest and no man shutteth, use the Key that openeth Hearts; Come 〈◊〉 with thy Wisdom and thy Love, an● all this blindness and obstinacy will be gone. At least commit not the safety of thy flock to such as will not Know themselves: But gather thy remnant, and bring them to their folds, and let them be fruitful and increase; and set up shepherds over them, which shall feed them, and let them fear no more, nor be dismayed, nor be lacking, Jer. 23.3, 4. Ordain a place for them, plant them, and and let them dwell therein unmoved; and let not the children of wickedness waste them any more, 1 Chron. 17.9. As a shepherd seeketh out his flock in the day that he is among 〈◊〉 sheep that are scattered, so seek out thy sheep and deliver them 〈◊〉 of all places where they have been scattered in the cloudy and dark day, Ezek. ●4. 12, Save thy people and bless thine inheritance: feed them also, and lift them up for ever, Psal. 28.9. FINIS.