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 — ^  "-'rri&tjt; 
 
MISCHIEFS 
 
 OF 
 
 Self- Ignorance, 
 
 AND  THE 
 
 BENEFITS 
 
 OF 
 
 Self- Acquaintance; 
 
 Opened  in  Divers  Sermons  at 
 
 Dunflan's-JVe/l  :  And  Publiihed 
 in  anfwer  to  the  Accufations  of 
 fome,  and  the  De fires  of  others. 
 
 By  "Richard  'Baxter. 
 
 For  if  a  man  thinlihimfelf  to  be  fomething  when  he  is 
 nothing,  hcdeceivsthhimfelf  :  But  let  every  man 
 prove  his  own  work  '>  and  then  (hall  he  have  re- 
 joycing  in  bimfelf  alone 5  and  not  in  another  >  For 
 every  man  jh all  bear  his  own  burden. 
 
 Londoru  Primal  by    K.nhite  for  F.  Tyton,  at  the 
 £  ;       s  in  Flcc!-ft> cet>  j  6  6  z. 
 gSg  Is.  6d.  bound. 
 
f  f  W   III    I    I    I    I    I    I      f  ?I    IY  V 
 
 To  the  right  Honourable 
 vAnne  Countefs  of 
 *Balcarres,&c. 
 
 Hough  it  be  ufual  in  Dedi- 
 cations to  proclaim  the  honour 
 of  inferibed  names  ,  and 
 though  the  proclaiming  of 
 jours  be  a  work,  that  none  are 
 likj  to  be  offended  at  that 
 knowjoujhej  ejteeming  you  the  honour  of  jour 
 fex  and  nation  •,  jet  that  you  maj  fee  1  intend 
 not  to  difpleafe  jou  by  any  unfafe  or  unfa- 
 ir our  j  applaufe%  1  JhaU  pre  fume  here  to  lay 
 a  double  dijhonour  upon  joh  :  The  one  by 
 prefixing  your  name  to  the/e  lean  and  hafiy 
 Sermons  :  The  ether  by  tying  p*rt  of  the 
 blame  upon  jenrfclf,  and  telling  the  world 
 that  the  fault  is  part Ij  jours  that  they  are 
 publijhed  •  Not  only  yours  Iconfefs:  For 
 Az  bad 
 
TheEpiflle 
 
 had  it  not  been  for  forne  fuch  auditors  as 
 C hri ft  bad,Luk.  20.  20.  And  Mark  12.13. 
 and  for  the  frequent  reports  of  fuch  as  are 
 mentioned  Pfai.  35.  it.  /  bad  not  written 
 down  all  that  I  delivered,  and  [0  had  been 
 imc  a  fable  of  fo  eaftly  anfwering  jour  de- 
 fires.  But  it  was  ycu  tbat  wo*  not  content 
 to  hear  them\  but  have  invited  them  t& 
 recite  their  meffage  more  publikelj  :  as.  if 
 that  were  like  t§  be  valued,  and  effectual 
 upon  cowmen  hearts,  which  through  jour 
 ftrength  ef  charitj  .and  holy  appetite,  is  fo 
 with  jours.  My  own  thoughts  went  in  the 
 middle  way  ;  neither  thinking  as  thofe  that 
 accujed  the fe  Sermons  of  injurious  tendencies 
 
 again  ft  — 1  kno\\>  not  whom,  or  what* 
 
 (  that  have  been  fo  long  in  contention^  that 
 the j  dream  thej  are  flill  contending,  and  fan- 
 cie  every  word  they  hear,  from  7hofe  that 
 their  mcharitaJblenefs  calletb  adverfaries,  td 
 fignifie  feme  hofrile  terrible  thing  ;  as  the 
 fc  aided  he  fid  doth  fear  cold  water  :  )  nor 
 yet  did  I  thinks  them  Worthy  to  be  tendered 
 by  fuch  a  publication  t&  the  world  :  But 
 valuing  your  judgement ,  and  knowing  that 
 ,  the  fubjccl  is  of  or  eat  ncceffnj,  though  the 
 manner  of  handling  be  dull  and  dry,  J  hope 
 it  may  be  profitable  to  forne,  and  1  find 
 nothing  in  it    to   be  hurtful  unto  any,   and 
 
 therefore 
 
Dedicatory. 
 
 therefore  fubwit,  and  leave  you  both  to  bear 
 the  blame \and  takj  the  thanks,  if  any  be  re- 
 turned. 
 
 1  perceive  you  value  the  fubjetls  Which 
 joh  have  found  in  the  practice  of  your  foul 
 to  be  moft  ufeful  :  As  thy  thai  know  God 
 Would  fain  have  aU  others  to  know  him  ;fg 
 thofe  that  know  themf elves ,  do  love  the  Glafs^ 
 end  -would  have  others  to  wake  ufe  of  it  : 
 1  wonder -not  if  your  experience  of  the  bene' 
 fits   of  f elf  acquaintance  ,     provoke  yau  to 
 defire    te  have  were  partakers  in  fo  profi- 
 table and  fo  fweet  a  knowledge.      Had  yon 
 not  known  your  felf,  you  had  never  known 
 yeur  Saiviour,  your    Gody  your   ytay    and 
 your  end,  as  you  have  done  :  you  had  never 
 been  fo  well  a c quaint edwith   the  fymptomes 
 and  cure  of  the  difeafes  of  the  Soul  ^  the 
 nature  and  exercife    of  grace ,    the     way 
 of    mortification •,     and     the      comfortable 
 fupportet     refrefhments    and   fore-tafls   of 
 heavenly  believers  :  you  had  never  fo  clearly 
 feen  the  vanity  of  all  the  pomp  and  fulnefs 
 ef  the  world,  nor  fo  eafily  and  refolutely  dem 
 fpifed  its  flatteries  and  baits ,  nor  fo  quietly 
 born  variety    of   affitlions  •,   nor  imitated 
 Wofes,  Heb.  11.25,26.     nor  received  the 
 holy  Char abler ,Pfa!.  1 5.  He  that  is  a  fi  ranger 
 to  him/elf,  his  finy  his  mlfery,  his    necejfi- 
 A  3  tj% 
 
TheEpiftle 
 
 ty,  &c.  is  aftranger  to  God,  and  to  all  that 
 might  denominate  him  wife  or  happy.  To 
 have  taken  the  fue  meafure  of  our  capaci- 
 ties, abilities,  infirmities,  and  necejfities, 
 and  thereupon  to  perceive  what  is  realty 
 BE  ST  I OR  V  S,  and  mo  ft  agreeable 
 to  our  cafe,  is  the  firftparfof  true  praEiical 
 faving  knnowledge.  Did  the  diftraQed 
 mindlefs  world  confidtrs  what  workjhej  have 
 at  home  for  their  pvoft  ferious  thoughts  and 
 care  and  diligence  t  and  of  what  nnfpeakable 
 concernment  and  necejfity  it  is,  and  that  men 
 carry  within  th-em  the  matter  of  their  final 
 doom,  and  the  beginning  of  endlefs  foy  or 
 forrows,  they  would  be  called  home  from  their 
 bufie-idlenefs,  their  laborious 4 of s  of  precious 
 time,  and  unprofitable  vagaries,  and  would 
 be  ftudying  their  hearts  tyhile  they  are  doting 
 about  a  multitude  of  tmpertinencies ,  and 
 would  be  plea fingGod  while  they  are  purvey- 
 ing for  the  fleflj  •,  and  they  would  fee  that 
 it  more  concerneththem  to  know  the  day  of 
 their  falvation,  and  now  to  lay  up  a  treafure 
 in  Heaven,  that  they  may  die  in  faith  ,  and 
 live  in  everlafting  foy  and  Glory,  than  in 
 the  crowd  and  noife  of  the  ambitious ,  cove- 
 tous ,  voluptuous  Senfualifts,  to  run  after 
 si  feather,  till  time  ispaft,and  mercy  gone, 
 and  endlefs  woe  hath  unexpectedly  furprized 
 ,  them. 
 
Dedicatory. 
 
 them-  Tet  do  thefe  dead  men  think^thej 
 live,  becaufe  rhejf  latigh,  andtalke,andride, 
 and  goe,  and  dwell  amen?  gnats  and  flies  in 
 the  fun  fliine^and  not  with  worms  and  dvft 
 in  durknefs  :  They  think  they  are  aty.ike, 
 becaufe  they  dream  that  they  are  bufie  ♦,  and 
 that  they  Are  doing  the  works  ef  men,  be- 
 caufe they  m^ke  a  p adder  and  a  noife  for 
 finer  deaths,  and  Larger  room,  and  fweeter 
 morfels,  and  lower  congees  and  fubmiffions 
 than  their  poorer  undeceived  neighbours 
 have  :  They  think^they  are  failing  u  feli- 
 city, becaufe  they  are  toffed  up  and  down  : 
 And  if  they  can  play  the  Jackj  among  the 
 fifhes^or  the  wolves  or  foxes  in  the  fiockj  cf 
 Chrifl,  or  if  they  can  attain  to  the  honour  of  a 
 Peflilence,  to  be  able  to  do  a  great  deal  of 
 hmt%they  are  proud  of  it,  and  look^as  high 
 as  If  they  f aw  neither  the  Grave  nor  Hell, 
 nor  knew  how  quickly  they  muft  be  taken 
 down,  and  laid  fo  low,  that  QtheRiglue- 
 ous  fhall  fee  it,  and  fear,  and  laugh  n 
 them,  faying,  Lo,  this  is  the  man  that 
 made  not  God  his  ftrengch,  but  trufted  in 
 the  abundance  of  his  riches,  and  ftrength- 
 ned  himfelf  in  his  wickednefs ,  Pfal.$2. 
 6,7.  [Behold, thefe  are  the  ungodly  that 
 profper  in  the  world,  and  increafe  in  rich- 
 es ^  furely  they  are  fet  in  flippery  place?, 
 A  4  and 
 
The  Epiftle 
 
 and  caft  down  to  detfruftion  and  brought 
 to  defolationssin  a  moment-,  and  utterly 
 coniumed  with  terrors  •  As  a  dream  when 
 one  awaketh,  fo,  O  Lord ,  when  thou 
 awakeft,  thou  (halt  defpife  their  image, 
 Pful.ji.  Though  while  they  lived  they 
 bleffed  themfelves ,  and  were  praifed  by 
 men  -,  yet  when  they  die  they  carry  nothing 
 away  -5  their  glory  fhall  not  defcend  after 
 them  -,  like  (heep  they  are  laid  in  the 
 grave :  death  (hall  feed  on  them,  and  the 
 upright  fhall  have  dominion  over  therein 
 the  morning  -,  Man  in  honour  abideth 
 not-  he  is  like  the  beads  thasperifh  ^  This 
 their  way  is  their  folly  ^  yet  their  pofteri- 
 ty  approve  their  fayings,  Pfal.^g.  As 
 the  proverb  is,  At  lap  the  wolfs  skin  is 
 brought  to  the  market,  and  the  Foxes  to  the 
 Furrier.  They  fhall  find  that  God  is  not 
 *frs.id  to  lay  the  hand  of  Jtiftice  an  the 
 fi-outefl  of  them,  And  Will  be  as  bold  -with 
 fifken  JJjining  gallants,  as  with  the  fooreft 
 worms  ;  and  will  fftit  in  the  face  of  that 
 mans  glory,  who  dnrfi  fpit  in  the  fact  of  the 
 Glory  of  his  Redeemer  -,  and  will  trample 
 upon  the  intercft  which  is  fet  up  againft  the 
 interefl  of  Cbrift.  The  jovial  werld  do 
 now. thinks  that  felf-ftudy  is  too  fllelancholy 
 a  thing  :  and  they  choofe  to   be  diftrafted 
 
 for 
 
Dedicatory. 
 
 for  fear  of  being  melancholy  ;  and  will  be 
 Mad  in  Solomons  fenfe,  that  they    may  be 
 wife  and  happy  in  their  own  :  Ecclef.  2.  2. 
 The  heart  of  fools  is  in  the  houfe  of  mirth, 
 and  the  heart  of  the  wife  in  the''  houfe  of 
 mourning,   Ecclef. 7. 4.    and  jet   there  is 
 mofi  Joy  in    the  Hearts  of  the  wife,   and 
 leaft   (did  peace  in    the    hearts    of  fools  ; 
 They    know  that    confeience    hath  fo  much 
 again  (I  them,  that  they  dare  not  hear  its  accu- 
 fations  and  itsfentenceiThey  dare  not  lookjnto 
 the  hideow  dungeon  of  their  hearts  :  nor  per- 
 xfe  the  accounts  of  their  bankrupt  foals,  nor 
 read  the  hiflory  of  their  impiom  unprofitable 
 lives,  lefi    they  jhould  be   tormented  before 
 the  time  :    They   dare   not  live   like    feri- 
 ous  men ,  left  they  fljould  lofe  thereby   the 
 delights  of  bruits.      O  finfulmen  !  againft 
 what  light y  both  natural  anh  fupematural% 
 do  they  of  end  !  They  fee  hoW  all  things  hafte 
 aVvay  ^  The  names  of  their  predeceffors  are 
 left  as    a  Earning   t&  them  •,    every   corps 
 that  is  carried  to  the  grave,  being  dead,  yet 
 fpeaketh   :    and  every   bone   that  is   thence 
 cafi  up,  doth  rife  oa  a  witnefs  againft  their 
 luxury  and  luft  :    and  yet  they  will  have 
 their   wills  and  pleafure   while  they  may, 
 whatever  it  coft  them  :   and  they  will  fet 
 their  heufes  on  fire that  they  might  have  one 
 
 merry 
 
The  Epiftle 
 
 merry  blaze,  and  warm   them  cnce  before 
 they  die* 
 
 O  Madam  ,  how  happy  are  you  (  if  one 
 en  earth  way  he  called  happy, )  that  have 
 looked  home  fo  often  and  foferioufly,  that  now 
 yon  can  dwell  at  home  in  peace  ,  and  need 
 not,  as  the  ungodlj.be  a,  terror  to  your  felf, 
 nor  run  away  from  your  felf,  nor  feel^  a 
 place  to  hide  you  from  your  felf  :  when 
 impious  vagrants  havefo  abufed  their  Confid- 
 ences, that  they  dare  not  conierfe  with  them, 
 nor  meet  them  alone  or  in  the  darl^!  what  a 
 mercy  kit, that  in  the  great  Reconciler  yon 
 are  reconciled  to  your  Confcience,  and  that  it 
 doth  not  find  you  out  as  an  enemy,  but  is  a 
 mejfenger  of  peace  and  of  good  tidings  t* 
 you  !  That  you  need  not  the /miles  of  great 
 ones  to  refrefh  you,  nor  pompons  entertain- 
 tnents,  complements,  plays  or  [ports  to  re- 
 create you  and  drive  away  your  farrows  ; 
 but  that  you  can  find  more  bleffed  and  de- 
 legable company  and  employment  at  home  • 
 That  you  can  daily  retire  int$  your  felf, 
 and  there  perufe  a  richer  treafure,than  bodily 
 eyes  on  earth  can  fee  -,  and  there  be  taken  up 
 with  a  far  nere  contenting  fatisfafiory 
 employment,  and  a  more  fruitful  and  plea- 
 fant  converfe  and  recreation ,  than  any 
 creature  in  Court  or  Countrey  can  afford  : 
 
 That 
 
Dedicatory* 
 
 That  jwr  Joy  is  laid  up  sphere  the  hand 
 ef  violence  cannot  touch  it  ^  and  that  they 
 that  can  deprive  you  of  efiate,  and  liberty  ,and 
 lift,  yet  cannot  take  your  comfort  from  you. 
 That  when  flefhly  unthrifts  love  net  home, 
 hecaufe  all  is  £f>ent,  and  they  can  expett  no 
 better  entertainment  there  than  want,  cok- 
 fufton,  chiding  and  difirefs,  you  tan  with- 
 draw  from  a  coufufed  troublefome  world,  in- 
 to a  well-furnifhcd  and  adorned  foul,  reple- 
 nifhtd  with  the  precious  fruits  of  the  Spirit \ 
 rnd beautified  with  the  image  of  your  Lord  I 
 O  Madam,  what  fweet  and  noble  employ- 
 ment have  you  there ,  in  cowparifon  of  that 
 which  worldlings  are  troubled  with  abroad  ! 
 There  you  may  read  the  fentence  of  ytur 
 f  ufii feat  ion  ^  06  foregoing  and  ferefheVeing 
 the  publike  final  fentence  ef  your  Judge  : 
 There  you  can  converfe  with  God  himfelf, 
 not  in  his  vindictive  Juftic?^  but  as  he  is 
 Love  ?  For  the  love  that  dweileth  fo  plen- 
 tifully in  you,  doth  prove  that  God  dwei- 
 leth in  you,  and  you  in  him,  i  foh-4.j% 
 8 , 1 6.  There  you  may  converfe  with  Chrift 
 your  head,  that  dweileth  in  you  by  faith, 
 JSphtf.  3.17.  and  with  the  Holy  Ghoft  who 
 dweileth  in  you,  and  hath  communion  with 
 you,  by  the  beams  of  hit  illuminating,  fan- 
 ftifying,  Confirming  and  comforting  grace  : 
 
 There  9 
 
The  Epiftle 
 
 There,  as  in  his  Temple  jou  are  fpeaking  of 
 his  Glory,    (  i  Cor.  3.  16,  17.   &  6.  r9- 
 
 with  Pfal.  29.  9.)  and  rejojcing  in  hi*  hoi) 
 praifc,  and  reme7Tfbring  "what  he  hath  done 
 for  jour  foul  :   There  Jou   can  perufe  the 
 Records  of  his  Mercy ,  and  thinly  with  gra- 
 titude and  delight,  how  he  did  firfi  illumi- 
 nate jou^  and  draw  and  engage  jour  heart 
 unto  him fe If :   What  advantage  he  got  upon 
 jou,  and  what  iniquity  he  prevented  by  the 
 mercies  of  jour  education,  and  how  hefecretly 
 tool^  acquaintance  with  you  in  jour  jouth  : 
 Hew    he  delivered  jou  from  worldlj  flefbly 
 (nares  ;    how    he  caufed  jou  to  favour  the 
 things  of  the  Spirit   :    how  he  planted  you  in 
 a  found  W£ II  ordered   Church  ,      where  he 
 quickened   and  condutled   you  by  a    lively 
 faithful  Allnifterj,  and  watered  his  gifts  by 
 their  conflant  powerful  preaching  of  hu  word9 
 where    Difcipline  was  for   a  defence  ,     and 
 where  jour    heart    Was  warmed  with   the 
 communion    of  the  Saints  ,    and  where  jou 
 learned  to  wcrfbip  Godinfpirit  and  in  truth  9 
 And  where  jou  were  taught  fo  effittuafij  bj 
 God  to  difcern  between  the  prectom and the 
 vile,  and  to  love  thofe  that  are  born  of  God, 
 whom  the  worldknoweth  not,  that  no  fubtil* 
 ties  or  calumnies  of  the  Serpent  can  unteach 
 itjou,  or  ever  be  able  to  feparate  jou  from 
 
 that 
 
Dedicatory. 
 
 that  love.      Ton  may  read  in  thefe  /acred 
 Records  cf  your  Hearty  hoty  the   Angel  of 
 the  Covenant  hath  hitherto  conduced  you, 
 through  this  wildernefs  towards  the  land  cf 
 promife  ;  how  he  hath  been  a  cloud  to  jouin 
 the  day ,  and  a  pillar  of  fire  by  nighty  how 
 the  Lord  did  number  yon  with  the  people  that 
 are  his  Jloc^his  portion ,  and  the  lot  of  his  in- 
 heritance: and  led  yon  about  in  a  defert  land, 
 inftruEled  yony  and  kept  yon  as  the  apple  of 
 his  eye.    (Dctit.  32.  9.  10.  )      His  Manna, 
 hath  compared  your  tent  :  his  dottrinc  hath 
 dropped  as  the  rain,  and  his  words  diftilled  as 
 thedeV?-,  as  the  [mall  rain  upon  the  tender 
 btrb,and as  the  Jhowres  upon  the  grafs,  (v.2.^) 
 As  his  beloved  you  have  dwelt  in  fafety  by 
 him  ;  and  the  Lord   hath   covered  yon  aM 
 the  day  long ,   (c.  33.  12.)  when  ft  or  ms  have 
 riftn^he   hath  been  y§ur  refuge  ^  and  when 
 dangers  cowprffed  you  en  every  fide ,  he  hath 
 hid  you  as  in  his  pavilion,  and  his  Angels 
 have  pixcht  their  tents  about  you,  and  born 
 jou  up  :  you  have  been  fortified  in  troubles^ 
 and  enabled  comfortably  to  undergoe  them  : 
 in  war  and  in  peace -,   in  your  native  country 
 and  in  fcrreign  lands  \  among  your  friends 
 and  among  your  enemies  -5  in  Court  and  Coun- 
 try •,  in  profperity  and  adverfity,  you  have 
 found  that  there  is  nonrlike  the  God  of 
 
 I/rail, 
 
1 
 
 TheEpiftle 
 
 lfratU  who   ridcth   upon  the  hearen  ifl 
 your  help,  and  his  excellency  on  the  skie  : 
 The  Eternal  God  hach  been  your  refuge, 
 and  underneath  are  the  everlafting  arms, 
 (  Dent.   34.  26,  27.  )    Ttu  may  remember 
 the  mercies  of  jour  younger  years,  of  your 
 waried  ftite,  and    of  your    widdow-bood  : 
 your  comforts  in  your  truly  Noble    Lord, 
 though  troubled  and  interrupted  by  his  death , 
 jet  Increafed  by  the  consideration  of  his  /<?- 
 licity  with  Chrift  •,  your   comfort  in  your 
 hopeful  ijfuc,    though  abated  by  the  injury 
 cf  Romijh  theft ,  which  ftole  one  of  the  Refes 
 ef  your  Garden,  that  they  might  boafi  of  the 
 fweetnefs  when  they  called  it  their  own  :    (  I 
 may  well  fay ,  ftole  it,  when  all   the  cheat 
 was  performed  by  unfyotyn  perfons   in   the 
 dark^\    and  no    importunity  by  you  or  me, 
 could  procure  me  one  difpute  or  conference  in 
 her  hearing,  Vvitb  any  of  the  feducers,  be- 
 fore her  perfen  was  floln  away*)     Though 
 comforts  conveyed  by  creatures  mufi  have 
 their  prickj>  yet  your  experience  hath. partly 
 taught  you  (and  more  Vrifldo)  that  by  ah  the 
 mixtures  of  fower    and  bitter  ingredients, 
 your  T ather  doth  temper  you  the  mofi  whole- 
 fome  compofition  ^   Be  chafteneth  you  for 
 your  profit,  that  you  may  be  partaker  of 
 his  Holinefs  (  Hei.  12.lO.)    and  the leafi 
 
 degree  ' 
 
Dedicatory. 
 
 degree  of  Holinefs  cannot  be  pur  chafed  at  too 
 dear  a  rate.     His  red  and  ftaffe  have  com- 
 forted yon  :    and  Whatever  are    the  begin- 
 nings ,  the  End   will   be,    the  quiet  truit 
 of  Righteoufnefs,  when  yon  have  been  ex- 
 crcifed  therein  :  And  though  man  be  muta- 
 ble,  and  friends,  and  flejb,and  heart  have 
 failed  you,  yet  God  is  ftill  the  flrength  of 
 your  hearty  and  your  portion  for  ever,  Pfal. 
 73,26.    O  the  variety  of  learning  that  is 
 contained  in  the  fecret  writings  of  afanUified 
 heart  !  The  variety  of  [nbjttts  for  the  mofi 
 fruitful  and  delightful  thoughts,  which  you 
 way  find  recorded  in    the  inwards  of  yeur 
 foul   !  How  pleafant  is  it  there  to  find  the 
 Characters  of  the  Jpecial  Love  of  God,  the 
 lineaments   of  his  Imtge,  the  tranferift  of 
 his  LaW,  the  harmony  of  his  gifts  and  graces, 
 the  witnefs,  the  feal  and    the  earn  eft  of  his 
 Sprit,  and  the  forctafts  and  beginnings  of 
 Eternal   Life  I    As  Thankjfulnefs  abhors 
 oblivion,  and  is  a  Recording  grace,  and  keep' 
 eth Hiftories and  Catalogues  of  Mercies-,  fo 
 is  M  a  Reward  unto  it  {elf,  and  by  thefe  Re- 
 cords it  furnijheth  the  foul  with  matter,  for 
 the fweeteft  employments  and  delights  ;  Is  it 
 natpleafan^toyou  there   to  Read,  how  God 
 hath  confuted  the  objettions  of  diftrufi  ?  bow 
 oft  he    hath  condefc  ended  to  your  weaknefs, 
 
 and 
 
The  Epiftle 
 
 and  pardoned  yon  when  you  could  not  eafily 
 forgive  your  felf  ?  boy?  oft  he  hath  enter* 
 tainedyou  in  fecret  with  his  Lave  ?  and  vi- 
 fited  you  with  his  consolations  ?  How  necr 
 him  fometimes  you  have  got  in  fervent 
 prayer,  and  feriom  meditation  ?  And  when 
 for  4  feafon  he  hath  hid  his  face,  how  foon 
 and  feafonably  he  returned  ?  Hew  oft  he 
 hath  foundyouweeping,  and  hath  wiped  away 
 your  tears  ?  and  calmed  and  quieted  your 
 troubled  foul  ?  How  he  hath  refolved  your 
 doubts^  and  expelled  your  fears  ±  and  heard 
 your  prayers  ?  How  comfortably  he  bath 
 called  yon  His  Child  ^  and  given  you  leave , 
 and  commanded  you  to  call  him  Father  ^ 
 when  Chrifi  hath  brought  you  with  boldnefs 
 into  bis  prefence  I  How  fweet  fhould  it  be 
 toy  our  remembrance, to  thinly  how  the  Love 
 cf  Chrifi  hath  fometime  exalted  you  above 
 thefe  [uhlunary  things  !  How  the  Spirit 
 bath  taken  you  up  to  Heaven,  and  fhewed  to 
 y our  faith  the  Glory  of  the  New  Hierufalem, 
 the  bUffed  company  of  thofe  Holy  fpirits 
 that  attend  the  Throne  of  the  Afjjefly  of 
 God ,  and  the  fbining  face  of  your  glorified 
 Head  !  By  Vpbat  feafonable  and  happy 
 JMeffengers  he  hath  fent  you  the£lufier  cf 
 Crapes  as  the  fir  ft  fruits  of  the  land  cf 
 prowife  !  and  commanded  you  oft  to  Take  and 
 
 Eate 
 
Dedicatory.' 
 
 £  ate  the  Bread  of  Life  ?  Ho  to  eft  be  hath 
 reached  te  your  thirfty  foul  the  fruit  of  the 
 Vine,  and  turned  it  facrawentally  into  his 
 blood,  and  bid  you  drink  it  in  remembrance 
 of  him,  till  he  come  andfeafi  joh  with  his 
 fulleft  Love,  and  fatisfie  joh  with  the  flea- 
 [tire  and  pre fence  of  his  Glory. 
 
 But  the  volumes  of  mercy  written  in 
 your  hearty  are  too  great  to  be  by  me  tran- 
 fcribed.  1  can  eafily  appeal  to  you  that  are 
 acquainted  with  it,  whether  fuch  Heart- 
 employment  be  not  more  pleafant  and  more 
 profitable,  than  any  ef  the  entertainments 
 that  flafhy  wit ,  or  gaudy  gallantry ,  or  mer- 
 riment s,lux*rie>  or  preferments  can  afford} 
 Is  it  not  better  converfe  with  Chrifi  at  home± 
 than  with  fuch  as  are  de fcribed,  Pfa  .  1 2, 
 abroad  ?  To  dwell  with  all  that  blejfed 
 retinue,  Gal.  5.  22,  23.  than  with  Pride* 
 Vainglory,  Envy,  Diffimulation,  Hypocrifie, 
 Jalfhood,  time-wafting,  foul-deftroying  plea- 
 fures ,  to  fay  nothing  of  the  filthinefs  which 
 Chriflian  years  abhor  the  mention  of,  and 
 which  God  himfelf  in  timeVpill  judge,  Eph. 
 5-  3,4,  5,6.  Heb.  13,  4.  andthe  reft  re- 
 cite^ Gal.  5. 19,20,21.  If  ungodly  per- 
 fonsdo  find  it  more  unplcafanc  to  converfe  at 
 home,  no  wonder*  when  there  is  nothing  but 
 darknefs  and  defilement ,  and  when  they  have 
 (a)  p»% 
 
TheEpiftle 
 
 put  God  from  them,  and  entertained  Sat an  ,fo 
 that  their  hearts  are  like  to  haunted  houfes, 
 where  terrible  cries  and  apparitions  do  mal^e 
 it  a  place  ef  fear  to  the  inhabitants.  But  if 
 their  f euls  had  fitch  bleffed  inhabitants  *s 
 jours  •,  could  they  meet  there  with  arecon- 
 ciledCod,  a  Father ,  a  Saviour  and  a  fanUi- 
 fier  ;  had  they  fouls  that  kept  a  correffon- 
 tiency  with  Heaven,  it  would  not  feem  fofad 
 and  terrible  a  life,  to  dwell  at  home,  and 
 withdraw  from  that  noife  of  vanity  abroad^ 
 which  are  but  the  drums  and  trumpets  of  the 
 i  v  vil,  to  encourage  his  delude dfoHo\\>exs ,  and 
 drown  the  cries  of  miferable  fouls.  Tour 
 ae&reft  friends  and  chief  eft  treafure^  are  not 
 abroad  in  Court  or  Country  •,  but  above youy 
 and  within  you  •,  where  then  fhould  your  ■ 
 delightful  converfe  be  ,  but  where  your 
 friends  and  treafure  are}  Matth.  6.  21. 
 Phil.3.20.  Col.  3.  i32,  3,4.  When  there 
 i$  almcfl  nothing  td  be  found  in  the  conver~ 
 fat  ion  of  the  world,  but  dif cord  and  difl  r  alii- 
 n,  and  cenfufwn,  and  clamours,  and  malice, 
 ^nd  treachery  ,u  it  not  better  to  retire  into 
 fuch  a  hearty  where  notwithfianding  infirmi- 
 ties and  feme  doubts  and  fears,  there  is  or- 
 c-tr,  and  concord,  and  harmony,  and  fuch 
 Peace,  as  the  world  can  neither  give  nor  take 
 *w ay  ?  Obleffedbe  the  hand  of  Love,  that 
 
 bUtted 
 
Dedicatory. 
 
 blotted  out  the  names  of  Honoured  Riches, 
 and  7>leaf*res^  and  carnal  intereft,  and 
 accommodations  %  from  pur  heart  >,  and 
 inscribed  his  own  in  Characters  never  to  be 
 obliterate  !  That  turned  out  Vfurpers,  and 
 fo  prepared  and  fur/rifled  your  heart,  as  to 
 make  and  judge  it  fuch,  at  no  ene  is  Worthy 
 of  it  but  him/elf.  O  wh^t  a  Court  have 
 jo  a  chef  en  for  jour  abode  f  Hew  high  and 
 Glorious  I  how  pure  and  holj  !  unchangeable 
 and  fafe  !  How  ambitiouflj  do  joh  avoid 
 ambition  ?  How  great  arc  y on  in  the  low li- 
 nefs  of  jour  mind  ?  How  high  in  jour 
 Humility  ?  Will  no  lower  a  place  than 
 (  Heaven  content  you  to  converfe  in  ?  (  For 
 Heart* converfe  and  Heaven-cenverfe  are  as 
 much  ene,  as  beholding  both  the  Glafs  and 
 Face  :  )  Will  no  lower  correspondents  fatis- 
 fie  jou  than  the  Hoft  of  Heaven  ?  Cannot 
 the  company  of  imperfeB  mortals  ferve  your 
 turn}  N*yy  can  you  be  fatisfied  tyith  none 
 below  the  Lordhimfelf  ?  Well ,  Madam,  if 
 yon  will  needs  have  it  fo  ,  it  fhall  be  fo  ; 
 What  joh  judge  B  E  ST  F OR  TOV% 
 fhall  be  yours  :  what  you  had  rather  be, 
 you  are  :  and  where  joh  had  rather  dwell, 
 you  fhall  :  and  feeing  you  have  under  flood 
 that  One  thing  is  necefiary  ,  and  have 
 chofen  the  Good  part,  it  fhall  not  be 
 (  a  2)  taken 
 
TheEpiftlc 
 
 takenirom  you,  Luke  IO-  41 ,  42«  Having 
 fir  ft  fought  the  Kingdom  of  God  and  his 
 Righteoufnefs ,  you  Jhafl  have  fuch  Ad- 
 dlonalls  as  will  do  you  good ,  Matth.  6. 
 33.  Rom.  8>  28.  Pfal.  84.  11.  Ton  have 
 learned  to  knoty  while  God  is  yours  ^h&w  little 
 ef the  Creature  you  need,  and  how  little  ad- 
 dition  it  me.keth  to  your  happinefs  (  Tqh 
 are  Wife  enough  if  jgu  live  to  God-9  and 
 honourable  enough  if  you  are  a  member  of 
 Chrifl  •,  andrieh  enough  if  you  are  an  heir 
 of  heaven  -5  and  beautiful  enough  if  j&u 
 have  the  image  ef  God  :  and  yet  having  made 
 your  choice  of  thefe ,  how  liber aRy  hath  God 
 cafi  in  as  overplus,  the  inferior  kind  ;  which 
 youRnd  j#lo(ingthem  ?  As  if  he  had  f aid  to 
 jcu^as  to  Solomon,  2  Chron.  I..  11.  [  Be- 
 caufe  this  was  in  thine  heart,  and  thou  hafi 
 not  asked  riches,  wealch  or  honour,  nor 
 the  life  of  thine  enemies,  neither  yet  haft 
 asked  long  life  ^  but  haft  asked  Wifdom 
 
 and  knowledge  for  thy  felf- Wifdom 
 
 andKowlecige  is  granted  to  thee  •  and  I 
 will  give  thee  Riches,  and  wealth,  and  ho- 
 nour-  —]]  \   as  if  God  would  convince 
 
 even  flefb  itf elf  that  none  are  Ukj  the  fcr- 
 vants  of  the  Lord  ;  And  when  the  envious 
 one  hath  faid,  t hat  You  ferve  not  God  for 
 nought,  though  he  hath  lew  fermitred  to 
 
 put 
 
Dedicatory. 
 
 put  forth  his  hand,  and  touch  you  in  youf 
 dear  eft  friends  and  relations  -,  your  peace, 
 your  Imitation  and  eft  ate,  yet  hathhefore- 
 ftrained  him,  andfupportedyou,  as  may  eaftly 
 convince  you  that  the  Worft  of  Chrift  is 
 better  than  the  Beftof  the  World,  or  Sin. 
 
 I  have  purpofcly  been  long  in  opening  the 
 felicity  of  Heart-converge,  as  a  matter  of 
 your  even  experience,  both  for  the  exciting  of 
 you  to  a  life  pf  Thankjulnefs  to  G$d,  and 
 that  this  undigefted  Treatifc  Which  yon  have 
 drawn  out  inte  the  light,  may  come  to  your 
 hands  with  fome  fupply,  in  that  part  of  the 
 Application  Which  doth  mo  ft  concern  yeu\  And 
 becaufe  yeur  Name  may  draw  the  eyes  of 
 many  others  to  read  this  Preface,  1  fhall 
 add  here  a  few  Directions  to  thofe  that 
 would  be  well  acquainted  pith  themfelves, 
 And  would  comfortably  converfe  at  home. 
 
 Direct*  i.  Lee  him  not  overvalue  or 
 mind  the  deceitful  world,  that  would  have 
 fruitful  converfe  with  God  &  with  himfelf: 
 TV*/?  nrt  fuch  a  cheater,  as  hath  robbed 
 fo  many  thoufands  before  us  \  ejpecially  when 
 God  and  common  experience  do  call  out  to  us 
 t3  take  heed  :  The  ftudy  of  Riches,  and 
 rifing ,  and  reputation,  and  pleafures  agree  th 
 not  with  this  ftudy  of  God  yand  of  our  hearts  : 
 And  though  the  world  Will  not  take  acquain- 
 ts 3 ;  tance 
 
TheEpiftle 
 
 tance  with  us,  if  we  come  not  iVthelr  fafhi- 
 on,  nor  fee  us,  if  we  ft  and  not  on  the 
 higher  ground  ^  yet  it  is  much  better  to 
 be  unknown  to  others,  than  to  our  (elves  : 
 Though  they  that  live  upon  the  trade,  d$ 
 thinly  there  is  no  fifhing  like  the  Sea  ,  yet 
 thofe  that  take  it  but  on  the  by,  will  rather 
 choofethe  fmaller  waters,  where  though  the 
 fijb  be  lefs,  yet  few  are  drowned,  and  made 
 a  prey  to  the  fife  that  they  would  have  catched. 
 A  retirement  therefore  ?nuft  be  made,  from 
 the  inordinate  purfuit  of  worldly  things, 
 and  the  charms  of  honours,  riches,  and  de- 
 lights ;  And  if  fome  prefentlofs  do  feem  to 
 follow,  it  is  indeed  no  lofs,  which  tendeth  un- 
 to gain.  He  will  catch  nofifi  that  will  not 
 lofe  his  flie.  Me  thinks  they  that  fmcerely 
 fray  £  Lead  m  not  into  temptation f\  fbonld 
 not  defire  to  have  bolts  and  barrs  between 
 God  and  them,  and  to  dw til  where  falvation 
 is  hardlieft  attained  I  cDeftre  not  to  be 
 planted  in  any  fuch  place,  (  though  it  feem 
 a  Taradife,)  where  God  is  moft  unknown, 
 and  ufedas  a  fir  anger,  and  where  Saints  are 
 wonders,  and  examples  of  ferious  piety  are 
 mop  rare,andwhere  a  Heavenly  Converfa- 
 iion  is  known  but  by  reports,  and  reported 
 ef  according  to  the  malice  of  the  Serpent, 
 And  represented  but  as  fancie,  hypocrifie  or 
 
 fatlion  : 
 
Dedicatory. 
 
 faStion:  where  fin  mofi  profpereth,andis  in 
 Jeafi  difgrace  •,  and  where  it  is  a  greater 
 fbame  to  be  a  Saint  than  to  be  a  fwine  \  a 
 [eriou*  Cbrifiian,  than  a  feared  fiupifed 
 fenfualift  :  Blefs  you  from  that  place  when 
 the  Weeds  of  vice  are  fo  rank^,  as  that  no 
 good  plant  can  pro/per  neer  them  :  Where 
 gain  is  Godlitoefs  >  and  impiety  is  ncceffary 
 to  acceptable  obfervance  •,  and  a  render 
 Confcience,  and  the  fear  of  Gody  are  chara- 
 cters of  one  too  furly  and  mplyablc  to  be 
 countenancedby  men  -,  where  the  tongue  that 
 7tature  formed  to  be  the  Index  of  the  mindy 
 is  made  the  chief efi  infirument  to  hide  it  ; 
 and  men  are  fo  confciom  of  their  own  incre- 
 dibility, that  no  one  doth  believe  or  trufi 
 Another  :  where  *9  words  are  Hearc-deep, 
 but  thofe  that  are  Jpo^en  Again  It  Chrifts 
 caufe  and  intereft,  or  tor  their  own  ;  where 
 a  vile  per f on  is  honoured^  and  thofe  contemned. 
 that  fear  the  Lord  :  Blefs  joh  from -the 
 place  where  truth  is  intolerable,  and  un- 
 truth cloaked  with  its  name  :  where  holi- 
 nefs  is  lookt  at  us  an  OWle  or  enem\e%  and 
 yet  hypocrite  mujl  fteal  its  honour  from  it  : 
 where  he  is  a  Saint  that  is  lefs  Wicked  than 
 infamous  tranfgre[fors  ;  anh  where  Dives 
 life  is  blamelefs  temperance  *,  and  where 
 Pride ,  idlenefs,  Fulnefs  of  bread ,  and 
 filthy  fornication  and  lafcivioufnefs  3  are 
 (  a  4  )  the 
 
TheEpiftle 
 
 the  infirmities  of  Pious    and  excellent  fcr- 
 fons  :  where  great  fins   are  [mall  ones,  and 
 [mall  ones  are  none  \  and  where  the  greateft 
 wuft  have  no  reproof,  and  the  Phyftcion  is  ta- 
 ken for  the  greateft  enemy:  where  chaff "e  is  va- 
 lued at  the  price  of wheat \  and  jet  the  famine 
 is   of  choice  :  where  perfons   and  things 
 are  meafured  by  Intereft  -,  and  duty  to  God 
 derided   as  foil  J,  when  ever  it  crcjfeth  the 
 wifdom  of  the  world,  and    hated   as  [ome 
 'hurtful  thing  when  it  crofeth  flejhly  men  in 
 their  defires  :   And  where  Dives  Brethren 
 are  unwarned  •,     and  none  are  more  [ecure 
 and  frolick^,    than  thoje  that  to  morrow  may 
 be  in     Hell  ;    and  as    at    the  Gladiators 
 ffiorts,  none  complain  le[s   than    tho[e  that 
 ffieed  worft,  quift   caefi  filent,   fpedatores 
 vociferancur.     Old  Travellers  are  u[ually 
 rnoft  aadiiied  to  end  their  days  in  folitude  •, 
 Learn  to  contemn  the  world  at  cheaper  rates 
 than  they  ;  Neither  hope  ,   ner  veifb  to  live 
 an  Alexander,  and  die  a  Socrates  .,     A 
 Crowd  or  ccneourfe,  though  of  the  greateft, 
 where  is  the  greateft  tumult  of  affairs,  and 
 confluence  of  temptations,  is  not  the  fafeft 
 place  to  die  in  :  and  I  have  moft  mind  to 
 five  where   I  would  die.     Where  men  are 
 Barbarimoribus,  etfinon  natione  ^  Cbri- 
 ftians  in  Name,  and  infidels  in  Conver[a- 
 t ion:  the  [weetne[s  of  their  Chriftian  names 
 
 will 
 
Dedicatory. 
 
 will  not  preferve  them  er  you  from  the  dan* 
 ger  of  their  unchrifiian  lives  :  It  was  not  the 
 whole  of  Lots  deliverance  to  be  favcdfrem 
 the  flames  of  Sodom ,  but  it  was  much  of  it  to 
 bs  freed  from  their  nsalitious  rage,  and  filthy 
 grievous  converfations  :  The  beft  medicine 
 ag^infi  the  Plague ,  is  to  keep   far  enough 
 from  the  place  that  hath  it.      The  Proverb 
 faith ,  He  Jhall  have  fleas  that  will  lye  with 
 the  degs.    Deftre  not  that  condition,  where  all 
 feem  friends,   but  none  are  friends  Indeed -, 
 but  they  that  feem  to  be  your  fervants,  are  by 
 flattery  ferving  themf elves  upon  you  :  Where 
 fe\\>  per/on s  or  things  are  truly  repre/ented  *, 
 but  men  are  judged  of  by  the  defcriptions  of 
 their  enemies,  and  the  Lambs  have  the  skins 
 and  names  of  Wolves:  and  the  beft  are  odious 
 when  bold  calumniators  had  them  with  odious 
 accusations.  Jn  a  word,  defire  not  the  place , 
 where  the  more  men  feek^,  the  lefsthey  find, 
 and  the  more  they  find,  the  lefs  they  have  : 
 and  the  more  \hey  have,  the-  lefs  they  d§  en- 
 joy i  Where  the  more  art  their  provifionsj he 
 lefs  are  their  fupf  lies  :  the  more  their  wealth, 
 the  more  their  want :  the  mere  thier  pleafure , 
 the  lefs  their  Peace  '  the  greater  their  Alirthy 
 the  lefs  their  Joy  :    the  greater  their  confi- 
 dence, the  lefs  their  fafety  :   Where  the  great 
 Mifiahe  about  their  Happinefs,  their  Beft, 
 
 their 
 
The  Epiftle 
 
 *&t»VEnd,  doth  make  their  lives  a  confiant 
 error ^  and  death  a  dolefull  difappointment  : 
 He  muft  needs  lie  crooked  that  hath  fo  Jhort  a 
 bed. 
 
 Direti.2.  Keep  all  clean  and  found  with- 
 in ,  that  there  may  be  little  of  loathfome- 
 nefs  to  difaffetl  jon ,  or  terror  to  frighten 
 you  from  jour  [elves  ,  It  is  a  frightfull 
 thing  to  be  much  converjtng  with  a  guilty 
 foul ,  and  hearing  the  accufations  of  a  confer- 
 ence not  cleanfedby  the  blood  ofChrift:  And 
 it  is  an  nnplezfant  thing  to  be  fearching  in 
 ow  wounds ,  and  reading  thehiftoryof  a  life 
 of  folly  ;  efpeciallyof  wilful  fin ,  and  of  un- 
 grateful neglctt  of  offered  grace.  Make 
 not  fuch  work,  for  your  fclf,  if  you  love  it 
 not.  We  make  our  beds  ill,  and  then  we  are 
 aweary  of  them ,  becaufe  they  are  fe  hard  : 
 Our  Comforts  are  more  in  our  own  hands  then 
 in  any  others  :  The  beft  friend  or  P  aft  or  can  - 
 not  dofo  much  to  promote  themjtor  the  great  - 
 eft  enemy  fo  much  todeflroy  them  as  our  f elves. 
 If  we  will  furfet,  and  make  our  felves  fick^% 
 we  muft  endure  it .  If  Wafps  and  Vipers  be 
 turguefts,  no  wonder  if  we  dwell  not  quietly 
 at  home  •  andif  we  fit  not  at  eafe,  when  we 
 carry  thorns  about  us.  Folly  and  Concu- 
 fifeence  breed  our  mifery  :  It  is  the  fmsak^of 
 our  own  corruptions  that  troubleth  our  eyes , 
 
 and 
 
Dedicatory. 
 
 mA  the  [cent  &  [mart  of  our  ulcerated  minds 
 that  mo  ft  annoy  eth  u$t     We  cannot  wafte  our 
 *Peace^  and  have  it.     Turkman  i  Pope^  and  all 
 the  terrible  names  on  earth,    an  not  fo  terri- 
 ble defsrvedlj  to  a  [inner  as  his  own:    The 
 nexreft  evil  is  the  meft  hurtful  evil  :   If  a 
 fcoldingWife  be  fuch  a  continual  dropping  y 
 and  troublefomt  companion  ^  as  Solomon  tells 
 us,  what  then  Is  a  diftempered,trcubled  mind^ 
 and  a  chiding  cenfcicnce?  It  ispittj  that  man 
 fhould  be  his  own  afficler,  but  f§  it  is  :  And9 
 as  the  proverb  is,  he  hath  great  need  of  a  fool ^ 
 that  will  play  the  fool  himfelf;  fo  I  may  fay  , 
 He  hath  great  need  of  a  torment  er,  that  Will 
 be  a  tormenter  to  himfelf.  V oily, and  luft^and 
 raflrnefs,  and  paffion  are  forry  keepers  of  our 
 peace  :  Darknefs  and  filth  do  make  a  dunge- 
 on, and  not   a  delightful  habitation  of  cur 
 hearts:  God  would  take  pleafure  in  them, if 
 we  kept  them  clean ,    and  would  walk^  with 
 tain  thofe  gardens,  if  we  kfpt  them    are  ft  : 
 But  if  we  will  defile  his  Temple  5  and  make 
 it  unpleafing  unto  him,  he  will  make  it  m- 
 pleafmg  unto  us.     Terror   and   trouble  are 
 the fhado^Q of  fin ,  that  follow  although  tin 
 Sun  ftdne  never  fo  brightly.       If  we  carry 
 fire  in  our  c baths  i   we  jhaUjmell  it  at  the 
 ieaft.      Kee.p  clofe  to   God  :    obey    his  will : 
 make  fure  of  jour  Reconciliation  and  Adop- 
 tion : 
 
The  Epiftle 
 
 tton  :  keepclear your  Evidences:  andgrieve 
 not  the  holy  Spirit  -which  fealeth  you  ,  and 
 mujt  comfort  you:  Andthen  it  will do  you  good 
 tolookjntoyour  hearty  and  there  you  fijall  find 
 themoft  delightful  company  •  and  the  Spi- 
 rit that  you  have  there  entertained ,  will 
 there  entertain  you  with  his  joyes. 
 
 But  if  diforder  have  prevailed  and  made 
 your  Hearts  a  place  of  trouble,  yet  fly  not 
 from  it,  and  refufe  not  to  converfe  with  it : 
 For  though  it  be  not  at  theprefent  a  worl^of 
 fleafure,  it  is  a  work,  of  Neceffity,  and  may 
 tendtopleafure  in  the  end  :  Converftng  Wife- 
 ly  and  faithfully  with  a  dif ordered  troubled 
 he  art, is  the  way  to  make  it  a  well  ordered  and 
 quiet  heart. 
 
 Dirett.i.  In  judging  of  your  prefent 
 itate  and  aftions  ,  let-  one  eye  .  be  al- 
 wayes  on  the  end;  This  will  both  quick- 
 en you  to  be  ferious  in  the  duty,  and  di- 
 reft  you  in  all  particular  cafes  to  judge 
 aright.  As  the  approach  of  death  doth 
 convince  almoft  all  men  of  the  necefjity  of 
 fiudying  themf elves  s  and  calleth  them  to  it 
 from  all  other  ft  udies-,  fo  the  confederate  fore- 
 fight  of  it3  would  do  the  like  in  better  time. 
 ;  And  it  is  the  End  that  communicateth  the 
 Good  or  Evil  to  all  things  in  the  way  :  and 
 therefore  as  they  have  relation  to  theEnd, 
 
 they 
 
Dedicatory. 
 
 they  mufi  be  judged  of.     When  you  per ufc 
 your  atliens ,  conftder  them  as  done  by  one 
 that  is  entring  into  Eternity ,  and  as  tbofe 
 that  waft  all  be  opened  in  a  clearer  light.      If 
 we  feparate  our  aftions  in  our  confederations 
 from  their  ends,  they  are  not  of  the  fame  fig- 
 nification,  but  taken  to  be  ether  things  then 
 indeed  they  are.     if  the  Oaths ',  the  Lies,  the' 
 Slanders,  the  Senfualitj  and  flthinefs  of  im- 
 pure finners,  had  not  relation  to  the  lofs  of 
 Heaven,  and  to  the  pains  of  Hell,  they  were 
 net  matters  of  that  exceeding  moment  as  now 
 they  are  :  And  if  the  Holinefs ,Obedienctand 
 Watchfulnefs  of  believers,  had  no  relation  to 
 the  eft  aping  of  Hell  fire,  and  the  attainment 
 of  eternal  life, they  would  be  $f  lower  value 
 then   they  are.     The  more  clearly  men  dif* 
 cern  that  God  is  prefent,  that  judgement  is  at 
 hand^  that  they  are  near  to  Heaven  or  Hell% 
 tyhere  millions  have  already   received  their 
 reward,  the  more  ferioufly  will  they  ftudy, 
 and  the  better  will  they  know  themfelves. 
 DireU.  4.  Though  you  mufi  endeavour  tj 
 judge  your  felf  truly  as  you  are,  yet  rather 
 enclineto  think  meanly,   then  highly  of 
 your  felf,  and  be  rather  too  fufpitious,then 
 too  prefumptuous.    My  reafons  for  this 
 direction  are,  Becaufe  mans  nature  is  gene- 
 rail]  difpofedto  felf  exalting;  and  pride, and 
 
 felf. 
 
The  Epiftle 
 
 [elf- love  are  fns  fo  common  and  f§  ftrong, 
 as  thdt  it  u  a   thing  cf  wondrom  difficulty 
 to  overcome  them  ,  fo  far  as  to  judge  our 
 J r elves  impartially,  and  to  err  as  little  in  our 
 oven  c*nfes  as  if  it  were   another*  :  and  be* 
 caufe  f elf -exalting  hath  jar  more  dangerous 
 effeltSt  then  f elf-aba  fing,  fnppofing  them  to 
 exceed  their   bounds.       Prudent  humility  is 
 a  quieting  grace,  and avoideth  many  jiornss 
 and  temfefis   ,  which  trouble  and  [hake  the 
 peace  ef  others.    It  makj'th  men  thankfnll  for 
 that  little  as  nndefcrved,  Which  others  refine 
 at  as- fhort  of  their  exf  citations  :    It  telleth 
 thefufferer   that  Gsd  doth  ajflitt  him  much 
 Icfs  then  he  deferveth;  and  caufeth  him  to 
 fay,  I  will  bear  the  indignation  of  the  Lord, 
 becaufel  have  finned  againft  him  (Micah 
 7.  9-)  It  tcacheth  us  a  cautelous  fuffition 
 cf  our  own  under fiandingsy  and  a  juft  fub- 
 miffion  to    thofe  that   are  wifer    than  ourm 
 f elves  :  When  Pride  kjepeth  out  fVifdom,  by 
 keeping  out  the  knowledge  of  our  ignorance. 
 And  as  Pliny  tells  us  of  fome  Nations ^  where 
 ihey  are  grey-headed  in  their  Infancy  ,  and 
 blackzheaded  when  they  are  eld  •    So  Pride 
 maketh  many  wife  fo  feon,  that  they  never 
 come  to  be  truly  wife'.  They  thinj^inyouth  that 
 they  have  more  than  the  wifdom  of  age^  and 
 therefore  in  age  they  have  lefs  then  what  be- 
 
 feemtd 
 
Dedicatory. 
 
 ft ewed  them  inyuuth.  Every  ^ard  report  or 
 ufage  is  ready  to  breck^  a  frond  mans  heart  : 
 when  contempt  doth  little  dij quiet  the  bum- 
 blet  becaufe  they  judge  fo  meanly  of  them- 
 f elves.  The  proud  are  frequently  difturbed, 
 becaufe  thej  climb  into  the  feats  of  others  : 
 when  humility  fits  quietly,  and  no  one  bids  it 
 rife,  becaufe  it  knoweth  and  ksePer^  its  own 
 place.  Therefore  it  is  that  true  contrition 
 having  once  toldrus  0f-*#r  jolly  to  the  Heart , 
 doth  make  us  walk^  more  circumfptUly  while 
 we  live  :  And  that  no  man  is  better  re- 
 folved  then  he  that  was  once  in  doubt,  and 
 that  no  man  ft  andethf after,  than  he  that  hath 
 had  a  fall :  and  ne  man  is  monfafe,  then  he 
 that  hath  had  mo  ft  a  {faults.  If  you  love  your 
 fafety,  deftre  not  either  to  be,  tr  to  fecm  too 
 high*  Be  little  in  your  $wn  eyes,  and  be  con- 
 tent to  be  fo  in  the  eyes  of  others.  As  for 
 worldly  Greatncfs,  affeh  neither  the  thing, 
 nor  the  reputation  of  it:  Look  up  if  you 
 pleafe,  to  the  tops  of  Steeples ,  Mafts  and 
 Mountains  :  but  ftand  below  if  you  would 
 befafe.  Though  the  Chimney  be  the  higheft 
 part  of  thje  houfe  j  it  is  not  the  cleaneft  er 
 the  fweeteft  part :  it  is  fcorcht  more  with 
 the  fire,  andfuffecated  with  the  fmoke  than 
 ether  parts.  And  for  fpiritual  endowments, 
 deftre  them  ^and  improve  them  :  but  de fire  not 
 
 in- 
 
TheEpiftle 
 
 inordinately  the  reputation  of  them  :  Itfel- 
 dom  increafeth  a  mans  Humility,  to  be  re- 
 puted Humble  :  And  though  Humility  help 
 you  to  bear  applaufe  .j^r  the  remnants  of  pride 
 are  ready  to  take  fire,  and  other  fins  to  get  ad- 
 vantage by  it. 
 
 Dirett.  5.  Improve  your  felf-acquain-' 
 tance  to  a  due  apprehenfion  of  what  is  moft 
 iuitable,  moft  profitable,  and  neceflary  for 
 you,  and  what  is  moft  hurtfull,  unluitable 
 and  unneccflary .  He  that  hath  taken  a  jufi 
 weafure  of himfelf ,  is  the  better  able  to 
 judge  of  all  things  clfe.  How  Juitable  will 
 Chrifl  and  grace  appear,  and  how  unfuixabU 
 will  worldly  pomp  appear ,  to  one  that  truly 
 knows  him] elf  ?  How  juitable  Vvill  ferious 
 fervent  worjhip  appear ,  and  how  unsuitable 
 theludicrcm  Shews  of  Hyyocritesl  And  one 
 pair  of  eyes  will  be  valued  above  many  pair 
 of  fpt&acles  :  and  one  pair  of  Ugs  before  two 
 pair  of  crutches,  by  one  that  is  not  a  ftran~ 
 ger  to  himfelf.  He  that  takes  grafs  and  pro- 
 vender to  be  his  beft  and  woft  delightful  food  j 
 hath  fure  forgotten  that  he  u  a  man  ,  and 
 tf.keth  himfelf  to  be  but  a  beaft,  or  elfe  he 
 worJdnct  choofe  the  food  of  a  beaft,  nor  u/e 
 himfelf  asabeafi.  If  a  man  knew  aright 
 the  capacity  and  tendency  of  the  Reafonabfe 
 nature,  and  the  evil  of  Jin,  and  the  necefsity 
 
 and 
 
Dedicatory.' 
 
 and  difirefs  of  an  unrenewed  foul&hat  {weet* 
 Vpltat  longing  thoughts  would  he  have  of  God, 
 and  all  that  tendeth  to  the  f  leafing  and  en- 
 joying of  him  ?  How  little  would  he  thinly 
 himfclf  concerned  in  the  trivial  matters  of 
 honour  or  difbonour,  riches  or  poverty 7  favour 
 or  difpleafure,  further  than  as  they  help  or 
 hinder  him  in  the  things  that  are  of  more 
 regard  f  Know  jour  f elf  ,  and  you  will  know 
 tv haft o  Love^  and  what  to  hate  •,  what  to 
 choofe,  and  what  to  refufe  •,  Vohat  to  hold^and 
 what  Jo  lofe  ^  what  to  efteem  ,  and  what  to 
 flight  ^what  to  fear ,  and  when  tobeeouragious 
 andfecure  :  the  curing  the  dotage  thnt,  would 
 cure  the  night -walks  of  the  dreaming^  va* 
 grant  world  •  And  they  that  find  that  mu- 
 fick^cureth  not  the  Stone  or  GoVvt , would  know 
 that  mirth  ^  and  gallantry  ,  and  vain- glory  % 
 are  no  preferttatives  from  Hell,  nor  Suffici- 
 ent cure  for  a  guilty  foul :  And  that  if  an 
 akfng  he  admit  ft  have  abetter  remedy  than 
 a  golden  Crown  ,  and  a  deafeafed  body  ,  a 
 more  fuitable  cure  than  afilken  fuit,  a  di- 
 feafed  fouldoth  call  for*,  more. 
 
 Direct.  6.  Value  not  your  fclf  by  muta- 
 ble Accidents,  but  by  the  effence  and  fub- 
 ftance  of  Chriftianity.  A  mans  life  con- 
 fijfteth  not  in  the  abundance  which  he  pof- 
 feflech,  Luke  12. 15,  Paul  knew  better  what 
 
TheEpiftle 
 
 he  ftid,when  he  .accounted  all  but  lofsand 
 dung  for  the  knowledge  and  fruition  of  fe* 
 fas  thrift  (  Phil;  3 .  7,  8. )  then  they  that 
 on  it  as  their  felicity:  And  is  a?nanto 
 be  valued,  applauded,  and  magnified  for  his 
 dung,  or  for  his  perfonal  endowments?  Is, 
 that  jour  perfume,  that  ftinkfth  in  the  no- 
 fir  Us  of  men  of  founder  fenfes  I  Judge  not 
 of  the  per f on  by  his  apparel ,  when  the  fool* 
 ijhefl  and  the  worfi  may  wear  the  pye :  . 
 The  JM^fir  and  inhabitants  honour  the 
 houfe  more  than  the  houfe  doth  the  A£flfter 
 and  inhabitants.  All  the  ^it  And  learn- 
 ing in  the  world,  with  all  the  Riches,  Ho- 
 nour andapplaufe,  yea  and  all  the  civility 
 and  winning  deportment  ,  will  not  make  a 
 Ckriflian  of  an  Infidel  or  Atheifi,  nor  a  hap- 
 py of  a  miserable  man  ;  As  nothing  will 
 wake  a  man  honourable  indeed,  that  hath  not 
 the  nft  of  Reafon  ,  which  differenceth  men  , 
 from  bruits  \  fo  nothing  will  makj  or  prove 
 him  holy  or  happy  or  fafe,  that  hath  not  the 
 Holy  Image  of  God  ,  which  mttfi  difference 
 his  children  from  his  enemies  :  If  he  be  un- 
 fanHified,  and  be  nut  a  new  creature,  and 
 have  not  the  fpirit  of  Chrift  within  him  , 
 he  is  an  /ftheifi,  or  Infidel,  or  an  ungodly 
 wretch,  let  him  be  toever  fo  rich,  or  great, 
 or  honourable.  And  at  a  harht  u  never  beau- 
 tiful! 
 
Dedicatory. 
 
 tifull  in  the  eyes  of  the  wife  and  chafle, 
 fo  a  wicked  mau  is  never  happy  in  the 
 ejes  of  any  but  his  phrenetic]^  focirty . 
 
 Dirett.  7.  Think  not  chat  a  few  feldom 
 hafty  thoughts  will  bring  and  keep  you  in 
 acquaintance  with  your  felf.  It  muft  be 
 diligent  obfervation^  andferiom  confideration 
 that  rnufl  accompli^  this.  Many  a  mart 
 v^lketh  where  he  dcth  not  dwe\\.  Atranji- 
 enwkfalute  is  not  ajign  of  intimate  familiar im 
 ty.  It  is  enough  fo  me  time  to  fief  into  your 
 neighbours  hojife  for  a  charitable  vi/it  5  bat 
 you  mufl  dwell  in  jour  own^Be  more  bufis  and 
 cenforious  at  home  then  the  proud  and  the  mar 
 licious  are  abrbadiand  be  as  [eldom  and  tender 
 in  cenfuring  others  as  fuch  Hypocrites  are  in 
 cenfuring  themfelves.  Put  on  your  fpectacle  ? 
 at  home,  when  you  are  reading  over  the  Re- 
 gifier  of  your  confciences  *,  but  wear  them 
 wrt  04  you  walk^  the  fireets ;  but  take  up 
 with  fo  much  knowledge  of  ordinary  faff  en- 
 gtrs  a^ you  can  have  without  them.  Thinks 
 not  that  you  are  unconcerned  in  the  danger  or 
 fafety  of  y$ur  neighbour,  but  remember  that 
 you  are  more  cgncerned  in  your  own.  Its 
 here  meft  reafonable  to  fay  ,  that  charity* 
 begins  at  home-y  when  felf -neglect  willdif- 
 able  joHte  help  another.  And  if  fometimes 
 yvttr  falls  or  frailty  do  find  jou  matter  for 
 (£2)  furg- 
 
TheEpiftle 
 
 purging,  griping,  treublefome  thoughts,  and 
 interrupt  your  fleeter,  comfort  able  medita- 
 tiens,  refufe  not  the  trouble  when  joit  have 
 made  it  neccjfary  :  Its  many  a  fad  and  feri- 
 oas  thought  that  the  Minifters  efChrifi  have 
 for  the  cure  and  fafety  of  their  flocks  :  and 
 fhould  not  the  people  have  as  feriom  thoughts 
 for  themfelves  ?  None  foul  their  hands 
 (faith  the  P rover by  about  their  own  work: 
 They  that  bring  in  the  filth  ,  fbeuld  not  we- 
 fufe  tofweep  it  out.  We  mufi  not  cafi  all  the 
 foul  andtroublefome  work^  uponwr  Nurfes, 
 as  long  as  V?e  can  help  our  {elves.  Tour 
 Reafon,  your  Wifdom,  care  and  diligence, 
 are  more  your  0\W  than  any  ones  elf e  -,  and 
 therefore  fljould  be  more  ufed  for  your  (elf, 
 then  for  any.  And  if  after  much  thought- 
 j ulnefs,  and  labour ,  you findyour  heart  to  be 
 no  whit  better  3  yet  Labour  and  Believe.  It 
 unottbe  lap  blow  of  the  axe  alone,  that  cuts 
 down  the  Tree  ,  though  it  fall  not  till  the 
 la(i  :  The  growth  of  Grace  ,  as  of  plants 
 and  fruits,  and  flowers,  is  not  perceived  by 
 immediate  infpettion.  There  is  much  good 
 obtained  when  we  difcernit  not:  And  nom 
 thing  is  mere  certain,  than  that  honeft  dili- 
 gence is  never  loft  in  the  things  of  God  and 
 our  falvation.  It  is  worth  athur  labour, if 
 we  grow  no  better,  to  keep  our  fpark^from 
 
 going 
 
Dedicatory, 
 
 going  out ^nd  to  fee  that  we  grow  no  Worfe : 
 And  the  preventing  of  Evil,  is  here  an  ex- 
 cellent Good.  Many  a  thoufandeat  and  drink* 
 that  never  hope  to  grow  anj  fatter  or  flronger 
 than  the]  are  :  It  is  not  nothing  to  be  fuftain* 
 edfor  ettr  daily  work^  and  to  have  our  oyl 
 renewed  drily  asitwaftetb.  The  mill  gets 
 by  going  %  faith  the  Proverb  ,  though  it  ft  ir 
 n&  from  the  place.  0  keep  the  Heart  With 
 aWjbligence,  for  out  of  it  are  the  iff  ties  of 
 I'lfe,  Prov.  4. 23.  Actions  receive  their  J Spe- 
 cification and  quality  from  the  Heart.  Death 
 and  Life  are  in  the  power  of  the  tengue^rov. 
 18. 21.  but  the  tongue  is  in  the  power  of  the 
 Heart. 
 
 DireB.8.  Let  not  your  felf-knowledge 
 be  raeerly  fpeculative  ,  or  affe&ive?  but 
 alfo  Practical.  Be  not  contented  that  yon 
 know  wkat  you  are,  and  what  you  have 
 done,  nor  that  your  Heart:  is  much  Aflfeded 
 with  it:  but  let  all  tend  to  A&ion,  to  mend 
 Vphat  is  amifs^  and  to  maintain  ,  improve 
 and  increafe  what  is  good  :  and  let  the  next 
 queftion  fa.  What  am  I  now  to  do  ?  or  What 
 muft  I  be  for  time  to  come? It  is  a  lamentable 
 mifiake  of  many  that  tire  themfelves  with 
 ftriving  to  make  deep  affetting  impreffions  on 
 their  hearts ,  and  when  they  have  got  much 
 forrow.  or  much  joy,  they  thinly  they  have  done 
 (b$)  the 
 
TheEpiftlc 
 
 the  greatefi  matter ,  and  there  they  flop  :  But 
 Affections  are  the  {firing  that  mufi  move  to 
 Atlion  ;  and  if  you  proceed  not  to  your  Duty, 
 Aflfe&ion  U  much  loft  5  And  if  wVAfmaller 
 Aflfeftion  or  paffion  you  can  fiedfaftly  and 
 refolutely  cleave  to  God,  and  do  your  Duty, 
 you  have  the  principal  things  and  are  accep- 
 ted :  Not  that  outward  Attions  are  accepted 
 -without  the  Heart  •  but  that  there  is  moiW 
 the  Heart,  where  there  is  mofi  of  thejm- 
 mation  and  Will  ,  th&ugh  lefs  of  Padion  ; 
 and  there  is  mo  ft  e/Will,  where  there  is  mofi 
 Endeavour  :  and  inward  Adion  is  the  fir  ft 
 part  of  Obedience  :  And  without  thefe,  m 
 [peculations  will  avail:  However  you  find 
 y&nr  Heart,  be  up  and  doing  in  the  nfe  of 
 means  Jo  make  it  better ,  and  wait  on  God  for 
 further  grace. 
 
 Dirett.  9.  Manage  your  felf-acquaintance 
 prudently,  cauteloufly,  and  with  the  help 
 of  your  skilful!  friend  or  Paftor.  Thinknot 
 that  it  is  awork^  that  you  need  no  Helper  in. 
 If  youmiftakc  in  yofir  Accounts  ,  and  put 
 down  a  ^rong  fumm  ,  and  call  your  fclf 
 confidently  what  you  are  not,  or  deny  Gods 
 graces,  when  ever  through  Melancholy  or 
 diftemper  ytu  cannot  find  them,  andpafs  falfe 
 conclufions  againfi  Gods  mercies  and  your 
 felf,  this -here  to  turn  a  duty  into  a  fin  and 
 fnarc.  And 
 
Dedicatory. 
 
 And  you  mr.fi  do  it  feafonably :  Melan- 
 choly perfons  are  moft  ur.capablc  of  it ,  WIS 
 do  nothing  but  fore  upon  then: f elves  t° 
 little  purpofe  '  fuch  muft  do  more  of  ether 
 Duty  ,  but  lay  bj  much  of  this  till  thy  are 
 wore  capable  ^and  make  much  life  ofthefudge- 
 nnnt  cf  their  Guides  :  And  weaker  He.:ds 
 muft  take  but  a  due  proportion  if  time  for 
 felfjearching  Meditations,  left  they  contract 
 tlmL  trouble fome  difeafe  :  Duties  mufi  be 
 ufea  with  profitable  variety >  and  all  done  un- 
 der good  advice.  But  young  perfons^andthofe 
 that  are  jet  unconverted,  have  need  to  fall 
 upon  it  witheut  delay  ^  and  to  fallow  it  till 
 they  have  made  fur e  their  calling  and  elee. . 
 2  Pet.  I .  I O.  O  what  a  dreadfull  thing  it  is, 
 far  a  man  to  come  rawly  and  newly  to  the  flu* 
 dy  cf  his  foul,  as  a  thing  that  he  is  unac- 
 quainted with,  when  ficknefs  is  upon  him^and 
 death  at  hand,  and  he  is  ready  to  pafs  into  ano- 
 ther world  !  To  be  then  nertly  to  06^  What 
 ami?  and  What  have  I  done?  and  Whither 
 am  I  going  ?  and  What  will  become  of  rnc 
 for  ever?   is  a  mofi  fearfull  fiate  of  folly. 
 
 DireEI.  10,  Terminate  not  your  know- 
 ledge ultimately  in  your  felf :  but  pafs  up 
 unto  Cod  in  Chrift,and  to  theblefted  pri- 
 viledgesof  theSaints,and  the  joyfull  fiate  of 
 Endlefs  Glory,  and  there  let  your  medita- 
 (  b  4  )  tions 
 
,     TheEpiftle,^. 
 
 tions  be  moft  frequent  and  mod  (wet:  But 
 
 $f  thk  elfewhere. 
 
 Madam,!  have  added  thefe  Directions  not 
 principally  for  you  that  have  learnt  the  Art, 
 hut  for  your  hopefull  Sons  and  Daughters, 
 -who  mufl  be  taught  thefe  things  betimes,  and 
 for  jour  friends  who  will  be  invited  hi- 
 ther for  your  fake.  They  that  know  you  n§ty 
 will  thinly  1  have  taken  tot  much  lib&ty, 
 and  fpoken  too  much  both  of  you,  and  toMni; 
 But  I  appeal  from  fuch  :  They  that  know  not 
 how  e  a  fly  you  can  pardon  any  one  ,  except 
 your  f elf , will  aggravate  the  weakness  which 
 your  charity  will  cover.  Iwaspurp&fely  the 
 longer  becaufe  the  Treatife  u  defective  •,  And 
 i^  one  Kingdom  do  not  hold  us,  and  I  fh&uld 
 fee  your  face  no  more  on  earth,  yet  till  we  meet 
 in  the  Glorious  Everlafting  Kingdom  ,  we 
 fhall  have  frequent  converfe  by  fuch  means  a* 
 thefe ^notwithfianding  our  corporal  difiance: 
 And  as  1  am  afured  of  a  room  in  jour  fre- 
 quent prayers  J$  I  hope  I  fhall  remain , 
 
 Madam,  Your  fakhfull  Servant,  and 
 Remembrancer  at  the  Throne  of 
 Grace, 
 
 'Auguft  25. 
 1661. 
 
 Orchard  Baxter* 
 
Toftfcript. 
 
 Mad* 
 
 vWl% 
 
 Since  the  writing  of  this  Epiftle,  finding 
 you  under  the  affli&ing  hand  of  God 
 I  thought  meet  to  remember  you  of  what 
 you'know,  that  God  thus  trainerh  up  his 
 children  for  their  Reft  :  whomheLoveth, 
 he  chafteneth ,    and  fcourgeth  every  fon 
 whom  hereceiveth  .-  If  we  endure  chaften- 
 ing,  God  dealeth  with  us  as  with  children  : 
 and  if  we  be  without  chaftifement  whereof 
 all  are  partakers,  then  we  are  baftards  and 
 not  fons,ft£.  12.6,7,8.    The  fame  flefh 
 that  would  be  pleafed,  will  grudge  when  ic 
 is  difpleafed  :  and  that  which  is  our  entice- 
 ing   enemy  in  profperity,    will    be   our 
 difturbing  enemy  in  adverfity  ;  As  flefhlv 
 minds  misjudge  of  the  law  and  fervice  of 
 God,  and  cannot  be  fubje&becaufe  of  the 
 enmity  againft  him,.  Rem-  8  7.  fo  do  they 
 mifjudgeof  his  chaftifements :  And  fo  far 
 as  they  participate  of  this  difeafe,  the  bed 
 will  be  repining,  and  tempted  to  unworthy 
 thoughts  of  God.     Even  innocent  nature 
 is  loth  to  fuffer  :  Chrift  himfelf  faith,  If  it 
 
 be 
 
be  thy  will ,  let  this  cup  pafs  from  me  :  And 
 nature  fo  far  as  it  is  corrupted,  is  yet  much 
 more  aver fe,becaufe  the  Flefh  is  more  in- 
 ordinately defirous  of  its  eafe,  and  paflion 
 more  turbulent  when  it  is  denyed,  and  the 
 foul  hath  lefs  apprehenfion  and  relifh  of 
 that  Lwe  of  Qod,  which  is  the  caufe  and 
 End,  and  fhould  fweeten  all  to  a  Recon- 
 ciled well-compofed  mind  ;  and  it  is  alio 
 lefs  fatisfied  i*  the  mll&f  God,  and  it  fs  lefs 
 fubjeft  to  it :  and  patience  is  defeftive  be- 
 caufeofthe  weaknefs  of  the  Graces  that 
 fhould  fupport  us.  Befides  which  alfo,a 
 tendernefs  of  fpirit,  and  overmuch  fcnfibi- 
 lity,  fears  and  trouble,  are  ordinary  effeds 
 of  the  weak  and  tender  nature  of  man, 
 efpeciaily  of  the  more  weak  and  tender 
 fex  :  And  when  all  thefe  concur  (the 
 averfenefsof  themoft  innocent  nature,  the 
 remnants  of  fin,  and  the  fpecial  tendernefs 
 of  your  nature  and  fex, )  your  burden 
 and  tryal  is  much  the  greater,  and  your 
 grief  muft  needs  be  much  the  more. 
 But,  'I  befeechyou,  remember,  that  you 
 have  not  to  do  with  an  Enemy,  but  a  Fa- 
 ther that  knoweth  what  he  doth ,  and 
 meaneth  you  no  hurt,  but  that  which  is  the 
 fitteft  means  to  your  good,  and  to  your 
 leaping  greater  hurt-,  that  loveth  you  no 
 
 lefs 
 
lefs  in  the  greateft  of  your  pain  and  dan- 
 ger, than  in  the  greateft  of  your  profpericy 
 and  peace:  that  you  have  a  Head  in  Hea- 
 ven that  was  partaker  with  us  of  flc(h  and 
 blood,  that  he  might  deliver  us  from  our 
 bondage  which  we  are  in  through  the  fear 
 of  death  ,  who  was  made  perfed  by  fuf- 
 fering;  andisnotafhamed  to  call  us  Bre- 
 thren:,  being  in  all  things  made  Ijke  unto 
 us,  that  he  might  be  a  merciful  and  faithful 
 High  Prieft  in  things  pertaining  to  God, 
 to  make  reconciliation  for  our  fins  :  who 
 in  thathehimfelf  hath  fuffercd  being  tem- 
 pted, is  able  to  fuccour  them  that  arc 
 tempted,  Help.  2.  io,  n,  14,  15  ,17  ,  r8. 
 We  have  not  an  High  Prieft  that  cannot 
 be  touched  with  the  feeling  of  our  infirmi- 
 ties ,  but  was  in  ail  points  tempted  or  trycd 
 as  we  are,  but  without  fin  :  He  that  him- 
 felf  in  the  days  of  his  flefh,  did  offer  up 
 prayers  and  fupplications,withftrong  cry- 
 ing and  tears  to  him  that  was  able  to  fave 
 him  from  death,  (  Heb.  5.  j.)  will  not 
 be  angry  if  his  fervams  complain  and  cry 
 to  him  in  their  fuffering ;  He  that  cryed 
 out, My  God,  My  God,  why  haft  thou  for- 
 faken  me  /  will  pitty  his  poor  diftrefTcd 
 members,  and  not  forfake  them,  when  they 
 think  themfelves  forfaken  h  And  if   they 
 
 go 
 
 ■ 
 
go  beyond  their  bounds  in  their  complain- 
 ings, he  will  not  therefore  difregard  their 
 moans  •  But  he  that  honoured  thfc  patience 
 of  Job,  though  he  fo  paffionately  curfed 
 the  day  of  his  birth,  will  love  the  faith  and 
 patience  of  his  people,    notwithftanding 
 the  mixtures  of  unbelief  and  impatience  ; 
 He    is  ready  with    his   gracious  excufe, 
 Matth~z6./±i.  Thefpirit  is  willing,  but 
 the  flefh  is    weak **  And  he  confidereth 
 that  our  ftrcngth  and  flefh  is  not  of  ftones 
 or  brafs,  fob  6.  12.  He  will  therefore  re- 
 vive the  fpirit  of  the  contrite,  and  will 
 not  contend  for  ever,nor  be  alwaics  wroth, 
 left  the  fpirit  fhould  faile  before  him,  and 
 the  fouls  which  he  hath  made,  Ifui.jj. 
 15,  16.  And  though  no  chaftening  for  the 
 prefent  feemeth  to  be  joyous ,  but  grie- 
 vous :  yet  the  end  is  that  he  may  make  us 
 partakers  of  his  Holinefs  ^  and  afterward 
 it  yieldeth  the  peaceable  fruits  of  righte- 
 oufnefs  to  them  that  are  exercifed  thereby, 
 Heb.  12.  10,  11.   BlefTed  is  the  man  that 
 endureth  temptation  •   for  when  he  is  try* 
 ed   he  (hall  receive  the  Crown  of    Life, 
 which    God  hath  promifed  to  them  that 
 love  him,  fam.  1'.  12.    BlefTed  is  the  man 
 whom  thou  chafteneft  O  Lord,  and  teach- 
 efthimout  of  thy  Law,  that  thou  mayeft 
 
 give 
 
give  him  reft  from  the  days  of adverfity  cn- 
 till  the  pic  be  digged  for  the  wickcd;For  the 
 Lord  will  not  Cart  off  his  people,  neither 
 will  he  forfake  his  inheritance,  P[*l.  94. 
 12,  is,  14. 
 
 Madaw,  if  nothing  in  all  the  world  be 
 more  certain,  that  that  there  is  a  God,who 
 is  true  and  juft,  and  dclighteth  in  his  people 
 when  they  are  lowed  in  the  world  ;  If  no- 
 thing be  more  fure  than  that  there  is  a 
 Heaven  for  perfevering  penitent  believers : 
 then  arc  our  Arguments  for  the  comfort 
 of  Gods  affliftcd  ones,  no  fancies,  but 
 fetcht  as  from  the  higheft  excellencies,  fo 
 from  the-  fureft  realities  that  ever  were 
 prefentcd  to  the  underftanding  of  a  man  .• 
 And  though  thebeft  of  Saints  have  been 
 put  to  wreftle  with  the  temptations  that 
 arife  from  the  adverfity  of  Believers,  and 
 the  profperity  of  the  wicked  •,  yet  this  is  ftill 
 the  refult  of  all  their  perplexing  thoughts; 
 Truly  God  is  good  to  Jfrael,  even  to  fuch 
 as  are  of  a  clean  heart ;  Though  fometime 
 their  feet  are  almoft  gone,  and  their  paths 
 do  well  nigh  flip,  and  they  are  ready  to 
 fay,  We  have  cleanfed  our  hearts  in  vain, 
 and  walhed  our  hands  in  innocency  •,  for 
 all  the  day  arc  wc  plagued,  and  chaftcned 
 every  morning  •  yet  they  foon  learn  in  the 
 
 ianduary 
 
fan&uary  of  God,  that  the  wicked  are  fee 
 inflippery  places,  and  caii  down  into  de- 
 ftruSion^nd  brought  to  defoiation  as  in  a 
 moment  ,  a&d  utterly  confumed  with  ter- 
 rors :,  as  a  dream  when  one  awaketh,  fo 
 the  Lord  when  he  awaketh, willdefpife  their 
 image,  Pfal.  73.   But  marke,  the    perfed 
 man,and  behold  the  upright :  for  the  End 
 of  that  man  is  peace,  Pfal.  37.  3  7»Becaufe 
 fentenceagaintl  an  evil  work  is  not  exe- 
 cuted fpeedily,  therefore  the  heart  of  the 
 fons  of  men  is  fully  fee  in  them  to  do  evil  : 
 But  though   a  finner  do  evil  an  hundred 
 times,  and    his  days  be   prolonged  ;  yet 
 furely  I  know  that  itfhall  be  well  with  them 
 that  fear  God  ,    which  fear  before  him, 
 Ecclef.  8.  11,  12.  If  not  here,  yet  certain- 
 ly at  laft  all  (hall  fay,  Verily  there  is  a  Re- 
 ward for  the  righteous,  Pfal.  58.  11.  Reft 
 therefore  in  the  Lord,  and  wait  patiently 
 for  him:  Commit  your  way  tohinr.Truftin 
 him,  and  he  (ball  bring  it  to  pafs:  For  the 
 Jieedyfhall  not  al  way  be  forgotten  ;    the 
 expedition  of  the  poor  (hall  not  penfh 
 for  ever,  Pfal.  9.  iS,  How  happy  are  you 
 that  God  doth  thus   fave  you  from  the 
 temptations  of  profpfcrity,  which  you  fee 
 befool  and  undo  fo  many  before  your  eyes  / 
 and  that  you  are  not  left  in  the  number  of 
 
 thofe, 
 
thofc,  that  arc  men  of  the  world,  which 
 have  their  portion  in  this  life/  Pf/J.  17.  14. 
 and  are  given  up  to  their  own  hearts  lufts, 
 to  walk  in  their  own  counfels,  Pfal.  81.12. 
 and  muft  hear  at  laft ,  Remember  that  thou 
 in  thy  life  time  receivedft  thy  good  things  J 
 but  that  here  you  hare  your  evils,  and 
 fhall  be  comforted  when  the  now-profpe- 
 rous  wicked  are  tormented.,  LUfy  16.  25. 
 if  heaven  be  enough  to  make  you  a  felicity, 
 and  Eternity  belong  enough  for  your  frui- 
 tion of  it,  then  never  think  hardly  of  God 
 for  any  of  his  cbaftifements ;  Laz>4yu4  ire- 
 penteth  not  there  that  he  was  poor.-nor  fyb 
 that  he  was  covered  with  fores,  nor  David 
 that  he  waflied  his  couch  with  tears,  and 
 that  his  fore  ran  and  ceafed  not ;  The  Jong- 
 eft  of  our  forrows  will  there  be  reviewed 
 as  {hort  in  refped  of  cur  endlefs  joys  -, 
 and  the  fharpeft  of  our  pains  as  nothing 
 to  thofe  pleafures  ;  Mciaam,  experience 
 as  well  as  faith  affureth  rae,  that  it  is  good 
 for  us  that  we  are  afflided  •,  And  though 
 for  the  fake  of  others,  I  (hall  earneftly 
 befeech  the  Lord,  that  he  will  not  unfeafo- 
 nably  remove  fuch  as  you  from  this  un- 
 worthy generation  ♦,  yet  I  doubt  not  but 
 your  removal,  and  fufiferings  in  the  way, 
 will  advantage  you  for  your  Everlafting 
 
 Reft. 
 
Reft.  And  for  my  felf,  I  defire,  thatmylqt 
 may  ftill  fall  with  thofe-  that  fallow  Chrift 
 through  tribulation,  bearing  the  crofs,  and 
 crucified  to  the  world,  and  waiting  for  his 
 appearance,  defiring  to  be  abfent  from  the 
 body,and  prefent  with  the  Lord;&not  with 
 thole  that  are  fed  as  beads  for  the  (laughter, 
 and  profper  a  while  in  their  iniquity,  till 
 iudden  deftriaction  come  upon  them, and  at 
 laft  their  fins  do  find  them  out,  when  the 
 wicked  fhall  be  earned  into  Hell,and  all  the 
 nations  that  forget  God, Pfal.g. i  j.Numb. 
 32,23.  1TV.5.3.  PW/.3.19.  And  that 
 thefe  words  of  life  may  be  engraven  ujpon 
 my  heart,  [^Pfal.63.3.  Thy  loving  kindnefs 
 is  better  than  life']  P&L73.26.  Q  Mj  flefi 
 and  my  heart  faileth  ^  but  God  is  the  ftrength 
 of  my  heart ,  and  my  portion  for  ever,  3  Rom. 
 8.28.  \_Atl  things  work^together  for  good 
 to  them  that  love  God*}  Joh.  14.19.  Bccanfe 
 Hive,  ye  fhall  livedfo^  Col.  3.3,4.   Our 
 life  is  hid  with  Chrift  in  God  :  When  Chrift 
 who  is  our  Lifeftall  appear,  then  fhatt  we  alfo 
 appear  with  him  in  Glory  :  ]  and  that  I  may 
 be  fit  for  the  Tide  of  the  Beloved  Apoftle, 
 R*%  1 . 9.  ( though  as  a  fervant  to  you  and 
 the  Church  of  God  J 
 
 Tour  Brother  znci  Companion  in  iribufotwn,  and 
 in  the  Kj>igdom  and  'Patience  of  Jefw  Cb/ifi. 
 
 Nw>  I.  1 66 1.  Rich.  Baxter. 
 
To  my  dearly  beloved  the  In* 
 habitants  ct  the  Barron gh  and 
 Parilh  of  ttdiimmjjttt  h  Werctflcr- 
 [hire. 
 
 AS  I  never  tfefired  any  greater  pre. 
 meat  in  tins  world,   than  to  have 
 continued    in    the  work  of  my   Minifi 
 among  you,  (o  I  once  thought  my    C. 
 vyould  have    been    ended   in  that  defired 
 ftation  :  But  we  are  unmeet  to  tell  God 
 how  he  (hall  difpofc  of  us  ^  or  to  fore- 
 know  what  .changes  he  intends  to  make* 
 Though  you  are  low  in  the  world,  and  have 
 not  the  Riches  which  caufe  mens  cftimation 
 with  the  moft,  I  fee  no  probability  that  we 
 fhould  havtf been  feparatcd  till  death,  could 
 I  but  have    obtained  leave  to  preach  for 
 nothing. 
 
 But  being  forbidden  to  preach  the  Go- 
 fpel  in  that  Diocefs,  I  muft  thankfully  take 
 the  liberty  which  (hall  anywhere  cue  be 
 vouchfafed  me ;  And  while  I  may  enjoy  it, 
 1  take  it  not  for  my  duty  to  be  over  queru- 
 lous, though  the  wTound  that  is  matfc  by 
 (c)  my 
 
my  reparation  From  you  be  .very  deep. 
 And  though  to  ftrangers  it  will  feem  pro- 
 bable that.fuch  feverity  had  never  been 
 exercifed  againft  me,  but  for  feme  heynous 
 crime,yec  co  you  that  have  known  rne,Ifhall 
 need  to  fay  but  little  in  my  defence.  The 
 great  crime  which  is  openly  charged  on 
 me,  and  for  which  I  am  thought  unworthy 
 to  preach  the  Gofpel,  (even  where  there 
 is  no  other  to  preach  )  is  a  matter  that  you 
 are  unacquainted  with,  and  therefore,  as 
 yon  have  heard  me  publikely  accafed  of 
 it,  I  am  bound  to  render  you  fuch  an  ac- 
 count as  is  neceffary  to  your  juft  informa- 
 tion andfatisfaftion. 
 
 It  pleafed  the  Kings  Majefty,  (in  the 
 profecution  of  his  moft  Chriftian  refolu- 
 tion,  of  uniting  his  differing  fubjeds  by 
 the  way  of  mutual  approaches  and  abate, 
 ments)  to  grant  a  Com m  (lion  to  twelve 
 Bifhops  ana  nine  sffiftants  on  the  one  fide, 
 and  to  one  Biftwp  and  eleven  other  Divines 
 and  nine  afliFcants  on  the  other- fide,  to 
 tre.it  about  (uch  alterations  of  the  Liturgie, 
 as  are  ncccftarj  to  the  fatisfjing  of  tender 
 consciences^  and  to  the  restoring  of  unity 
 and  fcace.  My  experiences  in  a  for-! 
 mer  Treaty  (  for  Reconciliation  in  matter 
 of  Difcipline)   made  me  intrcat  thofe  tol 
 
 whom 
 
whom  the  nomination  on  the  one  fide  was 
 committed,  to  excufemefrom  the  fervice 
 which  I  knew  would  prove  troublefome  to 
 my  felf,  and  ungrateful  to  others  •  but  I 
 could  not  prevail.  (  But  the  Work  it  felf, 
 I  very  much  approved,  as  to  be  done  by 
 fitter  and  more  acceptable  perfons.  )  Be- 
 ing commanded  by  the  Kings  Commiffion, 
 I  cook  it  to  be  my  duty  to  be  faichful,  and 
 to  plead  for  fuch  Alterations  as  I  knew 
 were  neceffary  to  the  affigned  ends  ; 
 thinking  it  to  be  treachery  lo  his  Majelty 
 thatentruftedus,  and  to  the  Church  and 
 caufe  for  which  we  were  entrufted  ,  if 
 under  pretence  of  making  fuch  Alterations 
 as  were  neceffary  to  the  two  forementioned 
 ends,  I  ihould  have  filently  yielded  to  have 
 C  No  Alterations']  or  £  next  to  none.~\ 
 In  the  conclufion  (  when  the  chief  work 
 was  done  by  writing)  a  Committee  of 
 each  part,  was  appointed  to  manage  a 
 Difputation  in  prefence  (  by  writing  alfo.) 
 Therein  thofe  of  the  other  part  formed  an 
 Argumcnt,whofe  Major  propofition  was  to 
 this  fenle  (fori  have  no  copy)  [Whatfoever 
 bool^  enjoyneth  nothing  but  yfihat  u  of  it  felf 
 lawful,  and.  by  lawful  authority ,  enjoyneth 
 nothing  that  a  [wfnl  :  3  We  denyed  this 
 propolicionjand  atlaitgave  divers  Reafons 
 
 (C2)  Of 
 
of  our  denyal   •,  among    which  one  was 
 that  £  It  way  be  unlawful  by  Accident,  and 
 therefore  fitful  ~]   You    now    know    my 
 crime-,  It  is  my  concurring  wich  learned, 
 rererend   Brethren  ,   to  give  this  Retfon 
 of  our  denyal  of  a  proportion  :  Yet  they 
 are  not  forbidden  to  preach  for  it,  (and  I 
 hope  (hall    not  be  •  )  but  only  I.     You 
 have  publikely  heard,  from  a  mouth  that 
 fhould  fpeak  nothing    but  the  words  of 
 Charity,  Truth,  and  Sobernefs,  (  efpecialiy 
 there)    that  this  was     [[*  detferate  Jhift 
 that  wen  at  the  la ft  extremity  Are  forced  to~\ 
 and  inferring  \_that  then  neither  God  nor 
 man  cm  enjoy n  without  fin.  ~\   In   City  and 
 Country  this  foundeth   forth  to    my  re- 
 proach.     I   {hould    take    it  for  an  aft 
 of  clemency  to  have  been  fmitten  pro- 
 tcfledly  for  nothing  ,   and  that  it  might 
 not  have  been  thought  neceflfary  to  affiift 
 me  by  a  defamation,  that  fo  I  might  feem 
 juftly  afflicted  by  a  prohibition  to  preach 
 theGofpel.     But  indeed  is  there  in  thefe 
 words  of  ours  fo  great  a  crime?  Though 
 vve  doubted  not  but  they  knew  that  our 
 .  Aflertion  made  not  Every  evil  accident,  to 
 be  fuch  as  made  an  Impofition  unlawful, 
 yet  we  expreft  this  by  word  to  them  at 
 tfiac  time,  for  fear  of  being  mifrejorted  ; 
 
 and 
 
and  I  told  ic  to  the  Right  Reverend  Rtihop 
 when  he  forbad  me  to  preach ,and  gave  this 
 asaresfon;  And  Imuft  confefs  1  am  ftili 
 guilty  of  fo  much  weaknefs,  3s  to  be  confi- 
 dent chat  feme  things  not  evil  of  themf elves, 
 may  have  Accidents  fo  evil^  as  may  make  it 
 a  fin  to  him  that  fhall  command  them.  Is 
 this  opinion  inconfiftent  with  all  Go- 
 vernment ?  Yea  I  muft  confefs  my  fclf 
 guilty  of  fo  much  greater  weaknefs,  as 
 that  I  thought  I  (houid  never  have  found 
 a  man  on  earth,  that  had  the  ordinary  rea- 
 fon  of  a  man,  that  had  made  queftion  of  ic  ^ 
 yea  I  (hall  fay  more  then  tine  which  hath 
 offended,  viz.  that  whenever  the  command- 
 ing cr  forbidding  of  a  thing  indifferent  is 
 like  to  occafion  more  hurt  than  g,ody  and  this 
 way  be  forefeeny  the  commanding  or  forbid- 
 ding  it  is  a  (in.  But  yer  this  is  not  the 
 AfTcrtion  that  I  am  chargeable  with  j 
 bu:  that  [_  fame  Accidents  there  may 
 be  that  may  make  the  Ivpofition  fin- 
 /*/•,  J  If  I  may  ssk  it  without  stcpifing, 
 otEers,  how  would  my  crime  have. been 
 denominated  if  I  had  faid  the  contrary "? 
 Should  I  not  have  been  judged  unmeet  to 
 Jive  in  any  Governed  fociety  ?  It  is  not 
 unlawful  of  it  felf  to  command  out  a 
 Navy  to  Sea  :  But  if  it  were  forefcen  that 
 ft  3  )  they 
 
they  would  fall  into  the  enemies  hands, 
 or  wereliketoperiftiby  any  accident,  and 
 thenecefiky  offending  there  were  fmall, 
 or  none,  it  were  a  fin  to  fend  them.  It  is 
 not  of  ic  felf  unlawful  to  fell  poyfon,  or 
 to  give  a  knife  to  another,  or  to  bid  ano- 
 ther do  it ;  but  if  it  were  forefeen  that 
 they  willbeufed  topoyfonor  kill  the  buy- 
 er,  it  is  unlawful  ;  and  I  think  the  Law 
 would  make  him  believe  it  that  were  guilty. 
 It  is  not  of  it  felf  unlawful  to  light  a  candle 
 orfet  fire  on  aftraw  •,  But  if  it  may  be 
 foreknown,  that  by  anothers  negligence  or 
 wilfulnefs,itis  like  to  fet  fire  on  the  City, 
 or  to  give  fire  to  a  train  and  ftore  of 
 Gunpowder,  that  is  under  the  parliament 
 houfe,  when  the  King  and  Parliament  are 
 there  :  I  crave  the  Bilhops  pardon,  for  be- 
 lieving that  it  were  finfull  to  do  it  •  or 
 command  it  ;  Yea  or  not  to  hinder  it  (in 
 any  fuch  cafe,)  when^«/  non  vctatfee- 
 care  cum  potefi,  pibet.  Yea  though  going 
 to  Gods  publike  worfhip  be  of  it  felf  fo  j 
 far  from  being  a  fin,  as  that  it  is  a  duty,  yet  | 
 Ithinkitis  a  fin  to  command  it  to  all  in  time  ( 
 of  a  raging  peftilence,  or  when  they  fhould 
 be  defending  the  City  againft  the  affault  of 
 an  enemy.  It  may  rather  be  then  a  duty 
 to  prohibke  it.         I    think   Paul  fpake 
 
 not 
 
not  any  thing  inconfiftent  with  the  Go-- 
 rcrnment  of  God  or  man,  when  he  bid 
 both  the  Rulers  and  people  of  the  Church, 
 not  to  deftroy  him  with  their  meat  for 
 whom  Chrift  dyed  :  and  when  he  faith  that 
 he  hath  not  his  Power  to  deftrudion.but  to 
 Edification.  Yea  there  are  Evil  Accidencs 
 of  a  thing  not  evil  of  it  felf,  thac  are  caufed 
 by  the  Commander  :  and  ic  is  my  opinion 
 that  they  may  prove  his  commad  unlawful. 
 But  what  need  I  ufe  any  other  Inftances 
 then  that  which  was  the  matter  of  our 
 difpute?  Suppofe  it  never  fo  lawful  of  ic 
 ielf  to  kneel  in  the  Reception  of  the  Sacra- 
 ment, if  it  beimpofedby  a  penalty  that  is 
 incomparably  .beyond  the  proportion  of 
 the  offence,  thac  penalcy  is  an  Accident  of 
 the  command,  and  maketh  it  by  accident 
 finful  in  the  Commander  :  ]f  a  Prince 
 Should  have  Subjeds  fo  weak  as  that  all  of 
 them  thought  it  a  fin  againft  the  example 
 of  Chrift,  and  the  Canons  of  the  general 
 Counciis,and  many  hundred  years  pra&ice 
 of  the  Church  to  kneel  in  the  a&  of  Recei- 
 ving on  theLords  days,  if  he  fhould  make 
 a  Law  that  all  fhould  be  put  to  death  that 
 would  not  kneel,  when  he  foreknew  that 
 their  confeiences  would  command  them 
 ail,  or  moft  of  them,  to  die  rather  than 
 (M)  obey, 
 
ob:y,  would  any  man  deny  this  command 
 to  be  unlawful  by  this  accident  ?  Whether 
 the  penalty  of  eje&ingMinifters  that  dare 
 not  put  away  all  that  kneel,  and*'of  cafting 
 out  all  the  people  that  fcruplc  ft,  from-  the 
 Church,  be  too  great  for  fueh  a  circum- 
 Ranc^Snd  fo  in  the  reft,)and  whether  this, 
 with  the  lamentable  ftate  of  many  congre- 
 gations, and  the  divifions  that  will  follow, 
 being  all  forcfeen,do  prove  thelfnpofitions 
 unlawful  which  were  then  in  queition,  is 
 &  cafe  that  I  had  then  a  clearer  call  to  fpeak 
 to,  then  1  have  now.  Only  I  may  fay  that 
 the  ejedion  of  the  (ervants  of  Chrift  from 
 the  Communion  of  his  Church,  and  of 
 his  faithful  Minifters  from  their  facred 
 work ,  when  too  many  Congre- 
 gations have  none  but  inefficient  or 
 icandalous  teachers ,  or  no  preaching 
 Minifies  at  all,,  will  appear  a  matter 
 of  very  great  moment ,  in  the  day  of 
 our  Accounts, and  fuch  as  fhould  not  be 
 done  upon  any  but  a  NeceiTary  caufe, 
 where  the  benefit  is  greater  cben  this  hurt 
 (and  all  the  rell)  amounts  to. 
 
 Having  given  you  (  to  whom  I  owe  it ) 
 this  account  of  the  caufe  for  which  I  am 
 forbidden  the  exercife  of  my  miniftry  in 
 thatCountrey  ,1  now  direft  thefeSermonsto 
 
 your 
 
 r-i 
 
;r  hands,  that  feeing  T  cannot  tench  yon 
 as  I  w-uld,]  maf  teach  you  as  lean.  And 
 \i  i  much  longer  enjoy  fuch  liberty  as  this, 
 it  will  be  much  above  my  expedition. 
 
 My  dearly  beloved,  ftand  fa  ft  in  tic 
 lord  •,  And  fear  ye  not  the  ref reach  of  P*ep% 
 neither  be  afraid  of  their  revilings  :  Tor 
 the  moth  fjall  eate  them  #p  like  a  garment, 
 and  the  worm  Jhall eate  them  //£/  pool  :  I  fit 
 the  righteonfmfs  of  the  Lord  [ball  beforcvo\ 
 <r.nd  his  fdlvatioyi  from  generation  to  genera- 
 tion^ /fa.  51.7,  &i  It  I  have  taught  you 
 any  doftrine  of  error  or  impiety,  of 
 difobedience  to  your  Governors  in  lawful 
 things,  of  fchifm  or  uncharitabler.efs, 
 unlearn  them  all,  and  renounce  them  with 
 penitent  deteftacion  r  But  if  othen^ife, 
 Jbefeech  you  mark^  them  which  cr 
 diviftons  and  offences,  contrary-to  the  dcclrim 
 which  you  have  learned,  and  avoid  them  1 
 For  they  trt  fuch  as  ferve  ndt  oftr  Lord 
 Jtfus  Chrift^tut  their  even  hilly  ;  and  ly 
 
 d  Words  and  fair  [fetches  deceive  the 
 heurts  of  the  fiwpte,  Rom.  1 6.  17.  If  any 
 (hall  fpeak  againft  Truth  or  Godlincfs, 
 remember  what  }ouhaye  received  $  and 
 bow  little  any  xadvedary  could  fay,  that 
 ever  made  fuch  affaults  upon  you,  while  I 
 waswrth  you  :  ami  that  it  iseafiejfpr  any 
 
 man 
 
man  to  talk  confidently  when  no  man 
 muft  contradift  him.  I  denycd  no  man 
 liberty  upon  equal  terms,  to  have  faid  his 
 worft  againft  any  dodrine  that  ever  I 
 taught  you.  And  how  they  fucceeded, 
 I  need  not  tell  you  :  your  own  ftabi- 
 lity  tells  the  world.  As  you  have 
 maintained  true  Catholicifm,  and  never 
 followed  any  fed  f  fo  I  befeech  you  (till 
 maintain  the  ancient  faith,  the  Love 
 of  every  member  of  Chrift,  and  common 
 charity  to  all,  your  Loyalty  to  your  King, 
 your  peace  with  all  men  :  And  lee  none 
 draw  you  from  Catholick  Unity  to  a 
 faftion,  though  the  declaiming  againft 
 Faction  and  Scbifra  fhould  be  the  device 
 by  which  they  would  accomplifh  i:.  And 
 as  the  world  is  mthing,  and  Godis**//,  to 
 all  that  are  fincere  believers  •,  fo  let  no 
 worldly  intereft  feem  regardable  to  you, 
 when  it  (lands  in- any  oppoiiticn  to  Chrift . 
 but  account  all  lofs  and  dung  Tor  him,  Phil. 
 3 .8.  And  if  you  fhall  hear  chat  i  yet  iufer 
 more  thanl  have  done,  let  it  not  be  your 
 difcouragement  or  grief  •  For  I  doubt  not 
 but  it  will  be  my  crown  and  joy  :  1  have 
 found  no  fmall  confolation,  that  I  have 
 not  fuffered,for  finful  ,or  for  fmall  and  indif- 
 ferent things:   And  if  my  pleading  againft 
 
 the 
 
the  eje&ion  of  the  Minifters  of  Chrift, 
 and  the  excommunicating  of  his  member, 
 for  a  ceremony,  and  the  divifions  of  his 
 Church,  and  the  deftru&ion  of  Charity 
 (hall  be  the  caufe  of  my  fuffering  (  be  it 
 never  fo  great,)  it  (hall  as  much  :ejoyce 
 me  to  be  a  fuffering  witnefs  for  CHARI- 
 TY and  UNITY,  as  if  1  were  a  Mar- 
 tyr for  theFaith.  I  participate  with  Paul 
 in  an  exf relation  and  hope,  that  Chrift  fljall\ 
 be  magnified  in  my  hotly  whether  bj  life  or 
 death-  and  as  to  live  will  be  Chrift,  fo  to 
 die  will  be  gain  j  Only  let  your  ccnverf.it  ion 
 be  04  it  becometh  the  Gofpel  of  Chrift  •  that 
 -whether  lever  fee  you  more.,  or  be  abfent 
 ("till  the  joyful  day)  /  may  hear  of  your 
 a  fairs,  that  ye  fland  fa  ft  in  une  fpi*  it%  with 
 one  mind  ftriving  together  for  the  faith  of 
 the  Goffcel  \  and  in  nothing  terrified  by  your 
 adverfaries,  which  is  to  them  an  evident 
 token  of  perdition,  but  to  joh  of  falvation, 
 and  that  of  God  ,  if  to  you  it  /ball  be  given 
 en  the  behalf ,  of  Chrift  ,  net  only  to 
 believe  on  him,  but  alfo  to  f^jfer  for  hk 
 /^,Phil.  i.  20,  21,  27,28,29.  But  lee 
 no  injury  from  inferiors  provoke 
 you  to  diftionour  the  Governors  that 
 God  himfelf  hath  fet  over  you,  Be  meek^ 
 and  patient ;  the  Lord  it  at  hand  j  Honour 
 
 all 
 
all  men;  Live  the  Brotherhood :  Fe.irOod\ 
 HuHQHr  the  King  :  For  f$  is  the  Veil  I  vf 
 Cody  that  with  well  doing  je  may  put  to 
 fUevce  the  ignorance  vf  fotlifi  men^  l  Per. 
 2.  15,17-  ltisfoon  enough  for  you  and 
 me,  ro  be  juftified  at  the  bar  of  Chrift  (  by 
 himfelf  that  hath  undertaken  it)  againit 
 all  the  Calumnies  of  malicious  men .  TiJJ 
 then  let  it  feem  no  greater  a  matter  then 
 indeed  it  is,  to  be  Ihndered,  vilified  or 
 abufed  by  the.  world.  Keep  clofe  to  him 
 that  never  faileth  you,^ind  maintain  your 
 integrity,  that  he  may  maintain  the  joys 
 that  none  can  take  from  you.  Farewel  my 
 dear  brethren,who  are  my  glory  and  joy  in 
 the  prefence  of  our  Lord  Jcfas  Chrift' at 
 his  coming  (1  Thef.  2-18,19.) 
 
 Tear  faithful,  though  unmr* 
 thy  Tapor, 
 
 KfVs  ii,  l66u 
 
 Rich.  Baxter. 
 
SkSL 
 
 MM* 
 
 The  Contents. 
 
 i 
 
 ^^*&MMHE  Text  opened,  p,  i 
 
 Self-knowledge    what  •    dtf^ 
 of  how  wan]  forts,         p.  4 
 How  far  it  u  Jhame  to  be  Ig- 
 norant of  eurf elves,      p. 7 
 The  A  f  if  chiefs   of  Self 'igno- 
 rance,  I .  Jt  cherifheth  Athei\m,         p.  1 1 
 2.  Caiifeih  Ignorance  of  the  Life-  to   come, 
 
 p.15 
 3  •  And  of  the  Evil  of  fin,  p.  1  7 
 
 4.  It  kfeftth  the  feut from  true  BnihitUum, 
 
 p.  iS 
 
 5 .  //  w^v  Chrifi  undervalued,  p,  19 
 6   It  makes  a  HJy  CtnverfatUn    vilified, 
 
 p.^o 
 7 .  7r  makes  nun  cheated  bj  the  world,  f  <%2 
 S.  //  caufcih  Pride,  p.  24 
 
 9.  If 
 
The  Contents. 
 
 9.  It  makes  men  ran  into  Temptations  ^  p.  26 
 
 10.  It  makes  Tern stations  prevalent y     p. 28 
 
 1 1.  Itm&kfs  "men  quarrclL  with  Gods  Wora 
 an  A  Mixificrs,  p.  29 
 
 1 2.  It  deftroyeth  Charity ,  p.  3  0 
 ^t,*  It   ii   the  caufe    of    Church-divifions-  ,| 
 
 P.  32* 
 14./*  makes  men  tronblers  of  the  State^-19 
 35.  It  caufeth  Errors,  p. 41 
 
 3  6.  It  makes  men  unjuft%  p.  42 
 
 17.  //-  t?^^  »*<?»  unthankfull,  ibid. 
 
 iS.Jt  #  <g#  f^^j  to  true  peace  And  joy , 
 
 p.  43 
 19.  Tit  makes  men  repine  at  Gods  providence, 
 
 P.  44 
 
 20  It  makes  men  lofe  their  Time,  and  neg- 
 
 letl  preparation  for  death ,  p#  46 
 
 life. 
 
 Self  ignorance  detected  and  reproved ,  p.  47 
 
 Difcevrred  by  fome  Effects  :    1 .  #7  7#r ns  un - 
 
 humble  dnefs,  p.  55 
 
 2.  #7  the  Abounding  of  Hypo cri fie,         p.  60 
 
 3.  By  the  love  of  flattery,  and  impatience  of 
 plain  reproofs  p.  62 
 
 4.  ^r  wf#.f  partiality,  p.  67 
 
 5.  JF/7f  #  every  man  would  be  a  Rule  to  others, 
 
 p:  72 
 6.  By 
 
TheContenrs.' 
 
 6. By  the  great  change  that  approaching  death, 
 tr   other   awaking    Providences     m.\e, 
 
 7.  By  wens  quarrelling  with  ethers  in  their 
 f  offerings. and  overlooking  the  great  caufe 
 in  them  (elves,  p.  8  2 
 
 The  difcovery  profecuted,  P»87 
 
 Motives. 
 
 ■ 
 . 
 
 1 .  If  joh  know  not  your  f elves  y  yon  cannot 
 Repent,  P  93 
 
 2.  Nor  be  duely  [enable   of  your   mifery, 
 
 ibid. 
 
 3.  Ner  indeed  be  Chrlflians,  p.  97 
 
 4.  Ton  wiM  not  know  what  to  do  with  your 
 [elves,  p.  108 
 
 5 .  Tou  will  not  knwt  how  to  apply  the  Word, 
 
 p.  116 
 
 6.  Ner  hw  to  Conftfs  or  Pray,  p.  1 1 8 
 
 7.  Nor  how  n  give  thanks,  p.  125 
 
 8.  Nor  how  to   receive  the   Lords   Suffer, 
 
 p.  129 
 
 9.  All  your  fiudies  will  be  Irrational',  pre- 
 ftfttroiM  and  impertinent,  p.  1 3  O 
 
 10.  Topi  "frill  be  much  mufefull   to  others, 
 
 p.  140 
 
 11.  Tou  cannot  well  proceed  to  know  extri*- 
 fict  things,  p.  143 
 
 12.  How 
 
The  Contents* 
 
 1 2    lh\v  many  ank  necejfary  things  have  you 
 
 to  know  about  your  /elves  %  p.  148 
 
 Exhort atitt*,  p.  1  j  o 
 
 '-.ion  again ft    cxccJJJtic   ftudjing  cf  our 
 
 fives,  fH.52 
 
 Wfot  need  this  Cautln,  p.  157 
 
 information  :  fVhy  the  fwcerecandifcoftrje 
 
 fo  fully  andfavonrily  about  Heart -affairs, 
 
 P.  163 
 
 And  why  they  are  fofull  in  prayer  ,and  others 
 
 fo  empty,  0.  \jq 
 
 The   Excufes  of  the  prayerlefs  anfwered, 
 
 P-  173 
 
 Why  the  upright  are  fo  prone  tofelf-accufing, 
 
 p.  xba 
 
 Motives  to  the  Ungodly. 
 
 1.  if  you  know  not  your  f elves  ,  joh  know 
 not  whether  you  muft  dwell  in  Heaven  or 
 Hell,  p.  184 
 
 2.  All    fhall   fhmly    know    thewfelves  ,- 
 
 P.1S8 
 
 How  nfefull  a   Companion  Cenfcienc'e  is  to 
 
 convey feVtith,  p.  196 
 
 3 .  Its  Sxtans  chief  deftgn  to  kfeP  J*&  f*lf- 
 igxorant,  p.  2C5 
 
 Tit  fomt    can  go  on  in    know     nifery , 
 
 A 
 
The  Contents. 
 
 A  threefold  Defpair,  p.2i8 
 
 In  what   cafes  the  fine  ere  may  go   in   fin 
 
 againfi  knowledge,  p.220 
 
 But  ordinarily  fe  If 'knowledge  would  do  much 
 
 p.  122 
 Information  :JVhy  faithful  I  Minifiers  fearch 
 
 fo  deep,  and  fpeak^fo  hardly  of  unrenewed 
 
 fouls,  p.  235 
 
 Jgueftions  to  the  unfanUified,  p. 2 5  7 
 
 What  Chriflianity  is,  and  Who  fine  ere  in  the 
 
 Covenaut,  P>^7 
 
 Who  certainly  nnregenerate,  p.  266 
 
 Exhortation  to  the  Regenerate. 
 
 To  k*ow  1.  Their  Sin,   2.  Their  Graces. 
 
 1.  For  want  of  Self-knowledge*.  1.  Ten 
 
 confefs  not  fin    as  you'  ought  to  God  or 
 
 man,  p.  276 
 
 2.  Ton  pray  not  again fi  it,  or  for  grate  as 
 you  ought,  p.  277 
 
 3.  Ton  are  negligent  in  your  watch,  p.281 
 
 4.  Seek,  not  help,  ibid. 
 
 5.  Lie  in  unobfervedfins,  ibid, 
 I-  In  General,  When  fin  is  mft  unserved, 
 
 p. 289 
 
 2 .  Particularly  •    I .  The  Self- ignorant  little 
 
 thinly  while  they   are  Orthodox  ,    what 
 
 errors  they  may  fall  into,  p.  292 
 
 2»  Or  in  adverfity ,     what  fins  profperity 
 
 ( d)  mi] 
 
fbe  Con  tents. 
 
 may  draw  forth,  P^294 
 
 3.  Or  how  foon  the  Refoluttonj  of  affiiclt- 
 C 'en   may  decay.,    and   come    to  nothing, 
 
 .  p.  298 
 
 4.  Or  when  the  heart  u  ft  arm  and  heaven- 
 '  h     hot*  quickly  it  may  ml'  and  fall  to 
 
 earth,  P-?°3 
 
 (True  M^kj  of  Grace,  P-  504; 
 
 i.And  in  prefperity  the)  Utile  think^wbat 
 fins  Adverftty  way  detetl  or  occafton  , 
 J-  p.316. 
 
 6.  Or  What  Pride  may  appear  in  thofe  that 
 are  humble,  ,  ^    .  P-.3I9- 
 
 7.  Stmt  of  thegreateft  [tns  of  Cbrtftunstto 
 little  obferved  and  lamented'  As  I. The 
 remnants  of  Infidelity,  P*i2,2 
 
 2  The  <rreat   imperfeBion  of  LoVe  to  God, 
 
 *  p.323 
 
 z    And    want  of  Live    to    one  another , 
 
 3  p.324 
 
 8 .  The  insinuations  offelfifhnefs  in  all  that  we 
 
 d  p. 326 
 
 9.  -The  eruption  of  paffions  that  feemed  mor- 
 tified, ?14l 
 
 lO.Jjfettions  mlxedwith  carnality,  which 
 feemed  purely  fplritual-  P-331 
 
 Caution  againfi  overmuch  fufpmon  or  ac- 
 cusation of  our  f elves,  P'3Jj 
 
 i.Sinfurfrifetb  more  dangerou fly:  3 •'*»<* 
 
The  Contents. 
 
 the  Remedy  is  ncgletttdythrougb felf-ignar 
 
 -ranee,  P-3  37 
 
 Z.What   Binders  Believers  f mm  Rowing 
 
 their  Graces.      I.  The  fenfe  of  the  Con- 
 
 \trnries,\  P- 338 
 
 2.  The  fmalnefs  of  Grace.  P-34* 
 
 3 1  Net  .j.adging^y  fan  Mrtkj  i    the  Ef- 
 
 fentials  of  notinefs  :    what    they   aref 
 
 p.  343 
 what  Mark*  uncertain,  P  345 
 
 What   fin  *o#fiftent    with    trut    grace  , 
 
 P.  3  47 
 
 4.  Outrhoki*g  what  He  have^.  bj  Loking  4t 
 what  we  ought  tohe,  p  349 
 
 5  •  fudging  xpen  disadvantage  \  1 .  Stir  pril- 
 ling our  f elves  unpreparedly.'  2.  f tinging 
 -  paffion,  -of -.Fear  .'or  Griefs     3..  When 
 dps  are  afyfeHt.   ^i'When  onr  Bodies,  ate 
 mtlahchbify  ,  tr  otherwise  unfit  i     p4  3  JO 
 tS.  R-efufing  the  former  Judgement  ofonrftn- 
 cerity^  iffabjvtmta  contbmtd  fight  of 
 I  /gr&ce,    '  p.  353 
 
 jj£  The  variety  •  And  confttfton  df  the  Co  tils 
 ^ffrati$nsi  ibid. 
 
 1    Motives  to  labour  to  know  our  Sah&i- 
 
 ficatton. 
 
 :  1.  It  is  am&ft  [excellent  j "on. cf x  knowledge^ 
 <4>  (dz)         2.h 
 
The  Contents. 
 
 Hind.  4.  Nst  observing  the  heart  intrjal, 
 but  taking  it  only  atthebeft,         p.488 
 
 Caution  .-  When  and  hot*  to  jitdfe  ok? '] elves. 
 
 P490 
 
 Direft.  4.  Jffdgt  of  yottr  Habitual  fiaie  by 
 inttr  aftions,  P'4<H 
 
 •..-■■■;• 
 
 ERRATA. 
 
 ■      - 
 
ERRATA. 
 
 PAgc  22  g:  1.  29.forg.3i;*  v. game:  p.Hp.l.ip.for 
 having  r.  have  :  p.  147  I.17.  r.  relevetur :  l.ia.r; 
 farubat:  p.236 .l.i.r.  impenitent  firmer  I  p. 247. 
 I.5. for  juggling  r.  jingling  :  p.288.1.2?.r./f  ix  :  p.2?8. 
 I.20.1".  prcfcrvative  :    p.  3  54. 1. 24.  (or  more  r.  ww  ; 
 p  3 40.1.2 7. r.  if  it  were:   p.^^i  I. zSor  as  r,is  >  1.  6. 
 rlclc  r/7.ir  5  p.349.1.4.for  after  r.efter  ,  p.  3fi.l.8.r. 
 all  that  ■>  p  353i.10.for  ptj£)t.  aw  ,  p.3  67.1.17*.  for 
 Wi/j;  riaW/y ,  p.$y  1A.17. r.hath  fct  you ,  p.383.1.28. 
 x.  is  it  to,  p.i$i.l.z§.r.fitteth,p.-$%7.L%.r.t)rofperity, 
 p-407  l.»o#torwfix/fx-r.1\([f»»«r,  p.411.1.  3.1-.  wfotf 
 rfix,  p.423.1-^.dele /;;,  p.4j4-1.9.r--^3  K13  .r.  fo  is 
 20^.448.  l.ziX. put  /;iw,p.45s.l.  i4X.efonetp.46z. 
 for  are  r.  fc&z/- ,  and  for  hear  r.are.p.+f  6 ,1.1 9. v  .incon- 
 fidcraie  5  p.  485.I.1 .  comgentis. 
 
I 
 THE 
 
 JVlifchief  oiSelf-igndrance, 
 
 AND 
 Benefit  of  Self-acquaintance* 
 
 2  Co  r.  13. 5. 
 
 -RT#$o*  jr*  wr  jo#r  own  felves  ?3 
 
 €P&^J|JI  HE  Corinthians  being  much 
 abufed  by  falfe-teacbers,  to 
 the  corrupting  of  their /*;>// 
 and  manners,  and  thtqttefti- 
 *ning  of  the  Afoftles  Mini- 
 fterjy  he  acquainteth  them  in 
 my  Text  with  an  obvious  re- 
 medy for  both  thefe  maladies  .,  and  lets 
 them  know ,  that  their  mifcarriages  call 
 them  to  queition  themfelves ,  rather  then 
 to  qucftion  hu  authority  or  gifts^  and  that 
 B  it 
 
The  MifchiefefSelf'tgntrdnce, 
 
 if  they  find  Chrift  in  them] \lves ,  they  muft 
 acknowledgetum  in  hu  miniftry. 
 
 He  therefore  firft  molt  importunately 
 urgeth  them  to  the  mediate  duty  of  Self- 
 examination:  £  Examine  your  /elves ,  Whe- 
 ther you  be  in  the  faith  '  Prove  your  own 
 felves  :  1  Self-examination  is  but  the  Means 
 of  Self -knowledge*  This  therefore  he  next 
 urgeih,  and  that  firft  in  General  •  and  this 
 by  way  of  Interrogation^  \_  Know  ye  not  jour 
 own  felves  }~\  and  then  more  particularly 
 he  tells  t\\ztt\,what  it  is  of  them/eJves^  that  it 
 moll:  concernetb  them  to  know, [How  that 
 fefus  Chrifi  is  in  you  except  ye  be  Repro- 
 bates. 3  As  if  he  ihould  fay,  [_  Alas,  poor 
 fouls-,  you  have  more  caufe  to  queftion  your 
 felves  then  me  :  Go  too  therefore,  examine 
 and  prove  your  felves.  It  isafhame  for  a 
 man  to  be  ignorant  of  himfelf.  Know  y« 
 not  your  own  felves?  Either  Chrift  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  prefent  in  a 
 forfaken,  or  condemned  ftate  your  felves  ^ 
 --(  which  isa  conclufion  that  you  will  be  loath 
 to  admit,  but  more  concerneth  you  : )  If 
 Chrift  be  in  you,  it  was  by  the  means  of  my 
 miniftry  •  and  therefore  that  miniftry  hath 
 been  powerfull  and  effedual  to  you ;  and 
 
 you 
 
And  Benefit  of  Self- acquaintance* 
 
 you  arc  my  wicneffes  -,  the  feat  of  my  mi- 
 niftry  is  upon  your^^w  fouls  -/Xhrift  within 
 you,  bears  me  witnefs,and  therefore  of  all 
 men ,  you  have  leaft  caufe  to  queftion  or 
 quarrel  with  myminiftry.] 
 
 This  Paraphrafe  opening  all  that  may 
 feem  difficult  in  the  Text,  I  (hall  immedi- 
 ately offer  you  a  double  Obfervation5which 
 the  words  afford  us  ^  firft,  as  confidered  in 
 themfelves,  and  then  as  refpeding  the  infe- 
 rence for  which  they  are  premifed  by  the 
 Apoftle. 
 
 The  firft  is,  that  £  All  men  fiould  know 
 themfefoes:  or,  Iris afhame  for  amantobe 
 unacquainted,  with  bimfelf.  ] 
 
 The  fecond  is  ,  that  Q  Not  kneeing  our 
 felves  is  the  caufe  of  other  errors  :  or ,  The 
 knowledge  of  our  felves  ,  Would  much  con- 
 duce to  the  Cure  of  many  other  errors.^ 
 
 In  handling  this,  I  (hall  (hew  you, i  .What 
 it  is  to  know  our  felves.  2.  How  far  it  is, 
 or  is  not,  a  (hame  to  be  ignorant  of  our 
 felves.  3 .  What  evils  follow  this  Ignorance 
 of  our  felves,  and  what  benefits  felf-know- 
 ledge  would  procure.  4.  How  we  fhould 
 improve  this  doftrine  by  Application  and 
 Practice.    Of  the  firft  but  briefly. 
 
 B  2  \.Sdf-kpM~ 
 
ihe  Mtfcbicf  cf  SelfiignoratJce, 
 
 I.  cE If  knowledge  is  thus  diftinguiftied 
 ^  according  to  theobjed.  i.  There  is  a 
 Ployfical  felf  knowledge:  when  a  man  knows 
 what  he  is  as  a^»  ^  What  his  foul  is,  and 
 what  his  body,  and  what  the  compound  cal- 
 led man.  The  Do&rineof  Mans  Nature  fit 
 this  partofPhyficks,is  fo  neceflary  to  all, 
 that  it  is  firft  laid  down  even  in  the  Holy 
 Scriptures,  in  Gen.  cb. 1 ,2, 3.  before  his  Du- 
 ty is  expreffed.  And  it  is  prefuppofed  in  all 
 the  moral  paflagcs  of  the  word  ,  and  in  all 
 the  preaching  of  the  gofpel  $  The  SubjeEl  is 
 prefuppofed  to  the  Adjuntts.  The  Subjefts 
 of  Gods  Kingdom  belong  to  the  Confti- 
 tntien  •,  and  therefore  to  be  known  before 
 theLegiflation,  and  Judgement^  which  are 
 the  parts  of  theAdminiftration.  Morality 
 alway  prefuppofeth  nature.  The  Species 
 is  in  order  before  the  feparablc  Accidents. 
 Moft  ridiculoufly  therefore  doth  Ignorance 
 plead  for  ic  felf  againft  Knowledge,  in  them 
 that  cry  down  this  part  of  Phyftckj,  as  H#- 
 mane  Zf^rtf/tfg^unnecefTary  to  the  Difciples 
 of  Chrift.  What  excellent  holy  Meditati- . 
 ons  of  Humane  nature  do  you  find  oft  in  Job 
 and  in  DavUsPfalrvs,Vf.  1 39.concluding  in 
 
 the 
 
Ana  Benept  of  Self- acquaintance. 
 the  praifcof  the  incomprehenfible  Creator, 
 ver.  14.  £  /  will  praife  thee,  for  I  am  fear* 
 fully  and  wonderfully  made  :  Marvetlotu 
 are  thy  work* ,  **&  that  my  foul  knoweth 
 right  well.  ] 
 
 2.  There  is  a  Moral  Self  knowkdge,\cry 
 neceffary.  And  this  is ,  The  knowing  of 
 our  [elves  in  Relation  to  Gods  Law,  or  to  his 
 Judgement.  The  former  is  the  knowledge 
 of  our  felves  in  refped:  of  our  Duty  :  the 
 fecond,  in  refpeft  of  the  Reward  or  Punifh- 
 ment.  And  both  of  them  have  refpeftto 
 the  Law  of  Nature,  and  Works,  or  to  the 
 Remedying  Law  of  Grace. 
 
 The  Ethical  knowledge  of  our  felves,  or 
 that  which  refpefteth  the  Precept  and  our 
 Duty,  is  twofold :  The  firft  is,  as  we  have 
 performed  thu  Duty  •,  The  fecond  ,  as  we 
 have  violated  the  Law  by  non-performance 
 or  tranfgrefiion :  The  firft  is,  the  know- 
 ledge of  our  felves  as  Good ;  the  fecond  as 
 Evil.  And  both  are  either  the  knowledge 
 of  our  Habits  (good  or  evil  )  or  of  our 
 Atts  •  How  we  are  Morally,  Jwlimd,  di- 
 fpofed,  or  habituated-,  or  what,  and  how 
 we  have  Done  •  We  muft  know  the  Go*d 
 efiate  of  our  Nature  that  we  were  created 
 in-  the  2?^  efiateoi  finfull  nature  that  we 
 are  fallen  into  5  the  a&ual  fin  committed 
 B  3  againft 
 
$  J  he  Mijcbief  of  seif-tgnor*nce, 
 
 againft  the  Law  of  nature  t  and  what  fin  we . 
 have  committed  againft  the  Law  of  Grace  : 
 and  whether  we  have  obeyed  the  call  of 
 the  Gofpel  of  hlvation,  or  not.  So  that  as 
 mans  (tare  conlidered  Ethically  is  three- 
 fold, Infiitutusy  Deftitutus,  &  Reflitutus : 
 Jnfrmatus  ,  Deformatus,  &  Reformjtus  ■, 
 the  ftaee  of  Upright  nature  ;  the  State  of 
 Sin,  Original  and  Aftual  •,  and  the  ftace  of 
 Grace  •  wc  muft  know  what  we  are  in  re- 
 fped  to  every  one  of  thefe. 
 
 And  as  to  the  Judicial  knowledge  of  our 
 felves,  that  is,aswe  ltand  relaced  to  the  Pro- 
 mifes,  and  Threatnings,  the  Judgement,the 
 Reward,  and  Puniihment  $    we  muft  know 
 firft  ,  what  is  due  to  us  according  to  the 
 Lav  of  Nature ,  and  then  what  is  due  to  us 
 according  to   the    tenour   of  the  Law  of 
 Grace.    By  the  Law  of  Nature  or  of 'Work** 
 Death  is  the  j)ne  of  fallen  mankind  ^  but 
 no  man  by  it  can  lay  claim  to  Heaven.  All 
 men  are  under  its  curfe  or  condemnation , 
 till  fzrdoncdby  Chrifl^  but  no  man  can  be 
 ^nflifledby  it.     By  the  Promife  of  the  Go- 
 fpf/,  all  true  Believsrs  renewed  and  fandi- 
 tied  by  the  Spirit  of  Chrift  ,  are  fuftififd, 
 and  made  the  forts  of  God,  and  heirs  of  ever - 
 L-fling  glory.      To  know  whether  we  arc 
 yet  delivered  fromihe  condemnation  of  the 
 
 Law, 
 
Ana  Benefit  of  Seif-acqMtntaHce. 
 
 Law  •  and  whether  our  fins  are  pardoned  or 
 not  ^  and  whecher  we  are  the  children  of 
 God,  and  have  any  pare  in  the  Heavenly 
 Glory  ^  is  much  of  the  f elf -knowledge  that 
 is  here  intended  in  the  Text  ,  and  that 
 which  mod  nearly  concernech  the  folid 
 comfort  of  our  fouls. 
 
 II.  "RUt  is  all  fe If- ignorance  afhame,  or 
 ^dangerous  ?  Anfw.  I.  It  is  no  other 
 (hame  then  what  is  common  to  humane 
 frailty,  to  be  ignorant  of  much  of  the  my- 
 ftery  of  our  Natural  Generation  gonftituti- 
 wjHtegrall  parts ,  and  Temperament.  There 
 is  not  &  nerve,  or  artery ,  or  vein,  nor  the 
 bredth  of  a  hand  from  head  to  foot,  but 
 hath  fomething  unknown  to  the  moft  excel- 
 lent Philosopher  on  Earth.  This  little 
 world  called  Man,  is  a  compound  of  won- 
 ders. Both  Soul  and  Body  have  afforded 
 matter  of  endlefs  controverfie,  and  volumi- 
 nousDifputations5to  the  moft  Learned  men  •, 
 which  will  not  admit  of  a  full  decifion, 
 till  we  are  paft  this  ftate  of  darknefs  and 
 mortality. 
 
 2.  There  are  many  Centroverfies  about 
 the  nature,  derivation  and  pxnijhment  ofOri' 
 ginal  fin ,    which  a  humble  and  diligent 
 
 Chriftian 
 
8  The  Mijchtef  of  Stlf^gnorancc. 
 
 Chriftian    may  poflibly   be  ignorant  of. 
 
 3 .  The  degrees  of  Habitual  Jin,  confide- 
 dered  (imply,  or  propertionablj  and  refpe- 
 ttively  co  each  other,  may  be  much  un- 
 known to  many  that  are  willing  and  dili- 
 gent to  know  :  And  fo  may  divers  aUual 
 fins  •,  fuchas  we  know  not  to  be  fin,  through 
 our  imperfeft  underftanding  of  the  Law  ; 
 and  fuch  as  through  frailty  in  a  crowd  ofi 
 aftions,  efcape  our  particular  obfervation. 
 And  the  finfulnefs  or  A 'ggrav 'at ions  of 'eve- 
 ry iln  are  but  imperfe&ly  known  andob- 
 ferved  by  the  beft. 
 
 4.  The  Nature  and  beauty  of  the  Image 
 of  God,  as  fir ft  planted  on  created  man,  and 
 iince  Reftored  to  man  Redeemed  :  the  man- 
 ner of  the  Spirits  acccefs,  operation,  tefti- 
 wony  and  inhabitation-,  are  all  but  imper- 
 fe&ly  known  by  the  wifeft  of  Believers. 
 
 The  frame  or  admirable  compofure  or 
 contexture  of  the  New-man  in  each  of  the 
 renewed  faculties  .  the  connexion,  erder, 
 beauty  and  fpecial  ufe  of  each  particular 
 grace,  are  obferved  but  imperfeftly  by  the 
 beft. 
 
 5.  The  very  uprightnefs  and  finceritj  of 
 our  own  hearts,  in  faith,  Hope,  Love,  Re- 
 pentance and  Obedience,  is  ufually  unknown 
 to  Incipient s,  or  young  beginners  in  Religi- 
 on: 
 
And  Benefit  of  Self' acquaintance. 
 
 on  ^  and  to  the  weaker  fort  of  Cbriftians, 
 how  old  foever  in  profeflion  ,  and  to  me* 
 lancholj  ferfons, who  can  have  no  thoughts 
 of  themfelves  but  fad  and  fearfull,  tending 
 to  defpair  -5  and  to  lapfed  and  declining 
 Chrifiians^nd  alfo  to  many  an  upright  foul % 
 from  whom  in  fome  cafes  of  fpecial  try.ly 
 God  feems  to  hide  his  pleated  face.  And 
 though  thefe  infirmities  are  their  flmme  , 
 yet  are  they  not  the  Characters  or  T*rog- 
 ncftickj  of  their  mifery  ,  and  everltfing 
 fhame. 
 
 6.  The  fame  perfons  mull:  needs  be  unac- 
 quainted with  their  f unification,  Reconci' 
 liation,  Adoption,  and  Title  to  everlafting 
 bleffednefs,  as  long  as  they  are  uncertain  of 
 theie  fincerity.  Yea,  though  they  upright- 
 ly examine  themfelves ,  and  defire  help  of 
 their  Guides,  and  watch  and  pore  conti- 
 nually upon  their  hearts  and  wayes,  and 
 daily  beg  ofGod  to  acquaint  them  with  their 
 fpintual  condition,  they  may  yet  befofar 
 unacquainted  with  it,  as  to  pafs  an  unrigh- 
 teous judgement  on  themfelves ,  and  con- 
 demn themfelves  when  God  hath  juftified 
 them. 
 
 But  i. To  be  totally  ignorant  of  the  ex- 
 cellency and  capacity  of  your  immortal 
 fouls  •,     2.  To  be  void  of  an  effe final  know- 
 
 ledge 
 
io  The  CMifcbicfof  Self -Ignorance, 
 
 ledge  of  your  Jin  and  m'ifery,  and  need  of  the 
 Remedy  •,  3 .  To  think  you  have  faving 
 grace ,  when  you  have  none  ;  thaf  you  are 
 regenerate  by  the  Spirit,  when  you  arc  only 
 facramentallj  regenerate  by  B^ptifm  •,  that 
 you  are  the  members  of  Cbrift,  when  it  is  no 
 fuch  matter  •,  that  you  are  Jnftified^Adopted, 
 and  the  Heirs  of  Heaven,  when  it  is  not  fo  • 
 all  this  is  dolefull  and  damnable  ttnacquain- 
 tednefs  with  yourf elves. 
 
 To  be  unacquainted  with  aftateofLifey 
 when  you  are  in  fuch  a  ftate ,  is  fad  and 
 troublefome ,  and  cafts  you  upon  many  and 
 great  inconveniences.  But;  to  be  unacquain- 
 ted with  a  ftate  of  Death  ^  when  you  are*'* 
 *>,  doth  fallen  your  chains,  and  hinder  your 
 recovery.  To  be  willing  and  diligent  to 
 know  your  ftate\  and  yet  be  unable  to  at- 
 tain toaffurance  and  fatisfaftion  ,  is  ordi- 
 nary with  many  true  Believers  :  But  to  be 
 ignorant  of  it,  becaufeyou  have  no  grace  to 
 findy  and  becaufe  you  mind  not  the  matters 
 of  your  fouls,  or  think  it  not  worth  your 
 diligent  confidcration  or  enquiry,  this  is  the 
 cafe  of  the  miferable  defpifers  of  falvati- 
 on. 
 
 II  I. The 
 
And  Benefit  of  Self-acquawt4nce.  1 1 
 
 III.   r|  'HE   Commodities  and    Incommo- 
 ■*•  dities  to  be  mentioned ,     are  fo 
 many  and  great ,  that  many  hours  would 
 pot  ferve  to  open  them  as  they  defcrve. 
 
 I.  Atheifm  is  cherified  by  f elf -ignorance. 
 The  knowledge  of  our  felves  as  men  doth 
 notably  conduce  to  our  knowledge  of  God. 
 Here  God  is  known  but  darkjy,  and  as  in 
 aglafs,  i  Cor.  13.  12.  and  by  his  Image ; 
 and  not  as  face  to  face.  And  ,  except  his/#- 
 carnate  and  his  written  word,  what  Glafs  re- 
 vealeth  him  fo  clearly  as  the  foul  of  man? 
 We  bear  a  double  Image   of  our  Maker : 
 His  Natural  Image  in  the   nature  of  our 
 faculties  •,    and  his  Moral  Image  in  their 
 Holy  qualifications \  in  the  nature  of  grace, 
 and  frame  of  the  new  man.  By  knowing  our 
 felves  it  is  eafie  to  know,rW  there  is  a  God, 
 and  it  much  ajfifieth  us  to  know, what  he  U9 
 not  only  in  his  Attributes  and  Relations, 
 but  even  in  zht  T/initj  it  felf.  He  may  eafily 
 know  that  there  is  a  Primitive  Being  and 
 Life,  that  knowech  he  hach  himfelf  z  De- 
 rived'Being  and  Life.     He  mufi  know  that 
 there  is  a  Creator ,  that  knoweth  he  is  a 
 creature.     He  that  findeth  a  capacious  In- 
 telietfy  a  widflnA  Fotyer  in  the  creature,  and 
 
 that 
 
12  The  (JWifchief of Self-ignorance, 
 
 that  is  confcious  of  any  Wifdom,  and  Good- 
 ttefs  in  himfelf,  may  well  know  that  forma- 
 liter  or  eminent er  all  thefc  are  infinite  in 
 the  firfi  caufe  that  wttfi  thus  have  in  it  felf 
 whatfoeverit  doth  communicate.  He  that 
 knoweth  that  he  made  not ,  and  preferveth 
 Hot  himfelf,  may  well  know  that  he  is  not 
 his  Own,  but  his  that  made  him  and  pre- 
 ferveth him,who  mufl:  needs  be  his  Absolute 
 Proprietary  and  Lord.  He  that  knoweth 
 that  he  is  an  Intellectual  free  agent  ,  and 
 therefore  to  ad:  Morally ,  and  therefore  to 
 be  moved  by  Moral  means,  and  that  he  is  a 
 fociable  creature, ^member  of  the  Vniverfc, 
 living  among  men,  may  well  be  fure,  that 
 he  is  made  to  be  a  fubjett,  and  Governed  by 
 Laws,  and  by  morall  means  to  be  directed 
 andwe^co  his£^;  and  therefore  that 
 none  but  his  Abfolute  Lord ,  the  Infinite 
 Wifdom,  Goodnefs,  and  Pctyer ,  can  be  his 
 Abfolute  and  Highefi  Soveraign.  He  that 
 is  convinced  thatXe  i*,he  lives,  he  hopeth  and 
 enjoyeth  all  thats  good  ,  from  a  Superior 
 Bounty,  may  be  fure  that  God  is  his  Prin- 
 cipal Benefactor.  And  to  be  £  The  Firfi  and 
 Infinite  Being,  Intellect,  Will,  and  Poorer, 
 Wifdom,  Goodnefs ,  and  Caufeof  all  things, 
 the  Absolute  Owner,  the  mofi  Righteous  Go- 
 vernor ,     and    the    mofi     Bounteous    Be- 
 
 nefattorf] 
 
And  Benefit  ef  Self- acquaintance. 
 
 nefaEtor,']    this  is  to  be  [<70  J>]    This 
 being  the  Defcriptionof  him  that  is  fo  cal- 
 led :  fuch  a  Defcription  as  is  fetcht  from 
 his  Created  Image  £  Man,  ]  and  exprefled 
 in  the  terms  that  himfelf  hath  chofen,  and 
 */rtfin  his  wn£f  as  knowing  chat  if  he  will 
 be  underftood    ^  ww; ,  he  muft  ufe  the 
 Notions  and  Expreflions  of  man  :    And 
 though  thefeare  fpoken  but  Analogically 
 of  God,  yet  are  there  no  fitter  conceptions 
 of  him  that  the  foul  of  man  in  flefh  is  ca- 
 pable of.     So  that   the  Atheift   carrieth 
 about  him  that  Imprefs  and  Evidence  of  the 
 Deity,  which  may  convince  him  ,  or  con- 
 demn him  for  his  Fooliflinefs  and  Impiety. 
 He  is  a  Fool  indeed,  that  faith  in  his  Heart, 
 There  is  no  God  (  Pfal.  14.  1.)    when  that 
 Heart  it  felf  in  its  Being  ,  and  Life,  and 
 Motion  is  his  Witness  :    and  Soul  and  Body 
 with  all  their  faculties  ,    are  nothing  but 
 the  Udells  of  this  Almighty  Caufe :    And 
 when  they  prove  that  there  is  a  God,  even 
 by  cjtteftioning  or  denying  it  •    being  unable 
 without  h\m  to  much  as  to  deny  him,  that 
 is,  to  thinly  ,     or  Jpeak^ ,     or  be.      As  if 
 a  fool  fhould  write   a  Volume  to  prove 
 that    there    is    no   Ink^   or   Paper    in   the 
 world,  when  it  is  Inland  Paper  by  which 
 he  writes. 
 
 And 
 
1 4  The  MifchUf  of  Self -ignorance , 
 
 And  whether  there  be  no  reprefentati-  I 
 on  of  the  Trinity  in  Vnity  in  the  Nature  of 
 man,  lee  them  judge  that  have  weil  con- 
 fidered,  how  in  One  Body  there  are  the  Na- 
 tural, Vital  and  Animal  parts,  and  fpirits  : 
 And  in  One  Life  or  Soul,  there  are  che  Vege- 
 tative,Scnf*tive  and  Rational  faculties  *  And 
 in  One  Rational  Soul  as  fuch,  there  are  an 
 Intelleft,Will,  and  Executive  power,   Mo- 
 rally  perfeded  by  trifdom,  Goodnefs   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  Glafs  •   the  Reader  and  the  £§o^  : 
 He  is  the  Index  ot  the  Godhead  to  himfelf  r 
 Yea  ,    pdrtly   of  the   Trinity  in   Vnity  : 
 Of     which     faith     Auguft.     de    Trinity 
 lib.    l\      £    Nee  periculoftus    alicubi    ir*[ 
 ratur    ,     nee    laborioftus    aliquid     qujtri- 
 tur  9     nee  fruttuofius    invenitur  ,    quam 
 Trinitas.        We    need    net   fay  ,      Who 
 Shall  gQ  up  into  Heaven  :  faith  Seneca  him- 
 felf by  the  light  of  nature,  Prope  Dens  eft • 
 tecum  eft  :  Intus  eft  ;  facer  intra  nos  Spi- 
 ritus^fed  &  honor nm  malorumq  \  noftrorum 
 ebfervator  &  cuftos  :   Hie  prout  a  yiobis  tra- 
 tttftur.ita  nos  tratlat  ipfe  t   Bonw  vir  fine 
 Deo  nemo  eft.  ]    God  is  nigh  us  •,  with  us  • 
 Within  hs  ^  A  holy  fpirit  refideth  within  tu  \ 
 
 the 
 
And%Bentfit  of  Self- acquaintance.        I J 
 
 the  obferver  of  our  evil  and  good  ,  and  our 
 freferver  :  He  ufeth  us  as  he  is  ufed  by  us  : 
 no' good  man  is  -without  God.  ]  faith  Auguft. 
 £  Dens  eft  in  feipfo  ficut  a.  &  a:  in  muni* 
 ficut  rettor&  author:  in  Angelis ficut fafor 
 &  decor  :  in  Ecclefia  ficut  paterfamilias  in 
 demo  :  in  animo  ftcut  fponfus  in  th alamo  z 
 in  juftis, ficut  adjutor  &  protestor  :in  reprobu^ 
 ficut  favor  &  homr.~]  God  is  in  him f elf  as 
 the  Alpha  And  Omega  ^  in  the  world  as  its 
 Governor  and  Author  :  in  Angels  as  their 
 fweetnefs  f.nd  comelinefs  :  in  the  Church  as 
 the  mafter  of  the  family  in  his  houft :  in  the 
 foul,  as  the  Bridegroom  in  his  bed-chamber  : 
 in  the  righteous,  as  their  heifer  and  protem 
 ttor,  &c.  3  And  as  all  declareth  him,  (oall 
 (hould  praife  him  :  Hunc  itacj^  mens  diligat% 
 lingua  can>%t,  m-antu  fcribat  atq  ^  in  his  fan- 
 Hts  ftudiis  f  delis  animus  fe  exerceat.Aug^ 
 Let  the  mind  be  exercifed  in  loving  him% 
 the  tongue  in  finging  him,  the  hand  in  wri- 
 ting him  ;  let  thefe  holy  fiudies  be  the  be- 
 lievers wurkj  ]     - 
 
 2.  He  that  knoweth  him f elf,  may  certain- 
 ly know,  that  there  is  another  life  ofHappi- 
 nefsor  Mifery  for  man  to  live  ,  ^hen  this 
 is  ended.  For  he  muft  needs  know  that  his 
 foul  is  capuble  of  a  fpiritual  and  glorious 
 felicity  with  God,  and  of  immaterial  objefts 
 
 and 
 
1 6  The  Mifcbief  ofSdf-ignewce, 
 
 and  that  time  is  as  nothing  to  it ,  and  tran- 
 fitory  creatures  afford  it  no  fatisfaftion  or 
 Reft  :    and  that  the  Hopes  and  Fears  of  the 
 Life  to  come  ,  are  the  Divine  engines  by 
 which  the  Moral  Government  of  the  world 
 iscarryedon  •,  and  that  the  very  nature  of 
 manis  fuch,  as  that  without  fuch  Appre- 
 henfions ,  Htpcs  and  Fears ,    he  could  not 
 in  a  connaturall  way  be   Governed  ,    and 
 brought  unto  the  End  to  which  his  Nature 
 is  enclined   and  adapted  ;    But  the  World 
 would  be  as  a  Wilder nefs ,and  *k#  as  bruits, 
 And  he  may  well  know  that  God  made  not 
 fuch  faculties  in  vain  ,    nor  fuited    thera 
 to  an  end  which  cannot  be  attained ,  nor  to 
 a  work  which  would  prove  but  their  trouble 
 and  deceit:  He  may  be  Aire  that  a  meer 
 probability   or  pojfibility    of  an  everlafiing 
 Z*/V,fhould  engage  a  reasonable  creature  in 
 all  pofiible  diligence  in  Piety  &  Righteouf- 
 nefs&  Charity  to  attaine  it:  And  foReliglotx 
 and  holy  endeavours,  are  become  the  duty  of 
 wan  as  man  •,    there  being  few  fuch  Infidels 
 or  Atheifis  to  be  found  on  earth,as  dare  lay, 
 They  are  fure  there's  no  other  life  for  man. 
 And     doubtlefs  whatfoever  is  by    Nature 
 and  Reafon  made  mans  Duty,  is  not  deluforj 
 and  vain :   Nor  is  it  Reasonable  co  think 
 that  Faljbood,  fmfiration  and  deceit,  are  the 
 
 ordinary 
 
And  Benefit  cf  Self- acquaintance. 
 
 ordinary  way  by  which  mankind  Is  Governed 
 by  the  mofi  wife  and  Holy  GodSo  that  the 
 end  of  man  may  be  clearly  githcred  from  his 
 Nature-,  forasmuch  as  God  doth  Certainly 
 fuithis  workes  unto  their  proper  ufe  and 
 ends.  It  is  therefore  the  ignorance  of  our 
 (elvis  that  makes  men  queltion  the  Immor- 
 tality of  foules :  And  I  may  adde,  it 
 is  the  Ignorance  of  the  nature  of  Confidence, 
 and  of  all  Morality ,  and  of  the  reaficn 
 of  Infiice  among  men,  that  makes  men 
 doubt  of  the  dij criminating  Infiice  of  the 
 Lord  %  which  is  hereafter  to  be  mani- 
 fefted. 
 
 3.  Did  men  l(notv  them f elves  ,  they 
 would  better  know  the  evill  and  odiouf- 
 nefis  of  Jin.  As  f  overt)  and  ficknefs  are 
 better  known  by  feeling  then  by  hearefay  : 
 foalfo  is  fin.  To  hear  adifcourfeor  read 
 a  Booke  of  the  Nature,  Prognofticks and 
 Cure  of  the  plague,  confump.ion,  or  dro- 
 pfic,  doth  little  affed  us,  while  we  feem 
 to  be  found  and  fafe  our  felves ;  But 
 when  we  find  the  maladie4  in  our  flejb, 
 and  perceive  the  danger  g  we  hive  then 
 another  manner  of  knowledge  of  ic.  Did 
 you  but  fee  and  feele  fin  as  it  is  in  your 
 Hearts  and  lives  ,  as  oft  as  you  read  and 
 heare  of  it  in  the  Law  of  G*d  >  I  dare  fay 
 C  fin 
 
1 8  7  he  Mifcbief  cf  Self-  ignorance, 
 
 Jin  would  not  feeme  a  jefting  matter,  nor 
 would  thofe  be  cenfurcd  as  too  precife,  that 
 are  carefuli  to  avoid  it^  any  more  then 
 they  that  are  carefuli  to  avoid  infe&ious 
 tiileafes,  or  crimes  againft  the  Lawes  of 
 man  ,  thathaizard  their  temporall  felicity 
 or  lives. 
 
 4.  Its  want  of  felf-aqHAtntance  that 
 keepes  the  fbule  from  k**dlj  HhthUU-  • 
 non\  That  men  are  infenfible  of  their 
 Spirituall  calamityes ,  and  lie  under  a  load 
 of  unpardoned  fin  and  Gods  difpleafure, 
 and  never  feele  it ,  nor  loath  themfelves 
 for  all  the  abominations  of  their  hearcs 
 and  lives,  nor  make  complaint  to  God  or 
 man  with  any  ferioufnefs  and  fenfe.  How 
 many  hearcs  would  be  filled  with  whol- 
 fome  gricfe  and  care,  that  now  are  care- 
 lefs  and  almolt  paft  feeling?  and  how 
 many  eyes  would  ftream  forth  teares  that 
 now  are  dry  ;  if  men  were  but  truly  ac- 
 quainted with  themfelves?  It  \s [elf-know- 
 ledge that  caufeth  the  folid  peace  and 
 joy  of  a  Believer:  as  confeious  of  that 
 Grace  that  warrant£th  his  peace  and  joy: 
 But  it  is  [elf-deceit  and  ignorance  that 
 quiereth  the  prefumptuous,  that  walke 
 as  carelefly  ,  and  fleep  as  quietly ,  and 
 bleffe  themfelves  from  Hell  as  confidently, 
 
 when 
 
And Benefit  of  Self-tcquaintMce. 
 
 when  it  is  ready  to  devoure  them  ,  as  if 
 the  bitternefs  of  death  were  paft,  and 
 hypocrify  would  never  be  difcover- 
 rcd. 
 
 5.  It  is  unacquaintednes  with  themf elves 
 thac  makes Chrififo Hfidervtilucdby  the  un~ 
 humbled  world:  that  his  Name  is  reverenced 
 but  his  office  and  Swing  grace  are  dif regar- 
 ded. Men  could  not  let  fo  light  by  the  Phy- 
 (icion,  that  felt  their  ficknes,  andunder- 
 ftood  their  danger.  Were  you  feniible  thac 
 you  are  under  the  wrath  of  God  ,  and  (hall 
 fliortly  and  certainly  be  in  Hell,  if  a  Chrift 
 received  by  a  hearty  working ,  purifying 
 faith,  do  not  deliver  you,  I  dare  fay  ,  you 
 would  have  more  ferious,  favory  thoughts 
 of  Chrifl ,  more  yearnings  after  him,  more 
 fervent  prayers  for  his  healing  grace  ,  and 
 fweet  remembrance  of  his  love  and  merits  , 
 example,  do&rineand  ineftimable  benefits  , 
 then  Hfelefs  hypocrites  ever  were  acquain- 
 ted with. 
 
 Imagine  with  what  defires  and  expe&ati- 
 ons  the  difeafed,  blind  and  lame  cryed  after 
 him  for  healing  to  their  bodies,when  he  was 
 on  earth.  And  would  you  not  more  highly 
 value  him,  more  importunately  foticite  him 
 for  your  foules  ,  if  you  knew  your 
 felvcs  ? 
 
 Cz  6.1c 
 
ao  The  Mif chief  tfUlf-ifpmsacty 
 
 6.  It  is  unaccjHuinttdncs  with  themf elves 
 that  makes  men  thinly  Jo  unworthily  of  a 
 Holy  Heavenly  Converfatio*  •,  and  that  pof. 
 fefseth  them  with  toolifti  prejudice  againft 
 the  holy  Care  and  diligence*  of  believers :  did 
 men  but  value  their  immortall  fouls,  m  Rca- 
 fon  itfelf  requireth  them  to  do  ,  is  it  pofli 
 ble  they  Ihould  venture  them  fo  eaftly  upon 
 evcrlafting  mifery  ,  and  account  it  unne- 
 ceflary  ftndnes  in  them  that  dare  not  be  as 
 defperately  venturous  as  they,  but  fly  from 
 fin,  and  fear  the  threatnings  of  the  Lord  ? 
 Did  men  but  confidently  undcrftand  the 
 worth  and  concernment  of  their  fouls,  is  it 
 poflible  they  ftiouid  hazard  them  for 
 a  thing  of  nought,  and  fet  them  at  faile  for 
 the  favor  of  mperiors ,  or  the  tranfitory 
 pJeafures  and  honours  of  the  world  ? 
 Could  they  thinke  the  greateft  care  and  la- 
 bour of  fo  fhortalife  to  be  too  much  for 
 the  fecuring  of  their  falvation?  Could  they 
 think  fo  many  ftudious  careful!  dayes,  and 
 fomuchtoil  to  be  but  meet  and  neceflary 
 for  their  bodyes-,  and  yet  think  all  too  much 
 that's  done,  for  their  immortall  fouls?  Did 
 men  but  prattically  kno\\r  that  they  arc 
 the  Subjects  of  the  God  of  Heaven,  they 
 durft.not  think  the  diligent  ohtjinghm  to 
 beaneedlefs  thing,  wlien  they  like  that 
 
And  Benefit  of  Stlf-tcqMtnttHu. 
 
 Child  or  ferv Ant  bcft,  that  is  moft  billing 
 and  diligent  in  their  Service.  Alas  were  mca 
 but  Acquainted  with  their  maknefs,  and 
 finfull  failings  when  they  have  done  their 
 heft  %  and  how  much  (hort  the  hoyleft  Per- 
 fonsdo  come  of  what  they  arc  obliged  to 
 by  the  Lawes  and^mereies  of  the  Lord,  they 
 durftnot  make  a  fcorn  of  diligence,  nor 
 h^te  or  blame  men  for  endeavouring  to  be 
 better ,  that  are  fure  at  be  ft  they  (hall  be 
 teo  bad.  When  the  worft  of  men  ,  that  are 
 themfoives  the  greacell  negle&ers  of  God 
 and  their  (alvation ,  (hall  cry  out  againft  a 
 Holy  life  and  making  fo  much  a  do  for 
 Heaven, (as  if  a  man  that  lyeth  in  bed  fliould 
 cry  out  againit  working  too  much  or  going 
 too  faft)  this  (hew.es  mens  ftrangenefc  to 
 themfelves.  Did  the  carelefs  world  but 
 know  themfelves ,  and  fee  where  they 
 Itand ,  and  whats  before  them ,  and  how 
 much  lyeth  on  this  inch  of  time  ^  did 
 they  but  know  the  nature  and  employe 
 ment  of  a  foul ,  and  why  their  Creator 
 did  place  them  for  a  little  while  in  flelh, 
 and  whither  they  muft  goe  when  time  is 
 ended ,  youflioold  then  fee  them  in  thac 
 fcrious  frame  themfelves  which  formerly 
 they  diflikt  in  others :  and  they  would 
 fchen  eonfefs  that  if  any  thing  in  the 
 C  3  world 
 
22  The  Mifchlef  of  Self -ignorance , 
 
 world  deferved  ferioufnefs  and  diligence, 
 it  is  the  pleafing  of  God,  and  the  faying 
 of  our  fouls. 
 
 7.  It  is  for  want  of  acquaintance  with 
 themf elves ,  that  men  arc  fo  deceived  by 
 the  vanities  of  the  world :  that  they  are 
 drowned  in  the  love  of  pleafures  and 
 fenjuall  delights :  that  they  arc  fo  greedy 
 for  Riches ,  and  fo  defirous  to  be  higher 
 then  thofe  about  them,  and  to  waft  their 
 dayes  in  the  purfuit  of  that  which  will  not 
 help  them  in  the  hourc  of  their  extremity. 
 Did  the  voluptuous  fenfualifi  know  aright 
 that  he  is  a  Man ,  he  would  not  take  up 
 with  the  pleafures  and  felicity  of  a  bruit  -5 
 nor  enflave  his  Reafon  to  the  violence  of 
 his  Appetite.  He  would  know  that  there 
 are  higher  pleasures  which  befeem  a  Man: 
 even  thofe  that  confift  in  the  well  beinjrl 
 and  integrity  of  the  foule/m  peace  of  Con-i 
 fcience,  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  endlefs  Glory. 
 
 Did  the  Covetous  worldling  kpoVp  him- 
 felfy  he  would  know  that  it  muft  be  am 
 'ther  kind  of  Riches,  that  muft  fatiffie  hi. 
 foul ,  and  that  he  hath  wants  of  another 
 nature  to  be  fupplied  •    and  that  it  mor< 
 
 concer 
 
And  Benefit  of  Self-  acquaintance.  2  3 
 
 concernneth  him  to  lay  up  a  treafure  in 
 Heaven ,  and  think  where  he  muft  dwell 
 for  ever,  then  to  accommodate  his  per- 
 iling flefh ,  and  make  provifion  with  fo 
 much  a  doe,  for  a  life  that  pofteth  away 
 while  he  is  providing  for  it ;  he  would 
 rather  make  him  friends  with  the  Mammon 
 of  unrighteoufnefs ,  and  lay  up  a  foundation 
 for  the  time  to  come  ,  and  labour  for  the 
 food  that  never  perijheth  ,  then  to  make  fuch 
 a  ftir  for  that  which  will  ferve  him  to  little 
 a  while:  that  fo  he  might  hear,  \jvell  done 
 thou  Good  and  faithfull  fervent  ,  &c.J  ra- 
 ther then  [Thoufoole  this  night  thj  foul 
 fhall  be  required  of  thee:  then  whofe  Jh^ll 
 thoft  things  be  Which  than  haft  pro- 
 videdP\ 
 
 Self-knowledge  would  teach  Ambitious 
 men,  to  prefer  the  calmeft  faf eft  fauon, 
 before  the  higheft  •,  and  to  feek^  fir  ft  the 
 Kingdom  of  God  and  its  right eoufnejs,  and  to 
 pleaie  him  moft  carefully  that  hath  the 
 Keyes  of  Heaven  and  Hell:  and  to  be  con- 
 tent with  food  andrayment  in  the  way, 
 while  they  are  Ambitious  of  a  higher 
 Glory*  It  would  tell  them,  that,  fo  dark 
 and  fraile  a  creature  (hould  be  more  feli- 
 citous to  Obey  then  to  have  Dominion ;  and 
 that  large  Poffeffions  are     not  the  moft 
 
 congru* 
 
24  7^  Mi f chit f  df  Self-igMrAtuc, 
 
 congruous  or  defireablc  Paffage,  to  a  nar- 
 row grave-,  and  that  it  is  the  hightft  dignity 
 to  be  an  heireof  Heaven.  Would  men  bat 
 fpend  feme  houres  time  ,  in  the  ftudy  of  1 
 themfelves  and  ferioufly  confider  what  it   | 
 is  to  be  a  Man%  ijinuer  ,  a  Pajfenger  to  an 
 endlefs  life ,  an    expettant   ot    (o   great  a 
 change,    and   wiiha!!  to  be  a  profeft  Be- 
 liever, what  atwrne  would  it  make  in  the 
 cares,  and  thedeiirer,  and  conversations  of 
 the  moft? 
 
 O  awatores  wundi  (inquit  Anguft.)  cu- 
 ps  rei    gratia   militatis  f lbi    quid 
 
 nift  fragile  plenum  periculis  ?  et  per  cjkot 
 ferictila  fitvenitttr nil  majuspericulum  ? per- 
 tain hac  cmr.ia  ,  et  dm  it  t  am  us  hac  vana  et 
 inania  ,  conferawus  nos  ad  fclum  inqutfitio- 
 nem  eorum  quafinem  non  habeant7\  i.  e.  What 
 ftrivc  you  for ,  O  worldings  ?  Whats 
 here  but  a  brittle  glafs  full  of  dangers  ? 
 and  by  how  many  dangers  muft  you  come 
 to  greater  dangers }  Away  with  thefe 
 vanities  andtoyes,  and  let  us  fet  our  fclves 
 to  feek  the  things  that  have  no 
 end] 
 
 8.  It    is  for  want  of  {elf  acquaintance 
 that  tny  wan  is  Proud.  Did    men  confider- 
 atelj  know   what   they   are  ,    how  quickly 
 would  it  bring  them  low  ?   Would  cor- 
 ruptible 
 
And  Benefit  of  Self- acquaintance.  aj 
 
 ruptiblc  fltfh  that  muft  ftiortly  turnc  to 
 loathfome     rottennefs  ,      be    ft*ut    and 
 Lordly     and     look    fo     high    and     fer 
 forth  it    fclf     in    gawdy     ornaments  ,    if 
 men  did  not  forget  themfelves  ?  Alas,  the 
 Vfcfj  forgets  the  end  :  the  outward  Jtravery 
 forgets  the^>>r  and  filth  within  :  the  ft  age 
 forgetteth  the  undreffing  reome.  Did  Rulers 
 behave  themfelves  as  thofe   that  are  fu&- 
 )ctts   to  the    Lord   of  *//,  and  have  the 
 greateft  need  to  fearehis   judgment ,  and 
 prepare  for  their  account  :  did  Great  ones 
 live    as    men    that   know  thai  Rich  and 
 pooreare  equall  with  the  Lord  ,  who  re- 
 fpe&s  not    perfons  ^  and  that  they  muft 
 'Speedily  be  levelled  with  the  loweft ,  and 
 their  duft  be  mixed  with  theComnvoneariih; 
 what  an  alteration  would  it  make  in   their 
 deportment  and  affaires  ?   and  what  a  mer- 
 cy would  it  prove  to  their  inferiors  and 
 themfelves  ?   If  men  that   fwell  with  pridt 
 of  parts  ,  and  overvalue  their  knowledge, 
 wit  or  elocution,  did  know  how  little  in- 
 deed  they  kncwy  and  how   much   they   arc 
 ignorant  of,  it  would  much  abate   their 
 pride  and  confidence.  The  more  men  know 
 indeed ,  the  more  they  koow  to  humble 
 them.  It  is  the  Jtfwices  that  being  lifted 
 nf  with  Pride  do  fall  into  the  Condemns 
 
 tit* 
 
i6  The  CMifchief  of  Self  ignorance, 
 
 xionofthe  Devil/.  iTim.  3.6.  They  would   j 
 loach  themfelves   if  they    knew     them- 
 fclves. 
 
 9.  It  is  f elf -ignorance  that  makes  men 
 rpifh  upon  Temptations ,  and  choofe  them, 
 when  they  cuftomanly  pray  againit  them. 
 Did  you  Know  what  tinder  or  gunpowder 
 lodgech  in  your  natures ,  you  would  guard 
 your  eyes  and  eares  and  appetites  and  be 
 afraid  of  the  leait  fpark ;  you  would  not 
 be  indifferent  as  to  your  company  nor 
 chufe  a  life  of  danger  to  your  fouls ,  for 
 the  pleafingof  your  flefh^  to  live  among 
 the  fnares  of  honour  or  beauty  and  bra- 
 very,  or  fenfuall  delights;  you  would 
 hoc  willfully  draw  fo  neare  the  brinkc  of 
 Hell,  nor  be  nibbling  at  the  bait,  nor 
 leaking  on  the  forbidden  fruit ,  nor  dally- 
 ing with  allurements  ,  nor  hearkening 
 to  the  Deceiver,  or  to  his  meflengers. 
 It  is  ignorance  of  the  weaknefs  and  badnefs 
 of  your  hearts ,  that  maketh  you  fo  con- 
 fident of  your  lelves ,  as  to  think  that  you 
 can  heare  any  thing ,  and  fee  any  thing  , 
 and  approach  the  fnare  ,  and  treat 
 with  the  Deceiver  ,  without  any  dan- 
 ger, felf-acquaintance  would  caufe  more 
 Jeare  and   felf-fufpicions. 
 
 If  you  fhould  fcape  well  a  while  in  your 
 
 felf- 
 
And  Benefit  ef  Self  acquaintance. 
 
 felf-chofen  dangers,  you  may  catch  that  at 
 lafi  chat  may  prove  your  wo. 
 
 Nemo  fefe  tuto  periculis  oferre  tarn  crebro 
 
 pottfi. 
 
 ^uemfape  tranfit  cafm,  aliquandoinvenit. 
 
 Seneca. 
 
 Temptation  puts  you  on  a  combat*  with 
 the  powers  of  earth,  and  fkfh  and  Hell  I 
 And  is  toyl  and  danger  your  delight  ?  Nun- 
 quam  periculum  fine  pericnlo  vincitnr  3 
 iaith  Seneca  :  Danger  is  never  overcome 
 -without  danger  -9  Its  necejjary  valour  to 
 charge  through  all,  which  joh arc  in:  But 
 its  temerarious  foelhardinefs  to  fcekj or  dan- 
 ger,  and  invire  fuch  enemies  when  we  are 
 lb  weak  :  Saith  Augafiin  *  Nemo  Jibi  pro- 
 ponat  &  die  at ,  habere  volo  quod  vine  am  : 
 hoc  eft,  dicere^  vivere  defidero  &  volofub  ru- 
 inaf]  Goliah's[g\vQ  me  man  to  fight  with,] 
 is  a  prognoihek  of  no  good  fuccefs. 
 Rather  forelee  all  your  dangers  to 
 avoid  them.  Underftand  where  each  tem- 
 ptation lieth,that  you  may  go  another  way, 
 if  poflible.  Cafiitas  periclitatur  in  deficits-, 
 humilitas  in  divitiis  ■  pietas  in  negotiis  ^  Ve- 
 ritas in  multiloqim^  charitasinhuc  mundo^\ 
 faith  Bern.  £  Cbaflitj  is  endangered  In  de- 
 lights j 
 
a8  The  CMifcbiefof  Self-ignorance, 
 
 lights  :  humlity  in  riches  $  pietj  in  iufinejfes^ 
 truth  in  toe  much  talk.;  and  charity  in  this 
 yporU7\  Alas  did  we  but  think  what  tempta- 
 tions did  with  a  Noah,  a  Loty  a  David,  a  So- 
 lomonjiPcterjNZ  would  be  afraid  of  thefene- 
 niy&weaponthac  fuch  worthies  have  been  fo 
 wounded  by,  and  of  the  quickfands  where 
 they  have  fo  dangeroufly  fallen.  When 
 Satan  durft  aflault  the  Lord  himfelf.,  What 
 hope  will  be  have  of  fuch  as  we?  When 
 we  confider  the  millions  that  are  blinded, 
 and  hardened  and  damned  by  temptations, 
 are  we  in  our  wits  if  we  will  caftour  felves 
 into  them  ?  [  Praceps  eft^qui  tranfire  con- 
 tend'! t,  ubi  confpexerit  alios  cecidiffe  :  Et 
 vehementer  infrtnis  efi,  cui  non  incutitur 
 timor alio'pereunte.  Aug. 
 
 IO. Self-acquaintance  would  confute  Tem- 
 ptations ,  and  eajily  refdve  the  cafe  when 
 you  are  tempted.  Did  you  cenfiderately 
 ktio-pp  the  precioufnefs  $f  your  fouls  ,  and 
 your  own  concernments ,  and  where  your 
 true  felicity  licth  ,  you  would  abhor  a/lun- 
 ments,  and  encounter  them  with  that  ar- 
 gument of  Chrift,  Mark.  8. 36, 37.  What 
 fball  it  prof  1  aman^  if  he  win  the  worldand 
 lofe  hus  fcul  f  or  what  P?all  a  man  giv$  in 
 exchange  for  his  foul  ?  3  The  fear  of  toon 
 would  be  conquere4  by  a  greater  fear,  as 
 
 the 
 
And  Benefit  of  Self -acquaint  una.         %? 
 
 the  Lord  commanded! ,  Luke  12.  4,  5. 
 £  And  I  fay  unto  you,  my  friends  ^  Be  not 
 afraid  of  them  that  kill  the  body  y  and 
 after  that  have  no  m&re  that  they  can  d& :  fc&v*^ 
 But  I  will  forewarn  you  whom  you  fhall 
 fear  :  Fear  him  Which  after  he  hath  killed, 
 hath  foVeer  to  caft  into  Hell :  Tea,  I  fay- un- 
 to you:  fear  him.  3 
 
 1 1 .  Ic  is  unacquaintednefs  with  themf elves, 
 that  makes  m^n  cjuarrell  with  the  word  of 
 God,  rejefting  it  when  it  fuits  not  with 
 their  deceived  reufon  ,  and  to  be  offended 
 with  his  faithful!  Minifters,when  theycrofs 
 them  in  their  opinions  or  ways,  or  deal 
 with  them  with  that  ferious  plainnefs,  as 
 the  weight  of  the  Cafe,  and  their  neceffity 
 doch  require.  Alas,  Sirs,  if  you  were  ac- 
 quainted wuhyour  felves,you  would  know 
 that  the  holy  Rule  is  firait,  and  the  crocks 
 ednefs  is  \nyour  conceits  and  mifapprehenfr 
 ons  5  and  that  your  frail  underfiandlngs 
 fhould  rather  be  liifpefted  then  the  word  of 
 God-,and  that  your  work  is  to  learn  and  obey 
 the  Law,  and  not  to  cenfure  M^nmes  4.1 1 . 
 And  that  quarrelling  with  the  holy  word 
 which  you  (hould  obey  ,  will  not  excufe 
 but  aggravate  your  fin  •,  nor  fave  you  from 
 the  condemnation,  but  faften  it  and  make 
 
 ic 
 
50  The  Mifcbief  ofSelf-igneravce, 
 
 it  greater.  You  would  know  that  it  is  more 
 wifdom  to  ftoop ,  then  to  contend  with 
 God :  and  that  it  is  not  your  Phyfitions, 
 nor  the  medicine  that  you  fhould  fall 
 out  with,  nor  defire  to  be  delivered  from, 
 but  the  difeafe. 
 
 12.  Self-acquaintance  would  teach  men 
 to  be  Charitable  to  others,  and  cure  the 
 common  cen[orionfnefs,  and  envy,  and  ma- 
 lice of  the  world.  Hath  thy  neighbour 
 fome  mlftuk^s  about  the  d  fyutable  points 
 of  dodrine  ,  or  doubtfull  modes  of  Dis- 
 cipline or  Worftiip?  Is  he  for  the  opini- 
 on ,  or  form  ,  or  Policy  ,  or  Ceremo- 
 ny ,  which  thou  dijlil^eft  ?  or  is  lu 
 againfi  them  when  thou  approvefi  them? 
 or  afraid  to  ufe  them^  when  thou  think: 
 eft  them  laudable  :  If  thou  know  thy 
 felf,  thou  dareff  not  break  charity  or  peace 
 for  this.  Thou  *&»>?/?  not  cenfure  or  *fe- 
 //^him:  But  wile  remember  the  frailty  of 
 thy  own  *»derj}an<iing,wl\\cl\  is  not  infallible 
 in  mattes  or  this  rank  \  and  in  many 
 things  is  certainly  mi [taken  t  and  needs  for- 
 bearance as  well  as  he.  Thou  would  ft  be 
 afraid  of  inviting  God  or  man  to  condemn 
 thy  felf  ,  by  thy  condemning  others ^ 
 and    wouluit    think     with      thy    felf  , 
 
 If 
 
And  Benefit  ef  Self- acquaintance.  3 1 
 
 If  every  error  of  no  more  importance  in 
 perfons  that  hold  the  Eflentials  of  Religion, 
 and  confetonably  pra&ife  what  they  know, 
 muft  go  for  Here  fie,  or  make  men  Sectaries, 
 or  cue  them  off  from  the  favour  of  God,or 
 the  Communion  of  the  Churchy  or    the  pro- 
 tection of  the  Magifiratc,  and  fubjed:  them 
 to  damnation,  10  m ij er y ,  to  cenfures  and^- 
 f  roach  :  alas,  what  then  muft  become  of  lb 
 frail  a  wretch  as  I  ?   of  fo  dark  a  mind, 
 of  fo  blameable  a  heart  and  life  ?    that  am 
 like  to  be  mifiaken   in  matters  as  treat  , 
 where  I  leafi  fufpeU:  it  ?   It  is  ignorance  of 
 themfelves,  that  makes  men  foeafilyr^/^ 
 ill  of  their  brethren,  and  entertain  all  hard 
 or  mif -reports  of  them,  and  look  at  them  fo 
 ftrancely,  or  fpeak  of  them  fo  contemp- 
 tuoufly  and  bitterly,  and  ufe  them  foun- 
 compailionately ,  becaufe  they  are  not  in 
 all  things  of  their  opinion  and  way.     They 
 confidemocr/?aV  own  infirmities,  and  that 
 they  teach  men  how  to  ufe  themfelves.lhz 
 falls  of  brethren  would  not  be  over-aggra- 
 vated ,  nor  be  the  matter  of  inf tilting  or 
 contempt,  but  of  compaffion^   if  men  hneve 
 themf elves.     This  is  implyedin  the  charge 
 of  the  Holy  Ghoft,  Gal.  6.  1,2.  [  Brethren, 
 if  a  man  be  overtaken  in  a  fault,  je  which 
 Are  ffiritual,  reftore  fuchaone  inthefpirit 
 
a  2  The  Mif chief  of  Stlf-lgn*YA*ce% 
 
 of  meekntfs,  eonfidcring  thy  /elf  left  thou  */- 
 fo  be  tempted  :  Bear  je  one  another*  bur- 
 dens, and  fe  fulfill  the  Law  of  Chrift.  ] 
 The  Phartfee  that  fceth  not  the  beam  of 
 
 mortal  formality  and  hjpocrifie  in  his  own 
 eye,  is  moft  cenforiota  againft  the  motes  of 
 tolerable  particular  errors  in  his  brothers 
 eye.  None  more  uncharitable  againft  the 
 real  or  fuppofed  errors  or  flips  of  feriom 
 Believers  ,  then  Hypocrites  that  have  no 
 faring  ferious  faith  and  knowledge  t  but 
 place  their  Religion  in  Opinion  and  out- 
 fide  (hews,  and  wholly  err  froca  the  path 
 ofLife. 
 
 i j.  It  is  ignorance  of  themfehes  that 
 makes  men  Divide  the  Church  of  Chrifi, 
 and  pertinacioufly  keep  open  its  bleeding 
 wounds,  and  hinder  Concord ,  and  difturb 
 k$  peace.  How  far  would  J "elf '-acquaintance 
 goto  the  Cure  of  all  our  dif cords  and  divi- 
 sions f  U  it  poflible  that  the  Pope  fhould 
 take  upon  him  the  Government  of  the  Anti- 
 podes, even  of  alt  the  World,  (and  that  as 
 to  Spiritual  Government,  which  requireth 
 more  perfonal  attendance,  chen  fecular,)  if 
 hetyew  himfelf,  and  confequcntly  his  na- 
 tural incapacity ,  and  the  terror  of  his  ac- 
 count for  fuch  an  Ufurped  charge?  Self- 
 acquaintance  would  dtpoje  their  Jnquifitions, 
 
 and 
 
And  Benefit  rfStlf-*cqu*intAnc(.         33 
 
 and  quench  their  flames ;  and  make  them 
 knew  what  fpirit  they  are  of ,  that  inclineth 
 not  to  fave  mens  lives,  but  to  deftroy  them, 
 Luke  9.   5  5,56.  Did  th~y  know  thtmfelvts^ 
 the  Papifis  durlt  not  multiply  new  Articles 
 of  faith,  and  ceremomes  and  depart  from 
 the  ancient  fimpiicity  of  the  Gofpel,  and 
 turn  the  Creed  or  Scripture  into  all  the  Vo- 
 lumes of  their  Councils,  and  fey,  All  theft 
 decrees  or  determinations  of  the  Church  are 
 necejfary  to  falvation  ^    and   fo   make  the 
 way  of  life  more  difficult,  if  not  impoffible 
 (  had  they  indeed  the  Keycs)  by  multiply- 
 ing of  their   fuppofed  NecefTaries.    Did 
 they  but  know    themselves  aright ,  it  were 
 impoffible  they  (hould  dare  to  pafs  the  fen- 
 tenceof  damnation  on  the  far  greateft  part 
 of  the  Chriftian  world,  becaufe  they  are 
 not  fubjeft  to  their  pretended  Vice-Chrift. 
 Durft  one   or"  the  mod  leprous  corrupted 
 fort  orChriftians  in  the  world  unchurch 
 all  the  n fi  that  will  not  be  as  bad  as  they, 
 &condemn  all  other  Chriftians  as  Heraticks 
 orSchifmaticks,  either  for  their  adhering 
 to  the  truth  or  for  errors  and  faults*  far 
 fmaller  then  their  own  ?  Did  they  know 
 themselves  and  their  own  corruptions,  they 
 durfi  not  thus  condemn  themf elves  }  by  fo 
 prefumptuous  and  blind  a  condemnation,  of 
 D  ita 
 
34  The  MifchiefefSelf-igfldrdnce, 
 
 the  befizndgreatefi  part  of  the  Church  o£ 
 Chrift,  which  is  deareft  to  him,  as  pur  chafed 
 by  hi*  blood.  If  either  the  Protefiants  or  the 
 "Greek/,  or  the  Armenians ,  Georgians \  Sjri- 
 ansy  Egyptians  y  or  Ethiopian  Churches % 
 be  in  as  bad  and  dangerous  a  cafe  as  thefe 
 V Jurying  Cenfurers  tell  the  world  they  are, 
 what  then  will  become  of  the  tyrannous, 
 fuperftitious,  polluted,blood-thirfty  Church 
 oiRome  ? 
 
 What  is  it  but  Self -ignorance  that  per- 
 verteth  the  unfetled  among  us,  and  fends 
 them  over  to  the  Romane  tents}  No  man 
 could  rationally  become  a  Papifi  ,  if  he 
 knew  himfelf*  Let  me  prove  this  to  you  in  ' 
 thefe  four  lnftances. 
 
 i.  If  he  had  but  t\xt  knowledge  oT  his 
 Natural  fenfes,  he  could  not  take  them  to 
 be  all  deceived  (and  the  fenfes  of  all  others 
 as  well  as  his )  about  their  proper  objed  • 
 and  believe  the  Priefts  that  Bread  is  no  Bread,  I 
 or  Winen*  Wine,  when  all  mens  fenfes  te-  j 
 ftific  the  contrary. 
 
 2.  Seme  of  them  turn  Papifls  becaufe 
 they  fee  fome  differences  among  other 
 Chriftians,  and  hear  them  call  one  another 
 by  names  of  contumely  and  reproach  • 
 and  therefore  they  think  that  fuch  can  be 
 no  true  Churches  of  thrift;   Buc  if  they 
 
 knew 
 
And  Benefit  of  Sdf-  acquaintance*         3  5 
 
 knewthemfelves,  they  would  be  acquainted 
 with  more  culpable  errors  in  them/elves, 
 then  thofe  for  which  many  others  are  re- 
 proached •  and  fee  how  irrational  a  thing 
 iris  to  change  their  Religion  upon  the  fcol- 
 ding  words  or  (landers  of  another  .  or 
 which  is  worfe/upon  their  own  uncharitable 
 eenfures. 
 
 3.  Some  turn  to  the  Papifls  as  appre* 
 bending  their  Ceremonioftt  kjnd  of  Religion , 
 to  be  an  eafier  way  to  Heaven  °tben 
 ours  :  But  if  they  knew  themlelves,  they 
 would  know  that  it  is  a  more  fohd  and  fpr 
 ritual  fort  of  food  that  their  nature-doth 
 require,  and  a  more  fearching  Phyfick  thac 
 muft  cure  their  difeafes  •  and  that  fie  Us 
 and  chjjfwiM  not  fced>  but  chwkjind  ftarve 
 their  fouls. 
 
 4.  All  that  turn  Papifls  muft  believe, that 
 tfeey  Vvere  unjtiftified  and  out  of  the  Catholic  1^ 
 Church  before ,  and  confequemly  void  of 
 the  Love  of  God,  and  /fecial  grace :  For  they 
 receive  it  as  one  of  the  Romifti  Articles, 
 that  out  of  their  Church  there  is  no  falva- 
 tion.  But  if  thefeperfons  were  indeed  fa- 
 fore  ungodly,  if  they  knew  themfelves,  they 
 would  find  that  there  is  a  greater  matter 
 nscefTary,  then  believing  in  the  Pope,  and 
 tnrningtQth*tf*ttiQn\  even  xqtnrn  to  God 
 D  2  by 
 
3  5  3  he  Mi  [chief  rf  Self  ignorance, 
 
 by  fat 'thin  Chrifi,  without  which  no  opini- 
 ons or  profeflion  can  fave  them.  But  if 
 they  had  the  Love  ot  God  before ,  then  they 
 were  fvftifiedandinthe  Church  before  -,and 
 theretot  e  rroteftants  are  if  the  true  Churchy 
 and  it  is  not  confined  to  theRoman  fubjcds. 
 So  that  if  they  knew  this,  they  could  not 
 turn  Papifts  without  a  palpable  contradi- 
 ftion. 
 
 The  Papifls  fugitives  tell  us,  we  are  no 
 true  Minificrs,  nor  our  Minifierj  effettuaj 
 and  bleft  of  God.  What  need  we  more 
 then  imitate  Paul,  when  his  Miniftery  was 
 accufed,  and  call  them  to  the  Knowledge 
 of  themfelves  [  Examine  jour  f elves,  Tvhe  • 
 ther  ye  be  in  the  faith  ?  Prove  jour  felves  : 
 Know  ye  not  jour  own  f elves  :  how  that  fe- 
 fus  Chrifi  is  in  you  except  je  be  Refrobates  ?] 
 If  they  were  ungodly  and  void  of  the  Love 
 of  God,  while  they  were  under  ourMinifirji 
 no  wonder  if  they  turn  Papijls  :  For  its 
 juft  with  God  that  thofe  that  receive  not 
 the  L&ve  of  the  truth  that  they  may  be  fa 
 ted,  be  given  over  to  firong  delufions  to  be 
 litvealje,  3  2  Tbef.  2.  io,  1 1.  tJut  if  the} 
 received  themfelves  the  Love  of  God  ir 
 our  Churches  by  our  Miniftry  ,  they  ihal 
 be  cur  witneflesagainft  themfelves. 
 
 And  it  is  tthen  as  well  fls  Papifis  tha 
 
 wouic 
 
And  Btneft  of  Self-  acquaintance.  3  7 
 
 would  be  kept  from  Church  divifions,if  they 
 did  but  know  themfelves.  Church  Gover- 
 nwrs  would  be  afraid  of  laying  things  un- 
 neceffarj  zs  ft  ambling- blocks  before  the  weak^ 
 andof  laying  the  Vnity  and  Peace  of  the 
 Church  upon  them-  and  carting  out  of  the 
 Vineyard  of  the  Lord  ,  and  cue  of  their 
 Communion  all  fuch  as  are  not  in  fuch  unne- 
 cefTary  or  little  things,  of  their  opinion  or 
 way.  The  words  of  the  great  Apoftle  of 
 the  Gentiles,  R$m.  14.15.  fo  plainly  and  ful- 
 ly deciding  this  matter ,  would  not  have 
 flood  fo  long  in  the  Bible,  zs  non-dit~la  or 
 utterly  infignificant,  in  the  eyes  of  fo  many 
 Rulers  of  the  Churches,  if  they  had  known 
 themfelves,  as  having  need  of  their  Brc* 
 threns  charity  and  forbearance.  £  Him  that 
 is  weak^  in  the  faith  receive  you  •,  bnt  not 
 U  ddubtfull  diffutations  '  For  one  bclieveth 
 that  he  may  eat  all  things  ,  another  th-at  is 
 weak^eateth  herbs'  Let  not  him  that  eatetb 
 defpife  him  that  eateth  not,  (  much  lefs  de- 
 ftroy  him  or  excommunicate  him)  and  let 
 not  him  which  eateth  not ,  judge  him  that 
 eateth:  For  God  hath  received  him.  Who 
 art  thou  that  jndgeft  another  mans  fervanti 
 to  his  own  Mafter  he  ftandetb  or  falleth  • 
 yea  he  fltall  be  huldenttp  •,  for  God  is  able 
 to  mal^  him  ft  and*  One  man  efteemeth  one 
 D  3  day 
 
3  8  The  Mifchief  of  Sclf-igrurMce, 
 
 day  above  another  •,  another  efteemeth  every 
 day  alike  :  let  every  man  be  fully  perfwaded 
 in  his  own  mind.  ■■■  ■  -  ver.  i  3 .  [Let  us 
 
 ftdt  therefore  judge  one  another  any  more :  but 
 judge  this  rather  that  no  man  put  aft umb ling- 
 blocks,  or  an  occasion  to  fall  in  his  brothers 
 
 way. -ver.  17.   For  the  Kingdom  of 
 
 God  is  not  meat  and  drinl^  •  but  right eoufnejs 
 and  peace  and  jvy  in  the  Hoi  J  Gho ft.  1 8.  For 
 he  that  in  thtfe  things  ferveth  £hrift,  is  ac- 
 ceptable to  God  and  approved  of  men.  ] 
 Chap.  15. 1.  \_We then  that  are ftrong ought 
 to  bear  with  the  infirmities  of  the  weak^  and 
 not  to  pleafe  our  f elves  ]  v.7.  [  Wherefore  re~ 
 ceive  ye  one  another \as  Chri/i  alfo  received  us 
 to  the  glory  of  God.  3  Self-acquaintance 
 would  help  men  to  under  ft  and  thefe  pre- 
 cepts •,  and  be  patient  With  the  weak  when 
 T»e  curfelves  have  fo  much  Vteaknefs\  and 
 not  to  vex  or  rejett our  brethren  for  little 
 or  unneceflary  things,  left  Chrifl;  rejed  or 
 grieve  us  that  have  greater  faults. 
 
 Self-acquaintance  alfo  would  do  much  to 
 heal  the  dividing  humour  of  the  people :  and 
 inftead  of  feparating  from  all  that  are  not 
 of  their  mind,  they  would  think  themfclves 
 more  unworthy  of  the  Communion  of  the 
 Church,  then  the  Church  of  theirs. 
 
 Self  acquaintance  makes  men  tender  and 
 
 com- 
 
AndBincptof  Self-acquaintaHce.  ^9 
 companionate,  and  cureth  a  ceuforious 
 contemptuous  mind.  It  alfo  filenceth  paf« 
 fionate  contentious  difputes,  and  makes 
 men  fufpicious  of  their  own  underftandings, 
 and  therefore  forbiddeth  them  intempe- 
 rately  to  condemn  diffenters.  Italfoteach- 
 eth  mentofubmittothefaithfull  dire&ions 
 and  Conduct  of  their  Paftors  y  and  not  to 
 vilifie,  forfake  and  difobey  them,  as  if  they 
 were  above  them  in  understanding,  and  fit- 
 ter to  be  Guides  themf elves  j  fo  that  in  all 
 theferefpe&s,it  is  Ignorance  of  themselves 
 that  makes  men  troublers  of  the  Church y 
 and  the  Knowledge  of  themf elvts  would  much 
 remedy  it. 
 
 14.  And  it  is  Ignorance  of  themf  elves  alfo 
 that  makes  men  tronblers  of  the  State.  A 
 man  that  doth  not k^ow  hiwf elf  ,\s  unfit  for 
 all  fociety  -,  If  he  be  a  Ruler  he  will  forget 
 the  Common-good,  and  inflead  of  Clemency 
 and  Juftice  will  violently  exercife  an  impe* 
 rious  Will.  If  he  be  a  fubjeB,  he  will  be 
 Cenfuring  the  aftions  of  his  Rulers,  when 
 diftancc  and  difacquamtance  makes  hiraan 
 incompetent  Judge.  He  will  think  himfelf 
 fitter  to  Rule  then  they,  and  whatever  they 
 do,  heimagineth  that/??  could  do  it  better. 
 And  hence  come  fufpitions,  and  murmur- 
 D  4  ings 
 
40  Tks  Uifchief  ef  Sclf-ignor/ince, 
 
 rings  againft  them,  and  Ccrah's  cenfures, 
 f  Te  takj  too  much  upon  you  :  Are  not  all 
 the  people  holy  ?  ~]  Were  men  acquainted 
 with  themselves,  their  weekpcffes^  their  con- 
 ceryiments  and  their  duties,  tnty  would  ra- 
 ther enquire  whether  they  obey  well,  then 
 whether  their  Superiours  Rule  well-,  and 
 would  think  the  loyeft  place  to  be  moft 
 fuitabletothem-,  and  would  quiet  thcmfelves 
 in  the  difcharge  of  their  own  duty ,  making 
 f upplications, prayer  sjnterceffions, *nd  thankj- 
 giving  for  all  men  ^for  Kings  ^and  for  all  that 
 are  in  authority,  that  we  may  lead  a  quiet  and 
 peaceable  life  in  allgodlinefs  and  hone fty,  for 
 this  is  good  and  acceptable  in  the  fight  of 
 God  our  Saviour.  ]  I  Tim.  2. 1,  2,  3.  It 
 would  quiet  all  the  feditions ,  and  tumults 
 of  the  world,if  men  were  well  acquainted 
 withtherafelves. 
 
 I  confefs,  feditions  fecm  to  rife  from  a 
 too  great  knowledge  and  regard  of  our 
 felves,  and  of  our  own  commodity.  Ali* 
 quid  commune  t uum  facere,  eft  f edit  ion  is  & 
 difcordia  principium  -,  To  appropriate  com- 
 mon benefits  to  our  f elves,  is  the  fpring  of 
 difcord  and  f edition.  But  here  as  in  other 
 things  [elf-faking  cometh  from  felf?igno- 
 fanrc,  and  tendsth  to  f elf-deceit  and  dlfap- 
 
 f  ointment, 
 
And  Benefit  of  Self- acquaintance,  41 
 
 t ointment.  The  End  of  contending*  anfwer 
 
 not  the  promife s,    thztfelfijhxefs  and  paffion 
 
 make  men  in  tht  beginnings. 
 
 Si  &terna  femper  odia  mortales  agant 
 Ne  Cdtpxut  unquam  cedat  exanimls  juror. 
 
 Scd  arrna   falix   teneat  ,    inftlix   pereat. 
 Nihil  relinquent  beUa —  Seneca. 
 
 And  then, 
 
 ■ En  quo  difcordia  Gives 
 
 Perduxit  miferosye»  queis  confevimus  tgros. 
 
 15.  Self-acquaintance  would  end  abun- 
 dance  of  Contrcverfies,  and  very  much  help 
 mentodilcern  the  tru:h.    In  theContro- 
 verfie  ot  Freewill  or  humane   power  •,    to 
 know  our  [elves  as  we  are  Men^  would  be 
 to  know  that  we  have  the  Natural  PoVper 
 and  Freedom  confifting  in  the  felf-determi* 
 ning  faculty  and  principle.     To  know    our 
 f elves  asfinfull^  would  cenifie  us  how  muclj 
 we  want  ot  the  Murall  Power  which  con- 
 fifteth  in  Right  inclinations ,  and  the  Moral 
 Liberty  from    vitious  difpofitions  and  ha- 
 bits.    Would  time  permit,   I  might  fhew 
 it  in  the  inftances  of  Original  Corruption, 
 of  the  Nature  of  Grace,  of  Merit,  of  the 
 Caufeoffin,and  many  other  con  trover  fies, 
 bow  much  error  is  promoted  by  the  Igno- 
 rance of  our  fdves .  1 6  Self- 
 
42  The  CMifcbiefof  Self-ign&rancc, 
 
 16.  Self  acquaintance  maketh  men  both 
 f#ft  and  Mercifull.  One  cannot  be  fo 
 much  as  a  Good  Neighbour  without  it  -,  nor 
 yet  a  faithfnll  friend.  It  will  teach  you 
 to  pur  up  injuries,  and  co  forgive^  as  re- 
 membring  that  yon  arc/*£/  to  be  injurious 
 u  others,  and  certainly  are  daily  fo  to  God ; 
 and  that  it  is  no  great  fault  thats  done 
 againft  fuch  poor  unworthy  perfons  as 
 our  felves  ( if  it  had  no  higher  a  r jfpeft 
 thetaastous.  )  It  is  fuch  only  that  {with 
 atllowUnefs^  and  meehnefs,  andlong-fuffering 
 forbear  one  another  in  love  3  Ephef.  4.  2. 
 Sc{Recompenfe  to  no  man  evil  for  evif\  Rom. 
 I  2.  17.  &  {be  not  overcome  of  evil ,  but 
 overcome  evil  with good~\  ver.il.  He  that 
 is  drawn  to  paffionand  revenge  js  overcome, 
 when  he  feems  to  overcomeby  that  Revenue. 
 It  teacheth  us  to  forgive,  to  know  that 
 much  is  forgiven  us  by  Chrift,  or  at  lealt, 
 what  need  we  have  of  fuch  forgivenefs.  Eph. 
 4.3  1 , 3  2*[Let  alibitternefs  and  wrath  and  an- 
 ger  and  clamor  and  evil  fpeaking  be  put  away 
 from  jou  with  all  malice :  And  be  ye  kjnd  one 
 to  another,  tender  hearted,  forgiving  one  an- 
 other, even  at  God  for  Chrifis  fake,  hath  for- 
 £^#jtf/*.]Othatthis  leffon  were  well  learnt. 
 
 17.  Self-acquaintance  will  teach  us  the 
 nghiefiimateofall  our  Mercy cs  :  When  wc 
 
 knpw 
 
And  Benefit  ofSelf-A§qt$Alntance.  4  j 
 
 know  how  unworthy  w«  are  of  the  leaft  ^ 
 and  what  it  is  we  principally  need  ^  it  will 
 teach  us  Thans^fulmfs  for  all;  and  teach 
 us  which  of  our  mercies  to  prefer.  Men 
 know  not  themfelves,  and  their  own  ne- 
 cefiities  •  and  therefore  they  flight  their 
 chiefeft  mercies,  accounting  them  burdens- 
 and  are  unthankfull  for  the  reft. 
 
 18.  Self -acquaintances  nectftarj  to  the 
 
 folid  'Peace  and  Comfort  of  the  foul.    Securi- 
 
 ty  and  fiupiditym&y  quiet  the  ungodly  for  a 
 
 while  ,      and  Self-flattery    may   deceive 
 
 the  Hypocrite  into    a  dream  of   Heaven. 
 
 But    he  that    will  have   a  durable    foy  , 
 
 m»ft    find    fome    matter   of    foy  Within 
 
 him£%  the  ejfetts  and  evidence  of  the  Love  of 
 
 God,and  the  prognofticks  of  his  endlefs  love : 
 
 To  know  what  Chrift  hath  fufferedt  and 
 
 done,  and  merited ,  and  promifed,  is  to 
 
 know  the  General  and  principal  ground  of 
 
 our  Rejoycing;But  fomething  is  wanting  to 
 
 make  it  Peace  and  foy  to  us,  till  we  find  the 
 
 fruits  of  his  Spirit  within  #/,  without  which 
 
 no  man  can  be  his,  Rom.  8.9.  Gal.  5. 16, 
 
 17,22,  24,  25.    E  If  a  ™an  thinly  himfelf 
 
 to  be  fomething  when  he    k  nothing,  he  de- 
 
 ceiveth  himfelf^    But  let  every  man  prove 
 
 his  own  wor^and  thenjhall  heMave  refuting 
 
 iff   himfelf  alone  ,    and  not  in   another. 
 
 Gal. 
 
34  The  MifckiefofSelf-igntrancCi 
 
 the  beft  and greateft  part  of  the  Church  o£ 
 Chriit,  which  is  deareft  to  him,  as  pur  chafed 
 by  hi*  bleed.  If  either  the  protefiants  or  the 
 -Greeks,  or  the  Armenians,  Georgians,  Syri- 
 Ms ,  Egyptians ,  or  ^/Ethiopian  Churches % 
 be  in  as  bad  and  dangerous  a  cafe  as  thefe 
 Vfurping  Cenfurers  tell  the  world  they  are, 
 what  then  will  become  of  the  tyrannous, 
 fuperftitious,  polluted,blood-thirfty  Church 
 of  Rome  ? 
 
 What  is  it  but  Self -ignorance  that  per- 
 rerteth  the  unfetled  among  us,  and  fends 
 them  over  to  the  Rom  axe  tents}  No  man 
 could  rationally  become  a  Papift  ,  if  he 
 knew  himfelf*  Let  me  prove  this  to  you  in 
 thefe  four  lnftances. 
 
 i.  If  he  had  but  the  knowledge  of  his 
 Natural  fenfes,  he  could  not  take  them  to 
 be  all  deceived  (and  the  fenfes  of  all  others 
 as  well  as  his)  about  their  proper  objed  •  | 
 and  belie  ve  the  Priefts  that  Bread  is  no  Bread, 
 or  Wine  ns  Wine,  when  all  mens  fenfes  te- 
 ftific  the  contrary. 
 
 2.  Some  of  them  turn  Papifls  becaufe 
 they  fee  fome  differences  among  other 
 Chriftians,  and  hear  them  call  one  another 
 by  names  of  contumely  and  reproach  • 
 and  therefore  they  think  that  fuch  can  be 
 no  true  Churches  of  fbrift :   But  if  they 
 
 k>tCT* 
 
And  Benefit  of  Sdf-  acquaintance.         3  5 
 
 knew  them f elves,  they  would  be  acquainted 
 with  more  culpable  errors  in  them/elves, 
 then  thofe  for  which  many  others  are  re- 
 proached •  and  fee  how  irrational  a  thing 
 it  is  to  change  their  Religion  upon  the  fcol- 
 ding  words  or  flanders  of  another  ^  or 
 which  is  worfe/upon  their  own  uncharitable 
 cen  fares. 
 
 3.  Some  turn  to  the  Papifts  as  appre- 
 hending their  Ceremonious  kind  of  Religion t 
 to  be  an  eafier  way  to  Heaven  then 
 ours  :  But  if  they  knew  themlelves,  they 
 would  know  that  it  is  a  more  folid  and  fpr 
 ritual  fort  of  food  that  their  nature-doth 
 require,  and  a  more  fearching  Phyfick  that 
 muft  cure  their  difeafes  •,  and  that  falls 
 and  chaff  will  not  fcedy  but  c/?^and  jlarve 
 their  fouls. 
 
 4.  All  that  turn  Papifts  muft  believe, that 
 they  Were  unjuftified  ml  out  of ^the  Catholic \ 
 Church  before ,  and  confecuiejuly  void  of 
 the  Love  of  God,  and  fpecial  grace  :  For  they 
 receive  ic  as  one  of  the  Romifh  Articles, 
 that  out  of  their  Church  there  is  no  falva- 
 tion.  But  if  thefe  perfons  were  indeed  be- 
 fore ungodly ,  if  they  knew  themfelves,  they 
 would  find  that  there  is  a  greater  matter 
 necefTary,  then  believing  in  the  Pope,  and 
 turning  to  thttfAttion  5  even  tq  turn  to  God 
 D  2  by 
 
3  £  2  he  Mi  [chief  $f  Self  ignorance^ 
 
 bj  faith  in  C/^//?,  without  which  no  opini- 
 ons or  profeflion  can  fave  them.  But  if 
 they  had  the  Love  ot  God  before %  then  they 
 were  fuftified  and  in  the  Church  before  •  and 
 thereto!  e  TProteftants  are  tf  the  true  Churchy 
 and  it  is  not  confined  to  theRoman  fubjetts. 
 So  that  if  they  knew  this,  they  could  not 
 turn  Papifts  without  a  palpable  contradi- 
 ftion. 
 
 The  Papifls  fugitives  tell  us,  we  are  no 
 true  Miniftcrs,  nor  our  Minifierj  effettuaj 
 and  bleft  of  God.  What  need  we  more 
 then  imitate  Paul,  when  his  Miniftery  was 
 accufed,  and  call  them  to  the  Knowledge 
 of  them] elves  [  Examine  jour  f elves,  wht  • 
 ther  ye  be  in  the  faith  f  Prove  jourfelves  : 
 Know  ye  not  jour  own  f elves  :  how  that  fe- 
 fus  Chrift  is  in  you  except  je  be  Reprobates  ?] 
 If  they  were  nngodlj  and  void  of  the  Love 
 of  God,  while  they  were  under  ourMiniftrjf 
 no  wonder  if  they  turn  Papifls  :  For  its 
 juft  with  God  that  thofe  that  receive  not* 
 the  L&ve  of  the  truth  that  they  maj  be  fa* 
 ted,  be  given  over  to  ftrong  delufions  to  be- 
 lieve alje,  3  -  Thef  2.  io,  1 1.  Uut  if  they 
 received  themfelves  the  Love  of  God  in 
 our  Churches  by  our  Miniftry  ,  they  (hall , 
 be  cur  witneflesagainft themfelves. 
 
 And  it  is  others  as  well  fls  P apifts  that 
 
 would 
 
And  Benefit  of  Self-  acquaintance.  3  7 
 
 would  be  kept  from  Churchdivifions,if  they 
 did  but  know  them f elves.  Church  Gover- 
 nors would  be  afraid  of  laying  things  un- 
 necrffarj  as  ft  ambling- blocks  before  the  weaf^ 
 andof  laying  che  Vnity  and  Peace  of  the 
 Church  upon  them-  and  carting  out  of  the 
 Vineyard  of  the  Lord  ,  and  out  of  their 
 Communion  all  fuch  as  are  not  in  fuch  unne- 
 ceflary  or  little  things,  of  their  opinion  or 
 way.  The  words  of  the  great  Apoftle  of 
 the  Gentiles,  Rom.  14. 1 5 .  fo  plainly  and  ful- 
 ly deciding  this  matter,  would  not  have 
 flood  fo  long  in  the  Bible,  as  non-dib~la  or 
 utterly  inftgnificant,  in  the  eyes  of  fo  many 
 Rulers  of  the  Churches,  if  they  had  known 
 themfelves,  as  having  need  of  their  Brc* 
 threns  charity  and  forbearance.  £  Him  that 
 is  weak^  in  the  faith  receive  yon  •  but  not 
 t§  doubtfull  diffutations  '  For  one  bclieveth 
 that  he  may  eat  all  things  ,  another  that  is 
 weak^  eateth  herbs'-  Let  not  him  that  eatetb 
 defpife  him  that  eateth  not,  (  much  lefs  de- 
 flroy  him  or  excommunicate  him)  and/** 
 not  him  which  eateth  not ,  judge  him  that 
 eateth:  For  God  hath  received  him.  Who 
 Art  thou  that  judge  ft  another  mans  fervant  ? 
 to  his  own  Mafter  he  ftandetb  or  falleth  ^ 
 yea  he  Jhall  be  hulden  up  -  for  God  is  able 
 to  make  him  ft  and,  One  man  efteemeth  one 
 D  3  day 
 
3  8  The  Mifchief  of  Self-igiurdHce, 
 
 day  above  another  •,  another  efteemeth  every 
 day  dike  :  let  every  man  be  fuHy  perfwaded 
 
 in  his  own  mind. -  ver. i-}.[_Letu4 
 
 ndt  therefore  judge  one  another  any  more :  but 
 judge  this  rather  that  no  man  put  aftumbling- 
 blocks*  or  an  occasion  to  fall  in  his  brothers 
 
 way. -ver,  17.   For  the  Kingdom  of 
 
 God  is  not  went  and  drinl^  •,  but  nghteoufne[s 
 and  peace  and  jvy  in  the  HoljGhoft.  18. For 
 he  that  in  thefe  things  ferveth  ^hrift,  is  ac- 
 ceptable to  God  and  approved  of  men.  2 
 Chap.  1 5 . 1 .  \_We then  that  are ftrong ought 
 to  bear  with  the  infirmities  of  the  weak^  and 
 not  to  pleafe  our  [elves  ]  v.7.  [  Wherefore  re~ 
 ceive  ye  one  another ^as  Chriji  al/o  received  us 
 to  the  glory  of  God.  Q  Self-acquaintance 
 would  help  men  to  tinder  ft  and  thefe  pre- 
 cepts ^  and  be  patient  Vvith  the  weak  when 
 7*>e  ourfelves  have  fo  much  V$eak*e(s\  and 
 not  tow*  orrrjfffour  brethren  for  little 
 or  unncceffary  things,  left  Chrift  rejed  or 
 grieve  us  that  have  greater  faults. 
 
 Self-acquaintance  alfo  would  do  much  to 
 heal  the  dividing  humour  of  the  people :  and 
 inftead  of  feparating  from  all  that  are  not 
 of  their  mind,  they  would  think  themfclves 
 more  unworthy  of  the  Communion  of  the 
 Church,  then  the  Church  of  theirs. 
 
 Self»acquai*ttmce  makes  men  tender  and 
 
 com- 
 
And  Benefit  of  Stif-dcquantance.  $9 
 compaffionate,  and  cureth  a  cenforious 
 contemptuous  mind,  It  alfo  filencech  paf- 
 fionate  contentious  difputes,  and  makes 
 men  fufpicious  of  their  own  underftandings, 
 and  therefore  forbiddeth  them  intempe- 
 rately  to  condemn  diffenters.  It  alfo  teach- 
 eth  mentofubmittothefaithfull  dire&ions 
 and  Condud  of  their  Paftors  y  and  not  to 
 vilifie,  forfake  and  difobey  them,  as  if  they 
 were  above  them  in  understanding,  and  fit- 
 ter to  be  Guides  themf elves  j  fo  that  in  all 
 theferefpe&s,it  is  Ignortin.ce  of  themf  elves 
 that  makes  men  troupers  of  the  Churchy 
 and  theKnorrledge  ofthemfelves  would  much 
 remedy  it. 
 
 14.  Andit  is  Ignorance  of  themfelveszMo 
 that  makes  men  tronblers  of  the  State.  A, 
 man  that  doth  not  know  him f elf,  is  unfit  for 
 all  fociety-,  If  he  be  a  Ruler  he  will  forget 
 the  Common-good,  and  inflead  of  Clemency 
 and  Juftice  will  violently  exercife  an  impe* 
 rious  Will.  If  he  be  a  fubjeft,  he  will  be 
 Cenfuring  the  aftions  of  his  Rulers,  when 
 diftancc  and  dilacquaintance  makes  hiraan 
 incompetent  Judge.  He  will  think  himfelf 
 fitter  to  Rule  then  they,  and  whatever  they 
 do,  heimagineth  that  he  could  do  it  better. 
 And  hence  come  fufpitions,  and  murmur* 
 D  4  ings 
 
40  The  Uifehief  df  Sclf-iguortnce^ 
 
 rings  againft  them,  and  Ccrah's  cenfurcs, 
 £  Te  take  too  much  upon  you  ;  Are  not  all 
 the  people  holy  ?  ']  Were  men  acquainted 
 with  themselves,  their  we^kncjfes9  their  con- 
 cernments and  their  duties,  they  would  ra- 
 ther enquire  whecher  they  obey  well,  chen 
 whether  their  Superiours  Rule  well,  and 
 would  think  the  lowefi  place  to  be  mofl 
 {nit Me  to  them-,  and  would  quiet  thcmfelves 
 in  the  difcharge  of  their  own  duty ,  making 
 fufflications, prayer  sjnterceflions}and  thanks- 
 giving for  alt  men  ^for  Kings  yand  for  all  that 
 are  in  authority 5  that  we  may  lead  a  quiet  and 
 peaceable  life  in  allgodlinefs  and  hone  fly,  for 
 this  is  good  and  acceptable  in  the  fight  of 
 God  our  Saviour.  ]  I  Tim.  2. 1,  2,  3.  lc 
 would  quiet  all  the  feditions  ,  and  tumults 
 of  the  worldaif  men  were  well  acquainted 
 withtherafelves. 
 
 I  confefs,  feditions  fecm  to  rife  from  a 
 too  great  knowledge  and  regard  of  our 
 felves,  and  of  our  own  commodity.  Ali* 
 quid  commune  tuum  facere,  eft  f edit  ion  is  & 
 difcordU  principium  •,  To  appropriate  com- 
 mon benefits  to  our  f elves,  is  the  fpring  of 
 difcord  and  f edition.  'But  here  as  in  Other 
 things  f elf -faking  cometh  from  fclfogno- 
 ranvc,  and  tcndsth  to  f elf-deceit  and  dtfap- 
 
 f ointment* 
 
And  BenepofSclfacqualnttnct,  41 
 
 f  ointment.  The  End  of  contending*  anfwer 
 
 not  the  prowifes,    thsu  f el fijhnefs  and  pajfion 
 
 make  men  in  tht  beginnings. 
 
 Si  Aterna  fernper  odia  mor  tales  agant 
 Ne  capiat  unquam  cedat  exanimps  furor. 
 
 Sed  arrna   falix   teneat  ,    inftlix   pereat. 
 Nihil  relinquent  bell* —  Seneca. 
 
 And  then, 
 
 • En  quo  difcordia  eives 
 
 ferduxit  mifcrosy  en  queis  cvnfevimus  tgros. 
 
 15.  Self-acquaintance  would  end  zbun^ 
 dunce  o{ Contrcverftes,  and  very  much  help 
 men  to  dilcern  the  tru:h.    In  theContro- 
 verfie  ot  Freewill  or  humane   power  ^    to 
 know  our  f elves  as  we  are  Men^  would  be 
 to  know  that  we  have  the  Natural  forger 
 and  Freedom  confifting  in  the  [elf- deter mi* 
 ning  faculty  and  principle.     To  know    our 
 f elves  asfinfull^  would  ccrtifie  us  how  much 
 we  want  of  the  M^rall  Power  which  con- 
 fifteth  in  Right  inclinations,  and  the  Moral 
 Liberty  from    vitious  difpofitions  and  ha- 
 bits.   Would  time  permit,   I  might  (hew 
 it  in  the  inftances  of  Original  Corruption, 
 of  the  Nature  of  Grace,  of  Merit,  of  the 
 Caufe  of  fin,  and  many  other  controverfies, 
 how  much  error  is  promoted  by  the  Igno- 
 rance of  our  /elves,  1 6  Self- 
 
42  The  CMtjcbiff  of  self-ignwance, 
 
 16.  Self  acquaintance  makech  men  both 
 fu/l  and  MercifulL  One  cannot  be  fo 
 much  as  a  Good  Neighbour  without  it  -,  nor 
 yet  a  faitkfull  friend.  It  will  teach  you 
 to  pur  up  injuries,  and  co  forgive :,  as  re- 
 membring  that  you  are/i^f  to  be  injurious 
 u  ethers ,  and  certainly  are  daily  (otoGod^ 
 and  that  it  is  no  great  fault  thats  done 
 againft  fuch  poor  unworthy  perfons  as 
 our  felves  ( if  it  had  no  higher  a  r^fpeft 
 then  as  to  us.  )  It  is  fuch  only  that  \with 
 attlowlinefs,  and  meehnefs,  andlong-fuffering 
 forbear  one  another  in  love  J  Ephef.  4.  2. 
 &[Recompenfe  to  no  man  evil  for  evif\  Rom. 
 1  2.  17.  &  [_  be  not  overcome  of  evil ,  but 
 ever  come  evil  with  good~\  ver.21.  He  that 
 is  drawn  to  paflionand  revengers  overcome, 
 when  he  feems  to  ove rcomeby  that  Revenue. 
 It  teacheth  us  to  forgive,  to  know  tfiat 
 much  is  forgiven  us  by  Chrift,  or  at  leaf!, 
 what  need  we  have  of  fuch  forgivenefs.  Eph. 
 4.3  i>12*[Let  all  bittemefs  and  wrath  and  an- 
 ger and  clamor  and  evil  flaking  be  put  away 
 from  jou  with  all  malice  :  And  be  ye  kjnd  one 
 to  another,  tender  hearted,  forgiving  one  an~ 
 ether,  even  as  God  for  Chrifis  fake,  hath  for- 
 giveny cu.~\Oihatth'\s  leflbn  were  well  learnt. 
 
 17.  Self-acquaintance  will  teach  us  the 
 right tfiimate efall  our  Mcrcyes  :  When  we 
 
 kriQW 
 
And  Benefit  ofSelf-A§qt$Alntance.  4  j 
 
 know  how  unworthy  w«  are  of  the  lead  ^ 
 and  what  it  is  we  principally  need  •,  it  will 
 teach  us  Thanskfulntfs  for  all;  and  teach 
 us  which  of  our  mercies  to  prefer.  Men 
 know  notthemfelves,  and  their  own  ne- 
 ceffities .  and  therefore  they  flight  their 
 chiefeft  mercies,  accounting  them  burdens ^ 
 and  are  unthankfull  for  the  reft. 
 
 18.  Self-aequaintaxce'xs  xec(fjar j  to  the 
 folid  'Peace  and  Comfort  of  the  foal.    Securi- 
 ty and  fiupidity  m&y  quiet  the  ungtdly  for  a 
 while  ,      and  Self-flattery    may   deceive 
 the  Hypocrite  into    a  dream  of   Heaven. 
 But    he  that    will  have   a  durable   foy  , 
 mu&    find    fome    matter    of    foy   Vvithm 
 him, as  the  tffetls  and  evidence  of  the  Love  of 
 God,and  the  prognofiicks  of  his  endlefs  love : 
 To  know  what  Chrift  hath  fufferedt  and 
 done,  and  merited,  and  promifed,  is  to 
 know  the  General  and  principal  ground  of 
 our  Rejoycing; But  fomething  is  wanting  to 
 make  it  Peace  and  foy  to  us,  till  we  find  the 
 fruits  of  his  Spirit  within  us,  without  which 
 no  man  can  be  his,  Rom.  8.9.  Gal.  5. 16, 
 17,22,  24,  25.    [_  If  a  man  think*  himfelf 
 to  be  fomething  when  he    is  nothing,  he  de- 
 ceiveth  himfelf  ^    But  let  every  man  prove 
 his  own  wor^and  then  /hall  ht.have  rejoycing 
 iff   himfelf  alone  ,    and  not  in   another. 
 
 Gal. 
 
44         Tw  OMi [chief  ef  Self  igmrMct, 
 
 Gal,  6, 3, 4.  The  />*/and  witnefs  and  be- 
 ginnings of  Life ,  muft  be  within  joh  ,  if  you 
 will  know  that  you  art  the  Heirs  of  Life, 
 19.  Self -ignorance  caufech  men  to 
 wij Interpret  and  repine  at  the  providence  of 
 &ed^  and  to  be  fro-war d  under  his  moll 
 righteous  judgements  :Beczufe  men  know  not 
 what  they  have  deferved ,  or  what  chey 
 arc,  and  what  Is  good  for  them,  therefore  they 
 know  not  the  reafon  and  intent  of  pro- 
 vidence :  and  therefore  they  quarrell  with 
 their  Maker  ,  and  murmur  as  if  he  did 
 them  wrong.  Vfhtn  fe  If -ac  quint  ance  would 
 tearfi  them  to  jnfiifie  God  in  all  his  deal- 
 ings, and  refolve  the  blame  of  all  into 
 them] elves.  The  Nature  of  wan  doth  teach 
 all  the  world ,  when  any  hurt  is  done 
 to  Societyes  or  perfons ,  to  enquire  by 
 whofe  Will  as  well  as  by  whofe  hands, 
 it  was  perpetrated-,  and  to  refolve  all 
 the  Crimes  that  are  committed  in  the 
 world  unto  the  Will  of  man,  and  there  to 
 leave  the  guilt  and  blame,  and  not  to  excufe 
 the  Malefadors  upon  any  pretenfe  of  the 
 concurfe ,  or  predetermination  of  the  fir  ft  or 
 any  fuperior  caufe :  And  to  juitifie  the 
 Judge  and  executioner  that  takes  away 
 mens  lives,  or  their  eftates^  as  long  as 
 themfelves  are  proved  to  defcrvc  it.    And 
 
 furely 
 
And  Btnept  $f  self^cqmntance.        ^ 
 
 furely  the  Knowledge  of  the  Nature  and 
 Pravity   of   man  ,    fhould  teach  us  to 
 deale  as  equally  with   God,  and  finally 
 refolve  all  guilt  and  blame  into  the  Free 
 and  Vitiated  Will  of  man.  Humbling  felf- 
 knowledge  maketh  us  lay  with  fob.  cb.  40. 4. 
 Behold ,     /  am  vile,  -what  Shall  I  *nfwer 
 thee?  IwillUy  my  hand  upon  my  month  ;J 
 and  when   God  is  glorifying   himfdf  on 
 our  relations  or  our  felves  by  his  judge- 
 ments ,  it  teacheth  us  with    Ayaon  to  held 
 cnr  Petce,  Lev.   10.  3.  and  to   fay  with 
 Eli ,    £  It  is  the  Lord  ^    let  him  do    what 
 feemeth  him  good]  1   Sam.    3.    18.    And 
 with  David%2.  Sam.  15.  25.  [if  I  Jhall 
 find  favour  in  the  eyes  of  the  Lord  he  will 
 bring  me  againe  ,  and  /bow  me  it,  and  hU 
 habitation-.  But  if  he   thus  fay  ,  I  hive  no 
 delight  in  thee  ^  fa-hold    here   am  I,  let  him 
 do  to  me  as  feemeth  good  to  him.']    And  as 
 the  affli&ed  Church  Mic  .  7.  9.   [  I  will 
 beare  the   indignation  of  the  Lord^becanfe  I 
 have  finned  againfl  him.]  Even  d.  Tharaoh 
 when  affliAion  hath  taught  him  a  little  to 
 know  himfelf  will  fay  [The    Lord  is  Righ- 
 teous ,  and  I  and   my   -people   are  wicked  \ 
 Exed.  9.  27.    when   ReLboam   and    his 
 Princes   are    humbled,    they    fay  \_Tfa 
 Lord  is  Right  eons']  2.  Chron.    12.  6.  fee 
 E<r.  9.  15,  20  Laft- 
 
46  T»t  Mifchiefof  Self-igneranoe, 
 
 20.  Laftly  t  it  is  for  wane  of  the  Knew 
 ledge  €>f  ourfelves ,  that  precious  Time  is 
 fowneh  lofi ,  and  haflening  Death  no  more 
 f  reared  for.  Bid  we  carry  iiill  about  us  the 
 fenfible  Knowledge  of  our  Neceffity , 
 •our  Mortality  and  the  unconceivable 
 change  that's  made  by  Death ,  we  fhould 
 then  live  as  men  that  are  continually 
 waiting  for  the  coming  of  their  Lerd^  and 
 as  if  we  flill  beheld  our  graves.  For  wee 
 carry  about  us ,  that  fin  and  frailty  , 
 fuch  corruptible  flefh,  as  may  tell  us  of 
 Death  as  plainly  as  a  Grave  or  Skeleton. 
 So  great  To  unfpeakably  neceffary  a 
 work  as  the  ferious  diligent  preparation 
 for  our  end ,  could  not  be  fo  fottifhly 
 neglefted  by  the  ungodly ,  did  they 
 throughly  and  feelingly  know  what  it  is 
 to  be  a  Mortall  man  ,  and  what  to  have 
 an  immorfall  fotile  -,  what  it  is  to  be  a 
 /inner,  and  what  to  pafs  into  an  endlefstsfe 
 of  Joy  or  Mifery. 
 
 And  thus  I  have  fhevved  you  fome  of 
 the  fruits  ,  both  of  the  Knowledge  and  Ig- 
 norance of  our  J 'elves:  even  in  ourNaturall 
 and  Morall  and  Politicall  capacityes  ^ 
 (though  it  be  the  fecond  that  is  direftly 
 intended  in  the  Text  J  which  may  help 
 you  in  the  Applicati^, 
 
And  Benefit  rfSelf-atqiMintwce.         47 
 
 Vfe. 
 
 ANd  now  I  may  fuppofc  that  the  beft  of 
 yoH  all,the  moft  Honourable  ,  the 
 inoft  Learned,  the  moft  Religious  (of  them 
 I  dare  affirm  it )  will  acknowlidgc,  that  I 
 want  not  fufficient  Reafon  to  urge  you, 
 with  the  Queftion  in  my  Text  [Knwjee 
 not  your  ewne  fehesf]  Judge  by  the  fore- 
 mentioned  effe&s ,  whether  [elf-acquaint* 
 ance ,  even  in  the  moft  weighty  and  ne- 
 ceftary  refpeds,  be  common  among  pro- 
 feffed  Chriftians.  Doth  he  duely  know 
 himfcif  as  he  is  a  man,  that  douketh  ef  a 
 Deitj  whofe  Image  is  his  -very  effence, 
 (though  not  the  Moral!  Image  that  muft 
 be  produced  by  renewing  GraceJ?  Or  be 
 that  doubteth  of  a  particular  Providence  , 
 of  which  he  hath  daily  and  hourly  expe- 
 rience? Or  he  that  doubteth  of  the  Immor- 
 tality of  his  foul\  or  of  the  Life  to  come  , 
 which  is  the  end  of  his  Creation  and  en- 
 dowments, and  is  legibly  engraven  on  the 
 Nature  and  faculties  of  his  foul?  Do  they 
 Morally  know  themfeives,  that  make  a 
 Vfi  'efm  fix ;  and  make  it  their  delight?  that 
 bear  it  as  the  Ughtefi  bnrden ;  and  are  not 
 
 io 
 
4«  i  be  M>\cmp  c;  zeif-tgnorAncc> 
 
 ibmuch  humbled  by  all  the  diftempers&nd' 
 wiferjes  of  their  fonlts,  as  they  would  be 
 by  a  leprofie^  an  imprifonment  or  dif grace?. 
 that  have  as  cold  unthankjutl  thoughts  of 
 Chrift  and  of  his  grace  and  benefits  as  a 
 ficke  ftomack  of  a  feaft?  That  complement 
 with  hkn  at  the  doore  ^  but  will  not  be 
 perfwaded  to  let  him  in  •  umefs  he  will 
 come  upon  their  termes,  and  wijl  dwell 
 with  their  unmortifjed  fin,  and  be  a  fer- 
 vant  to  their  flefti ,  and  leave  them  their 
 worldly  profpenty  and  delights  t  and  favc 
 them  for  thefe  complements  and  leavings 
 of  the  flefti ,  when  fin  and  the  world  fhal 
 caftthem  off? 
 
 Do  thofe  men  truly  know  themfelvcs, 
 that  think  they  need  not  the  Spirit  of-Chrifi 
 for  Regeneration  f  eonverfion  and  fanUifica- 
 tiony  nor  need  not  a  diligent  Hoi)  life  ,  nor 
 to  be  halfe  fo  carefulland  ferious  for  their 
 faivation  %  as  they  are  for  zfbadow  of  hap- 
 pinefs  in  the  world?  That  would  without 
 entreaty  beftir  themfelves,if  their  houfcs 
 were  on  fire,  or  they  were  drowning  in 
 the  water,  or  were  afTaultcd  by  a  thief 
 or  enemy-,  and  yet  thini^hc  is  tootroublt- 
 fome  and  Precife  that  intreateth  them  to 
 beftir  themfelves  for  Heaven ,  and  to 
 quit  themff Ives  like  men  for  their  Sanati- 
 on, 
 
•     rA»A  Benefit  of  Self-acqilmUncel'       4£ 
 
 t>n  ,  and  to  lo*k>  ^0Ht  t^lcm  anc*  $*re  m 
 fains ,  for  the  escaping  everlafting  mifery; 
 when  this  is  the  time,  the  enlj  time,  when  all 
 this  muft  be  done,  or  they  arc  utterly 
 undone  for  ever. 
 
 Do  they  knorv  them/elves ,  and  what 
 they  want  -%  and  whaE  indeed  would  do 
 them  good,  that  itch  after  (enfnall  beafti- 
 <ttl  delights,  and  glut  their  fiefh,  and  pleafc 
 their  appetites  and  lufis  ,  and  waft  their 
 time  in  needlefs  Sports  and  long  for  ho- 
 nour and  greatnefs  in  the  world ,  and 
 ftudy  for  preferment  more  then  for  Sal- 
 vation ,  and  think  they  can  never  fiand  u* 
 high  nor  bwc  too  much  •,  As  if  it  were  fo 
 defireable  to  fall  from  the  higheft  pinaclc, 
 or  todyeforfaken  by  that,  for  which  they 
 forfook  the  Lord. 
 
 Do  our  feathred,  powdered,  gawdy  gal- 
 lants,or  our  frizled,  fpotted,  wanton  dames, 
 underftandwhat  it  is  that  they  are  fo  proud 
 of,  or  do  fo  carefully  trim  up  and  a- 
 dorn?  Do  they  know  what  flefh  is,  as 
 they  would  do,  if  they  faw  the  comlycft 
 of  their  companions,  when  hee  hath  layn 
 a  month  or  twelvemonth  in  the  grave-,  Do 
 they  know  what  fin  it,  as  a  fight  of  Hell 
 tvould  make  them  know,  or  the  trxe  Be- 
 lief* of  fuch  aftatePIf  they  aid,  they  would 
 E  think 
 
5©  ihe  Mifchief  cf  Stlf-ignorancc] 
 
 think  that  another  garb ,  doth  better  be- 
 feemfuch  miferable  firiners^  and  that  per- 
 sons in  their  cafe  have  foraething  els  to 
 Blind  and  do ,  then  toyifhly  to  fpruce  op 
 i  themfelves ,  like  handfome  piSures  for  men  i 
 to  look  upon-  and  fomethingels  to  fpend! 
 their  hours  in,  then  dalliance  and  com-l 
 plements  and  unneceffary  ornaments  . 
 and  that  the  amiable  and  honourable  beau- 
 ty ,  and  comlinefsi  and  worth  confifteth 
 in  the  Holy  Image  of  God  j  the  wif- 
 dom  and  Heavenly  endowments  of  the 
 foul,  and  in  a  Heavenly,  charitable,  righte- 
 ous converfation,  and  good  works-  and 
 not  in  a  curious  drefs  or  gawdy  attire, 
 which  afoole  may  wear  as  well  as-  a  wife 
 wan ,  and  a  carkafs  as  well  as  a  living  wan9: 
 and  a  Dives  that  muft  lie  in  Hell ,  when 
 a  Lauras  may  lie  in  fores  and] 
 rags. 
 
 Do  they  know  themfelves  ,  that  fear 
 no  fnares ,  but  chafe  the  life  of  greateflj 
 temptations  and  danger  to  their  fouls  5 
 becaufe  it  is  highefi  or  hath  molt  provi* 
 fion  for  the  flcfli  ?  and  that  think  they 
 can  keep  in  their  candle  in  the  greatefl, 
 ftorms  ,  and  in  any  company  maintair 
 their  innocency  ?  And  yet  cannot! 
 smderftand  fo  much  of  the  will  of  Cod  . 
 
 nor 
 
'And  Benefit  of  Self  Acquaintance.  5 1 
 
 nor  of  their  own  Intereft:  and  neceffity  and 
 danger  ,  as  to  refifi  a  temptation  when  it 
 comes ,  though  it  offer  them  but  the  moft 
 inconfiderable  trifle ,  or  the  moft  fordid 
 and  unmanly  luft. 
 
 Do  they  k^o\\f  themj "elves ,  that  are 
 frying  into  nnrevealed  things  ,  and  will  be 
 wife  ,  in  matters  of  Theology  above  what 
 is  written  i  that  dare  fet  their  (hallow 
 brains,  and  darkunfurnilhedunderftand- 
 ings ,  againft  the  infallible  word  of  God  ^ 
 and  queftion  the  truth  of  it ,  becaufe  ic 
 fuiteth  not  with  their  lame  and  carnallap- 
 prehenfions  •  or  becaufe  the j  cannot  recon- 
 cile Vfh&tfeemeth  to  them  to  be  contradittiom 
 nor  anfwer  the  objection  of  every  bold 
 and  ignorant  infidell :  In  a  word  ,  when 
 GWmuft  not  be (jWunlefs  he  pleafe  them, 
 nor  his  word  be  true  unlefs  it  be  all  with- 
 in the  reach  of  them,  that  never  imployed 
 the  time  and  ftudy  to  understand  it ,  as 
 they  do  to  underftand  the  Bocks  that 
 teach  them  Languages ,  Arts,  and  Scien- 
 ces ,  and  treat  of  lower  things;  And  when 
 Scripture  truth  muft  be  called  in  queftion, 
 as  oft  as  an  ignorant  eye  {hall  read  it,  or 
 an  unlearned  gracelefs  perfon  mifunder- 
 ftand  it :  when  Offenders  that  (hould  be- 
 wail and  reform  their  own  tranfgrejfions 
 
The  MlfchiefefSelf-lgn$r*ncey 
 
 of  the  Law  (hall  turn  their  accufations  againft 
 the  Law  and  call  it  too  prccife  or  ftrift,  and 
 believe  and  pra&ife  no  more  then  ftands with 
 their  obedience  to  the  Law  of  fin  ,  and  will 
 quarrell  withGod,when  they  (hould  humbly 
 learn  ,  and  carefully  obey  him:  and  defplfe  a 
 life  of  holj  obedience  in  ftead  ofprattiftng  it  -, 
 and  in  effed  behave  themfelves  as  if  thej 
 were  fitter  to  Rule  themfelves  and  the  world, 
 then  God   is  •  and  as  if  it  were  not  God 
 but  they ,  that  (hould  give   the  Law  and 
 be  the  Judge-,  and  (/aJwere  the   Sub\eli% 
 and  man  were  God.    Do   you  think  that 
 finfull  creeping  worms ,  that  ftand  fo  near 
 the  Grave  and  Hell  do  know  themfelves, 
 when  they  thin^or  fpeal^ov  live  at  iuch 
 rates,  and  according  to  fuch  unreafonable 
 arrogancie?  Do  they  kj^ow  themfelves,  that 
 reproach  their  brethren  for  humane  frailties, 
 and  difference  of  opinion  in  modes  and  cir- 
 cumftances ,  and  errors  fmaller  then  their 
 own}  And  that  by  callingall  men  Hereticks, 
 Sedaries,  or  Shifmacicks  that  differ  from 
 them ,  do  tempt  men  to  turn  Infidclls  or 
 Papifts ,  and  to  take  us  all  for  fuch  as  we 
 account  each  other?    And  that   inftead  of 
 Receiving  the  weakjn  faith  whom  God  rc- 
 ceiveth  ,  will  rather  caft  out  the  faithfull- 
 eft  Laborers,  and  cut   off  Chrifts   living 
 
 members 
 
And  Benefit  of  Self- acquaintance] 
 
 members  from  his  Church ,  then  forbear 
 the  impofing  of  unnece [far j  things?  I  dare 
 fay,  were  it  not  for  macqutintednefs  with 
 our  brethren  and  our  J "elves ,  wefhouldput 
 thofein  our  bofowes  as  the  beloved  of  the 
 Lord,  that  now  we  load  with  eenfures  . 
 and  titles  of  reproach  :  and  the  reftoring 
 of  our  charity  would  be  the  refloring  of 
 our  Vnity.  If  blind  men  would  make 
 Lawe$  for  the  banilhment  of  all  that  can- 
 not read  the  fmalleft  ch  ar  alter  s ,  you  would 
 fay,  they  had  f ergot  themf  elves.  Nay 
 when  men  turnc  Papifts  or  Separates  and 
 fly  from  our  Churches,  to  fhun  thole 
 that  perhaps  are  better  then  themfelves, 
 and  to  get  far  enough  from  the  fmaller 
 faults  of  others,  while  they  carry  with 
 them  far  greater  of  their  own ;  when 
 people  are  apter  to  accufe  the  Church 
 then  themf  elves ,  and  fay  the  Church  is 
 unworthy  of  their  Communion  rather  then 
 that  they  are  unworthy  the  communion 
 of  the  the  Church  ,  and  think  no  room 
 in  the  houfe  of  God  is  clean  and  good 
 enough  for  them,  while  they  overlook 
 their  owne  uncleannefs  •  when  men 
 endure  an  hundred  Calumnies  to  befpo- 
 ken  of  their  brethren,  better  then  a  plain 
 reprehenfion  to  them) 'elves  \  as  if  their 
 E  3  prfons 
 
54  The  Mifchkf  ofStlf-ignorMce, 
 
 ferfons  only  would  render  their  a&ions 
 juftifyable  ,  and  the  reprover  culpable-' 
 Judge  whether  thefe  men  are  well  acquaint- 
 ed with    themfelves. 
 
 What  fhould  we  go  further  in  the  fearch  ; 
 when  in  all  ages  and  countries  of  the  world 
 the  Unmercifullnefs  of  the  Rich  ,  the 
 Murmuring  of  the  poor  ,  the  hard  ufage 
 by  Superiors,  the  difobedience  of  inferi- 
 ors, the  commotions  of  the  ftate ,  the 
 wars  and  rebellions  that  difquiet  the 
 world,  the  cruelty  covered  with  pretenfes 
 of  Religion,  the  unthankfullnefs  for  Mer- 
 cyes,  the  murmuring  under  afflictions, 
 too  openly  declare  that  moft  men  have 
 little  knowledge  of  themfelves ,  To  conclude, 
 when  we  fee  that  none  are  more  felf- 
 accufing  and  complaining  then  the  mofi 
 fincere ,  and  none  more  felf* juftifying  and 
 confident  then  the  ungodly  carelefs  louls  , 
 that  none  walk  more  heavily  then  many 
 of  the  heirs  of  life ,  and  none  are  mer- 
 rier then  many  that  muft  lie  in  Hell  for 
 ever:  that  all  that  a  Minifter  can  fay,  will 
 not  convince  many  upright  ones  of  their 
 integrity  y  norany  fkill  or  induftry  orin- 
 tercit  fuffice  to  convince  mofi  wicked  men 
 that  they  are  wicked^  nor  if  our  lives  lay 
 on   it  j   we  cannot  make  them  fee  the 
 
 mcejfity 
 
And  Benefit  ofSelf-ttcquawtABce.  5  f 
 
 nuejfitj  of  CoUverflon  *  nor  know  their 
 mifery  till  feeling  tell  them  it  is  now  too 
 late  :  when  fo  many  walke  Jadly  and  la- 
 mentingly  to  Heaven  •,  and  fo  many  goe 
 fearlejlj  and  Prefumptuoujly  to  Hell,  and 
 will***  believe  it  till  they  are  there;  by  all 
 this  judge,  what  work^  ft If' ignorance  mallet b 
 in  the  world. 
 
 T>Sh  ci&wrfo  is  many  a  mans  Motto  , 
 that  is  a  ftranger  to  himfelf.  As  thehoufe 
 may  be  dark^  within  that  hath  the  fign 
 of  the  fun  hanging  at  the  door.  Multi 
 humilitatis  nmbrams  yauci  verixatemfe&an* 
 tur ,  faith  Hieren.  A  blind  man  may  com- 
 mend the  fun,  and  dif?w:e  of  Light.  A  man 
 may  difcourfe  of  a  country  that  he  know- 
 eth  not.  Its  eafy  to  fay  ,  Menfbould  knot* 
 them] 'elves  and  out  of  the  Book  or  brain 
 to  fpeak  of  the  matters  of  the  Heart : 
 But  indeed  to  know  ourfelvisas  wen ,£S [inner '/, 
 as  Chrifiians ,  is  a  Work  of  greater  difficul- 
 ty,and  fuch  as  few  are  well  acquainted  with: 
 Shall  I  go  a  little  further  in  the  difcovery 
 of  it  ? 
 
 1.  Whence  is  it  that  moftare  iotwhnm- 
 bled  j  fo  great  and  good  in  their  own  efieew; 
 ioftrange  to  true  contrition  and  f elf  abhor- 
 rence •,  but  that  they  Cire  voluntary  ftran%- 
 ers  to  themfdves  ?  To  loath  them/elves  for 
 E4  fin, 
 
56  The  Mifchief  dfUlf-lgntrMce, 
 
 fin  9  to  be  little  in  their  own  eyes ,  to  come 
 to  Chrift  as  little  children,  is  thee?  fe  of  all 
 that  know  themfelves  aright,  Ezek.  20.43, 
 &6.9.Math.  18.  3,4,  i.Sam.  15.  17.  And 
 Chrilt  made  bimfe/f  of  no  refutation,  but 
 took^ufon  him  the  form  of  a  fervantyZnd  fee 
 us  pattern  of  the  mod   wonderfull  humi- 
 liation that  ever  was  performed  ,   to  con- 
 vince hs  of  the  neceffity  of  it  ,  that  have 
 fin  to  humble  us,   when    he   had  none. 
 Phil. 2,  6,  7,8,9.     Learn  of  me  •,  for  I 
 am  meek^  and  lowly  >    Matthew   II*  28. 
 And   one  would  think  ,    it  were  a  lef- 
 foneafily  learnt  by  fuch  as  wcthat  carry 
 about  us  within  and  without ,  fo   much 
 fenfible  matter  of  humiliation.  Saith  An- 
 gnfiin  de  Verb.  Dei.    [_  Difcite  a  me  ,    no* 
 mpwdnm  fabric are ,  non  cuntta  vifibilia  &  in- 
 vifibilia  creare  ,  non  wiracula  facere,  et  mor- 
 tuos  fufcitar^,  fed  cjnoniam  iritis  fum,&  hn- 
 tmlis  corde"]    Had  Chrift  bid  us  learn  of 
 him  to  make  a  world,  to  raifc  the  dead,   and 
 .  rtorkmirtxles ,  theleflbn  had  been flrangei 
 but  to  be  Afecl^and  lowly  is  fo  fuitable   to 
 eur   loV?   condition  ,     that    if    we     knew 
 curfelves     we      could     not     be     other- 
 wife. 
 
 To  be  holy  without  Humility,  is  to  be  a 
 man  without  the  effcntialls  of  Nature  ,  or 
 
 to 
 
rAnd  Benefit  ofSelf-tcqudntance]  57 
 
 to tu$l4 without  *  Foundation  [Qui fine  hu- 
 
 militate  Virtutescongregat ,  quafi  in  vent  urn 
 pulverem  port  at}    iaich  Greg,  in  Pfal.    3. 
 Tcenit :  It  is  bat  carrying  duft  into  the  windj* 
 thin^to  gather  commendable  qualities  with&ut 
 hnmilitj.lt  is  the  contrite  heart  that  is  the  ha- 
 Citation  and  delight  of  God  on  earth  •,    the 
 acceptable  facrifice  ^  Ifa.  57. 15. &66. 2. Pfal. 
 51.   17.  Tanto  quis  vilivr  Deo  ,  quanto  pre- 
 ciofior  fibi :   Tanto  preciofior  Deo,     quanto 
 propter  cum  vilior  efi  fibv\  faith  Greg. Mor. 
 He  that  hnmbleth  him felf  /hall  be  exalted,  and 
 he    that    exalteth  himfelf  [hall  be  brought 
 law.   We  muft   not  overvalue  our  f elves , 
 if  we  would  have  God  efteem  us,  we  muft  be 
 vile  and  loathed  either  in  his  eyes    or  our 
 $wn.   £  Solet  ejfe  fpecificum  elehorum,  faith 
 Greg.  Mor.  quoddefe  femper  fentiunt  infra 
 quam  funt,  It  is  jpecificall  to  the  Elett  to 
 thinks  meanlyer  of  themf elves  then  they  are. 
 Retlafaccre,  &  inutile*  [e  reput are,  asBer- 
 inrr^fpeaks.    But  I  urge  yftunot  to  err  in 
 your  humility ,  nor  humilitatis  caufa  men- 
 tiri,as    Auguft.  It   were   low  enough ,if  wc 
 were  4/  low ,  in  our  own  eft eem  ,  as  we  are 
 indeed  :    which  [elf -acquaintance  mud  pro- 
 cure.  Quanto  quis  minus  fe  videt  ,    tanto 
 minus  fibi  difplicet  -,  faith  Greg.     J*t  quanta 
 wajoris  gratis  lumen  percipit ,   tanto  magis 
 
 reprchenfi- 
 
j  $         The  LMifcbief  $fSelf*  igHtraHct, 
 
 refrehenftblem  fe  effe  cognofcif\He  isle  aft 
 dtff leafed  With  him / elf ,  that  lea  ft  kjtowetb 
 himfelf:  and  he  that  hath  the  greateft  light 
 efgraee>perceiveth  moft  in  himfelf  to  be  re- 
 prehended. Ill  animation  is  the  firit  part  of 
 Cenverfion,  and  of  the  new  creature:  And 
 felf-difcovery  is  not  the  leaft  part  ofllumina- 
 tion.Th&c  can  be  no  Salvation  without  it,be- 
 caufew  humiliation,  faith  Bernard'm  C antic, 
 [fcio  neminem  abfqut  fui  cognitionefalvari,dc 
 qua  nlmirum  mater  falutis  humilitas  oritur \ 
 &  iimor  Domini.  ~\ 
 
 But  how  rare  this  is  ,  let  experience  de- 
 termine :  To  have  a  poor  habitation^  a 
 poore  attire ,  and  perhaps  of  choice  (though 
 that's  not  ufuall)  is  much  more  common 
 then  a  humble  foul f  []  fed  tumet  animus,  fub 
 /qua/lore  habit  us ,  ut  Hitr7\  ffrmulto  HU 
 deformior  eft  fuferbia ,  qu&  latet  fub  qui- 
 bufdam  ftgnishumilitatisy  inquit  idem,  It  is 
 the  moft  ill  favoured  Pride ,  that  ftealeth 
 fome  rags  of  humility  to  hide  its  fhame. 
 And  faith  Hierom  truly  \flus  eft  animum 
 de  pofuijfe  quam  cultum:  dijficilins  arrogan- 
 ria  quam  auro  caremus,autgemmis,lts  eafyer 
 to  change  our  clothing  then  our  mind ,  and 
 to  put  off  a  gawdy  habit  then  our  felf  flat- 
 tering tumifyed  hearts.  Many  a  one  can 
 live  quietly  without  gold  rings  and  Jewells 
 
 or 
 
And  Benefit  of  Self*  acquaintance.         <f$ 
 
 *  fumptuous  houfes  and  attendance  ,  that 
 annot  livequietly  without  the  efieem  and 
 ipplaufe  of  men,  nor  endure  to  be  accounted 
 s  indeed  be  is.  Sz\th  Ambrofe,  J^i  pauper- 
 ate  contentns  eft  ,  non  e ft  content us  injuria. 
 — mEt  qui  pott  ft  adminiftrationes  contem- 
 iere,  doletfibi  aliquem  honorificentia  effe  pr<tm 
 *tum.~\ 
 
 O  therefore  as  you  would  cfcape  Divine 
 ontempt  and  themoft  defperateprecipitati- 
 >n  ,  knew  jour  f elves.  For  that  which  caft 
 Vngells  out  ofHeaven,will^>youout,if 
 t  prevail.  As  Hugo  acutely  faith^Superbia  in 
 oel&  nata  eft ,  fed  immemor  quA  via  ixdc 
 Hcidit ,illuc  poftearedire  non  potuif\  Pride 
 vas  bred  in  Heaven  (no  otherwife  then  as 
 Death,  in  Life )  but  can  never  hit  the  may 
 hither  again ,  from  whence  it  fell-  Open 
 he  windows  of  our  breaft  to  the  Gofpell- 
 'ight ,  to  the  Laws  convittien ,  to  the 
 'ight  of  reafon ,  and  then  be  unhumbled  if 
 r7ou  can.  [Square enim  fuperbit  cinis  &  ter- 
 fa  ?  faith  Origen:  oblitus  quid  erit,  &  quam 
 cragiti  vafculocontineatur  ,  &  quibusfter- 
 
 •  oribns  Immerfusfit,  &  qualiafewper  pur- 
 Tamenta  de  fua  came  pro\iciai\  Nature  Is 
 'ow  ,  but  fin  and  wrath  are  the  matter 
 :>f  our  great  humiliation ,  that  have  made 
 II  miferall)  Uwer. 
 
 2.  The 
 
69  7het*Mifcblef6fSelf-l£nordnce, 
 
 %-.  The  abounding  of  Hjpocrifie  (how- 
 Cth  how  little  men  are  acquainted  with 
 thcmfelves.  I  fpeak  not  here  of  that  grofs 
 Hypocrifie  which  is  allwayes  known  -to 
 him  that  hath  it,  but  of  that  clefe  Hypo- 
 crifie, which  is  A  prof  effing  to  be  what  we 
 *re  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  moft  among  us  confidently  profefs? 
 What  Petition  of  the  Lords  prayer  will  they 
 not  put  up  ?  Which  of  the  Commandments 
 will  they  not  profefs  their  obedience  to? 
 While  the  ftream  of  their  converfation 
 teftifieth  ,  that  in  their  hearts  there  is 
 none  of  the  Belief ,  the  Be  fire  %  or  the 
 Obtdietfce  in  finceritj  which  they  profefs. 
 Did  they  know  themfelves,  they  would  be 
 afhamedofthe  vanity  of  their  profefiion, 
 and  of  the  miferable  want  of  the  things 
 profeffed  •  and  that  God  who  is  fo  nigh 
 their  mouths  is  fo  far  from  their  hearts. 
 If  you  heard  an  illiterate  man  profefs,  that 
 he  underftandeth  all  the  Languages  and 
 Sciences,  or  a  beggar  boafting  of  his 
 wealth,or  a  parrot  taught  to  fay  that  he  is 
 a  Man  •  would  you  take  any  of  thefe  to 
 be  the  words  of  one  that  knows  himfelf ? 
 JZnidefi  vita  Hypocrite  (  inquit  Gregor.  ) 
 
 niji 
 
'And  Benefit  of  'Self  acquaint  Ana.         61 
 
 nifi  cjHxdam  vlfio  phantafmatis,  qua  hie 
 cfiendit  in  imagine,  quod  non  habet  in  veri- 
 t  ate?  Sure  they  arc  in  the  <£*r^that  fpend 
 their  days  in  dreaming  vifionsihut  they  have 
 their  eyes  fo  much  on  the  beholders ,  that 
 they  have  no  leifure  to  pcrufe  themf elves; 
 They  are  fo  carcfull  to  be  efieemed  good> 
 that  they  are  carelefs  of  being  what  they 
 fee m.  *£uo  magis  exterius  hominibus  place- 
 ant  ,  eo  fe  interims  afpicere  negligunt ,  to* 
 tofquefe  in  verbis  prximorum  fundunt ,  & 
 fanBos  fe  ejfe  aft im ant ,  quia  fie  Je  haberi 
 ab  hominibus  } enfant  ,  ut  Gregor. 
 Aior. 
 
 Efpecially  if  they  pr^ff*/*  not  the  vitious 
 inclinations  of  their  hearts  ,  they  think 
 they  have  no:  the  vice  they  praUife  not , 
 and  that  the  Root  is  dead  becaufe  it's  winter: 
 when  ic  is  the  abfence  of  temptations  and 
 Kcafions  ,  and  not  of  vitious  habits ,  or 
 inclinations  %  that  fmooths  their  lives 
 #ith  fecming  innocencie  ,  and  keeps 
 :heir  fins  from  breaking  forth  to  their  own 
 )r  others  obfervation.  Multorumrfu&im- 
 Cecillia  funt  patent  vitia,  faith  Seneca  ^  »#- 
 Hrumenta  Mis  explicandt  nequitia  defunt. 
 Sietutoferpenspefiifer  traftsitur,  dumriget 
 rrigore  j  non  defunt  tamen  ifli  venena,  fed 
 grpent  ;    ita  multorum  crudelltas  f  luxuria 
 
 & 
 
id  I 
 
 $%  The  Mifdief  rfStlf-ignerdttcc^ 
 
 &  amtitio"]  The  feeble  vices  cf  many  lie  hi 
 there  are  wanting  inftruments  of  drawing  forth 
 their  wickjdnejs.  So  a  poyfonopu  ferpent. 
 may  be  fafely  handled  ,  while  he  is  ft  iff 
 Veithcold,  and  yet  it  is  not  becaufe  he  hath, 
 no  venome  ,  but  becaufe  its  fiupifyed :  fo  is 
 it  with  the  cruelty  ,  luxurie  and  ambition 
 ef  many.  3  The  knowledge  of  jour  [elves 
 is  the  bringing  in  of  light  into  your  fouls, 
 which  will  awaken  you  from  the  hypo- 
 crites dream  ,  and  make  fuch  apparitions 
 Yanifti.  Come  near  this  fire  %  an\l 
 the  paint  of  hypocrifie  will  melc  away. 
 3.  The  common  impatience  of  p lain  re- 
 proof,  and  the  love  of  flattery,  fhews  us  how 
 much  f elf -ignorance  doth  abound.  Moft 
 men  love  thofe  that  have  the  highefi  eftima- 
 ti§n  of  thern^  be  it  true  or  falfe.  They  arc 
 feldom  offended  with  any  for  overvaluing 
 them.  They  defirc  not  much  to  be  account- 
 ed Well  when  they  are  Sick,,  nor  Rich 
 when  they  are  Poor  $  but  to  be  accounted 
 wife  though  they  are  foolijh,  and  godly  when 
 they  are  ungodly  ,and  hone  ft  &  fait hfuM  when 
 they  are  deceitfull  and  corrupt^  this  is  a  cour- 
 tefic  that  you  muft  not  deny  them;  they 
 take  it  for  their  due :  They'l  never  call 
 you  Hercticks  for  fuch  Errors  as  thefc.- 
 And  why  is  it,  but  becaufe  they  err  them- 
 
 felves 
 
And  Benefit  efSclf-dCtjHdtntancel 
 
 felves,  about  themfelves ,  and  therefore 
 would  have  others  do  fo  too. 
 
 NimU  perverfe  feipfum  amat ,  qui  & 
 Alios  Vfilt  err  Arc  ,  ut  error  funs  Uteat  : 
 faith  Auguft-  He  too  perverflj  loveth  hirn- 
 fclfy  that  would  have  others  err  to  hide  his 
 error.  A  wife  man  loveth  himftlf  fo  well, 
 that  he  would  not  be  flattered  into  HeUt 
 nor  die  as  Sifera  or  Sampfon  ,  by  good 
 words,  as  the  harbingers  of  hiswo.  He 
 loveth  his  Health  fo  well ,  that  he  thinks 
 not  the  fweetnefs  or  colour  of  the  fruit, 
 a  motive  fufficient  to  encourage  him  to  a 
 furfeit.  He  loveth  ingenuous  Penitence  fo 
 well,  that  he  cannot  love  the  flatterers  voice^ 
 that  contradiEbeth  it.  Faithffill  reprovers 
 are  the  wejfengers  of  Cbrift,  that  call  us  to 
 Repentance,  that  is,  to  Life:  Vnfaithfull 
 flatterers  are  the  mefTengers  of  the  Devil , 
 to  keep  us  from  Repentance,  and  harden  us 
 in  impenitency,  unto  Death :  If  we  know 
 our  felves ,  we  (hall  know  that  when  we 
 are  over-loved  and  over-praifed  as  being 
 more  learned,  wife,  or  holy  then  we  are,  it 
 is  not  Tve  that  are  Uved  and  praifed^  for 
 we  are  not  fuch  as  that  Love  or  praife 
 fuppofeth  us  to  be.  Saith  Augptft.  £  Vos 
 qui  me  multum  diligitis,  fi  talem  weajferi- 
 tis ,   tit  nunquam  me  in  fcriptii  meis  errajfe 
 
 dic4tis% 
 
$4  The  MifcbufofStlf-tgntnHce, 
 
 dicatis,fruftra  Uboratis  ♦,  non  bonam  cati- 
 fam  fufcepiftis  :  facile  in  eo,  me  ipfo  judice, 
 fuperamini.  ^uoniam  non  mihi  placet, cum 
 a  chariffimis  talis  ejfe  exiflimor,  qualu  non 
 fum.  frofettb  non  me ,  fed  pro  me  all  tun 
 fnb  meo  nomine  diligunt-^fi non  quod  fum,  fed 
 qpiod  non  fum  diligunt.  ]  Ic  pleafed  him  not 
 to.  be  accounted  unerring  in  his  writings, 
 and  to  be  taken  by  his  friends  to  ^whac 
 he-wwnot;  which  is  not  to  love  him,  but 
 another  under  his  name.  He  that  knoweth 
 himj 'elf  ,perceiveth  how  much  of  the  Com- 
 mendation is  his  due,  and  how  much  he  can 
 lay  juft  claim  to:  and  knoweth  it  iszdif- 
 honour  to  own  the  honour  that  \snot  his  own. 
 He  loves  not  to  be  beljed  by  a  praiftr,  any 
 more  then  by  a  difpraifer  •,  leil  Truth  and 
 Hebe  bothabufed.  Vices, like Worms,arc 
 bred  and  crawl  in  the  inward  parts,  un- 
 feen,unfelt  of  him,that  carrieth  them  about 
 him  :  And  therefore  by  the  fweet  meats  of 
 flattery  and  fenfuality  they  are  ignorantly 
 fed  :  But  its  bitter  medicines  that  muft 
 kill  them  :  which  thole  only  will  endure, 
 that  know  thej  have  them  \  and  what  they 
 are.  £  Lenocinantur  dulcia  deli5lu  -  ayfterA 
 vero  &  fortia  virtutibus  funt  arnica*  3  Ton 
 fpeal^  bitterly,  iaith  the  impatient  finner  to 
 the  plain  reprover ,  but  fuch  arc  fweet  and 
 
 txcellen* 
 
And  Bene  ft  cfSelf-acquaintdnce.         6  f 
 
 excellent  men  that  medic  not  with  the  fore. 
 But  its  bitter  things  that  are  wholfom  to 
 your  fouls  •  that  befriend  your  vertues  $ 
 and  kill  the  worms  of  your  corruption, 
 which  fweet  things  cherifh ,  faith  Bierom 
 in  Ecclef.  \_  Si  cujus  (ermo  non  pungit,fed 
 obleElaticnem  facit  audientibus  ,  ille  fermo 
 non  eft  fapiens  ,  Sermons  not  piercing,  But 
 p leafing  ,  are  not  wife.  Bur,  alas,  men  fol- 
 low the  Jppetite  of  their  vices,  not  only 
 in  chufing  their  meat  ,  and  drink  and 
 company  and  recreations,  but  alfo  in  the 
 choice  of  the  Church  that  they  will  hold 
 communion  with,  and  the  Preachers,  that 
 they  wiil  hear  :  and  they  will  have  the 
 fweet,  and  that  which  their  corruption  lov- 
 eth,  come  on'c  what  will.  [_Libenter  enim 
 quod  dcleEtat ,audimus^&  offendit  owne,  quod 
 minima,  3  ^^  bierom  :  Nay,  7 ride  hath 
 got  io  g»ear  dominion  that  flatter j  goetft 
 for  due  civility :,  and  he  is  accounted  Cj- 
 vical  or  morofe  that  ufeth  it  not.  Tocail 
 men  as  they  are  (  even  when  we  have  a  ca![ 
 to  do  it  )  or  to  tell  them  of  their  faults 
 with  neceffary  freedom,  though  with  the 
 greateft  love  and  caution  and  deprecation 
 of  offence,  is  a  thing  that  moft,  efpecially 
 great  ones,  cannot  digeft  :  A  man  is  fup- 
 pofed  to  rail,  that  fpcaketh  Without  flatte-  ■ 
 
 F  7- 
 
§6  The  Mffcbief  of  Self-  ignorance^ 
 
 -  ry,  and  to  reproach  them  that  would 
 lave  them  from  their  fins.  Saith  Hierom 
 Q  Adeo  rtgnat  vitium  adulation is ,  quodqut 
 eft  gr.viffimum^  quia  humilitatis  ac  bene-.: 
 vcl.niU  loco  ducitur^  ita  fit  ut  qui  adulari 
 nsfcit,  aut  invidm^aut  fuperbiureputttur\ 
 that  is,  [_  the  vice  of  flattery  now  fo  reignnh^ 
 find^hich  h  vporft^goeth  under  the  name  ef 
 humility  end  goodwill,  that  he  that  knoweth 
 net  how  to  flatter  ,  u  refuted  envious  or 
 -proud.  J  Indeed  fomemen  have  the  wic  to 
 hate  zfeigncd  Hypocritical  flatterer  ,and  aifo 
 ir.odeftly  to  take  on  theni  to  diibwn  theex- 
 ceihve  commendations  of  a  friend  :  But 
 tfiefc  mi  ft.  ken  friendly  flatterers  do  feidom 
 difpieaie  men  at  the  hear:.  [  jj)vanquam 
 refpondeamm  nos  indignos,&  calidas  rubor 
 era  perfundat.  tamen  ad  laude»n  fuam  am- 
 mo, intrinftcvu  Utatur,  Hieron.]  We  can  . 
 fay  Vce  are  unworthy, and  mcdtflly  blufh  ^  but 
 Vpithin^  the  heart  it  glad  at  its  own  commenda- 
 tion."^ Sailbv^*!'**  C  Cite  nobis  pUc  emu* , 
 fi  invenimits,  qui  HqS  bonos  viros  die  ant  f 
 qui  prudenres  ,  qui  fanftus  :  N-.n  fumas 
 modica  I  ud'ticne  ctntenti  $  q hie  quid  in  nos 
 aduL.tio  fine  pudore  congtffit ,  tanquam  debi- 
 tnm  prtndimH6  :  optimos  nos  effe  &  fanEiif- 
 fimos  affirmantibus  affentimur,  cum  j damns 
 ftpe  ilics  mentiri :  ]  that  is  ,  [  We  faon  fleafe 
 ir>.  our 
 
And  B  eneftt  of  Self-  acquaintance*  6j 
 
 our  [elves  to  meet  with  thofe  that  call  m  ' 
 good  men,  wife  and  holy  :  And  roe  are  not 
 content  with  a  little  praife  :  Whatever  flat- 
 terj  health  on  pps  without  fhame,  we  Uy  hold 
 en  it  as  due  -,  we  tfjfem  to  them  that  jay  we  art 
 the  be  ft  and  mo  ft  holy ,  when  We  oft  times 
 knoW  our  f elves  that  they  lie-  ]  All  this  is 
 for  want  of  the  true  knowledge  of  themselves. 
 When  God  hath  acquainted  a  finner  ef- 
 fectually wich  himfelf ',  he  qu;ckly  calleth 
 himfelf  by  other  names,  then  flatrerersdo  : 
 With  Paul  he  faith,  £  We  our  f elves  were 
 fometime  foolifh,  dif obedient,  (erving  divers 
 luftsandpleafures,T\l.3.'Sr\AndAtt.26.il. 
 that  he  was  madagainft  the  Saints  in  per- 
 fecting them.  He  then  fpeaks  fo  much 
 againft  himfelf,  that  if  tender  Minifters  and 
 experienced  friends,  did  not  think  better 
 of  him  then  he  of  himfelf,  and  perfwade 
 him  to  more  confortable  thoughts  ,  he 
 would  be  ready  to  defpair,  and  think  him- 
 felf unworthy  to  live  upon  the  earth. 
 
 4.  Judge  alfo  how  well  men  know  them- 
 [elves,  when  you  have  obferved,  what  dif- 
 ferent apprehenfions  they  have,  of  their  own 
 faults  and  of  other  nuns  :  and  of  thofe  that 
 are  fuitable  to  their  difpo[itiuns,interefts  or 
 examples,  and  thofe  that  are  againfl-  them. 
 They  feem  to  judge  of  the  aStions  by  the 
 F  2  fer[ons  4 
 
6  %  The  Mi  [chief  of  Self-ignorAnce, 
 
 perfoHs,  and  not  of  the  perforts  by  the  ali- 
 ens. Though  he  he  himfelf  a  fcnfualift,  a 
 world!ing,drowned  in  Ambition  and  Pride, 
 whofe  heart  is  turned  away  from  God,  and 
 utterly  ftrange  to  the  myfterie  of  Regene- 
 ration and  a  heavenly  life ,  yet  all  this  is 
 fcarce  difcerned  by  him,  and  is  little  trou- 
 blefome,and  lefs  odious  then  the  failings 
 cf  another,  whofe  heart  and  life  is  devot- 
 ed unto  God.  The  different  opinions,  or 
 modes  and  circumstances  of  worfhip,  in 
 another  that  truly  feareth  God,  is  matter 
 of  their  feverer  cenfures  and  reproach, 
 then  their  own  omijfions,  and  averfnefs  and 
 enmity  to  holinefs,  and  the  dominion  of 
 their  deadly  fins.  It  fcems  to  them  more 
 intolerable  for  another  to  pray  without  a 
 Book,  then  for  themfelves  to  pray  without 
 any  ferious  belief,  or  love,  or  holy  defire, 
 without  any  feeling  of  their  fins,  ormifc- 
 ry  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.  Ic 
 feemed  to  the  Hypocritical  Pharifees,  a 
 greater  crime  in  Chrift  and  his  Difciples^to 
 violate  their  Traditions,  in  not  wafhing 
 before  they  eat,  to  break  the  Ceremonious 
 reft  of  their  Sabbath  by  healing  the  dif- 
 
 eafed. 
 
And  Benefit  of  Self -acquaintance.  69 
 cafcd  ,  or  plucking  ears  of  corn  ,  then 
 in  themfelves  to  hate  and  perfecute  the 
 true  believers  and  worfhippers  of  God  , 
 and  to  kill  the  Lord  of  life  himfelf.  They 
 cenfured  the  Samaritans  for  not  worfhip- 
 ping  at  JerufaUm:  but  cenfured  not  them- 
 felves for  not  worfliipping  God,  that  is  a  ' 
 Spirit,  in  Spirit  and  in  Truth.  Which  makes 
 me  remember  the  courfe  of  their  fuc- 
 ceffors  ,  the  Ceremonious  Papifts  ;  that: 
 condemn  others  for  Hereticks,  and  fry 
 them  in  the  flames  ,  for  not  believing 
 that  Bread  is  no  Bread  ,  and  JVine 
 is  no  Wine  ,  and  that  Bread  is  to  be 
 adored m  God; and  that  the  fouls  of  dead  men 
 know  the  hearts  of  all  that  pray  to  them 
 in  the  world  at  once-  and  that  the  Pope  is 
 the  Vice-Chrift,  and  Soveraign  of  all  the 
 Chriftians  in  the  world-  and  for  reading 
 the  Scriptures  and  praying  in  a  known 
 tongue,  when  they  forbid  it  •  and  for  nor 
 obierving  a  world  of  Ceremonies-,  when 
 all  this  enmity  to  Reafon,  Piety,  Charity, 
 Humanity,  all  their  Religious  Tyranny, 
 Kypocrihe ,  and  Cruelty  ,  do  fecm  but 
 holy  zeal  and  laudable  in  themfelves,  To 
 lie,  diffemble/orfwear,  depofc  and  murder 
 Princes,  is  a  fmaller  matter  to  them  when 
 the  Pope  di^of^h  with  it,  and  when  it 
 F  3  tends 
 
7©  ihe  Mifcbicf  if  Self  ignorance^ 
 
 tends  to  the  advantage  of  their  fa&ion, 
 which  they  call  the  Churchy  then  to  eat  flcfh 
 on  Friday  or  in  Lent,  to  ntgled:  the  Mafs, 
 or  Jmages ,  or  Crofting,  &c. 
 
 And  it  makes  me  remerrber  Bi(hop  Halls 
 Defcription  of  An  Hypocrite  [Heturncth 
 all  gnats  into Came/Is,  and  cares  not  to  undo 
 the  world  for  a  circuit fiance.  Flefh  on 
 Friday  u  more  abominable  to  him3  then  his 
 neighbours  bed:  He  abhors  more  not  to  un- 
 cover at  the  name  ojfeftu,  then  to  /wear  bj 
 name  of  Gcd,  &c.  ]  it  feems,  that  Prelais 
 were  guilty  ot  this  in  Bernards  dayes,  who 
 faith,  [fPralatinoftricalicem  linquunt ,  & 
 Camelum  deglutiunt :  dum  major  a  permit- 
 tcntes,  minora  difcutiunt.  Optimi  rtrum 
 tfiimatoreJ,  qui  magnum  in  minimis ,&  par- 
 vava  aut  nullum  in  maximis  adhibent  dili- 
 gentiam.~\  i.e.  [Our  Prelats ftrain  at  a 
 gnat,  and  f wallow  a  £amel  ,  whik  permit- 
 ting greater  matters,  they  difcufs  (orfift) 
 the  lefs  :  Excellent  efiimators  of  things  in- 
 deed ,  that  in  the  fmaHefi  matters  imploy 
 great  diligence  -,  but  in  the  great  eft,  little  or 
 none  at  all.  ~\  And  the  caufe  of  all  this  parti- 
 ality is,  that  Men  are  unacquainted  with 
 thewfelves.  They  love  and  cherifh  the 
 farcu  corruptions  in  themfelves,  which  they 
 fhould  hate  and  reprehend  in  others.  And 
 
 faith 
 
And  Benefit  pf Self -acquaint Ance.  7 1 
 
 faith  Hierom  £  JHuomodo  poteft  prtfes  Ec+ 
 cleft*  auferre  m>lum  de  medio  ejus,  qui  in 
 deliBum  fimilc  cormerit  ?  ant  qua  liberty 
 te  corripere  peccant  em  pote^,  cum  tacit hs  ip- 
 fe  (ihi  refponkeat,  eadem  fe  admififfe  qu& 
 corripit ;]  i.  e.  [  Hjw  can  a  Prdat  of  the 
 Church,  reform  the  evilth.it  is  in  it,  that 
 rufljeth  into  the  liks  off.  nee  ?  Or  with  what 
 freedom,  can  he  rebuke  a  [inner ,  when  his 
 confeience  fccretljf  tills  himjhdthe  hs.thhim- 
 fclf  committed  the  (ame  faults  which  here- 
 proveth  ?  3 
 
 Would  men  butfirft  be  acquainted  with 
 themfelves  ,  and  pafs  an  impartial  judge- 
 ment on  the  affeftions  and  adions  that 
 zxtneareft  them, and  that  moft concern  them, 
 they  would  be  more  competent,  and  more 
 companionate  Judges  of  their  brethren,that 
 are  now  fo  hardly  ufed  by  them,  hs  excel- 
 lent advice  that  dujiin  gives  us  •  ^tumali* 
 quern  reprehendere  nos  neceffitas  coegerit  , 
 cogitemp*syutrum  tale  [it  vitium^  quod  nun- 
 quam  habuimm  ;  &  tunc  cegitemns  nos  ho- 
 mines eft,  &  habere  potuijfe  ,  vel  quod  ta- 
 le habuimus  &  jam  non  habemu*  ^  &  tunc 
 memoria  tangat  communis  fragilitatis  ,  ut 
 illam  correftionem  non  odium  fed  mifericorm 
 dia  pracedat  •  Sin  autem  invenerimus  nos  in 
 etdem  vitio  effe,  non  objurgemus ,  fed  inge- 
 
 mifcamut 
 
7  *  The  Mifchief  of  Self-  ignorance, 
 
 tnifcamus,  &  ad  tqualittr  deponendum  in* 
 vitemus.  3  i.  e.  [  When  ntceffity  conftraineth 
 us  to  reprove  any  one,  let  m  thinly  whether 
 it  be  fuch  a  vice  04  we  never  had  our  ft  Ives  : 
 and  then  let  us  thinly  that  We  are  men,  and 
 Might  have  had  it :  Or  if  we  once  had  fuch 
 hat  have  not  now  %  then  let  the  remem- 
 brance of  common  frailty  touch  us,  th.it  com- 
 paffion  and  mt  hatred  may  lead  the  way  to  our 
 reproof:  But  if  we  find  that  ne  have  the 
 fame  vice  our  felves,  let  us  not  chide,  but 
 groan,  and  move  (  ordefire  )  that  Vre  may 
 both  equally  lay  it  by.  ] 
 
 5. It  ftiews  how  little  men  know  them- 
 felves, when  they  muft  needs  be  the  Rule  to 
 all  other  men,  as  far  as  they  are  able  to  com- 
 mand it ;  and  that  in  the  matters  that  mens 
 falvation  dependeth  on,  and  in  tht  f mall  eft  % 
 tender,  difput able  points-,  and  eveninthofe 
 things  where  themfelves  are  mofl:  unfit  to 
 judge.  In  every  controverted  point  ofdo- 
 <-trine,  f  though  fuch  as  others  have  much 
 tetter  ftudied  then  themfelves)  he  that  hath 
 ftrength  to  fupprefs  all  thofe  that  differ 
 from  him,  mult  ordinarily  be  the  umpire-, 
 fo  is  it  even  in  the  modes  and  circumftan- 
 ces  of  Worlhip.  Perhaps  Chrift  may  have 
 the  honour  to  be  called  the  King  of  the 
 Church,  and  the  Scripture  have  the  honour 
 
 to 
 
And  Benefit  of  Self- Acquaintance.         73 
 
 to  be  called  his  Laws  :  but  indeed  it  is  they 
 that  would  be  the  Lords  themfelves  ^   and 
 it  is  their  Wills  and  Words  that  muft  be  the 
 Laws  •    and  this  under  pretence  of  fub- 
 ferving  Chritt,  and  interpreting  his  Laws* 
 when  they  have  talkt  theutmoft  for  Coun- 
 cils,   Fathers ,  Church  ,  Tradition  ,    it  is 
 themfelves  that  indeed  muft  be  all  thefe* 
 for  nothing  but  their  own  conceits  and 
 Wills  muft  go  for  the  fenfe  of  Decrees,  or 
 Canons,  Fathers  or  Tradition.     Even  they 
 that  hate  the  power  and  ferious  prafticeof 
 Religion,  would  fain  be  the  Rule  of  Reli- 
 gion to  all  others :  And  they  that  never 
 knew  what  it  was  to  worfliip  God  inspi- 
 rit and  truth,    with  delight  and  love  and 
 fuitablenefs  of  foul,   would  needs  be  the 
 Rule  of  Worfliip  to  all  others,   even  in 
 the  fmalleft  Circumftances  and  Ceremonies. 
 And  they  would  be  the  Governors  of  the 
 Church  ,  or  the  Determiners  of  its  mode 
 of  Government  ,     that  never  would  be 
 brought  under  the  Government  of  Chrift 
 themfelves.  If  it  pleafe  them  better  to  ipend 
 the  Lords  day  in  Plays  or  Sports,  or  com- 
 plement or  idlenefs,  then  in  learning  the 
 will  of  God  in  his  word,  or  worfhipping 
 him,andbepging  his  mercy  and  falvauon, 
 and  fcrioufly   preparing   for    an  endlelf 
 
 life, 
 
7^  The  Mi  [chief  rfStlf-igntrAncc, 
 
 life,  they  would  have  all  others  do  the  like. 
 If  their  full  fouls  loathe  the  honey  comb f  and 
 they  are  aweary  of  being  inftru&ed  above  an 
 hour,  or  twice  a  day;  they  would  have  all 
 others  forced  to  their  meafure  ,  that  they 
 may  feem  as  diligent  as  others,  when  others 
 are  compelled  to  be  as  negligent  as  they. 
 Like  a  queafie-ftomackt  Lady ,  that  can 
 eat  but  one  fllender  meal  a  day,  and  there- 
 fore would  have  all  her  fervants  and  te- 
 nants eat  no  more,  or  if  they  do,  accuferh 
 them  of  excefs.  If  the  Emperor  of  Con- 
 fiantinofle  make  a  Law ,  that  no  fubjed 
 fbali  befuffered  in  his  dominions,  that  will 
 not  be  conformable  to  him  in  time ,  and 
 quality  and  meafure,  for  meacs  and  drink, 
 and  fleep,  and  fpeech ,  and  exercife  ^  ic 
 would  be  an  honourable  mifery,  and  uni- 
 form calamity  and  mine  to  his  fubjefts. 
 Alas,  did  men  but  know  themfelves  ,  the 
 ypwknefs  of  their  *n derfi findings %  the  Jinful 
 by  as  that  perfonalintereft  and  carnal  incli- 
 nations have  fee  upon  their  wills ,  they 
 would  be  lefs  arrogant  and  more  compani- 
 onate, and  not  think  by  making  themfelves 
 as  Gods,  to  reduce  the  unavoidable  divcrfi* 
 tics  that  will  be  found  among  mankind,  to 
 a  Unity  in  Conformity  co  their  minds  and 
 wills ,  and  that  in  the  matters  of  God  and  of 
 
 Salvation  \ 
 
And  Bene  jit  ef  Self  acquaintance]         7  y 
 
 Ulvation  •,  where  every  mans  confciencc 
 hat  is  wife  and  faithful,  will  be  tenacious  of 
 double  intereft  (of  God  and  of  his  Soul) 
 yhich  he  cannot  facrince  to  the  will  of  any. 
 iutbefo  juft  as  not  to  miflake  and  mifre- 
 >ort  me  in  all  this  -  as  if  I  pleaded  for  lw 
 lertinifm  or  diforder  ,  or  ipokc  againit 
 JJoVernment  Civil  or  Ecclefiaftical  •  when 
 t  is  only  private  Ambition,  uncharitable- 
 lefs,  and  cruelty  $  and  Papall  ufurpations 
 iver  the  Church  and  conferences  of  men, 
 hat  I  am  fpeaking  of  ^  which  men, I  am 
 hre  ,  will  have  other  thoughts  of,  when 
 3od  hath  made  them  know  them] 'elves , then 
 bey  have  while  paffion  hindreth  them 
 rom  knowing  what  fpirit  they  are  of:  They 
 viil  then  fee, that  the  weak  in  faith  fhould 
 lave  been  received  -,  and  that  Catholick 
 Iniry  is  only  to  be  founded  in  the  Uni- 
 serial  Head,  and  End, and  Rule. 
 
 6.  The  dreadfull  change  thats  made  up* 
 mens  minds  ^when  mifery  or  Approaching  death 
 awakes  them  ,  do:h  (hew  how  little  they 
 knew  themselves  before.  If  they  have 
 tsken  the  true  eftimate  of  them/elves  in 
 their  prefperitj,  how  come  they  to  be  fo 
 much  changed  in  adverfny  ?  Why  do  they 
 begin  then  to  cry  out  of  cheir  fins,  and  of 
 the  folly  of  their  worldlinefs  and  fenfua- 
 
 lity. 
 
76  The  Mifchief  of  Self-ignorance, 
 
 lity  •,  and  of  the  vanity  of  the  honours 
 and  pleafurcs  of  this  life  ?  Why  do  they 
 then  begin  to  wi(h,  with  gripes  of  confer- 
 ence, that  they  had  better  fpent  their  pre- 
 cious time,  and  minded  more  the  matters 
 of  eternity,  and  taken  the  courfe  as  thofe 
 did  whom  they  once  derided ,  as  making 
 more  ado  then  needs?  Why  do  they  then 
 tremble  under  the  apprehenfions  of  their 
 unreadinefs  to  die,  and  to  appear  before  the 
 dreadfull  God,  whenformerlj  fuch  thoughts 
 did  little  trouble  them  ?  Now  there  is  no 
 fuch  fenfe  of  their  fin  or  danger  upon 
 their  hearts.  Who  is  it  now  that  ever  hears 
 fuch  lamentations  and  fclf-aecufations  from 
 them,  as  then  its  likely  will  be  heard  ?  The 
 fame  man  that  then  will  wifli  with  Balar 
 amy  that  he  might  die  the  death  ef  the  righ- 
 tecut,  and  that  hid  latter  end  might  be  as  his^ 
 will  nowdefyik  and  grieve  the  righteous. 
 The  fame  man  that  then  will  paffionately 
 wifh  that  he  had  fpent  his  days  in  holy 
 preparations  for  bis  change  ,  and  lived  as 
 ftri&Iy  as  the  beft  about  him,  is  now  fo 
 much  of  another  mind,  that  he  perceives 
 no  need  of  all  this  diligence:,  but  thinks 
 it  is  humorous  or  timerousfuperftition,  or 
 at  leaft  that  he  may  do  well  enough  with- 
 out it.     The  fame  man  that   will  then 
 
 cry 
 
And  Benefit  of  Self -acquaintance.  yj 
 
 :ry  [Mercy,  Mercy,  O  Mercy  Lord,  to  a 
 ieparting  foul,  thats  loaden  with  Jin  %  and 
 rembleth  under  the  fear  of  thy  judgement^ 
 s  now  perhaps  an  enemy  to  ferious  earneft 
 >rayer,  and  hatei  the  families  and  perfons 
 hat  moft  ufe  it  •,  or  at  leaft  is  praycrlefs, 
 )r  cold  and  dull  himfelf  in  his  defires,  and 
 ran  (hut  up  all  with  a  few  carelefs  cufto- 
 nary  words,  and  feel  no  pinching  neceilky 
 o  awaken  him,  importunately  to  cry  and 
 trive  with  God.  Doth  not  all  this  ftiew 
 hat  men  are  befooled  by  profpetity,  and 
 tnacquainted  with  themf elves,  till  danger  or 
 alamity  call  them  to  the  bar ,  and  force 
 hem  better  to  tyow  themselves  ? 
 
 Your  mutability  proveth  your  ignorance 
 ind  miftakes.  If  indeed  your  cafe  be  now 
 s  good  as  your  prefent  confidence  or  fe- 
 urity  do  import,  lament  it  not  in  yaur 
 dverfity  :  fear  it  not  when  Death  is  cal- 
 ing  you  to  the  bar  of  the  impartial  Judge  ! 
 >y  not  out  then  of  your  ungodlinefs  and 
 enfuality :  of  your  trifling  hypocrifie, 
 'our  Height  contemptuous  thoughts  of 
 3od,  and  of  your  calling  away  your  Hopes 
 »f  Heaven,  by  wilfull  negligence  and  de- 
 ayes !  If  you  are  fure  that  you  are  now  in 
 he  right,  and  diligent  ferious  believers  ia 
 he  wrongythen  ftand  to  it  before  the  Lord  : 
 
 fee 
 
78        The  LMifcbiefofSelf  igmranct^ 
 
 fee  a  good  face  en  your  caufe  if  it  be  good  ., 
 Be  not  down  in  ihe  mouth  when  i:  is  cried  : 
 God  will  do  you  no  wong  :  If  your  caufe 
 be  good,  he  will  furely  juilifie  you,  and 
 will  not  mar  it:  Wi(h  not  to  dyed  e  death 
 of  the  Righteous:  fi»y  not  to  them,  Give 
 tu  of  'jour  cjl,  fr  our  Liwps  are  gone  out  : 
 Mac.  25.  8.  If  all  their  Care,  and  Love  and 
 Labour,  inferring  firfitbe  Kingdom  of  Ged 
 and  its  Right  evujnefs^  be  a  neealefs  thing, 
 wi(h  no:  tor  it  in  your  extremity,  bur  cail 
 it  needlefs  then.  It  fervent  prayer  may  be 
 fpared  now,  while  prayer  may  be  heard,and 
 a  few  lifelefs  words  that  yoa  have  learnt 
 by  rote  may  fervethe  turn  ,  then  call  not 
 on  God  when  anfwering  is  part,  feek  him 
 not  when  he  will  not  be  found,  Prov.  1. 
 27,28.  When  your  fearcometh  as  defcLtv- 
 on  ,  and  your  dtftruttion  as  a  whirlwind  ^ 
 when  difirefs  and  anguifh  come  upon  you.  J 
 Cry  not  [_  Lord^  Lord  of  en  unto  us  I  when 
 the  door  is  fhut.  M>itth.  25.  10,  11.  Call 
 them  not  [_fooUfh  ]  then  that  Jlept  9  but 
 them  that  Veatcht ,  it  Chrift  was  miftaken, 
 and  you  are  in  the  right,  Matth  25.2,8. 
 Prov.  1.22. 
 
 OSirs,  Hand  bu:  at  the  bed-fide  of  one 
 
 of  thefc  ungodly  carelels  men ,   and  hear 
 
 what  he  faith  of  his  former  life,  ofhisap- 
 
 #  proaching 
 
And  Bene  ft  of  Self  acquaint ance.        79 
 
 reaching  change  ,  of  a  Holy  or  a  carnal 
 ourfe,  whether  a  Heavenly  or  Worldly  life 
 ;  better,  (  unlefs  God  have  left  him  to  that 
 eplorate  ftupidity  ,  which  an  hours  time 
 /ill  put  an  end  to  )  Hearken  then  whether 
 e  think  that  God  or  the  world,  Heaven  or 
 arih,  Soul  or  body  be  more  worthy  of 
 lans  chiefeft  care  and  diligence-,  and  then 
 udge  whether  fuch  men  did  know  themf elves 
 [\  their  health  and  pride,  when  all  this  talk 
 /ould  have  been  derided  by  them  as  too  pre- 
 j/t,and  fuch  a  life  accounted  ever-ftritt  and 
 eedlefs,  as  then  they  are  approving  and  wifi- 
 »g  they  had  lived :  When  that  Minifter  'or 
 tiend  (hould  have  once  been  taken  for 
 enforious,abufive,  felf-conceited  and  un- 
 utterable, that  would  have  talkt  ef  them 
 n  that  language's  when  Death  approach* 
 'th  ,  they  talk  of  themselves  •,  or  would 
 lave  fpoke  as  plainly,  and  hardly  of  them, 
 is  they  will  then  do  of  them/elves.  Do  h 
 lot  this  mutability  {hew  how  few  men  now 
 lave  a  true  knowledge  of  themselves  f 
 
 What  is  the  Repentance  oi  the  living, 
 md  the  Defieration  of  the  damned,  but  a 
 declaration  that  theperfons  Repemizg  and 
 Defpairing,  were  unacquainted  withthern- 
 felves  before  ?  Indeed  the  erroneous  Defair 
 >t  men  while  Grace  is  offered  them,  comes 
 
 from 
 
Bo  The  Mi  [chief of  Self  ignorance, 
 
 from  Ignorance  of  the  Mercy  of  G*d,   and 
 willingnefs  of  Chrift  to  receive  all  that  arc 
 willing  to  return  :    Bnt  yet  the  fenfe  of 
 fin  and  mifcry,  that  occafoneih  this  errone- 
 ous Defpair,  dothfhew  that  men  wcre^r- 
 fore  erroneous  in  their  preemption  and  felf- 
 cfteem.  Saith  Bernard  in  Cant.   [_Vtraque 
 C*gnitio,Dei  fcilicet  &  tui,  tibi  necefjaria 
 efi  ad  falutem,  quia  Jtcut  ex  notitia  tui  vem 
 nit  in  te  timor  Dei,  atque  ex  Dei  notitia  iti- 
 dem  amor  \    fie  e  contra,  de  ignorantia  tui 
 fuperbia,  ac  de  *Dei  ignorantia  venit  dejpera- 
 tio^  c^at  *s>  C  B^th  the  knowledge  of  God 
 *nd  of  thy  felf   is   neceffary   to  falvaiUn-, 
 heexufe  as  from  the  Knowledge  of  thy  felf  ^  the 
 Tear  of  God  cometh  into  thee,  and  Love  from 
 the  knowledge  rf  God  :  fo  on  the  contrary, 
 from  the  Ignorance  of  thjfelf  cometh  pride, 
 and  from  the  Ignorance  of  God  comes  De- 
 [per  at  ion.  ]   f£u}d  eft  fapientia   (  in  q  nit  Se- 
 neca ?  )   Semper  idem  Velte,  &  idem  Nolle  : 
 At  ncn  poteft  idem  fen<ptr  placer e  nifi  re- 
 Bum']  Wifdom  appe  are  thin  always  Willing, 
 tndalwajts  Nilling  the  fame  thing  :   but  its 
 en  I y  Right  and  Good  that  can  alwajes  plea/e. 
 Poor  men  that  muft  confefs  rheir  fin  and 
 mifery  at  laft, would  (hew  a  motcfeafonable 
 acquaintance  with  themf elves,  if  they  would 
 do  it  now  ,  and  fay  with  the  Prodigal,  [  / 
 
 will 
 
And  Benefit  of  Self-acquaintance.  S  i 
 
 Will  go  to  my  Father  and  fay  to  him,  Father 
 I  have  finned  againft  Heaven  and  before  thee, 
 and  am  no  more  worthy  to  be  called  thy  [on.  ] 
 In  time  thisKnowledge,&confcfiion  may  be 
 faving.  Even  a  Seneca  could  fay  ^without  the 
 Scripture  £  Initium  eft  falntis ,  notitia 
 peccati ;  Nam  qui  peccare  fe  nefcit ,  corrigi 
 non  vult.  ldco  quantum  potes,  teipfum  argue. 
 Inquire  in  te;  accufatoris  primu  partibus fun- 
 gere  -y  deinde  judiCu^  novtjftme  deprecatory.  ] 
 i.e.  [The  knowledge  of  f%n,  is  the  beginning  of 
 recovery  (  or  health  :  )  For  he  that  knows 
 not  that  he  ftxneth  ,  will  not  be  corrected. 
 Reprehend  thy  felf  therefore  as  much  as  thou 
 can  ft.  Inquire  into  thy  felf ;  Fir  ft  play  the 
 part  of  an  Accufer  ,  then  of  a  fudge  :  and 
 laftly  of  one  that  asketh  par  don.  ~\ 
 
 It  is  not  becaufe  men  are  Innocent  or 
 Safe,  that  we  now  hearfo  little  confeifion 
 or  complaint:  but  becaufe  they  are  finfull 
 and  miserable  in  fo  great  a  meafure  ,  as 
 not  to  Know  or  Feel  it :  £  Quart  vitia 
 (ua  nemo  confitetur  (inquit Seneca?)  Quia 
 rtiam  nuns  in  illis  eft*  Somnium  narra- 
 re>  vigilantis  eft  *,  &  vitia  fua  confiteri, 
 fanitatis  judicium  eft.  ]  i.  e.  \_Whj  doth  no 
 man  eonfefs  his  vices  ?  Becaufe  he  is  yet  in 
 xhem.  To  tell  his  dreams  is  the  part  of  <* 
 man  that  is  awaks  •  *"A  to  eonfefs  hisfamts% 
 G  u 
 
S  i  Th§  Mi  [chief  of  Self-  ignorance », 
 
 isafign  of  health.  ~\  If  you  call  aiWman 
 Rich,  or  a  deformed  perfon  beautifully  or  a 
 vile  ungodly  perfon  vertuotu,  or  an  ignorant 
 Barbarian    learned,    will   not  the   hearers 
 think,  you  do  not  k>iow  them  I    And  how 
 fhould  they  think  better  of  your  knowledge 
 of  jour  f elves y  if  any  of  you  that  are  yet 
 in  thefle/b,  will  fay  you  are  Spiritual  ?  and 
 thofe  that  hate  the  Holinefs,  and  Juftice, 
 and  Government  of  God,  will  fay  they  love 
 him?  or  thofe  that  are  in  a  ftatcotEnrai-i 
 tytoGod,  and  are  as  near  to  Hell,  as  the| 
 Execution  is  to  the  Sentence  of  the  Law, 
 will  perfwade  themfelves  and  others, that; 
 they  are  the  Members  of  C  hrift  ,   the  chil-, 
 dren  of  God,  and  the  heirs  of  Heaven  ?j 
 and  take  it  ill  of  any  that  would  qucftion 
 it,  though  only  to  perfwade  them  to  make 
 it  fure,and  to  take  heed  what  they  truftto,j 
 when  endlefsjoy  orMncry  muft  be  the  ifluepj 
 7.  Doth  it  not  manifeft  how  little  men 
 know  themf elves, when  in  every  f offering  that 
 befals  them  ,  they  overlook^  the  Caufe  of  all 
 -within  them,  end  fall  upon  ethers,  or  quar- 
 rel with  ever j  thing  that  fiandeth   in  their 
 Vvay.     Their  contempt  of  God  doth  cafl 
 them  into  lome  affliclion,  and  they  quarrel 
 with    the    Infirumems  ,    and   medle  not! 
 with  the  mortall  caufe  at  home.     Their 
 
 M 
 
And  Benefit  of  Self ^  acquaintance.  83 
 
 fin  finds  them  out ,  and  tcftifieth  againft 
 them-,  and  they  are  angry  with  the; W,and 
 repine  at  Providence  ^  as  xiGodhimfelf  were 
 more  to  be  fufpe&ed  of  the  Caufe  then 
 they.  Yea,  it  is  become  with  many  a  le- 
 rious  doubt,Whecher  God  doth  not  Netefti- 
 tate  them  toy*#;and,Whether  they  omit  not 
 duty  meerly  becaufe  hewill  not  give  them 
 power  to  perform  it-,  and,  Whether  their 
 fin  be  any  other  then  a  Relation  unavoid- 
 ably refulting  from  a  Foundation  laid  by 
 the  hand  of  God  himfelf.  Do  men  know 
 themfelves,  that  will  fooner  fufpeft  and 
 blame  the  moll:  Righteous,Holy  God,  then 
 their  own  unrighteous  carnal  hearts?  Man 
 drinketh  up  iniquity  like  water  ^  but  there  is 
 no  unrighteoufnes  with  God.Saith  Innocent % 
 [Concept us  eft  homo  in  feet  ore  luxurUfluodq^ 
 deterim  eft,  in  Ube  peccati^natus  ad  Uberem, 
 timorem ,  dolorem  ,  &c.  Agitprava^qulbm 
 effendit  Deum^  effendit  proximum^ffendit  fe- 
 ipfum  ^  agit  tHrpia^quibrnfolluit  fatnam%  poU 
 luit perfonawjolluit  cmfcientiam:  Agit  vana% 
 quibus  negligit  fana  ;  Mgl*£*t  utilia  • 
 negligit  necejjaria.  3  JMan  is  conceiv- 
 ed in  the  filth  or  ft  ink^  of  luxury  (orluft,) 
 and  vehich  is  reorfe^  in  the  ft din  of  fin  :  born 
 to  labour >  feary  andpain^  &c.  He  doth  that 
 -which  u  evil,  to  the  o fence  of  Qed  ^  hit  neigh- 
 G  2  bonr 
 
$4  The  MifchiefofSdf-igtmdfM, 
 
 bcur  and  himfelf  :  He  doth  that  which  is 
 filthy,  to  the  polluting  of 'his  fame ,  his  per/on 
 and  his  Cu*fcience  :  He  doth  that  which  is 
 vain,  neglecting  what  is  found  and  Profita- 
 ble, andnecifftsy.  3  And  is  not  fuch  a  frail 
 and  finfull  wign  ,  more  likely  to  be  the 
 caufeoffin  then  God?  and  to  be  culpable 
 in  all  the  ill  chat  doh  befall  us  ? 
 
 And  it  {hews  that  men  little  know  them- 
 [elves,  when  all  their  complaints  are  poured 
 out  more  fluently  on  others  then  themf elves. 
 Like  fick  ftomacks  that  find  fault  with  eve- 
 ry difh,  when  the  fault  is  within  them: 
 Or  like  pained,  weak,  or  froward  children  . 
 that  quarrel  with  every  thing  that  touch- 
 eth  them,  when  the  caufe  is  in  themfelves. 
 If  rhey  want  Peace, Content  or  Refi,  they  lay 
 the  blame  on  this  place  or  that  ,  this  or 
 thatperfon,  oreftate  :  They  think  if  they 
 had  their  mind  in  this  or  that ,  they 
 ihould  be  well  i  And  therefore  they  are  ftill 
 contriving  for  fomewhat,  wheh  they  want  -, 
 and  ftudying  changes  or  longing  after  this 
 or  that  •  which  they  imagine  would  work 
 the  Cure  :  When,  alas  poor  fouls,  theyS*, 
 the  fie knefs,  the  want  is  in  themfelves.  It  is 
 zVrifer  mind,*  better,  more  holy r,  heavenly 
 will ,  thats  wintir.g  to  them  ;  without 
 which  nothing  in  the  world  wtll  folidly 
 
 con- 
 
And  Benefit  of  Self-acquaivtMce]         g  j 
 
 content  and  comfort  them.  Seneca  can 
 teach  them  this  much  by  the  light  of 
 Nature  []  Hon  longa  peregrinatione  ,  net 
 locornm  varietatibm  ,trtfiitiam  mentis  gravi* 
 tatimq-^  difcuties :  animum  debes  mutare* 
 non  caelum  :  licet  vaftum  trajeceris  mare , 
 feqnuntur  te,  quegunq^  perveneris,  vitia. 
 St^id  miraris  tibi  peregrination?*  nen  prom 
 dejfe,  cum  te  circumferas  ?  Tremit  te  eadem 
 caufa  qua  expnlit.  Quid  terrarum  juvare 
 novitas  pstefi  ?  Quid  cognitio  urbium  ant  lo- 
 corum  ?  In  irritum  cedit  ifia  jattantia. 
 Onus  animi  deponendum  eft, non  ante  tibi  ullm 
 placebit  locus.  Vadis  hue  &  illuc,  tit  excu  • 
 tias  incidens  pondm  ,  quod  if  fa  jattatiene 
 incommodius  fit :  ficut  in  navi  oner  a  immota 
 minus  urgent  jn&qnaliter  convoluta  citius  earn 
 partemyin  quam  incumbunt  ,dtmergunt  .Quic- 
 quid  facis  ,  contra  te  ftcis  :  &  motu  iffo 
 noces  tibi :  tgrum  enim  cone ut is.  At  cum 
 ifiud  exemeris  malum,  omnis  mutatio  loci  ju* 
 cundus  fiet.  In  ultimas  expelUris  terras  li- 
 cit, in  quolibet  Barbaria  angulo  colluceris, 
 boffritalu  tibi  ilia  qualifcunq^  fedes  erit. 
 MagU  £uu  veneris,  quam  £l^t  interefl.} 
 that  is,  £  It  is  not  by  long  travels  ,  or  by 
 change  of  places ,  that  you  can  difcufs  the 
 fadne(s  and  heavimefs  of  the  mind.  Its  the 
 Mind,  and  not  the  Climate  that  you  fiould 
 C  3  c htngc  } 
 
86  ihe  Mifchief  of  Self-ignorance, 
 
 change:    though  you  pafs  the    vafteft  fea, 
 your  vices  will  follow  yon  whitherfoever  ybu 
 go.     Why  marvelleft  thou  that  travels  avail 
 thee  not ,  when  thou  carriefi  about  thy  felf  ? 
 The  fame  caufe  that  drove  thee  away,  doth 
 follow  thee.    What  can  the  novelty  of  conn* 
 treys  avail  f  Or  the  knowledge  of  Cities  and 
 places  ?Thu  t<ffing  up  and  donn  is  vain^  Its  the 
 load  of  thy  mind, that  mufl  be  laid  down  :  Till 
 that  be  done, no  p lace  Vrill  pleafethee  :  Thou 
 goefi  up  anddowntofh^kj  cff  a  burden  that s 
 faftened  en  thee  •,   which  even  by  thy  motion 
 doth  become  more  troublefome.     Asinafhip 
 the  fetled  height  is  leap  troublefome ,   Vphe n 
 things  unequally  thrown  together,  do  fwk^the 
 fart  in  which  they  lye.     What  thou  dofiy  thou 
 do  ft  it  again  ft  thy  felf  •,  and  hurtefi  thy  felf 
 hy  the  very  motion  ^    For  thou  fhakeft  a  ficl^ 
 f erf  on ;  But  when  once  thou  hafi  taken  out 
 of  thy  felf  the  evil  t   every  change  of  place 
 will  be  pie  af ant. Though  thou  be  expelled  into 
 the  r emote fv  lands  -,  or  placed  in  any  corner  of  i 
 Barbary,  it  will  be  however  to  thee  a  feat  of 
 hofpitality  ♦,  It  more  concerneth  thee  to  knety 
 Who  (or  What  )  thou  art  thy  felf  that  come  ft 
 thither  ythen  Whither  it  is  that  thou  come  ft.  ] 
 Did  you  know  your  f elves  in  all    your 
 griefs,  its  there  that  you  would  fufped:  and 
 find  your  malady,  and  there  that  you  would 
 moft  folicitoufly  feek  the  cure.  B  Y 
 
Ana  Benefit  oj  seij -acquaintance.  5 7 
 
 T5  Y  this  time,  if  you  arc  willing ,  you  may 
 ^  fee,  where  lyech  the  difeafe  and  mifery 
 of  the  world  and  alfo  what  muft  be  the  cure. 
 Man  hath  loft  him/elf,  by  fecking  himfelf:  He 
 hath  loft  himfelf  in  the  Ioffe  or  God.  He  de- 
 parted from  God,  that  he  might  enjoy  him- 
 felf: and  fo  is  eftranged  from  God  and  him- 
 felf. He  left  the  Sun ,  and  retired  into 
 darknefs ,  that  he  might  behold  himfelf , 
 and  not  the  Light-,  and  now  beholdech 
 neither  himfelf  nor  the  light :  For  he  can 
 not  behold  himfelf  but  by  the  Light.  As 
 if  the  Body  (hould  forfake  the  Soul  and 
 fay,  1  will  no  longer  ferve  another,  but 
 will  be  my  own  :  what  would  fuch  a  fel- 
 fijb  feparation  procure  but  the  converting 
 of  a  Body  into  a  loathfome  Carkafs ,  and 
 a  fenfeleis  clod?  Thus  haih  the  Soul  deje&ed 
 itfelfe,  by  turnings  itfelf,  and  feperat- 
 ing  from  God ;  without  whom  it  hath  nei- 
 ther Life ,  nor  Light  nor  Joy,  By  defir- 
 ingafelfifti  kind  of  Knowledge  of  Good 
 and  evill,  withdrawing  from  its  juft  depen- 
 dance  upon  God ,  it  hath  involved  it  felf 
 in  Care  and  mifery  ,  and  loft  the  quieting 
 delighting  Knowledge  which  it  had  in 
 God.  Ami  now  poor  man  is  loft  in  er- 
 G4  ror 
 
JMMijcbtej  of  zti]-ignorMCt^ 
 
 ror :  He  is  itragled  (o  farre  from  home  \ 
 that  he  knoweth  not  where  he  is ,  nor 
 which  way  to  rcturne ,  till  Chrift  in  mercy 
 fceke    and    fave    him ,  Math.    18.    If, 
 L*kr  19-  10. 
 Yec  could  we  but  get  men  to  k*owthzt  they 
 do  not  know  themfelves, thzxz  were  the  great- 
 er hope  of  cheir  recovery.  But  this  is  contra- 
 ry to  the  nature  of  their  diftemper.    An  eye 
 that  is  blinded  by  afuffufionorCararaft, 
 fecth   not    the  thing  that  blindeth  it :    It 
 is  the  fame  Light  that  muft   (hew  them 
 themfelves ,  and  their  ignorance   of  them- 
 f elves  :     Their  felf- ignorance  is  part  of  the 
 felf-evi/l  which  they  have  to  know.  Thofc 
 troubled  fouls   that  complain    that   they 
 k»ow  not  themfelves  ,  doe  (hew  that  they 
 begin  at  leaft  to  know   themfelves.   But  a 
 Pharifee  will  fay  \_Are  we  blind,  alfo  f]  foh. 
 9.40^  They  are  too  blind  10  know  that  they 
 /ire  blind.  The  Gofpell  (hall  be   rejeded , 
 the    Apofties  perfecuted ,   Chrift  bimfelf 
 abufed  and  put  to  death  ,  the  Nation  rui- 
 ned, themfelves  and  their  pofterity  undone 
 by  the  Blindnefs  of  thefy  Hypocrites,  be- 
 fore they  will  perceive  that  they  are  Blind, 
 and  that  they  know  not  God  or  themfelves. 
 Alas  the  long  calamityes  of  the  Church  , 
 the  difttmpers  and  confufions  in  the  ftate , 
 
 the 
 
And  Bentpt  of  Self- acquaintance.  89 
 
 the  lamentable  divifions  and  diflenfions 
 among  believers,  have  told  the  world  f 
 how  little  moftmen  know  them  felvcs,  and 
 yet  they  thcmfelves  will  not  perceive  it. 
 They  tell  it  aloud  to  all  about  them ,  by 
 their  felf-conceitednefs  and  cruelty,  uncha- 
 ritable cenfures ,  reproaches  and  impofiti- 
 ons ,  that  they  knew  not  themfelves  ^  and 
 yet  you  cannot  make  them  know  it.  Their 
 afflicted  brethren  feel  it  to  their  fmart^  the 
 (offering  grieved  Churches  feel  it^  thoufands 
 groan  under  it,  that  never  wronged  them  : 
 and  yet  you  cannot  make  them  feel  it. 
 
 Did  they  well  know  themfelves  to  be 
 Men ,  fo  many  would  not  ufe  themfelves 
 like  beafts-,  and  care  fo  little  for  their 
 moft  noble  part.  Did  they  know  themfelves 
 aright  to  be  but  Meny  fo  many  would  not 
 fet  up  themfelves  as  Gods :  They  would 
 not  arrogate  a  Divine  authority  in  the 
 matters  of  God,  and  the  Confciences  of 
 others,  as  the  Roman  Prelats  do:  Nor 
 would  they  defire  fo  much  that  the  obser- 
 vation ,  reverence ,  admiration ,  love  and 
 applaufe  of  all  (hould  be  turned  upon  them; 
 nor  be  fo  impatient  when  they  feera  to  be 
 negle&ed-,  nor  make  fo  great  a  matter 
 of  their  wrongs  ,  as  if  it  were  fome 
 Deity  that  were  injured. 
 
 O 
 
9©  the  Mifchief  ofStlf-igner**ce, 
 
 G  what  a  change  it  would  make  in  the 
 world,  if  men  were  brought  to  the  know- 
 ledge of  them/elves?  How  many  would 
 weep ,  that  now  Ungh  ,  and  live  in  mirth 
 and  pleafurc  ?  How  many  would  lament 
 their  fin  and  mifcry,  that  now  are  Phari- 
 faically  confident  of  their  integrity?  How 
 many  would  feek  to  faithfull  Minifters  for 
 advice,  and  enquire  what, they fhould  do 
 to  be  faved  ,  that  now  deride  them  9  and 
 fcern  their  counfell ,  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  fenfuaiity,  that  now  take  little  notice 
 of  any  fuch  fins  within  them?  How  many 
 would  cry  day  and  night  for  mercy ,  and 
 beg  importunatly  for  the  life  of  their 
 immortall  fouls ,  that  now  take  up  with 
 a  few  words  of  courfe  inftead  of  ferious 
 fervent  prayer  ?  Doe  but  once  know  your 
 (elves aright,  know  what  you  are,  and 
 what  you  have  done,  and  what  you  want , 
 and  what's  your  danger^  and  then  be  pray- 
 erlefs  and  carelefs  if  you  can :  Then  lit 
 nill  and  trifle  out  your  time  f  and  make  a 
 jeaft  of  holy  diligence ,  and  put  God  off 
 with  lifelefs  words  and  complements  if  you 
 can.     Men  could  not   thinke  fo  lightly 
 
 and 
 
Ana  Bcnept  ef  Self-McqM»t4»ce.         91 
 
 2nd  comemptuoufly  ofChrift,  fo  unwor- 
 thily and  falfly  of  a  holy  life ,  fo  delight- 
 fully of  (in ,  fo  carelefly  of  Duty,  fo  fearlefly 
 of  Hell,  fo  fenflefly  and  atheiftically  of 
 God  ,  and  fo  difregardfully  of  Heaven, 
 as  now  they  do  t  if  they  did  but  throughly 
 knowthemfelves. 
 
 ANd  now  ,  Sirs  ,  me  thinks,  your  con- 
 fciences  fhould  begin  to  Itir  ,  and 
 your  thoughts  fhould  be  turned  inwards 
 upon  your  felves,  andyouihould  feriouf- 
 ly  consider ,  what  meafure  of  acquaintance 
 you  have  at  home ,  and  what  jou    have 
 done  to  procure   and   maintain    fuch   ac- 
 quaintance.  Hath  Confcience  no  Vfe  t® 
 make  of  this  Dettrine,  and  of  all  that  hath 
 been  faidupon  it?  Doth  it  not  reprove  you 
 for   your  felf  negled  ,  and  your  wander- 
 ings of  mind  ,  and  your  aliene,unnecefTary 
 fruitlefs  Cogitations?  Had  you  been  but  as 
 ftrange  to  your  familiar  friend,  and   as 
 regardlefsof  his  acquaintance,  correfpon- 
 deneie  and  affaires ,  as  too  many  of  you 
 have  been  of  your  Own,  you  may  imagine 
 how  he  would  have  taken  it,  and    what 
 life  he  would  have  made  of  it:  fome  fuch 
 life  it  befeemeth  you  to  make  of  eftrang- 
 
 ednefs 
 
pi  7hc  tJMifcbiefof  Self-i{Mrdrtcey 
 
 cdncfs  to  your  felves.  Would  not  he  ask , 
 fWhat  is  the  matter  that  my  friend  fo  fel- 
 dora  looketh  at  me?  and  no  more  mind- 
 cth  me  or  my  affaires  ?  What  have  I  done 
 to  him?  How  have  I  deferved  this?  What 
 more  beloved  company  or  employment 
 hath  he  got?3  You  have  this  and  much 
 more  to  plead  againft  your  great 
 Negled  and  Ignorance  of  your 
 felves. 
 
 In  order  to  your  conviction  and  refor- 
 mation ,  I  (hall  firft  {hew  you  forne  of  thofe 
 Rcafons,  that  fhould  move  you  to  Know 
 your  felves ,  and  confequently  (hould 
 humble  you  for  negleding  it :  and  then 
 I  (hall  (hew  you,  what  arc  thevHinderances 
 that  keep  men  from  felf-acquaintance,  and 
 give  you  fome  Diredions  neceffary  toat- 
 taine  it. 
 
 In  generall  confider,  it  is  by  the  Light 
 of  knowledge  that  all  the  affairs  of  your 
 fouls  muft  bedireded:  And  therefore  while 
 joh  kjfow  not  jour  felves ,  yeu  are  in  the 
 darl^,  and  unfit  to  manage  jour  own 
 affairs,  your  Princips.ll  error  about  jour 
 felves  will  have  influence  into  all  the 
 tranfadions  of  your  lives,  you  will  negled 
 the  greateft  duties,  and  abufe  and  corrupt 
 thofe  which  you  think  you  do  pcrforme. 
 
 While 
 
And  Benefit  of  Self -Acquaint  Mce.        ^ 
 
 While  you  know  not  yourfelves,  you  know 
 not  what  you  do ,  nor  what  you  have  to  do% 
 and  therefore  can  do  nothing  well.  For  in- 
 stance. 
 
 i.  When  you  fhould  Repent  of  fin,  you 
 know  it  not  as  in  yourf elves  ,  and  therefore 
 cannot  favingly  Repent  of  it.  If  you  know 
 in  generally  that  you  are  finners ,  or  know 
 your  grofs  and  crying  fins  ,  which  Confid- 
 ence cannot  overlook  ,  yet  the  fins  which 
 you  know  not  becaufe  you  will  not  know 
 them  %  may  condemne  you.  How  can  you 
 Repent  of  your  Pride,  Hypocrifie,  Self- 
 love,  Self-feeking,  your  Want  of  love  and 
 feare ,  and  truft  in  God  ,  or  any  fuch  fins 
 which  you  never  did  obferve?  Or  if  yoa 
 perceive  fome  fins ,  yet  if  you  perceive  not 
 that  they  reign  and  are  predominant,  and 
 that  you  are  in  a  ftate  of  fin,  how  can  you 
 Repent  of  that  eftate  which  you  perceive 
 not  ?  Or  if  you  have  but  a  Height  and 
 fuperficiall  fight  of  your  finfull  ftate  and 
 your  particular  fins ,  yoo  can  have  but  a 
 fuperficiall  falfe  Repentance. 
 
 2.  If  you  knoV?  not  your/elves ,  you  can- 
 not be  duely  finable  of  your  mifery.  Could 
 it  be  expe&cd  that  the  Pharifees  fhould 
 lament ,  that  they  were  of  their  Father  tha 
 DsviU,  as  long  as  they  boa fted  chat  they 
 
 were 
 
94         The  CMifcbief  $f  Self  ignerancry 
 
 were  the  Children  of  God?  Job.  8.  41,  44." 
 Will  they  lament  that  they  are  under  the 
 wrath  of  God,  the  curie  of  the  Law, 
 and  the  bondage  oftheDevill,  that  know* 
 not  of  any  fueh  mifery  that  they  are  in,  but 
 hope  they  are  the  heirs  of  heaven?  What 
 think  you  is  the  reafon ,  that  when  Scripture 
 telleth  us  that  few  (hall  befaved,  and  none 
 at-  all  but  thofe  that  are  new  creatures  , 
 and  have  the  Spirit  of  Chrift,  that  yet  there 
 is  not  one  of  many  that  is  fenfible  that 
 the  cafe  is  theirs  ?  Though  Scripture  perem- 
 ptorily concludeth,  that  They  that  are  in  the 
 flejb  cannot  fleafe  God f  and  that  To  be  ear- 
 naUy  mindedis  death,Korci,  8.6,7,8.  and 
 that  Without  holjnefs  none  fhall  fee  God^ 
 Heb.  12.  14  ana  that  ail  Thej/jhallbe  dam- 
 ned that  believe  not  the  truth  but  have  plea- 
 furein  unrighteoufnefs^  2  Thef.,2.  12.  and 
 that  Chrift-  will  come  in  flaming  fire,  tak- 
 ing vengeance  on  them  that  know  net  Gody 
 and  that  obey  net  the  Gofpell  of  our  Lord 
 fefns  Chrift  j  who  /hall  be  punifhsd  tyith 
 everlafting  deftruBion ,  from  the  pre  fence  of 
 the  Lord  and  the  glory  of  his  power,  when 
 he  fhall  come  to  be  glorifjed  in  his  faints  and 
 admired  in  all  them  that  do  believe.  2Thef. 
 *•  758,  9, 10.  And  would  not  a  man  think 
 that  fuch  words  as  thefe  fhould  waken  the 
 
 guilty 
 
And  Benefit  of  Self'dcnt*Alnt**ee.        95 
 
 guilty  foul   that  doth  believe  them  *  and 
 make  us  all  to  look  about  us?  I  eonfcfs  it  i« 
 no   wonder},  if  a  fiat  Atheifi  or   Infidel 
 fhould  Height  them  and  deride  them  !  But 
 is  it  not  a  wonder  if  they  ftir  not  thofe,  that 
 frofefs  to  believe  the  word  of  God,  and  are 
 the  men  ot  whom  thefe  Scriptures  fpeak. 
 And  yet  among  a  thoufand  chat  are  thos 
 condemned  already  ^    ( I  fay,  by  the  word, 
 that  is  the  if ttle  of  judgement  even  condemn 
 md  already  ^qx  foGod faith5^A.3,l8.)how 
 few  (hall  you  fee  that  with  penitent  tears 
 lament  their  mifery  ?  How  few  (hall  you 
 hear,  with  true  remorfe,  complain  of  their 
 fpiritual  diftrefs,  and  cry  out  as  thofe  that 
 were  pricked  at  the   heart,    Alt  2.  37. 
 Men  and  Brethren,  what  ftiall  we  do  ?  In 
 all  this  Congregation,  how  few  hearts  arc 
 affe&ed  with  fo  mifcrable  a  cafe  ?  Do  you 
 fee  by  the  tears ',  or  hear  by  the  complaints 
 of  thofe  about  you,  that  they  know  what 
 it  is,  to  be  unpardoned  finners,  under    the 
 wrath  ef  the  mo  ft  holy  God !  And  what  is 
 the  matter  that  there  is  no  more  fuch  la- 
 mentation ?  Is  it  becaufe  there  are  few  or 
 none  fo  miferable  ?  Alas  /  no.     The  Scri- 
 pture, and  their  worldly,  flefhly,  and  un- 
 godly lives, afiureusof  the  contrary.    But 
 it  is  becaufe  men  art  ft  rangers  to  themf elves. 
 
 They 
 
96  The  MifchiefofStlf-ignorance, 
 
 They  little  think  that  its  themf elves,  thatal! 
 the  terrible  thrcatnincs  of  God  do  meam 
 Moft  of  them  little   believe  or  conf 
 -what  Scripture  faith  •,    But  fencer  coniider 
 yphat  Conference  hath    to  fay  within,  wtten 
 once  it  is  awakened  ,  and  the   curtain  is 
 drawn  backhand  the  light  appeareth.     The 
 firft  Propofition   inferreth  not  the  conclufi- 
 on^  And  the  AfTurr.ption  they  overlook.  Did 
 all  that  read  and  hear  the  Scriptures  knoVv 
 themfelves,    Tie  tell  you  how  they  would 
 hear  and  read  it.  When  the  Scripture  faith, 
 £  To  be  carnally  minded  is  death :    and  if 
 je  live  after  the  fie  ft  ye  fljall  dye,  ]    Rom.  8. 
 8,13.  the  guilty  hearer  would  fay    [lam 
 carnally  minded :  and  I  live  after  the  fiefb  : 
 therefore  I  mufi  Turn  or  Die.  J    When  the 
 Scripture   faith    [  Where  your  treafure  is> 
 there  will  your  hearts  be  alfo~]  Mau  6.21. 
 The  guilty  conscience  would  affumc    \_  My 
 heart  is  not  in  Heaven ,  therefore  my  treafure 
 is   not   there.    ]     When     Scripture   faith 
 [  Except  ye  be  converted andbecome  at  little 
 '    children,  ye  fhallnot  enter  into  the  Kingdom 
 of  Heave  n,M<Mth.  18.  3.  and  Except  aman 
 ie  regenerate  and  born  again ,  he  cannot  en- 
 ter into  the  Kingdom  of  God,  John  3.  3,5. 
 and  £  If  any  man  be  in  Chrift,  he  is  a  new 
 creature  :  old  things  are  paffed  array, behold 
 
 a/l 
 
And  Benefit  ofStlf-dcqutintMce.         9  7 
 
 All  things  are  become  new,  2  Cor.  5.  17. and 
 
 E  tf  a*J  mi{n  ^ave  not  $^e  Spr**  °f  Chrifiy 
 the  fame  it  none  of  hk,  Rom.  8. 9.]]  The 
 guilty  hearer  would  aflume  [iwds  never 
 thus  converted^  regenerate y  born  again,  and 
 made  anew  creature  :  I  have  nor  the  Spirit 
 ef  Chrifi  :  therefore  I  am  none  of  his,  and 
 cann$t  enter  into  the  Kingdom  of  Heaven,  till 
 this  change  be  wr$ught  upon  me.  3  When 
 the  Scripture  faith  [  whoremongers  and 
 adulterers  God  will  judge ,  Heb.  1  3 . 4.  J 
 The  guilty  hearer  would  fay  [How then 
 fhall  I  be  able  to  (land  before  him  ?  ] 
 
 Yea,did  but  Hearers  k*ow  themf elves,  they 
 •would  perceive  their  danger  from  remoter 
 principles,  that  mention  the  dealing  of  God 
 with  others.  When  they  hear  of  the  judge- 
 ment of  God  upon  the  ungodly  ,&  the  ene- 
 mies of  the  Church,  they  would  ^[Except 
 I  Repent,  IJbaJllikewife  periJh~]Luke  13.2,5. 
 When  they  hear  thzt[fudgement  mufi  begin 
 At  the  houfe  ofGodlfihcy  would  infer  [What 
 then  fhall  be  the  end  of  them  that  obey  not  the 
 Gofpel  of  God  ?3  And  when  they  hear  that 
 [The  Righteous  are  fcarcelj  fayed  ]  They 
 would  think  [  Where  then  Jhall  the  ungodly 
 and  the  /inner  appear  ?]  *  Fet.a..  17,  18. 
 
 3.  If  you  know  not  jour  felves,jou  can- 
 not be  Chrifiians :  you  cannot  have  a  pra- 
 H  <&ica( 
 
$8  Tht  Mifchitf  efSelf-igturdnc^ 
 
 dical  belief  in  Chriil:  For  he  is  offered  to 
 youinthe  Gofpe),  as  the  remedy  for  jour 
 Mlfery  •  as  the  ranfome  for  yvnr  enthralled 
 ftutlsi  as  c^e  propitiation  for  your  fin,  and 
 josirpetcc-maker  with  the  Father  •  without 
 whole  merit,  iansfaftion,  righteoufncfstand 
 interceffion,  your  guilty  fouls  can  have  no 
 hope;  And  can  you  favingly  value  him  in 
 theferefpeds,  if  you  know  not  that  fin  and 
 mifery,  that  guilt  and  thraldom,  in  which 
 your  need  of  Chriir  confifteth?  Chrift  is 
 efteemed  by  you  according  to  the  judge- 
 ment you    pafe   upon  jour  f elves. 
 
 They  that  fay  they  are  finners ,from  a  gene- 
 ral brain-knowledge,  will  accordingly  fay 
 Chriji  is  their  Saviour  and  their  hope  ,  with 
 afuperficial  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  fick  of  fin  at 
 the  very  heart,  and  are  loft  for  ever  if  h* 
 do  not  fare  them,  mWfeel  what  the  name 
 of  a  Saviour  fignifieth  ,  and  will  look  to  him 
 as  the  Ifraelites  to  the  brazen  Serpent,  and 
 caft  themfelves  at  his  feet,  for  the  crums 
 of  grace,  and  will  yield  up  themfelves  to 
 be  faved  by  him, In  his  way.   An  xncffettntl 
 knowledge  of  your  felves,  may  make  you  be 
 lieveiu  a  Rewmtr%  as  alt  theCitj  do  of  a 
 
 Learned 
 
And  Benefit  of  Self-  Acquaintance.         9$ 
 
 Learned  able  Phyficion,  that  will  fpeak  well 
 of  his  skill,  and  refolve  to  ufe  him  vehen  ne- 
 ceflity  conttrainedi  them ,  bun  at  prefene 
 they  find  no  fuch  neceflity.    But  an  effects 
 al  fight  and  fenfe  of  your  condition,    will 
 bring  you  to  Chrift,  as  a  man  in  a  Drcffn 
 or  CtnfumftUn  tonics  ro  the  Phyficion, that 
 feds  he  mult  have  help  or  die.    Saich  Ber- 
 nard,    ^FilipimDeinon  reputat  fefu/v,  qpn 
 ipfius  non  terrctur  comminationibus ,  &c,  ] 
 You  will  nor  take  the  Son  of  God  for  a 
 Saviour  ,  if  you  be  not  affrighted  by  his 
 thrcatnings  3  And  if  you  perceive  not  that 
 you  are  Jolt,   you  will  not  heartily  thank 
 him  rhat  came  to  feek  and  fa vc  you.  [N*n 
 confclantur  Chrifti  lahcrjma  cachinnantes^ 
 non    confolamnr   panni    ejm   arnbulantes  in 
 fiolps  \  non  confclantur  ft^bulum  &  pr<gfepc 
 amantes  prima*  Cathedra*    in  Sjnagogis.  j 
 faith  Bernard  [_  Chrift s  tears  do  not  comfort 
 them  that  Uugk-:-hU  rags  do  not  comfort  them 
 that  (  love  to  )  roati^  in  robes  :  hi*  ft  able  and 
 manger  comfort  not  them  that  love  the  highefi 
 feats  in  the  Synagogues.'}    Can  you  feek  to 
 Cbrilt  to  take  you  up,  till  you  find  that  you 
 have  fallen  and  hurt  you?    Will  you  feek 
 to  him  to  fetch  you  from  the  gates  of  hell, 
 that  find  not  that  you  are  there? 
 JJutto  the  felf-condemning  fcml  that  kno 
 
 Hz 
 
 % 
 
X  co  The  Mi  [chief  of  SclfignorAnccy 
 
 -eihit  felf,  how  welicome  would  a  Saviour 
 be?  How  ready  is  fuch  a  foul  for  Chrift? 
 Thou  chat  judgeft  thy  filf  arc  the  nerfon 
 that  muft  come  to  Chrift  to  fuftifie 
 thee.  Now  thou  art  ready  to  be  healed1 
 by  him  ,  when  thou  ftndeft  that  thou  arc 
 fick,  and  dead  :  Haft  thou  received  the 
 Sentence  of  death  in  thj  felf  ?  Come  to  him 
 now  and  thou  flair  have  life,  John  5.40. 
 1  John*}.  11.  Arc  thou  weary  and  heavy 
 laden  ?  Come  to  him  for  reft  :  Come  and 
 fear  not-,  for  he  bids  thee  come ,  Matthew  1 1. 
 27,  28.  Doft  thou  know  that  thou  haft 
 finned  again]}  Heaven  and  before  God,  and 
 art  not  worthy  to^be  called  a  Son  ?  Do  but 
 caft  thy  felf  then  at  hrt  feet,  and  tell  him 
 fo,  and  ask  forgtvenefs,  and  try  whether  he 
 will  not  welcome  and  embrace  thee,  pardon 
 and  entertain  thee  ,  cloth  thee  and  feaft 
 thee  ,  and  rejoyce  over  thee  as  one  that 
 r*M  left,  and  is  found,  wot  dead,  and  is  alive  , 
 Luke  15.  For  he  came  to  feek^  and  to  favt 
 that  which  was  loft ,Lukc  19  10.  While  thou 
 faidft,  /  am  rich  c-nd  increased  in  goods  tand\ 
 have  need  of  nething,  and  kneweft  not  that\ 
 thou  art  watched,  and  miserable ,  and  pour, 
 and  blind  dudnai^d^  thou  wouldft  not  buy 
 thetryed  Gol .  )oumighteft  be  rich,  nor 
 
 bis  whiter  cy  mem  t  hat  thou  mighteft  be  cloath- 
 
 ed, 
 
And  BePifit  cf  Self  acquaintance,         ic  I 
 
 ed,  thit  the  fhame  of  thjn.-kednefs  wight  not 
 appear  •  nor  Chrifts  eye  falve  that  tboft 
 n.ighteftfee9Rev.'}.  17,  1 8.  But  now  thou 
 arc  poor  in  Spirit,  and  findeft  that  thou 
 art  nothing,  and  haft  nothings  and  of  rhy 
 felf  frtflj?  2?  nothing  chat  is  acceptably  good. 
 John  15.5.  and  that  of  thy  felf  thou  arc 
 inefficient  tothinl^any  thing  that  is  good, 
 iCcr.  3.5.  now  chou  art  readier  for  the 
 help  ot"  Chrift  ,  and  a  patient  fit  for  th~ 
 tender  healing  hand  of  the  Phyficion.Whilit 
 thou  faidft,  God,  I  thanks  thee  that  I  am  net 
 as  ether  wen  are,  extortioners,  tinjuft,  adnl* 
 terers  ,  nor  as  this  Publican  ,  the*  waft 
 further  from  Chrift  an  A  f  unification  ,  then 
 now  thou  ftandeft  as  afar  off  and  dare  ft  fcare 
 ltn-1^  up  te  heaven ,  but  fmiteft  on  thj  breaft 
 and  iaiftj  Lord  bemercifull  to  me  a  [inner y 
 Luke  18.  11, 12,  13,  14.  Not  that  extorti- 
 oners, unjuft,  adulterers,  or  any  that  arc 
 ungodIy,are  ;»/?*j5^or  can  be  faved,while 
 they  are  fuch  :  Nor  thata  fmitingon  the 
 breaft,  with  a  [_Lord  be  wercifull  tome  a 
 fmner  ]  will  ferve  their  turn  while  they  con- 
 tinue in  their  wicked  lives :  But  when  thou 
 art  brought  to  accufe  and  condemn  thy 
 felf,  thou  arc  prepared  for  his  grace  that 
 muft  renew  and  juftifie  thee.  None  fped 
 better  with  Chrift ,  then  the  woman  chac 
 confeft  her  felf  a  dog,  and  begged  but  for 
 H3  the 
 
10*         The  MifchiefefStlf-igmrtnce, 
 
 the  children*  eruws  :  And  the  Centurion 
 that  fent  friends  to  Chrift  to  mediate  for 
 him,  and  as  being  unworthy  to  comehim- 
 fd:,  and  unworthy  that  Chrift  (hould  enter 
 under  his  roof  :  For  of  the  firft  drill 
 faid  [O  woman  *  great  is  thy  faith  :  be  it  un- 
 to thee  even  as  thou  wili}  Mat.15.  27,28. 
 And  of  the  fecondhe  faith  with  admirati- 
 on [_  J  have  not  found  fo  great  fr.uh,  no  not 
 tplfrael,  £#|^ 7.6,7,8, 9.]  Though  thou 
 art  ready  to  deny  the  title  of  a  child,  and 
 to  number  thy  fclf  with  the  dogs,yetgo  to  ! 
 him  and  beg  hiscrums  of  mercy.  Though  : 
 thou  think  that  Chrift  will  not  come  to  fuch  : 
 a  one  as  thou,and  though  thou  beg  prayers  j 
 of  others,  as  thinking  he  will  not  hear  thy 
 own,  thou  little  thinkeft  how  this  fcif- 
 abafement  and  felf-denyal  prepareth  thee 
 for  his  tendered  mercies ,  and  his  efteem. 
 When  thou  art  contrite  (  as  the  duft 
 that's  trodden  underfece  )  and  poor,  and 
 trembleftat  the  Word,  then  will  he  look  at 
 thee  withcompaifion  and  refpeft,//i.66.z. 
 £  For  thus  faith  the  high  a  nd  lofty  one  thkt  in- 
 habit eth  eternity ,whofe name  ft  Inly  •,  /  dwell 
 in  the  high  and  holy  fl*ce  :  with  him  alfo  that 
 if  of  a  contrite  and  humble  fpirit,  tort- 
 Vive  the  ffirit  of  the  humble  and  to  revive 
 *the\heartof  the  contrite  ones  :  F$r  Ifrillnot 
 icntend  for  ever,  neither  will  I  be  alwayex 
 
 wroth , 
 
And  Benefit  of  Self- acquaintance. 
 
 wroth  ;  for  the  ffiirit  fhould  fail  before  me, 
 and  the  fouls  which  I  have  w?/iWf,  Iia.57. 1 5. 
 When  thou  arc  ufing  the  felf-condemning 
 words  oiPanl,  Rom.  7.  14.  to  25.  [  lam 
 carnal,  fold  under  fin  :  what  I  would,  that 
 do  I  net;  and  What  1  hate,  that  do  L  For  I 
 know  that  in  me,  that  is,  in  my  flefb  ,  dweU 
 
 leth  no  good  thing ■  I  find  a  Uw,  that  when 
 
 I  would  do  good,  evil  is  yrtfent  with  me. 
 
 A  Law  in  my  members  barring  againfb  the 
 Law  of  my  mind,  and  bringing  me  into  capti- 
 vity to  the  Law  of  fin — -]  when  thou 
 
 crieft  out  with  him  £  0  wretched  man  that  I 
 am,  who  fhaU  deliver  me, from  the  body  of  this 
 death  -,  ]  thou  arc  then  titter  to  look  to  chy 
 Redeemer,  aud  ufe  the  following  words 
 [  /  thanl^  God  through  fefus  Chrift  our 
 Lord.2  When  thou*  didft  exalt  thy  felf, 
 thou  waft  obnoxious  to  the  ftormes  of  Ju- 
 ftice,  which  was  engaged  to  bring  thee  low  : 
 But  now  thou  humble fi  thy  felf,  thou  Jieft 
 in  the  way  of  Mercy,  that  is  engaged  to 
 exalt  thee,  Lukr  14.  11.  &  18.  14.  Mercy 
 \ooketh  downard,  and  an  quickly  fpie  a  (in- 
 ner in  the  duft  •  but  cannot  leave  him  there, 
 nor  deny  him  companion  and  relief.  Arc 
 thou  caftout  as  helplefs ,  wounded  by  thy 
 fin,  and  neglefted  by  all  others  that  pal's 
 by  ?  Thou  art  the  fiucft  objeft  for  the  skill 
 K  4  and 
 
104  The  Mifchief  of  Self -ignorance, 
 
 and  mercy  of  him  that  wafhcth  finners  in 
 his  blood,  and  tenderly  bindeth  up  their 
 wounds,  and  undertakes  the  perfe&ing  of 
 the  cure,  though  yet  thou  mufl:  bear  the 
 Surgeons  hand,  til!  his  time  of  perfcd  cure 
 become,  Lxk*  10.  33,  34, 35.    Now  thou 
 perceiveft  the  greatnefs  of  thy  fin  and  mife- 
 ry,  thou  art  fit  to  ftudy  the  greatnefs  of  his 
 mercy  :&  with  allSaints  (10  Itrivejfc  compre- 
 hend^ what  is  the  breadth >&  length, &  depth, 
 &height,andto  know  the  love  ofChrifi  which 
 fajfeth  knowledge,   Ephef.  3.18,  19.   Now 
 thou  halt  f mitten  upon  the  thigh,  and  faid, 
 What  have  I  done  t  ferem.  31.  19.  &  8. 6.  * 
 thou  art  fitter  to  look  unto  him  that  was 
 wounded  and  fwitten  for  thy  tranfgreffions, 
 and  to  confidcrwhat  he  hath  done ,and /offe- 
 red :  how  he  hath  born  thy  grief  And  car- 
 ried thy  forrows,  and  was  bruifed  for  thy 
 iniquities ;  the  chafiifment  of  our  feace  wtt 
 laid  upon  him, and  we  are  healed  by  hit  firipes: 
 All  we  like  Jheep  have  gone  aftray :  we  have 
 turned  every  one  to  hi*  own  way  ,    and  the 
 Lord  hath  laid  on  him  the  iniquity  of  us  all, 
 Ifa.  53.  4,  y,<5,  #r.    Art  thou   in   doubt 
 whether  there  be  any  forgivenefs  for  thy 
 fins?  and  whether  there  be  any  place  for 
 Repentance  f  Remember  that  Chrift  is  rir- 
 altedby  Gods  right  hand  to  be  a  Prince  and  4 
 
 Saviour 
 
An&  Bene  ft  ofSelf-dcqudintdnce.         10$ 
 
 Savienr  ,    to  give  Refentnace  nnto  ifrael  and 
 forgivncfs  of  fins  Ad*.  5.  31.  And  that  he 
 himfelt  hath  ipoken  it, that  [All  manner 
 $f  (in  and  blaffhemj  /hall  be  forgiven  unto 
 wen,  3  except   the   Blaffhemj    againfi  the 
 Spirit.  Math.  12.  32.  And  this  Forgivenejs 
 of  fins  thou  art  bound  to  believe  as  an  Ar- 
 ticle of  thy  Creed:  that  it  is  purchafed  by 
 Chrifi  ,  and  freely  cfered  in  the  Gofpell. 
 Mercy  did  but   wait   all    this  while,   till 
 thou  waft  brought  to  underftand  the  want 
 and  worth  of  it ,  that   it  might  be  thine9 
 When  a  Peter  that  denycth  Chrift  with 
 oaths  and  curfing ,  goeth  out  and  weep- 
 cth,  he  fpeedily  finds  mercy  from   him 
 without ,  that  he  but  now  denyed  within. 
 When  fo  bloody  zperfecHterts  Paul  find- 
 eth  mercy  ,  upon  his  proftration  and  con- 
 feflion-,  and  when  fo  great  an  offender  as 
 Mantjfeh  \s  forgiven  upon  his  penitence , 
 in  bonds,  when  all  his  witchcraft,  idolatry 
 and  crueltjes  are  pardoned,  upon  a  repent- 
 ance that  might  feeme  to  have  been  forced 
 by  a  grievous  fcourge^  what  {inner  that 
 perceives  his  fin  and  mifcry ,  canqueftion 
 his  entertainment  if  he  come  to  Chrift. 
 Come  to  him  finner,with  thy  had  and  burden^ 
 Come  to  him  with  all   thy  acknowledged 
 unworthynefs;  and  try  whether  he  will 
 
 re. 
 
e 
 
 %q6        The  Mifchlcfof  Stlf-ignoramc, 
 
 rcfufc  thee.  He  hath  profeffed  that  \Him 
 that  cometh  to  him  ,  he  mil  in  no  wife  caft 
 §*t]  Joh.  6.  37.  He  refufed  not  his  very 
 murderers ,  when  they  were  pricked  at  tk 
 Heart  and  enquired  after  areraedie,A&.2, 3  7. 
 And  will  he  refufe  thee?  Hath  our  Phyficion 
 poured  out  his  blood  to  make  a  medicine 
 for  diftra&edfinners?  and  now  is  he  un- 
 willing to  work  the  cure?  [Fx/hs  eft  fan- 
 guis  mtdici ,   &  fattum  eft  me  die  amentum 
 frenetici  ]  faith  Auguftinc.  O  finer  /  now 
 rhou  art  brought  to  knoty  thy  felf,  know 
 Chrift  alfo,  and  the  cure  it  done.   Let  thy 
 thoughts  of  the  Re  we  die  be  deeper  and  larger 
 and  longer  then  all  thy  thoughts  of  thy  Mi- 
 ferj  f  It  is  thy  fimn&Jbame  if  it  be  notfo: 
 Why  wilt  thou  have  twenty  thoughts  of 
 /»and  miferj ,  for  one  that  thou  haft  of 
 Cbri/l  and  mercy  ?   when  mercy  is  fo  large 
 and  great  and  wondcrfull  as  to  triumph 
 over  mifery  :   and  Grace  aboundeth   much 
 more -where  fin  hath  abounded^Kom^  5.  20. 
 [jnfpice  vulnera  pendent  is\  fanguinem  mori- 
 entis^  pretium  redimentis  \  cicatrices  refttr- 
 gentis.  Caput  habet  inclinatnm  ad  efcnlan- 
 dnm ;  cor  apertum  ad  diligendum  •,  brachia 
 extenfa    ad    amplexandnm ,   utnm  corpus 
 expo  fit  nm  ad  redimendum\  faith  Auguftin. 
 t  Behold  tht  rounds  of  Chrift  as  he  is  hang- 
 
 ing 
 
And  Benefit  tfSelf'&cqtuintdnee. 
 
 ing  \  the  blood  of  him  dyings  the  price  of  him 
 redeeming  ,  the  [cays  of  him  rifing.  His  Head 
 is  bowed  to  Kifs  thee :  his  heart  opento  love 
 thee  ;  hit  Arms  open  to  embrace  thee  -9 
 his  whole  body  expofed  to  redeem  thee.  3 
 
 [Homo  f alius  eft  hominis  f  'aftor ■•  ut  fugeret 
 nbera  regens  fydera  \  Ht  efuriret  Panis  ^  fit 
 fiteret  Fens  •,  dormiret  Lux  -,  ab  itinere  vix 
 fatigaretur  •,  faljis  teflibus  Veritas  occul- 
 taretur-,  Jndexvivdrum  &  mortuoruma  j*~ 
 dice  mart  all  judictretur  -,  ab  injttftis  jtifti- 
 tia  damnaretur  ^  fltigellis  difciplinacadtn- 
 tur  •,  [pinU  botrns  coronarefur  •,  in  ligno 
 fundamentttm  Jufpenderetur  •,  virtus  in  fir- 
 maretur  ;  falus  vulneraretur  ^  vita 
 njoreretur  3  faith  Aug.  that  is,  [The  Maimer 
 rfman  was  made  man  •  that  he  rright  fuck^ 
 the  breafts  that  rules  the  ftarrs  ;  that  Bread. 
 might  hunger-^  the  Spring  (or  fountain)  might 
 thirft  •  the  Light  might  fleep\  the  Way 
 might  be  -weary  in  his  journey  ^  that  the 
 Truth  might  be  hidden  by  falje  nvitneftes: 
 That  the  fudge  of  ejuick^  and  dead  might  be 
 judged  by  amort  al  judge  :  luftice  might  be 
 condemned  by  the  unjuft  ^  Di/cipline  might 
 be  [courgtd  ;  the  Clufier  of  grapes  might  be 
 crowned  with  thorns  ;  the  Foundation 
 might  be  handed  on  a  tree  ;  thdt  Strength 
 might  be  iveakned^    that  Health    might  be 
 
 wounded: 
 
ic8         The  Mi  [chief of Sclf-igntrdnce, 
 
 Wounded  •  and  that  Life  it f elf  might  dye.  3 
 This  is  the  wonderfull  myitery  of  Love  , 
 which  will  entertain  the  loul  that  comes 
 to  Chrift  ,  and  which  thou  muft  fiudy  to 
 knew  when  thou  knoweft  thy  felf.  But  till 
 then  all  thefewill  be  riddles  , -to  thee,  or 
 little  relijhed  :  and  Chrift  will  feem  to  thy 
 neglefting  heart  to  have  dyed  and  done  all 
 this  in  vain. 
 
 And  hence  it  is,  that  as  proud,  ungodly 
 fenfuall  men,  were  never  found  Believers^  io 
 they  oft-times  fall  from  that  opinionativc 
 commtn  faith  which  they  had,  and  of  all  men 
 do  molt  cafily  turn  Apoftates:  It  being 
 juftwiih  God  that  they  fhould  be  fo  far 
 forfaken  as  to  vilifye  the  remedie,  that 
 VpomU  not  know  their  fin  &  mifery,  but  love 
 it  and  pert  nacioufly  hold  it  as  their  fehciry. 
 4.  If  you  KntFto  not  your  J f elves ,  you 
 will  net  know  what  to  do  with  your  J elves  f 
 nor  to  what  end  and  for  what  work^  yon  are  to 
 live.  This  makes  the  Holy  work  neglefted, 
 and  moll  men  live  to  little  purpofe,  waiting 
 their  daies  in  matters  that  them  j "elves  will 
 call  impertinent  when  they  come  to  die  :  as 
 if  they  were  good  for  nothing  el  le.  Whereas 
 if  they  knew  them  [elves ,  they  would 
 know  that  they  are  made  and  fitted 
 for  more  noble  worker   O  man,  if  thou 
 
 were 
 
And  Btnejit  of  * Uf-KquAtnttnce.         iop 
 
 were   acquainted  well  with  thy  faculties 
 and  frame  ,    thou   wouldeft   perceive   the 
 Name  of  God  thy  Maker,  to  be  fo  deeply 
 engraven  in  thy  nature,  even  in  all  thy  parts 
 and  powers ,  as  (hould  Convince  thee  that 
 thou  waft  made  for  bim-jhzt  all  thou  art  and 
 all  thou  haft,  is  nothing  worth,  but  for  his 
 fervice  :  As  all  the  parts  and  motions  of 
 a  doctor  watch,  arc  but  to  tell  the  hour 
 cf  the  day.    Thou  wouldft  k»w  then  the 
 meaning    of  Santlifieatien  and  Holinefs  : 
 that  it  fignifyeth    but  the  Giving  God  his 
 own-,  and  is  the  fir  ft  fart  of  fuftice^  with- 
 out which,  no  rendering  men  their  due  can 
 prove  thee  Juft :  Thou  wouldft  then  know 
 the  nnreafonahlenefs  and  in jufticc  of  ungodr 
 lynefs  and   aU  fin  :  And   that  to  ferve  thy 
 flcfhly  lufts  and  pleafures  with  thofe  noble 
 faculties  that  were  purpofcly  formed   to 
 love  and  ferve  the  Eternall  God ,  is  more 
 abfnrd  and  villainous  ,  then  to  employ  the 
 higheft  officers  oftheKingrin  thefweep- 
 ingof  your  chimneyes,  or  the  ferving  of 
 your  fwine.  Remember  it,  unreafonabie , 
 brutifli    man ,  the  next   time    thou  art 
 going     to    thy  lufts     and    fenfuall  de- 
 lights.   It  is  no   wifer  a   courfe     thou 
 takeft :    It    is  no    more    honorable    or 
 juft  :   but    as     much    worfe  f  as    God 
 
 is 
 
1 10  7ke  CMifcblcfrf  Self-fewraKte, 
 
 is  to  be  preferred  to  a  King  •,  and  a$  thy  fin 
 £worfethen  the  ferving  of  thy  fwine.  O 
 man,  didft  thou  but  know  thy  fclfandfor 
 what  employment  thy  facukyes  are  made, 
 thou  wouldft  lift  up  thy  head,  and  fenoufly 
 think,  Vtho  holds  the  reins?    who   keepc* 
 thy  breach  yet  in  thy  noftnlls ,  and  con* 
 tinueth   thee   in  life?  And  Vvhcrt  it  is   chat 
 thou  muft  fhortly    fix  thy  unchangeable 
 abode^  And  what  isnoVt  to  be  done  in  pre- 
 paration for  fuchaday?  Os   homini  fub li- 
 me  dedit ,  &c.    Thou  wouldft  know  that 
 thou  hadft  not  that  Reafon  ,  and  that  will 
 and  executive  power,  to  rowl  in  the  earth, 
 and  be  but  a  cunning  kjndofheafi,  that  hath 
 wit  to- play  the  fool,   and   can  ingevioufly 
 live  beLw  under  ft  anding^  and  do  chat  wit  If 
 argument  which  other  bruits  can  do  without 
 it :  Thou  wouldft  know  that  thy  higher  fa- 
 culties were  not  made  to  ferve  the  lower: 
 thy  Reafm  to  ferve  thy  fenfuall  delight:  the 
 horfe  was  not  made  to  ride  the  man ,  nor 
 the  maftcr  to  follow  and    attend  the  deg. 
 O  man  /  hadft   thou  not  loft   the  Know- 
 ledge of  thy   (elf  ,  thou  wouldft  be  lb  far 
 from  wandering  at  a  H*lj  life ,  that  thou 
 wouldft  look  upon   an  nnholj    ptrfon  as  a 
 monfter,  and  wouldft  hear  thederidersand 
 oppofers  of  a  holy  life ,  as  thou  wouldft 
 
 hear 
 
And  Benefit  ofSelf-Ae^uAtnHnce.  1 1 1 
 
 hear  him  that  were  deriding  a  man  becaufc 
 
 he  is  not  a/»/w,  or  were  reproaching  men 
 of  honor  and  turning  ,  becaufe  they  live 
 not  as  an  Afs. 
 
 I  confefs^j  foul  is  too  apt  to  loft  its 
 lively  fenfe  ot  all  thefe  things  :  But  when 
 ever  it  is  awake,  I  am  fore'e   to  fay  ,  in 
 thefe  kind' of  meditations,  Q  If  1  had  net 
 a  God  to  know  and  thinly  on,  to  Love  and 
 honor  ,  to  fcel^  and  ferve  ,  what  had  I  tod* 
 with  mj  nnderftanding ,     will  and  all  my 
 powers}  What  Should  I  do  with  life  and  time? 
 What  nfe  Jhould  I  make  of  Gods  frovifionsi 
 What   could  I  find  to  do  in  the  World  ,  that 
 is  worthy  of  a  man}  Were  it  not  as  go$d  lie 
 fiilly  and  Jleep  ottt  my  daiesand  profefftdly 
 do  nothing  ,  as  to  go  dreaming  With  afeem- 
 ing  ferioufnefs,  and  wander  abom  the  world 
 as  in  my  fleep,  and  do  nothing  with  fueh  a, 
 treuhltfome  fiir ,   as  fenfua  11  worldly  perfons 
 do}  Ctuldnot  1  heave  plaid  the  heafi  with- 
 out a   Reafonalle  free-Working  fonli  Let 
 them  turn  from  God  ,  and    negled   the 
 conduct  of  the  Redeemer ,  and  difregard 
 the  holy  approaches  and  breathings    and 
 workings  of  the  foul  towards  its  beloved 
 Center  and  felicity,  that  know  not  what 
 an  immortal  foul  is,  or  know  how  els  to  im- 
 ploy  their  facukyes,  with  fawfe&ion  or 
 
 content 
 
112  The  MifchicfofSeif-  ignorance > 
 
 conttcnt  unto  themfelves.  I  profefs  here  as 
 in  his  prcfencc  that  is  the  Father  offpirits, 
 and  before  Angels  and  men,  I  do  not,  I 
 know  not  what  els  to  do  with  my  foul 
 that's  worth  the  doing,  but  what  is  fub- 
 fervient  to  its  proper  objeft,  its  end  and 
 cverlafting  Reft.  If  the  Holy  fervicc  of  God 
 and  the  preparation  for  Heaven,  and 
 making  after  Chrift  and  happinefs,  be 
 forbidden  me,  I  have  no  more  to  do  in  the 
 world,  that  will  fatisfie  my  Reafon ,  or 
 facisfie  my  afeftions ,  or  that  as  a  man  or 
 a  CbrifiUn  I  can  oVph.  And  ics  as  good 
 mt  live,  as  to  be  deprived  of  the  ufes  and 
 the  end*  of  Life.  Though  my  Love  and 
 Dc fires  arc  infinitely  below  the  Et  email 
 Goodnefs,  and  Glorj,  which  they  (hoald  pro* 
 fecute  and  embrace ,  yet  do  my  little  tafisy 
 and  dull  de fires,  and  told  afett ions  confent 
 unfeignedly  to  fay,  Let  me  have  God  or 
 nothing  :  Let  me  know  him  and  his  will% 
 and  what  Vvill  fleafe  him,  and  hot*  I  may 
 enjoy  him  :  or  O  that  I  had  never  had  an  nn  - 
 derfianding  to  know  any  thing\  Let  me  re- 
 member him*,  or  O  that  I  had  never  had 
 a  memory!  Lft  me  Love  him  and  be  beloved  of 
 him  •,  or  0  that  I  had  never  hadfnch  4  thing 
 as  Love  within  me  !  Let  me  hear  his  teach- 
 ings >  or  have   no  ears :   Let  me  ferve  him 
 
 with 
 
And  Benefit  $f  Self  acquaintance.  1 1 J 
 
 with  my  riches ,  or  let  me  have  none :  and 
 with  any  inierefi  And  htneur,  6r  let  ne  be 
 defpifed]  Its  Nothing  thac  he  gives  not 
 Being  co;  And  its  Vf clefs  that  is  not  for 
 his  Glory  and  his  trill.  If  (jod  have  nothing 
 to  do  with  me  ,  I  have  nothing  u  do  wLn 
 n>yfelf,  nor  the  world  hath  nothing  to  do 
 wkh  me. 
 
 Let  dark  and  dreaming  ,  doating  finners 
 declare  their  (hame ,  and  fpeak  evill  of 
 what  they  never  knew,  and  negleft  the 
 Good  they  never  fa w  ^  let  them  chat  know 
 not  themfelves  or  God ,  reiufe  to  give  up 
 themf elves  to  Cfod,  and  think  a  life  of  fen- 
 fuality  more  fuitable  to  them.  But  Lord 
 lift  thou  up  the  light  of  thy  countenance  en 
 me.  Pial.  4.  and  lee  me  no  longer  be  a 
 man,  nor  haveReafon  or  any  of  thy  ta- 
 lents in  ray  truft  ,  then  I  (hall  be  Thine , 
 and  live  to  Thee.  I  fay  as  Bernard  [_Dig- 
 nus  plane  eft  morte  ,  qtiitihi  Chrifterecu- 
 fat  vivere  •,  (£=  qui  tiki  non  f/ipit ,  defipit  -, 
 &  qui  curat  effe  nifi  prc-pterti,  pro  ni  hilo 
 eft  &  nihil  eft.  Propter  teipf urn  Deusfec'ifti 
 omnia  ^  &  qui  e(fe  vult  $bi,&  non  tibi% 
 nil effe  incipit  inter  tmnia7\  \Worthyis  that 
 man  ,  0  Chrift,  to  die  ,  that  refufeth  to  livt 
 to  thee  :  and  he  that  U  net  wife  to  the  ,  h 
 but  a  fool:  -,  and  he  that  careth  to  Be  un- 
 I  Uf$ 
 
1 1 6         J  he  Mifcbief  $f  Stlfi  tgnorancr± 
 
 lefs  it  le  for  thee,  is  good  for  nothing,  and  & 
 nothing.  FtrthjfelfQGod  haft  thou  wade 
 ai  things-,  and  he  that  would  Be  to  himfelf 
 and  not  thee  %  among  all  things  begineth  to 
 be  Nothing.^ 
 
 5.  If  you  ktiew  notjonr  {elves,  joh  know 
 not  how  to  apflj  the  Word  of  God ,  which 
 joh  read  or  heare-,  you  know  not  how  to 
 ufe  cither  fromifes  or  tbreatnings9  to  the 
 benefit  of  your  foules :  Nay  you  will  rnifaf- 
 flj  thern  to  you  hurt.  If  you  are  unregenc- 
 rateand  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  grofferfinners,  but  not  to  you. 
 All  the  descriptions  of  the  unfanttified  and 
 their  mlferj ,  will  little  affed  you  -,  aad 
 all  Gods  threatnings  to  fuch  will  little 
 move  youj  for  you  will  think  they  are 
 not  meant  of  joh-,  you  will  be  Pharifaically 
 buffing  jour  f elves  when  you  (hould  be 
 pricked  at  the  heart  and  laid  in  Contrition 
 at  the  feet  of  Chriit;  you  will  be  thank- 
 ing God  that  you  are  not  fuch  as  indeed 
 yen  are-,  you  will  be  making  application  of 
 the  threatnings  to  others ,  and  pittyingt  hem 
 when  you  {hould  lament  jottrfelves-,  you 
 will  be  thundering  when  you  ftiould  be 
 tremblings  and  fpeaking  tbatevillof*/for? 
 
 that 
 
And  Bene  ft  ofStlf-AcquAintiwct.       %  \  j 
 
 that  is  your  owncy  and  convincing  others 
 of  that  which  you  had  need  to  be  cenvin- 
 cedof  ;  and  wakening  others  by  talking  in 
 jour  (leepe  -,  and  calling  other,  men  hypo* 
 critcs ,  proud  ,,  felf  conceited  s  ignoranc 
 and  o:her  fucli  names  that  are  indeed  jour 
 ortne^  you  will  read  or  heare  your  owne  con* 
 demnation  ,  and  nothz  moved  at  it,  as  not 
 knowing  your  owne  defcripnon  when  you 
 heare  it ,  but  thinking  that  this  thunder- 
 bolt is  levelled  at  another  fort  of  men. 
 All  the  words  of  Peace  and  Comfort,  you 
 Will  think  are  meant  of  filth  as  you.  When 
 you  read  of  Pardon,  Reconciliation,  Adop- 
 tion ,  and  right  to  everlalhng  Life ,  you 
 will  imagine  that  all  thefe  are  yours. 
 And  thus  you  will  be  dreaming- ric  h and fafe , 
 when  you  are  poqre  and  mifcrable  ,  and  in 
 the  greateft  pe rill.  And  is  it  nor  piety  than 
 the  celeltiall  undeceving  Light  fbould 
 bcabfed  to  fo  dangerous  fdf deceit  ?  and 
 that  Truth  itfelf  (houjd  be  made  the  fur- 
 therance of  fo  great  an  error  ?  And  than 
 the  ejef/Jve  fhould  more  fnt  out  jour  eyes  ! 
 Is  it  not  fad  to  confider  that  you  (hould 
 now  be  emboldened  to  frefumption  ,  by  thac 
 very  word  whicfe  (unlefs  you  be  convert 
 ted)  will  judge  you  to  damnation?  And 
 that  f elf -deceit  fhould  be  increafed,  by  the 
 1 2  lUft 
 
n6         The  MifchiefefSclf-ignirdnee, 
 
 glafs  of  verity  that  (hould  undeceive  you  ? 
 
 How  can  you  know  what  fromife  ot 
 threatning  doth  belong  to  you,  while  you 
 know  notwhat  ftate  your  fouls  are  in:  Can 
 you  tell  what  "Phyfic^  to  take ,  till  your 
 difeafe  be  known  ?  or  choofe  your  plaiftcr 
 till  you  know  your  fore  ?  ] 
 
 6.   if    you    know     not     yourfelves    f 
 
 ydu  know  not  how  to  confefs  or  pray.  This 
 
 makes  men  ConfeI*   t^lc'r  f**  *0  fcldomc 
 
 and  with  fo  little  remorfe  to   God   and 
 
 i      man^  you  hide   them   becaufe    they   are 
 
 hidden  from  your/elves  •,  and  therefore  God 
 
 will  open  them  to  your  (hame :  whereas  if 
 
 they  were  opened  to  ycu ,   they  would  be 
 
 opened  by  you ,  and  covered  by  God.  Saith 
 
 Auguftmc  \_Non  operui ,  fed  aperul  ut  $pe- 
 
 rires ;  Non  calavi^  ut  tegeres :    Nam  ejuando 
 
 homo  detegit^Deut  tegit.  Cum  homo  calat  t 
 
 JDeus  nudat:  Cum  homo  agnofcit,  Deus  igno- 
 
 fcit  2    C  I  ^  not  cover  %    tut  open    that 
 
 thou  maift  cover :  1 concealed  not ,   that  thou 
 
 might  ft  hide.  For  when  man  difclofeth ,  God 
 
 '  covertth  :   When    man  hideth  v  God  maketh 
 
 tare  :  when  man  confejftth,  Godforgiveth.~J 
 
 For  want  of  felf-acquintance  it  is  that  men 
 
 hypocritically  confefs  to  God  in  a  way  of 
 
 cuftome,  the  fins  which  they  will  deny  or 
 
 excufe  toman  -  and  will  tell  God  formally 
 
 of 
 
 ■. 
 
And  Benefit  if  Self-dcquatntdnce. 
 
 of  much,  which  they  cannot  endure  to  be 
 told  of  fcriouflyby  a  reprover:  orifthey 
 confefs  it  generally  with  a  feeming  humi- 
 lity to  others,  they  cannot  beare  that 
 another  (hould  faithfully  charge  it  upon 
 them ,  in  order  to  their  true  humiliation 
 and  amendment  [indicia  vera  confefftonis 
 funt,fiHt  mufquifque  fe  yeccatorem  dicit^ 
 id  de  fe  dicenti  aiteri  non  contradicat.  Nam 
 non  feccator  fed  jufius  videri  appetit ,  cum 
 feccatorem  fe  ejuifqne  nullo  arguente  confi- 
 tetur;  fuferbU  quippe  vitium  eft  ,  ut  quod 
 deft  fateri  quis  fua  fponte  dignatur,  hoc 
 Jibi  did  ab aliis dedignetur']  faith  Bernard* 
 [_It  is  the  fane  of  true  Confeffion  if \  as 
 tvery  one  faith  ho  it  a  jinner  y  he  contradiEt 
 not  another  that  faith  it  of  him.  For  he  de- 
 fireth  not  to  feeme  a  Jinner ,  but  Rightecns  9 
 when  one  confejfeth  himfelf  a  Jinner  when  none 
 reproveth  him.  It  is  the  vice  of  Pride  for 
 d  man  to  difdaine  to  have  thatfpokjn  to  him 
 of  others  ,  which  he  fiucJ^  not  to  confefs  of 
 his  *wn  accord  concerning  himfe/f] 
 
 And  for  prayer ,  it  is  mens  ignorance  of 
 themfelves  that  makes  prayer  fo  little  in 
 requeft :  Hunger  bell  teacheui  men  to  beg. 
 You  would  be  ofter  on  your  knees  ,  if  you 
 were  of  ter(%n your  hearts.  Prayer  would  not 
 fcem  needlefs,  if  you  knew  your  needs.  Know 
 1 3  your 
 
t  %  o  The  tfifchiefdfStlfi  ig*ordncey 
 
 yonr  f elves  and  be  prayerlefs  if  you  can* 
 When  the  Prodigal  was  convinced,  he  pre- 
 sently purpofeth  to  Confefs  and- Pray.  When 
 }>a*1  was  converted,  Ananiot  hath  this  evi- 
 dence of  it  from  God  [  Behold  he  prayeth  ] 
 A  d.  9.  i  i .  Indeed  the  inward  part  of prayer, 
 is  the  wotim  of  4  retnrning  foul  to  God :  taich 
 Hugo  [^Oratio  efi  pidt  mentis  &  humilis  aA 
 Detim  conver Jio 9fide,  fpe,  &  charitate  fub- 
 fiixa.  ~\  Prayer  is  the  turning  of  a  pious  hum- 
 ble foul  to  God,  leaning  upon  faith  s  hope  and 
 love.  ]  It  is  £  Or  ami  fubfidiatn,  Deo  facri- 
 ficixm^darncnibus  flagellum~\  The  relief  %f 
 the  Petitioner  jhe  facrifiee  of  God,  the  f course 
 of  Devils.] 
 
 And ;  felf-  knowledge  would  teach  men 
 how  to  pray.  Your  own  hearts  would  be  the 
 baft  Prayer-books  to  you,  if  you-were  skill- 
 full in  reading  them.  Did  you  fee  what 
 [in  is,  and  in  what  Relation  you  ftand  to 
 God,  to  Heaven  and  He  It*  it  would  drive 
 you  above  your  beads'  and  lifelefs  words  of 
 vourfe,  and  mnke  you  know  that  to  pray 
 xo  God  for  pardon  and  falvation,  is  noc 
 a  work  for  a  fleepy  foul :  faith  Gregory, 
 £  I  He  T>eo  veram  Or.tivnem  exhihet  qui  ft* 
 'metipfum  Cdgnofcit)  quiapttlvts  fit  •,  humili* 
 ter  videt,  qui  nihil  fibi  virtHt is  tribuit  fii<:7\ 
 He  offereth  the  truefi  ptayer  to  God,  that 
 
 k?WKth 
 
hnoweth  blmfelf,  that  humbly  Jeeth he  is  but 
 dnft,  andaferibeth  not  vert  He  to  him/el  f,8cc.] 
 Nothing  quenchcth  prayer  more,  then  to 
 be  ntifkakj*  or  mindlefs  about  our  f elves* 
 -When  we  go  from  howc,ih\$  rire  goes  out  -y 
 But  when  we  return,  and  fearch  our  hearts, 
 and  fee  the  fins,  the  tfancs.the  weaknefTes 
 that  are  there, and  perceive  the  danger  that 
 is  before  us,  and  wichall  the  glorious  hopes 
 that  are  offered  us ,  here's  fuell  and  bellows 
 tocnflame  the  foul,andcureit  oVxtsdrow- 
 finefs  and  dumbnefs.  Help  any  finner  to  a 
 clearer  light  to  fee  into  his  heart  and  life,and 
 to  a  lively  er  fenfe  of  his  own  conditioned 
 I  warrant  you  he  will  be  more  difpofed  to 
 fervent  fryer  f  and  will  better  underftand 
 the  meaning  of  thofe  Words,  Lukj  18.  i. 
 \That  men  ought  alwayes  to  pray  and  net 
 to  faint.  2  and  J  Thef.  5.17.  Pray  without 
 ceajing.  J  You  may  hear  fome  impious 
 perfons  now  difputing  againft  frequent  and 
 fervent  prayer,  and  faying,  What  need  aU 
 this  ado  f  But  if  you  were  able  to  open 
 thefe  mens  eyes,  and  (hew  them  wh?t  is 
 within  them  and  before  them ,  you  would 
 quickly  anfwer  all  their  arguments ,  and 
 convince  them  better  then  words  c&n  do, 
 and  put  an  end  to  thedifpnte.  You  would 
 fctaQthe  prayerlefs  families  in  Town  and 
 1 4  Countrey, 
 
The  Mifchiefef  Stlf-ignordncc^ 
 Country,  Gentlemensand  poor  mens,  on 
 fervent  calling  upon  God,   if  you  could 
 but  help  them  to  fuch  a  fight  of  their  fin 
 2nd  danger,  as  fliortly  the  floated  of  them 
 tnuft  have.     Why  do  they  pray,  and  call 
 for  prayers,  when  they  come  to  die,    but 
 that  tbey  begin  a   little  better  to  know 
 themfelves  ?    They   fee    then  that  youth  i 
 and  health  and  honour  are  not  the  things, 
 nor  make  them  not  fo  happy,  as  befooling 
 profperity  once  perfwaded   them.     Did 
 they  believe  and  confider  what  God  faith 
 of  them,  and  not  what  flattery  and  felf- 
 lovefay,  it  would  open  the  mouths  of  them 
 that  are  moft  fpeechlefs.     But  thofc  that 
 ztt  born  deaf ^  are  alwayes^w£.  How  can 
 tbey  //tof^thac  language  with  defire  to  God, 
 which  they  never  learnt  by  pith  from  God 
 or  by  knowledge  of  themfelves  ? 
 
 And  felf-knowledge  would  teach  men 
 what  to  Mkj  They  would  feel  moft  need 
 of  ffiritual  mercies  ,  and  beg  hardeft  for 
 them  5  and  for  outward  things,  they  would 
 ask  but  for  their  daily  bread-  and  not  be 
 foolifhly  importunate  with  God  for  that 
 which  they  know  not  to  be  fuitable  or  good 
 for  there.  [  Fideliter  f urticans  Deo  fro 
 ntctffitatibm  hnjus  vitd,  &  tniftrecordittr 
 4#anur ,   &  miferecorditer    ton    auditor. 
 
TAni  Benefit  ofSelf-Acquitntunce]         ni 
 
 £l*id  enim  infirmo  fit  huIIhs  magis  novit 
 wedicw  quam  agrotus  ]]  faith  frefpcr.  Its 
 mercy  to  be  dmyrd  fometimes  when  wc 
 pray  for  emwtra  things :  Our  Phyfition, 
 and  not  wc  muft  choofe  our  Phyfick,  and 
 prefcribc  our  diet. 
 
 And  if  men  knew  themf elves  ,  it  would 
 teach  them  en  what  terms  to    expett  the 
 hearing  of  their  prayers.    Neither  to  be^- 
 cepted  for  their  merits,  nor  yet  to  be  accep- 
 ted without  that  faith,  and  Repentance,  and 
 dejire,  that  ferioufnefs,  humility,  and  fin- 
 cerity  of  heart,  which  the  very  nature  of 
 prayer  to  God  doth  contain  or  prefuppofe. 
 He  that  nameth  the  name  of  Chrifi,  muft  de- 
 fart  from  iniquity,  2  Tim.  2. 19.    and  muft 
 Vvaflj  himfelf  and  makj  him  clean,    and  put 
 away  the  evil  of  his  doings  from  before  the 
 tyes  ef  God,  and  ceafe  to  do  evil ,  and  learn 
 to-  do  well-,  Ifa.  1.16,  17.  As  knowing  that 
 though  a  Simon  Magnt   muft  Repent  and 
 Pray,  A&s  8.  22.  and  the  wicked  in  for  fake 
 ing  his  way,  and  thoughts,  and  returning  to 
 the  Lord ,    muft  feele^  him  while  he  way  he 
 fbund,  and  call  upon  him  while  he  is  near'] 
 Ifa.  5  5 . 6,  7.  and  the  prayers  of  a  humbled 
 Publican  are  heard,  when  he  fees  his^vijr- 
 er  agfinft  his  fins  >,  Yet  if  he  would  cherifh 
 hisfinby  prayer,zt\d  fiatier  himfelf  into  a 
 
 prefumption 
 
a  H        T&*  UWifchief  $f  Selfign*rd*ct, 
 
 Erefumption  and  fecurity  in  a  wicked  lift, 
 ccaufc  he  ufeth  to  a&k^  God  forgivenefs  ;  if 
 he  thus  regard  iniquity  in  his  hearty  Cod  "bill 
 not  hear  his  prayers t  Pfal.  66.  18.  and  we 
 knot?  that  fuch  impenitcnty/*jrttv  God  hear- 
 ethnot,  John  $.  3  i.  And  */>**  the  prayers  of 
 the  wicked  as "wicked,  (  which  are  not  a 
 withdrawing  from  his  wickednefs ,  but  a 
 bolder  of  his  fecurity,  and  as  a  craving  of 
 protection  and  leave  to  fin  )  are  but  an  abo- 
 mination to  the  Lord,  Prov.  17.  8.  &  28  9. 
 Ferrum  print  extrahendum  ,  The  bullet  jhe 
 thorn  mult  bcfirfi  got  out,  before  any  me- 
 dicine can  heal  their  wounds.  Saith^jr*- 
 fiine  £  Plus  Deo  placet  latratus  canum  , 
 wugitns  bourn  ,  gr  tinnitus  for  cor  urn ,  quam. 
 cant  us  clericorum  luxwriantium^\  \JThe 
 barking  of  dogs  ,  the  lowing  of  beafis ,  the 
 grunting  of  J  wine  ,  4b/£  f  leaf e  God  better 
 then  the  finging  of  luxuriant  Clergy  pten^ 
 Did  men  know  them/elves^  and  who  they 
 have  to  do  with  in  their  praycrs,they  woula 
 not  go  from  Cards,  and  Dice,  and  glutto- 
 ny, and  fornication,  and  railing,  lying  or 
 reviling  at  the  fervants  of  the  Lord,  to  a 
 few  hypocritical  words  of  prayer,  to  falvc 
 all  till  the  next  time,and  wipe  their  mouths, 
 as  if  one  fin  had  procured  the  forgivenefs 
 of  another.  Nor  would  they  ihut  up  a  day 
 
 of 
 
JLni  Bent  fit  if  SeifacqmntMce.       2  2$ 
 
 of  worldlincfs ,  ambition  ,  fenfuality  or 
 profanencfs,  with  a  few  heartlefs  words  of 
 confeffion  and  fupplication  •  or  with  the 
 words  of  penitence  while  their  hearts  are  im- 
 fenitentf  as  if  when  they  have  abufed  God 
 by  fi*i  they  would  make  him  amend*  or 
 reconcile  him  by  their  mocker j.  Nor  would 
 they  think  to  be  accepted  by  Praying  for 
 that  which  they  would  not  have^  for  holi- 
 nefs  when  they  hate  it,  and /or  deliterance 
 frtm  thejinsvthkh  they  would  not  be  de- 
 livered from  ■  and  would  not  have  their 
 prayers  granted. 
 
 7.  If  you  k*ow  not  jour  felves,  it  -will 
 unfit  you  for  Thanksgiving  :  Your  grettefl 
 ^Mercies  will  be  leaft  efieemed  :  And  the 
 lejfer  will  be  mifefteerned  :  And  while  you 
 ^are  ant  hank f nil  for  what  you  have,  yoa  will 
 be  abfnrdly  thanking  God  for  that  which  in* 
 deed  you  have  not. 
 
 \  What  ineftimaWe  Mercies  are  daily  trod- 
 .den  under  feet  by  Tinners,  that  know  not 
 their  Vtortb,  becaufe  they  know  not  their  own 
 necejfities  i  They  have  Time  to  Repent,  and 
 make  preparation  for  an  endlefs  life :  But 
 they  k*ow  not  the  worth  of  it,  but  unthank- 
 fully  negleftit,and  caft  it  away  ontheba- 
 ■-feft  vanities :  As  if  worldly  eares,or  wicked 
 company,  orflcfhly  lulls, or  Cards  or  Dice 
 
 or 
 
1X4  '         The  iMiffbitftf  Self -t£n$rdncey 
 
 or  revellings,  or  idlenefs ,  were  exercifes  in 
 which  they  might  better  improve  it,  then 
 the  works  of  Holinefs,  Juflicc  and  Mercy, 
 which  God  hath  made  the  bufinefs  of  their 
 lives.  Or  as  if  the  profits,  and  pleafures 
 and  vain  glory  of  this  world ,  <lid  better 
 defer vc it,  then  their  Creator,  and  their 
 own  fouls,  and  the  Heavenly  inheritance. 
 But  if  their  eyes  were  opened  to  fee  where 
 they  (land,  and  what  they  are,  and  what 
 are  their  dangers  and  neceffi  ties, how  thank- 
 full  would  they  be  for  one  year,  one  rao- 
 neth^one  day^one  hour  toRepent  and  cry  to 
 God  for  Mercy  /  and  how  fcnfibly  would 
 they  perceive  that  a  hundred  je^rs  time  is 
 not  too  Jong,  to  fpend  in  fcrious  prepara- 
 tion for  eternity  ? 
 
 They  have  now  the  faithfull  Minifiers 
 *f  Cbrijt ,  inviting  them  in  his  name  to 
 come  to  him  and  receive  the  riches  of  his 
 grace,  and  befeeching  them  in  hufiead  to  be 
 reconciled  unto  God,  (  A£*t.22.  2  Cor.  5. 
 19,20.)  But  they  flop  their  cars,  and 
 harden  their  hearts ,  and  fttffen  their  hecks, 
 and  love  not  to  be  difturbed  in  their  (ins, 
 but  are  angry  with  thofe  that  are  follicitous 
 for  their  falvation,  and  revile  them  as  too 
 precife  and  ftrift  ,  that  tell  them  of  the 
 One  thing  needfull,  and  perfwade  them  to 
 
 choofc 
 
And  Benefit  rfSclf-acqutinUnc*.       laj 
 
 choofe  the  bctta^art,  and  tell  them  where 
 their  fin  will  leave  then).  They  take  them 
 for  their  friends  that  will  tnconragt  them 
 in  the  way  that  God  condemnetb ,  and  be 
 mcrrj  with  them  in  the  way  to  endlefs 
 forrew%  and  flarter  them  into  fecurity  and 
 impenitency  till  the  time  of  grace  be  paft  • 
 but  they  hate  them  as  their  enemies  thac 
 faithfully  reprove  them  ,  and  tell  them 
 of  their  folly,  and  call  them  toafaferbet* 
 ter  way.  Alas,  Sirs,  there  would  not  be  fo 
 many  Nations,  Congregations ,  and  Sotts 
 now  left  in  darkneis  and  mifery  by  their 
 cwn  doings  having  driven  away  the  Mercy 
 of  the  Gofpel  f  and  thruft  their  fafthful! 
 Teachers  from  them  ,  if  they  knew  them- 
 /elves.  Men  would  not  triumph  in  their 
 own  calamity  ,  when  they  have  expelled 
 their  faithfull  Teachers,  (the^#y?<5>/whofe 
 feet ,  the  [we at  of  their  brows,  the  tears  of 
 their  eyes,  and  the  fervent  prayers  and 
 groans  of  their  hearts  muft  witncls  againft 
 them,  )  if  they  kneVr  tbemfehes.  They 
 would  not  be  like  a  mad  wan  that  gloricth 
 that  he  hath  beaten  away  his  Phyfition  and 
 his  friends,  and  is  left  to  himfclf,  if  they 
 knew  tbemfehes.  W  hen  they  have  the  eat- 
 neft  Calls  of  the  Word  without,  and  con- 
 yidions  and  urgings  of  tfee  Spirit  of  God, 
 
 and 
 
i%%  The  MifckitftfSclf-igMrancf) 
 
 and  their  Confidences  within,  they  would 
 not  wilfully  goon,  and  caft  thefc  mtrckft 
 at  their  heels  ,    if  they  knew  thrmfeives. 
 
 They  have  leave  to  joyn  in  the  Com- 
 munion of  $Unts,zn&  to  enjoy  the  benehc  of 
 holy  Society  in  prayer,  and  conference,  and 
 mutual  love  and  fpiritual  aflHtence^andin 
 the  publick  worfhip  of  God  :  but  they 
 pafs  thefc  by,  as  having  more  of  trouble 
 and  burden ,  then  of  mercy,  becaufe  they  lit- 
 tle know  themf elves. 
 
 And  their  inferior  Mercies  of  Health, 
 and  Wealthy  and  food,  and  rayment,  and 
 friends,  and  accommodations,  they  mifefieem 
 and  mifufe :  and  value  them  but  as  previft- 
 cn  fortheflefh,  andthefatisfadion  of  their 
 fenfual  and  inordinate  defires,  and  not  as 
 their  neceffary  provifion  for  their  duty  in 
 the  way  to  Heaven  1  And  therefore  they  are 
 inoft  thankfull  for  their  grcateft  fnares : 
 For  that  honour  and  abundance  which  are 
 ftronger  temptations,  then  they  can  over- 
 come :  For  thofe  flefhly  contentments  and 
 delights,  which  are  the  enemies  of  grace, 
 and  the  prifon  of  their  nobleft  faculties, 
 and  the  undoing  of  their  fouls.  If  they 
 reuld  for  Jhame  Jpeal^  out  ,  they  would 
 thank  God  more  for  a  whore,  or  afuccef- 
 fall  gain ,  or  the  favour  of  their  earthen 
 
 gods. 
 
rAn&  Benefit  ef Sclf-dcqumtMcel        up 
 
 gods,  or  for  preferment,  or  commodity, 
 lands  or  houfes,  then  ever  they  did  for  ail 
 the  offers  ofChriftand  grace,  and  all  the 
 invitations  to  a  holy  life.  For  there  is  much 
 more  joy  and  pleafure  in  their  hearts  for 
 the  former  then  the  fane r. 
 
 And  Self-  ignorance  will  alfo  corrupt  your 
 Thanksgivings and  turn  it  into  fin  and  folly. 
 Is  it  not  lhame  and  pitty  to  hear  an  un- 
 pardoned enemy  of  Holinefs,andofGod, 
 to  thank  God  that  he  is  fuftified  and  Re* 
 eonciled  to  God,  and  adopted  to  be  his  child, 
 and  made  a  member  of  Jefus  Chrift?  And  to 
 hear  a  carnal  unrcgenerate  perfon  give 
 thanks  for  his  Regeneration  and  SanEHficati- 
 an  by  the  Holj  Ghoft  ?  As  it  is  to  hear  a 
 leper  give  thanks  for  perfeft  health,  or  a 
 fool  or  mad  man  thank  God  for  making 
 him  wifcr  then  his  neighbours.  Is  it  not 
 pitty  to  hear  a  miferable  foul  thank  God 
 for  the  Grace  which  he  never  had  I  and 
 one  that  is  near  eternal  mifery  to  thank 
 God  for  making  him  an  heir  of  Glory  / 
 O  how  many  have  thankc  God  Pharifai* 
 cally  for  the  pardon  of  their  fins,  thatmuft 
 for  ever  fnfer  for  thofe  fins !  How  many 
 have  thanked  him  for  giving  them  the  *ff*~ 
 redhopesof  Glory,  that  mutt  be  thruft  out 
 into  endlcft  miftrj !   As  I  having  known 
 
 many. 
 
1  iS         The  Mifehlcfof  Sclf-ignerance, 
 
 many,  that  by  their  friends  and  by  them- 
 felves  have  been  flattered  into  confident 
 hopes  of  life  ,  when  they  were  ready  to 
 </*>,  havethankt  God  that  they  were  frcttj 
 y0tll%  and  the  worft  was  }*ft\  which  in  the 
 eyes  of  judicious  fUnders  by,  was  not  the 
 leaft  aggravation  of  their  fad  and  deplora- 
 ble ftate.  Methinks  it  is  one  of  the  fad- 
 deft  fpe&aclcs  in  the  world  to  hear  a  man 
 thanking  God  for  the  ajfnranee  of  falvati- 
 on%  that  is  in  z  ft  ate  cf  condemnation^  and 
 like  to  be  in  Hell  for  ever/  I  hefe  abfur- 
 dities  could  not  corrupt  your  higheft  du- 
 ties, and  turn  them  into  fin,  if  you  l^ew 
 j»ur  f elves. 
 
 A  man  that  knoweth  his  own  necefftties 
 tnd  unworthinefs  >  is  thankfull  for  a  little  to 
 God  and  man. Mercj  is  as**  mercj%  where 
 there  is  no  fenfe  oi'  need  or  mifery.  [Sa- 
 fienti  not  am  eft  cjuanti  res  6]*t*q;  taxandafit] 
 faith  Seneca.  Therefore  God  ufeth  to  hum- 
 ble them  fo  low  in  the  work  of  converfion% 
 whom  hemeaneth  ever  after  to  imployin 
 the  magnifying  of  his  grace.  And  then  that 
 which  is  folij  and  hjpocrifie  from  a  Pbarifee, 
 Will  be  an  acceptable  facrifice  from  a /;#;»-. 
 lied  gratefnllfonl ,  and  he  that  by  Grace 
 is  differenced  from  other  men,  may  (mo- 
 deftly  )  thank  God  that  he  is  not  #  other 
 
 men* 
 
And  Benefit  of  Self -acquaintance.        i  ap 
 
 wen.  For  had  he  nothing  more  to  thank 
 God  for,  then  the  ungodly  world.hc  would 
 be  rejected  and  penfh  with  the  world  :  And 
 if  behave  were  then  the  world,  and  yet  be 
 no  more  thankjull  then  the  jporld^  he  would 
 be  guilty  of  greater  unthankful?^ $  then  the 
 ivor Id.  \_Nm  eft  (uperbia  elati/fed  confef- 
 fio  non  ingrati  :  &  habere  te  cognofct,  & 
 *ihil  ex  te  habere  •,  tit  nee  fuperbm  Jis,  nee 
 ingratm  :  Djc  Deo  tue,  quoriiam  fanUtufum 
 quia  fanlliftcafti  me:  quia  accept,  non  qua 
 habui^  quUtu  dedifti,  non  qu&ego  meru%\ 
 iatth  Augnftm^lhU  is  not  the  Pride  of  one 
 lift  up ,  bat  the  acknowledgement  of  one 
 thats  not  unthankful  I :  Know  that  thou  hafty 
 and  know  that  thou  haft  nothing  of  thj  felf  * 
 that  then  maift  neither  be  proud ,  nor  yet 
 mthrnkfulL  Say  to  thy  God  ,  lam  holy,fer 
 thou  haft  fanftifitd  me  :  for  I  have  recei- 
 ved what  I  had  not-,  and  thou  haft  given  me 
 what  Idefervednot.]  The  Thanksgiving  of 
 a  faithfull  foul ,  is  fo  far  from  being  di~ 
 fpleafing  toGod  as  a  Pharifaical  olientation, 
 that  it  is  a  great  and  excellent  duty,  and  a 
 moft  f.veet  and  acceptable  facrifice,P/^/.50. 
 
 1 4.23 .Ojfer  untoGod  thanksgiving He 
 
 that  ojfcrethpraife,Glorifieth  me.  3 
 
 8.  And  as  to  the  Lords  S 'upper ,what  work 
 
 they  are  there  like  to   make  that  are  **- 
 
 K  acquaint yd 
 
130  The  Mi  [chief  of  Stlf-lgnorAnet^ 
 
 Acquainted  with  themfelvelves ,  you  may 
 con  jcfturc  from  the  nature  of  the  work,and 
 the  command  of  {elf-examination  and  Jelf- 
 \ndging.  Though  fome  may  be  wellcomed 
 byChrtft,  that  have  faith  and  love,  though 
 they  doubt  of  their  fincerlty,  and  knoty  not 
 themfelves  to  be  children  of  God  ;  yet  rtonc 
 can  be  welcome  that  k?iow  not  themfelves  to 
 bt  [inner  s  condernnedby  theLaw,and  needing 
 a  Saviour  to  Reconcile  and  Juftifie  them. 
 Who  will  be  there  humbled  at  the  feet  of 
 Grace,  and  thankfull  for  a  Redeemer,and 
 hunger  and  third  for  Sacramental  benefits, 
 that  knoweth  not  his  own  unworthinefs 
 and  neceflities  ?  O  what  ineftimable  mercy 
 would  appear  in  a  Sacrament  to  us,  in  the 
 offers  of  Chrift  and  faving grace, and  com-  I 
 munion  with  God  and  with  his  Saints ,  if  I 
 our  appetites  were  but  quickncd  by  the  j 
 knowledge  of  our  felves? 
 
 9.  And  I  befeechyou  confider,  whether  1 
 nil  jour fiudies, and  learning  andemplojmentSj  \ 
 he  not  irrational,  prepofterous  and  imperti- 
 nent^ Vphile  jouftudj  not  fir  ft  to  kno"to  yottr  "' 
 J  elves  ?  You  are  nearejl  to  your  [elves,  and 
 therefore  fhould  be  beft  acquainted  with 
 your  [elves.     What  fhould  you  more  ob- 
 ferve   then  the  cafe  of  your  own  fouls  / 
 and  what  fhould  you  know  better  then 
 
 whats 
 
And, Bene  fit  of  Self -acquaintance.         131 
 
 whats  within  you,  and  what  you  carry  ftill 
 about  you,  and  thac  which  methu  ks,you 
 fhould  ahvayesfeel?  even  the  bent  of  your 
 own  eftimations  and  affeftions  •,  thefkk- 
 neffes  of  your  fouls  •  your  gmlt,your  wants 
 and  greateft  necefiitics.  All  sour  Learning 
 is  but  the  concomitant  of  your  dotage  till 
 you  know  your  [elves.  Your  wifeft  itudies 
 are  but  the  workings  of  adidrafted  mind, 
 while  yon  fiudy  not  your  fives  ,  and  the  s 
 things  of  everlafting  confluence.  The 
 wife  man  was  but  derided  by  the  ftanders 
 by,  that  fell  over  head  into  a  ditch,  whilft 
 he  was  bufily  taking  the  height  of  a  Star. 
 To  ftudy  whether  it  be  the  Sun  or  Earth 
 that  moveth,  and  not  confider  what  moti- 
 on is  predominant  in  thy  for.l  and  life,  is  a 
 pittifull  prepofterous  itudy  :  To  think 
 more  whar  fiars  are  m  tht  firmament, then 
 what  Grace  a  in  thy  heart  ;  and  what 
 planet  reigneth,  then  what  difpofition  reign- 
 eth  inrhy/f/f-  and  whether  the  Spirit  or 
 flefh  have  the  dominion,  is  but  to  be  lear- 
 nedly be  pies  thy  felf» 
 
 • — '- ■ lllnm  ego   ]ure 
 
 Deft'idam^  qui  fch  qnanto  \hblimnr  Atlas 
 
 K  2  Omnilm 
 
I 3  2         ihe  Mtfchitf  rf  Self  ignorant 
 Omnibus  in  Lybia  jit  montibm  •,  hie  t amen 
 
 idem 
 Jgncret  quantum  f errata  difktt   ab  area. 
 
 Is  it  not  ^laborious  wadnefs  to  travail 
 into  far  Countreys,and  compafs  Sea  and 
 land,  to  fatisfie  a  curiofity  •,  and  to  be  at 
 fo  much  coft  and  pains  to  know  the  fcitu- 
 ation,  government,  and  manners,  of  the 
 Cities  and  Countreys  of  the  world  j  and  in 
 the  meantime  to  be  utterly  ftrange  at  home, 
 and  never  beftow  one  day  or  hour  in  a 
 ferious  furvej  of  heart  and  life  I  To  carry 
 about  a  dark,  unknown ,  negle&ed  fouf, 
 while  they  are  travelling  to  know  rcmot- 
 eft  things  that  lefs  concern  them  ?  Me 
 thinks  it  is  a  pittifull  thing,  to  hear  men 
 ingenioufly  difcourfing  of  the  quality  , 
 laws  and  cuftoms  of  other  Nations,  and  of 
 the  affairs  of  Princcs,andCommon- wealths, 
 and  of  the  riches  and  commodities  ot  Sea 
 and  land,  and  to  be  mute  when  theyfhould 
 exprefs  their  acquaintance  with  them  ft  foes, 
 either  meonfeffivn  and  prajer  to  Cod,  or 
 in  any  humble,  experimental  conference  with 
 men.  To  trade  abroad,  and  utterly  negled 
 the  trade  of  godlinefs  at  home.  Tokeepi 
 correfpondency  with  perfons  of  all  degrees, 
 and  to  have  no  correfpondence  with  them- 
 
 felves, 
 
And  Benefit  of  Self  -  acquaintance.        135 
 
 f elves.  To  keep  their  flop- books  and  accounts 
 with  diligence,  and  *  never  ^regard  the  Boo^ 
 of  Conscience \  nor  keep  account  of  that  for 
 which  they  muft  erelong  be  accountable  to 
 God.  Its  a  pitcifull  thing  to  fee  men  turn 
 over  voluminous  hiftories  f  to  know  what 
 hath  been  done  from  the  beginning  of  the 
 world,  and  regard  no  more  the  hiflory  of 
 their  own  lives^  nor.  once  look  back  with 
 penitent  remorfe  upon  their  ungodly  car> 
 lefs  Converfations,  nor  fay,  What  have  we 
 done}  To  fee  men  have  weU-furnilh'c  Li- 
 braries ,  and  read  over  a  multitude  of 
 Books,  and  never  read  the  ftate  and  records 
 of  their  fouls ! 
 
 '^uid  jwvat  vmmenfos  fcire  atq ;  evolverc 
 
 cafus, 
 Si  facienda  fugis  •,  ft  fugienda  facts  ? 
 
 It  maketh  you  but  objeds  of  wonder 
 and  compaffion,  to  read  Laws  and  Records  % 
 and  underftand  all  Cafes  ,  and  never  en- 
 deavor to  underftand  the  Cafe  of  your  im» 
 mortal  fouls  I  To  counftll  others  for  their 
 temporal  eftates  ,  and  nevtf:  underftand 
 your  own  ffiritual  ftate  I  To  ftudy  the 
 mylterics  of  Nature ,  and  fearch  into  all  * 
 the  works  of  God  ,  except  jj#r  felves , 
 K  3  sfld 
 
I J4  The  Mifehief  of  Self -ignorance, 
 
 and  that  which  your  happincfs  or  mifery 
 doth  depend  on/  To  tfudy  the  nature,  ani 
 caufes  and  i-'gnsof  bodily  difcafes^nd  their 
 feveral  remedies^  and  never  ftudy  the  difea- 
 fes  of  your  o\V»  fouls  ,     nor   the  preci- 
 ous remedy  which   Mercy    hath    provided 
 you.    To  cure  rhe  fickneffes  of  other  mens 
 bodies^  and  never  feel  a  ftony,  proud  or 
 fenfual  heart,  nor  ufe  any  care  and  indu- 
 ftry  for  the  cure  !  To  know  the  matters 
 of  all  Arts  and  fciences%  to  be  able  to  dif- 
 courfe  of    them  all    to  the   admiration 
 of  the  hearers,  is  but   an  aggravation  of 
 thy  lamentable  folly  ,    if  thou  be  all  this 
 while  zfir*wger  to  thy  f elf ^  and  that  becaufe 
 thou  art  windlefs  of  thy  fouls  condition.You 
 would  but  lau^h  at  fuch  a  Learned   fooi 
 that  knew  not  how  to  drefs  himfelf,  or  eat 
 or  drink  or  go,  and  yet  could  talk  of  the 
 profoundeft  fpecu'ations  in  Metaphyficks 
 or  other  fcicnces.     It  is  more  neceffary 
 to  know  your  fives,  your  fin,  your  dury, 
 your  hope?, your  dangers,  then  to  know 
 how  to  eat,  or  drink,  or  cloarh  vour  felves. 
 Alas,  it  is  apictifull  j(/Wof  j^;v/^£e,that- 
 will  not  keep  you  out  of  H.//-,  andajW- 
 ijh  wifdom  tha:  teacheth  you  not  to'fave* 
 your  fouls.     Per  veram  fcientiam   itur  ad 
 difciftinaw  •,  per  difciplinam  ad  bonitatem-jcr: 
 
 bonitAtemi 
 
And  Benefit  of  Self -acquaintance.  1 3  f 
 
 bonitatem  adbeattiudinem,  faith  Hugo.  Till 
 you  know  your  feives  ,  the  reft  of  your 
 knowledge  is  but  a  confufed  dream  :  When 
 you  know  the  things  you  know  not  the 
 end,  and  ufe  and  worth  of  it.  Self-knowledge 
 will  dired:  you  in  all  your  ftudies,  and  flill 
 imploy  you  on  that  which  is  neceflary,  and 
 will  do  you  good,  when  others  are  ftudying 
 but  unprofitable  impertinent  things^,  and 
 indeed  are  but  (~  proud ,  knowing  nothing 
 (  when  they  fecm  to  exceil  in  knowledge} 
 but  doting  about  queftions  ankfirifes  of  words % 
 thereof  co/neth  envy,  firife,  railings,  evil 
 furwifings,  perverje  difputtngs  of  men  of 
 corrupt  minds  and  defiitute  of  the  truth, 
 that  take  gain  for  godliwfs^\  1  Tim.  6.4,5. 
 Self-knowledge  will  help  you  in  all  y cur  fin- 
 dies,  to  know.  J^Jf?  ordine,quoftudio,  quo  fine 
 mumquodq^  fcire  cporteat.  Jfhip  ordine  ; 
 utillud  prim,  quodmatnriw  movet  ad  fa- 
 int em:  Jguo  fludio  •,  ut  illud  ar dentins  , 
 quod  vehementim  ad  amorem  :  J^fo  fine  ; 
 nt  non  ad  inanem  gloriam  &  oftentatiunem, 
 fed  adtuam  & aliorum  falutem~\  faith  Ber-  ♦ 
 nard.  Ton  wii  know  in  what  order ,  with 
 What  fiudy ,  and  to  what  end  every  thing 
 fhonld  be  kn°wn ;  In  what  order,  that  that 
 way  go  fir  ft,  that  mofi  prowoteth  our  falva- 
 tion :  with  what  fiudy  or  defire  •,  that  we 
 K  4  m*y 
 
1 3  6  The  MifchkfofSclf-ignorMce, 
 
 may  know  that  m ft  ardently ^hichmoft  ve- 
 hemently provokjth  Love  :  To  whxt  end  i 
 that  it  he  not  for  vainglory  anh  ofteyitation-, 
 but  fur  your  o^on  and  other  mens  falvation.  ~] 
 And  as  it  is  our  felvcs  and  our  own  af- 
 fairs that  are  neareft  to  us,  and  therefore 
 firft  in  order  to  be  known  •,  fo  it  is  our  f elves 
 that  we  have  a  frccial l  charge  of ',  and  that  we 
 avenioft  cbligedto  ftudy  and  to  know,  and 
 it  \^  our  own  condition  and  foul-affairs  that 
 moft  concern  us.  Though  Sun  and  Moon , 
 and  earth s  be  not  little  things  in  themf elves  •, 
 yet  the  knowledge  of  them  is  a  fmall  in- 
 confiderable  matter  to  thee  in  com- 
 parifon  of  the  knowledge  of  thy  ftlf. 
 The  words  even  of  Seneca  are  fo  pun- 
 gent on  this  fub  jed,  that  I  fhall  recite  fome 
 of  them  to  flume  thofe  profeffed  Chrifti- 
 ans  that  are  fo  much  (hort  of  a  hear  hen. 
 £  Quid  ad  virtmem  viam  fternit  fyllaba- 
 rum  enarratio,  vtrborum  diligentia^&  fa- 
 kularpim  memoria.  &  iirfutim  lex  &  rnodi- 
 ficatio  ?  Slttid  ex  his  metum  dimit,  cupidi* 
 tatemfran>tf~]  what  furtherance  tovertue 
 is  the  enarration  of  fyllables  ,  the  diligence 
 cf  words,  the  remembring  of  fables ,  and  the 
 law  and  modification  of  Vcrfes  ?  What  of 
 thefe  tal^eth  away  fear  ,  and  bridUth  con- 
 tufifcence  ?    Metiri   me   Geormter    docet 
 
 latifundia ; 
 
And  Urn  ft  rf  Sdf'dcqttAintAncc.       137 
 
 Utifundia  :    potipts   doceat  quomodo  metiar 
 quantum  homini  fatis  fit  :    Docet  quomodo 
 nihil  per  dam  ex  finibns  meis  :  At  ego  difcerc 
 vclo  cjuomodo  tot  am  bildris  amittaw.     Scis 
 rotunda  metiri :  fi  artifex  es,  metire  hominis 
 animumy  die quam  magnus^die  quampufillns 
 fit.      Scu  q*£  reUa  fit   lined  :    quid  tiki 
 prodtft  fi  quid  in  vita  retlum  fit  ignoras  ?~\ 
 TheGeometrianteachtth  me  to  meafure  fpa- 
 ciotH  grounds  :    let  him  rather  teach  we  to 
 meafure  how  much  is  fujfeient  for  a  man  • 
 He  teacheth  me  how  I  may  loft  nothing  of 
 my  poffejfions  :  But  that  which  I  \\?duld  learn 
 is,  how  I  may  lofe  all  with  a  cheer  full  mind* 
 Thou  can  ft  meafure  rounds   *,     if  thou   be 
 an    artift ,   meafure  the  mind  of  man  ^    tell 
 we  how  great  it  is ,     or  how  little  or  low. 
 Thou  knoweft  a  ftrait  line  :     and  what  the 
 better  art  thou  if  thou  know  not  what  is  right 
 or  ftrait  in  thy  own  life  ?  ~\      Hoc  fcire 
 quid  proderit,  ut  J 'elicit us  Jim,  qnumSztur- 
 
 nus  c^Mars  e  contrario  ftabuntl  — — 
 
 Ilia  liberalium  artium  confeBatio  moleftos, 
 intempeftiv*s,verbofos,  ftbi  placentes  facit , 
 &  ideo  non  difcentes  neceffaria^  quiafuper- 
 vacuadidicerunt'}  \_what  good  will  it  do 
 me^  that  I  fhould  be  folicitous  to  know  when 
 Saturn  and  Mars  will  ftand  in  ippofiti- 
 on  f  Jim  -  Thts  diligent  ftudy  of  the  liberal 
 
 arts, 
 
1 3  8  The  Ml f chief  of  Self -ignorance, 
 
 Arts,  doth  make  men  troublefome ,  unfeafo- 
 nable,  Vv&rdy,  Jelf~pleajing,andfuch  as  there- 
 fore learn  not  things  necefary,  becaufe  thej 
 have  learned  things  fuperftuons.  ~] 
 
 When  our  nearer  greater  works  are 
 Aontjhen  thofe  that  arc  more  diftant  will  be 
 feaftnable  ,and  ufefull  ^nd  excellent  in  their 
 proper  places.  When  menunderftandthe 
 ftate  and  affairs  of  their  fouls ,  and  have 
 made  fure  of  their  evcrlafting  happinefs, 
 they  may  then  feafonablj  and  Vvifelj  ma- 
 nage Political  and  Oeconomical  affairs,  and 
 prudently  order  and  profecutc  their  tern- 
 poral  concernments :  when  they  firfi  ftel^ 
 the  Kingdom  of  God  and  his  Righteoufnefs , 
 fubordmate  things  may  be  leafonably  con- 
 fidered.  But  for  a  man  to  be  taken  up 
 about  matters  of  Law,  or  Trade,  or  Plea- 
 fure,  when  he  mindeth  not  the  matters  of 
 his  falvation  ^  and  to  ftudy  languages,  Arts 
 and  Sciences,  when  he  ftudieth  noc  how  to 
 efcape  damnation  ,  is  not  to  be  Learned  9bui 
 to  dote  j  nor  to  be  honourably  or  prudently 
 employed,  but  to  walk  as  a  notlambulo,  a 
 man  in  a  dream,  and  live  befides  the  Rea- 
 son of  a  man  ,  as  well  as  below  the  faith 
 of  a  Chriftlan :  Thefe  fcemingly  wife  and 
 honourable  worldlings,  that  labour  not  to 
 know  what  ftatc  and  relation  they  ftand 
 
 in 
 
'J  ltd  Bene  ft  of  Self  Acquaintance.         139 
 
 n  towards  <~od ,  and  his  Judgement,  do 
 ive  in  a  more  pernicious  diftra&ion  then 
 tie  that  is  diluting  in  mood  and  figure  while 
 his  houfe  is  burning  over  his  head,  or  he 
 that  is  learning  to  fiddle  or  dance,  when  he 
 is  exulted  by  an  enemy,  or  to  be  trjed  for 
 his  life. 
 
 Even  works  of  charity  feem  but  abfuri 
 trtfifterow  aBs  ,  in  thofe  that  are  not 
 vharitable  to  thcmfelves.  To  be  carefull 
 to  feed  or  cloath  the  bodies  of  the  poor,  and 
 fcnfelefsof  thenakednefs&  miferyofyour 
 own  fouls,  is  an  irrational  dittrafted  courfe 
 of  Mercy  :  As  if  a  man  fhoutd  be  diligent 
 to  cure  another  of  a  boyl,  while  he  minds 
 noc  the  plague  or  lepro/ie  upon  himfelf :  or 
 ftiould  be  bufie  to  pullar/?or»  out  ofano- 
 thers  finger,  and  fenfelefs  otaftab  thats  gi- 
 ven himfelf  in  the  bowels  or  at  che  heart  ST* 
 Love  jour  felf ,  and  not  your  neighbour,  is 
 felfifi  ,  unsociable  and  uncharitable.  To 
 Love  neither  your  neighbour  nor  your  felf , 
 is  inhumane  :  To  Love  jour  neighbour  and 
 not  your  felf  is  prepofierous,  irr^ri:n^.ltznd 
 fcarcely  poffible.  But  to  Love  fir ft  your  felf 
 Cnext  God,  )  and  then  to  Love  your  neigh- 
 bour as  jour  felf,  is  regular  ^orderly,  Chrifli? 
 an  Charity. 
 
 io.Confider  alfo,  that  the  Ignorance  of 
 
 your 
 
1 40        The  CMi[chief  tf  Self igner ana, 
 
 jour  /elves,  doth  much  unfit  jou  to  be  ufefull 
 unto  others.  Ifyou  are  Magistrates,  you  will 
 never  be  foundly  faithfall  againft  the  fin 
 of  others,  till  you  have  fek  how  hurtfull 
 it  is  to  your  felves.  If  you  are  Minifter*f 
 you  will  fcarce  ever  be  good  at  heart -fetch- 
 ing work,  till  youhwefearcht  jour  own: 
 Nor  will  you  know  the  deceicfulnefs  of 
 fin,  and  the  turnings  and  windings  of  the 
 crooked  Serpent ,  till  you  have  obferved 
 them  in  your  felves  :  Nor  will  you  have 
 due  compaflion  on  the  ignorant,impenitent, 
 ungodly,  unconverted,  or  on  the  tempted, 
 weak  ,  difeonfolate  fouls ,  till  you  have 
 learned  rightly  to  be  affe&ed  with  fin  and 
 mifcry  in  jour  felves.  If  men  fee  a  Magi- 
 ftrate  punifh  offenders ,  or  hear  a  Mini- 
 fter  reprove  them,  that  is  as  bad  orworfe 
 himfelf,  they  will  but  deride  the  fufiice  of 
 the  one,  and  reproofs  of  the  other,  as  the 
 afts  or  words  of  blind  partiality  and  hy- 
 pocrifie  ^  and  accoaft  you  with  a  Me  dice 
 cura  teipfum  ,  Phyfitian  heal  thy  felf :  with 
 a  Lcripide?n  rettus  deride  At ^  <±ALthiopem  ab- 
 btu,&c. — ——and  a  Primus  jujfafubi,8c<. 
 and  a  Qui  alterum  incufat  probri ,  ipfum 
 fe  intueri  oportet "]  Firft  fweep  before  your 
 own  door.  Its  ridiculous  for  the  blind  to 
 Reproach  the  pur-blin4  :  £ud  in  alii*  re- 
 prehends 
 
rAni  itntpt  ef  Self-acquaintance.        141 
 
 rchendis,  in  teipfo  maximi  reprehended^ 
 >rehend  that  more  in  thy  felf,  which  thou 
 eprehendeft  in  another.     The  eye  of  the 
 bul  is  not  like  the  eye  of  the  body,  that 
 :an  fee    other    things,    but    not  it  felf. 
 fhere  are  two  evils  that  Chrift  noteth  in 
 he  reproofs  of  fuch  as  are  unacquainted 
 vith  thef elves,  *>Math.  7.  3,4.  Hypocriftc 
 md  ZJnfitnefs  to  reprove*    £  Why  beheldeji 
 heu  the  mete  that  is  in  thy  brothers  eye,  but 
 >onfiderejl  net  the  beam  that  is  in  thy  owm 
 ye  ?  Or  how  wilt  thou  fay  to  thy  brother, 
 Let  me  pull  out  the  moat  out  of  thine  eye9 
 wdbehold,  abeam  is  in  thy  own  eye  ?  Thou 
 Hypocrite,  firfi  caft  the  beam  out  of  thine 
 mn  eye  ,  and  then  fhalt  thou  fee  clearly  to 
 saft  out  the  meat  out  tf  thy  brothers  eye.  ]] 
 Thy  own  vices  do  corrupt  thy  judgement, 
 and  caufetheetOfw*/i?the/j^  in  others, 
 and  to  accufe  the  virtue  that  in  others  is 
 the  condemner  of  thy  vice,  and  to  repre- 
 fent  all  as  odious  that   is  done  by  thofe 
 that  by  their  piety  and  reproofs  are  become 
 odious  to  thy  guilty  and  malicious  foul. 
 Doft  thou  hate  a  holy  heavenly  Kfe,  and 
 art  void  of  the  love  of  God ,  and  of  his 
 fcrvants?  Haft  thou  a  carnal,  dead, uncon- 
 verted heart  ?    art  thou  a  prefumptuous, 
 carclefs,  Worldly  wretch  ?  Waft  shou  thefe 
 
 hams 
 
1 42  1  m  Mtjcwef  of  seif-tgnorarwc, 
 
 beams  in  thy  own  eye  ?   and  art  thou  fit  tc 
 quarrel  with  others  that  arc  better  ther. 
 thy  felf,  about  a  Ceremony  or  a  Holy  day,  01 
 a   circumfiance   cf  Church-Government  or 
 Wcrfhip,  or  a  doubt] "nil controverted  opinion  i 
 and  to  be  pulling  tbefe    motes  out  cf  thy 
 Brothers  eye  ?  (Yea,  rather  wouldft  pull  out 
 his  eyes,  to  get  out  the  mote:  )  Fir fl  get 
 an  illuminated  mind  ;   and  a  renewed  fan- 
 dified  heart  -,  be  acquainted  with  the  Love 
 of  God,  and  of  his  Image  •    and  caft  out 
 the  beam  of  infidelity,  ungodlinefs,  world- 
 linefs,  fenfuality ,   malice  and  hypocrifie, 
 from  thine  own  eye-    and  then  come  and 
 play  the  Oculift  with  thy  brother,  and  help 
 to  cure  himoi  his  lejjer  involuntary  errors 
 and  infirmities.     Till  then  the  beam  of  thy 
 fenfuality  and  impiety  will  make  thee  a  ve- 
 ry incompetent  Judge  ,    of  the  m&te  of  a 
 different  opinion  in  thy  brother.    Every  word 
 that  thou  fpeakeft  in  condemnation  of  thy 
 brother ',  for  his  opinion  or  infirmity,  is  a  kou- 
 ble  condemnation  of  thy  felf  for  thy  ungodly, 
 flefhly  life.     And  if  thou  wilt  needs  have 
 judgement  to  begin  at  the  houfe  of  God,  tor 
 the  failings  of  his  fincereand  faithful!  fer- 
 vants,  it  may  remember  thee  to  thy  terror 
 what  the  end  of  them  fhall  be  that  ebey  net 
 the  G  of  pel  of  God  :   And  if  you  will  con. 
 
 demn 
 
 , 
 
And  Benefit  of  Self -acquaint d#ce.         14  j 
 
 demn  the  righteous   for    their    lamented 
 iveaknefles,  where  think  you  the  ungodly  and 
 \kc  finner  fall  appear  i  1  Pet.  4.  17,  18. 
 1 1 .  If  you  begin   not  at  your  [elves ,  you 
 -an  mtike  no  progrefs  to  a  juft  and  edifying 
 [no-pledge  of  extrinfick^  things.      Mans  [elf 
 s  the  Alphabet  or  primer  of  his  learning. 
 Non  pervenitur  ad  fumma  nifiper  inferior  a. 
 fou  cannot  come  to  the  top  of  the  flairs, 
 fyou  begin  not  at  the  bottom.  Fruftra  cor- 
 \is  oculptm  erigit  ad  videndum  Deumy  qui 
 }endnm  idoneus  eft   ad  videndum  feipfum  : 
 Prius  enim   eft    nt    cognofcas    invifibilia 
 piritus    tui  ,      qudm    fcjfis    ejfe    idoneus 
 \d   cognofcendum  irtvlfibilia  Dei  ^  &  ft  mn 
 wes  te   eognofcere  ,     non   prsfuma*  appre- 
 wdere   ea   qu&  funt    fupra  te     (  inquit. 
 '-Iug.de  Anim.)  i.e.  £  In  vain  doth  he  life 
 ip  his  heart  to  fee  God,  that  is  yet  unfit 
 3  feehimfelf.     For  thou  ir.uft  firft  know 
 tie  invifible  things  of  thy  own  fpirit,  be- 
 are  thou  canftbefit  to  know  the  invifible 
 hingsof  God.  And  if-thou  canft  not  know 
 by  {elf,  preiume  not  to  know  the  things     • 
 hat  are  above  thy  felf.  3  You  cannot  fee 
 be  face  which  it  reprefenteth,  if  you  will 
 ot  look  upon  the  glafs  which  reprefen- 
 eth  it.Gidisnot  vifihlc^  but  appearethto 
 
1 44  The  Mtfcbief  rf  Self -ignorance, 
 
 us  in  his  creatures  •,  and  efpccially  in  cur 
 (elves.  And  if  we  kttow  not  our  f elves, vjq 
 cannot  kno\\i  Gtd  in  our  (elves.  [Pfacipuum 
 &  principale  efi  fpeculum  ad  vidcndum  De- 
 urn  Animus  rationalu  intuens  feipfum  (inq. 
 Hug,  )  The  principal  glafs  for  the  beholding 
 of  God,  is  the  Refonable  foul  beholding  it  [el]. 
 And  you  will  make  but  an  unhappy  pro- 
 grefs  in  your  ftudy  of  the  Works  of  God, 
 if  you  begin  not  with  your  felves.  You 
 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 f 
 till  f elf- acquaintance  help  you  to  know  the 
 nature  and  danger  of  thofe  ^ifeafes  that 
 Grace  muft  cure.  The  unhappy  error  of 
 prefumptuous  fiudents  y  about  their  own 
 hearts,  mifleadeth  and  perverteth  them  in 
 the  whole  courfe  of  their  ftudtes ;  that  by 
 all,  they  do  but  profit  in  mifapplied  noti- 
 ons and  felf-deceit.  Its  a  lamentable  fight  - 
 to  fee  a  man  turning  over  Fathers  and 
 Councils,  and  diligently  ftudying  words  and 
 notions,  that  is  himfclf  in  the  gall  of  bit- 
 ternefs  and  bond  of  iniquity,  and  never  krterv 
 ity  nor  ftudieth  the  cure.  And  its  a  pit- 
 tifull  thing  to  fee  fuch  in  a  Pnlpit, teaching 
 the  people  to  know  theffiyfteries  of  falva- 
 
 cion. 
 
And  Benefit  of  Self  acquaintance.       '  14  j 
 
 tion,  that  know  not,  nor  ever  laboured 
 to  know,  what  fins  are  predominant  in 
 their  <?wn  hearts  and  lives- or  Whether  they 
 ftand  before  God  in  a  juftified  or  a  con- 
 demned ftace !  To  hear  a  poor  tmfanttified 
 man,  asboldlj  creating  of  the  myfteries  of 
 JAr.Elification^  as  it  he  had  felt  chem  in  him- 
 fclf:  and  a  man  that  is  condemned  already f 
 and  ftayeth  but  a  while  till  the  ftroke  of 
 death,  for  final  execution,  to  treat  as  calm- 
 ly of  judgement  and  damnation,  as  if  he 
 were  out  of  danger  v  and  exhorting  others 
 to  efcape  the  mifery  which  he  is  in  him- 
 fclf,  and  never  dreameth  of  it  /  This  fhew- 
 eth  how  fad  a  thing  it  is  for  men  to  he 
 ignorant  of  them f elves.  To  fee  men  run 
 out  into  damnable  and  dangerous  errors 
 on  each  hand ,  fom  *  into  the  preud  felf- 
 conctitednefs  of  the  Phanaticks ,  Enchufi- 
 arts  and  Libertines,  and  fome  uxo  cmtemft 
 and  feorn  of  holinefs,  and  every  one  con- 
 fident  even  to  rage  in  his  own  diftrafti- 
 ons-  this  doth  but  fhew  us,  whither  men 
 will  go  ,  that  are  unacquainted  With 
 t  hem  f elves. 
 
 This  alfomaketh  us  fo  troubled  with  cur 
 
 auditors,  that  when  they  would  learn  the 
 
 truth  chat  fhould  convert  and  Cave  them, 
 
 are  carping  and  quarrelling  with  us  ,    and 
 
 L  hear 
 
14*         Tie  MifchiefofSclf-lgnorMce, 
 
 hear  us   as  the   Pharifees  and   Herodians 
 
 heard  Chrift,  to  catch  him  in  his  words, 
 
 Mark.  12.  13.    As  if  a   dying  man  in  a 
 
 confumption  ,  imagining  that    he  is  well, 
 
 fliould  go  to  the  Phyficion  to  make  a  jeafi 
 
 of  him,  or  feek  to  mine  him   for  telling 
 
 him  chat  he  is  fick.     And  how  frowardly 
 
 do  they  rejeft  the  wifeft  counfel,  and  caft 
 
 the  medicine  with  unthankfull  indignation 
 
 into  the  face  of  the  Phyficion  ?  And  they 
 
 muft  tell  us  themfelves  Vohat  medicine  muft 
 
 be  given  them,  what  dodrine,  and  whac 
 
 ardminiftration*  they  muft  have.     But  felf- 
 
 acquaintance  would  teach  them  to  under- 
 
 ftand  that  of  Auguftinc   £  Nome  mediens- 
 
 quid  falutifcrum,    qnidve  contrarium  fetat 
 
 agrotus.     zALgrotieftis^  nolite  ergo  diEiarc 
 
 qua  vobis  medic  amnio,  velit  oppoxere.^ 
 
 Yea,  they  that  mil  not  be  diretted  or  heal- 
 ed by  us,  will  blame  us  Mothers  be  not  heal- 
 tdy  and  hit  the  Minifter  in  the  teeth  with  the 
 errors  and  faults  of  his  mteachable  hearers. 
 Though  we  do  our  beft  in  feafon  and  cut  of 
 feafon,and  they  cannot  tell  us  what  we  have 
 negleded  on  our  part  that  was  like  to  do  the 
 cure  (  though  I  confefs  we  arc  too  often 
 negligent ;)  and  thot>gh  we  fucceed  to  the 
 converfion  of  many  others  ;  yet  nrmft  yve 
 be  reproached  with  the  dif obedience  of  the 
 
 imm 
 
And  Benefit  of  Self  acquaint  wee  I  1 4  7 
 
 impenitent  I  as  if  ic  were  nor  grief  enough 
 to  us,  to  have  our  Ubvurs  fruftrate ,  and 
 fee  theiji  obftinate  in  their  fin  and  mifery, 
 but  we  mult  alfo  be  blamed  or  ^derided  for 
 our  calamity  I 
 
 Ttctrit  &  vofiquam  qtilcqtiid  jubet  ipfa  me" 
 
 dendi 
 Norm*,  nifi  valeat  [ubitoq^  revixerit  <eger9 
 Aiurmnrat  infipiens  vulgm  ,    li*gxaq,  lo~ 
 
 qaaciy 
 
 Et  loquitur  de   te  anvitia 9    talia  jaflans, 
 
 Hen  mihi,  quam  ftultttm  eft  medic  or  um  crcm 
 
 dtrenugvs  ! 
 
 As  if  they  knew  not  the  porter  ef  the 
 iifeafe-,  and  what  a  wonder  of  mercy  it  1% 
 that  4*7  and  fo  man]  are  recovered. 
 
 Hon  eft  in  medico  femper  rei>eleiur  tit  <tger  9 
 Inter  dum  dotia  plus  valet  arte  mdxw. 
 
 None  would  die  if  Phyficions  could  cttrt 
 fill :  And  none  would  perifo  if  Mlnlfters 
 :ould  fat/e  ail.  Rhetor  mn  femper  fzrf**- 
 iebit ,  nee  me  die  us  femper  fanabai  y  wStn 
 :he  Philcibpher.  They  caft  away  the  mc- 
 iicine,  and  then  blame  the  Phyficio*.  Crk- 
 icltm  vet  inftlicsiil  modicum  intcmtptraHi 
 L  2  4ger 
 
1 48  The  Mi  [chief  of  Self4gnordnee^ 
 
 tger  facit.  An  intemperate  unruly  patient 
 maketh  the  Phyfition  fecm  cruel  or  unfuc- 
 cesfull. 
 
 12.  Laftly  confider  but  how  many^  how 
 great  and  neceffary  things  concerning  your 
 /elves  you  have  to  know,  and  it  will  ihew 
 you  how  needfullit  is  to  make  this  the  firft 
 of.  your  ftudies.  To  know  what  you  are 
 as  men  j  with  what  faculties  you  are  en- 
 dowed, and  to  what  ufe  •  for  what  ead  you 
 live,in  what  Relation  you  ftand  to  God  and 
 to  your  fellow  creatures ;  what  duties  you 
 owe*  what  fin  is  in  your  hearts  •  and  what 
 hath  been  by  commiflion  and  omiffion  in 
 your  lives  •,  what  humiliation  ,  contrition 
 and  repentance  you  have  for  that  fin^ 
 Whether  you  have  truly  entertained  an 
 offered  Chriit  •,  and  are  renewed  and  fan« 
 ftified  by  his  fpirit^  and  anrefervedly  de- 
 voted to  God,  and  refolved  to  be  entire- 
 ly his;  Whether  you  Love  him  above  all, 
 and  your  neighbours  as  your  felves  •  Whe- 
 ther you  are  Jufhhed  and  have  forgivenefs 
 of  all  your  fins  •  Whether  you  can  bear 
 afflictions  from  the  hand,  or  for  the  fake 
 of  Chrift,  even  to  the  for  faking  of  all  the 
 world  for  the  hopesof  the  heavenly  ever- 
 lafting  treafure  ^  how  you  perform  the  dai- 
 ly works  of  your,  relations  and  callings  •, 
 
 Whether 
 
And  Benefit  of  Self -acquaintance.  j^9 
 
 Whether  you  are  ready  to  die,  and  are 
 fafe  from  the  danger  of  damnation.  O  did 
 you  but  know  how  it  concerneth  you  to 
 get  all  thefe  queftions  well  rcfolved ,  you 
 would  find  move  matter  for  your  fiudies 
 in  your  felves,  then  in  many  volumes.  You 
 would  then  perceive  that  the  matters  of 
 your  own  hearts  and  lives,  are  not  fo  light- 
 ly and  carelefly  to  be  paft  over,  as  they  or- 
 dinarily be  by  drowfie  finners :  To  confi- 
 der  but  Q*yd  ,  guts  ,  QuaHs  fit  •  Quid 
 innatura,  Qui*  in  perfona,  £htalU  in  vita 
 (  nt  Bern. )  would  find  you  no  imall  labour. 
 And  it  would  redound  (  faith  another) 
 in  utilitatemfui ,  chsritatem  proximi,  con* 
 temptum  mundi,  atnorem  *T)ei :  to  our  own 
 profit,  charitj  to  our  neighbour,  the  contempt 
 of  the  world,  and  the  I  we  of  (3cd. 
 
 If  you  have  but  many  &weighty  bufineflfes 
 to  think  on  in  the  world,  you  arc  fo  taken 
 up  with  care,  that  you  cannot  turn  away 
 your  thoughts.  And  yet  do  you  find  no 
 work  at  home ,  where  you  have  fuch  a 
 world  of  things  to  think  on,  and  fuch  as 
 of  all  the  matters  in  the  world,  do  nearlieft 
 concern  you? 
 
 L  3  Having 
 
The  Mifichief  of  Self-ignorance, 
 
 Having  (hewed  you  fo  much  Reafon 
 for  this  duty,  let  mc  now  take  leave 
 to  invite  yonaU^  to  the  ferious  ftudy  of  your 
 felves.    It  is  a  duty  paft  all  conrroverfie 
 '.agreed  on  by  heathens  as  well  as  Chriftians , 
 and  urged  by  them  in  thegenerall,  though 
 many  of  the  particulars  to  be  knowne  are 
 beyond  their  light :  Ubrutifyethmzn  to  be 
 ignorant  ofhimfeif.  Man  that  is  in  honour 
 *nd  under  ft  andeth  not  (himfelf  efpeciallv)** 
 as  the  besifts  that  perifb.  Pfal.  49.  20.  faith 
 Boetius  ,  [Hitmana  natnra  infra,  beftias  re- 
 digit  ur  ,  fi  Je  noffe  deperit  :  Nam  cater  is 
 animantibtts  (eft  ignorare  natura  efl-^  homini- 
 bus   viiio   venit'\    Its    worfe    then  beaftly 
 to  be  ignorant  of  our  felves  ,  it  being  a  vice 
 in  us  \  Vehich  is  nature  in  them. 
 
 Come,  home  you  wandering  felf- ne- 
 glecting fouls  •  Lofe  nor  your  felves  in  a 
 wildernefs  or  tumult  of  impertinent,  vaine, 
 diftrafting  things  ;  your  work  is  reerer 
 you-  The  country  that  you  fhould  firft. 
 furvey  and  travaile,  is  within  you^  from 
 which  you  muft  pafs  to  that  above  you: 
 when  by  lofing  your  felves  in  this  without 
 jqu,  you  will. find  your  felves  before  you 
 ere  aware,  in  that  below  joh9  And  then 
 
 (as 
 
And  Benefit  of  Self-acqu*inl*nce.         I J  i 
 
 (  as  Gregory  fpeakes)  he  that  v/zsftu/rus 
 in  culpa ,  afoole  inJtningjV/Wl  be  fapiensin 
 poena,  wifein/»ffering\  you  (hall  then  have 
 time  enough  to  review  your  lives  ,  and 
 fuch  conftraining  help  to  k*o& jourf elves- 
 as  you  cdnnot  refift.  O  chat  you  would 
 know  but  a  little  of  that  now,  that  then 
 joh  rnuft  elfs  know  in  that  overwhelming 
 evidence  which  willeverlaftingly  confound 
 you  /  And  that  you  would  now  thinke  of 
 that  for  a  tknely  cure  ,  which  els  muft  be 
 thought  of  cndlefly  in  defpair.  Come  home 
 then,  and  fee  what  work  is  there.  Let  the 
 ejes  of  foolts  be  in  the  corners  of  the  earth  ! 
 Leave  ic  to  men  be  fides  themf elves ,  to  live 
 as  without  them/elves  ,  and  to  be  flill  from 
 home  ,  and  wafte  thac  time  in  other  bufi- 
 nefs ,  that  was  given  them  to  prepare  for 
 life  eternall.  Q  Laudahilior  eft  animus ,  cni 
 not* fftinfirmitasprof>ria,c]uamqMi  ea  nonper- 
 fpettti,  mania  mHdi.vlasfjderum^fundawenta 
 terrarum ■',  &  faft*g*a  c&lorwn  fcrut,:tur~\ 
 incjuit  Augnft.  [The  foule  is  were  laudable 
 that  hnowes  its  own  infirmity  ,  then  he  that 
 without  difcernmg  this  doth  fearch  after  the 
 eompafs  ef  the  world,  the  courfes  of  the 
 ftarres ,  the  foundations  of  the  earth,  and  the 
 heights  of  the  heavens.  J  Doft  thou  delight 
 in  the  myfteryes  of  nature  ?  confider  well 
 1 4  the 
 
1 5  2  The  Mi fcbiefef  Self-ignorance, 
 
 the  myfteryes  of  thy  own.  Mirantur  alicjui 
 altiudines  montium  ,  ingcntes  flkttus  maris , 
 altijjlvos  lapfus  fluminum  ,  &  Oceani  am- 
 bitum,  &  gyros  fyderum^  &  relin^uunxfeip- 
 fcs,  nee  mirantur].  faith  Auguftinc  [_fome 
 men  admeire  the  heights  of  mount  anas  ,  the 
 huge  waves  of  the  fea  ,  the  great  falls  of  the 
 rivers  ,  ths  compafs  of  the  Ocean  and  the 
 circuit  of  the  fiars ,  and  they  paffe  by  them 
 thcmfev.es  without  admiration  ]]  The  com- 
 pendium  of  all  that  thou  ftudyeft  without 
 thee ,  is  neer  thee^  even  within  thee*  thy 
 felf  being  the  epitome  of  the  world,  if 
 cither  necefliryor  duty,  nature  or  grace, 
 reafon  or  faith  ,  internall  inducements,  ex- 
 ternal repulfes ,  or  etcrnall  actra&ives  and 
 motives ,  might  determine  of  the  fubjeft 
 of  your  ftudies  and  contemplations ,  you 
 would  call  home  your  loft  diftra&ed 
 thoughts,  and  employ  them  more  on  your* 
 fclvcs  and  God. 
 
 T5ut  before  I  urge  this  duty  further,  I 
 -L'  muft  prevent  the  mifapplication  of 
 fomctroubled  foules-,  Imuftconfefs  it  is  a 
 grievous  thing  for  a. guilty  foul  to  judge  it 
 /i7/,and  fee  its  own  deformity  and  danger : 
 And  I  obferve  many   troubled  humbled 
 
 foules, 
 
And  Bene  ft  ofSelf-dcquaintancc.         155 
 
 foules ,  efpecially  where  melancholy  much 
 prevailes,  arc  exceeding  prone  to  abtife  this 
 duty,  by  excefs  and  by  mj 'doing  it:  Though 
 wandering  minds  muft  be  called  home  ,  we 
 mult  not  run  into  the  other  extreame,  and 
 (hut  up  our  felves ,   and  wholly  dwell  on 
 the    motions   of  our    owne  diftempered 
 hearts:  Though  firagimg  thoughts  muft  be 
 turned  inward ,    and    our  hearts  muft  be 
 watched  ,  and  not  neglected  •  yet  muft  we 
 not  be  alwayes  poreing  en  cur  felves ,  and 
 negled  the  reft  of  ourintelleAeal  converfe: 
 To  look  too  long  on  the  running  of  a  ftreara 
 will   make   our    eyes   mifjudge   of  what 
 we  after  look  on  ,  as  if  all  things  had  the 
 fame  kind  of  motion  :  To  look  too  long 
 on  the  turning  of  a  wheele  ,  will  make  us 
 vertiginous,  as  ifall  turnd  round.  Andto 
 pore,  too  long  on  the  disordered  motions, 
 the   confufed   thoughts,  the  wants,  the 
 paffions  of  our  difcafed  minds ,  will    but 
 moleftus,  aod  caft  us  into  greater  difquiet 
 and  confufion.   The  words  of  Anfelme  no- 
 tably exprefs  the  ftreights  that  Chriftians 
 are  here  {Hit  to  [0  nimis  gravis  angufliay 
 fi  me  infpicio  ,  non  tolero  meipfum  ;  fi  non 
 infficio  ,   nefcio  meipfum  ;  fi  me  confidero  , 
 terret  me  faciis  mea :  fi  me  non  confidero  , 
 f^Hit  me  damnAtio  met;  fi  me  video  ,  horror 
 
I  j4  The  LMi[cbieftf  Stlf-igntr*nce^ 
 
 eft  intqlerabilis  :  fi  non  video ,  mors  rfi  i#rvi- 
 t*biluf\  [O grievous  fireightl  If  Ilool^int* 
 my  felf  %  I  cannot  endure  my  felf:  if  I  loot^ 
 not  into  nay  felf  I  cannot  know  my  felf  If  I 
 confider  my  felf  my  own  f dee  afrighteth  me:  if 
 J  confider  not  my  felf%  my  damnation  deceivetb 
 me:  If  1  fee  my  felf  \,  the  horror  is  intolerable  : 
 if 1 fee  not  my  felf  \  death  is  unavoidable.  ] 
 
 In  this  ftreighc  we  muft  becarcfull  to  a- 
 void  both  extreames  \  and  nether  negUEl  the 
 ftudy  of  oar  felves ,  nor  yet  exceed  in  pore- 
 ing  on  our  f  elves.  To  be  care It fly  ignorant  of 
 eurj elves ,  is  to  undee  our  f elves  for  ever  : 
 To  be  too  much  about  cur  f elves,  is  to  dif- 
 quiet  rather  then  to  edyfie  our  f elves  ^  and 
 to  turnca  great  zndneeeffary  duty  into  a 
 great  unneceffary  trouble. 
 
 Confider,  r .  that  we  have  many  other  mat- 
 ters of  great  importance  to  ftudy  and  know 
 when  we  know  our  felves.  We  muft  chiefly 
 ifody  God  himfelf  •,  and  all  the  Books  of 
 Serif  tun  i  Nature  and  Governing  provi- 
 dence which  make  him  known.  What  abun- 
 dance of  great  and  excellent  Truths,  have 
 we  in  ail  thefc  to  ftudy.  What  time,  what 
 induftrie  is  necefTary  to  underftand  them? 
 And  (hould  we  lay  out  all  this  time  about 
 our  own  hearts  and  aftions%  which  is  but 
 one  part  of  our  ftudy.  What  fmful  omif- 
 
 fions 
 
And  Benefit  of  Self- acquaintance,  i  j  j 
 
 :ons  (herald  we  be  guilty  of  in  the  ne- 
 eding of  all  thefe/  It  is  indeed  but  the 
 trying  of  our  talent  of  underftanding  , 
 ocenpne  it  to  fo  narrow  a  compafs  aso#r 
 elves,  and  to  omit  the  fhady  of  God,  and 
 is  word  and  workes,  which  are  all  with 
 lelight  and  ditigence  to  be  ftudyed. 
 
 We  have  alfo  Chrift  and  hu  Go  (fell  wjfie- 
 ies  and  benefits  to  ftndy.  We  have  the 
 hurches+aje  t  its  dangers,  fvferings  ,  and 
 leliveruuces  toftudy:  Wchave  the  lhtc  of 
 mrneghiourseindbrethren  to  confider  of:The 
 nercyes,  zndddngtrs,  and  Offerings  both  of 
 heir  foules  and  bodjes :  we  have  our  emrxies 
 o  thinke  of  with  due  companion :  and  our 
 luty  to  all  thefe. 
 
 2.  And  as  it  is  negligence  and  omijjion 
 :o  he  all  at  home ,  and  pafs  by  fo  great  a 
 pa/;t  of  duty  -,  fo  is  it  a  deuble  frufiration  of 
 tur  labour  ,  and  will  make  even  thii  ftudj 
 rf  our felvfs  to  be  in  vaine,  i.  We  cannot 
 come  by  all  our  ftudy  to  the  true  know 
 kdge  of  our  [elves  ,  unlefs  we  alfo  itudy 
 it  her  things  befides  ourfelveg.  For  we  are 
 Related  to  God,  as  his  creatures,  as  his 
 Ovw>  as  his  fvkjetls  and  as  his  defendant 
 children,  as  his  Redeemed,  zndh'is  fanElifjed 
 ones,  (orfuch  zsfljsnld  befuch)  And  if 
 we    know  not  God  as  Cr  eat  our,  Redeemer 
 
 and 
 
1 55  The  Mifchief  of  Self  ignorance, 
 
 and  SanSlifjer^  as  our  Owner  >  Ruler  and  Be 
 nefaEior^  and  know  not  what  his  creation , 
 Redemption,  fanttification^  his  Title  Govern- 
 ment and  Benefits  vnzznc,  it  is  not  pofiible 
 •  thatwe  fhould  ^K>tt>  our /elves.  Mututtll  Re- 
 lations muft  be  known  together ,  or  neither  can 
 be  known. 
 
 2.  And  if  wc  ro*/^  know  our  fcl*es,  and 
 know  wo  worr,  it  were  but  to  know  No- 
 thing t  and  lolc  that  knowledge.  For  this  is 
 but  the  enterance  into  wifdome  ,  and  the 
 me  ants  and  way  to  higher  knowledge.  This 
 learning  of  our  Alphabet  or  Primer  is  loft, 
 if  we  learn  no  further  ;  you  are  therefore  to 
 ftudy  and  know  yourfelves  that  you  may 
 advance  to  the  knowledge  of  Chrift  and 
 hU  grace%  and  be  acquainted  wich  the  Re- 
 me  die  of  all  that  you  find  amifs  at  homt : 
 and  that  by  Chrift  you  may  be  brought  unto 
 the  Father,  and  k*ow  Codas  your  happinefs 
 and  reft*,  you  are  not  your  own  ultimaoe 
 ends ,  and  therefore  muft  goc  further  ia 
 your  ftudyes  then  yourfelve*. 
 
 3.  We  fhall  never  attaine  to  Rellitudc 
 or  folid  comfort  and  content  ,  unlefs  our 
 ftudyes  goe  further  then  curf elves.  For  we 
 are  not  the  Rule  to  our  f elves ,  but  crooked 
 lines !  and  cannot  know  what  is  right  and 
 wrong ,  if  we  ftudy  not  the  Rule  as  well  as 
 
 curfclves 
 
And  Benefit  ofSelf-AcquaintAnce.         157 
 
 enrftlves.  And  alas,  wezrcdifeafed,mift~ 
 ruble  finners.  And  to  be  alwajes  looking 
 on  fo  fad  a  fpe&acle,  can  bring  no  pence 
 or  comfort  to  the  mind  To  be//// look- 
 ing on  the  fore,  and  hearingonly  the  cry  of 
 confcicnce,will  be  bu:  a  foretafte  of  Hell. 
 When  we  would  be  bxmbled?LX\&  have  mat- 
 ter of  lamentation,  we  muft  look  homew*trd7 
 where  the  troubling  thorns  and  nectles  of 
 corruption  grow.  But  if  we  would  be  com' 
 forte-d  and  lift  np9  we  muft  look  higher,  to 
 Chrifi  and  to  his  promifes,  and  to  everla- 
 fiingllfe:  our  garden  beareth  no  flowers 
 or  truics  that  are  fo  cordial. 
 
 This  much  I  havefpokeby  way  of  Can* 
 tion ,  1.  That  you  may  not  think  I  am 
 driving  you  into  the  extream  of  folitude, 
 and  confining  or  imprij&ning  you  at  home. 
 2.  Becauk  lome  fcarce  know  how  to  avoid 
 a  fault  %  without  running  into  another  on 
 the  other  fide  the  way :  nor  how  to  under- 
 ftand  the  right  nfe  of  a  doftrine,  but  are 
 turning  it  into  an  tbnje^  and  building^  up- 
 on the  foundation  of  righreoufnefs. 
 
 Two  forts  of  perforss  have  great  need  of 
 tbiscaution,thatf/^j  dwell  not  too  mttchon 
 theznfelves.  One  is  poor  Melancholy  peopU 
 that  can  th:nk  of  almoft  nothing  eife  : 
 Their  diitempcr  difpofeth  them  to  be  al- 
 
 wayes 
 
j  5 8         The  Mi} chief  of  Self-igntranee^ 
 
 wayes  poring  on  thjemfelves  ,  and  fixing 
 their  thoughts  on  their  fin  and   mifery, 
 and  fcarching  into  all  their  own  mifcarri- 
 ages,  and  making  them  worfe  then  indeed 
 they  are :  You  cannot  call  off  their  thoughts 
 from  continual  f elf -condemning,  and  mufmg 
 on  their    own*  mif dungs  ancT unhappinefs. 
 They  have  a  God,  a  Chrift,  a  heaven,  a  trea- 
 sure of  precious  promifss  to  meditate  on  ; 
 and   they  cannot  hold  their    thoughts  to 
 thefe,  (unlefs  as  they  aggravate  their  fin 
 and  forrows ,  )  but    live  as  if  they  had 
 nothing  to  think  on  but  themf elves  ^  and 
 were   made   to  be  their  §w*   tormentors  : 
 day  and  night  even  when  ihey  fliould  la- 
 bour, and  when  they  fhould  (leep,they  are 
 bufie  in  a  fruitlefs  vexation  of  themfelves. 
 Thefe  poor  afflidlcd  fouls  have  need  to  be 
 railed   from  the  excejfive  fiudj  of  them- 
 /elves. 
 
 Another  fort  is,  thofe  Chriftians  thac, 
 are  wholly  tafyn  up  in  enquiring  whether 
 they  have  faving  grace  or  net  •,  while  they 
 ncgleft  that  exercifeof  their  grace,  in  do- 
 ing all  the  good  they  can  to  others, and 
 following  on  the  way  of  faithfull  duty, 
 which  might  do  more  to  their  afftirance, 
 thenfolitary  tryals. 
 
 The  former  fort  by  ever  doing  in  this  e*t 
 
 pare 
 
'And  Benefit  of  Self- tcquttnt  trice.       159 
 
 part  of  their  work,  difablc  themfelves  to 
 4/I  the  reft.  They  tire  and  diftrad  tbeir 
 minds,  and  raife  fuch  fears  as  hinder  their 
 understandings  ,  and  caft  their  thoughts 
 into  fuch  confufion  ,  that  they  quite  lofe 
 the  command  of  them,  and  cannot  gather 
 them  up  for  any  holy  work  :  Yea  while 
 they  ftudy  nothing  but  them/elves  ,  they 
 lofe  even  the  knowledge  of  themfelvcs : 
 rhey  gaze  fo  long  upon  theii 'faults  and 
 wants,  till  they  can  fee  nothing  eife ;  and 
 know  no  apprehenofinsbut  ^r^andyii- 
 md  wilfully  unlearn  tbe  language  of  thankt- 
 giving  and  praife  •,  and  the  burden  of  all 
 iieir  thoughts  and  fpeeches,  is,  Atiferable 
 md  Vndone  :  as  if  there  were  for  them 
 to  mercy,  no  help,  no  hefe^  but  they  were  at- 
 erlj  forfaken  and  cafi  efffy  God. 
 
 The  other  fort ,  do  fo  exceed  in  the  ruca* 
 'urc  of  that  f elf  love  ,  which  in  it  (elf  is 
 yoJf  that  they  negled:  tbe  ftudy  of  the 
 r*>eve  of  God;  And  are  ftill  thinking  what 
 hey  are  and  have  been  5  when  they  {hould 
 onfider  what  they  a**/?  be.  They  fpend 
 0  much  time  in  trying  their  foundation, that 
 hey  can  make  but  little  progrefs  in  the 
 •uilding.  They  are  lik  MnficUns  that  wiH 
 pendall  the  day  in  kttingJ-nftrHmentsin 
 nne  \  Or  like  a  Mwtr  that  fpends  moft 
 
 of 
 
1 60  The  Mi  [chief  of  Self-  ignorance^ 
 
 of  his  time  in  whetting.     They  are  all  day 
 preparing  their  tools  while  they  (hould  be 
 working  !    And  putting   on  their  armour, 
 and  preparing  their  weapons ,    when  they 
 fhould  be  fighting  :   And  enquiring  -which  U 
 t'henay,  while  they  fhould  be  travelling. 
 They  leave  undone  too  much  of  their  work 
 withettt  doors  while  they  confine  themfelves 
 to  that  Vtithin:  And  that  within  goes  on  che 
 worfe,  becaufe  they  negleft  that  withcut 
 doers ,  which  fhould  further  it.  When  they 
 fhould  inftruft  the  ignorant,    exhort  the 
 obftinate  ,    confirm  the  weak  ,    or  com- 
 fort the  affli&ed,  they  are  complaining  of 
 their  oWn  ignorance,  obftinacy,  weaknefs, 
 or  affliction-,  and  help  not  others  becaufe 
 they  feel   fuch  need  of  help  themfelves  : 
 As  if  they  were  like  beggars,  that  had  no* 
 -    thing  to  give %  but  muft  live  by  asking  and 
 receiving  :  They  understand  not  that  its  one 
 of  the  my fteries  of  godlinefs,  that  teaching 
 ethers  doth  inform  themfelves, and  the  L-ght 
 which  they  bring  in  for  others ,  will  ferve 
 themfelves  to  work   hy ;    and  that   repro- 
 ving others  doth  correal  themfelves  :  and  ex~ 
 honing  others  doth  prevail  with  themfelves* 
 and  perfwading  thcpbilmace  wills  of  others, 
 doth  tend  to  bend  and  refolve  their  o^on  \ 
 &  that  comforting  §thers  doth  tend  to  revive 
 
 and 
 
And  Benefit  of  5  rtf- acquaintance. 
 
 andraife  themfelvesilhclr  own  fpirits  may  be  ■* 
 a  little  revived,  by  the  very  fraell  of  the 
 Cordials  they  prepare  for  others.  In  this 
 cafe,  Giving  is  both  Begging  and  Receiving. 
 Being  good  is  not  the  leaft  effeftual  kind  of 
 prayer  \  And  that  we  may  be  fo  imployed, 
 is  not  the  fmall-eft  mercy.  Many  a  one  bath 
 thus  grown  rich  by  giving :  Many  a  one 
 hath  convinced  himfelf  by  confuting  his  own 
 objtttions  from  another  :  And  many  a  one 
 hath  raifcd  and  comforted  himfelf^  by  offe- 
 ring comfort  to  others  that  have  the  famt 
 infirmities  •,  and  have  baniftied  their  own 
 exceffive  doults  and  fears >by  frequent  com- 
 panionate anfwering  the  fame  in  others 
 ivhofe  fincerity  they  have  lefs  fufpefted 
 then  their  own. 
 
 None  thrive  more  then  they  that  grow 
 in  theSunfhineof  Gods  blejfing  :  And  God 
 bleffeth  thofe  moft  that  are  mod  faithfull 
 in  his  work  :  And  thtwork^of  Lo%e%  19  th« 
 work  of  God  Jo  dogotdjs  to  be  moft  like  him*. 
 And  they  that  are  weft  like  himydo  bettpleafe 
 him;  In  J ubordination  to  Chrifi ,  in  whom 
 ive  are  accepted,  we  rnuft  by  his  fpirit  be 
 made  thus  acceptable  in  our  f elves  i  We 
 muft  be  amiable  if  we  will  be  hvtd.  And 
 thofe  that  God  hveth  btft  f  and  is  mojjb 
 ^leafed  with,  are  like  to  receive  moft  plen* 
 tcoufly  from  hi*  Love.  Ic  is  neceffary 
 M  there* 
 
162  int  Mtjcmej  vj  buj-ignoranse) 
 
 therefore  to  our  own  fafetj,  and  holinefs, 
 and  confutation,  that  wc  look^  much  abroad  at 
 the  neccffities  of  ethers ,  and  ftudy  our  bre- 
 thren ,and  the  Chttrch  ofGod^s  well  as  but 
 felves  \  That  wc  look^not  every  man  enhk 
 own  things,  but  ever]  man  alfoon  the  things 
 ef  others]  Phil.  2. 4. 
 
 There  may  be  fomewhat  of  inordinate 
 felfifinefs,  even  about  our  fouls  :  And  fin- 
 full  felfijhnefs  is  alwayes  zlofing  courfc.  As 
 he  that  will  be  zfelf-faver  in  point  oicftatey 
 or  honour ,  or  /*/>,  takech  the  ready  way  to 
 lofe  them  (Mat.  16.  15.)  fo  he  that  for 
 tiie  faving  of  his  foul,  will  confine  all  his 
 care  and  charity  to  his  own  foul ,  taketh 
 not  the  way  indeed  to  faze  it.  We  kjepnot 
 cur  felves  •,  We  q'uickjn  not  ^  We  comfort 
 not  •,  Wefave  not  our  felves  •  but  only  as 
 agents  under  Chrift,  manuring  the  land, 
 and  footing  the  feed,  to  which  he  alone  can 
 give  the  blefling :  It  is  not  therefore  our 
 inordinate  f elf- findjing  that  will  do  it:  With 
 all  our  care,  without  his  blefling,  we  can- 
 not add  one  cubit  to  the  ftature  of  our 
 graces  :  Therefore  it  muft  needs  be  our 
 fafeft  courfe,  to  be  as  carcfull  and  faithfull 
 as  we  cam'*  duty,  and  lay  out  mofi  of  our 
 •ftudy  to  fleafe  him  •,  and  then  if  we  come 
 not  to  affurance  of  his  love ,  or  difcern 
 not  his  image  and  grace  upon  us,  yet  we 
 
 muft 
 
And  Benefit  of  Self-AcquAwtance.       1 6  J 
 
 nufl:  truft  him  with  our  fouls ,  and  leave  . 
 he  reft  to  his  Care  and  Goodnefs,  that  hath 
 indertaken  than  none  (hall  be  lofers  by 
 iim,nor  be  afhamed  or  fruftrate  of  their 
 lopes,  that  wait  upon  him  ,  and  obey  him: 
 Lee  us  commit  the  keeping  of  o*r  fonts  to 
 him  in  weU  deing,as  unto  afaithfullCrea-tor% 
 I  Pet. 4.  19.  As  the  eyes  $f  fervants  lool^to 
 
 the  hand  of  their  Makers* lb  our  eyes(m 
 
 iway  of  duty)  muiiWait  upon  the  Lord  our 
 @od,till  he  have  mercj up&n  *#,Pfal.  123.1,2, 
 And  though  we  grow  We ar]  of  crying,  and 
 $ur  throat  he  drytd,  and  $ur  eyes  fait  while 
 we  wait  for  Cod,  (  Pfal.  69.  3.)  yet  our 
 kopecs  only  in  him,  and  therefore  we  muft 
 continue  to  *M/f*^0*  him,  Pfal.  39.7-  And 
 they  that  wait  for  him  fhall  not  be  aj&amed, 
 tfa,  49.23. 
 
 It  is  not  the  pretended  neceffty  of  one 
 worl^  ,  that  will  excufe  him  that  hath 
 n*>v*j  m  necejfary  to  do  :  Efpecially  when 
 they  are  conjunct  in  nature  and  neceffityt 
 arid  muft  go  together^  to  attain  their  end. 
 Concerning  <W,  as  we  may  well  fay  that 
 we  muft  Love  and  fervc  him  only,  and  mne 
 but  him  ,  becaufe  we  muft  Love  nothing 
 but  for  his  fake,  and  asa^w«;  to  him  the 
 End  of  all :  and  fo  while  it  is  God  in  ai 
 things  that  we  Love  ,  we  arc  more  pvo- 
 M  2  perly 
 
i$4        the  MifcbiefefSelf-tgMMdel 
 
 perlyfaid  to  Love  God  then  the  Creature 
 by  that  aft  ,    becaufe  he  is  the  Ultimate  firfl 
 intnded  end,    and  principal  objett  of  that 
 Zcve  ;   And  as  the  means  ^  es  a  n.eans,  hath 
 its  cfTence  in  its  relation  to  the  End  •,  fo  the' 
 Zoz'*  0/  themeans,as  fitch  ,  is  accordingly! 
 fpecified :  And  fo  we  may  fay  of  our  fiudy 
 and  Knowledge  of  God  ,    that  nothing  but 
 God  is  to  beftudicd  or  known:  becaufe  it 
 is  God  in  the  creature  that   muft  be  ftudi-i 
 cd  :  It  is  a  defcftive  Similitude  (as  all  are) 
 to  fay,  £  As  it  is  the  f/ice  that  we  beheld 
 the  glafs  for:  J  For  God  is  more  in  the  ere**, 
 ture  then  the  face  in  the  glafs.     But  though 
 all  the  mean*  be  united  in  the  £»^,  yetare 
 they  various  amongthemfelves.  And  there-j 
 fore  though  we  muft  ftudy,  know  and  Love 
 nothing  but  God  ^  yet  muft  we  ftudy,  know] 
 and  Love  many  things  be  fides  our  f elves  :• 
 The  means   that  are   many,  muft  all   be 
 thought  on.     More  firings  muft  be  touch- 
 ed then  one  (  how  near  foever  )  if  we  will 
 have  any  Mufick.     More  Letters  muft  be 
 learned  than  [  /,  3  or  we  fhall  never  learn; 
 to  read. 
 
 All  men  will  confefs  that  to  confine  our 
 charity  to  our  f elves ,  and  to  do  good  to 
 no  others,  is  unlike  a  Chriftian  :  To  deny 
 to  feed  and  clothe  pur  Brother  in  his  need, 
 
 is 
 
'And  Benefit  of  Self- Acquaintance]        \  ^ 
 
 is  to  deny  it  unto  Chrift:  And  it  will  be 
 no  excufe,  if  we  were  able,  to  fay,  J  laid 
 it  out  upon  my  [elf.  And  the  objefts  of  our 
 charity  muft  be  the  ob  jefts  of  our  thoughts 
 i  and  care :  And  it  will  not  fuffice  for  our 
 excufe,  to  fay  ,  [_  Iwm  taken  up  at  home  ; 
 J  had  a  miferabie  foul  ef  my  own  to  think^on.~\ 
 And  yet  if  thefe  felffiudying  fouls,  that 
 confine  almoft  all  their  thoughts  unto 
 them/elves ,  would  but  feek  after  God  in 
 thcmfelves,  and  fee  his  grace,  and  benefits,  it 
 were  the  better ;  But  poor  fouls*  in  the 
 darknefs  of  temptation  ,  they  overlook 
 their  God  ^  andmoft  of  their  ftudy  ofthcm- 
 felves,  is  to  fee  Satan  aud  hu  workjngs  in 
 themselves:  To  find  as  much  of  his  image 
 as  they  can,  in  the  deformities  or  infirmities 
 of  their  fouls  •,  but  the  image  of  God  they 
 overlook,  and  hardly  will  acknowledge 
 Andfo,  as  noble  obpBs  raife  the  foul,  and 
 amiable  objefts  kindle  love,  and  comforta- 
 ble objefts  fill  it  with  delight  ^  and  God, 
 who  is  aU  in  One  perfettion^dozh  elevate  and 
 fcrfctt  it,  and  make  it  happy  ^  fo  inferiour 
 obje&s  do  deprefs  it  •,  and  ugly  loathfome 
 obje&s  fill  it  with  difiafie  and  loathing  -5  and 
 fad  and  mournfullohje&s  turn  it  into  grief  • 
 And  therefore  to  be  ftill  looking  on  our 
 miferies  ,  and  deformities ,  muft  needs  turn 
 M  3  calamity 
 
1 6  $  the  Mtf chief  of  Stlf-ignordncc] 
 
 calamity  and  wo  into  the  temperament  and 
 complexion  of  the  foul. 
 
 This  much  I  thought  needfull  to  be  fpo- 
 kenherc  to  prevent  mifunderftanding  and 
 mifapplication  :  that  while  I  am  prefling 
 you  to  ftudy  and  know  jour  [elves,  I  may 
 not  encourage  any  in  extreams,  nor  tempc 
 them  to  make  an  ill  ufe  of  fo  great  and  ne- 
 ceffary  a  doftrine :  And  indeed  the  obfer- 
 vation  of  the  fad  calamity  of  many  poor 
 drooping  affli&ed  fouls  ,  that  are  flill 
 poreing  exceflively  on  their  own  hearts, 
 commanded  me  not  tooverpafs  this  caution. 
 And  yet  when  I  have  done  it,  I  am  afraid 
 left  thofe  in  the  contrary  extream  ,  will 
 take  encettragement  to  neglett  themf elves  , 
 by  my  reprehcnfions  of  Thofe  that  arc  fo 
 unlike  them. 
 
 And  therefore  I  muft  add,  to  fave  them 
 from  deceit:,  i .  That  it  is  but  a  very  few  that 
 are  faulty  in  overftndying  t  hem  (( Ives  ,  in 
 comparifon  of  the  many  thoufands  that 
 err  on  the  other  hand  in  the  carelefs  neg- 
 letting  of  themfelvcs.  2.  And  that  it  is 
 fjmftomAticatlj  and  effectively  far  more 
 danger  om%  to  ftudy  your  felves  too  little % 
 then  too  much.  Though  it  be  a  fault  here 
 t<>  exceed  ,•■  yet  it  is  for  the  raoft  par:  a 
 fign  of  an  honcft  heart  to  be  much  at  home, 
 
 and 
 
And  Benefit  of  Self-  acquaint Ante.        \  6j 
 
 and  a  fign  of  an  Hypocrite  to  be  little  at 
 home  and  much  abroad.  Sin-cerity  maketh 
 •  men  cenfurersoi  them/elves.  For  it  mak- 
 eth them  more  impartial ,  nnd  billing  to 
 know  the  truth  of  their  condition  :  It  cu- 
 reth  them  of  that  folly  that  before  made 
 them  think  that  preemption  (hall  deliver 
 them,  and  that  they  (hall  be  fufttfied  by 
 believing  promifes  of  their  own,  though  con- 
 trary to  the  word  of  God  •,  yea,  by  believing 
 the  promifes  of  the  Dtvil,  and  calling  this 
 a  Faith  in  Chrifi  :  They  are  awakened  from 
 that  fleep  in  which  they  dreamed  that  winl^j 
 ing would  fave  them  fromthey?™^?  off*- 
 fiice,  and  that  a  ftrong  conceit  that  they 
 ftiall  not  be  damned  ,  will  deliver  them 
 from  damnation  •  and  that  they  are  fafe 
 from  Hell  if  they  can  but  believe  that  there 
 it  no  He  H7  or  can  but  forget  it,  or  efcape 
 the  fears  of  it.  Thefe  are  the  pernicious 
 Conclusions  of  the  ungodly ,  difcerna- 
 ble  in  their  lives ,  and  intimated  in  their 
 prefumptuous  reaibnings,  though  too  grofs 
 to  be  openly  and  txprefly  owned  i  And 
 therefore  they  are  undiipofed  to  any  im- 
 partial acquaintance  with  themfelves. 
 
 But  grace  recovereth  men  from  this  di- 
 flraftion  •,  and  makes  them  know  that  the 
 Jndgement  tf  God  will  not  follow  the  con- 
 
The  Mifxhiefof  Self-ignortnce, 
 
 etits  of  wen  •,  and  that  the  knowledge  of  their 
 difeafe  is  necefTary  to  their  enre  •,  and  the 
 knowledge  of  their  danger  is  necefTary 
 to  the  prevention  ^  and  that  its  the  greateft 
 madeefs  to  go  on  to  He  11  >  for  fear  of  know- 
 ing that  we  are  in  the  way  •,  and  to  refnfe 
 to  k?oy*ity  for  fear  of  being  tronhledix.  the 
 news. 
 
 And  an  upright  foul  is  fo  far  fallen  out 
 with  /^thathe  taketh  it  ferioufly  for  his 
 enemy  •,  and  therefore  is  willing  to  discover 
 it  in  order  to  its  dtfkrutiien  •,  and  willing 
 to  fearch  after  it  in  order  to  a   difcovery. 
 
 And  he  hath  in  him  fome  meafure  of 
 the  heavenly  illumination ,  which  maketh 
 him  a  child  of  lighted  difpofeth  him  to  love 
 the  light,  and  therefore  comet h  to  it  that  his 
 deeds  way  be  made  manifeft ,  Job.  3.  21. 
 Hypocrites  are  quick- lighted  in  difcove- 
 ring  infirmities  of  ethers  ^  but  at  heme  they 
 Ihut  the  windows,  and  draw  the  curtains, 
 that  they  may  not  be  difturbed  or  frighte- 
 ned in  their  fin  -,  Thieves  and  fleepers 
 choofc  not  light :  Darknefs  fuits  the  works 
 of  darknefs.  It  is  a  good  fign  when  a  man 
 dare  fee  his  eVen  faee  in  the  glafs  of  Gods 
 word;  and  whCnhc  dare  hear  his confeience 
 fpeak;  I  have  everobferved  itinthemoft 
 fncere-bearted  Chrifiians,  that  their  eye  is 
 
 more 
 
rJnd  Benefit  ofSelf-acqudintance^  1 69 
 
 more  upon  their  own  hearts  and  lives,thm 
 I  upon  others  :  and  I  have  ftill  obferved 
 the  Hioft  unbound  profeffors  to  be  leaft  cen- 
 forious  and  regardfull  of  them/elves ,  and 
 hardly  drawn  to  eonverfe  at  home,  and  to 
 pa  fs  an  impartial  judgement  on  themfelves. 
 
 HEnce  therefore  you  may  be  inform- 
 ed of  the  reafon  of  many  other  dif- 
 ferences between  fincere  Believers  and  the 
 Ungodly.    As  i.Why  it  is  that  the  fincere 
 are  fo  ready  to  difceurfe  about  matters  of 
 the  heart  •,    and  that  they  fo  much  relijh 
 fuch  Mfccurfe;  and  that  they  have  fo  much 
 to  jay  when  you  come  to  fuch  a  fptbjctt. 
 It  is  becaufe  they  know  themselves  in  fome 
 good  meafure.     They  have  ft  tidied  ,  and 
 are  acquainted  with  the  Heart  5  And  there- 
 fore can  talk^  the  more  fenfibly  of*what  is 
 contained  in  a  book^  which  they  have  fo 
 often   read,    and  are  fo    converfant   in. 
 Talk     with    them    about    the     matters 
 of   the   world,     and   perhaps  you   may 
 find  them  more  fimple  and  ignorant  then 
 many  of  their  neighbours .  But  when  you 
 talk  about   the  Corruptions  of  the   heart, 
 and  the  fecret  workings  of  them  •   the  mut- 
 ter ,   and  order ,   and  government  of  the 
 
 thoughts, 
 
The  CMifcbifif  of  Self'igwranct, 
 
 thoughts,  and  afettions%  and  pjffions  •  the 
 yranrs  and  ypvikneffes  of  believers  •  the  na- 
 tnre  and  -workings  of  inward  temptations ; 
 thewayes  of  grace,  and  of  the  exerafe  of 
 each  grace  ^  the  motions  and  operations 
 of  the  fpirlt  upon  the  heart  -,  the  brea  things 
 of  Love  and  defire  after  God  j  the  ad- 
 dreffes  of  the  foul  to  Chrift  by  faith, 
 and  dependance  on  him ,  and  receivings 
 from  him  -,  about  thefe  fecret  masters  of 
 the  Heart,  he  is  ufually  more  able  in  dif- 
 courfe,  then  many  learned  men  that  arc#«- 
 fantiified. 
 
 And  hence  it  is  that  upright  felf-obfer- 
 ving  fouls  are  fo  fuM  in  prayer,  and  able 
 to  pour  out  their  hearts  lo  enlargedlj  be- 
 fore the  Lord,  in  confefling  their  fins,and 
 petitioning  for  grace,  and  opening  their 
 neceffities,and  thanking  God  fori'piritual 
 mercies  /  Some  that  are  themfelves  acquain- 
 ed  with  themfelves ,  and  the  workings  of 
 grace,  defpife  all  this,  and  fay,  It  is  but  an 
 ability  to  (peak  of  the  things  which  they  are 
 inofi  ufed  to.  I  doubt  not  bat  meer  ac- 
 t/Hired abilities  and  enfiom  may  advance 
 ibme  hypocrites,  to  pray  in  the  language 
 of  experienced  Chriftians.  And  I  doubt  not 
 but  natural  impediments, andw dnt  of  nfe&nd 
 of  right  education, may  caufe  many  to  want 
 
 convenient 
 
And  Kemp  of  Self  acquaintance.       1 71 
 
 convenient  exprefficns  ,  thai  have  true  dc- 
 fires.     But  the  queftion  is,  from  whence  it 
 comes  to  pafs ,   that  fo  great  a  number  of 
 thofe  that  are  moft  carefuil  and  diligent 
 for  their  fouls,  are  fo/////  in  holy  conference 
 and  prayer,  when  very  few  others  that  ex* 
 cell  them   in  learning  and   natural  parts, 
 have  any  fuch  ability  ?  And  doubtlcis  the 
 chief  reafon  is  ,  that  the  care  tridftudy  of 
 thefe  Chriftians,  hath  been  moft  about  their 
 fpiritual  eftate  •,  And  that  which  they  fit 
 their  hearts  upon ,   they  ufi  their  tongues 
 upon  :    Generally  it  cannot  be  imagined, 
 why  they  fhould  ufi  ttitmf elves  to  thofe 
 ftudies  and  exercifis  which  procure  thofe 
 abilities  .    but  that  they  highljefi  efieem  y 
 and  moft  firioujly  regard  the  matters  that 
 concern  their  ialvation,  which  are  the  fub- 
 ji&t.    I  doubt  not  but  God  beftoweth  his 
 gifts  upon  men  in  the  ufi  of  means  i  and 
 that  it  is  partly  ufi  that  maketh  men  able 
 and  ready  in  thefe  fgrvices  of  God  :  But 
 what  reafon  can  be  given,  why  one  part  of 
 men  ufe  themfelves  to   fuch  imployments, 
 and  another  part  are  unable  through  difi 
 ufe9  but  that  fome  do  fit  their  hearts  upon 
 it,  and  make  it  their  bufinefs  to  k»ow them- 
 felves ,  their  fins  and  wants  and  feek  relief , 
 when   by  the  ethers  all  this  is  neglefted. 
 
 Some 
 
The  tjliifcbkftf  Self-Ignorance, 
 
 Some  hypocrites  may  be  moved  by  lower 
 ends,  both  in  this  and  in  other  duties  of 
 Religion  •,  but  that's  no  rule  for  our  judge- 
 ing  of  the  intentions  of  .the  generality  , 
 or  of  any  that  are  fintere.  As  a  man  that 
 hath  lived  in  theEaft  or  Weft  Indiet ,  is  able 
 to  difcourfe  of  the  places  and  people  which 
 Jie  hath  feen ,  and  perhaps  another  by  a 
 Map  or  hiftorie  may  fay  fomewhat  of  the 
 fame  fcbjeft,'  though  lefs  diitin&ly  and 
 fenfibly  •  bit  others  can  fay  nothing  of 
 it  :  fo  a  man  of  holy  experience  in  the 
 myfterics  of  fan&ification ,  that  is  much 
 converfant  at  home,  and  acquainted  with 
 his  own  heart,  is  able  ( if  other  helps  con- 
 cur )  to  fpeak  what  he  feels,  to  God  and 
 man  ,  and  from  his  particular  obferva- 
 tion  and  experience ,  to  frame  his  prayers 
 and  Spiritual  conference  \  and  an  hypocrite 
 from  Reading  and  common  oblervation, 
 may  do  fomething  affe&edly  that's  like 
 it :  but  carelefs  feif-neglefting  worldlings 
 are  ufually  dumb  about  fuch  matters,  and 
 hear  you  as  they  do  men  of  another  Coun- 
 trey ,  that  talk  in  a  language  which  they 
 donotunderftand,or  at  leaft  cannotmake 
 them  any  anfwer  in. 
 
 But  if  any  of  you  will  needs  think  more 
 bafely  and  malicioufly,  of  the  ***/*  of  ho- 
 ly 
 
And  Benefit  cf  Self*  acquaint  Mcf. 
 
 ly'  frayer  and  conference  in  believers  ,  lee  us 
 leave  them  for  the  prefent  (to  tlxejuftifi- 
 cation  of  him  that  gave  them  the  fpiric 
 of  fupplication  which  you  reproach, )  and 
 let  us  only  enquire  what  i*  theReafon  thac 
 men  that  can  difcourfe  as  hanforaeiy  as 
 others,  about  Worldly  matters ,  have  no- 
 thing to  fay  (  beyond  a  few  cold  affc&ed 
 words,  which  they  have  learnt  by  rote,) 
 cither  to  God  or  man ,  about  the  matters 
 of  the  foul,  the  methods  of  the  fpirit,the 
 workings  of  a  truly  penitent  heart,  or 
 the  elevations  of  faith,  and  the  panting*  of 
 defire  after  God.  Why  are  joh  dumb  when 
 you  fhouid  fpeak  this  language,  and  /W- 
 f/urntly  znd  delightfully  fpeak  it?  Is  itbe- 
 caufe  your  Reafon  is  lower  then  thofe  mens 
 that  do  Jpeal^  it ,  whom  you  defpife  ?  and 
 that  you  are  naturally  near  kin  to  ideotsf 
 No;  youarew/>  enough  to  do  evil:  You 
 can  talk  of  your  trades ,  your  honours  or 
 employments,  your  acquaintance  and  corre- 
 fpondencies  all  the  day  long  •,  You  are  more 
 ypordy  about  thefe  little  things,  then  the 
 Preachers  themfelvcs  that  you  count  moft 
 tedious  are  about  the  greateft.  You  are 
 much  longer  in  difcourfing  of  your  delnforj 
 toyesy  then  the  Lovers  of  God,  whofe  fouls 
 long  afcejr  him,  are  in  thofe  Prayers, which 
 
 trouble 
 
I  7  4  The  Mifcbief  of  S  elf -ignorance, 
 
 trouble  you  with  their  length  :  Many  a  time 
 hive  I  been  forced  to  hear  your  dream- 
 ing incoherent  dotage  :  how  copious  you 
 are  in  words  that  figmfie  no  greater  mat- 
 ters then  flejh  p leafing,  or  fancifull  honours 
 and  accomodations  •,  I  had  almoft  faid,  then 
 chaff \  or  fir  aw  or  dirt.  One  may  hear 
 you  from  morning  to  night,  from  day  to 
 day  ,  difcourfing  in  variety  of  company, 
 on  various  fubje&s  ,  with  freedom  and 
 plaufible  ingenuity  •,  And  when  all  is  fee 
 together,  it  is  but  a  hodge  fodge  *f  earth  and 
 fiefh  and  windy'vanitj,  a  frothy  puddle.  As 
 the  ridiculous  Orator ,  Magno  Conatu  & 
 hiatn  nihil  dicitu  :  You  firein  and  gape 
 an  hour  or  a  day  together  to  fay  nothing  : 
 fet  all  the  words  of  a  day  together,  and  per- 
 ufe  them  at  night,  and  fee  what  they  are 
 worth  :  There's  little  higher  then  vifible 
 materials  ,  (  that  I  fay  not ,  then  the 
 dunghil  or  your  fadoyrs,)  then  meat  and 
 drin^  and  play  and  complement  thenW- 
 /f/,  or  lands  ,  or  domineering  afftttions  or 
 dttkns,  in  many  hours  or  days  difcourfe. 
 I  think  of  you  fometime,  when  I  fee  how 
 ingenioufly  and  bufily  children  do  make 
 up  their  babies  of  clouts,  and  hovJ  feriouflj 
 they  talk^  about  them,  and  how  every  pin 
 and  clont  is  matter  of  employment  and  dif- 
 courfe , 
 
And  lent  fit  tf  Self  acquaintance]        1 7  5 
 
 conrfe,  and  how  highly  they  W#f  them, and 
 how  many  dayes  they  can  unwcariedly 
 fpend  about  them.  Pardon  my  compari- 
 son ;  If  you  repent  net  of  your  difcourfes 
 and  iwployments  more  then  they,  and  do  not 
 one  day  call  your  felves  far  worfe  fools  then 
 thcm^  then  let  me  be  itigmatized  with  the 
 mod  contumelious  brand  of  folly. 
 
 It  is  not  then  your  want  of  Natural  fa- 
 culties and  parts  that  makes  you  mute  in 
 the  matters  of  God  and  your  falvation, 
 when  men  of  meaner  naturals  then  you  do 
 fpeakof  thofe  things  with  the  greateft  free- 
 dom and  dehght. 
 
 And  fure  it  is  not  for  want  of  an  inge- 
 nuous education  :  As  you  would  take  [till 
 to  be  thought  below  them  in  natural  endow- 
 ments ,  fo  much  wore  in  thofe   accj+tifitiens 
 and  furniture  of  the  mind,  which  comes  by 
 breeding  and  due   culture  of  your  Natu- 
 rals. You  would  difdain  in  thefe  to  be  com- 
 pared with  many  poor  rufticks  aad  mecha- 
 nicks,  that  zxzalmoft  as  fluent  in  fpeaking 
 of  ih^  great  things  of  immortality ,  as  you 
 are  in  talkrngof  your  tranfient  occurrences, 
 your  [ublnnary  felicities,  and  xhtprovifions 
 of  your  Appetites  and  your  Ski***  What 
 thencanbe  the  caufeof  this  dumb  difeafe, 
 but  that  you   are  unacquainted  with  your 
 
 fehes  ? 
 
176         The  Mifchiefcf '  Self- ignorance  ^ 
 
 {elves}  and  as  you  hare  not  a  New- birth, 
 and  a  Divine  Nature ,  and  the  Spirit  of 
 Chrift,  to  be  either  the  firing  and  princi- 
 ple or  the  Matter  of  your  difcourfe  ^  fo  you 
 have  not  the  due  knowledge  of  your  fin  and 
 mifery ,  which  (hould  teach  yeu  the  lan- 
 guage of  feriom  Penitents,  before  you  have 
 the  language  of  jufiified  Believers. 
 
 If  you  fay  again  ,  It  is  becaufe  we  have 
 not  been  ufed  to  this  kind  of  fieeck,  I  an- 
 fwer,  And  whence  is  it  that  you  have  not 
 been  ufed  to  it  ?  If  you  had  known  the 
 Greatnefs  and  Goodnefs  of  the  Lord,as  fen- 
 fiblyasf/^7,  would  not  you  have  ufed  to 
 Pray  to  him  and  ffieal^of  him  as  well  as 
 they  ?  If  you  had  knrnn  and  confidered  your 
 finy  and  wants,  2Lt\dmfcries9or  dangers  ^zs 
 well  as  they,  would  you  not  have  been  fifed 
 to  beg  mercy,  pardon  and  relief,  and  to 
 complain  of  your  diftrefs  as  much  as  they  ? 
 If  you  did  as  highly  value  the  matters  of 
 Eternal  confequence  as  they  dey  and  laid 
 them  to  heart  as  ferioufly  as  they,  would  not 
 your  minds  and  hearts  have  appeared 
 in  your  fieeches,  and  made  you  ufe  your 
 [elves  to  prayer  and  holy  conference  as  welJ 
 as  others} 
 
 If  you  fay,  that  many  have  that  within 
 thtm  which  they  Arc  not  able  to  exprtfs,  cr 
 
 which 
 
And  Benefit  of  Self  acquaintance.         \jj 
 
 which  they  thinly  not  meet  to  open  unto  other y 
 I  anfwer. 
 
 i.  As  to  Ability ,  its  true  ofthofethac 
 have  the  Impediments  of  feme  Natural 
 dif ability  ,  or  exceffive  bafhfnlnefs,  Milan* 
 choly  or  the  like  difeafc  -,  and  of  thofe  that 
 are  lo  lately  converted-,  chat  they  have  not 
 had  time  to  learne  and  ufe  themf elves  to 
 a  holy  language:  But  what's  this  to  them 
 that  are  of  as  good  natural  I  farts  and  free 
 elocution  as  other  men,  and  fuppofe  them- 
 felvts  to  have  bin  true  Chnftians\ov)g} 
 
 2.  And  as  to  the  point  of  Prudence 
 which  is  pleaded  for  this  filence ,  it  is  fo 
 much  againft  Nature,  and  fo  much  againft 
 the  word  of  God,  that  there  is  no  roome  at 
 all  for  this  pretence,  unlefs  it  be  for  in- 
 feriors or  fuchas  want  an  opportunity  to 
 fpeak  to  their  fnperioxrs,  or  to  fir*ngers-y 
 or  unlefs  it  be  only  for  fome  particular 
 omiffions  when  the  thing  would  be  unfea- 
 fonakle. 
 
 Nature  hath  made  the  tongue  the  index 
 of  the  mind:  especially  to  exprefs  the  mat- 
 ters of  moft  urgency  and  concernment. 
 Do  you  keep  filent  ordinarily  the  matters 
 which  you  highlie  ft  eficemt which  you  cftenejt 
 thi*kjft  which  you  take  your  life  and  hap- 
 fine Is  to  confift  in  ?  and  which  you  are  deef- 
 N  Ijejk 
 
178  The  Mi  [chief  of  Self-ignorance, 
 
 Ijefl  afftttcd  with ,and  frefere  before  all  Other 
 matters  of  the  world  ?  What  a  fhamefull 
 pretence  is  it ,  for  thofe  that  are  dumb  to 
 Prayer  and  holy  conference  ,  for  want  of 
 any  due  fenfe  of  their  condition  ,  or  Love  to 
 God,  which  {hould  epen  their  lips,  to  take  on  : 
 them  it  is  for  want  of  tongues  or  becaufe  their 
 Prudence  diredeth  them  to  filence?  When 
 they  hold)  not  their  tongues  about  thofe  mat- 
 ters, which  they  mult  confefs  are  ten  thou- 
 fand  fold  lefs  regardable-,  they  can  difcourfs 
 unwearyedly  about  their  wealth,  their  fport, 
 their  friend,  their  honour,  becaufe  chey 
 Love  them  ;  And  if  a  man  fhould  here  tell 
 them ,  that  the  Heart  is  not  to  be  opened 
 or  exercifed  by  the  tongue ,  they  would 
 thinke  he  knew  not  the  naturall  ufe  of 
 Heart  or  Tongue :  And  yet  while  they  pre- 
 tend to  Lve  God  above  all,  they  have  nei- 
 ther fkill  nor  will  to  make  expreflion  of 
 it-,  you  ftrike  them  dumb  when  you  turnc 
 the  ftreame  of  conference  that  way  •,  and 
 you  may  almoft  as  well  bid  them  fpeak 
 in  a  ftrange  language,  as  Prtj  to  God  from 
 the  fenfe  of  their  neceffitics,  and  yet  they 
 fay  ,  their  Hearts  arc  good. 
 
 Let  the  word  of  God  be  judge  whether 
 a  Holy  experienced  Heart  (hould  hide  it- 
 felf  and  n$t  appcare    la  Prayer  and  holy 
 
 conference 
 
And  Benefit  cf  Self- acquaint  anct.         179 
 
 conference  by  the  tongue.  1  Thefs.  5.  17. 
 Pray  continually :  Luk.  18.  I.  (f hrift  [fake 
 a  p amble  to  this  end  ,  that  wen  ought  all- 
 wayes  to  pray  and  not  waxe  faint.  Phil.  4. 
 6.  Be  caref  nil  for  nothing:  but  in  every  thing 
 h  Prayer, and  fupplicatiun  W^ith  thanksgiving 
 let  your  requefts  be  made  known  unte  God. 
 
 And  How  they  mutt  Pray, you  may  ga- 
 ther frooi  2  Chrcn.  6.  29.  In  cafe  of  dearth, 
 Peftilence,  blafting,  mildew,  locufts,  cater- 
 pi!cr§,  enemies,  fic'kneffesor  fores,  [Then 
 what  prayer  or  fupplication  foever  fhaU  be 
 made  of  any  man  ,  or  of  all  the  people,  ^hen 
 I  every  one  fbdl know  his  own  forehand  his  own 
 !  grief  \  and (hall  fpread  forth  hu  hands  in  this 
 \  honfe,  then  heare  thou  from  Heaven,  &c.  3 
 I  am  not  fpeakingof  the  Prefcribed*Prayers 
 of  the  Church,  nor  denying  the  Uwfullnefs 
 of  f*ch  in  private.  Eut  if  you  have  no  words 
 but  what  you  fay  by  rote  y  and  pray  not 
 from  the  knowledge  of  your  own  particular 
 fore  and  grief e ,  it  is  becaufe  you  are  too 
 much  unacquainted  with  yourfelves ,  and 
 ftrangers  to  thofe  Hearts  where  the greatefi 
 of)  our  fores  and  grief es  are  lodged. 
 
 And  whether    Good  Hearts   {hould  be 
 
 opened  in  holy  Conference ,  (as  well  as  Prayer) 
 
 you  may  eafily  determine  from  the  com- 
 
 mandof  God  5  1  Pet.  4, 10. 1 1 .  [As  every 
 
 N  Z  man. 
 
1 80  The  Mi f chief  of  Self-  ignorance, 
 
 man  hath    received  the  gift,  fo  minifter  the. 
 fame  one  to  another  ,  as  good  ftewardsofthe 
 manifold  grace  of  God}  If  any  manfpea^  let 
 himfpeakjis  the  oracles  ofGod.Eph  4.29.[_Let 
 no  corrupt  communication  proceed  out  of  jour 
 mouth  ,  but  that  which  is  good,  to  the  ufe  of 
 edifying  ,  that  it  may  minifter  grace  unto  the 
 hearers}  Heb.  3.13.  [exhort  one  another  daily 
 while  it  u  called  To  day,  left  any  of  yon  be 
 hardened  through  the   deceitfullnes  of  fin.'} 
 Pfal.  3  7.  3  O,  3  1  .[The  mouth  of  the  Righteous 
 fpeaketh  wifdome,  and  his  tongue  talketh  of 
 judgment:  The  Law  of  his  God  is  in  his  heart 
 &c}  Pfal.  7 1.  8,  Let  my mouth  be  flledwith 
 thy  Praife  and  with  thy  honour  all  the  day, 
 Pro.  10. 11.  The  mouth  of  a  Righteous  man 
 is  A  Well  of  lift"]  2 1 .  The  lifs  of  the  Righteous 
 feed  many}  And  Chrift  himfelfdecidethit 
 expredy,  Math.  12.  34.  35.  £'0**  of  the  | 
 abundance  of  the  Heart  the  mouth  fpeaketh: 
 A  good  man  out  of  the  good  treafure  of  his 
 heart  bringeth  forth  good  things  j 
 
 For  a  man  that  hath  no  Heart  to  Prayer 
 or  Holy  conference  ,  bat  loathes  them  and  is 
 weary  of  them,  and  had  rather  talk  of  fle(h- 
 ly  pleafures,  to  pretend  that  yet  his  Heart 
 is  Goody  and  that  God  will  excufehimfor 
 net  expr effing  ;>,  and  that  it  is  his  Prudence, 
 and  his  freedome  from  Hypocrifie ,  that  ma- 
 
 keth 
 
r And  Benefit  of  Self  acquaintance.       1 8 1 
 
 keth  his  tongue  to  be  fo  much  unacquainted 
 with'  the  goodnefs  of  his  Heart ,  this  is  but 
 to  p/^;  r  A*   Hypocrite  to  prove  that  he  is 
 no  Hypocrite:  and  to  cover  his  IgnorZkce 
 in   the  matters  of  hi*  Salvation ,  with  the 
 exprejfion  of  his  Ignorance  of  the  very  nature 
 and  #/>  of  Heart  and  Tongue ,  and  to  caft  by 
 the  Lawes  of  God  ,  and  his  owne  duty,  and 
 cover  this  imfiety  with  the  name  of  Prudence. 
 If  H^r/-  and  Tongue  be  not  ufed  for  GW , 
 what  do  you  either  with  a  Heart  or  Tongue'i 
 The  cafe  isplaine,  to  men  that^«  fee 
 that  it  is  your  firangnefs  to  your  f elves ,  that 
 is  the  c **/*  that  you  have  /*>/-/£  r  0/^7  againft 
 jour/elves ,  when  you  {hould  r *#/>/}  your 
 fins  to  God  •  and  fo  little  to  fay  for  your 
 felves^  when  you  fheuld  teg  hi*  grace ^and 
 fo  little  to  fay  of  ycur  f elves  ,  when  you 
 (hould   of  en  your  hearts  to  thofe  that  can 
 advifc  you:  But  that  you  fee  not  that  this 
 is  the  Caufeof  your  Vambnefs ,    who  fee 
 fo  little  of  your  owne  corruptions,  is  no 
 wonder  while  you  are  fo  ftrange  at  home. 
 Had  you  but  fo  much  knowledge  of  yourf elves 
 as  to  fee  that  it  is  the  firangenefs  to  your 
 /elves  that  maketh  you  fo  prayer lefs  and 
 mute  5  and  fo  much  fenfe  as  to  complaineo? 
 your  darknefs,  and  be  willing  to  come  into 
 the  light y  itwereafignethac/fgk  is  com- 
 N$  ing 
 
1 8  2  The  MtfchkfefSclf-ignorarice, 
 
 ing  in  toyon ,  and  that  you  arc  in  a  hopetuli 
 way  of  cure  But  when  you  neither  know  your- 
 felves  ,nov  know  ib^t  you  do  nctkyow  yourfdves* 
 your  Igngranceind  Prideare  liketo  chenfti 
 your  Prefumption  and  impiety,  till  the  ZigA* 
 of  grace  ,  or  th e  ^re  of  HeH  haye  taught  you 
 better  to  know  your  felves. 
 
 2.  And  here  you  may   underftandthc 
 
 reafon    why  people   fearing   God  are  fo 
 
 apt  to  accufe  and  condemn  themf elves,  to  be 
 
 too  much  caft  downe  ^  and  why  they  that 
 
 have  caufe  of  greateft  joy  ,  do  fomtimes 
 
 walk  more  heavily  then  ochers.  It  is  becaufc 
 
 they  know  more  of  their  finfnlnefs,  and  take 
 
 X^ore  notice  of  their  inward  corruptions  and 
 
 outward  failings  ,  then   preftimpttious  fin- 
 
 ners  do  of  theirs.  Becaufe  they  know  their 
 
 faults  and  wants,  they  are  cafi   dswn  •  But 
 
 when  they  come  farther  to  kethe'iv  intcrefi 
 
 in  Chrifi  and  grace,  they  will  be  raifed  Hp 
 
 againe.  Before  they  are  converted,  they  u- 
 
 fually  prefptme  ,  as  being  ignorant  of  their 
 
 Jin  and  miferj  :    In  the  infancy  of  grace 
 
 they  knowthefe,  but  yet  languiih  for  want 
 
 of  more  knoledge  of  Chrifi  and  mercy.  But 
 
 he  that  knoweth   fully  both    kimfdf  and 
 
 Chrifi  9  boh  mifery  and  mercy,  is  humbled 
 
 and  comforted,  Ctfidewne  and  exalted.  As 
 
 a  man  that  never  f aw  the  fed,  is  not  afraid  of 
 
 it; 
 
And  Benefit  of  Self- acquaintance.  1 8$ 
 
 it}  zndhe  that  feet  hit  but  a  frrre  off ,  an«4 
 thinks  he  (hall  never  come  neere  it ,  is  not 
 rnueh  afraid  of  it:  he  that  is  drowned  in  it,  is 
 werfe  then  afraid:  and  he  that  is  toffed  by  the 
 waves,  and  doubteth  of  ever  coming  fafe  to 
 harbour  ,is  the  fearfull  per/ on  :he  that  is  to  fed 
 but  hath  good  hspes  of  a  fafe  arrivals  hath 
 feares  chat  are  abatedox  overcome  with  hope: 
 bu:  he  that  is  fafe-  landed  is  fafi  his  feares, The 
 firrt  is  like  him  that  never  Jaw  the  mifery  of 
 the  ungodly.the  Second  is  like  him  that feeth 
 it  ingenerall, but  thinks  it  doth  not  belong  to 
 himuhe  third  is  like  the  damned  that  axzpafi 
 remedie:  the  fourth  is  like  the  humbled  doubt- 
 ingChriftian,  that  feeth  the  danger ■,  but  doth 
 too  much  queilion  or  forget  the  helpes^  the 
 fifth  is  like  the  Chnftian  of  a  fironger  faith y 
 that  fees  the  ^r^r^but  withall  feeth  his  help 
 andfafety:thz  fixth  is  like  the  glorifyed faints, 
 that  are  pafi  the  danger. 
 
 Though  the  doubtingChriftian  know  rot  his 
 fencerity  yand  therefore  knowech  not  himfelf 
 (o  weHas  the ft  song  believer  doth,  yet  in  thac 
 heknorreth  his  finfullnefs  and  unworthynefs  , 
 he  Knoweth  himfelf  better  then  the  prefump- 
 tHQus  world. 
 
 Thefetwo  Remarks  ^   with  the  forego- 
 ing Caution,  having  interpofed  (fome  what 
 out  of  place J  I  now  returne  to  ^rofecute 
 N4  my 
 
1$4  7^  Mifchief  of  Stlf-ignoranee] 
 my  Exhortatitn,  that  no  matters  mayfeem 
 fo  fwect,  fo  honourable  ,  fo  great ,  or  ne- 
 ceffary  ,  as  to  pafs  with  you  for  excufes 
 for  the  negle&ing  of  the  mod  diligent  and 
 impartiall  i'tudy  of  yourfelves. 
 
 All  perfons  to  whom  lean  addrefs  thisEx- 
 hortation,are  eitherGodly  orungodly^ 
 in  the  ftate  of  fin>or  in  the  ftateofGraee.  And 
 both  of  them  have  need  to  find]  themf elves. 
 
 I,  And  to  begin  with  the  unrenewed 
 carnall  fort ,  it  is  they  that  have  the  great- 
 eft  need  ,  to  be  better  acquainted  with 
 themfelves.  O  that  I  knew  how  to  make 
 them  fenfible  ofit^  If  any  thing  will  doe 
 it,  me  thinkes  it  {hould  be  done  by  ac- 
 quainting them  how  much  thei*  endlefs 
 itate  is  concerned  in  it.  In  order  hereunto 
 let  me  yet  adde  to  all  that  is  faid  already, 
 thefe  few  confiderations  • 
 
 I.  If  you  kjiow  not y ourf dves i  you  know 
 not  whither  you  arc  the  children  of  God , 
 or  not :  nor  whether  yon  wttfi  be  for  ever  in 
 Heaven  or  He il\  no  nor  whether  you  may 
 not  within  this  houre  behold  the  angry 
 face  of  God  ,  which  will  frowne  you  into 
 damnation.  And  is  thU  a  matter  for  a  man 
 of  Reafon  to  be  quietly  and  contentedly 
 
 ignorant 
 
And  Benefit  ef  Self- acquaintance.         1 8  j 
 
 ignorant  of  ?  It  is  abufincfs  of  fuch  un- 
 ipeakablc  concernment ,  to  know  whether 
 you  muft  be  everLiftinglj  in  Heaven  or  Hel!y 
 that  no  man  can   fpare  his  coft  or  paines 
 about  it,  without  betraying  and  difgracing 
 his  underftanding:  you  are  jure  you  (hall 
 be  here  but  a  little  while  :  Thole  Bodies  you 
 all  know,  will  hold  your  fouls  buc  a  little 
 longer :  As  you  know  chat  you  that  are 
 now  together  here  attending ,  muft  pre- 
 fently  quit  this  roome  and  be  gone-,  fo  you 
 know   that  when  you  have  ftaid  a  little 
 longer,  you  muft  quit  thU  world,  and  be 
 gone  into   another.  And  I  think  there  is 
 not  the  proudefi  of  you  but  would  be  take*. 
 downey  nor  the  moftjluggijh  or  dead-hearted 
 but  would  be  awakemd,  if  you  knew  that 
 you  muft  goe  to  endlefs  mifcry ,  and  that 
 your  dying  houre  would  be  your  entcrance 
 into  Hell.  And  if  you  know  not  jour  (elves, 
 you  know  not  but  it  may  be  fo.    ^nd   tj 
 know  nothing  to  the  contra^  would  be  rer- 
 rible  to  you  if  you  well  confidered  it,  efpe- 
 cialy  when  you  have  fo  much  caufe  to  feare 
 it.  OSirs,  for  a  man  to  fit  here  fencelefly 
 in  thefe  feats ,  that  knows  net  but  he  may 
 burne   in  Hell  for  ever,  and  knowes  not 
 becaufe  he  is  blind  and  carelefs  •,  howun- 
 fuitable  is  it  to  the  principle  oif elf  love  and 
 
 M 
 
i  $6  The  Mifchief  of  Self  ignorance, 
 
 feIfpreferv.:tion?&nd  how  muchunbefeeming 
 tli-  Rational  Nature  ,  to  have  no  fenfe 
 or  cure ,  when  you  looke  before  you,  unto 
 the  unquenchable  fire  and  the  utter  darknefs 
 where, as che  Heathen  Poet  fpeakes, 
 
 Nee  mortispoenas  Triors  altera  finiet  kujus^ 
 Horuque  trit  tantk  ultima  nulla  mails. 
 
 If  any  of  youthinke  that  all  thefe  mat- 
 ters are  to  be  put  to  the  adventure,  and 
 cannot  now  beknoren,  you  are dangeroufly 
 miftaken.  As  you  may  certainly  know  by 
 Scripture  and  the  Light  of  Nature  ,  that 
 there  u  a  future  Life  of  joy  to  the  Godly, 
 and  of  mifery  to  the  wicked,  fo  may  you 
 know  by  a  faithfull  trjall  of  jourfelvesy 
 to  which  of  thele  at  prefent  you  belong , 
 and  whether  yen  are  under  the  promife  or 
 the  threatening ^  knsw  jourj % elves ,  and  you 
 may  know  whether  you  are  fujtifyed  or 
 Condemned  allreadjy  and  whether  you  are 
 the  Heires  of  Heaven  or  Hell.  Surely  he 
 that  comforteth  his  fervantswith  the  Pre- 
 ntije  of  Glorj  to  all  that  Believe  and  are 
 new  creatures,  and  fanllifyed  by  hisfpirit,  did 
 fuppofe  that  we  may  knoV?  whether  we  Be- 
 lieve zn&  are  renewed  and  fanttifyed  or  not: 
 Or  els  What  comfort  can  it  be  to  us  ?  If 
 bknded  Infidels ,  have  no  meanes  to  quiet 
 
 them- 
 
AnA  Bene  ft  ofSelf-dcqudntame]        187 
 
 tbcmfelves  but  their  unbelief e ,  and  a  con- 
 ceit that  there  is  no  fuch  Life  of  mifery, 
 they  have  the  moft  pittifull  Opiate  to  eafe 
 them  in  the  world:  and  may  as  well  think 
 to  become  immortally  by  a  confident  con. 
 ceitthat  they  /ball  never  die.  If  they  befoole 
 themfelves  with  the  ordinary  Queftions 
 \j»here  is  Hell:  and  what  kind  of  fire  is  it? 
 &c]  Ianfwer  them  with  AuguR'mc^Mclius 
 eft  dubitare  de  occult  is ,  cjuam  litigare  de 
 incertis :  Ilium  cjuippe  divitem  in  drdore 
 faenarum,  &  ilium  pauperem  in  refrigerio 
 gaudiorum  ejfe  intelligendos  non  dubito  ;fed 
 quomodo  intelligenda  ilia  fljmma  in  inferno  , 
 ille  fintu  Abr*h<z  ,  ilia  divitis  lingua  ,  tilt 
 digitus  pauperis ,  ilia  fit  is  tormenti,  illaflilU 
 refrigerii  ,  vix  fortaffed  manfuete  qutren- 
 tibusy  contevtitfe  amimfeUamibus  nunc] nam 
 invenitur^  that  is,  [_Jt  is  better  to  be  in  doubt 
 about  things  that  are  hidden  from  us ,  then 
 toquarrell  about  things  that  are  uncertaine 
 to  us.  I  ampaft  d(,ubt  that  ree  muft  under — 
 ft  and  that  that  Rich  man  Vpos  in  the  heat  of 
 Paine, and  the  Poore  man  in  a  refrefhing  place 
 of  foyes  :  But  how  to  anderftand  that 
 flame  in  Hell,  that  bofomecf  Abraham,  that 
 tengue  of  the  Rich  man,  that  finger  of the 
 pore  man,  that  thlrft  of  torment,  that  drop 
 far  cooling  or  r  ef  re  foment  %  perhaps  Willhardlj 
 
 be 
 
[88  The  Mi  [chief  ofStlf4gnotMcey 
 
 be  found  by  the  mofi  humble  enquirers,  but 
 never  by  contentious  ftrivcrs. 
 
 So  that  I  may  conclude  that  the  greatncfs 
 anddreadfullnefs  of  the  cafe,  {houldmake 
 every  pcrfon  that  hath  an  eye  to  fee,  an 
 care  to  heare,  and  a  Heart  tounderftand, 
 to  Read  and  enquire  and  confider ,  and 
 never  reft  till  they  know  therafelves,and 
 underftand  Cohere  it  is  that  they  are  going 
 to  take  up  their  abode  to  evcrlafting. 
 
 2.  Confider,  that  All  men  mufi  Jbortlj 
 know  themselves.  Trefumptien  will  be  but 
 of  Jbort  continuance.  Be  never  fo  confident 
 of  being  faved  without  Holyncs,  you  will 
 fpeedily  be  undeceived.  If  the  Spirits  illumi- 
 nation do  not  convince  and  undeceive  you, 
 Death  will  undoubtedly  do  it  at  the  furtheft. 
 Thoufands  and  Millions  know  their  fin  and 
 mifery  now  when  itistoolate,  that  would 
 not  know  it  when  the  remedy  was  at  hand; 
 finners ,  your  foules  are  now  in  darkness: 
 your  Bodyes  are  your  dungeon :  But  when 
 Death  brings  you  out  into  the  of  en  Light, 
 you  wiil  fee  what  we  could  never  make  you 
 fee.  O  how  glad  would  a  faithful!  minjfter 
 ofChrift  be,  if  by  any  information  he  could 
 now  give  you  halfe  the  Light  that  you  {had 
 ihenkavc,  and  how  make  you  know  at  the 
 Heart  With  the  feeling  $f  Repentance  ,  that 
 
 which 
 
And  Benefit  §f  Self- acquaintance.       i  %g 
 
 which  you  muft  elfe  quickly  know  ,  even 
 at  the  Heart  with   the  feeling  of  defpaire-y 
 firs ,  I  hope  you  think  not  that  I  fpeak  meere 
 fancies  to  you,  or  any  think  that  is  que- 
 fiionable  and  uncertain:  you  can  not  fay  fo 
 without  denying  your  fclves  to  beChriftians; 
 no  nor  without  contradi&ing  the  light  of 
 Nature ,  and  debafing  your  foules  below  the 
 Heathen  who  believe  an  immortality  of  foules 
 in  a  differentiate  of  foj  or  mtfery  in  the 
 Life  to  come:  And  if  you  are  once  below 
 Heathens,  what  are  you  better  then  Bruit 
 beafts  ?  Better  in  your  natur  all  faculties  and 
 fowers  ,  as   being  not   made  Bruites   by 
 your  Creatowr :  But   Worfe  as  to  the    ufe 
 of  them  ,  and  the  conf equents  l§  your f elves  y 
 becaufe    you    are   voluntary   felf-abufing 
 Bruites.Bvttolive  here  as  a  i?r#/>,  will  not 
 make  you  die  and  be  hereafter  as  a  Bruit; 
 To  belive  you  fhall  die  as  a  Beaft,  will  not 
 prevent  the  wiferable  Ufeol  an  impenitent 
 finner.  It  will  not  makj  your  foules  to  be 
 Mortall ,  to  believe  they  are  mortall  >,   no 
 more  then  it  will  make  a  beaft  to  be  Im mor- 
 tall ,  if  he  could  but  thinly  fo.  The  coffin- 
 maker  and  the  grave-maker ,  if  tbey  never 
 read  a  Book;  can   tell  you  that  it  is  no 
 controverfie  whether  you  muft  got  hence. 
 £nd  Faith  and  Rcafon  can  both  aflfure  you, 
 
 that 
 
I  po  *  The  Mi  [chief of  Self-  ignorance  y 
 
 that  your  faults  lie  not  downe  with  your 
 Bodies  in  the  duft ,  nor  are  annihilated  by 
 the  falling  of  your  earthly  tabernacle-  no 
 more  then  the  fpirits  when  the  glafs  is  bro- 
 ken that  held  them,  or  then  your  Bodies 
 are  annihilated  when  you  put  off  your 
 clothes,  or  rife  out  of  your  beds :  Or  then 
 tht  bird'xs  annihilated  that  is  got  out  of  the 
 Jhell :  or  the  infant  that  is  by  nature  caft 
 out  of  the  wombe  :  nor  no  wore  then  the 
 Angels  that  appeared  to  the  Apoftles  or 
 others  ,  were  annihilated  when  they  dif ap- 
 peared:  Or  (if  i  muftfpeak  more  fuitably 
 to  the  ungodly^  no  more  then  the  Devil 
 that  fome  time  appeareth  in  a  bodily  fhape  is 
 annihilated  when  that  appearance  vanijieth. 
 As  I  fuppofe  there  is  never  a  perfon  in  all 
 this  populous  city  that  was  here  but  feven- 
 fcore  years  agoe  ^  fo  1  fuppofe  there  is  none 
 of  you  that  are  here  to  day ,  that  expeft 
 to  be  here  fo  long  a  time  :  They  are  gone 
 before  you  into  a  world  where  there  is  no 
 preemption  or  fesarit j  :  and  you  are  go- 
 ing after  them  and  are  almoft  there.  As 
 eafily  as  you  fee  here  ,  I  tell  you  all ,  yon 
 4re  going  tfter  them  apace  ,  and  are  aU 
 mo  ft  there  : 
 
 O  Sirs,  that  -world  is  a  world  of  Light'. 
 To  the  damned  foules  it  is  called  Onter 
 
 darknefs 
 
And  Benefit  of  Self -acquaintance.         \g\ 
 
 darhnefs ,  becaufe  they  have  none  of  the 
 Light  of  Glory  or  of  Comfort ;  Buc  (hey 
 (hall  have  tlie  Light  of  zfetf-acc* 'fi*g%f elf- 
 tormenting  Confcience  that  is  gone  ouc  ot  the 
 darknes  of  f elf -ignorance  and  f elf-deceit , 
 and  is  fully  cured  of  its  (lumber  and  infen- 
 fibilitj. 
 
 Do  you  now  take  a  civilized  f erf  on  for  a 
 Saint  ?  you  will  not  do  fo  long. 
 
 Doth  the  Baptifme  of  water  only  goe 
 with  you  now  for  the  Regeneration  of  the 
 Spirit?  It  will  not  be  fo  long:  you  will 
 fhorcly  beundeceived. 
 
 Doth  a  ceremonious  Pharifee  thank  God 
 for  the  fmceritj  and  Holynes  which  he 
 never  had  ?  He  will  (hortly  be  taught  bet- 
 ter to  know  the  nature  of  Hdj/nefs  and 
 fincerity,  and  that  God  Juftiryech  not  all 
 that  Juftific  themfelves. 
 
 Doth  a  little  formal  heartlefs,  Hjpocriti- 
 call  devotion^  now  cover  a  fenfuall,  world- 
 ly mind?  The  cover  willbc  (hortly  taken 
 off,  and  the  nakednes  and  deformity  of  the 
 Pharifee  willappeare. 
 
 Doth  the  name  of  a  ehrifiian ,  and  the 
 heartlefs  nfe  of  outward  ordinances,  and  thac 
 goed  efteeme  of  others ,  now  goe  for  God- 
 lynefs  and  faving  grace?  TheAutumncis  at 
 hand ,  when  thefe  leaves  will  all  lie  in 
 
 the 
 
192  The  CM i [chief  ef  Self-  igmraxce, 
 
 the    dire  ,    and   will   goc   for  fruit  no 
 longer. 
 
 Do  you  take  it  noV?  for  true  Religion 
 to  be  hot  for  /#/?,  and  pride,  and  gaim9  and 
 cold  for  God  and  you  Salvation  ?  and  to 
 obey  God  to  far  as  will  ftand  with  yourm- 
 ward  proff>eritj,md  as  the  pfb  5  or  your 
 0f A*r  MJfttrs  will  give  leave  ?  This  is  an 
 Opinion  that  never  accompanied  any  man 
 beyond  the  grave. 
 
 Do  you  think  to  be  laved  by  all  that  de- 
 votion, which  gives  God  but  the  lenvings 
 ef  thefleJbandwQrldtandby  a  Religion  that 
 gives  him  but  the  outer  rooms  (when  7/^- 
 fure  and  gtiin  are  next  your  hearts  )  and 
 that  makes  him  but  an  underling  to  your 
 Covetoufnefs  and  Ambition}  Think  fo  if  you 
 can,  when  you  are  gone  hence. 
 
 Cannot  the  Preacher  now  make  the  un- 
 godly to  know  that  they  arc  ungodly,  the##- 
 fanEHfiedto  know  they  are  but  carnal,  and 
 the  Thar  if ee  to  know  that  his  Religion  is 
 Vain  ?  Death  can  convince  the  awakened 
 foul  of  all   this  in  a  moment. 
 
 You  can  choofe  whether  you  will  believe 
 us :  but  Death  will  fojpeakjs  to  be  believed. 
 You  muft  be  Voluntary  in  knowing  your 
 mifery  now:  but  then  you  fhall  know  it 
 againfi  your  wills;    You  muft  open    the 
 
 wtnims 
 
And  Benefit  of  Self- acquaintance^,         jgy 
 
 windows,  ormuft  open  your  yes,  if  you 
 will  fee  your  felves  by  the  Light  which 
 rn  bring  to  you  :  But  D^/Tirrefiftibly 
 throws  open  all.  To  fay  in  pride  and  ob- 
 ftinacy,  \__  I  will  net  believe  it  ]  will  novo 
 ferve  tusn  to  quiet  your  confeiences,  and 
 make  you  feem  as  fafe  as  any:  But  when 
 God  faith  Ton  /ball  feel  it,  yom  unbelief  \% 
 uneffe&uaklt  can  then  terwent yoti,bxxz\tcan 
 no  longer  eafejouSXhtrt's  then  no  room  for 
 E  I  Veil  I  not  believe  it.  ]  God  can  wicholit  & 
 word  perfwade  you  ot  that  which  you  were 
 refolved  you  would  never  be  perfwaded 
 of. 
 
 This  day  while  you  all  fit  here  in  the 
 body,  you  are  every  one  affefted  according 
 as  you  apprehend  your  ftate  to  be,  whether 
 k  be  inched  as  you  apprehend  it,  or  not : 
 But  when  Death  hath  opened  you  the  door 
 hue  eternity,  you  will  be  all  affetledmth 
 your  condicions  as  they  are  indeed. 
 
 To  day,  you  are  here  quiet  becaufeyou 
 thinks  your  fouls  are  iafe :  and  fome  are 
 troubled  that  thinly  they  are  in  a  ftate  of 
 mifery  ;  and  its  like  that  fome  on  both  fides 
 are  miftaken* :  and  the  qmiet  of  one  ,  and 
 .  the  dif quiet  of  another  ,  may  artfe  for 
 want  of  the  knowledge  of  your  felves:  But 
 O  D**th 
 
i  P4  ^  Mtfdhftf  Stlf-ignor*ncc, 
 Devtth  will  reftifie  both  thefe  errors :  and 
 then  if  you  are  unfanttified,  no  falfe  opi- 
 nions, no  ttxbelief,  no  confident  conceits  of 
 your  integreity,will  abate  your  defperati- 
 on,  or  give  any  eafc  to  your  tormented 
 minds :  Nor  will  there  be  any  doubts,  or 
 fears  or  defpairing  felf-affli&ing  thoughts 
 to  difquiet  thofe  that  Chrift  hath  juftified, 
 or  abate  their  Joyes. 
 
 O  how  many  thoufands  will  then  think 
 much  otherwife  of  themfelves  then  they 
 now  do/  Death  turns  you  out  of  the  row- 
 pany  of  flatterers  ^  and  calls  you  out  of 
 the  world  of  error  ,  where  men  laugh  and 
 cry  in  their  fleep  :  and  bringeth  you  among 
 Awakened  fouls,  where  all  thiags  are  called 
 by  their  proper  names ,  and  all  men  are 
 taken  by  themfelves  to  be  as  they  are  in- 
 deed. Serious  Religion  is  not  there  a  derifi- 
 on-  nor  Loving  and  feeding  and  ferving 
 Cjod  with  all  the  heart  and  foul  dnd  might f 
 is  not  there  taken  for  unneccjfary  precifenefs. 
 Holinefs  is  not  there  called  humour  or  H;- 
 focrifie'.  Nor  is  the  Pharifaical  £eremonim 
 ctu  Hypocrite,  taken  for  a  man  of  the  moft 
 prudent,  fafe  and  nJoders.ti  Religion.  God 
 judgcdinot  as  man,  by  outward  appear- 
 anxes  3  but  with  righteous  judgement :  th* 1 1 
 
 which 
 
And  Benefit  ofSelf-acquatntdnct.         19  j 
 
 which  «  high  I 'j  cfieemed  among  men,  is  abo- 
 mination in  the  fight  of  God^  Luke  16.  15. 
 And  he  will  make  joh  then  to  judge  of 
 your  ft  Ives  as  he  hath  judged  joh.  Though 
 Wifdom  now  he  Juflifed  but  of  her  children, 
 it  (hall  then  be  Juftified  by  all :  Not  by  a 
 fauttifying  ,  but  a  conflrained  involuntary 
 tormenting  light :  And  though  no  w  men  can 
 believe  as  well  of  themfelves  ,  as  felf-love 
 and  the  quieting  of  their  conferences  doth 
 require  -,  yet  then  they  will  have  loft  this 
 mattery  over  their  own  conceits. 
 
 O  therefore  beloved  Hearers,  feeing  you 
 fire  all  going  into  an  unrefifiibly  convin- 
 cing Light,  and  are  almoft  in  that  world 
 where  all  mufi  fully  know  themfelves  :  See- 
 ing nothing  is  covered  that  foall  not  be  re- 
 vealed^nor  hid  that  /ball  not  be  made  kno^pn 
 (  Mat.  10.  26.  )  and  no  unfandified  Hy- 
 pocrite doth  flatter  himfelf  into  fuch  high 
 prefumption »  but  a  dying  hour  will  take 
 him  down,  and  turn  it  all  into  endlefs  dc- 
 fperation  ,  if  true  Converfion  prevent  ic 
 not  •  I  befeech  you  be  more  converfant  with 
 Conscience \  then  you  have  been:  Beafhamcd 
 that  a  wanton  fot ,  that  knowcth  nothing 
 better  then  flefh  to  adorn  and  to  be  careful! 
 of,(houldbeftow  more  hours  in  looking  into 
 the  giafs^hen  yon  beftow  to  look  into  G*ds 
 0  Z  Word 
 
196         The  MlfehiefefSelf-igntrtncc, 
 
 Word  and  your  own  Hearts  •,  yea  more  in 
 a  year,  then  you  have  thus  bellowed  in 
 a\\  your  lives. 
 
 O  that  you  knew  what  a  profitable  com- 
 panion Conscience  is  for  you  to  converfe 
 with.  You  would  not  then  think  your 
 fclves  fo  folitary  as  to  be  deftituce  of  com- 
 pany and  employment ,  while  you  have  fa 
 much  to  do  at  horr;e ,  and  one  in  your 
 bofome  that  you  have  fo  much  bufinefs 
 with. 
 
 And  it  is  a  neetffary  and  infeparable  com- 
 panion :  If  the  wife  of  your  bofome  fhould 
 be  a  fhrew,  you  muft  not  therefore  be  a 
 granger  to  her  ,  becaufe  of  nearnefs ,  ne- 
 ceffity  and  bufinefs.  If  Conference  Jhould 
 give  you  fomc  foul  words,  and  chide  you 
 when  you  had  rather  be  flattered  ^  yet 
 there  is  no  running  from  it  for  more  plea- 
 fant  company  :  Home  is  homely  :  Its  there 
 that  you  muft  dwell :  Conference  is  marri- 
 ed to  you  :  Pleafe  it  on  fafe  terms  as  well 
 as  you  can:  but  do  not  think  to  overrun 
 it :  For  it  wiU  follow  you  •  or  you  muft 
 return  to  it  home  again ,  when  you  have 
 gone  yout  furtheft ,  and  done  you  rrorfi. 
 You  have  taken  Conference  for  better  and 
 for  yporfe.  There  is  no  expectation  of  a 
 divorct ;  no  not  by  Deatj? ;  It  will  follow 
 
 you 
 
rAnd Benefit  of  Self acquaint ance. 
 
 you  to  Eternity.  And  therefore  O  be  not 
 tirange  to  Confcience  ,  that  will  be  your 
 Comforter  or  Tormentor  at  the  hour  of 
 death  ^  that  can  dofo  much  to  mzkzftcknefs 
 and  all  f offering  light  or  grievous  ^  and  to 
 make  death  welcome  or  terrible  to  you  :  Fly 
 not  from  confcience  that  mud  dwell  with  you 
 forever. 
 
 O  foolifh  finners?  do  you  want  com- 
 pany and  buftnefs  to  pafs  away  your  time  ? 
 Arc  you  fain  to  go  to  Cards  or  Dice  to 
 wafte  this  trcafure,  which  is  more  precious 
 then  your  money?  Do  you  go  to  an  Me- 
 houfe,  a  Play-  hottfe ,or  other  iuch  Pefthoufe 
 to  feek  for  cempany  and  pafiime :  (  I  fay 
 not,  to  Bedlam  ;  for  thats  as  much  more 
 honourable  then  your  (infull  fociecy ,  as 
 the  place  that  cure th  or  reflraineth  the  mad, 
 is  better  then  that  which  makes  them  mad. ^ 
 Do  you  forget  what  company  and  bufinefs 
 you  have  at  home.  As  you  love  your  peace 
 and  happinefs,  inftead  of  converting  with 
 vain,  lalcivious,  or  ungodly  perfons,  O 
 fpend  that  time  in  converfe  with  your  Con- 
 ferences. You  may  there  have  a  thoufand 
 times  more  profitable  difcourfe.  Be  not  of- 
 fended to  give  Confcience  a  fober  faithfull 
 anfwer,  if  it  ask  you,  What  you  have  done 
 with  all  your  Time  1  and  how  you  have 
 O  3  lived 
 
tp8  The  Mifehiefef  Self -ignorance] 
 
 lived  in  the  world}  and  how  you  have  obey- 
 ed the  calls  of  grace  ?  and  how  you  have 
 entertained  Chrifl  into  your  hearts  ?    and 
 whether  you  have  obeyed  him  or  his  ene my  ? 
 and  whether  you  have  been  led  by  thefpi- 
 wVorthe  pjh}  and  what  for^ardnefs  the 
 wrJ^  of  your   falvation  is  in  ,   for  which 
 you  came  into  the  world  ?  and  what  affn- 
 rance  you  have    of  your  Juftification  and 
 Salvation  ?     and  what  rcadinefs  to   die? 
 Think  it  not  frefttmftion  in  Confcience  thus 
 to  examine  you  :  Though  you  have  perhaps 
 unthankfully  difdained^to  be  thus  examined 
 by  your  Paftors.youv  external  Gnides, whofe 
 office  it  is  to  help  you  ,  and  watch  for  your 
 fouls  •  yet  do  not  difdain  to  be  accountable 
 to  your  [elves.  Account  die  yovmufl  be  ere 
 long  to  God :  And  that  friend  that  would 
 help  you  to  make  ready  fuch  accounts,  on 
 which  fo  great  a  weight  dependeth ,   me 
 thinks  (hould  be  welcomed  with  a  thoufand 
 thanks.     Minifters  and   Confcience  (hould 
 be  acceptable  to  you,  that  come  on  fo  necef- 
 fary  a  workj 
 
 The  chiding  of  Confcience  are  more 
 friendly  language  then  the  flattery  of  your 
 ignorant  or  proud  affociates;  and  (hould 
 be  more  gratefull  to  you  then  the  laugh- 
 ter of  fools,  which  is  like  the  crackling  of 
 
 thorns 
 
And  Benefit  ^fSelf-acquahtancel 
 
 thrns  in  the  fire,  (  Ecclef  7.6.)    Thy  own 
 home  though  it  be  a  houfe  of  mourning  ,  is 
 better  tot  thee  then  fuch  a  finfull  houfe  of 
 mirth.     Hear  but  what  Conference  hath  to 
 fay  to  you.     No  one  will  fpeak  with  yon, 
 that  hath  words  to  fpeak,  which  nearly  er 
 concern  you.     I  befeech  you,  Sirs,  be  more 
 frequent  and  familiar  with  Confcience  then 
 moit  men  arc.  Think  not  the  time  lofty  when 
 you  walk  and  talk  with  it  alone.      Confer 
 with  it  about  your  enilefs  ft  ate,  and  where 
 you  are  like  to  be  for  ever ;    and  what  way 
 you  are  in  •    and  what  thoughts  you  wilt 
 have  of  your  fins  and  duties  y  of  the  world 
 and  God,  of  yielding  or  overcoming  at  the 
 lafi.     Is  there  no  fenfe  in  this  difcourfe  ? 
 Thou  art  dead  and  fenfelefs  if  thou  thinly 
 fo.    Is  idle  talk^  and  prating  better?  I  hope 
 you  are  not  fo  diftra&ed  as  to  fay  fo.  If  you 
 have  not  blinded,  deceived  or  bribed  it,  I  teil 
 you,  Confcience  hath  other  kind  of  difcourfe 
 for  you  •,  more  excellent  and  nectary  things 
 to  talk  of,  then  wantons, ov  wor Idlings, of 
 pot -companions  have.    Its  better  be  giving 
 Confcience  an  account^  what  kufinefs  thou 
 haft  had  fo  often  in  iuch  company ;    and 
 faVv  thou wouldft  have/00^;,  if  death  had 
 found  thee  there?   then  without  leave  from 
 from  God  or  Confcience  ,    to  go  thither 
 Again.  O  4  The 
 
The  Mi f chief  of  Self -ignorance, 
 
 The  thriving  way  is  neither  to  btftill  at 
 home,   nor  fill  abroad-,  but  to  be  at  heme 
 when  homework^is  to  be  done ;    and  to  be 
 abroad  only  for  doing  and  for  getting  goody 
 in  a  way  of  diligent  Chriftian  trading  -,  and* 
 to  bring  that  /?<97#£   that  is  got  abroad:  but 
 wr  to  go  abroad  upon  loytering^vain^ex- 
 fenfive  occafions.     When  you   have  done 
 with  Confcience,  converfe  with,  others  that 
 your  bufinefs  lieth  with ,    and   go  abroad 
 when  its  for  your  Mafiers  worl^:  but  go 
 not  upon  idle  errands ;  converfe  not  with 
 prodigal  Wafters  of  your  time,and  enemies 
 to  your  fouls. 
 
 One  time  or  other  Confcienee  wiH  ff>edk^> 
 and  have  a  hearing  :  the  fooner  the  better  : 
 Put  it  not  off  to  a  time  fo  unfeafonablc 
 as  Death  •,  I  fay  not  unfeafcnable  for  Con- 
 fcienee to  ff>ea\  in  •  but  unjeafonable  for  it 
 to  begin  to  jpea^  in  •,  and  unfeafonablc  for 
 thofe  terrible  words  that  need  a  calmer 
 time  for  anfwer-,  and  unfeafonabiefor  fo 
 many  things  and  fo  great  ,  as  felf-be- 
 trayers  ufe  to  put  off  untill  then,  which 
 need  a  longer  time  for  due  confideration 
 and  difpatch. 
 
 3.  And  I  befeech  you  confider,  with 
 what  imaging  horror  it  mu(l  needs  fur- 
 frift  yoH^  to  find  on  a  fudden  $nd  unexpe- 
 
 fkUh 
 
And  Benefit  of  Self- acquaintance.  201 
 
 Eiedly  when  you  die,  that  all  u  tyorfc  -with 
 you    then  you  imagined  or   would   believe  ? 
 After  a  whole  life  of  confident  preempti- 
 on, to  be  fuddenly  convinced  by  fo  dread- 
 full  an  experience  ,  of  your  fo  long  and 
 wilfull  a  miftake  /    To  find  in  a  moment, that 
 you  have    flattered   your   fouls,   into  fo 
 defperate  aitate  of  woe/    To  fee  and  feel 
 all  the  felfifh  cavils  and  reafonings  confut- 
 ed, \none  hour,  which  the  \vifeft  and  holieft 
 men  on  earth,  could  never  beat  you  from 
 before  I  OSirs,  you  know  not  now,  what 
 a  day,  what  a  conviction,  that  will  be/  Ton 
 know   not  what   it  is  for  a  guilty   foul  to 
 to  pafs  out  of  the  Body,  and  find  it  felf  in 
 the  plague  of  an  unfan&ified  tfate ,   and 
 hated  of  the  Holy  God,  tbat  never  would 
 know  it  till  it  was  too  late.     You  know 
 not  Vrhat  it  u  to  be  turned  by  Death  into 
 that  world  of  (pirits  ,   where  ail  felf  deceit 
 is  dete&cd  by  experience :  and  all  rnuft  un- 
 dergo a  righteous  judgement  •,  where  blind* 
 nefs  and  (elf-love  can  no  raore  perfwade 
 the  miferable  that  they  are  happy-,  iheun- 
 hcly  that  they  are  fanftified  %    the"  flefily 
 minded  men  that  they  are  fftiritual ;    the 
 levers  of  the  world,  that  they  are  the  Lovers 
 cf  God  :  Men  cannot  there  believe  what  they 
 lift ;  nor  take  that  for  &  truth  which  makes 
 
 for 
 
2  oi  The  MifchicfofSelf-ignwdnce, 
 
 for  their  fecurity  ,  be  it  never  fo  falfe ; 
 Men  cannot  there  believe  that  they  are  *r- 
 ceptedof  God,  while  they  are  in  the  bonds  of 
 their  iniquity  5  or  that  their  ^Mrrr  are  as 
 £<W  ^  f&f  befi,  while  their  tongues  and 
 fives  &re  cppofite  to  goodnefs  •  or  that  they 
 fhall  be  faved  asfoon  as  the  £0^/7,  though 
 they  be  ungodly. 
 
 Its  ealie  tor  a  man  to  A^r  of  Vpavesy*nd 
 gulfs  and  fhipwracl^  that  never  Jaw  the  Sea ; 
 and  without  any  jW  to  A^r  of  battels, 
 that  never  /iw  the  face  of  an  enemy:  and 
 Without  any  trouble  to  ^r  of  ftcknef >and 
 tormenting  pains ,  and  burnings  and  cuttino- 
 off  of  limbs  ,  that  never  />//•  or  /Jw  fuch 
 things.  Its  eafie  for  you  A*r*  in  thefe 
 /J^rr,  inthemidft  of  health  and  />*w*  and 
 quietnefs,  to  /wrr  of  a  departing  foul ,  and 
 Trfer*  it  fhall  appear,  and  what  it  fhall 
 there  /2r,  and  how  great  a  difcovery  D? *;£ 
 will  make;  But O  Sirs,  when  this  mult  be 
 jwr  r*/i?  (  as  you  know  it  muft  be  f  alas, 
 how  fpeedily  / )  thefe  matters  then  will  feem 
 considerable:  They  will  be  new  and  ftrange  to 
 thofe  that  have  heard  of  them  an  hundred 
 times ,  becaufe  they  never  heard  of  them 
 fenfibly  till  now.  One  of  thofe  fouls  that 
 have  been  here  before  you,  and  have  paft 
 that  way  into  eternity,  have  other  thoughts 
 
 of 
 
Anh.  Bene  ft  ofSelf-dcqudlntance.         2  0  j 
 
 of  thcfc  things  tlunjo*  have/  O  how  do 
 they  thinks  now  ,  of  the  fearlefs  flumber 
 and  ftupidity  of  thofe  that  they  have 
 left  behind  ?  What  think  they  now  of  thofe 
 that  wilfully  fly  the  light,  and  flatter  them- 
 felves  in  guilt  andmifery,  and  make  light 
 of  all  the  Joyes  and  tormems  of  the  other 
 world  ?  Hven  as  the  damned  Rich  man  in 
 Lvkj  16.  thought  of  his  poor  Brethren, 
 that  remained  in  profperity  and  prcfum- 
 tion  upon  earth,  and  little  thought  what 
 company  he  was  in,  what  a  fight  he  faw,and 
 what  he  did  endure  I 
 
 Poor  carelefs  fouls ,  you  know  not  noVr 
 what  it  u,  for  the  ungodly  to  fee  that  they 
 are  ungodly ,  by  the  unrefiftible  light  of 
 another  world ;  and  for  the  unholy  to  feel 
 in  Hell  that  they  are  unholy  >  and  to  be 
 taught  by  flames  and  the  wrath  of  the  Al- 
 mighty, what  is  the  difference  between  the 
 fanttified  and  the  carnal ,  betwen  an  obe- 
 dient and  a  rebellious  life  :  While  you  fit 
 here,  you  little  k*ow  the  fe  things:  You  fee 
 them  not  :  you  feel  them  not  .•  and  the 
 Lord  grant  you  may  never  fo  know  them 
 by  wofull  experience  :  that  you  may  fcape 
 fueh  a  knowledge ,  is  the  end  of  all  that 
 I  am  faying  to  you  •   But  that  will   not 
 
 be 
 
204  Ike  CMifchiefef  Self-ignorance^ 
 
 if, but  by'  another  kind  of  knowledge, even  the 
 knowledge  of Belief  and  ferious  Confederation. 
 For  your  fouis  fake  therefore  comeinf 
 the  Light y  and  try  your  (elves,  and  hud- 
 dle noc  over  a  work  of  fueh  unfpeakable 
 confequence,  as  th^  fearching  of  your  hearts 
 and  judging  of  y^  fpiritua!  ilate?  Obe 
 glad  to  know  wVll^you  are  indeed  !  Put  home 
 thequei'tion,  4^  j  fanftified  or  not}  Am 
 I  in  the  Spirit  Or  in  the  fiejb  ?  Be  gUdoi 
 any  htlp  for  the  fure  refolution  of  fueh 
 doubts.  Take  not  up  with  (leight  and 
 venturous  preemptions.  It  is  your  o\\?n 
 cafe  :  your  ncarefi  and  your  greateft  cafe  : 
 All  lies  upon  it  :  Whs  fhouid  be  (o  wil- 
 ling of  the  plainefi  dealing  ,  the  fycediefh 
 and  the  clofefi  feareh  as  you  ?  O  be  noc 
 fvrprized  by  an  unexpetied  fight  of  an  un- 
 renewed miferablt  foul  at  death.  It  it  be fo, 
 iet  it  now  ,  while  feeing  it  may  do  good  : 
 If  it  be  not  fo^  a  faithfuil  feareh  can  do 
 you  no  harm,  but  comfort  you  by  the  dif- 
 covery  of  your  fincerity.  Say  not  too 
 late,  1  thought  I  hgd  been  born  again  of  the 
 Spirit,  and  had  been  in  a  ftate  of  grace  ?  I 
 thought  I  had  been  a  child  of  God,  and 
 reconciled  to  him  and  'Juffcified  by  faith  / 
 O  what  a  heart-tearing  word  would  it  be 
 
 to 
 
And  Benefit  oj  self -acquttnuna.       aoy 
 
 to  you,  when  time  is  part,  to  fay,  /  thought 
 it  had  hen  better  with  me  ! 
 
 4.  Confidcr  alio,  that  It  is  one  of  Satans 
 principal  defigns  for  your  damnation^  to  keep 
 you  ignorant  of  jour  f elves.  He  knows  if 
 he  can  but  make  you  believe ,  chat  you 
 art  Regenerate  when  you  are  not ,  you  will 
 never  feel^  to  be  regenerate  :  And  that  if 
 he  can  make  you  think  that  you  are  Godly, 
 when  you  are  ungodly ,  and  have  the  ffirit 
 of  Chrift  while  you  are  ftrvantstothe  flt/b, 
 he  may  defeat  all  the  labours  of  your  Tea- 
 chers, and  let  them  call  on  you  to  be  Con- 
 verted till  their  hearts  ake,  to  no  purpofe, 
 but  leave  you  as  you  are:  He  knows  how 
 light  you'l  fet  by  the  Phyficiun,  if  he  can 
 but  make  you  believe  that  you  are  well'! 
 and  how  little  ears  you'l  take  for  a  pardon, 
 if  you  think  that  you  need  it  not  ,  or  have 
 ene  already.  In  vain  may  we  call  on  you 
 till  we  are  hoarfe  to  Turn  ■■  and  become 
 New  creatures,  and  give  up  your  felves  to 
 Chrift  ,  if  you  think  that  you  are  good 
 Chriftians,  and  are  in  the  way  to  Heaven 
 already. 
 
 And  when  you  know  before  hand,  that 
 hereWtth  the  principal  game  of  the  Decei- 
 ver, and  that  k  will  be  his  chief  contri- 
 vance, 
 
2  od  /  m  Mt\cMtj  of  self-  tgnortnce, 
 
 vance  ,  to  keep  you  unacquainted  with 
 your  fin  and  danger  ,  till  you  are  paft 
 recovery,  one  would  think  there  fhould  be 
 no  need  to  bid  you  be  diligent  to  tyo^  jour 
 felves. 
 
 5.  And  I  befeech  you  confider  alfo,that 
 Without  thudefign  there  is  no  lively  hood  that 
 Satan  could  undo  you  :  If  he  keep  you 
 not  Ignorant  of  your  felves,  he  is  never  like 
 to  keep  you  in  his  power:  You  come  out 
 of  hu  Kingdom  when  you  come  out  of  darks 
 *e[s.  He  knowech  that  if  one  e  you  did  but 
 fee  how  near  you  ftand  to  the  brink  oi 
 Hell,  you  would  think  it  time  to  change 
 your  Handing. 
 
 There  is  a  double  principle  in  Nature, 
 that  would  do  fomething  towards  your  Re- 
 pentance and  recovery ,  if  your  eyes  were 
 opened  to  fee  where  you  are, 
 
 1.  There  is  fincethe  fedu&ion  and  mine 
 of  man,  by  Satans  temptations,  an  Enmi- 
 ty put  into  the  whole  Nature  of  man  againft 
 the  Whole  Satanical  Serpentine  Nature :  fo 
 that  this  Natural  enmity  would  fo  much 
 conduce  to  your  deliverance,  as  that  you 
 would  not  be  contented  with  your  Relati- 
 on, if  you  knew  that  you  are  the  drudges 
 9f  the  Dtvil  ^  nor  would  you  be  charmed 
 
 into 
 
And  Benefit  of  Self -acquaintance.  %of 
 into  finfo  eafily,if  you  knew  that  it  is  he 
 indeed  that  doth  invite  you  ^  nor  would 
 you  dance  after  his  pipe  •,  or  take  his  bait, 
 if  you  perceived  indeed  that  it  is  his:  no 
 language  would  be  fo  taking  with  you, 
 which  you  knew  were  uttered  by  his  voice. 
 It  would  do  much  to  affright  you  from 
 his  fervice,  if  you  knew  that  it  is  he  indeed 
 that  fetteth  you  on  work,  and  is  gratify- 
 ed  by  it.  He  keepeth  men  in  his  bondage 
 by  making  them  believe  that  they  are  free : 
 He  perfwadeth  men  to  obey  £*'/»,  by  per- 
 fwading  them  that  it  is  God  that  they 
 obey ;  And  he  draweth  them  to  Hell,  by 
 making  them  believe  that  they  arc  follow- 
 ing Chrift  to  Heaven  •,  or  aHeaii,  that  they 
 are  following  the  inclination  of  them  na- 
 ture in  a  pardonable  infirmity. 
 
 2.  And  the  Natural  principle  of fe/f-/ove 
 would  in  order  zofelf-prefervation  do  much 
 to  drive  you  from  your  finfull  ftate ,  if 
 you  did  but  know  what  a  ftate  it  is.  There 
 is  no  man  fo  far  hateth  himfelf  as  to  be 
 willing  to  be  damned.  You  c>:n*ot  choofe 
 an  habitation  in  Hell:  Such  aplacer^»f- 
 verbzdi fired.  Sure  he  that  cannot  shoofe 
 but  fly  from  an  enemy,  or  a  be ar  that  did 
 purfue  him,  Or  fly  from  fire  or  water  or 
 
 feftilcncc 
 
2  OS  The  Mt J  chief  of  self'  ignorance, 
 
 pefiilence  when  he  perceives  his  danger, 
 would  fly  from  Bell ,  if  he  perceived  his 
 danger. 
 
 I  befeech  you  all  that  are  fecure  in  an 
 unfandified  ftate,  do  but  lookinwardsN,and 
 help  me  in  preaching  this  doctrine  to  your 
 hearts,  and  tell  your  felves,  whether  you 
 do  mt  thinly;  that  your  ft  ate  is  gcod^  and 
 that  you  are  the  children  of  God  as  well 
 as  others  •,  and  that  though  you  are  fin- 
 ners,  yet  your  fins  are  pardoned  by  the 
 blood  of  Chrift,  and  that  you  fhall  be  laved 
 if  you  die  in  the  ftate  that  you  are  in  ? 
 And  ard  not  theft  thoughts  the  Reafov  why 
 you  venture  to  continue  in  your  prefent 
 ftate  ,  and  look  not  after  ib  great  a 
 change  as  Scripture  fpeaketh  of  as  ne- 
 ceflary  ? 
 
 And  I  pray  you  deal  plainly  with  your 
 hearts,  and  tell  me,  you  carelefs  finners, 
 young  or  old,  that  fit  here  as  quietly  as  if 
 all  were  well  with  you  ;  If  you  did  but 
 know  that  you  are  at  this  hour  unregenc 
 rati,  and  that  without  Regeneration  there  is 
 is  no  Salvation  i  If  you  did  but  know  that 
 you  are  yet  carnal  and  unholy ,  and  that 
 without  Holinefs  nene  Jhall  fee  God  ;  If  you 
 did  but  kn$w  that  you  are  yet  in  a  ftate 
 
And  Benefit  of  'Self- acquaintance.        i o^ 
 
 of  Enmity  to  God  while  you  call  him  Fa- 
 ther,  and  of  Enmity  to  Chrift  while  you 
 call  him  your  Saviour,  and  of  Enmity  to 
 the  Ho/;  ity/V/V  while  you  call  him  your 
 fanilifyer  ;  If  you  did  but  know  that  your 
 ^* /  are  unpardoned,  and  your  /<?#//  unjtt- 
 ftified,  and  that  you  are  condemned  alrea- 
 dy ,  and  (hall  certainly  be  damned'xi  you  J/* 
 as  you  are,  could  you  //i/*  quietly  in  fuch 
 aftate?  CWd^/*Heep,andeat  and  drink 
 quietly^  and  follow  your  trades,  and  lee 
 time  run  on,  without  repenting  and  m#r- 
 ing  unto  God,  if  you  knew  that  you  are 
 />*/?  hope ,  if  death  furprize  you  in  this 
 condition?  For  the  Lords  fake  Sirs,  rouze 
 up  your  felves  a  little,  and  be  ferious  in  a 
 buiinefs  that  concerneth  you  more  then 
 tenthoufand  natural  lives,  and  tell  me,  or 
 rather  tell  your  felves  ,  If  you  did  but 
 know  that  while  you  fit  here,  you  are  un- 
 renewed^  and  therefore  under  the  curfe  of 
 God,  and  in  the  bondage  of  the  Devil,  and 
 are  hafting  towards  perdition,  and  are  gone 
 for  ever,  if  you  be  not  fanftified  and  made 
 uew  creatures  before  you  die  ^  csuld  you 
 then  put  off  this  Sermon  withafleepy  care- 
 lefs  hearing,  and  go  home  and  talk  of  com- 
 mon matters,  and  no  more  mind  it,  as  you 
 haye  done  by  Sermons  untill  now  ?  Could 
 
 P  J6# 
 
j  I  o  The  Mi f chief  ef  Self-  ignorance ', 
 
 yau  forbear  going  alone  and  there  bethink- 
 ing  yourfelves,  O  what  afinful,  dreadfull 
 condition  are  we  in  I  What  will  become  of  its 
 if  we  be  not  regenerate  before  we  die  !  Hak 
 we  no  Vnderfiandings  ?  no  Hearts  ?  no  life 
 er  fenje  f    that   we  have   lingered  fo  long^ 
 and  lived  fo  care le fly   in  fuck  a  flat e?  O 
 where  had  we  been  no^Q  if  we  had  died  *n- 
 regenerate !    How  near  have  we  been  oft  to 
 Death?  how  many  fickneffes  might  have  put 
 an  end  to  life  and  hope  ?    Had  any  of  them 
 cut  off  the  (lender  thread  that  our  lives  have 
 banged  on  fo  long  f  and  had  \ve  died  before 
 this  day^  we  had  been  ntw  in    Hellwitheut  re- 
 medj.     Could  any  of  you  that  knew  this  to 
 bz  your  cafe,  forbear  to  betake  your  felves 
 to  God,  and  cry  to  him  in  the  bitternefs 
 of  your  fouls,  [  O  Lord,what  Rebells,what  I 
 wretches  have  We    been  ?    We  have  finned  | 
 againft  Heaven  and  before  thee,  and  are  no 
 more  worthy  to  be  called   thy  children  I    O 
 how  fin  hath  captivated our  under fiandings , 
 and  conquered  our  very  fenfe,  and  made  m 
 live  likj  wen  that  were  dead  as  to  the  Love 
 *nd  fervice  of  God  ,    and  the   work^of  our 
 falvation,  Vvhich  we  were  createdand  redeem- 
 ed for  !  0  Lord  have  mercy  upon  thefe  blind- 
 id  fenfclefs  inferable  fouls  !    Have  mew 
 upon  thrfe  deffifers  and  abnfers  of  thy  mer 
 
And  Benefit  $f  Self  acquaint  dnce] 
 
 <]  l  O  fave  us  or  we  perifh  I  Save  us  from 
 t,ur  fins  ,  from  Satan  ,  from  thy  curfe  and 
 wrath !  Save,  n$  or  we  are  undone  and  loft 
 for  ever  !  Save  us  from  the  unquenchable 
 fire,  from  the  "toorm  that  never  dieth  I  from 
 the  bottomlefs  fit ,  the  enter  darknefs ,  the 
 horrid  gulf  of  endlefs  mifery  I  0  let  the  bow- 
 els of  thy  compxffion  yearn  over  us  ^  0  fave 
 us  for  thy  Mercy  fake  •,  Shut  not  out  the 
 cries  of  miferable  finners.  Regenerate,  re-* 
 new  and  fanElife  our  hearts  ;  O  mzke  tu 
 new  creatures  !  O  plant  thine  Image  en  our 
 fouls,  and  incline  them  towards  thee ,  that 
 they  may  be  wholly  thine  -,  0  make  tu  fuch 
 as  thou  commandefi  us  to  be  •,  Away  with 
 §ur  fins,  and  (in full  fleafures ,  and  finfull 
 company  !  We  have  haA  too  much,  too  much 
 of  them  already  I  Let  us  now  be  thine,  affo* 
 dated  with  them  that  Love  and  fear  thee  ; 
 impUyed  in  the  workj  of  Holinefs  and  obe- 
 dience all  our  dayes  !  Ltrd,we  are  willing 
 to  let  go  our  fins  ,  and  to  be  thy  fervants  ; 
 9r  if  we  be  notjmakj  us  willing.  J 
 
 What  fay  you  Sirs,  if  you  knew  that  you 
 
 were  this  hour  in  a  ftate  of  condemnation^ 
 
 \  could  you  forbear  making  haitc  with  fuch 
 
 Aconfeffions  ,  complaints  and  earned  fup- 
 
 IplicationstoGod? 
 
 And  could  yott  forbear  going  prefenc- 
 Pi  iy 
 
212  Thi  Mifchlef  of  Stlf -ignoring 
 
 ly  to  fome  JMihfnll  Minifter  or    godly 
 friend,  and  telling  him  your  cafe  and  dan- 
 ger, and  begg;ng  bis  advice,  and  prayers, 
 and  asking  hira,  whac  a  poor  finne  r  muft  do 
 to  be  recovered,  pardoned  and  faved,  thatt 
 isfo  deep  in  fin  and  mifery,  and  hathde- 
 fpifed  Chrift  and  grace  fo  long?  Could  you 
 tell  how  to  deep  quietly  many  nights  more, 
 before  you  had  earnellly  fought  out  for 
 help,  and  made  this  change  ?    How  could 
 you  choofe  but  prefently  betake  your  felves 
 to  the  company, and  converfe,and  examples 
 of  the  godly  that  arc  within  your  reach  / 
 (  Tor  when  ever  a  man   is  truly  changed , 
 his  friend/hip,  and  company  is  chdnged/it  he 
 have  opportunity.  )   And  how  could  you 
 choofebuz  go  and  take  your  leave  of  your 
 old  companions,  and  with  tears  andforrow 
 fell   them  how  fooliftily  and  finfully  you 
 have  done,  and  what  wrong  you  have  done 
 each  others  fouls,  and  intrcat  them  to  re- 
 pent and  dofoRomorc,  or  elfc  you  will 
 renounce  them,   and  fly  from  their  com- 
 pany as  from  a  Pefthoufe? 
 
 Can  a  man  forbear  thus  to  fly  from  HeH\ 
 if  he  /dwthat  heisas^^r  it  as  a  condem- 
 ned Traytor  to  the  Gallows  ?  He  that  will  t 
 teg  for  bread,  if  he  be  hungry ,and  rather  la)|  ( 
 Jby  fliame,  thenfamiibjWguld^/tfrfr,^ 
 
'And  Benefit  tf  Self- tcquaint  ana.       2 1 3 
 
 if  hc£aVr  znd  felt  how  much  he  neeiethxi  : 
 (  And  feeing  it,  \s  the  .way  to  feel  it )  He 
 that  will  feek^  for  medicines  when  he  isjick^, 
 and  would  do  almoft  **fj  r^/tfg  to  efcapea 
 temporal  afc^r/?,  would  he  not  feek  out  to 
 Chrift  the  remedy  of  his  foul,  if  he  k»ety 
 and/>/r,  that  otherwrife  there  is  no  recove- 
 ry •,  and  would  he  not  do  mnch  againft 
 eternal  death  ?  Sk}n  for  sk}'^  and  aU  that  a 
 man  hath,  he  mil  give  for  \his  life  j  3  was 
 a  truth  that  the  Devil  knew  and  maketh 
 life  of  in  his  temptations.  And  will  a  man 
 then  be  regardlefs  of  his  foul,  th^z  knows 
 he  hath  an  immortal  foal  ?  and  of  life  eter- 
 n-al,  that^wwhis  danger  of  eternal  death  ? 
 O  Sirs,  it  is  notpffihle,  but  the  true 
 knowledge  of  your  ftate  of  fin  and' danger 
 would  do  very  much  to  fave  you  fromir. 
 For  it  is  a  VrilfHll~cbofentftztv.  All  the  De- 
 vils in  Hell  cannot  bring  you  to  it,  and 
 continue  you  in  it  again  ft  jonr  will.  You 
 are  willing  of  the  fin,  though  unwilling  of 
 the  punifhment:  And  if  you  truly  knew 
 ihtfumfhment  and  jour  danger  of  it,  you 
 would  be  the  more  unwilling  of  the  fin: 
 for  God  hath  affixed  punifhment  to  fin  for . 
 this  end,  that  they  that  elfe would  love 
 the  Serpent ,may  hate  it  for  the '  fiing  :  W  11 
 you  not  %,  He  is  a  teafi  and  not  a  man 
 P  3  th« 
 
a  14         ?&*  MifchiefefStlf-igntrdtice, 
 
 that  will  avoid  no  danger  but  what  he 
 feeth  ?  Torefeeing  is  to  a  man,what/Wj*£  * 
 is  to  a  £^/:  If  he  /?*  it  before  his  eyes, 
 a  &*/?  will  not  eafily  be  driven  into  a 
 Cole- pit  or  a  gulf  :  he  will  draw  back 
 and  ftriveif  you  go  about  to  kill  him.  And 
 is  he  a  man^  or  fome  monfter  that  wants 
 a  name,  that  will  go  on  to  Hell,  when  he 
 feeth  it  as  it  were  before  him  ?  and  that 
 will  continue  in  a  ftate  of  fin ,  when  he 
 knefos  he  muft  be  damned  in  Hell  for  ever, 
 if  he  fo  continue  to  the  end  ?  Indeed  fin 
 is  the  deformity  and  monftrofitj  of  the  foiiL 
 He  is  a  monfter  of  Blindnefs  that  feeth  not 
 the  folly  and  peril  of  fuch  a  ftate,  and  that 
 a  ftate  of  Holinefs  is  better  :  He  is  a  mon- 
 fter of  ftupiditj  that  finds  himfelfin  fuch 
 a  ftate,  and  doth  not  feel  it  ,  but  maketh 
 light  of  it •,  And  he  is  monfter  of  (loth- 
 fuluefs  that  will  not  fiir  when  he  finds 
 himfelfin  fuch  a  cafe,  and  feck  for  mercy, 
 and  value  the  remedy/and  ufe  the  means, 
 arfd  forfake  his  finfull  courfe  and  compa- 
 ny, till  further  mercy  take  him  up  and  bring 
 him  home,  and  make  him  welcome  ,  as 
 one  that  ttw  loft  but  now  u  fonndy  was  dead 
 bht  is  alive. 
 
 I  do  not  doubt  for  al!  thefc  expoftula- 
 lions,  but  fomc  men  may  be  fuch  mon- 
 itors, 
 
'And  Benefit  of  Self-  acquaintance.         2 1 5 
 
 fters ,  as  thus  to  fee  that  they  arc  in  a 
 ftate  of  wrath  and  mifery ,  and  yet  con- 
 tinoeinit. 
 
 As  I.  Such  as  have  but  a  glimmeringin* 
 fMJficif ut fight  of  it,  and  a  half- belief \  while  d 
 greater  belief  and  hspe  of  the  contrary ,( that 
 is,PrefHmftkn)\%  predominant  at  the  heart: 
 But  thefe  are  rather  to  be  called  men 
 ignorant  of  their  mifery  then  men  that 
 know  it  •  and  men  thai  believe  it  not  ,  then 
 men  that  do  believe  it  ,•  as  long  as  the  Ig- 
 norance and  Preemption  is  the  prevailing 
 part. 
 
 2.  Such  as  by  the  rage  of  appetite  and 
 faJfioHMC  hurried  into  deadly  fin,  and  fo 
 continue,  when  ever  the  tempter  offereth 
 them  the  bait,  againft  their  Confcience,and 
 fome  apprehenfion  of  their  mifery.  But 
 thefe  have  commonly  a  prevalent  f*lf- 
 flattery  fecrecly  within  encouraging  and 
 upholding  thera  in  their  fin,  and  telling 
 them  that  thereludancics  of  their  confei- 
 ences  are  the  fpirits  ftrivings  againft  the 
 fle(h,  and  their  fits  of  remorfe  are  true 
 repentance  •,  and  though  they  are  ftnners, 
 they  hope  they  are '  pardoned, and  lhall  be 
 faved^  fo  that  thefe  do  not  know  themfelvoe 
 indeed. 
 
 3.  Such  as  by  their  deep  engagements  to 
 
 P  4  the 
 
%  1 6         Ihe  Mifchief  cf  Self*  ignorance  ^ 
 
 the  world,  and  love  of  its  projperitj,  and  a 
 cuftam  in  fmning,  are  fo  hardened  ,  and 
 cafl:  into  a  (lumber  ,  that  though  they 
 have  a  fecret  knowledge  or  fufpition  that 
 their  cafe  is  miferable,  yet  they  are  not 
 wakened  to  the  due  confidcration  and  feeling 
 of  it :  and  therefore  they  go  on  as  if  they 
 knew  it  not  S  But  thefe  have  not  their 
 knowledge  in  exercife :  It  is  but  a  candle  in 
 a  dark  lanthorn,  that  now  and  then  gives 
 them  a  convincing  fUJb,  when  the  right  fide 
 happens  to  be  towards  them,  or  like  light- 
 ning that  rather  frightens  and  amaneth 
 them  then  direftetb  them.  And  (as  Ifaid 
 of  the  former  )  as  to  theadt,  their  f elf -ig- 
 norance is  the  predominant  part  ,  and  there- 
 fore they  cannot  be  faid  indeed  to  know 
 themfelves.  Now  and  then  a  convinced 
 apprehenfion,  or  a  fear,  is  not  the  tenor  of 
 their  minds. 
 
 4.  Such  as  being  in  youth  or  health  do 
 do  promife  themfelves  long  life  ,  or  any 
 others  that  fooiiftily  put  away  the  day  of 
 death,  and  think  they  have  yet  time  enough 
 before  them-  and  therefore  though  they  arc- 
 convinced  of  their  mifery  ,  and  know  they 
 mud  be  Converted  or  Condemned,  do  yet 
 delay,  and  quiet  themfeJves  mihpurpofes 
 to  Repent  herwfnr  >    when  Death  drawes 
 
 ocer 
 
And  Bene  ft  ef  Self-  Acquaintance.  2  j  ^ 
 necr  and  there  is  no  other  remedie,  but 
 they  muft  leave  their  fins,  or  give  up  all 
 their  hopes  of  Heaven,  Though  thefe  know 
 fomewhat  of  their  frefent  miferj  ,  it  is  but 
 by  fuch  a  flxfljy  umffcttutll  knowledge % 
 as  is  afore  defenbed  :  and  they  know  little 
 of  the  yvickedntfs  of  their  hearts  while  they 
 confefsthem  wicked.  Otherwife  they  could 
 not  imagine  that  Repentance  is  fo  eafie  a 
 work  to  f*ch  as  they  ,  as  that  they  can 
 performe  it  when  their  hearts  are  further 
 hardened,  and  that  fo  eafily  and  certainly 
 as  that  their  falvation  may  be  ventured 
 on  it  by  dclayes.  Did  they  kn*T*themfclves% 
 they  would  know  ththackwardncjs  of  their 
 hearts  ,  and  manifold  difficulties  ihould 
 make  them  fee  the  madneis  of  dclayes  and 
 of  longer  refitting  and  abufing  the-  grace 
 of  the  fpirit  that  nwft  convert  them  if  ever 
 they  be  faved. 
 
 .  5.  Such  as  have  light  tojhew  them  their 
 wifery  ,  but  live  where  they  hearenotthe 
 difcovery  of  the  Rewefa ,  and  are  lefc 
 without  any  knowledge  of  a  Saviour.  I 
 deny  not  but  fuch  may  go  on  in  a  Hate  of 
 mifery  though  they  know  ita  when  they 
 know  no  way  otit  of  ir. 
 
 6.  Such  as  Believe  not  the  Remedie  though 
 they  heare  of  it,  but  think  that   Chrift  is 
 
 noc 
 
a  I S  The  Mif  chief  of  Sclf-ignerance, 
 
 not  to  be  believed  in   as  the  Saviour  of 
 the  world. 
 
 7.  Such  as  Believe  that  Chrift  is  the  Re- 
 deemer, but  believe  not  that  he  will  have 
 mercy  upen  them,  as  fuppofing  their  hearts 
 are  not  qualified  for  his  falvacion  ,  nor 
 ever  will  be ,  becaufe  the  day  of  grace  is 
 paft ,  and  he  hath  concluded  them  under 
 a  fentence  of  reprobation  •  and  therefore 
 thinking  that  there  is  no  hope  and  that  their 
 endeavours  would  be  all  in  vaine,  they 
 caft  tfjjfall  endeavours,  and  give  up  them- 
 felve*  to  the  pleafurs  of  the  flejb,  and  fay, 
 It  is  as  good  be  damned  for  fome  thing  or 
 for  a  greater  mattur ,  as  for  a  lejfe. 
 
 So  that  there  are  three  forts  of  Defpaire 
 that  are  not  equally  dangerous  i.A  Defpaire 
 of  pardon  and  falvation  arifing  from  In- 
 fidelity ,  as  if  the  Gofpell  were  not  true  t 
 nor  Chrift  a  Saviour  to  be  trufied  with 
 our  foules,  if  predominant,  is  damnable. 
 2.  A  Defpaire  of  pardon  and  falvacion , 
 arifing  from  a  mif- tinder ftanding  of  the 
 Promife%  as  if  it  pardoned  not  fuch  fins 
 as  ours,  and  denyed  mercy  tothofe  that 
 have  finned  fo  long  as  we;  this  is  not  dam- 
 nable neceffarilyof  it  felfe,  becaufe  it  im- 
 plyech  faith  in  Chrift ;  and  not  Infidelity , 
 but  mifunderftanding  hindereth  the  apply- 
 ing 
 
And  Benefit  of  Self- acquaint  Afict.       2ip 
 
 ing  comforting  ad:;  And  therefore  this 
 aftptall  perfonal  defpaire  ,  is  accotnpanyed 
 with  ^General  attnal  Hope  and  with  a  partis 
 cttlar  per fond \vert Hal  Hope.  3.  A  Defpaire 
 of  pardon  and  falvation  ,  upon  the  mifun- 
 derfianding  of  ourf elves  ,  as  thinking  both 
 that  we  are  graclefs,  and  alw/ties  fljall  be  fe% 
 becaufe  of  the  blindnefs  and  hardnefs  of  our 
 hearts:  of  this  Defpairel  fay  as  of  the  for-. 
 mer,  it  is  joyned  with  faith  and  with  General 
 and  Virtual  Hope:  and  therefore  is  not  the 
 Defpaire  that  oUtsfelfcondemnetk  Many  may 
 be  faved  that  are  too  much  guitly  of  it. 
 
 But  if  either  of  thefe  two  later  forts 
 fliall  fo  far  prevaile  as  to  turne  men  off 
 from  a  Holy  te  a  flejhly  worldly  intereft  and 
 life ,  and  make"  them  fay ,  [Wee  will  take 
 our  pleafure  while  we  may  ,  and  will  have 
 fomthing  for  enr  foules  before  tye  l°fe  xhem\ 
 and  do  accordingly  ^  this  kjndof '  Defperati- 
 on  is  damnable  by  the  effeEts ,  becaufe  ic 
 takes  men  off  the  meancs  of  life ,  and  gi- 
 veththem  up  to  damning  finnes. 
 
 Thus  I  have  fhewed  you  of  [even  forts 
 of  perfons,  that  may  know  themf elves  ^ 
 their  fin  and  danger ,  with  fuch  an  un- 
 cflfeftuall  partiall  knowledge  a  I  have  de- 
 ferred, and  yet  continue  in  that  fin  and 
 mifery. 
 
 And 
 
%10  The  Mifcbief  efSelf-igWdncc, 
 
 And  in  two  cafes  even  found  Believers 
 many  poflibly  goon  to  fin,  when  they  fee 
 the  fin  :  and  not  only  fee  the  danger  of  it, 
 butdcfpainngly  thinkeit  greater  then  ic  is- 
 As  i.  in  cafe  of  common  unavoidable  fail- 
 ings, infirmites,  and  low  degrees,  of  grace  ; 
 we  are  allimperfett  :  and  yet  we  all  know 
 that  it  is  our  duty  t$  be  perfett  (asptrfctti- 
 en  is  oppofed  to  [infull,  and  not  to  inno- 
 cent imperfection)  And  yet  this,  knowledge 
 makith  u*  not  per  reft.  We  know  we  fhould 
 be  more  humbled,  and  more  believing,  and 
 more  watchful!,  and  Love  God  more,  and 
 ieare  and  truft  him  more ,  and  be  more 
 fruitfull ,  and  diligent ,  and  obedient  and 
 zealous:  and  yetwe^r?  no  tVf  hat  v/c  know 
 we  fhould  be  in  any  ofthefe.  In  thefewe 
 /ill  live  in  fin  againfi  knowledge  :  els  we 
 fliouiu  b :  all  as  good  as  we  know  we  ought 
 to  be  ,  which  no  man  is*  And  if  through 
 temptation  any  of  us  fhould  be  ready  to 
 defpaire  becaufc  of  any  of  thefe  innrnaityes, 
 becaufewe  cannot  Repent ,  or  Love  God, 
 watch ,  or  Pray,  or  Obey  more  perfectly , 
 or  as  we  fhould ,  yet  Grace  ceafeth  not  to 
 be  Grace,  though  in  the  le*fl  degree,  becaufe 
 we  are  ready  to  defpair  for  want  of  more* 
 Nor  will  the  finccrity  of  this  fp*rk ,  or 
 graine  of  Mtifiard feed ,   be  unfuccesfull 
 
 as 
 
And  Benefit  $f  Self  acquaint  ince.       2  2 1 
 
 astoourfalvati6n,bccaufe  we  thinl^faand 
 take  onrfelves  to  be  un/incere^vA  our  fan&i- 
 fi cation  to   be  none  •,  Nor  yec  becaufe  we 
 cannot   be  as  obedient  and  good   as  we 
 know  we  fhould  be.  For  the  Gofpell  faith 
 not  [He  that  knoyveth  he  hath  faith  or  fin- 
 ceritj,jball  he  faved:  and  he  that  knoweth 
 it  noty  fijall  be  damned :  or  he  that  is   Icjfe 
 holy  or  obedient  thn  his  confeence  tills  him  ht 
 Jhonld  be,  Jhallbe  damned'}  But  he  that  Be- 
 lisveth  and  Refe*teth,fiall  be  faved,  whether 
 he   know  it  to  be  done  in  fincerity  or  no  : 
 and  he  that  doth  not, /ball  be  damned,  though 
 he  never  fo  confidently  thinks  he  doth.  So 
 that  in  the  Degrees  oi  Holynes  and  obedi- 
 ence,  all  Chriftians  ordiijarly  fin  againfi 
 tyo^ledge. 
 
 2.  And  befides  what  is  ordinary  ,  ibrae 
 
 extraordinarily  in  the  time  of  a  Powerfull 
 
 temptation    go   furthej:  then   ordinarily 
 
 they  do.  And  fome  under  dull  Flegmatick 
 
 melaKcholy,or  cholerickdifeafes  or  diftem- 
 
 pers  of  body,  or  under  a  difeafed  violent 
 
 appetite,  may  tranfgrefs  more  againft  their 
 
 knowledge  ,  then   otherwife  they   would 
 
 do:    when   the  fpirits    are    flatted,   the 
 
 thoughts  confufed,  the  reafon  weakened, 
 
 thepafiionttrengthned,  and  the  executive 
 
 faculties  undifpofed,  fo  that  their  adions 
 
 are 
 
are  but  impcrfeSly  Humane  or  Morally 
 (imperfectly  capable  of  vertuc  or  vice, 
 good  or  evill)  it  is  no  wonder  here  if  poor 
 Joules  not  only  perceive  their  fin,  but  think 
 it  and  the  danger  to  be  tenfold  greater 
 then  they  are,  and  yet  gp  on  againft 
 their  knowledge  ,  and  yet  have  true 
 grace. 
 
 This  much  I  have  faid  both  to  ftay  you 
 from  mifunderfianding  what  I  faid  before, 
 concerning  the  Power  of  convidion  to 
 converfion  ( for  few  Auditoryes  want 
 hearers  that  will  be  fi\\\  excepting,  \i  Cau- 
 tion flop  not  every  hole,)  and  alfo  to  help 
 you  to  the  fuller  undemanding  of  the  mat- 
 ter its  f elf  of  which  I  treat.  But  exceptio  fir- 
 mat  regulam  in  non  exceptis  ,  Exceptions 
 ftrengthen  and  not  weaken  any  Rule  or 
 propofition  f  in  the  points  not  excepted. 
 Still  I  fay  that  out  of  thefc  cafes  the  true 
 knowledge  of  a  fintull  miferablc  ftate ,  is 
 fo  great  ahelpe  to  bring  us  out  of  it,  that 
 its  hardly  imaginable  how  rationall  men 
 can  willfully  continue  in  a  ftate  of  fuch 
 exceeding  danger,  if  they  be  but  well  ac- 
 quainted that  they  are  in  ic.  I  know  aHard- 
 ned  heart  hath  an  unreasonable  obftinate 
 oppofition  againft  the  meanes  of  its  own 
 recovery  :  But  yet  men  have  fome  ufe  of 
 
 Reafo* 
 
And  Benefit  ofSelf-AcquAlntMcel         22 3 
 
 Reafon  and  felf  prefcrving  Love  and  care, 
 or  they  are  not  men  (and  if  they  be  not 
 tne»%  they   cannot  be  Jinfull   men)   And 
 though  little  tranfitnt  lightnings  oft  come 
 to  nothing  ,  but  leave  iome  men  in  grea- 
 ter  darknefs*  yet    could  we  but  fet  up  a 
 ftanding  Light  in  all  your  confeiences,  could 
 we  fully  convince  and  refolve  the  unrege- 
 rate  that  they  cannot  be  faved  in  the  car- 
 nail  ftate  and  way  that  they  are  in ,  but 
 muft  be  fan&ifyed  or  never  faved ,  what 
 hopes  (hould  we  have  that  all  the  fubtiltyes 
 and  fnares of  Satan  ,  and  all  the  pleafures 
 and  gaine  of  fin,  and  all  the  allurements  of 
 ungodly  company  could  no  longer  hinder 
 you  from  falling  down  at  the  feet  of  mercy, 
 and  begging  forgivenefs  through  the  blood 
 of  Chrift,   and   giving  up  yourfelves  in 
 Covenant  to  the  Lord ,  and  fpeedily  and 
 rcfolutely  betaking  yourfelves   to  an  holy 
 life/    Could  I   but   make   you   throughly 
 known  unto  jour  J 'elves ,  I  (hould  hope  that 
 all  the   unlan&ihed  that  hear  me,  would 
 date  their  Converfion  from  this  very  day  ^  . 
 and  that  you  would  not  delay  till  the  next 
 morning,  to  bewail  your  fin  and  mifery, 
 and  fly  to  Chrift,  left  you  (hould  die  and 
 be  paft  hope  this  night* 
 
 And  doth  fo  much  of  our  worl^  and 
 
 of 
 
124        Tht  CMifchief  *f  Self -ignmnce, 
 
 of  your  recovery  lie  upon  this  point  y 
 and  yet  (hall  we  not  be  able  to  ac- 
 complish it  ?  Might  you  be  brought 
 into  the  way  to  Heaven,  if  we  could  but 
 perfwade  you  that  you  are  yet  out  of  the 
 waji  and  will  you  be  undone,becaufe  you 
 will  not  fttffer  fo  (wall  and  reafonablc  a 
 part  of  the  cure  as  this  is?  O  God  forbid/ 
 O  that  we  knew  how  to  illuminate  your 
 minds  fo  far  as  to  make  you  find  that  you 
 are  loft  I  How  ready  would  Chrift  be  then 
 to  find  you9  and  to  receive  and  welcome  you, 
 upon  your  return  /  Here  is  theory?  diffi- 
 culty, which  if  we  could  but  overcome, we 
 fhould  hope  to  conquer  all  the  reft.  Had 
 we  but  a  wedge  to  cleave  this  knot ,  the 
 reft  would  the  moreeafily  be  done.  Could 
 we  draw  but  this  one  pin  o£  f elf -deceit, 
 the  frame  of  Satans  building  were  like  to 
 tumble  down.  O  that  any  of  you  that 
 know  the  nature  of  felf-deceit,  and  know 
 thcacccflcs  to  the  inwards  of  a  finner,and 
 know  the  fallacious  reafonings  of  the 
 heart,  could  tellm  but  how  we  might  un- 
 deceive them !  O  that  any  of  you  that 
 know  the  nature  of  humane  underftand- 
 ing,  with  its  feveral  maladies  and  their 
 cure  ,  and  know  the  power  of  faving  truth, 
 could  tell  m  what  kfj  will  undo  this  lock ! 
 
 what 
 
rAnd  Benefit  of  Self-Mqudinunif.        i  a  5 
 
 what  medicine  will  cure  this  difeafe,  of 
 wilfull,  obftinatc,  felf  deceiving?  Think 
 but  on  the  cafe  of  our  poor  people ,  and 
 of  ours  f  and  fore  yon  cannot  choofc 
 but  pitty  both  them  and  us.  We  are 
 all  profeffors  of  the  ChrifUan  faith ,  and 
 all  fay  we  bcl^vc  the  word  of  God  :  This 
 word  affureth  us  that  all  men  are  fallen  in 
 Adam,  and  are  by  nature  children  of wr at b3 
 and  increafe  in  fin  and  mifery,  till  fuper- 
 nataral  grace  recover  them.  It  tells  us 
 that  the  Redeemer  is  become  by  office ,  the 
 Phyfitien  or  Saviour  of  fouls  ,  wafting 
 away  their  guilt  by  his  blood,  and  renew- 
 ing and  clcanfing  their  corrupted  natures  by. 
 his  Spirit :  It  tell  us  that  he  wiWfreelj  work 
 the  cure ,  for  alt  that  will  take  him  for 
 their  Phyficion  ,  and  will  forgive  undfavt 
 them,  that  }enitentl)  ftj  to  him,  and  value^ 
 and  accept,2it)rd  truft  upon  h\&  grace  -.:  And 
 that,  except  they  be  thus  made  #ei*  crea- 
 tures, all  the  world  cannot  fave  them  from 
 cverlafting  wrath.  This  is  the  Do&rine 
 that  we  all  believe,  or  fay  we  do  believe,? 
 Thus  doth  it  open  the  cafe  of  finncrs. 
 We  come  now,  according  to  our  office^ 
 and  the  truft  repofed  in  us ?'  and  we  tell 
 our  Hearers  what  the  Scripture  <  faith  p% 
 man,  and  what  it  commandcth  us  to tell 
 
 ihim  % 
 
a  30  The  MifchkfefStlf-igtiormey 
 
 them:  We  tell  them  of  their  faU,  their 
 fin  and  jwi/frjr ;  of  the  Redeemer ,  and  the 
 /*rf  and  fr^  falvation,  which  they  may 
 Aaw  if  they  will  but  come  to  him.  But,. 
 a'as ,  we  cannot  make  them  believe  that 
 they  are  fo  fick^  as  to  have  fo  much  need 
 of  the  Thyficion .-  and  that  they  arc  dead, 
 and  have  need  of  a  new  creation,  as  to  the 
 inclinations  of  their  hearts ,  and  the  end 
 and  bent  and  bufmefs  of  their  lives.  Wc 
 arefentto  tender  them  the  mercy  ofChnft, 
 but  we  cannot  make  them  believe  that  they 
 are  miferahle.  We  are  fent  to  offer  them 
 the  riches ,and  eyefslvey2in&  white  rayment 
 of  the  Gofpel  C  but  we  cannot  make  them 
 know  that  they  arc  poor,  and  blind,  and 
 wakfd :  We  are  font  to  call  them  to  Repent 
 and  Turn  that  they  may  be  faved ;  and 
 we  cannot  make  them  know  that  they  are 
 fo  far  out  of  the  way  as  to  need  a  change  of 
 heart  and  life.Uzvc  they  fit  before  us,and  we 
 lool^  en  them  with  fitty,  and  know  not  how 
 to  help  them.We  lookj*  them  and  f/;;^ala5, 
 poor  fouls,  you  little  fee  what  death  will 
 quickly  make  you  fee.  You  will  then  fee  that 
 there  is  no  falvatron,  by  all  the  blood  and 
 merits  of  Chrift  for  any  but  the  fan&i- 
 fied;  but  O  that  we  could  now  but  make  you 
 {inderftand  it*    We  look  on  them  with 
 
 com- 
 
And  Benefit  of  Self-  acquaintance.        2  3 1 
 
 compaffion,  and  chink,  Alas,  poor  fouls,  as 
 eafilyand  quietly  as  you  fit  here,  a  change 
 is  ncer.  It  will  be  thus  with  you  but  a 
 little  while  ,  and  where  will  you  be  next? 
 We  know  as  fure  as  the  word  of  God  is 
 true,  that  theymuftbe  converted  and  fan- 
 Sified,  or  be  loft  for  ever:  and  we  can- 
 not make  them  believe,  but  that  the  work 
 is  done  already.  The  Lord  knowech,  and 
 our  confidences  witnefs  to  our  (hame,  that 
 we  be  not  halffo  fenfible  of  their  mifery, 
 nor  fo  companionate  towards  them  as  we 
 ought  to  be:  but  yet  fometimes  our  hearts 
 melt  over  them,  and  fain  we  would  fave 
 them  from  the  -wrath  to  center  and  we  fhould 
 have  great  hopes  of  the  fuccefs,  if  we  could 
 but  make  theca  know  their  danger  :  It  melts 
 our  hearts  to  look  on  them  and  think 
 that  they  are  fo  near  damnation,  and  never 
 like  to  f cape  it %  till  they  know  it  ,  till  they 
 k>iow  that  their  corruption  is  fa  great,  that 
 nothing  but  the  qxickningftirit  can  reco* 
 ver  them,  and  nothing  lefs  then  to  become 
 new  creatnres  will  ferve  the  turn  :  But 
 if  wc  would  never  fo  fain  we  cannot 
 make  them  know  it :  O  that  we  knew 
 bow  to  acquaint  them  with  their  cafe  ? 
 O  that  we  knew  how  to  get  within 
 them  f  and  to  open  the  windows  ,  chat 
 Qi  the 
 
1 2  8  The  Mifchiefef  Self4gnor*nce, 
 
 the  light  of  Chrilt  might  (hew  them  their 
 condition  /  But  when  we  have  doneallf 
 we  find  it  paftour  power.  We  ^neWthey 
 will  be  pafi  help  in  Hell,  if  they  die  before 
 they  are  regenerate  :  And  could  we  but 
 get  themf elves  to  kntw  it, we  could  not  but 
 hope  that  they  would  better  look  about 
 them,  and  be  faved  ;  but  we  are  not  able ; 
 its  more  then  we  can  do.-  We  cannot  get 
 the  grofleft  worldling,  the  bafeft  fcnfualii^ 
 the  filthieft  letcher,  the  proudeft  child  of 
 the  Spirit  of  pride,  to  know  that  he  is  in  a 
 ftate  of  condemnation ,  and  mufi  be  fanfti- 
 fied  or  be  damned  :  much  Icfs  can  we  pro- 
 cure the  formal  Pharifee,  thus  to  know  him- 
 fclf.  We  can  eafily  get  them  to  confefs 
 that  they  are  finners^nd  defcrve  damnation, 
 and  cannot  be  faved  without  Chrifi  :  But 
 this  will  not  fervc;  The  beft  Saint  on  earth 
 muft  fay  as  much  as  this  comes  to.Thereare 
 converted&nd  unconverted  finners :  fanftifjed 
 and  $tn[anftified  [inner*  :  Fkrdoned  and  un- 
 pardoned finners  :  Sinners  that  are  mem- 
 bers of  Chrift,  and  the  children  of  God, 
 and  heirs  of  Heaven  ^  zn&finntrs  that  are 
 nor  fo%  but  contrary.  They  muii  know  not 
 only  that  they  are  [inner  s^  but  that  they  are 
 yet  unconverted ,  unfanftificd,  unpardoned 
 finners ;  not  only  that  they  cannot  be  fa- 
 ved 
 
And  Benefit  of  Self -acquaintance]        1 2  9 
 
 ved  without  Chrifi  •,  but  that  yet  they  taf* 
 **  fyecial  interefiin  Chrifi:  They  will  not 
 T*rny  while  they  think  they  are  turned  al- 
 ready :  They  will  not  fo  value  and  feek  for 
 Converfion,  and  Rcmiffion,  and  Adoption, 
 as  to  obtain  them,  while  they  think  they 
 have  them  all  already.  They  will  not  come 
 to  Chrifi  that  they  may  have  life ,  while 
 they  think  they  have  part  in  Cbrift  alrea- 
 dy. Paid  after  his  Converfion  was  a  /!//- 
 **r,  and  had  need  of  Chrifi  :  but  Paul  be* 
 fore  his  Converfion  was  an  mfanttified,  m- 
 jufiified  finner,  and  had  no  fart  in  Chrifi: 
 This  istheftate  of  fin  andmifcry  that  you 
 Hiuft  come  cut  of ,  or  you  arc  lofi :  And 
 how  can  you  be  brought  out  ef  itt  till  you 
 know  that  vou  are  in  it  ? 
 
 O  therefore  that  we  knew  how  to  make 
 you  knoty it !  How  ihould  we  make  poor 
 finners  fee  that  they  are  within  a  few  fteps 
 of  everlafting  fire,  that  we  might  procure 
 them  to  run  array  from  it,  and  be  faved  I 
 wecryfo  oft,  and  lofe  our  labour  ,  and 
 leave  fo  many  in  their  feoarity  and  felf-de- 
 ceits y  that  wc  are  too  difcouraged ,  and 
 remit  our  defires,  and  lofe  our  compani- 
 on, andourfelves  alas  grow  dull  and  too 
 infenfible  of  their  cafe,  and  preach  too  oft 
 as  coldly  as  if  we  could  be  content  to  lee 
 Q^j  them 
 
$34  **'  Mifcbief  of  Stlf-ignordnee] 
 tlictn  perifb.  We  are  too  apt  to  grow  wea- 
 ry of  holding  the  light  to  men  afleep,  or 
 that  (hut  their  eyes  and  will  not  fee  by  it. 
 When  all  that  wehavefaid  is  not  regard- 
 ed, and  we  know  not  what  more  to  fay 
 then  hath  been  faid  fo  long  in  vain,  this 
 flats  ourfpiritsj  this  makes  fo  many  of  U9 
 f  retch  almoft  as  carelejlj  as  we  are  heard* 
 Regardlefs  fleepy  hearers,  makeregardlefs 
 fleepy  Preachers.  Frequent  fruftration 
 abateth  hope.-  And  the  fervour  and  dili- 
 gence of  profecution  ceafeth,as  hope  abateth. 
 This  is  our  fault :  Tour  infcnfibility  is  no 
 good  excufe  for  ours  :  But  its  a  fault  not 
 ealily  avoided. 
 
 And  when  we  are  ftopt  at  the  firfi  door, 
 and  cannot  conquer  Satans  out  workjwhzt 
 hopes  have  we  of  going  further?  If  all  that 
 wecanfay,willnot  convince  you  that  you 
 are  yet  unfan&ified  and  unjuftified,  how 
 (hall  we  get  you  to  the  duties  that  belong 
 to  fuch,  in  order  to  the  attainment  of  this 
 de£reable  ftate  ? 
 
 And 
 
And  Benefit  of  Self-Acquaintance,       235 
 
 A 
 
 Nd  here  I  think  it  not  nnfeafonablc 
 
 a 
 
 inform  you  of  the  reafon  why  thc 
 moft  able  faithfull  Minifters  of  Chrift  do 
 fearch  Jo  deep  ,  and  fpeal^fo  hardly  of  the 
 cafe  of  unrenewed  fouls,  as  rnuchdifpleaf- 
 eth  many  of  their  hearers .,  and  makes  thqm 
 fay,  they  are  too  fezere  and  terrible  preach- 
 ers :  The  ^ealoui  Antinomian  faith/ iyr  are 
 Legalifts  ^  and  the  prophane  Antimonian 
 faith,  thej  rail ,  and  preach  not  mercy  %  bnt 
 judgement  only,  and  -mould  drive  men  to  de- 
 fyair*  and  make  them  mad.  But  will  they 
 tell  God  he  is  a  Legaliji  for  making  the 
 Law,  even  the  Gofpel  LaVv  as  well  as  the  Law 
 of  Nature,  and  commanding  us  to  preach  it 
 to  the  world  ?  Shall  they  efcape  the  Sentence 
 by  reproaching  the  Law-maker?  Will  not 
 God  judge  the  world  ?  and  judge  them  by 
 a  Law?  and  will  he  not  be  juft  and  beyond 
 the  reach  of  their  reproach  ?  O  finner^is 
 is  not  the  fmalleftparc  of  thy  terror ,  thai: 
 it  is  the  Golf  el  that  fpeaks  this  terror  to 
 thee,  and  excludes  thee  from  (alvation  un- 
 lefs  thou  be  made  new  :  It  is  mercy  it  felf 
 that  thus  condemneth  thee,  and  judgeth  thee 
 to  endlejs  miferj.  You  are  miftaken  Sirs, 
 when  you  fay  -m  preach  not  Merc],  and  fay 
 Q^.  we 
 
^  *  ?M  MtfibltJ  »f  Self -ignorance, 
 
 VMtfredch  not  the  Gofpel9butthc  Law  :   It  is 
 the  Go fpel  that  faith,  Except  a  man  be  born 
 4gainthe  cannot  enter  into  the  Kingdom  of 
 Heaven  I  and  that  if  any  man  have  not  the 
 fpirit  of  Chrifi  ,    the  fame   is  none  of  his, 
 John  3.  3,5.  Rom. 8.  9.   The  fame  Gofpel 
 that  faith,  He  that  believeth  fhall  be  faved'% 
 faith  alfo,  that  He  that  believeth  not  fhall  be 
 damned,iAzvk  16.  i6>  Will  you  tell  Chrifi, 
 the  Saviour  of  the  world,  that  he  is  not  mer- 
 cifully becaufe  he  talks  co  you  of  Damnati- 
 on ?    Mercy  it  felt  when  it  tells  you  that 
 There  u  no  condemnation i9  doth  limit  this 
 pardon  to  them  that  are  in  Chrifi  fefus  ± 
 who  wall^not  after  the  fiefi,  bat  after  the 
 Sprit,  3  Rom.  8.1.  It  is  fan&ifying  Mercy 
 that  muft/rft/*you>  i  fever  you  be/<md,  as 
 well  as  f  unifying  Mercy.     And  will  you 
 refufe  this  Mercy,  and  by  no  entreaty  yield 
 to  have  it,  and  yet  think  to  bt  faved  by  it  ? 
 What  faved  by  that  Mercy  which  you  will 
 not  have}  And  will  you  fay,  We  preach  not 
 Mercy ,  becaufe  wc  tell  you,   that  Mercy 
 will  mt  fave  you,  if  you  continue  to  re'jcEl 
 it  ?  To  be  faved  by  Mercy  without  Santli- 
 f  cation,  is  to  be  faved  and  not  faved :  to  be 
 faved  by  Mercy  without  Mercy  :    Your 
 words  have  no  better  (enk  then  this  :    And 
 tre  thofe  afraid  left  Preachers  (houldmakc 
 
 them 
 
Ani  Benefit  tfStlf-icqndntdnce.        2ft 
 
 them  madby  (hewing  them  their  neea  of 
 mercy,  that  are  no  Wifer  then  to  caft  away 
 their  fouls  upon  fuch  fenfelefs  felf-contra- 
 di&ing  conceits  as  thefe  ? 
 
 I  befeech  you  tell  us  whofe  Words  are  they 
 
 think  you  that  fay ,  without  holinefs  none 
 
 JhaUfee  GW.'Heb.  12. 14.  and  that  He  that 
 
 is in  thrift,  is a  new  Creature,  2  Cor.  5. 1 7. 
 
 and  fuch  like  paflfages  which  offend  you^ 
 
 Are  they  ours,  or  are  they  Qoh'i  Did  we 
 
 indite  the  Holy  Scriptures,  or  did  the  Holy 
 
 Ghoft  ?  Is  it  long  of  hs,  if  there  be  any  words 
 
 there  that  crofs  your  flefti ,  and  that  you 
 
 ca\\  bitter  f  Can  we  help  it,  if  God  willfave 
 
 none  but  fanSiified  believers}  If  you  have 
 
 any  thing  to  fay  againft  it ,  you  muft  fay  it 
 
 to  him :  We  are  fure  that  this  is  in  his  Word : 
 
 and  we  are  fure  he  cannot  Ije ;  and  therefore 
 
 we  are  fure  its  true :  We  are  fure  that  he 
 
 may  do  with  his  own  as  he  lift,  and  that  he 
 
 eweth  you  nothing,  and  that  he  may  give  his 
 
 pardon-  and  falvation  to  whom ,and  upon  what 
 
 terms  he  pleafe  :  And  therefore  we  are  fure 
 
 he  doth  you  no  wrong.     But  if  you  think 
 
 otherwife  ,  reproach  not  us  that  are  but 
 
 mejfengers  :  but  prepare  your  charge,  and 
 
 make  it  good  againft  your  maker,  if  you  dare 
 
 and  can ;  you  (hall  (hortly  come  before  him, 
 
 and  be  put  to  it  to  juftifie  your  fdves ;  If 
 
 you 
 
138  The  Mtfcbief  $JSH^ign9rMce> 
 
 If  you  can  do  it  by  recrimination,  and  can 
 prercnt  your  condemnation ,  by  condem- 
 ning the  Law  and  the  fudge  9  try  your 
 ftrength  and  do  your  worft. 
 
 Ah  poor  worms  /  dareyoa  life  up  the 
 head,  and  move  a  tongue,  againft  the  Lord  ! 
 Did  Infinite  HTifdem  it  fclf  want  ffifdom,  to 
 make  a  Law  to  rule  the  world  ?  And  did 
 Infinite  Goodnefs  want  Goodnefs  to  deal  mer- 
 cifully, and  as  was  beft,  with  man  /  And 
 (hall  fujtice  it  felf  be  judged  to  be  unjufi  f 
 And  that  by  you  !  By  fuch  filly,  ignorant, 
 naughty  and  unrighteous  ones  as  you  !  As 
 if  you  had  the  jvifdom&nd  Goodnefs,  which 
 you  think  God  wanted  when  he  made  his 
 Laws  / 
 
 And  whereas  you  tell  us  of  f  reaching  ter- 
 ribly to  you,  we  cannot  help  it,  if  the  true 
 and  righteous  Thrcatnings  of  God  be  terri- 
 ble to  the  guilty :  It  is  becaufe  we  know  the 
 Terrors  of  the  Lord,  that  we  preach  them, 
 to  warn  you  to  prevent  them.  And  fo  did 
 the  Apoftles  before  us,  2  Cor.  5. 1 1 .  Either 
 its  true  that  the  unquenchable  fire  will  be 
 the  portion  of  impenitent  ,  unbelieving, 
 flefily,  worldly,  unfanttified  men ,  or  it  is 
 not  true :  If  it  were  not  true,  the  word  of  God 
 were  not  true :  and  then  what  fhould  you 
 do  with  any  f  reaching  at  all,  or  any  religi- 
 on ! 
 
And  Benefit  ef  Self- Acquaint  wcel        ijf 
 
 on  !  But  if  you  confefs  it  to  be  true ,  do 
 you  think  in  reafon,  it  fhould  be  Jilenced? 
 or  can  we  tell  men  of  fo  terrible  a  thing  as 
 H>//,  and  tell  them  that  it  will  certainly 
 be  their  lot,  unlefs  they  be  new  creatures, 
 and  not  (peal^  terribly  to  them  I  O  Sirs,  it  is 
 the  wonder  of  my  ioul  that  it  feemeth  no 
 more  terrible,  to  all  the  ungodly  that  think 
 they  do  believe  it.  Yea,  and  I  would  it  did 
 feem  more  terrible  to  the  moft,  that  it  might 
 affright  joh  from  your  fin  to  God ,  and 
 you  might  be  faved.  If  you  were  running 
 ignorantly  into  a.  file-pit,  would  you  re- 
 vile him  that  told  you  of  it ,  and  bid  you 
 flop  if  you  love  your  life  ?  Would  you  tell 
 him  that  he  fpeaks  bitterly  or  terribly  to 
 you  ?  It  is  not  the  Treacher  that  is  the 
 caufeoi  your  danger:  he  doth  but  tell  joh 
 of  it  ,  that  you  may  {cafe.  If  you  are 
 faved,  you  may  thank  him  :  but  if  you  are 
 loft,  you  may  thank  jour  (elves.  Its  joh 
 that  deal  bitterlj  and  terribly  with  jour 
 (elves.  TeHing  you  of  Hell ,  doth  not 
 MM^tHell:  Warningyou  of  it,  is  not  cas- 
 ing it :  Nor  is  it  Cod  that  is  UHmercifull,but 
 jqh  are  foolilhly  cruel  and  unmercifull  to 
 jour  (elves.  Do  not  think  to  defpi(e  the 
 patience  and  mercj  of  the  Lord,  and  then 
 think  toefcape  by  accufirg  him  of  being 
 
 unmer* 
 
.i%$         The  UifchkfofSelf-lgnrme) 
 
 unmercifull  f  and  by  faying,  Its  terrible  do- 
 Urine  that  we  preach  to  you  impenitent  tin- 
 ners-, I  confers  to  thee  it  is  terrible,  and 
 wore  terrible  then  thy  fenflefs  heart  imagi- 
 ned, or  is  yet  aware  of:  One  day,  if  grace 
 prevent  it  not,  thou  (halt  find  it  ten  thou- 
 fand  times  more  terrible  then  thou  canft 
 apprehend  it  now.  When  thou  feefi  thy 
 Judge  with  million*  of  his  Angels  coming  to 
 condemn  thee,  thou  wilt  then  fay  his  Laws 
 *re  terrible  indeed.  Thou  haft  to  do  with  a 
 holy%  jealous  God9  who  is  a  confuming  fire, 
 Heb.  12.29.  and  can  fetch  a  God  be  defpifed 
 and  not  be  terrible  to  thee?  He  is  called, 
 The  Great,  the  Mighty  and  the  Terrible  God, 
 Nch.9.  32.  Deiit.  7.  21.  With  God  is  ter- 
 rible Majeftj;  Job  37.  22.  He  is  terrible 
 tut  of  his  holy  place,  Pfal.  68.  3  5 .  He  is  ter- 
 rible to  thegreateft,  even  to  the  Kings  of  the 
 Mrr&,  Pfal.  76. 12.  Its  time  for  you  there- 
 fore to  tremble  and  fubmit,  and  think  how 
 unable  you  are  to  contend  with  him  ;  and 
 not  revile  his  word  or  works  becaufe  they 
 are  terrible,  but  fear  him  for  them  ,  and 
 ftudy  them  on  purpofc  that  you  may  fear 
 and  glorifie  him :  And  as  David,  Pfal.  66. 
 3.J.  [S*J  *nte  God,  How  terrible  art  thon 
 inthj  werks  !  Through  the  greatnefs  of  thy 
 finer  flail  thy  enemies  [nbmit  themfelves 
 
 unto 
 
And  Bent  ft  of  Stlf-dcqufifauncf.        %  jj 
 
 'unto  thee      ■  Come  an  A  fee  the  -works  of 
 
 the  Lord  I  He  id  terrible  in  hit  doings  to* 
 Vtard  the  children  of  men:  ]  Pfal.  99.  j% 
 £  Let  them  fraife  thj  Great  and  terrible  name% 
 for  it  is  Holy.  ]  And  will  you  ref roach  God 
 or  his  word  or  works ,  or  Minifiers^wlth  thac 
 which  is  the  matter  [of  his  Praife  ?  If  it  be 
 terrible  to  hear  of  the  wrath  of  God ,  how 
 terrible  will  it  be  to  feel  it  ?  Choofe  not  a  ftatc 
 of  terror  to  jour  felvesy  and  f  reaching  will 
 be  /*/>  terrible  to  you.  Yield  to  the  fan- 
 ftifying  work  of  Chrift  ,  and  receive  his 
 fpirit :  and  then  that  which  is  terrible  to 
 others,  will  be  comfortable  to  you.  What 
 terror  is  it  to  the  Regenerate  (that  knoweth 
 himfelf  to  be  fuch  )  to  hear  that  none  but 
 the  Regenerate  (hall  be  faved  ?  What  ter- 
 ror is  it  to  them  that  mind  the  things  of  the 
 fpirit £0  hear  of  the  mifery  ofzpfhly  mind, 
 and  that  they  that  live  after  the  pjbfba  11  diet 
 Rom.  8. 8. 13.  The  word  of  God  is  full  of 
 terror  to  the  ungodly :  But  recurn  with  all 
 your  hearts  to  God  %  and  then  what 
 word  of  God  fpcaks  terror  to  yon  ? 
 Truly  Sirs,  it  is  more  in  your  power  then 
 ours ,  to  make  our  preaching  eajie  and  left 
 terrible  to  you/  fVe  cannot  change  our  do- 
 Urine ,  but  joh  may  change  jour  fiateani 
 
 lives  : 
 
14*        T^e  iJMifchief  of  'Self-igmrance, 
 
 lives  :  We  cannot  preach  another  Go/pel: 
 but  you  may  obey  the  Gefpel  which  we  preach. 
 Obey  it  and  it  will  be  the  moft  comfortable 
 word  to  you  in  the  world.  We  cannot 
 make  void  the  word  of 'God  :  but  you  may 
 tviid  the  firoke  by  penitent  fubmiffion.  Do 
 you  think  it  is  fitter  for  m  to  change  our 
 M*fterswordy  and  falfifie  the  Laws  of  God 
 Almighty  •  orforjoato  change  your  crocked 
 coxrfes,  which  are  condemned  by  this  word, 
 and  to  let  go  the  fin  which  the  Law  forbid- 
 deth?  Its  you  that  muft  change,  and  not 
 the  Law.  Its  yon  that  muft  be  conformed 
 to  it,  and  not  the  Rule  that  muft  be  crooke- 
 ned  to  conform  to  yon. 
 
 Say  not  as  Ahab  of  Michaiah  ,  of  the 
 Minifter ;  []  /  hate  him ,  for  he  prephefieth 
 not  Good  of  me,  but  Evil,  ]  I  Kings  22.8. 
 For  a  Balaam  could  profefs  that  if  the 
 King  £  would  give  him  hid  houfefull  of  Jit- 
 vtr  and  geld ,  he  could  not  go  beyond  the 
 word  of  the  Lord  his  Ged,  to  do  lefs  or  more  3 
 Numb.  22.  19.  or  [_to  do  either  good  or 
 bad  of  his  own  mind~\  as  he  alter  Ipcaks, 
 Chap.  24.  13.  what  good  would  it  do  ye* 
 for  a  Preacher  to  tell  you  a  lye  and  lay  thac 
 you  may  be  pardoned  and  faved  in  an  m- 
 fwitent^  unfaxftified  Jlatc  ?  Do  you  think 
 
And  Benefit  *f  Self- acquaint  wee.       J43 
 
 tur  faying  fo^  would  make  it  fo?  WiW  God 
 falfifie  his  word  to  make  good  ours  ?  Or 
 would  he  not  deal  with  us  as  perfidious  mef* 
 fenge r s  that  had  betrayed  our  uuft,  andbe- 
 lyedhim,  and  deceived  yout  fouls?  And 
 would  it  fave  or  eafe  an  unregenerate  man 
 to  have  Chrift  condemn  the  Minifter  for 
 deceiving  him,  and  telling  him  that  he  may 
 be  faved  in  fuch a  ftate  ? 
 
 Do  but  let  go  the  odious  Jin  that  the  word 
 of  God  doth  fpeak  fo  ill  of,  and  then  it  will 
 fpeak*0  iHoi  jqh. 
 
 Alas  Sirs ,  what  would  yeu  have  a  poor 
 Minifter  do,  when  Gods  command  doth  crofs 
 your  fleafure  ?  and  when  he  is  fure  to  of- 
 fend cither  God  or  you?  Which  (hould  he 
 venture  to  offend?  If  he  help  not  the  un- 
 godly to  know  their  mifcry,  he  offendcth 
 God:  If  he  doit,  heoffendeth  them.  If  he 
 tell  you,  that  [  AR  they  /ball  be  damned 
 that  believe  not  the  truth,  but  have  fleafure 
 in  unrigbteoufnefsJ]Yom  hearts  rifeagainft 
 him  for  talking  of  Damnation  to  you  :  And 
 yet  it  is  bun  the  words  of  the  Holy  Ghoft, 
 aThef.  2.  12.  which  we  are  bound  to 
 preach  /  £lf  he  tell  you  thae  If  ye  live  af- 
 ter the  flefl,ye  Jhall  die.  3  you  will  be  an- 
 gry, (  efpccially  if  he  clofely  apply  it  to 
 your  felvesj  And  if  ha  do  not  tt^youfo, 
 
 Cod 
 
34<>  ™  MtfchltfofStlf-tgnerdncel 
 
 God  will  be  angry  :   por  it  i$  his  exprefs 
 determination, /few. 8. 13.  And  whofe  an* 
 ger  think  you  (hould  a  wife  man  choofe  > 
 or  whofe  (hould  he  mod  refolutely  avoid  ? 
 The  anger  of  the  dreadfull  God  of  Heaven, 
 t>r  yours?     Tour  anger   we  can    bear  i 
 if  there  be  no  remedy  ^  but  his  anger  is  in- 
 tolerable.    When  you   have  fretted,  and 
 fumed,  and  railed , and  flandered  usandour. 
 do&rine,  we  can  Live  yet  ^  or  if  you  kid 
 the  Body,  you  can  do  no  more :  You  do  but 
 •     fend  us  before,  to  be  witnefles  againftyeu, 
 when  you  come  to  judgement.   But  who  can 
 Live%  When  God  m\\  pour  out  wrath  upon 
 him  ?    Numb.  24.  23.  We  may  keep  pur 
 (landers  and  indignation  from  our  Hearts: 
 but  it  is  the  Heart  that  the  Heart-fearching 
 God  centendeth  with  :    And  who  can  heal 
 the  Heart  which  he  will break^f   Ton  may 
 reach  the /k/&-,  but  he  that  is  a  Spirit,  can 
 afflid  and  wound  the  Spirit :  And  a  Woun- 
 ded ffirit  (  and  wounded  by  him  )  who  can. 
 bear}  Prov.  18.  14.    Would  you  not  jour 
 felves  fay  he  were  worfcth.en  mad,  that 
 would  rather  abufethz  Eternal  God,  then 
 crofsxht  mif guided  de fires  of  fuch  worms  as 
 you  ?    that    would  difyleafe  Gfd  to  fleafe 
 joHy  and  fell  his  Love  to  pur  chafe  jours? 
 Willjoa  bsinjle<tdfii  God  to  us  when  we 
 
 have 
 
And  Benefit  of  Self  acquaintance. 
 
 have  loft  his  favour  ?  Will  you  fave  us  from 
 him,  when  he  fendeth  tor  our  fouls  by 
 death,  orfentcnteth  us  to  Hell  by  judge- 
 ment ?  Silly  fouls  !  how  happy  were  you, 
 could  you  fave  your/elves!  Will  Jtn  be  our 
 Gods  if  we  forfa^e  ear  God  ?  What  you  that 
 are  bur  skinfuls  of  corruption  ?  rhat  will 
 ftiordy  be  choaked  with  your  own  filth  and 
 pgme ,  and  by  your  friends  be  laid  to  rot 
 in  iiient  undi icerned  darknefs,Icft  the  loath- 
 fome  light  or  fmell  of  you  fhould  annoy 
 them.  Blame  not  God  to  ufe  them  as  Ene- 
 ww  and  Rebels,  that  wi!l  change  him  for 
 fuck  earthen  Gods  zs you.  We  haveO/^GW, 
 and  bat  One,?*n<\  he  mnfl  be  obeyed,  whether 
 joh  like  or  dillike  it :  There  is  one  Law-giver 
 that  is  die  to  fave  and  to  deftroy,  ]am,4. 12. 
 and  he  muft  be  pleated,  whether  it  pleale 
 your  carnal  minds  or  not;  If  your  wifdom 
 now  will  take  the  chair,  and  judge  the 
 preaching  of  the  Gospel  to  be  fcolifinefs,  or 
 the  {earthing  application  of  it  to  be  too  much 
 harfhnefs  and  feveritj,  lam  fure  you  fhall 
 come  down  ere  long,  and  hear  his  fentenct 
 that  will  convince  you,  that  the  wifdomof 
 the  world  is  fooli/hnefs  with  God,  and  the 
 fooliftnefs  of  God  (  as  Blalphemy  dare  call 
 it )  istylfer  then  wen,  1  Cor.  ?„  19.&1.25. 
 And  God  will  be  the  final  ^ndge ,  and  his 
 K  word 
 
 ; 
 
2^6  The  Mrfchlefdf  Stlf-ignorAnce^ 
 
 ,  word  jball  ft  and  when  you  have  done  your 
 worft.  Theworft  that  the  Serpent  can  dof 
 is  but  to  hifs  a  While  and  puc  forth  the 
 fling,  and  bruifeonr  heel:  but  Gods  dajvi\\\ 
 be  the  brufing of  htf  headend  Satan Jhall  be 
 bruifed  under  feet ,Rom.  16,  20.  _^.^ 
 
 The  Sun-will  Jbine,  and  the  light  there- 
 of difcover  your  deiorrnities,  whether  jou 
 yeilloY  net.  And  if  adulcerers  or  thieves,  that 
 love  the  works  of  darknefs,  v/ili  do  ihcit 
 Worft  by  force  or  flattery  ,  they  cannot 
 make  it  ceafeits  (liining,  though  they  may 
 fhut  their  ejes,  or  hide  themfelves  in  dark- 
 nefs  from  it  light;  paithfull  I  eachers  are 
 the  Lights  of  the  world.  Mat.  5.  14.  They 
 are  not  lighted  by  the  Holy  Ghoft,  to  be 
 put  under  a  bujhell,  but  on  a  candleftic^ 
 that  they  may  give  light  to  all  that  are  in 
 thehoufe^vcr.i^.  What  would  you  do  with 
 Teachers  but  to  Teach  joU?  And  Vphat 
 fhould  they  make  known  to  you,  if  not 
 jour  f elves?  Shall  not  the  Phyficion  have; 
 leave  to  tell  you  of  your  Mfeafes  f 
 
 Verily  Sirs,  a  finner  under  the  curfe  of) 
 the  Law,  unfanftified  and  unpardoned,  is 
 not  in  a  ftate  to  be  jeafted  and  dallied  with, 
 unlefs  you  can  play  in  the  flames  of  Hell? 
 Its  plai.i  dealing  that  he  needs.  A  quibbling 
 toyifh,flafhy  Sermon  is  not  the  proper  me- 
 dicine 
 
'And  Benefit  of  Self*  acquaintance.       247 
 
 dicine  for  a  lerhargick  miferable  foul  ,  nor 
 fit  to  Breaks  a  fionj  Heart,  nor  to  bind  up 
 a  Heart  thats  kindly  broken.  Heaven  and 
 HeM  fhould  not  be  talkt  of  in  a  canting, 
 juggling,  or  pedanick  ftrain.  A  Seneca  can 
 tell  you  that  its  a  Phyficion  that  is  skilfully 
 and  not  one  chats  eloquent,  that  we  need. 
 If  he  have  alfo  ypff  and  neat  exprejfiens^xve 
 will  not  defpife  them  •,  nor  overmuch  value 
 them  :  urendum ,  fecandum  5  I  ts  a  cure  that 
 we  need-,  and  the  means  are  be  ft,  be  they 
 never  to  (harp,  that  will  accompli/bit.  Se» 
 riont  reverent  Gravity  bed:  fuitech  With  mat- 
 ters of  fuch  incomprehenfible  coneernmenr. 
 You  fetnot  a  School-boy  to  makeanOmx- 
 on,  togweanajfaulted  City  an  a  Harm ,  or 
 to  call  men  out  to  quench  a  common  fire. 
 You  may  play  with  words  when  the  cafe  will 
 bear  it :  Buc  as  dropping  of  beads  is  too  ludi- 
 crous for  one  that  is  praying  to  be  faved 
 from  the  flames  of  Hell  \  fo  a  (leepj,  orafcx- 
 firionical  ftarched  fpeech  ,  is  too  light  and 
 unlikely  a  means  to  call  back  a  (inner  that 
 is  pofting  to  perdition-,  and  muft  be  hum- 
 bled and  renewed  by  the  ffirit ,  or  be  for 
 ever  damned.  This  is  your  cafe  ,  Sirs  ? 
 And  do  you  think  the  playing  of  a  part 
 upon  a  ftage  doth  fit  your  cafe.  O  no  I 
 fo  great  abufinefs  requirethall  theferious 
 R  z  earneftn€fe 
 
I  248  The  Mtfchiefef  Self-ignorance^ 
 
 earneftnefs  in  che  i'peaker  thac  he  can  ufe. 
 I  am  lure  you  will  think  fo  ere  long,  your 
 fclves  •   And   you   will  then  think  well  of 
 the   Preachers  thac  faithiuily  acquainted 
 j^^yvou  with  your  cafe  ;    and  (  if  ihey  fuc- 
 ^aX-*>ceed    to  your   perdition  )    \ou  will  curfe 
 thofe  that  imoothed  you  up  in  your  pre- 
 emption, and  hid  your  danger  ,  by  laife 
 do&rine,  or  misapplication,  or  teeming  to 
 difcovcr  it,  indeed  did  hide  it,  by  an  hypo- 
 critical light  ,   not  ferious   mention  of  it. 
 God  can  make  ufe  of  clay  and  fpittle  co  open 
 the  eyes  of  men  born  blind  ;  and  of  Rams- 
 horns  to  bringdown  the  walls  of  fericbo&ut 
 ufual'y  he  fitteth  the  weans  unto  the #i,and 
 workj  on  man  agreeably  to  his  Nature :  And 
 therefore  if  a  blind  underftandmg  muft  be 
 enlightncd,  you  cannot  expeft  chat  it  fhould 
 he  done  by  Squibs  and  Glcwwurms,  but  by 
 bringing  into  your  fouls  the  power  full  ce- 
 bftial  truth  ,    which  (hall  (hew  you  the 
 hidden  corners  of  your  hearts ,and  the  hid- 
 den mjfteries  of  the  Go/pel,  and  the  unfeen 
 things  of  che  other    werld.      if  a  hardened 
 heart  be  to  be  br<k?n,  it  is  not  ftroakjng, 
 but  ftrikjng  ihw   mult  do  it.     It  is  not  die 
 founding  Brafs,  the  tinkling  Cymbal,  he  car- 
 nal mindp#/i-  up  wi  h  luperttcial  t^uwledge,  • 
 that  is  the  initrument  titced  to  the  renew-  \ 
 
And  Benefit  of  Self  acquaintance. 
 
 vtg  of  mens  fouls :  But  it  is  he  that  can 
 acquaint  you  with  what  he  bimfelf  hath  been 
 favingly  acquainted  ;  The  heart  is  not  m;/. 
 ted  into  Godly  fotrow,  nor  raifed  to  the 
 life  of  Faith  and  Love,  by  the  bubbles  of 
 a  frothy  wit,  or  by  a  game  at  -words,  or 
 fifth fs  notions  \  but  by  the  illuminating  beams 
 Ot  S^credTrtith,  and  the  attraction  of  Di- 
 vine  difclayedGoodncfs  communicated  from 
 a  mind  that  by  faith  hath  feen  the  Gh*j  of 
 God,  and  by  experience  found  that  he  is 
 Good,  and  thztliveth  in  the  Love  of  God: 
 fuch  a  one  is  fitted  toafliftyou  firitin  the 
 knowledge  of  yourfelves,  and  then  in  the 
 knowledge  of  gU  in  Chrifi. 
 
 Didyouconfider  what  is  the  cj^ofrhe 
 Miniftry,you  would  foon  know  whatMini- 
 fters  do  moft  faithfully  perform  their  of- 
 fice, and  what  kind  ef  Teaching  and  over- 
 fight  you  fhould  defire  :  And  then  you 
 would  be  reconciled  to  the  Light;  and 
 would  choofe  the  Teacher  (  could  you  have 
 your  choice  )  that  would  do  moft  to  help 
 you  tokpcwjonr  felves^and  fyow  the  Lord* 
 
 I  befe^ch  you  judge  of  our  ypork^  by  our 
 
 Comrriffiun,  and  judge  of  it  by  your  own  Ne- 
 
 ce/fitits.     Have  you  more  need  to  be  ^c- 
 
 quamied  with  your  fin  and  danger?  or  to 
 
 R3  be 
 
250        Ih  Mifcbicf  of  Ulf-igntrMte^ 
 
 be  pleafed  wich  a  fet  of  hanfome  words ,which 
 when  they  are  /aid,  do  leave  you  as  they 
 found  you-,  and  leave  no  Light  and  Life 
 and  heavenly  Love  upon  your  hearts :  that 
 have  no  fubftance  that  you  can  jWupon  in 
 the  review  ? 
 
 And  what  our  Commijfion  is  you  may 
 find,  in  many  places  of  the  Scripture,  Eztkj, 
 3.18,19,20,21.  [  When  I  [ay  mto  the 
 Wicked,  ThoH  /bait  furely  die;  and  thon 
 give  ft  him  not  Warning,  nor  fpeakift  towarn 
 the  wicked  from  his  wicked  way,  to  favehis 
 life  ±  the  fame  wicked  man  fhall  die  in  his 
 iniquity  ,  but  his  blood  will  1  require  at  thy 
 hand:  Tet  if  thou  warn  the  wicked,  andhe 
 turn  not  from  his  wickednefsi  nor  from  his 
 wic\ed  way,  he  fhall  die  in  his  iniquity ,  but 
 thou  haft  delivered  thy  foul :  -  ■  And 
 
 [ifthou  Warn  the  righteous  man, that  the  righ- 
 teous (in  not,  andhe  doth  not  fin,  be  foalL  fnre- 
 ly  live,bccaufe  he  is  wamed,alfo  thou  haft  de- 
 livered thj  foul ';  3 
 
 And  what  if  they  diftafte  our  doftrine  ? 
 muft  we  forbear  ?  Verfe  It.  £  TeM  them, 
 thus  faith  the  Lord  God,  whether  they  will 
 hear,  or  Whether  they  will  forbear.  3$°  £ze^ 
 33, 1.  to  10. 
 
 You  know  what  came  of  Jonah  for  re- 
 
 fufmg 
 
And  Bene  ft  cf  Self -Acquaintance, 
 Aifing  to  deliver  Gods  threatening*  againft 
 Jtineve. 
 
 Chnfts  ftewards  muft  give  to  each  his 
 portion.  He  himfelf  threatneth  damnation 
 to  the  impenitent,  the  Hypocrites ,and  unbe- 
 lievers,Lake  13.  3.5.  Afark^i6.  16.  Mat. 
 24.  Si.  PriW  faith  or  himiclf  [  //  I  jet 
 pleafed  men,  I  jhonld  not  he  the  fervant  of 
 ChriftyGz\.  1.  10.  Patience  and  meeknels 
 is  commanded  to  the  Minifters  of  Chrift, 
 even  in  the  inftrutting  of  oppofers-,  But  to 
 what  end  ?  but  [_  that  they  may  efcape  out 
 ef  the  fnare  of  Devil  ,  "who  are  taken  cap- 
 tive by  him  at  his  VpM.  3  So  that  with  a!i 
 our  meeknefs  we  muft  be  fo  plain  with  you, 
 as  to  make  you  know  that  you  are  Satans 
 captives^  tdkjn  alive  by  him  in  his  fnaresy 
 t\\\  God  by  giving  you  Repentance  (hail'reco- 
 veryou,2  Tiw.  2.  25,  26. 
 
 The  very  effice  of  the  Preachers  fent  by 
 Chrift  was  Q  to  open  mens  eyes,  and  turn 
 them  from  darknefs  to  light ,  and  from  the 
 popper  of  S*t*n  unto  God,  that  they  may  re- 
 ceive remiffionof  (ins.  and  inheritance  with 
 the  faniiified  by  faith  in  Chrift,']  Ads  26.18. 
 which  telleth  you,  that  we  muft  lee  men 
 underftand,thattilU^j  are  converted*  and 
 ftntiified,  they  are  blind,  and  in  the  dark, 
 and  in  the  power  of  Satan  ,  far  from  God, 
 R  4  un- 
 
The  MlfchiefefSelf-igntrAYict) 
 
 unpardoned, and  having  no  part  in  thcin- 
 heritance  of  Saints. 
 
 Chrilt  tells  the  Pharifees,  that  they  were 
 $f  their  Father  the  Z)*vi/,wbcn  they  boafted 
 that  God  was  their  Father,  John  8.  44.  And 
 how  plainly  he  tels  tbem  of  their  hypocri- 
 fie,  and  asketh  them  how  they  cane/cape  the 
 dttmnationaf  HeU, you  may  fee  in  Met.!?,. 
 
 Paul  thought  it  his  duty  to  tell  Eljmat, 
 Atts  13.  10.  that  he  was  full  of  all  f ab- 
 ility and  mif chief  ,  the  child  of  the  devil, 
 and  the  enemy  ef  all  righreoufnefs ,  a  per- 
 verter  of  the  right  wayes  of  the  Lord.  And 
 Peter  thought  meet  to  tell  Simon  Magus, 
 that  he  had  neither  part,  nor  lot  in  that  mat- 
 ter \  that  his  heart  was  net  right  in  the  fight 
 of  G*d,  that  he  was  in  the  gall  ofbitternefs, 
 tndbond  of  iniquity,  Afts  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  fefus  Chrift,  who 
 fhall  judge  the  quicks  &nd  the  dead  at  hii 
 Appearing  ,  and  his  Kingdom  ,  Preach  the 
 word,  beinflant in  feafon and  out  of  feafon, 
 reprove  ,  rebukj,  exhort.  ~]  And  to  Titus 
 chap.  1.  13.  Rebuke  them  fharply,  that  they 
 way  be  found  in  the  faith. 
 
 Jndge  now  whether  Minfters  muft  deal 
 plainly  or  deceitfully  with  you  ;  and  whe- 
 ther 
 
And  Benefit  of  Self- acquaintance.        253 
 
 ther  it  be  the  fear  ching  healing  truth  that 
 they  muft  bring  you  i  or  a  fweot h  tale  chat 
 hath  no  falc  or  favour  in  ic:  And  would  you 
 have  us  break  thefe  Laws  of  God,  for  no- 
 thing but  to  deceive  you  ,  and  tell  you  a 
 fir,  and  make  the  ungodly  believe  that  he  is 
 godly  :  or  to  hide  the  truth  that  is  necefTary 
 to  your  falvation  ?  Is  the  Knowledge  of  your 
 felves  (o  intolerable  a  thing  to  you? 
 
 Beloved  Hearers,  either  ic  is  true  that  you 
 arc  yet  unfanftified,  or  \x.u  not:  If  it  be 
 not,  it  is  none  of  our  defire  you  fliould 
 think  lo ;  We  do  all  that  we  can  to  cure 
 the  mifiak^s  of  troubled  Chriftians ,  that 
 think  themfelvcs  worfe  then  indeed  they 
 are.  But  if  it  be  true,  tell  me,  Why  would 
 you  not  know  it?  I  hope  it  is  not  becaufe 
 you  would  not  be  remembred  of  your-jp^ 
 and  fo  tormented  before  the  time.  I  hope 
 you  think  not  that  we  delight  to  vex  mens 
 confeiences  with  fear-,  or  to  fee  men  live 
 in  grief  and  trouble,  rather  then  in  well 
 grounded  peace  and  joy.  And  if  indeed  ycu 
 are  yet  unregenerate,that  isnotlong  of  us 
 that  tell  you  of  it,  but  of  your  felves  that 
 wilfully  continue  it;  Do  we  make  you  un- 
 godly  by  telling  you  of  your  ungodiinefs? 
 Is  it  we  that  hinder  the  forgiventfs  of  your 
 fins ,  by   letting  you  know  that  they  are 
 
 not 
 
554  **'  Mifcbief  efStlfi  ign$rMce> 
 
 net  -forgiven  ?  O  no  /  We  firive  for  your 
 converfion  to  this  end  that  yonr  fins  may  be 
 forgiven  yot*-,  and  you  hinder  the  forgive - 
 nefsofthem  by  refufing  to  be  be  con  ve teed. 
 When  God  forfaketh  ftubborn  fouls  for 
 refilling  his  grace  ,  note  how  he  exprefs 
 feth  his  feverityagainftthem,  Mark  4. 12. 
 That  feeing  thej  may  fee  and  not  perceive, 
 and  hearing  they  may  hear  and  not  tinder- 
 ft  and,  left  at  any  time  they  Jhould  be  con- 
 verted9and  their  finsfhould  be  forgiven  them.'] 
 You  fee  here,  chat  till  they  &xe  converted, 
 mens  finszxz  not  forgiven  them.  And  that 
 whoever  precureth  the  forgivenefs  of  their 
 fins,  muftdoit  by  procuring  their  Conver- 
 fion :  And  that  the  hindring  of  their  Con* 
 verfionis  the  hindering  of  their  forgivenefs. 
 And  that  blindnefs  of  mind  is  thegreat  hin- 
 derance  of  converfion  :  when  men  do  not 
 perceive  the  very  things  which  they  fee, 
 (  not  knowing  the  reafon  and  the  fenfe  and 
 end  of  them,  but  the  out-fide  only  : )  Nor 
 finder  ft  and  the  things  which  they  hear : 
 And  therefore  undoubtedly  the  Teacher 
 that  brings  you  a  Light  into  your  minds, 
 andfirftfhewethyouj^r  felves,  and  your 
 unconverted  and  your  unpardoned  ftate ,  is 
 he  that  takes  the  way  to  your  Converfion 
 and  forgivenefs ;   As  the  fore- cited  Te*c 
 
 ftiewech 
 
rA  nd  Benefit  §f  Self-dcquilntancel        a  y  j 
 
 fticwethyou,  Ads  18.26.  [  I  fend  thee  to 
 of  en  their  eyes,  and  to  turn  them  from  darkj 
 nefs  to  light  (  that  they  may  fir  ft  know 
 themfelves  ,  and  then  know  God  in  Jefiis 
 Chrift  )  and  from  the  power  of  Sat  art, (who 
 ruled  them  as  their  Prince,  and  captivated 
 them  as  their  Jaylor)  nnto  God  (whom  they 
 had  ferfaken  as  aGuide  and  Governou^and 
 were  deprived  of  as  their  Proteftor,  Portion 
 and  felicity  ; )  that  they  may  receive  for- 
 givenefsof  fins  (which  none  receive  but  the 
 converted)  and  an  inheritance  ameng  them 
 that  are  fanBified  (  for  Glory  is  the  inheri- 
 tance of  the  Saints alone,£V.  1.  12.)  (and 
 all  this  )  through  faith  that  is  in  me  (  by 
 believing  in  me,  and  giving  up  themfelves 
 unto  me,  that  by  my  Satisfaction,  Merits, 
 Teaching,  Spirit,  Interceffion  and  Judge- 
 ment, it  may  be  accompliftied.) 
 
 Truly  Sirs,  if  we  knew  how  to  procure 
 your  converjion  and  forgivenefs  ,  without 
 making  you  know  that  you  are  H'Acovertei 
 &  unfardonedjwt  would  do  it,&  not  trouble 
 you  necdlefly  with  fo  fad  a  difcovery.  Let 
 that  man  be  accounted  a  butcher  of  fouls, 
 &not  aPhy ficion  for  them,that  delighteth  to 
 torment  them.  Lee  him  be  accounted  unwor- 
 thy to  be  a  Preacher  of  theGofpel,that  en  vi- 
 tth  you  your  peace  and  comfort.  We  would 
 
 nog 
 
a  5  6  Tie  Mlfchhfof  &(lf-igntrdnct, 
 
 not  have  you  think  one  jot  worfe  of  your 
 condition  then  it  is.Knowbut  rhe  very  truths 
 what  cafe  you  are  /»-and  we  defire  no  more. 
 And  fo  far  are  we  by  this  from  driving 
 you  to  Defperatien,  that  it  is  your  Defpe- 
 ration  chat  we  would  prevent  by  ic  ^  which 
 can  no  other  way  be  prevented.  When  you 
 are  paft  Remedy  ,  Dejperation  cannot  be 
 avoided  :  And  this  is  neceflary  to  your 
 Remedy  :  There  is  a  conditional  Defpair  ^  and 
 an  Absolute  Defpair :  The  former  is  necejfa- 
 ry  to  prevent  the  Utter,  and  to  bring  you 
 to  a  ftate  oiHope*  A  man  that  hath  the 
 toothache,  may  perhaps  defpair  of  be- 
 ing eafed  without  drawing  the  toothy  or  a 
 man  that  hath  a  gangrened  foot  may  defpair 
 of  life,  unlefs  it  be  cut  of:  that  fo  by  the 
 cure^  he  may  not  be  lefc  to  an  Abfolmt 
 defpair  of  life.  Soyoumuft  defpair  of  be- 
 ing pardoned  er  faved  without  converfion^ 
 that  you  may  be  converted^  and  fo  have  hope 
 of  your  falvacion,  and  be  faved  from  final 
 tbfolnte  defpair.  I  hope  you  will  not  be  of- 
 fended withh-m,  that  would  perfwade  you 
 to  Defpair  of  living  unlefs  yon  -will  eat 
 find drinl>.  You  have  no  more  reafon  to 
 be  offended  with  hira  that  would  have  you 
 defpair  of  being  pardoned  or  faved  without 
 Chrift,  or  without  his  fandifying  Spirit. 
 
 Having 
 
'And Benefit  of  Self- acquaintance.  357 
 
 HAving  faid  (o  much  of  the  Neceffity 
 of  Mimiters  endeavouring  to  make 
 unregenerate  finners  lenow  themf elves  %  I  (hali 
 next  try  what  I  can  do  towards  it  ,  with 
 thofe  that  hear  me,  by  propofing  thefe  lew 
 Qneftions  to  your  confederation. 
 
 Q^efh  1.  Do  j/ou  thinks  that  joh  were 
 ever  unfanRifed%  and  in  a  finite  cf  Wrath 
 *nd  condemnation  or  not}  M  net,  then  you 
 are  not  the  off-fpring  ot  Adam  :  you  arc 
 not  then  of  humane  race :  For  the  Scrip- 
 ture telle' h  you  that  [  We  are  coneeivedin 
 yfoJPfaI.51  5.  And[  That  b j  one  man  fin  en- 
 tred  into  the  World,  and  Death  oj  ftnr  and  Jo 
 death  faffed  upon  all  men,  far  that  ail  have 
 fnhtd^\  and  that  I?)  the  office  of  one,  judge- 
 ment came  upon  all  men  to  condemnation^ 
 Rom  5.  12.  18'.  And  that  [  All  have  fin* 
 ned,and  come  Jhort  of  the  gl^ry  of  Cjod>  3 
 Ron*  3.23.  [if  we  fay  that  we  have  no  fin  % 
 vs>e  deceive  our  [elves,  and  the  truth  is  nut  in 
 us,  1  John  1.8.  10.  And  the  wages  cf  fin  is 
 death,  Rom. 6. 23. 
 
 And  I  hope  you  will  confefs  that  you 
 cannot  be  pardoned  and  faved  without  a  ^4- 
 %hur;  and  therefore  that  as  you  need  a  Sa- 
 viour, fo  you  muft  have  a  facial  interefi 
 
 in 
 
l$d        The  LMifcbicf  ef  Sclf-lgHBr&Ke, 
 
 in  him.  It  is  as  cercain  that  Chrifi  faveth 
 not  at  ally  as  that  hzfavetk  any  :  For  the 
 fame  word  afiureth  us  of  the  one ,  and  of 
 the  other. 
 
 J%ueft.  z.  But  if  you  confefs  that  once 
 you  were  children  ef  wrath,  my  next  Que- 
 ftion  is ,  Whetker  yoH  know  hew  and  when 
 yon  were  delivered  from  fo  fad  a  ft  ate  *  or 
 atleaft  Whether  it  be  done,  or  net  r  Perhaps 
 youle  fay,  It  was  done  in  your  Baptifmt 
 which  walheth  away  Original  fin.  But 
 granting  you  that  all  that  have  a  Promife  of 
 pardon  before,  have  that  promife  fealed ,and 
 that  pardon  delivered  them  by  Baptifm,  I  ask 
 youw 
 
 Queft,  3.  Bo  joh  thinly  that  Baptifm  by 
 water  only  "toill  fave,  wilefsjeu  be  atfo  bap- 
 tized by  the  fpirit  ?  Chrift  teileth  you  the 
 contrary  with  a  vehement  affeveration  , 
 John  3.5. Verily,  verily  ■  J  fay  unto  theejx* 
 cepta  man  be  born  of  water  and  of  the  fpirit v 
 he  cannot  enter  into  the  Kingdom  of  God.  ] 
 And  Peter  tels  you  that  it  is  £  not  the  put- 
 ting  away  the  filth  of  the  fl?(b,  but  the  an- 
 fwer  of  a  good confeience  towards  God,i  Pet. 
 2.  21.  If  therefore  yon  have  nut  the  fpirit  of 
 Chrifiy  for  all  your  Baptilm,^(?«^rr  none  of 
 his,  Rom.  8. 9.  For  that  which  is  bom  of 
 the  flefi  is  (  but  )  fie  fa  and  you  muft  be 
 
 farn 
 
And  Benefit  if  Self*  dtp  Alnttnce.       2  $9 
 
 torn  of  the  ffirit  if  you  will  be  fpiritual, 
 John  3.6. 
 
 I  (hall  further  grant  you  ,  that  many 
 receive  the  fpirit  of  Chrift  even  in 
 their  infancy  ,  and  may  be  favingly  as 
 well  as  Sacramentally  then  Regenerate. 
 And  if  this  be  your  cafe  you  have  very 
 great  caufe  to  be  thankfull  for  it.  But  I 
 next  enquire  of  you. 
 
 Qudt.  4.  Have  joh  not  lived  an  unholy 
 carnal  life  Jince  you  came  to  the  fife  of  rea* 
 fen  ?  Have  you  not  ftnee  then  delcarcd,thac 
 you  did  not  live  the  life  of  faith  f  nor 
 walk  after  the  fpirit  but  the  flejh  ?  If  fo,then 
 it  is  certain  that  you  have  need  of  a  Con* 
 verfiQH  from  that  ungodly  fi ate ,  what  ever 
 Baptijm  did  for  you  :  And  theretore  you 
 are  itiil  to  enquire  whether  you  have 
 been  converred  fince  you  came  to  age. 
 
 And  I  muit  needs  remember  you ,  that 
 your  Infant  Covenant  made  in  Baptifm,  be- 
 ing upon  your  parents  faith  and  confent  yznd 
 not  jour  own,wi\[  ferve  your  turn  no  longer 
 then  your  Infancy,  unlefs  when  you  come 
 to  the  ule  of  Reafon,  you  renew  and  own 
 that  Covenant  your  felves,  and  havca^r- 
 fonal  faith  *ind  Repentance  of  your  own. 
 And  w  ha -ever  you  received  in  BaptiJ w,this 
 muft  be  our  next  enquiry. 
 
 Queft. 
 
The  tJMtfchhfof  Self- ignorance, 
 
 Q^eft.  5.  Did  you  ever  fi»:e  you  came  to 
 age  upon  found  Repentance  ,  and  renuncia- 
 tion of  the  flejh,  the  worli  and{  the  devil, 
 give  up  your  f elves  unfeignedly  bj  faith  to 
 God  the  Father,  Son  and  Holy  Ghoft  -%  and 
 (hew  by  the  performance  of  thu  holy  Co- 
 venant, that  yon  were  fincere  in  the  making 
 ef  it  ? 
 
 I  confefs  it  is  a  matter  fo  hard  to  moft, . 
 toaflign  the  time  and  mavner  of  their  Con- 
 vtrfion^ihat  I  think  it  no  fate  way  of  trial. 
 And  therefore  I  will  lflue  all   in  this  one 
 Queftion. 
 
 Qjjeih  6.  Have  you  the  Necejfary  parts  of 
 the  New  Creature  now?  though  perhaps  you 
 know  not  juit  when  or  how  it  was  formed  in 
 you  ?  The  Queftion  is,  Whether  you  are  now 
 in  a  flat  e  of  fanttification  t  and  not,  Whe- 
 ther you  can  tell  jufi  when  you  did  receive 
 it}  He  that  would  know  Whether  he  be 
 a  Man  ,  muft  not  do  it  by  remembring 
 when  he  was  bomx  or  how  he  wo*  formed  - 
 but  by  decerning  the  Rational  nature  in 
 himfclf  at  prefent.  And  chough  Grace  be 
 more  obfervabletous  in  its  ente ranee,  then 
 Nature  (  as  finding,  and  encermg  into,  a 
 difcerning  fubjett,  which  Nature  doth  not:^ 
 Yet  it  bepmneLh  fo  early  with  iome,  and 
 fo  cbfcurelj  with  others,  and  in  others  the 
 
 preparations 
 
And  Benefit  of  'Self- acquaintance        i6  l 
 
 preparations  are  fo  long  or  notable  ,  that 
 its  hard  to  fay  when  fpecial  grace  came  in. 
 But  you  may  well  dilcern  Whether  it  be 
 there,  or  not?  and  that  is  the. Question 
 that  muft  be  refolved,  if  you  would  know 
 jo nr  /elves. 
 
 And,  chough  I  have  been  long  in  thefe 
 exhortations  to  incline  your  Wds,  I  (hall 
 be  fhort  in  giving  you  thofe  Evidences  of 
 the  Holy  Life*  which  muft  be  before  your 
 eyes  while  you  are  upon  the  trial. 
 
 In  fumm,  If  your  very  hearts  do  new  un* 
 fcignedly  confent  to  the  Covenant  which  you 
 made  in  Baptifm,  and  your  Lives  exfrefs  it 
 to  he  a  true  Confent,  I  dare  fay  you  are  re- 
 generate, though  you' know  not  juft  when 
 you  firft  confented. 
 
 Comeonthen,  and  Jet  us  enquire  what 
 you  fay.  to  the  feveral  pans  of  your  Bapif- 
 mal  Covenant. 
 
 j.  If  you  are  fincere  in  the  Covenant 
 you  have  made  with  Chrift,  Yondorefolved- 
 ly  Confent  3  that  God  puili  be  your  only  God% 
 m  reconciled  to  you  by  fe/us  Chrifl :  Which 
 is,  i*  That  you  will  take  him  for  jour  Ow- 
 ner or  yjur  Ahfolute  Lord ,  and  give  up 
 yonr  f elves  to  hint  as  his  Own. 
 
 2.  That  You  will  take  him  for  your  Sh- 
 ptAW  Gwernotir,  and  Ccnfenp  to  be  fubjetl 
 S  to 
 
The  Mi  [chief  of  Self- ignorance, 
 
 to  his  Government  and  Lottos  \  taking  his 
 Wifdom  for  your  Gride,  and  bis  WiU  for 
 the  Rule  of  yonr  mils  and  Lives. 
 
 3 .  That  you  will  take  him  for  yonr  chief - 
 eft  Benefactor  ,  from  whom  you  receive  and 
 expert  all  your  Happinefs,  and  to  whom  you 
 qws  jour  [elves  and  all \by  way  $f  Thankful- 
 nefs  '  And  that  you  take  his  Love  and  favour 
 for  your  Happinefs  it  felf ,  and  prefer  the 
 Everlafting  Enjoyment  of  his  GUrions  fight 
 and  Love  in  Heaven^  before  all  the  feniual 
 pleafures  of  the  world. 
 
 I  would  prove  the  neceffityof  all  thefe 
 by  Scripture  as  we  go,  but  that  it  \$  evident 
 in  it  felf ;  thefe  three  Relations  being  Ef- 
 fential  to  GWas  our  God  in  Covenant.  He 
 is  not  our  God,  if  not  our  Owner  ^ Ruler  and 
 Benefactor.  You  profefs  all  this,  when  you 
 prole  fs  but  to  Love  God,  or  take  him  for 
 your  God. 
 
 2.  In  the  Covenant  of  B^pif^  y°u  do 
 profefs  to  believe  inChrift^  and  take  him  for 
 your  only  Saviour  :  If  you  do  thisin  fince- 
 rity  ,  i.  You  do  unfeignedly  Beleive  the  do- 
 Brine  of  his  Gofpel,  and  the  Articles  of  the 
 Chriftian  faith ,  concerning  his  Terfon,  his 
 Offices,  and  his  fuffering  and  works.  2.  You 
 do  takj  him  unfeignedly  for  the  only  Redee- 
 mer and  Saviour  of  mankind,  and  Give  up 
 
 your 
 
And  Benefit  of  Self-dcqudinttncel         j  £  * 
 
 yjttr  felvet  to  be  faved  by  his  Merits,Righ- 
 ceonfnefs,  Interceflion  ,  &c.  as  he  hath 
 proraifed  in  his  word.  3.  You  trufi  upon  j 
 him  andhUpromifes,  for  the  attainment  of 
 your  Reconciliation  and  Peace  withGWjour 
 ?uftification1  Adoption ,  Salification  ,  and 
 the  Glory  ot  the///>  re  come.  4.  You  r^ 
 him  for  jour  Lord  and  King^  your  Owner 
 and  Ruhr  by  the  right  of  Redemption  •  and 
 your  grand  Benefactor  y  that  hath  obliged 
 you  to  Love  and  Gratitude,  by  faving  you 
 from  the  wrath  to  come,  and  purchafing 
 erernal  Glory  for  you,  by  his  moft  won- 
 derfull  condefcenfion  ,  life  and  fuffe- 
 rings. 
 
 3.  In  the  Baptifmal  Covenant,  you  are 
 engaged  to  the  Holy  Ghofi.  If  you  are  fin- 
 cere  in  this  branch  of  your  Covenant,  I. You 
 difcern  your  fins  as  odious  and  dangerous  ,as 
 the  corruption  ot  your  fouls  ,  and  that 
 which  difplcafeth  the  moft  HolyGod.2.You 
 fee  an  excellency  in  Hclinefs  of  Heart  and 
 Life,  as  the  Image  of  God,  the  rectitude 
 of  man,  and  that  which  fits  him  for  eter- 
 nal bleifednefs ,  and  maketh  him  amiable 
 in  the  eyes  of  God.  3.Youunfcignedly  dt- 
 fire  to  be  rid  of  your  fin,  how  dear  foerer 
 it  hath  been  to  you :  and  to  be  perfectly 
 ifanftifycd  by  the  Holy  Spirit,  by  his  dc- 
 S  2  greesy 
 
1 64         The  Mi  [chief  of  Self -ignorance, 
 
 grees,  in  the  ufe  of  the  means  which  fie 
 hath  appointed  :  and  you  eonjem  that  the 
 Holy  Ghofr  as  your  fan&ifier  do  purifiejox 
 and  kindle  the  Love  of  God  in  you,  and  bring 
 it  to  perfection. 
 
 4.  In  Baptifm  you  profefs  to  renounce 
 the  world,  the  fle/h,  and  the  Dzvil :  that  is, 
 as  they  ftand  for  your  Hearts  againft  the 
 Will  and  Love  of  God,  and  againft  the  Hap- 
 finefs  of  the  unfeen  world  ♦,  and  againft 
 your  Faith  in  Chrift  jour  Saviour  •,  and 
 againft  the  fantlifying  wcrl^  of  the  Holy 
 Ghofi.  If  therefore  you  are  fincerein  this 
 fart  of  your  Covenant,  you  doupon  deli- 
 beration perceive  all  the  pleafures,  profits 
 and  honours  of  this  world  to  be  fo  vain 
 and  worchlefs,  that  you  zts  Habitually  re- 
 folved,  to  prefer  the  Love  and  favour  of 
 God,  and  your  falvation  before  them -and 
 to  bzRuledhy  Jef  us  Chrift  and  his  Spirit 
 and  word,  rather  then  by  the  de fires  of  the 
 fiejh,  or  the  worlds  allurements,  or  the  will 
 of  man ,  or  the  fuggeftions  of  the  devil : 
 and  to  forfake  all  rather  then  forfake  the 
 Father,  the  Saviour,  the  SAnttifier  to  whom 
 you  are  devoted ,  and  the  evcrlafting  life 
 which  upon  his  promife  you  have  taken  for 
 your  Hope  and  Portion.  This  is  the  fenfc 
 of  Baptifm ,  and  all  this  in  profeffion  be. 
 
 ing 
 
Ana  Bentjii  vj *er*cquatmMcefm 
 *ng  Effential  to   your  Baptifm ,    mnft  be 
 £jfemial  to  your  ChriftUnity :    YourP*- 
 rents  Profeffion  of  it  was  neceflary  to  your 
 infant  title  to  the  outward  priviiedges  of 
 the  Church  :    Your  own  perfonal  profejfion 
 is  neceflary  to  your   continuance  of  thofe 
 priviiedges  ,  and  your  vifible  Chriftianity 
 and  communion  with  the  adult :  And  the 
 Truth  ol  what  you  profefs,  is  neceflary  to 
 your  redl  Cbriftiamty  before  God,  and  to 
 your  title  to  Jalvation  :  And  this  is  it  that 
 is  to  be  now  enquired  after.    You  cannot 
 iope  to  be  admitted  into  Heaven ,   upon 
 lower   terms  then    the  fincerity  of  that 
 profeflion   with  entereth   you    into    the 
 Church  :  While  we  tell  you  of  no  higher 
 matters  necejfary  to  your  falvation ,    then 
 the  fincerity  of  that  which  is  neceflary  to 
 Baptifm  and  Chriftianity,  1  hope  you  will 
 not  fay  we  deal  too  ftritlly  vyith  you.     En- 
 quire now   by  a  diligent  tryal  of  your 
 hearcs  ,  whether  you    truly  confent  to  all 
 rhefe  articles  of  your  Baptifmal Vow  or  Co- 
 yenant.     If  you  do  ,  you  are  Regenerate  by 
 the  Spirit :  If  you  do  not}yoa  have  but  the 
 Sacrament  of  Regeneration  :  which  aggra- 
 vateth  your  guilt,  as  a  violated  profeflion 
 and  Covenant  muft  needs  do.    And  I  do 
 notthink,  that  any  man  worthy  to  be  di£ 
 S  3  courfed 
 
J 66         The  Mifchiefefself-tgntrAnce, 
 
 courted  with,  will  have  the  face  to  tell  you 
 that  any  man  at  the  ufe  of  Reafon,  is  by  his 
 Baptifm,  (or  any  thing  elfe  )  in  a  ftate  of 
 Juftificationand  Salvation,  whofe  heart  doth 
 not  fincerely  confentto  the  Covenant  of  Bap- 
 tijm ,  and  whofe  Life  exprcffeth  not  ikit  con- 
 fent. 
 
 Hence  therefore  you  may  perceive  that  it 
 is  a  thing  unqueftionable,  that  all  thefeper- 
 fons  are  yet  unregenerate  and  in  the  bond  of 
 their  iniquity. 
 
 i.  All  thofe  that  have  not  unfeignedly 
 devoted  themfelves  to  God%  as  being  not  their 
 t> W»  hut  huo  His  by  the  title  of  £reatiori, 
 Pfal.  ioo.  3 .  £  Know  je  that  the  Lord  he  is 
 Cod  j  it  is  he  that  hath  made  us ^  and  not  we 
 cur  felvesf  We  are  bis  people,  and  the/beep  of 
 his  pafture.  3  And  His  by  the  title  of  Re- 
 demption :  for  we  are  bought  with  a  price , 
 i  Cor.  7.  23.  And  he  that  unfeignedly 
 ta*keth  God  for  his  Owner ,  and  Abfolute 
 Lord  ,  will  heartily  give  up  him/elf  un- 
 to him  ;  as  Paul  faith  of  the  Corinthian^ 
 2  Cor.  8.  5.  They  firfl  gave  up  their  own 
 {elves  to  the  Lord,  and  to  us  by  the  will  cf 
 God,  ] 
 
 And  he  that  entirely  giveth  up  himfelf 
 to  God,  doth- with  himfelf  furrender  all 
 th*%  h$  hath  in  defers   and  resolution.     As 
 
 Chria 
 
Ana  isenep  o\  da,j- acquaintance.  2V 
 
 Chrift  with  hiwfelf  doth  give  us  all 
 things,  Rom.  8.  32.  and  addeth  other  things 
 to  them  that  feek^  fir  (I  his  Kingdom  and  its 
 Right  eoufnejs,  Matth.  6.  33.  lo  Chrlftians 
 with  them/elves  do  give  up  all  they  have  t$ 
 Chrift. 
 
 And  he  that  giveth  up  him/elf  to  Gody 
 mil  live  to  God:  And  he  that  taketh  noc 
 himfe  £  to  be  his  Own,  will  take  nothing  for 
 his  Own:  but  will  ftudy  the  intereftof  his 
 Lord,  and  think  he  is  beft  difpofed  of  when 
 he  honoureth  him  moft,  and  ferveth  him 
 beft,  1  Cor.  6.  19.  20.  £  Te  are  not  your 
 cwn  y  for  ye  are  bought  with  a  price  :  there* 
 fore  glerifie  God  in  jour  body,  and  in  y our  J pi- 
 rity  which  are  Gods. 
 
 If  any  of  you  devote  not  your  felves 
 unfeignedly  to  God,  and  make  it  not  your 
 firft  enquiry,  what  God  would  have  you^e 
 and  do,  but  live  to  y^ur  felves ,  and  yet 
 think  your  felves  in  a  itate  of  Life  ,  you  arc 
 miftaken  ,  and  do  not  know  your  {elves. 
 What  abundance  might  calily  fee  their  re- 
 ferable condition  in  this  diicovery  /  Who 
 fay  in  effeft  Q  our  lips  arc  our  own  :  Who  is 
 Lord  over  us?  Pfal.  12.4.]  and  rather  hate 
 and oppofe  the  intereftof  GW  and  Holincfs 
 in  the  world  ,  then  devote  tbemfclves  to 
 the  promoting  of  ic  /  Deut.  32.6.  [  Do  ye 
 S  4  thus 
 
itf8  The  Mifebief  *f  Stlf-ignorance, 
 
 thtu  requite  the  Lord^yefoolijh  people  and un- 
 wife?  Is  net  he  thy  fat  her  that  hath  bought  thee? 
 Hath  he  not  made  thee ,  and  eftablifhed  thee  ?] 
 2.  All  thofe  are  unregencrate  and  in  a 
 (late  of  death,  that  are  not  ftncerely  fvbje- 
 tled  to  the  Governing  will  of  God ,  but  are 
 Ruled  by  their  carnal  Intereft  and  de fires-, 
 and  the  word  of  a  man  that  can  gratifie 
 or  hurt  \\xem%  can  do  more  with  them  then 
 the  word  of  God :  To  (hew  them  the  com- 
 mand of  a  man  that  they  think,  can  $tnd$ 
 them  if  they  difobcy ,  doth  more  prevail 
 with  them  then  to  (hew  them  the  command 
 ef  GWthat  can  condemn  them  unto  end- 
 lefs  mifery:  They  more  fear  men  that 
 ean  kill  the  body,  then  God  that  can  defiroy 
 both  fotilandbodyin  Hell  fire.  When  the 
 lufi  of  the  fle/b,  and  the  will  of  man,  do 
 bear  rr.ore/Vtaj  then  the  will  of  God,  its  cer- 
 tain that  fuch  a  foul  is  unregenerate  ,  Rom. 
 6.  3,4,6.  Know  ye  not  that  fo many  of  tu 
 us  were  baptized  into  Jeftes-  Chrifl,  were  bap' 
 tized  into  his  death?  therefore  we  are  buried 
 with  him  by  Baptifm  into  death,  that  like  at 
 Chrift  was  raifed  from  the  dead  by  the  glory 
 of  the  Father, even  fo  we  alfo  fhould  VtW^  in 
 yicwnefs    qf  life-  Knowing  this% 
 
 that  our  old  man  is  crucified  with  him,  that 
 the  body  of  fin  might  be  dtftrojed,  that  hence- 
 forth 
 
Ank  Benefit  of  Self- Acquaintance.         a  $f 
 
 ferth  we  fiouldnot  ferve  Jin  ,—  '  V.  1 6. 
 Know  ye  net  that  to  whom  yon  yield  your 
 /elves  fervants  t*  obey,  his  fervants  ye  are  to 
 Whom  ye  obey  ,  whether  of  fin  unto  death, 
 dr  of  obedience  unto  righteoufnefs  ? 
 I  Pa.  4. 4.  1,2.  Forafmueh  then  as  Chrifi 
 hath  fujfered  for  m  in  the  flefh  ,  arm  Jour 
 f elves  likewife  with  the  fame  mind:  for  he  that 
 hathfufered  in  the  fie fl), hath  ceafed  from  fin: 
 that  he  no  longor  fhould  live  the  reft  of  his 
 time  in  the  flefh,  to  the  lufis  of  men,  but  to 
 the  will  vf  God.  ~] 
 
 3.  All  thofc  are  unregenerate,  that  depend 
 not  upon  God  at  their  chief eft  Benefalhr: 
 and  do  not  moft  carefully  apply  themfelves 
 to  him,  as  knowing  that  in  his  favour  is 
 life,  Pfal.  30.  5.  and  that  his  lovingkind- 
 nefs  is  better  then  life,  ]  Pfal.  63.  3.  and 
 that  to  his  judgements  mufi  finally  fiand 
 or  fall:  but  doambitioufly  feekthe  favour 
 of  men  ,  and  call  them  their  Benefaftors, 
 (  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  world- 
 ly glory  and  felicity,  Col.  4.  1 ,  2, 3  -.  If  ye 
 be  rifen  with  Chrifi, feek^  the  things  that  are 
 
 abive 
 
370  The  Mlfchlcf  of  Self -Ignorance^ 
 
 above,  Vvberc  Chrifi  fitteth  *n  the  right  hand 
 ef  God;  fet  your  affettion  on  things  above, 
 not  on  things  on  the  earth.  3  The  Love  of 
 God  is  the  fumm  ofHolinefs ;  the  Heart  of 
 the  new  creature  ^  the  perfecting  of  it  is  the 
 perfection  and  felicity  of  man. 
 
 4.  They  are  certainly  unregeneratt  that 
 Beiieve  net  the  Gofpely  and  take  *ot  Chrifi 
 for  their  only  Saviour,  and  his  promifes  of 
 Grace  and  Glory  as  pur  chafed  by  hu  Sacrifice 
 And  Merits  ,  for  the  Foundation  of  their 
 hopes,  on  which  they  rcfolve  to  truft  their 
 fouls  for  pardon  and  for  peace  with  God, 
 and  endlefs  Happinefs,  A&s  4. 1 2.  Neither  k 
 there  falvation  in  any  other  :  for  there  is 
 none  other  Name  under  Heaven  given  among 
 men  ,  whereby  we  mnfi  be  faved.  ]  1  John 
 5.  II,  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.  2 
 
 When  our  Happinefs  was  in  Adams 
 hands,  he  loft  it :  It  is  now  put  into  fafer 
 hands,  and  Jefus  Chrifi  the  fecond  Adam 
 is  become  our  Treafury.  He  is  the  Head  of 
 the  Body,  from  whom  each  member  hath 
 quickning  influence,  Eph.  1 .  22.  The  life  of 
 Saints  \s  in  him,  as  the  life  of  the  tree  is  in 
 the  root3  #»/>**,  Col.  4.  3,4.  Holinefs  is  a 
 
 Living 
 
And  Benefit  of  Self- acquaintance. 
 
 Living  unto  God  in  Chrift  ;  Though  we  are 
 dead  with  Chrift,  to  the  Law,  and  to  the 
 world,  and  to  the  flefti,  we  are  alive  to  God. 
 So  Paul   defcribeth  our   cafe  in  his  otm, 
 Gal.  2.  19,20.  /  through  the  LcCto  am  dead 
 to  the  Law  ,  that  I  might  live  unto  Qod : 
 1  am  crucified  with  Chrift  :   nevertheltf*  I 
 live :  yet  not  7,  hut  Chrift  liveth  in  me  :  and 
 the  life  which  I now  live  in  the  fie jh,  I  lively 
 the  faith  of  the  Son  of  God,   who  loved  me 
 and  gave  himfelf  for  me ,  3    Rom.  6.  1 1 . 
 Likewife  reckon  ye  alfo  your  [elves  to    be 
 dead  indeed  unto  fin ,   but  alive  unto  Godf 
 through  Jefus  Chrifi  our  Lord.  2  Chrift  is 
 the  Vine^nd  we  are  the  branches  :  without 
 him  we  can  de  nothing:  If  you  abide  not  in  him> 
 and  his  words  in  you,  you  ere  caji  forth  as  a 
 branchy  and  wither  ed^which  men  gather  and 
 :€aft  into  the  fire ,  and  they  are  burnt ,  ]  John 
 J5*  l->  5i  6j7-  Jn  Baft  if m  you  are  married 
 unto  Chrift,  as  to  the  external  folernniza- 
 tien  •■  and    in  ffiritual  Regeneration  your 
 Hearts  do  inwardly  clofe  with  him,  enter- 
 tain him,  and  refign  themfelves  unto  him, 
 by  Faith  and  Love  5  and  by  a  refolded  Cove- 
 nant become  h\s  own:  And  therefore  Baf~ 
 tifm  and  the  Lords  Suffer  are  called  Sacra- 
 ments, becaufe  as  Souldiers  were  wont  by 
 an  Oath  and  lifting  their  names,  and  other 
 
 engaging 
 
*7  *  The  Uifchief  of  Self-ignennce, 
 
 engaging  Ceremonies  to  oblige  themfelve* 
 to  their  Commanders,  and  their  Vow  was 
 called  A  Sacrament :  fo  do  we  engage  our 
 felves  to  Chrift  in  the  holy  Vow  or  Covenant 
 entered  in  Saptifm  %  and  renewed  in  the 
 Lords  Supper. 
 
 5.  That  perfon  is  certainly  unregenerate 
 that  never  was  convinced  of  a  Neceffnyof 
 SanBification  >  or  never  perceived  an  ex- 
 cellency and  amiablenefs  in  Holincfs  of 
 heart  and  life,  and  loved  it  in  others  and 
 defired  it  himfclf :  and  never  gaveuphim- 
 felf  to  the  Holy  Ghoft,  to  be  further  fan- 
 dified  in  the  ufc  of  his  appointed  means . 
 defiring  to  be  perfect ,  and  willing  to  prefs 
 forward  towards  the  mark,  and  to  abound 
 in  grace.  Much  lefs  is  that  perfon  renewed 
 by  the  Holy  ghoft ,  that  hate th  Holinefs,  and 
 hadrathcr  be  without  it,and  would  not  walk 
 in  the  fear  and  obedience  of  the  Lord. 
 
 The  Spirit  of  Holinefs  is  that  Life  by 
 which  Chrift  qnicknetb  all  that  are  his 
 members.  He  is  no  member  of  Chrift  that 
 is  without  it :  Rom.  8. 9.  According  to  his 
 Mercy,  he  faveth  us  by  the  Vpafbivg  ofRem 
 generation  and  renewing  of  the  Holy  Ghoft, 
 Tit.  3.  5. 
 
 6.  That  perfon  is  unregenerate  that  is 
 under  the  Dominion  of  his  ftejbly  deftres^nd 
 
 mindeth 
 
r And  dene  jit  of  Self-acquAlntdntel 
 
 mindeth  the  things  of  the  flefh  above  the 
 things  of  the  Spirit ;  and  hath  not  morti- 
 fied it  iofar,  as  not  to  live  according  to  it* 
 A  carnal  mind,  and  a  carnal  life ,  are  oppo- 
 fite  to  Hdinefs,  as  Sickne/s  is  to  Health-find 
 Darkntfs  unto  Light ,  Rom.  8.  I .  to  14. 
 There  is  no  condemnation  to  them  that  are  in 
 Chrift  fefus  ,  that  wall^  not  after  the  pjh% 
 
 but  after  the  fpirit. For  they  that  arc 
 
 after  the  fle/b  do  mind  the  things  of  the  flefh  : 
 but  the j  that  are  after  the  fyirit,  the  things  of 
 thefpirit.  For  to  be  carnally  minded  is  death \ 
 but  to  be  fpiritually  minded  is  life  and  fe ace. 
 Becanfe  the  carnal  mind  is  enmity  againft 
 God  ;  for  it  is  not  fubjett  to  the  Law  ef 
 God,  neither  indeed  can  be  :  fo  then  they  that 
 
 are  in  the  pfh,  cannot  pleafe  God -For 
 
 if  ye  live  after  the  fti/h,ye  /hall  die  i  bntif 
 by  the  fpirit  ye  wortifie  the  deeds  of  the  body, 
 ye  /hall live.  ]  [_  Now  the  Vvorks  of  the  fle/h 
 are  manifefi,  -which are,  Adultery  ,F  or  nic  at  i^ 
 on,  Vncleannefs ,  Lafcivioh/nefs  ,  idolatry, 
 Witchcraft,  Hatred,  Variance,  Emulations, 
 Wrath,  Strife,  Seditions \Herejies  ,Envyings , 
 Murders,  Drmnkennefs,  revellings  and  fnch 
 like  -,  of  which  I  tell  you  before ,  as  I  have 
 al/o  told  you  in  time  paft,  that  they  which 
 do  fuch  things  /hall  not  inherit  the  Kingdom 
 cf  God.     £ut  the  fruit  of  the  Spirif  is  Love, 
 
The  CMifcbicfrf  Self-ignerance, 
 
 Joy,  Peace,  Long-fujfering>Gentlenefsi  Good- 
 nefs,  Faith,  Makncfs,  Temperance  :  againfk 
 fuch  there  is  no  Law :  And  they  that  are 
 Chrifis  ,  have  crxcified  the  flejh  ,  with 
 the  affettions  ,  and  Infts  ,  Galat,  5.  18. 
 to  25. 
 
 7.  Laftly,  that  perfon  is  certainly  unre- 
 generate,  that  Jo  far  valuethdin&loveththk; 
 world,  or  any  of  the  carnal  accommodati- 
 ons therein,  as  prattieallj  to  prefer  them 
 before  the  Love  of  God,  and  the  Hopes  of 
 Everlajiing  Glory:  feeking  it  firfi  ,  with 
 highefi  eftimation,  and  holding  it  fafiefi  •,  fo 
 as  that  hewillrathfcr  venture  hisjW  upon 
 the  threatned  wrath  of  God,  then  his  body 
 upon  the  wrath  of  man- and  will  be  religious 
 no  further  then  may  conlift  with  his  pro- 
 sperity or  fafety  in  the  world ,  and  bach 
 fomething  that  he  cannot  part  with  for 
 Chrift  and  heaven,  becaufe  it  is  dearer  to 
 him  then  they.-  Let  this  man  go  never  fo 
 far  in  Religion  ,  as  long  as  he  goeth  fur- 
 ther for  the  world,  and  fetteth  it  neareft 
 to  his  heart,  and  holds  it  fafteft,  and  will 
 do  moft  for  it,  and  confequently  loveth 
 it  better  then  Chrift,  he  is  no  trne  Chri- 
 ftian,  nor  in  a  ftate  of  grace. 
 
 TheScriptures  put  this  alfo  out  of  doubt; 
 as  you  may  fee,  Mat*  10, 37,  38,  &  Luke 
 
 14.26, 
 
And  Benefit  of  Self- Acquaintance.  175 
 
 14.26,27,33.  He  that  loveth  Father  or 
 Mother  more  then  me ,  is  not  worthy  of  me9 
 &c.  Whenever  doth  not  bear  his  Crofs  and 
 come  after  me,  cannot  bemj  Difciple.  Who- 
 ever he  be  of  you  that  forfaketh  not  all  that 
 he  hath,  he  cannot  be  my  Difcifle.  Know 
 ye  not  that  the  friendfbip  of  the  world,  is 
 enmity  with  God  f  Whofoeyer  therefore  will 
 be  a  friend  of  the  world,  is  the  enemy  of  God, 
 Jam.  4. 4.  No  wonder  then  if  the  world 
 muft  be  renounced  in  onr  Baftifm.  £  L°vt 
 not  the  World,  neither  the  things  that  ar*  in 
 the  world :  If  any  man  love  the  world ,  the 
 Uve  of  the  Father  is  not  in  him,  1  John 
 2.15. 
 
 You  fee  by  this  time,what  it  is  to  bei?^- 
 nerate, and  to  be  a  Chrifiian  indeed ,by  what 
 is  contained  even  in  our  Baftifm  :  and  con- 
 fequenriy  how  you  may  Know  ywr  f elves, 
 whether  you  are  fanfiifted,  and  the  heirs  of 
 heaven,  or  not. 
 
 Again  therefore  I  fummon  you  to  appear 
 before  your  conferences-  and  if  indeed  thefe 
 Evidences  of  regeneration  are  not  in  you, 
 itop  not  the  fentence ,  but  confefs  your 
 finfull  miferable  ftate,  and  condemn  your 
 felves,  and  fay  no  longer,  I  hope  yet  that 
 my  prefent  condition  may  ferve  turn,  and 
 that  God  will  forgive  me  though  I  (hould 
 
 die 
 
l*]6  The  Mifchiefof  Self-igner/wcel 
 
 die  without  any  further  change  :  Thofe 
 Hopes  that  you  may  be  faved  without  re- 
 generation ,or  that  you  are  regenerate  when 
 you  are  not,  are  the  pillars  ojf  Satans  for- 
 tref>  in  }our  hearts  ,  and  keep  you  from 
 the  faving  Hopes  of  the  Regenerate,  that 
 that  will  never  make  you  afhamed.  Up- 
 hold not  that  which  Chrift  is  engaged 
 ^giinit  .•  Down  it  muft,  either  by  Grace 
 or  Judgement  :  and  therefore  abufe  not 
 your  fouls  by  underpropping  fuch  an  ill- 
 grounded  falfc  deceitfull  hope.  You  have 
 now  time  to  take  it  down  fo  orderly  and 
 fafely,  as  that  it  fall  not  on  your  h:ads  and 
 overwhelm  you  not  for  ever.  But  if  you 
 flay  till  death  (hall  undermine  it,  the  fall 
 will  be  great,  and  your  rqine  irreparable. 
 If  you  are  wife,  therefore  Know  jour  felvts 
 in  time. 
 
 II.  J"  have  done  with  that  part  of  my 
 1  [fecial  Exhortation  which  concern- 
 ed the  unregenerate  :  I  am  next  to  fpeak 
 to  thofe  of  you  that  by  Gmce  are  brought 
 into  a  better  ftati :  and  to  tell  you  ,  that  it 
 very  much  conccrneth  you  alfoy  even  the 
 heft  of  you  to  labour  to  be  well  acquainted 
 with  jour  f elves ;  and  that  both  in  refped 
 
 of 
 
And  Benefit  of  Self- acquaintance.        277 
 
 of  1  .Tour  fins  and^ants^nd  z.Tour  Graces 
 and  your  duties. 
 
 I.  ¥>z  acquainted  with  the  root  and  rem- 
 nant of  yeur  fins  :  with  your  particular 
 inclinations  and  corrupt  afeflions  ;  with 
 their  quality ,  their  ^ra  and  ftrength  ; 
 with  the  weaknejfes  of  e;very  £r*cf :  .  with 
 your  difabilitj  to  ^7  :  and  with  the 
 omijfiws  or  finfull  pr'aftifes  of  your  /m/. 
 .  Seaich  diligently  and  ^f/?/j  •  frequently  and 
 accurately  perufe  your  /?^m  and  wayesf 
 till  you  certainly  and  throughly  ^n>  j##r 
 f elves. 
 
 And  I  befeech  you  let  it  not  fufficeyou 
 that  you  know  your  fiates^  and  have  found 
 your  felvesin  the  Live  of  God/in  the  faith 
 if  Chrifi ,  and  poffeffed  by  his  Spirit. 
 Though  this  be  a  mercy  worth  many  worlds, 
 yet  this  is  not  all  concerning  your  felves 
 that  you  have  to  know.  I£  yet  you  fay 
 that  you  have  no  fin,  you  deceive  your  felves. 
 If  yet  you  think  you  are  paft  all  danger, 
 your  danger  is  the  greater  for  this  miftake. 
 As  much  as  you  have  been  humbled  for  (in: 
 as  much  as  you  have  loathed  it,  and  your  N 
 ielves  for  it:  as  oft  zsyoulwvzconfcjfedit, 
 lamented  it  ,  and  complained  and  prayed 
 againft  itv  yet  it  is  alive :  Though  it  be  m$r- 
 pijficd^ith  alive.     It  is  faid  to  be  mortified 
 
 T  £$ 
 
2j  6  The  Mifchief  of  Self-ignorance, 
 
 as  to  the  prtvalency  and  reign,  but  the  re* 
 litis  of  it  yet  furvive  :  were  it  perfectly 
 dead,  you  were  perfectly  delivered  irom  it, 
 and  might  fay  yon  have  no  fin  :  but  it  is  not 
 yet  fo  happy  with  you.  It  will  find  work 
 ibr  the  blood  and  fpirit  ofChrift,and  ioxjonr 
 ft- Ives ,  as  long  as  you  are  in  the  flefti.  And 
 alas,  too  many  that  know  themfelves  to  be 
 upright  in  the  main,  are  yet  fo  much  unac- 
 quainted with  their  hearts  and  lives  as  to 
 the  degrees  of  grace  andy?«,as  that  it  much 
 difadvantagech  them  in  their  Chriftianpro- 
 grefs.  Go  along  with  me  in  the  careful! 
 obfervation  of  thefe  following  Evils,  that 
 may  befall  even  the  regenerate  by  the  rem- 
 nants of  f elf- ignorance. 
 
 I.  The  work^  of  Mortification  is  very 
 much  hindered,  becaufeyon  know  your  f elves 
 no  better  :  as  may  appear  in  all  thefe  fol- 
 lowing difcoveries. 
 
 I.  You  confefs  no*  fin  to  God  or  man  fo 
 penitently  and  fenfibly  as  you  ought,  becaufe 
 y rou  know  your  J f elves  no  better.  Did  you 
 fee  your  infide  with  a  fuller  view  f  how 
 deeply  would  you  aggravate  your  fin  ?  How 
 heavily  would  you  charge  your  felves?  Re- 
 pentance would  be  more  intenfe  and  more 
 eife&ual.-and  when  you  were  more  contrite, 
 you  wouljl  be  napte  meet  for  the  fenfe  of 
 
 pardon, 
 
Ana  uenept  of  zcij-dcq/tawiancc. 
 pardon,  and  for  Gods  delight,  Ifa.  5 1 .  15* 
 &  66.  2.  It  would  fill  you  more  with  god- 
 ly fliame  and  fclf-abhovrence,  if  you  btt- 
 tcr  knew  your  fihes.  It  would  make  you 
 more  fenfibly  fay  with  /\*///,Rom.7.2  3,24. 
 {]  I  fee  another  Law  in  my  members  barring 
 againfi  the  Law  of  mj  mind,  and  hinging 
 we  into  captivity  to  the  Law  of  fin,  which 
 is  in  my  numbers.  0  wretched  man  that  I 
 am,whofball  deliver  me  from  the  body  of  this 
 death  I  ]  And  wich  David,  <Pfal.  38.  18. 
 /  wiU  declare  my  iniquity  -,  /  will  be  forry 
 for  my  fin,  &  40,  J  2.  They  are  more  then  the 
 hairs  of  my  head,  &  32.  5.  J  acknowledged 
 my  fin  unto  thee,  and  mine  iniquity  have  I 
 not  hid:  I  faid  I  will  cenfefs  my  tranjgreffions 
 to  the  Lord,  and  thou  for  gave fi  the  iniquity 
 of  my  fin.  ]  Repentance  is  the  Death  of  fin  : 
 and  the  knowledge  of  our  f elves  m  and  the  fight 
 iff  eur  fins,  is  the  lift  of  Repentance. 
 
 2.  You  pray  not  again  fi  fin,  for  grace  snd 
 pardon  fo  earnestly  as  you  fhould  ,  be- 
 caufeyou  know  your  f elves  no  better.  O 
 that  Cod  wduW  but  open  thefe  too-clofe 
 hearts  unto  us,  and  anatomize  the  relifts 
 of  the  old  man,  and  (hew  us  all  the  recejflfes 
 of  our  felf-deceit,  and  the  filth  of  worfdli- 
 nefs,  and  carnal  inclinations  that  lurk  with- 
 in us,  and  read  us  a  Ledure  upon  every 
 T  2  part  h 
 
2«o  The  Mtjchtef  of  Self-  tgnordnct^ 
 
 part,  what  prayers  would  it  teach  us  to  in- 
 dite /That  you  be  not  proud  of  yourholi- 
 nefs,let  me  tell  you  Chrittians,that  a  full  dif- 
 j>lay  of  the  corruptions  that  the  beft  of  you 
 carry  about  you,  would  not  only  take  down 
 felf-exalting  thoughts,  that  you  be  not  lift 
 up  above  meafure,  but  would  teach  you  to 
 pray  with  fervour  and  importunity ,  and 
 waken  you  out  of  your  fleepy  indifferency  , 
 and  make  you  cry,  O  wretched  man  thut  I 
 am,  who  fljafl  deliver  we  !    If  the  fight  of  a 
 Lazjar  or  cripple  or  naked  perfon    move 
 you  to   companion ,  though  they  ufe  no 
 words :  if  the  light  of  a  man  that  i*  gafping 
 for  want  of  your  relief,  will  affe&you: 
 furely  the  fight  of  your  own   deformities, 
 wants  and  dangers  would  affeft  you  if  you 
 law  them  as  they  are.     How  many  a  fin  do 
 you  forget  in  your  ConfeJJions  that  Ihould 
 have  a  particular  Repentance  ?  and    how 
 many  wants  do  you  overlook^*  prayers ,thac 
 fhonld  have  particular  petiikns  for  a  mer- 
 ciful! fupply  ?   And  how  many   are  lightly 
 touched,  and  run  over  with  words  of  courfe, 
 that  would  be  earneftly  infifttd  o*,'\i  yen  di<i 
 but  better  know  yoar  [elves  !    O  that  God 
 would  perfuade  you  better  to  ftudy  your 
 hearts ,  and  pray  out  of  that  Bockwherx  ever 
 you  draw  nigh  him.-that  you  n<?c  might  be  fo 
 
 like 
 
And  Bene  ft  of  Self  Acquaintance.       a3 1 
 like  the  Hypocrites,  that  draw  near  to  him 
 with  the  lips,  when  their  hearts  are  far  from 
 him.    To  my   fhame  I  muft  confefs  thac 
 my  foul  is  too  dry  and  barren  in  holy  fup- 
 plications  to  God,  and  too  little  affe&ed 
 with  my  confeflfed  fins  and  wants ;  but  I 
 am  forced  to  lay  all  in  a  very  great  mea- 
 fure  upon  the  imperfeft  acquaintance  thac 
 I  have  it  home ;  I  cannot  think  I  fhould 
 want  matter  to  pour  out  before  the  Lord 
 in  confeffion  and  petition  ,  nor  fo  much 
 want  fervour  and  earneftnefs  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 
 your  f elves  that  you  are  fo  negligent  in  yottr 
 Chriflian  watch ,  that   you  do   no  better 
 guard  your  fenfes ;  that  you  make  no  ftri&ec 
 a  Covenant  wuh  your  eyes,  your  appetites, 
 your  tengues :  that  you  no  more  examine 
 what  you  thin^  affctt  and  fay  :  what  paf- 
 feth  into  your  heart  or  cut  of  it :  that  you 
 call   not  your  fclves  more  frequently  to 
 wxt'i  but  dayes  run  on,  and  duties  are 
 carclefiy  performed  as  of  courfe,  and  no 
 daily  or  weekly  reckoning  made  to  confid- 
 ence of  all.     The    knowledge  of    your 
 weakneflfes,  and  readinefs  to  yield  ,  and  of 
 your  treacherous  corruptions  that  comply 
 J  3  with 
 
»8o         the  Mifchiefef$elf-ign$r*ncey 
 
 with  the  enemy,  would  make  you  more  fuf- 
 picious  of  your  felves,  and  to  walk  more 
 circttmfpeBly,  not  m  fools,  but  at  wife,  Eph, 
 5,15.   and  to  look  under  your  feec,  and 
 ynftder  jour  wayes  before  you   were  too 
 bold  and  venturous.    It  was  the  confetouf- 
 nefs  of  their  own  infirmity  ,  that  (hould 
 have  moved  the  difciples  to  watch  and  pray, 
 Mat.  26.  41.  [Watch  and  p raj  that  ye  enter 
 not  into  temptAtion  :  the  ffririt  indeed  is  wil- 
 ling) but  the  fiejh  is  weal^.  ]    And  aU  have 
 the  fame  charge,  becaufe*//  have  the  fame 
 infirmity  and  danger,  £  what  Ifaj  tojou% 
 I  fay  unto  ail,  Watch,  ]  Mar, 1 3.37.  Did  we 
 better  know  how  many  advantages  our  own 
 corruptions  give  the  Tempter,  that  charge 
 of  the  Holy  Ghoft  would  awake  us  all  to 
 ftand  to  our  arms  and  look  about    us: 
 1  Cor.  16.  13;  Wat  eh  je,  ftand  f aft  in  the 
 faith  :  quit  you  like  men,  be  ftrong  : "]  And 
 JZphef.  6.  1 1, 12,  I  3,  14.   Put  on  the  whole 
 Armour  ofGod%  that  ye  ma]  be  able  to  ftand 
 Agdinft  the  wiles  of  the  Devil :  For  we  wraftle 
 not  againft  fiefi  and  bhody   but  againft  prin- 
 cipalities and  powers ,  againft  the  rulers  of 
 the  darknefs  of  this  world,  tgainft  fpiritual 
 mckedne/s  in  high  places,  &c.  J  When  men 
 know  not  whole  legs  they  ftand  upon^hey 
 grow  hecdlefs  of  their  way,and  quickly  Aide. 
 
 The 
 
Ana  Bcnept  of  ze if-  acquaintance. 
 
 The  knowledge  of  mr  /elves  doth  fhew 
 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  likeft  to  aflault  us:  and  fo  puts  us  into 
 fo  prepared  a  pofture  for  defence,  as  very 
 much  hinderech  his  fucccfs.But  fo  far  as  we 
 do  not  know  our  [elves  jnz  are  like  blind  men 
 in  fenfing,  that  the  adverfary  may  hit  in 
 what  part  he  pleafe  :  we  have  fo  many  hid* 
 den  enemies  in  our  honfes^  as  will  quickly 
 open  the  door  to  more.  What  fin  may 
 not  Satan  tempt  a  man  into,  that  is  noc 
 acquainted  with  the  corruptions  and  frail- 
 tics  of  his  Qjf»  heart  ? 
 
 4.  It  is  for  want  of  Self- acquaint  ma 
 that  we  make  not  out  for  help  agr.inft  our 
 fin  to  Minijlers  or  other  friends  that  could 
 aflift  us  ;  And  that  we  ufe  the  confirming 
 Ordinances  with  no  more  care  and  diligence,. 
 All  the  abilities  and  wiilmgnefs  of  others, 
 and  all  the  helps  of  Gods  appointment, will 
 be  neglefted  ,  when  we  fhould  imploy 
 them  againft  our  fins,  fo  far  as  fclf-igno- 
 rance  doth  keep  us  from  difcerning  the  ne- 
 ceflityof  them. 
 
 5.  It  is  for  want  of  a  fuller  knowledge  of 
 etir  [elves  ^  that  many  lie  long  in  fins  ftnob- 
 fervedbj  themfdves:  and  many  are  on  the 
 
 T  4  declining 
 
declining  hand^  and  take  no   notice   of  ir# 
 And   how  little  refiftance  or  'mortifying 
 endeavours  we  are   like  to  beftow  upon 
 unknown  of  umbferved  fins,  is  eafic  to  con- 
 ceive. How  many  may  we  obferve  to  have 
 notable  blcmifhes  of  Pride,  oftcntation,  de- 
 fire  of  preheminence  and  efteem  ,    envy, 
 malice,  felf-conceitednefs,  felf-feeking,cen- 
 forioufnefs,  uncharitablenefs,  and  fuch  like, 
 that  fee  no  more  of  it  in  themfelves  ,then 
 is  in  more  mortified  men  ?  How  ordinarily 
 do  we  hear  the  Pallors  that  watch   over 
 them,  and  their  friends  that  are   beft  ac- 
 quainted with  them,  lamenting  the  mifcar-  . 
 riages,  and  the  carelefs  walking  and  de- 
 cltningof  many  that  feem  Religious ,  when 
 they  lament  it  not  themfelves,  nor  will  not 
 be  convinced  that  they  arefickof  any  fuch 
 difeafe,  any  more  then  all  other  Chnftians 
 arc  ?  Hence  comes  the  ftifnefs  of  too  ma- 
 ny fuch,  againft  all  that  can  be  faid  to  hum- 
 ble and  reform  them :  and  that  they  are 
 fo  impatient  of  reproof,  and  think  repro- 
 vers do  them  wrong  :  and  its  well  if  it  abate 
 not  Chriftian  love,  and  procure  notfome 
 degree   of  hatred-  or  difpleafure.     Like  a 
 man  that  is  enmng  into  a  confumption, 
 and  takes  it  for  an  injury  to  be  told  fo,  till 
 his  languifhing  and  decay  convince  him. 
 
 Hence 
 
And  Bcnept  ef  Sdf-dcquAintMce.        2S9 
 
 Kcnce  it  is  that  wchave  all  need  to  lament 
 in  general  our  unknown  fins,  and  fay  with 
 David  Q  H'hd  can  vnderftand  his  errors* 
 clcanfe  thonwc  from  fecret  faults.  J  Pfalm 
 19.  12.  Hence  it  is  chat  we  can  feldom  tell 
 men  of  the  moft  difcernable  faults,  but  they 
 meet  us  with  excufes,  and  juftifie  them- 
 felves. 
 
 There  are  few  of  u*  I  think,  thatobfcrve  ^ 
 our  hearts  at  all,  but  find  both  upon  any 
 [fecial  illumination  „  and  in  the  hour  of  difi 
 covering  trjals%  that  there  were  many  di- 
 ftempeis  in  our  bedrts,  and  many  mifcar- 
 riages  in  our  lives,  that  we  never  took  no- 
 tice of  before.  The  Heart  hath  fuch  fe- 
 cret corners  of  uncleannefs,  fuch  myfteries 
 of  iniquity,  and  depths  of  deceitfulnefs, 
 that  many  fearing  God,  are  ftrangcly  un- 
 acquainted with  themfelves,  as  to  the  par- 
 ticular motions  and  degrees  of  fin,  till  fome 
 notable  providence  ,  or  gracious  light  aflift 
 them  in  thcclifcovery.  I  think  it  not  un~ 
 profitable  here  to  give  you  fome  inftances, 
 of  fin  undifcerned  by  the  fervants  of  the 
 Lord  themfelves  that  have  it,  till  the  light 
 come  in  that  makes  them  wonder  at  their 
 former  darknefs. 
 
 In  General hrft  obfervethefe two.  i.The 
 ficret  Habits  of  fin,  being  difcernable  only 
 
 by 
 
a $4  inz  msjcmcj  of  j ztj-tgnor&ncz^ 
 
 by  fomc  afts.arc  many  times  unknown  to 
 u$f  becaufe  we  are  under  no  ftrong  tempta- 
 tion to  commit  ;hofe  fins.     And  its  a  woh- 
 derfull  hard  thing  for  a  man  that  hath  little 
 or  no  temptation,  to  k*oy>  himfelf ^nd  know 
 what  he  fhould  do,  if  he  had  the  temptati- 
 ons of  other  men^      AndO  what  fad  dif- 
 coveries  are  made  in  the  hour  of  temptation? 
 What  fwarms   of  vice  break  out  in  fome, 
 like  vermin  that  lay  hid  in  the  cold  of  Win- 
 ter, and  crawle  about  when  they  feci  the 
 Summers  heat  1  What    horrid  corruptions 
 which  we  never  obferved  in  our  felves  be- 
 fore, do  (hew  thcmfelves  in  the  hour  of 
 temptation  !    Who  would    have    thought 
 that  Righteow  Noah  had  in  the  Ar\^  had 
 fuch  a  heart,  as  would  by  carelefnefs  fall 
 into  the  fin  of  druntynnefs  }  or  xhztrighte- 
 ch6  Lot  had  carried  from  Sodom  the  feed  of 
 drunkennefs  and  inceft  in  him?    or  that 
 David,  a  man  fo  eminent  in  holinefs,  and 
 a    man  after    Gods  own    heart  »      had    a 
 heart  that  had  in  it  the  feeds  of  Adultery 
 and  Murder  ?    Little  thought  Peter,  when 
 he  profeffed  Chrift,  Mat.  1 6. 1 6.  that  there 
 had  been  in  him  fuch  carnality  and  unbe- 
 lief ,  as  would  have  fo   foon  provoked 
 Chrift  to  fay,    Get  thee  behind  me  Satan% 
 thou  art  an  cfenfc  unto  me :  for  th+u  favou- 
 red 
 
And  Benefit  of  Self- acquaint  ana.        28$ 
 
 reft  not  the  things  that  he  ofGod^ut  thofe  that 
 'btofmenjttr.  22. 2 3. And  little  did  he  think 
 when  he  fo  vehemently  profeffed  his  refolu- 
 tion  rather  to  die  withChrift  then  deny  him, 
 that  there  had  been  then  in  his  heart  the 
 feed  that  would  bring  forth  this  bitter 
 fruit,  Mat.  26.  74,  75.  Who  knows  whats 
 virtually  in  a  /f^,that  never  faw  the  tree, 
 or  tafted  of  the  fruit  ? 
 
 Efpecially  when  we  have    not   only  a 
 freedom  from  temptations,  butalfo  themoft 
 powerful  means  to  keep  under  vitiom  habits \ 
 its  hard  to  know  how  far  they  are  mortified 
 at  the  root.     When  men  are  among  thofe 
 that  countenance  the  contrary  vertue,  and 
 where  the  vice  is  in  difgrace,  and  where 
 examples  of  piety  and  temperance  areftill 
 before  their  eyes  :    If  they  dwell  in  fuch 
 places  and  company,  where  Authority  and 
 Trienhjbif  and  Reaf on  do  all  take  part  with 
 good,  and  cry  down  the  evil,  no  wonder 
 if  the  evil  that  is  nnmortified  in  mens  hearts, 
 do  not  much  break  out  to  their  own  or 
 others  observations  through  all   this  op- 
 pofition.     The  inllance  of  King  foaft  is  fa- 
 mous for  this  :    who   did  that  tyhich  wot 
 right  in  the  fight  of  the  Lord,  all  the  dajes 
 of  Jehojada  the  Priefi  that  infiru&ed  him^ 
 2K;ng5  12, 2 «  but  after  hk >  death ,w hen  the 
 
 Princes 
 
£00  jive  jxiijiufcj  vj  oiitj-jgrtvramc^ 
 
 Princes  of  Juda  flattered  him  with  their 
 obejfance%  he  left  the  ho  fife  of  God  and  fer- 
 ved  Idols,  till  wrath  came  upon  the  land  : 
 and  was  fo  hardened  in  fin,  as  to  murder 
 Ztchariah  the  Prophet  of  God  ,  and  fon 
 of  that  fehdjada  that  had  brought  him  out 
 ofobfeurity,  and  fet  him  upon  the  Throne, 
 even  becaufc  he  fpake  in  the  name  of  the 
 Lord  againft 'h»  fin  ^  2  Chron.  24,  20, 
 21,  22. 
 
 Who  would  have  thought  that  it  had 
 been  in  the  heart  of  Solomon ,  a  man  fo 
 Wife,  fo  Holy,  and  fo  Solemnly  engaged 
 toGod,by  his  publick  profefliom  and  works, 
 to  have  committed  the  abominations  men- 
 tioned, 1  Kings  11.4.^ 
 
 If  you  fay,  that  all  thU  proveth  not  that 
 there  ^as  any  feed  or  root  of  fuch  a  fin  in  the 
 Heart  before  :  but  only  that  the  temptation 
 did  frcvAilto  caufe  the  atts  firfi,  and  then 
 fuch  habits  as  thofe  atts  did  tend  to;  Ian- 
 fwer-5  1.  I  grant  that  temptations  do  not 
 bnly  difcover  Vfhzt  is  in  the  he*rt,  butalfo 
 make  it  worfe  when  thsy  prevail  -,  and  that 
 is  no  full  proof  'hat  a  man  had  a  pro- 
 fer  habit  of  fin  £e/*rf,becaufe  by  temptati- 
 on he  cbmrnics  the  aft :  For  Adam  finned 
 by  temptation  without  an  antecedent  ha- 
 bit.   2.  Bat  wc  know  the  nature  of  man  to 
 
 be 
 
And  Benefit  rf  Self-aeqttdlntMnce.       2%$ 
 
 be  now  corrupted-,  and  that  this  corruption 
 is  virtually  or  ftminallj  all  fin,  difpofing 
 us  to  all  •,  and  that  this  difpofitkm  is  ftrong 
 enough  to  be  called  a  General  Habit.  When 
 Grace  in  the  fan&ified  is  called    \^  A  Na- 
 ture 3  2  Per.  i .  4.  there  is  the  fame  reafon 
 to  call  the  finfull  inclination   £  4  Nature'} 
 too  •,  which  can  fignihe  nothing  elfe  then 
 a  fkrong  and  rooted  inclination.     Knowing 
 therefore  chat  the  Heart  is  fo  corrupted,  wc 
 may  well  fay  when  the  evil  frtaic  appears, 
 that  there  was  the  feed  of  it  before.     And  . 
 the  eafic  and  frequent  yielding  to  the  tem- 
 ptation, (hews  there  was  a  friend  to  fin 
 within.     3 .  But  if  it  were  not  fo,  yet  that 
 our  hearts  (houldbe  fo  frail,  i§defz&ihle% 
 mxtable^nd  cafily  drawn  to  fin,  is  a  part 
 of  Self  knowledge  neceflary  to  our  preser- 
 vation, and  not  tobedifregarded.     4.1am 
 fureChrift  himfelf  tells  us,  that  out  of  the 
 heart  proceed  the  fins  of  the  life,  Mat  A  5. 19. 
 and  that  the  evil  things  oUvil  men  come  out 
 of  thews'/  treafure  of  their  hearts  9  Mat. 
 12.36.  And  when  God  permitted  the  fall 
 of  good  King  He^tkjah,  the  text  faithQ(7^ 
 left  him  to  try  him,  that  he  might  know  all 
 that  was  in  his  hearty  2Chron.  3  2*31. that 
 is,  that  he  might  Jbew  all  that  was  in  his 
 beart,  fo  that  the  weaitnels  and  the  re- 
 maining 
 
maining  corruption  of  Hezjkjahs  heart 
 were  (hewn  in  the  fin  which  he  commit- 
 ted. 
 
 2.  And  as  the  finful  Inclinations  are  hard- 
 ly difcerned  ,  and  long  lie  hid  till  fomc 
 Temptation  draw  them  out  •,  fo  the  At!  it- 
 {elf  is  hardly  difcerned  in  any  of  its  malig- 
 nity, till  it  be  done  and  paft,  and  the  foui 
 is  brought  to  a  deliberate  review.  For 
 while  a  man  is  in  the  *tf  of  fin  ,  cither  his 
 nnderfttuding  is  fofar  deluded,  as  to  think 
 it  no  Jin  in  its  kind,  or  none  to  him  that 
 then  coenmitteth  it,  or  that  its  better  ven- 
 ture on  it  then  not,  for  the  attaining  of 
 fome  feeraing  good ,  or  the  avoiding  of 
 fomeevil;  or  clfethe  retraining  aft  of  the 
 underftanding  is  fnfpended%zn&  withdrawn  ^ 
 and  it  defcerneth  not  pra&ically  the  per- 
 nicious evil  of  the  fin ,  and  foriiddetb  not 
 the  committing  of  it ,  or  forbids  it  fo  re- 
 n>i{lj  and  with  fo  low  a  voice,  a*  is  drown- 
 ed by  the  clamour  of  contraMfting  paffion  : 
 fo  that  the  prohibition  is  not  heard.  And 
 how  can  it  be  then  expected,  that  when  a 
 man  hath  not  wit  enough  in  ufe,  to  fee  bis 
 fin  fo  far  as  to  forbear  itt  he  fhould  even 
 then  fee  it  fo  far  as  rightly  to  judge  of 
 himfclf  and  it?  and  that  when  Reafon  is 
 low,  andfenfualky  prevailed,  we  fhould 
 
 then 
 
And  Benefit  of Self-acquafotance. 
 
 then  have  the  right  ufeofReafon  for  felf- 
 difcerning  ?  When  a  itorm  of  paffion  hath 
 blown  out  the  Light,  and  error  hathex- 
 tinguifhed  it,  we  are  unlikely  then  to 
 know  our  felves.  When  the  (tnfuai  part  is 
 pleafing  it  felf  with  its  fobidden  objc&s, 
 that  pleafnre  fo  corrupts  the  judgement, 
 that  men  will  taftly  believe  that  it  is 
 lawfully  or  that  it  is  not  very  bad :  So  that 
 fin  is  ulually /;*j?  kno-mn  and  felf,  when  it 
 is  great efi  and  in  exercife,  and  one  would 
 think  (hould  then  be  moft  perceptible.  Like 
 a  phrenfie  or  madnefs^ov  other  delirationfhit 
 is  leafi  l&rtm  when  it  is  greatefi  and  moft 
 in  aft,  becaufc  its  nature  is  deftru&ive  to 
 the  Reafon  that  (hould  lyor*  it :  Like  a  fpot 
 in  the  eye,  that  is  it  felf  unfeen,  and  hinde- 
 rcth  the  fight  of  all  things  elfe.  Or  as  the 
 deeper  a  mans  fleep  is,  thclefs  he  knowetb 
 that  he  is  a  fleep.  Somninm  narrare  vigi* 
 Untis  eft,  faith  Seneca.  Its  men  awake  that 
 tell  their  dreams. 
 
 And  thus  you  fee  that  through  felf  igno- 
 rance it  somes  to  pafs,  that  both  fecret  H*~ 
 bits,  and  the  moft  open  ails  of  fin  are  oft- 
 times  little  known.  Amanthat  is  drunks  is 
 in  an  unfit  ftate  to  know  yphtt  dm*- 
 kenmfs  is :  and  fo  is  a  man  that  is  in 
 his  paffion  :  You  will  hardly  bring  him  to 
 
 repentance 
 
a£i        The  CMifchicf  of  Self-igntrafice, 
 
 repentance  till  it  be  allaid:hnd  fo  is  a  man 
 in  the  brutifying  heat  of  luftiox  in  the  child- 
 ifli  ufe  of  fuch  recreations  as  hedotech  on  : 
 or  in  the  ambitious  purfuit  of  his  deluding 
 honours  :  And  therefore  abundance  of 
 unknown  fin%  may  remain  in  afoulchac  la- 
 boureth  not  to  be  well  acquainted  with  it 
 
 And  as  I  have  (hewed  you  this  in  Gene ° 
 ral,both  of  Habits  and  ABs  of  fin,  let  us 
 confider  of  fome  Injltnces  in  particular 9 
 which  will  yet  more  difcover  the  neceifity 
 of  ftudjing  our  /elves. 
 
 i .  Little  do  we  think  what  odious  anddan- 
 gersus  errors  may  befall  a  perfon  thatww 
 u  orthodox  I  What  a  flipper j  mutability 
 the  mind  of  man  is  lyable  unco  /  How  vari- 
 ety of  reprefentatiens  caufeth  variety  of  ap- 
 frebenfioHs:L\kc  fome  pictures  that  feem  one 
 thing  when  you  look  on  them  on  one  fide, 
 and  another  thing  when  on  another  fide-, 
 If  you.  change  your  place,  or  change  your 
 \\ghzjh?y  feem  to  change.  Indeed  Gods  Vvord 
 hath  nothing  in  it  thus  fitted  to  deceive  : 
 but  our  wea&efs huh  that  which  difpofeth 
 us  to  nfifiakes  :  We  are  like  an  unlearned 
 Judge,  that  thinks  the  caufe  is  good  which 
 hefirft  hears  pleaded  for,  till  he  hear  the 
 confutation  by  the  other  party,  and  then 
 
 he 
 
And  Benefit  of  Self-Acquaintance.         ^pj 
 
 he  thinks  the  other  hath  the  beft  caufe,till 
 perhaps  he  hear  both  fo  long,  till  he  know 
 not  whofe  caufe  is  the  beft :  The  perfon 
 that  now  is  a  zealous  lover  of  the  Trntb% 
 (  when  it  hath  procured  entertainment  by 
 the  happy  advantage  of  friends,  acquain- 
 tance, Minifters,  Magiftrates,  or  common 
 confent  being  on  its  fide  )  may  poffibly 
 turn  a  salons  adverfary  to  it ,  when  ic 
 lofeth  thofe advantages;  when  a  Minifter 
 fhall  change  his  mind,  how  many  of  the 
 fijck^  may  he  miflead  ? 
 
 When  you  marry  or  contraft  any  fati* 
 mate  friend fbif  with  a  perfon  of  un  found  and 
 dangerous  principles,  howcafily  are  they 
 received? 
 
 When  theftreamof  the  times  zndswtfo- 
 ritj  fhall  change ,  and  put  the  name  of 
 Truth  on  falftiood,  how  many  maybe  car- 
 ried down  tbe  ftream  ? 
 
 How  zealous  have  many  been  for  a  faith- 
 fnll  Miniftrj,  that  have  turned  their  prfe- 
 tutors^  or  made  it  a  great  part  of  their  Re- 
 ligion to  revile  them,  when  once  they  have 
 turned  to  fome  Seft  that  is  poffeft  by  the 
 malicious  fpim  /  (  efpecially  the  Papiits  and 
 Qnakers  are  famous  for  fuch  language  of  re- 
 proach ;  though  the  former  excell  the  later 
 much  in  the  (Idndtring  fart,  and  the  later 
 U  exceli 
 
2  P4  The  Mi  [chief  of  Self  ignorance^ 
 
 excell  in  the  open  bawling  and  incivility  of 
 fpeech. ) 
 
 And  O  that  wc  could  flop  here,  and  could 
 not  remember  you  how  faithfully  and  ho- 
 neftly  fome  have  fecmed  to  love  and  obey 
 the  word  of  God,  and  to  delight  in  the  Com- 
 Munion  of  Saints  ,  that  by  feducers  have 
 been  brought  to  deny  the  divine  authority 
 of  the  Scriptures,  and  to  turn  their  backs 
 on  all  Gods  publicly  Ordinances  of  Worfhif, 
 and  excommunicate   themfelves  from  the 
 Society  of  the  Saints,  and  vilifieor  deny  the 
 works  of  the  fpiric  in  them  /  Little  did  theie 
 men  once  think  themfelves,  whither  they 
 fhould  fall,under  the  conceit  of  rifing  high- 
 er :    And  little  would   they   have   belie- 
 ved  him   that  had   told  them,    what  a 
 change   they    would    make.      Had  thefc 
 men    known     themfelves    in    time  ,     and 
 known  what  Tinder  and  Gunpowder  was  in 
 their  hearts,  they  would  have  walkt  more 
 warily,  and  its  like  have  fcap'tthe  fnare  : 
 but  they  fell  into  it,  becaufe  they  feared  it 
 not.     And  they  fetred  it  net,  becaufe  they 
 knew  net  or  obferved  not ,   how  prone  they 
 were  to  be  infeded. 
 
 -2.  Little  do  many  think  in  their  adverfi- 
 ty,  or  low  efiate  ,     what  feeds  are  in  their 
 hearts,  which  Proffcritj  would  turn  into  ve- 
 ry 
 
And  Benefit  of  Self  acquaint  aiicf.         2  9  y 
 
 ry  odious,  fcandalousfins,  unlefs  their  vi- 
 gifancy,  and  a  fpecial  prefervation  do  pre- 
 vent it.     Many  a  man  that  in  his  {hop,  or 
 at  his  plough,  is  cenfuring  the  great  mis- 
 carriages   of   his   Superiors  ,    doth  little 
 think  how  bad  he  might  prove  ,    if  he 
 were  in  the  place  of  thofe  he  cenfureth. 
 Many  a  peer  man  that  freely  talks  againft 
 the  Luxury,  Pride  and  Cruelty  of  the  Rich, 
 doth  little  think  how  tike  them  he  fhould 
 be,    if  he  had  their  temptations  and  eftates. 
 How  many  perfous  that  lived  in  good  re- 
 pute for  humility,   temperance  and  piety* 
 have  We  fee*  turn  proud,   And  fenfual  and 
 ungodly  when  ihey  have  been  exalted  /   I 
 would  mention  no  mans  cafe  by  way  of 
 infulcing  or  reproach;but  byway  of  compaf- 
 fio-n,and  in  order  to  their  repentance  that 
 furvive,  I  muft  fay  that  this  age  hath  given 
 us   fuch   lamentable  inflances  as    fhould 
 make  all   our   hearts    to  ake   and  feart 
 when  we  confider  the  crimes  and  their  ef- 
 fetts.  Would  the  perfons  that  once  walk'c 
 with  us  in  the  wayes  of  Peace  and  Concord, 
 and  Obedience,    have   believed  that  man 
 that  fhould  have  fore-told  them    twenty 
 years  ago,  how  many  fhould  be  puffed  up 
 and  deluded  by  fuccetfes,  and  make  thera- 
 ielves  believe  by  the  ebullition  of  pride^ 
 U  2  that 
 
296  The  Mifchief  of  Self-ignerd?ve3 
 
 that  Vittorits  authorifed  them  to  deny  [fib* 
 jettionto  the  higher  powers,  and  by  right  or 
 wrong  to  takedown  all  that  flood  in  their 
 way,and  to  take  the  Government  into  their 
 own  hands ,    and  to  depofe  their  right- 
 full    Governours  ?     never  once    vouch- 
 fafing  to  ask  themfelves  the  queftion  that 
 Chrift  asked,  Luke  12.14.  S^Manjvho  made 
 me  a  Judge,  $r  a  divider  over  you  t~]  as  if 
 authority  had  been  nothing  but  ftrength, 
 and  he  had  the  be  ft  right  to  Govern  that 
 could  make  the  greateft/Wf  to  compeM  obe- 
 dience.    Little  were  the   feeds  of  all  this 
 evil,  difcerned  in  the  heart,  before  frof feri- 
 ty and  fuceefs  did  cherifh  them  and  bring 
 them  to  that  which    with  grief  we  have 
 long  obferved.     They  would  have  fa*d  as 
 Hazael,  Am  la  deg  that  I  fhould  do  this  ?  if 
 one  had  told  them  before,  that  when  God 
 hath    charged  every  foul  to  be  fubjett  $* 
 pain  of  condemnation,  and  they  had  vowed 
 fidelity ,they  (hould  break  all  thefe  b$nds.oi 
 commands  and  vows,  and  all  becaufe  they 
 were  able  to  do  it  \  When  they   would  not 
 juflific  him  that  {hould  do  any  mifchief  to 
 themfelves,  and  think  it  warrantable,  be- 
 caufe he  via* able-  when  the  Miniftersof 
 ,  the  Gofpel,  and  their  dtareft  friends  bore 
 witnefs  againft  the  fin,  the  heart  could 
 
 no$ 
 
And  Benefit  cf  Self- acquaintance.         297 
 
 not  by  all  this  be  brought  to  perceive  irs 
 guilt  •  or  that  it  was  any  fin  to  overturn, 
 overturn,  overturn,  till  they  had  overturned 
 *//fand  left  not  themf elves  a  boegh  to  ftand 
 upon :  And  how  hardly  to  this  day,  do  the 
 notable  difcoverings  of  Qod,  and  the  plain- 
 nefs  of  his  word^nd  the  continued  witnefs 
 of  his  fervants  ,  prevail  for  kindly  true 
 Repentance  !  The  unrighteous  ufagc  of 
 Magiftracy  and  Mini ftry ,and  the  licentious 
 indulgence  of  the  open  enemies  and  rcvilers 
 of  both  ;  and  of  all  the  Ordinances  and 
 Churches  of  the  Lord,  do  proclaim  aloud 
 to  all  that  that  fear  God  [  The  depths 
 and  decei  ts  of  the  heart  are  wonderful  I,  and 
 you  little  thinl^what  an  hour  of  temptation 
 may  dif cover  in  you ,  or  bring  you  to  :  oh 
 therefore  know  your  [elves,  and  fear,  and 
 watch.  2 
 
 3.  A  man  that  in  adverfity  is  touched 
 with  penitent  and  mortifying  confederations, 
 mdfirongly  refolveth,  howholily  and  dili- 
 gently he  will  live  hereafter ,  if  he  be  re-  , 
 covered  or  delivered  from  his  fuffering, 
 doth  ofttimes  little  think  what  a  treache- 
 rous heart  Ije  hath,  and  how  little  he  may 
 retain  of  all  this  fenfeof  fin  or  duty,  when 
 he  is  delivercd^znd  that  he  will  be  fo  much 
 worfetbenhe  feemedor  promifed,  as  that 
 U  3  he 
 
aoS  ^e  MifckieftfSelf-lgnarAnce^ 
 
 he  may  have  caufe  to  wifh  he  had  been 
 tjflitted  ft  ill.  O  how  many  fick-bed  pro- 
 mifes  are  as  pious  as  we  can  defirc  ,  that 
 wither  away  and  come  toalmoft  nothing, 
 when  health  hath  fcattered  the  fears  that 
 caufed  them  /  How  many  with  that  great 
 imprifonedLord,  do,  as  it  were,  write  the 
 ftory  of  Chriii  upon  their  prifon  walls, 
 tljju  forget  him  when  they  are  fet  liberty  / 
 How  many  are  tender- cmj dented  in  a  low 
 eftate,  that  when  they  are  exalted,  and  con- 
 \erfe  wither****  ones,  do  think  that  they 
 may  waft  their  time  in  idlenefs  and  need- 
 kfs,  fcandalous  recreations,  and  be  filent 
 witnefles  of  the  moft  odious  fins  from  day 
 today  •,  and  pray  God  be  wercifull  to  them 
 when  they  go  to  the  honfe  of  Rimmon:  and 
 dare  fcarcely  own  a  down-right  fervant,or 
 hated  and  reproached  caufe  of  God  1  O 
 what  a  prefervat|vwouid  it  be  to  us  in  pro- 
 fperity  ,  to  know  the  corruption  of  our 
 hearts,  and  forfee  in  adverfity  what  we 
 are  in  danger  of/  We  fhould  then  be  lefs 
 ambitious  to  place  our  dwellings  on  the 
 kigheft  ground  •,  and  more  fearfull  of  the 
 ftorms  that  there  muft  be  expeded.  How 
 few  are  there  (  to  a  wonder  )  that  grow 
 fatter  by  worldly  greatnefs  and  pro  fperity? 
 Yea  how  few  that  hold  their  own,and  grow 
 
 not 
 
And  Benefit  ofSeLacquaintanctf.         199 
 
 not  worfe}  And  yet  how  few  are  there  (ro 
 a  greater  wonderj  that  refnfe,  or  that  de- 
 fire  not  this  perilous  ftation,  rather  then  to 
 ltandfafer  on  the  lower  ground  /  Verily, 
 the  lamentable  fruits  of  profperity  ,  and 
 fhe  mutability  of  men  that  make  great  pro- 
 feflionsand  promiies  in  adverlity ,  fhould 
 make  the  beft  of  us  jealous  of  our  hearts, 
 and  convince  us  that  there  is  greater  cor- 
 ruption in  them,  then  molt  are  acquainted 
 with,  that  are.  never  put  to  fuch  a  trial/ 
 The  height  of  profperity  (hews  what- 
 the  man  is  indeed,  as  much  as  the  depth  of 
 adverfity. 
 
 Would  one  have  thought  that  had  read  of 
 Hezekjahs  earneft  prayer  in  his  fictyefsflnd 
 the  Miracle  wrought  to  fignifie  his  delive- 
 rance (  2  Kings  20.  2,3,9.)  and  of  his 
 written  fong  of  praiie,  If  a.  38.  that  yet 
 He^e^tahs  heart  fhould  fij  deceive  him,  as  to 
 prove  nntbankftd}  You  may  fee  by  his  ex- 
 preffions  his  high  refolutions  to  fpend  his  life 
 in  the  praifeof  God,  Ifa.  32. 19,  20.  [The 
 living  ,  the  living  be  flail  frkife  thee,  as  I 
 do  this  day  :  '  The  Fathers  to  the  children 
 fhall  ma'^e  kno^n  thy  truth.  The  Lord  was 
 ready  to  fave  me  :  therefore  we  will  fing  my 
 fongs  t$  the  firinged  instruments  all  the  days 
 of  our  life  in  the  honfe  of  the  Lord  /J  Would 
 U  4  you 
 
Tbt  Ml/chief efSelf-ignrdrtce, 
 
 you  think  thataHo/;  W4»,thus  rapt  up  in 
 Gods  praife,(hould  yet  mifcarry,  and  be 
 charged  with  ingratitude  ?  And  yet  in 
 iChron.  32.  25.  it  is  faid  of  him  \_But 
 Hezekiah  rendered  not  Again  according  to  the 
 bene  ft  done  unto  him :  for  his  heart  root  lift- 
 ed up :  therefore  there  vpm  wrath  upon  him 
 and  upon  Judah  and  Jerufalem.  3  And  God 
 was  fain  to  bring  him  to  a  re T>eW,and  hum- 
 ble  him  for  being  thus  lifted  up  :  as  the  next 
 words  fhew,ver.  26.  NotwithftandingHe- 
 zekiah  humbled  himfelf  for  the  pride  of  hi* 
 heart. ~\  O  Sirs,  what  Chruftan  that  ever 
 was  inadeepaffli&ion,  and  hath  been  re- 
 covered by  the  tender  hand  of  mercy,  hath 
 not  found  how  falfe  a  thing  the  heart  is, 
 and  how  little  to  be  trujled  in  its  be  ft  refo- 
 lutions^  and  tnoft  confident  promifes  !  Hcz,c* 
 kjah  ftill  remained  a  holy  faithfull  man  : 
 but  yet  thus  failed  in  particulars  and  de- 
 grees. Which  of  us  can  fay,  who  have  had 
 the  mod  affttting  and  engaging  deliverances, 
 that  ever  our  hearts  did  fully  anfwer  the 
 furpofes  and  promifes  of  our  affii&ed  ftate/ 
 and  that  we  had  as  ccnfiant  fmfible  thanks- 
 givings after  %  as  our  complaints  and  pray* 
 ers  were  before !  Not  I  ;  with  grief  Imuft 
 fay,  Not  I,  though  God  hath  tryed  me  ma- 
 ny a  time.     Alas  we  are  too  like  the  de- 
 
 ceitlful 
 
Apd  Benefit  of  Self- acquaint  Ance.       ioj 
 
 ccitfull  Ifraelites, PfaU  78.  34.  When  he  (ler* 
 them, then  the y  fought  him-,  and  they  return- 
 ed and  enquired  e*rly  after  God:  and  they 
 remembred  that  God  ^as  their  rcck^  and  the 
 kighGod  their  Redeemer. Ncverthelcfs  they  did 
 flatter  him  Vrith  their  mouth ,  and  they  lyed 
 ante  him  with  their  tongues  :  For  their 
 heart  Was  not  right  with  him,  neither  were 
 thej  fiedfafi  in  his  Covenant.  Profperity  oft 
 fhews  more  of  the  hypocrijie  of  .he  ten  found, 
 and  the  infirmity  of  the  upright,  then  ap- 
 peared in  adverlity.  When  we  feel  the 
 firong  refolutions  of  our  hearts  to  cs&  off 
 our  fin  ,  to  walk  more  thankfully  and 
 fruitfully  and  accurately  with  God  then 
 we  have  d«ne ,  we  can  hardly  believe  that 
 ever  thofe  hearts  (houllofe  io  much  of  thofe 
 affections  zndrefolutions  as  in  a  little  time 
 we  find  they  do.  Alas  how  quickly  and 
 infenfibly  do  we  Aide  into  our  former  in- 
 fenfibility,  and  into  our  dull  and  heavy 
 fruitlefs  courfe ,  when  once  the  fain  ani 
 fear  is  gone  !  And  then  when  the  next 
 affliction  comes,  we  are  confounded  and  co- 
 vered with  ftiame,  and  have  not  the  confi- 
 dence with  God  in  our  prayers  and  cryes 
 as  we  had  before,  becaufe  we  are  confei- 
 ous  of  our  covenant-breaking  and  back- 
 Hiding:  and  at  laftwegrowfo  diftruftfull 
 
302  The  Mtfchicf  of  Sdf-ignmncc, 
 
 of  our  hearts  ,  that  we  know  not  hov 
 W  believe  any  promifes  which  the; 
 make  ,  nor  how*  to  be  confident  o 
 any  Evidence  of  grace  that  is  in  them 
 and  fo  we  lofe  the  comfort  of  our  fincerity, 
 and  are  caft  into  a  ftate  of  too  much  heam 
 vinefs  and  unthankfull  denyal  of  our  dear 
 eft  mercies:  And  all  this  comes  from  the 
 foul  unexpected  relapfes  and  coolings  and 
 declinings  of  the  heart  that  comes  not  up 
 to  the  promifes  we  made  to  God  in  our 
 diftrefs. 
 
 But  if  Exaltation  be  added  toDeliveraxce, 
 how  often  doth  it  make  the  Reafon  drunk, 
 fo  that  the  man  feems  not  the  fame  /  If  you 
 fee  them  drowned  in  Ambition  or  worldly 
 cares  or  pleafures  ^  if  you  fee  how  boldly 
 they  can  play  with  the  fin  that  once  they 
 would  have  trembled  at  ;  how  powerfull 
 flefhly  arguments  are  with  them  •,  how 
 ftrangely  they  now  look  at  plainhearced, 
 zealous,  heavenly Chriftians,  whofecafe 
 they  once  defired  to  be  in  ^  and  how  much 
 they  are  afhamed  or  afraid,to  appear  openly 
 for  an  oppofed  eaufe  of  Chrift  ,  or  open- 
 ly to  jihftifie  the  perlbns  that  he  juftifieth  : 
 As  ir  they  had  forgot  that  a  day  is  coming 
 when  they  will  be  loth  that  Chnft  fhould 
 be  ajhamedof  them,  and  refufe  to  Jvftifie 
 
 .     tbcm, 
 
[And  Benefit  of  Self- Acquaintance]        3  0$ 
 
 them j  when  the  grand  Acctifer  is  pleading 
 for  their  condemnation.  I  fay ,  it  you  fee 
 thefc  men  in  their  profperity,  would  you 
 not  ask  with  wonder,  Are  thefe  the  men 
 that  lately  in  diftrefs,  did  feem  fo  humble, 
 penitent  and  fincere?  thatfeemed  fo  much 
 above  thefe  vanities ,  that  could  fpeak  with 
 fo  much  contempt  of  all  the  glory  and 
 pleafures  of  the  world:  and  with  fo  much 
 pitty  of  thofe  vertiginous  men,  that  they 
 now  admire. 
 
 O  what  pillars  have  been  (hakenby  pro- 
 fperity ?  what  promifes  broken  ?  what 
 fad  eruptions  of  Pride  and  worldhnefs  ? 
 What  openings  and  fad  difcoveries  of  heart, 
 doth  this  alluring  charming  tryal  make  / 
 And  why  is  it  that  men  tyofto  not  themf elves 
 when  they  arc  exalted,  but  becaufe  they 
 did  not  fufficiently  kno^p  them] 'elves ,  when 
 they  were  brought  low  ,  nor  fufpe- 
 cfted  enough  the  purpofes  and  promifes 
 of  their  hearts,  in  the  day  of  their  di- 
 ftrefs / 
 
 4.  We  would  little  think,  when  the  Heart 
 u  warmed  &nd  raifed  even  to  Heaven ,  in  ho- 
 ly Ordinances,  how  cold  it  will  grow  again, 
 and  how  low  it  will  faH  down  ?  And  when 
 we  have  attained  the  cleareft  fight  of  our 
 Sincerity^  we  little  think  how  quicxly  all  fuch 
 
 ap- 
 
304  ?%e  Mifchiefof  Sclf-tgwance, 
 apprehcnfions  may  be  loft  .•  and  the  mif. 
 judging  foul,  that  reckons  upon  nothing 
 but  what  it  fees ,  or  feels  at  prefent,  may 
 be  at  as  great  alofs,  as  if  it  had  never  per- 
 ceived any  fruits  of  the  fpirit,  or  lineaments 
 of  the  Image  of  God  upon  it  felf.  How 
 confident  upon  good  grounds  is  many 
 an  honeft  heart  of  its  fmcerity>  How  cer- 
 tain that  it  defireth  to  be  perfectly  Holy  ? 
 I.  That  it  would  be  rid  of  the  nearefi  dearejl 
 Jiff.  2.  That  it  loves  the  Stints,  3.  That  it 
 loves  the  light  of  the  mofi  fetching  Mini- 
 ftry.  q.hndloveththe  mofi  practical  fantti- 
 fying  truths.  $.  And  loves  the  Minifiry  and 
 means  that  have  the  great  eft  and  mofi  power- 
 full  tendency  to  make  themselves  more  holy 
 (all  which  are  certain  evidences  of  fince- 
 rity. )  How  clearly  may  the  Heart  perceive 
 til  thefe  5  and  write  them  down  ^  and  yet 
 ere  long  have  loft  the  fight  and  fenfe  of 
 them  all,  and  find  it  felf  in  darknefs  and 
 confufion  ,  and  perhaps  be  perfwaded  that 
 all  is  contrary  with  them  /  And  when  they 
 read  in  their  Diary,  or  Book  of  Heart  ac* 
 founts,  that  at  fuch  a  day  in  examination 
 they  found  fuch  or  fuch  an  Evidence,  and 
 fuch  a  one  at  another,  and  many  at  a  third, 
 yet  now  they  may  be  queftioning  whether 
 all  this  were  not  deceit ,  becaufe  it  feems 
 
 contrary 
 
And  Benefit  of  Self- Acquaintance.  305 
 
 contrary  to  their  frefent  fight  And  feeling ! 
 For  it  is  prefent  light  that  the  mind  difcern- 
 eth  by,  and  not  by  that  which  is  pafi  and 
 rone,  and  of  which  we  cannot  fo  eafily 
 judge  by  looking  back.  They  find  in  their 
 Accounts ,  At  fuch  a  time  I  had  my  foul 
 enlarged  in  ptayer  ^  and  at  fuch  a  time  I 
 was  full  of  Joy,  and  at  another  time  I  had 
 ftrong  aflfurance ,  and  boldnefs  with  Godt 
 and  confidence  of  his  love  in  Chrift,  and 
 doubted  not  of  the  pardon  of  all  my  fins, 
 or  the  Juitification  or  acceptance  of  my 
 perfon  ;  But  *<AV,  no  Joy,  no  Affurance,no 
 boldnefs,  or  confidence,  or  fenfe  of  Love 
 and  pardon  doth  appear  .,  but  the  foul 
 fcemeth  dead  and  carnal  and  unrenewed  : 
 As  the  fame  trees  that  in  Summer  are  beau- 
 tified with  pleafant  fruits  and  flowers  ,  in 
 Winter  are  deprived  of  their  natural  orna- 
 ments, andfeem  as  dead  ,  when  the  life  is 
 retired  to  the  root.  The  foul  that  once 
 would  have  defied  the  Accufer,  if  he  had 
 told  him  that  he  did  not  Leve  the  brethren^ 
 nor  Love  the  fanEHfjing  word  and  means , 
 nor  defire  to  be  Holy,  and  to  be  free  from 
 fw,  is  now  as  ready  to  believe  the  aectr 
 fation9  and  will  fooner  believe  the  temper  t 
 then  the  Mimfier  that  watcheth  for  them 
 as  one  that  muft  give  account :   Yea  now 
 
30  6  The  Mifchief  of  Self-ignorance] 
 
 it  will  turnthe  Accuferof  it  felf>  and  fay 
 as  Satan,  aud  falfly  charge  it  fclf  with  that 
 which  Chrift  will  acquit  it  of.    (  And  muft 
 Chrift  be  put  to  Juftifie  us  againft  our  fclves^ 
 as  wellas  againft  Satan?  )  The  fame  work 
 that  a  wellcompofed  believer  hath  iir con- 
 futing the  calumnies  of  Satan  ,  the  fame 
 hatha  Minifter  to  do  in  confuting  the  falfe 
 accufatiom  of  difturbed  fouls  againft  them- 
 felves.     And  how  fubtile  /  how  obftinate 
 and  tenacious  are  they  /   as  if  they   had 
 learned  fome  of  the  Accufers  art  •,  fuch  as 
 the  uncharitable  and  malicious  are,  againft 
 their  neighbours ,  in  picking  quarrels  with 
 all  that  they  fay  or  do,  in  putting  the  worft 
 conftru&ion  upon  all  ,    in   taking  every 
 thing  in  the  moft  uncharitable  fenfe,  in  ag- 
 gravating the  evil,  &  extenuating  the  good, 
 ia  faining  things  againft  them  that  they  are 
 not  guilty  of,and  denying  or  hiding  all  that  is 
 commendable  •  juft  fuch  are  poor  difquieted 
 fouls  againft  themfelves  :  foun  juft,  and  fo 
 cenforiots,  as  that  if  they  dealt  as  ill  by 
 ethers,  they  would  have  the  more  caufe  for 
 fome  of  thefe  accufations  of  themfelves. 
 
 And  there  is  not  a  foul  fo  high  in  joy 
 and  fweet  affurance,  but  is  lyable  to  fall 
 as  low  as  this.  And  it  makes  our  cafe  to  be 
 much  sjyx  grievous  thenotherwife  it  would 
 
 be, 
 
And  Benefit  efSelf-tcquAhtAM.        3,07 
 
 be,  becaufe  we  know  not  our  [elves  in  the 
 hour   of  our  ConfoLtions,  and  think  noc 
 how  apt  we  are  to  lofe  all  our  joy,  and 
 what  feeds  of  doubts  and  fears  and  grief 
 are  ftill  within  us,  and  what  caufe  we  have 
 toexpeft  a  change.     Ard  therefore  when 
 fo  fad  a  change  bcfalleth  us ,  fo  contrary 
 to  our  expectations,  it  furprizeth  us  with 
 terror,  and  cafleth  the  poor  foul  almoft 
 into  defpair.     Then  cryeth  the  diftrefled 
 finner,     [  Did  I  ever  thinly   to  fee    thU 
 day  !  Are   my  hefes  and  cow  forts  come  to 
 thu  !  Did  I  thinly  fo  long  that  I  was  a  child 
 cf  God ,  and  my  ft  I  now  perceive  that  he 
 difowneth  me  !    Did  J  draft  near  him  as 
 <u    »y  Father  ,    and  place  my    hope  in  his 
 relief  !  and  new  waft  my  mouth  beftopt  with 
 unbelief \  and  mpft  1  latitat  him  afar  cjft 
 and  ffifs  ly  the  c.oors  of  mercy  with  defpair  ! 
 Is  all  my  jweet  familiarity  vith  the  godly , 
 and  all  rr  y  comfortable  hours  xnder  the  pre- 
 cious means  of  grace  ,    new  ctme  to  thu?  2 
 O  how  the  peer   fool    here  calls  it  felf 
 [  Ovile  sf  oft  ate  ,    m  if er  able  ftnner  10  that 
 I*had  never  lived  to  fee  this  gloomy  day  !  It 
 had  been  better  for  me  never  to  have  known 
 the  way  of  rightecufnefs,  then  thus  to  have 
 relapfed  ^  ana  have   all  the  prayers    that  I 
 htvt  put  up  ,   and  all  the  Sermons  I  have 
 
 heard 
 
joS  The  ^Mifcbiefof  Self-ignorance^ 
 
 heard,  and  the  books  that  I  have  read ,  tt 
 aggravate  my  fin  and  wifery.~\  O  how  ma- 
 ny apoorCbriftian  in  this  dark  mif-judge- 
 ing  cafe,  is  ready  with  Job,  to  curfe  the  day 
 that  he  was  born,  and  to  lay  of  it,  Let  it  be 
 darknefs,  let  not  God  regard  it  from  above, 
 neither  let  the  light  fbine  upon  1%  :  Let  it  not 
 be  jeyned  to  the  dstjes  of  the  year  :   let  it  not 
 
 €ome  into  the  number  ef  the  meneths'- £e- 
 
 cauje  it  fhut  not  up  the  doors  of  the  womb, and 
 hid  net  forroVo  from  mine  eyes.  fVhj  dyed 
 I  not  from  the  womb  ?  Why  did  I  not  give  up 
 theghoft  when  I  came  out  of  the  belly ?  Why 
 did  ths  knees  prevent  me,  or  why  thebreafis 
 that  Ifhsuld  fuckj   For  now  fhould  1  have 
 
 lain  fiilland  been  quiet Wherefore  is  light 
 
 given  to  him  that  is  in  mifery  and  life  nnto 
 the  bitter  in  foul ;  which  long  for  death  ^and 
 it   cometh    not-  ■  ■  -which   rejejee  ex- 
 
 ceedingly ,  and  are  glad  when  they  can 
 find  the  grave.  Why  is  light  given  to  a 
 man  whofe  "toay  is  hid,  and  whom  God  hath 
 hedged  in!  Job  3  .  Such  are  the  lamentations 
 of  diftrefled  fouls  that  lately  were  as  in  the 
 arms  of  Chrift.  Their  lives  are  a  burden 
 to  them  •  their  food  is  bitter  to  them : 
 their  health  is  a  ficknefs  to  them :  their  li- 
 berty is  as  a  prifon  to  them ;  their  deareft 
 relations  arc  become  as  grangers  •,  and  all 
 
 their 
 
And  Benefit  ofSelf-dcqudfounce.       30^ 
 
 their  comforts  are  turned  intoforrows-,  and 
 the  world  fccms  to  them  as  a  howling  wil- 
 dernefs  -y  and  themfelves  as  defolate  for- 
 faken  fowls.  They  arc  itill  as  upon  the 
 Crofs,  and  will  own  no  titles,  but  Vile,  un- 
 worthy  y  loft,  undone,  forlorn  and  defolate^ 
 As  if  they  had  learnt  no  words  from 
 Chrift,  but  £  My  God,  my  God,  why  haft 
 thou  forfaken  me\ 
 
 And  much  of  this  comes  from  the  '/£- 
 norAnce  ofourfelves  in  the  time  of  Peace  and 
 ConfoUtitn.  We  are  as  David,  Pfal.  3  0.6,7. 
 that  faith  £  In  my  fro/ferity  1  [aid,  IfiaM 
 never  be  moved :  Lord,  by  thy  favour  thou 
 haft  made  mj  mountain  to  ftandflrong  ;  But 
 thou  hide dft  thy  face  and  I  yeas  troubled L] 
 One  frown  of  God ,  or  withdrawing  the 
 light  of  his  countenance  from  us,  would 
 quickly  tarn  our  day  into  night  v  and 
 cover  us  with  fack-cloth,  and  lay  us  in  the 
 
 i  Take  warning  therefore  dear  Chriftians  > 
 you  that  tre  yet  in  the  Sun-fhinc  of  mercy, 
 and  were  never  at  fo  fad  alofs,  nor  put  to 
 groap  in  the  darknefs  of  miftakeand  ter- 
 ror. No  man  is  fo  well  in  health  f  but 
 muft  reckon  on  it  that  he  may  be  fickj. 
 When  you  fed  nothing  but  peace  and 
 quietnefs  of  mind,  expert  a  ftormy  night 
 X  of 
 
310  The  Mi  [chief  of  Self -ignorance, 
 
 of  fears ,  that  may  difquict  you :  When 
 you  are  feafting upon  the  fweec  entertain- 
 ments of  your  Fathers  Love,  confider  that 
 feafting  is  not  like  to  be  your  ordinary 
 dyet ,    but  harder  fare  muft  be  expeded. 
 Look  on    poor    Chriftians  in  fpiritual  di- 
 ftrefs   with  compaffion  :   hear   their  fad 
 complaints ,  and  the  bills  for  Prayer  which 
 they  here  put  up  ,     and  joyn  in  hearty 
 prayer  for  them,  and  remember  that  this 
 may  prove  your  cafe.      If  you  fay ,  To 
 what  purpofe  fbould  yon  knoty  before  hand, 
 how  fubjeft  yon  are  to  this  falling  ftcknefs  ? 
 I  anfwer,  Not  to  anticipate,  or  bring  on 
 your  forrows;  but  if  it  may  be  to  prevent 
 them ;  or  if  that  may  not  be ,  at  lead  to 
 prevent  the  extremity  and  terror,  and  to  be 
 frovided  for  fuch  a  ftorm.    When  you  are 
 now  in  health  of  body,  and  not  difabled 
 by   melancholy   or   other  corruptions  of 
 your  fantafie,orpafiion ,  nor  overwhelm- 
 ed with  the  troubles  of  your  mind,  you 
 have  leifure  calmly  tounderiland  the  cafe 
 of  fuch  mif-judging  and  diftreffed  fouls : 
 and  accordingly  you  may  avoid  the  things 
 thatcaufe  it:  and  you  may  be   furrifhed 
 wirh  right  principles ,    and  with  prowifeSj 
 and  experiences  ,  and  recorded  evidences  of 
 grace ;    and  when  comfort  is  withdrawn, 
 
 you 
 
And  Benefit  of  Stlf-dcqudint*nce]  3 !  | 
 you  may  by  fuch  provijion  underfiand,  that 
 God  change tb  not ,  nor  breaks  his  Covenant, 
 nor  abates  his  Love,  when  your  apprebenji- 
 ens  change  :  And  that  this  is  no  fign  of  a 
 forfaken  fonl  :  and  that  the  ceajing  of  our 
 feafi,  and  withdrawing  of  the  cable  is  not 
 a  turning  m  out  of  the  family.  Expctt  fome 
 fiekneffes  j  and  you  will  the  better  know 
 the  uie  of  the  Fhyficion,  and  will  lay  up 
 promifes,  and  prepare  your  cordials:  and  this 
 will  prove  an  exceeding  eafe,when  the  hour 
 of  your  rryal  comes. 
 
 And  what  I  havefaid  of  the  \oU  of  com- 
 fort, may  be  faid  alfo  of  the  diminifhed 
 and  interrupted  operations  of  all  grace.  We 
 little  think  in  the  vigor  of  our  holy  pro- 
 grefs,  what  falls  and  [winnings  and  Ian- 
 guijhktigs  we  may  find,  When  you  have 
 acceis  with  boldnefs  in  prayer  unto  God, 
 and  lively  ajfettions  and  tycrds  at  will,  and 
 comfortable  returns,  remember  that  you 
 may  come  to  a  fadder  cafe  -5  and  that  many  £ 
 true  Chriftian  hath  fuch  v/ithdrawings  of 
 the  fpirit  of  prayer,  as  makes  them  think 
 they  are  poffeffed  with  a  dumb  devil,  and 
 qucftion  whether  ever  they  prayed  accep- 
 tably at  all  ,  and  cannot  fo  much  as 
 obferve  the  growings  of  the  spirit  in  them^ 
 Row,%.  26. 
 
 Xz 
 
3 1 J       The  UMtfdief  of  Self-ignorance, 
 
 When  you  are  warm  and  vigorous  in  the 
 work  of  God  ,  and  iind  delight  in  ail  the 
 ordinances,  remember  that  you   are  fub- 
 }c6t  to  fuch  ftckxeffes  as  may  take  away 
 your  appetite,  and  make  you  fay,  I  have  no 
 /nind  to  hear,  or  read  or  pray  :  me  thinks 
 I  feel  no  fwectnefs  in  them !  I  was  wont  to 
 go  up  with  comfort  to  the  houfe  of  God : 
 I  was  glad  when  the  Lords  Day  was  come* 
 or  Eigh  ;  It  did  me  good  to  fee  the  faces  of 
 the  Saints :  O  the  meltings  J.hz  ftrivwgsjht 
 lively  workings  of  foul  that   I  have  had 
 in  their  fwect  communion  /   when  they 
 have  preached  and  prayed  as  full  of  the 
 Holy  Ghoft  and  of  faith  ;  But  now  I  do 
 but  force  my  fclf  to  duty.-   I  go  to  pray- 
 er as  againft  my  will  :   I  feel  fmall  relilh 
 in  the  word  of  life./]     O  how  many  Chri- 
 ftians  that  little  thought  of  fuch  a  dayr 
 cry  out  that  fpiritutl De«th  is  uponthera  .• 
 that  they  arc  Dead  to  prayer ,  and  dead  to 
 meditation,  and  dead  to  holy  conference :  and 
 that  once  they  thought  they  were  dead  to 
 the  yporld%  and  now  they  rind   they  are 
 dead  to  God.    Underftand  before  that  you  are 
 lyable  to  this ,  and  you  may  do  much  to 
 prevent  it :   and  if  you  fhould  fall  into  a 
 ficknefs  and  lofs  of  appetite,  you  may  be 
 able  iq  difference  it  from  death. 
 
 When 
 
'And  Benefit  ofSelf-dcquawtAnce.        3 1 J 
 
 When  you  are  fweetly  refrefhed  at  the 
 Table  of  the  Lord,  and  have  there  received 
 a  fetled  fArdon  as  from  Heaven  into  your 
 bofoms,  and  have  found  delightfttll  enter- 
 tainment with  the  Lord,    remember  that 
 the  day  may  come,  when  dulnefs  and  unbe- 
 7iV/and  {ears  may  fo  prevail,  as  to  make 
 that  an  Ordinance  ofgretteft  terror  to  you, 
 ap4  you   raay  fit  there  in  trembling,  left 
 you  fhoald  eat  and  drink  your  own  dam- 
 nation :  and  you  may   go  home  in  fears 
 left  Satan  have  there  taken  pofTeflion  of  f 
 you,  or  left  ic  have  fcaled  you  up  to  wrath  : 
 or  you  raay  fly  from  that  feaft  which  is 
 your  due  ,    and  Chrift    invites   you   tot 
 through  fears  left  ic  belong  not  to  you ,  and 
 (hould  but  harden  you  more  in  fin :  For% 
 alas,  this  {ad  and  finfall  cafe  ,   is  too  ofc 
 the "cafe of  trne  believer  sy  that  little  fear* 
 ed  it  in  their  fpiritual  profperity.     So  that 
 the  very  high  expeftatiens  of  fuch  workings 
 of  foul,  which  they  cannot  oft  or  ordina- 
 rily reach  f   and  the  frustrating    of  thofe 
 expectations,  doth  fo  often  turn  the  Table 
 of  the  Lord  into  the  bitternefs  of  worm- 
 wood, into  diftrafting  fears  and  troubles, 
 that  I  cannot  tell  whether  any  other  part 
 of  worlhip   occafion  fo  much  difirefs  to 
 many  that  arc  upright  at  the  hearr,  as  this 
 X3  dcth 
 
314  The  MlfchiefefSelf-ignirdfice, 
 
 doth,  which  is  appointed  for  their  fpecial 
 confolation. 
 
 So  when  you  are  clear  and  vigorous  in  the 
 Life  of  faith,  and  can  abhor  all  temptati- 
 ons to  unbelief ,  and  the  beams  of  facred 
 Verity  in  the  Scriptures  have  (hewed  you 
 that  it  is  the  undoubted  word  of  God, 
 and  you  have  quietly  bottomed  your  foul 
 on  Chrift,  and  built  your  hopes  upon  his 
 promifes ,  and  can  with  a  cheerfull  con- 
 tempt let  go  the  world  for  the  accom- 
 plifhmcnt  of  your  hopes-,  remember  yet 
 that  there  is  a  font  root  of  unbelief 
 remaining  in  you,  and  that  this  odious  fin 
 is  but  imperfedly  mortified  in  the  beft : 
 and  that  its  more  then  poffible  that  you 
 may  fee  the  day  when  the  tempter  will 
 affaultyou  with  queftionings  of  the  word 
 of  God,  and  trouble  you  with  the  injecti- 
 ons of  blafphcmous  thoughts,  and  doubts, 
 whether  it  be  true  or  not!  and  that  you 
 that  have  thought  of  God,  of  Chrift,  of 
 Heaven,  of  the  Immortal  ftate  of  fouls, 
 with  joy,  and  fatisfied  confidence,  may  be 
 in  the  dark  about  them,  affrighted  with  ug- 
 ly fuggeftions  of  the  enemy  ,  and  may 
 think  of  them  all  withtroublefomediftra- 
 &ing  doubts,  and  be  forced  to  cry  with 
 |he  Pifciples,    Luke  17,  5.   Lordincreaft 
 
 eur 
 
And  Benefit  of  Self-acquaintance^         3  \  j 
 
 cur  faith :  And  as  he  Mark  9.  24.  Lord,  / 
 believe,  he  If  thou  mj  unbelief.  Yea  worfe 
 then  fo :  fome  upright  fouls  have  been  fo 
 amazed  and  diftra&ed  by  the  Tempter, 
 and  their  diftempered  hearts,  as  to  think 
 they  do  not  believe  at  all ,  nor  yet  are 
 able  fincerely  to  fay,  Lord,  help  thou  my 
 unbelief.]  When  yet  at  that  time,  their 
 Tears  and  their  abftaining  from  iniquity 
 fhew,  that  they  Believe  the  Threatnings, 
 and  therefore  indeed  believe  the  word. 
 Now  if  we  did  but  throughly  knor*  our 
 f elves  ,  when  faith  is  in  its  cxercife  and 
 ftrength,  and  confider  whither  the  fecret 
 feeds  of  remaining  unbelief  may  bring  ws, 
 being  fore-warned,  we  (hould  be  fore-ar- 
 med, and  (hould  fortifie  our  faith  the  bet- 
 ter and  be  provided  againft  thefe  fad 
 a/faults  :  And  if  the  malignant  fpirit  be 
 fuffercd  to  ftorm  this  fortrefs  of  the  foul, 
 we  {hould  more  manfully  refift:  and  we 
 fhould  not  be  overwelmed  with  horror  as 
 foon  as  any  hideous  and  blafphemous 
 temptations  do  affaultus;  (  when.Chrift 
 himfelf  was  not  exempted  from  the  molt 
 blafphemous  temptation  even  the  worfhip- 
 ping  of  the  Devil  inftead  of  God;  though 
 in  him  there  was  no  finfull  difpofition  to 
 entertain  it,  Mat.  4. 9.  10.  John  14. 30.) 
 X4  O 
 
JJ  \6         ?fo  Mifchief  cf  Sel/-igncrartce3 
 
 0  watch  and  pray,Chriftians,in  your  moft 
 profperous  and  comfortable  ftatc  /  Watch 
 and  pray  left  ye  enter  into  temptation  ; 
 Tor  you  little  think  what  is  yet  within  you; 
 and  what  advantage  the  deceiver  hath  , 
 and  how  much  of  your  own  to  take  his  fart  , 
 and  how  low  he  may  bring  you  both 
 in  point  of  Grace  and  Teace  ,  though 
 he  cannot  damn  you.* 
 
 1  am  troubled  that  I  muft  tell  you  of  fo 
 fad  a  cafe,that  even  the  children  of  God 
 may  fall  into,  left  by  troubling  you  with 
 the  opening  of  your  danger  ,  Fihould  do 
 any  thing  to  bring  you  into  it.  But  becaufe 
 f elf -ignorance  and  not  being  before  hand 
 Acquainted  with  it,  may  do  much  more, 
 
 ,   I  have  timely  (hewed  you  the  danger  with 
 the  remedy. 
 
 5.  Another  inftance  of  the  darjenefs  even 
 of  a  Heart  that  in  part  is  fan&ified,  is  in 
 the  fncceffes  0/  the  temptations  of  Adverfitj. 
 When  we  want  nothing,  we  think  we  value 
 not  the  world,  and  we  could  bear  the  lofs 
 of  all.  But  when  fwerty  or  danger  comes , 
 what  trouble  and  unfeemly  whining  is 
 there,  as  if  it  were  by  a  worldling  that  is 
 deprived  of  his  Idol ,  and  all  the  portion 
 that  ever  he  muft  have.  And  by  the  (hamc- 
 liull  moan  and  ftir  that  we  make  for  what 
 
And  Bene  ft  $f  Self-dcqudintdtJce.         3  iy 
 
 we  want,  wc  (hew  more  finfull  overvaluing  ' 
 of  it,  and  love  to  it,  then  before  we  ob- 
 served or  would  believe.  O  bow  confi- 
 dently and  pioufly  have  I  heard  fome  inveigh 
 againftthe  Love  of  the  world,  as  if  there 
 had  been  no  fuch  thing  in  them  •,  who  yet 
 have  been  fo  bafely  dejefted  ,  when  they 
 have  been  unexpeftedly  ftript  of  their 
 cftares  ,  as  if  they  had  been  quite  un- 
 done ! 
 
 How  patiently  do  we  think  we  could  bear 
 afflidion ,till  wefeel  it  /  And  how  eafily  and 
 pioufly  can  we  exhort  others  unto  patience, 
 'ivhen  we  have  no  fenfe  of  what  they  fuffer  ! 
 But  when  our  turnis  come,  alas, we  fcem 
 to  be  other  men.  Sufferings  now  another 
 thing;  and  Patience  harder  then  we  ima^ 
 gined.  And  how  inclinable  are  we  to  heark- 
 en to  temptations ,  to  ufe  finfttll  means  to 
 come  out  of  our  fufferings  /  Who  would 
 have  thought  that  faithfull  Abraham  fhould 
 have  been  fo  unbelieving  as  to  equivocate 
 in  fuch  a  danger,  and  expofe  the  chaftity 
 of  hiswifetohazzard,  as  we  read  in  Gen. 
 12. 12, 13, 19.?  And  that  he  fhould  fall 
 into  the  fame  fin,  again  on  the  fame  occa- 
 (Ion,(7f*.  20.  to  Abimelech,  as  before  he 
 had  done  with  Pharaoh  /  And  that  Jfaae 
 ihould  after  him  fall  into  the  fame  fin ,  in 
 "  "  the 
 
3 1 S  The  Mtj chief of  Self-tgn&rance, 
 
 the  fame  place  /  Gen.  26.  7.  The  Life  of 
 Faith  doth  fct  as  fo  much  above  the  fear 
 of  man,  and  (hew  us  the  weaknefs  and  no- 
 thingnefs  of  mortal  worms,  and  the  faith- 
 fulnefsand  al-fufficiencyof  God,  that  one 
 would  think  the  frowns  and  tbreatnings  of 
 a  man  (hould  fignifie  nothing  to  us,  when 
 God  ftands  by ,  and  giveth  us  fuch  ample 
 promifes  and  fecurity  for  our  confirma* 
 tion  and  encouragement :  And  yet  what 
 bafe  de  jeftednefs,  and  finfull  compliances 
 are  many  brought  to  through  the  fear  of 
 man,  that  before  the  hour  of  this  temp- 
 tation, could  talk  as  couragioufly  as  any  / 
 This  was  the  cafe  of  Peter  ^  before  mentio- 
 ned :  and  of  many  a  one  thaE  hath  wounded 
 confidence  $  and  wronged  their  profef- 
 fion  by  too  cowardly  a  difpofition ;  which 
 if  it  were  fere-known,  we  might  do  more 
 for  our  confirmation  ,  and  (hould  betake 
 ous  felves  in  time  to  Chrift  in  the  ufe  of 
 means  for  ftrength,  Few  turn  their  back* 
 on  Chrift,  or  a  good  caufe  in  time  of  tryal, 
 that  are  jettons  of  themfelves  kef  ere  hand, 
 and  afraid  left  they  (hould  forfake  him : 
 Few  fall  that  are  afraid  of  falling  :  But  the 
 fclf-ignorant  ajid  felf-confident  are  care- 
 lefs  of  their  way  ,  and  ic  is  they  that 
 fall. 
 
 6.  Ano- 
 
And  Benefit  of  S.elf- acquaint  *nce.       319 
 
 6.  Another  inftance  thatl  may  give  youf 
 i$t  in  the  unexpected  appearances  of  Pride 
 in  thofe  that  jet  are  truly  bumble.  H#- 
 mUitj  fpcaks  in  their  confeffions ,  aggrava- 
 ting their  fin,  and  feanching  heart  and  life 
 for  matter  of  felf-accufation  :  They  call 
 themfelves  Lefs  then  the  leaji  of  all  Gods 
 mercies  :  They  are  ready  with  the  woman  of 
 Canaan, Mat.  1 5 .27.  even  to  own  the  name 
 of  dogs,  and  to  confefs  themfelves  unworthy 
 of  the  childrens  crums,  and  unworthy  to 
 tread  upon  the  common  earth  ,  or  to 
 breath  in  the  air,  or  to  live  upon  the  pati- 
 ence and  provifions  of  God  ;  They  will 
 fpend  whole  hours,  and  dayes  of  humilia- 
 tion, in  confeffing  their  fin  ,  and  bewail- 
 ing their  weaknefles  and  want  of  grace, 
 and  lamenting  their  defert  of  mifery :  They 
 are  oft  caft  down  fo  much  toe  low ,  that 
 they  dare  not  own  the  title  of  Gods  chil- 
 dren, nor  any  of  his  fpecial  grace,  but  take 
 themfelves  for  meer  unfan&ified  hardened 
 finners  ;  and  all  chat  can  be  faid  will 
 not  convince  them  that  they  have  any 
 faving  intereftin  Chrift:  nor  hinder  them 
 from  pouring  out  un  juft  accufations  againft 
 themfelves.  And  all  this  is  done  by  them 
 in  the  uprightnefs  of  their  hearts  ,  and 
 pit  difemblinglj.  And  jet  would  you  think, 
 
 that 
 
3  id  the  Mi  [chief  *fSelf~}gn$rA*ce, 
 
 that  with  all  this  Humility,  there  (hould 
 be  any  pride  ?  and  chat  the  fame  perfons 
 {hould  life  u&  themfelves  and  refift  their 
 helps  to  further  JIumiliation  ?  Do  they 
 think  in  their  deje&ions,  that  it  is  in  their 
 hearts  fp  much  to  exalt  themfelves?  I  con- 
 fefs  many  of  them  arc  fenfible  of  their 
 Pride,  even  to  the  increafe  of  xhzxr  humili- 
 ty :  and  as  it  is  faid  oiHe^kiahy  do  humble 
 themfelves  for  the  pride  of  their  hearts \  f$ 
 that  Gods  wrath  detb  not  c$me  upon  them, 
 2  Chr.  3  2.  z6.  But  yet  too  few  arc  fo  well 
 acquainted  with  the  power  and  rootednefs  of 
 this  fin  at  the  heart ,  and  the  workings  of 
 it  in  the  hour  of  temptation,  as  they 
 {hould  be,  Obferve  it  buc  at  fuch  times 
 as  thefe,  and  you  will  fee  that  break  forth, 
 that  before  appeared  not.  i.  When  we 
 *rc  undervalued  and  [Lighted ,  and  meaner 
 perfons  preferred  before  us,  and  when  our 
 Words  and  judgements  are  made  light  of, 
 And  our  parts  thought  to  be  poor  and  low  : 
 wi:cn  any  bloc  of  difhonour  is  call  upon 
 us,  deferved  orundeferved  •,  whegwe  arc 
 flandered  or  reproached ,  and  ufed  with 
 defpight .-  what  a  matter  do  we  make  of 
 it  ,  and  how  much  then  doth  our  Prid$ 
 appear  in  our  diftafte  and  offence,  and  im- 
 patience !  fo  that  the  fame  perfon  that  can 
 
 pour 
 
And  Benefit  if  SelfaequdlnUnee.       3  3  x 
 
 pour  out  words  of  blame  and  (htmeagainft 
 him/elf,  cannot  bear  half  as  much  from 
 ethers  without  difpleafurc  and  difquietnefs 
 of  inind.  It  would  help  us  much  to  know 
 this  by  our  felvcs  in  the  time  of  our  hu- 
 mility, that  we  may  be  engaged  to  more 
 watcbfulcfs  and  refiftancc  of  our  pride. 
 
 2.  When  we  are  refroved  of  any  dif- 
 iractfnK  fin%  how  hardly  gocsitdown,and 
 how  many  excufeshave  we?  how  fcldom 
 are  we  brought  to  downright  penitent 
 confeflions  ?  What  fecret  diftaftc  is  apt 
 to  be  rifing  in  our  hearts,  againft  the  re- 
 prover i  And  how  feldom  hath  he  that 
 hearty  thanks  which  fo  great  a  benefit  de- 
 ferves  /  And  would  any  think  in  our  hu- 
 milationsand  large  confeflions  unto  God, 
 that  we  were  fo  proud  /  To  know  this  by  our 
 felvcs,  would  make  us  more  fufpicious  and 
 afhamed  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  arc  we  to 
 think  our  felvesas  fit  for  it  asany5andto 
 be  difpleafed,  if  the  honour  or  employment 
 do  pafs  by  us ! 
 
 4.  When  we  are  admired,  apptaded,  or 
 exceflively  efteemed  and  loved,  how  apt 
 are  we  co  be  toQ  much  pleafed  with  it  ? 
 
 which 
 
3 1  %  The  CMtJcbief  of  Self-ignorance, 
 
 which  (heweth  a  proud  defire  to  be  fome 
 body  in  the  world  :  and  that  there  is  much 
 of  this  venom  at  the  bottofo  in  our  hearts, 
 even  when  we  lay  our  felves  in  the  dull, 
 and  walk  in  fackdoth,  and  pafs  theheavi- 
 eft  judgement  on  our  felves. 
 
 j.  Another   inftance  of  our  hnacqmin* 
 iednefs  with  our  hearts,  and  the  latent  un- 
 difcerned  corruption  of  them,  is,  oar  little 
 difcerning  or  bewailing   thofe  fecret  mafier 
 fins ,  -which  lit  At  the  root   of  all  the  refi6 
 and  are  the  life  of  the  old  man ,  and  the 
 caufc  of  all  the  mifcarriages  of  our  lives. 
 As    i.    Vnbelief    of  the  truth    of    the 
 holy  Scriptures,  of  the  immortality  of  the 
 foul  ,     and   the     life  of    joy  or  mifery 
 hereafter,  and  the  other  Articles   of  the 
 Chriftian  faith  ;  What  abundance  of  Chri- 
 ftians  arefenfible  of  their    unbeiuf 'as  to 
 the  Applying  afts  of  faith    that    tend    to 
 their  affarance   of   their   own   falvation, 
 that  are  little  fenfible  of  any  detect  in  the 
 Jlfjentingatt,  or  of  any  fecret  root  of  un- 
 belief about  the  truth    of  the  Gofpel  re- 
 velations  ;    And  ycr,  alas,  it  is  this  that 
 weakeneth  all  our  graces;    It  is  this  that 
 fecdechall  our  wo  /    O  happy  men  were 
 we  free  from  ihisi  Whatpvywfhouldwe 
 put  up  /  What  lives  (hould  we  lead  J  how 
 
 watch* 
 
And  Benefit  of  Self- Acquaintance.  323 
 
 watchfully  {hould  we  walk  /  with  what 
 contempt  {hould  we  look  on  the  allure- 
 ments of  the  world  /  with  what  dif- 
 dain  (hould  we  think  on  flcfhly  lufts  ! 
 with  what  indignation  (hould  we  meet  the 
 tempter,  and  feorn  his  bale  unreafonable 
 motions,  if  we  did  but  perfettlj  believe  the 
 very  truth  of  the  Go/pel,  and  world  to  come  ! 
 How  carefull  and  earncft  fhould  we  be,  to 
 make  our  calling  and  eleSion  fure  /  How 
 great  a  matter  Ihould  we  make  of  fin,  and 
 of  helps  and  hinderances  in  the  way  to 
 Heaven  /  How  much  (hould  we  prefer  thac 
 ftate  of  life  that  furthered  our  falvation, 
 before  that  which  ftrengtheneth  our  fnares 
 by  furthering  our  prolperity  and  plea- 
 fure  in  the  world,  if  we  were  not  weak  or 
 wanting  in  our  belief  of  the  the  certain 
 verity  of  thefe  things  ?  Did  we  better  know 
 thebadnefs  of  our  hearrs  herein,  it  would 
 engage  us  more  in  fortifying  the  vitals,and 
 looking  better  to  our  foundatioi^and  wind- 
 ing up  this  tyring  of 'faith  ,  which  mull 
 give  life  to  all  right  motions  of  the 
 foul. 
 
 2.  How  infenfible  are  too  many  of  the 
 great  imperfection  of  their  love  toGodlVf  hat 
 paflionate  complaints   have  vre   of  their 
 want  o£  [arrow  for  their  fin,and  want  of  me- 
 mory, 
 
3  *4  The  iMifehicfpfSelf-igHirartce, 
 9sorjt  and  of  ability  to  pray,  &c.  when  their 
 complaints  for  wast  of  Love  to  God,  and 
 more  *fft&i»g  knowledge  ofhim%  are  fo  cold 
 and  cuitomary,  as  (hews  us  they  little  ob- 
 ferve  the  greatnefs  of  this  finfull  want  ! 
 This  is  the  very  heart ,  and  /#**«, and  poy- 
 fonof  all the  fins  of  our  foul  and  fife.  So 
 much  as  a  man  Loves  God,  fo  much  he  is 
 Hely :  afld  fo  much  he  hath  of  the  fpirit 
 and  image  of  Jefus  Chrift :  and  fo  much 
 he  hath  of  all  fatting  graces  :  and  fomuch 
 he  will  abhor  iniquity ,and  fo  much  he  will 
 love  the  commands  of  God.  AsXiwisthe 
 fummoi  thcX^^and  fropheu ,  fo  fhould 
 it  be  thtfumm  ol  our  care  and  fiudy  through 
 all  oar  lives  to  cxccrcife  and  ftrengthen 
 it 
 
 3,  How  little  aremoft  Chriftians  trou- 
 bled for  want  of  Love  to  men  I  (  toBre-. 
 thren,  neighbours  and.enemies )  how  cold 
 arc  their  complaints  for  their  defeds  in 
 this,  in  comparifon  of  other  of  their  com- 
 pJaints  /  But  is  there  not  caufc  of  as  deep 
 humiliation  for  t bis  fin  ,  as  almoft  any 
 other  ?  It  feems  to  me  that  want  of  Love  is 
 one  of  themoft  prevalent  difeafes  among 
 us,  when  I  hear  it  fo  little  ferioufly  lamen- 
 ted. I  oft  htar  people  fay  f  O  that  we 
 could  hear  more  attentively  and    affettio- 
 
 **ttly+ 
 
Anazentptof  ztij~ acquaintance.         32 J 
 
 nately,  and  pray  more  fervently,  and  weep 
 for  iin  more  flenteoufly :  But  bow  feldom 
 do  I  hear  them  fay,  O  that  we  did  love  our 
 Brethren  more  ardently,  and  our  Neighbours 
 dnd  Enemie s  more  heartily  then  wedo,and 
 fee  our  lelves  to  do  them  good  /  There  is 
 folirtle  pains  taken  to  bring  the  heart  to 
 the  Love  of  others,  and  fo  few  and  coJd  re* 
 quefts  put  tip  for  it,  when  yet  the  heart  is 
 backward  to  it ,  that  makes  me  conclude 
 that  Cbaritjis  weaker  in  molt  of  us  then 
 weobferve.  And  indeed  it  appeareth  fo 
 when  it  comes  to  tryal  :  to  that  tryal 
 whichChrift  will  judge  it  fey  at  laft,3/*f.25# 
 When  Love  muft  be  (hewed  by  any  [elf- 
 denyal,  or  coftlj  demon  fir  ation ,  by  parting 
 with  our  food  and  rayment  ,  to  fupply  the 
 Wants  of  others,  and  by  hazarding  our  [elves 
 for  them  in  their  diftrefs,  then  fee  how  much 
 vscLovrindeed  !  Good  words  coft  little  : 
 fo  cheap  anexcrcife  of  charity  as  is  men* 
 tioned,  Jam.  2.  15,16.  [  Depart  in  peace  ± 
 be  warmed,  and  filled^  is  an  inefficient  evi- 
 dence of  th?  lite  of  grace  ^  and  will  do  as 
 little  for  the  foul  of  the  giver  ,  as  for  the 
 Body  of  the  receiver.  And  bow  little  ha- 
 zardous or  coitty  Love  is  found  among  us , 
 either  to  enemies,  neighbours,  or  to  Saints  ! 
 Did  we  better  know  our  hearts,  there  would 
 Y  U 
 
3 i 6         The  Ml  [chief  of  Self-ignorMce^ 
 
 be  more  cure  and  diligence  ufed  to  bring 
 them  to  effectual  fervent  Love^  then  to 
 thofe  duties  that  are  of  lcfs  importance  ; 
 and  we  fhould  learn  what  this  tneaneth,  / 
 -will  have  mercy  and  not  facrifice,  Mat.  9.13. 
 &  12.  7.  which  Chrift  fets  the  pharifees 
 twice  to  learn.  More  inftanccs  of  great- 
 eft  duties  extenuated  I  might  add ,  but  I 
 proceed. 
 
 8.  Another  inftancc  of  unobferved  cor- 
 ruption of  the  heart,  is,  The  frequent  and 
 fecret  infmnations  cf  felffinefs  in  all  that 
 yve  do  toward  God  er  man ;  When  we  think 
 we  are  ferving  God  alone,and  have  cleanfed 
 our  hearts  from  mixtures  and  deceit, before 
 we  are  aware , J rclf  inter -eft \  or  [elf- eft eernjor 
 felj "conceit ,  or  [elf- love ,  or  felf-yvi/l,  or 
 fdf-fet\(ing  do  fecretly  creep  in  and  marr 
 the  work.  We  think  we  are  ftudying  and 
 preaching,  and  writing  purely  for  God,  and 
 the  common  good,  or  the  benefit  of  fools  ^ 
 and  perhaps  little  obferve  how  fubtilly  felf- 
 ilhnefs  insinuates, and  makes  a  party,  and 
 byaffeth  us  from  the  holy  ends ,  and  the 
 fimplicity  and  finccrity  which  we  thought 
 we  had  carefully  maintained  ;  fo  that  we  are 
 ftudying  and  preaching,  and  writing  for  our 
 fdves\  when  we  take  no  notice  of  it. 
 When  we  enter  upon  any  offU$  ,  or  de- 
 fire 
 
And  Benefit  of  Self- acquaintance.         327 
 
 re  preferment,  or  riches,  or  honour  in  the 
 wid,  we  think  we  do  it  purely  for  God, 
 >  furnifti  us  for  his  fervice  ,  and  liccic 
 link  how  much  of  felfiftnefs  is  in  our  de- 
 res. 
 
 When  we  are  doing  f^fiice%  or  fbcmng 
 ercy,  in  giving  alms,  or  exhorting  the  un- 
 xlly  to  repent,  or  doing  any  other  work 
 f  Piety  or  Charity,  we  little  think  how 
 uch  of  fc/fijbxtfj  is  fecretly  latent  in  the 
 jjftt  and  intention  of  the  heart. 
 
 When  we  think  we  are  defending  the 
 uth  and  caufe  of  God  ,  by  difput- 
 g,  writing,  o  by  the  fword  •,  or 
 hen  we  think  we  are  faithfully  main- 
 lining on  one  fide  order  and  cbedience 
 gainft  confnfim  and  turbulent  dijqxiet  jpi~ 
 :r/,  or  the  Vmty  of  the  Church  againft 
 vifion^  or  on  the  other  hard  that  we  are 
 ncerely  oppofing  Pharifaicall  corruptions 
 id  hypocrifie,  and  tyrannie,  andperfecu- 
 on,  and  are  defending  the  purity  of  Di- 
 me wor(hip,and  the  power  and  fpirituali- 
 1  of  religion  •,  in  all  thefe  cafes  we 
 :tle  know  how  much  of  carnd  [elf 
 my  be  fecretly  unobferved  in  the  work. 
 
 But  above  all  others,  Chrift  himfelf,and 
 le  Holy  Ghoft  that  fearcheth  the  hidden 
 lings  of  the  heart,  hath  warned  ens  fort 
 
 Y  2  to     • 
 
3»S  Tbt  Mifehief  of  Self  ignorance, 
 
 to  be  fufpicious  of  their  hearts  •,  and  that 
 is,  thofethat  cznnot  bear  the  diffent  and  in- 
 firmities ef  their  brethren  in  tolerable  things,.  I 
 and  thofe  that  are   calling  for  fire  from  ] 
 heaven,  and  are  all  for  force  and  cruelty  j 
 in  religion-,  for  vexing,  imprifoning ,  ba-  ' 
 nifhing,  burning,  hanging,   or  otherwife' 
 doing  as  they  would  not  be  done  by,pro-  [ 
 portionaMy  in  thrown  cafe.     He  tells  his*  J 
 two  Difciples,   in  fuch  a  cafe  3    Te  know  ; 
 not  what  manner  ef  jpirit  je  are  of,  Luke1 
 9.55.  As  if  hefhould  fay,  Tou  think^yoU 1 
 purely  fcck^  mj    hsmur   in  the   revenge  of 
 this  conten> ft  and  cppofition  of  unbelievers, 
 £#d  you  thinly  it  would  much  redound  to  the 
 propagation  ef  the  faith  :    and  therefore  yoM 
 thinly  that  all  this  z,eal  if  purely  from  my 
 fpirit :   But  jou  little  know  how  much  of  A 
 proud ,  a  carnal,  fe  If fh  fpirit  is  in  the fe  dc- 
 fires  !   Ton  wspdd  fain   have  me   and  your 
 f elves  with    me  to   be  openly   vindicated  b) 
 fire  from  heaven,    and  be  Jo   owned  by  Gvc 
 that  all  men  may  admire  you,,  and  you  tnaj 
 exercife  a  doyr.inion  in  the  world-,    and  y^p 
 flicks  not  at  the  (uffcrings  and  ruins  of  thef 
 Jinners,  fo  you  may  attain  your  end  :  but  j 
 tell  yon  thps  ftlfifh  cruel  fpirit ,  is  unlike 
 nJ  f?*r'rt  which  inclincth  to  patience  ,  for 
 httrance  andcompaffnn. 
 
 S' 
 
And  Benefit  of  Self-  acquaintance.         3  2  9 
 
 So  Roro.  14.  1,2,  &c.  &  15.  i,2.  j~/7w 
 
 hat  is  weakjn  the  faith,  receive  ye who 
 
 >rt  thou  that  judge  ft  another  mans  fervant  ? 
 Vhy  do  ft  thou  judge  thy  brother,  and  why 
 !oft  thou  fet  at  nought  thy  brother  ?  We  (hall 
 II  ft  and  before  the  judgement  feat  of  £hrift. 
 
 ■ Every   ene   of  us  pall  give    account 
 
 f  him f elf  to  God   ■■  mWe  then  that  art 
 
 Irong,  ought  to  bear  the  infirmities  of  the 
 peJ^,  and  not  to  pleafe  our  f elves.  Let 
 very  one  of  us  pleafe  his  neighbour  for  his 
 ood  to  edification;  So  Gal.  6.  1,2.  Bre- 
 hren,  if  a  man  bo  overtaken  in  a  fault,  yi 
 vhich  are  fpiritual  reftore  fuch'a  one  in  the 
 firit  of  meekpefs,  confidering  thy  felf  left 
 hou  alfs  be  tempted.  Bear  yt  one  anothtrs 
 >urden9  and  fo  fulfill  the  La"to  of  Chrift.  J 
 So  alfo  men  are  fouly  and  frequently 
 niftaken  ,when  they  are  zealoufly  contenti- 
 ng againft  their  faithfuil  Paftors  and  their 
 >rethren,  and  vilifying  others, and  quench- 
 nglove,  and  troubling  the  Church,  upon 
 >retenee  of  greater  knowledge  or  integrity 
 n  themfelves ;  which  is  notably  difcovered 
 ind vehemently  prcft  by  the  Apoi'tlc,  fames 
 J.  ij&c.  where  you  may  fee  how  greatly 
 ;he  judgement  of  the  fpirit  of  God  con- 
 cerning our  hearts  doth  differ  from  mens 
 judgement  of  themfelves.  They  that 
 Y  $  had 
 
33©  The  Mifthieftf Self ignorance ; 
 
 bad  a  mafterly,  cententiom^  enviota  zeal% 
 did  think  they  were  of  the  ypifer  fort  of 
 Chriitians,  and  of  the  hightfi  form  in  the 
 School  of  Cbrift  •  when  yet  the  Holy  Ghoft 
 tcllechthem  that  their  wifdom  defcended 
 not  from  above,  but  was  earthly  ,  fenfaal 
 anddivelifh,  and  that  their  envy  and  ftrifc 
 doth  bring  confufion,  and  every  evil  work  : 
 and  that  the  wifdom  from  above  is  neither 
 unholy  nor  contentions  ,  but  firfi  pure,  and  \ 
 then  peaceable, gentle  andeafle  to  beentreatedy 
 Jam.  3.  17. 
 
 You  fee  then  how  oft  and  dangeroufly 
 we  are  deceived,  by  unacquaintednefswith  j 
 our  felves  >  and  how  felfijb  carnal  princi- 
 ples, ends  and  motives  are  oft  mixed  in  the 
 a'Aions  which  we  think  are  the  moft  ex- 
 cellent for  wifdem,  zeal,  zndpiety  that  ever 
 we  did  perform.  O  therefore  what  caufe 
 have  we  to  ftudy,  and  fearch ,  and  watch 
 fuch  hearts,  and  not  too  boldly  or  carelefly 
 to  truft  them  / 
 
 And  it  is  not  only  Hypocrites  that  are 
 fubjed  to  thefe  deceit  full  fins,  who  have 
 them  in  dominion  ,  but  true  Believers 
 that  have  a  remnant  of  this  carnal  felf- 
 ifh  principle  continually  offering  to  in- 
 sinuate and  corrupt  their  moft  excellent 
 works,and  even  all  that  they  do. 
 
 9.  The 
 
And  Benefit  of  Self  acquaintance]         331 
 
 9.  The  firong  eruption  of  thofe  pajfions 
 that  feemed  to  be  ^nite  mortified,  doth  fhew 
 that  there  is  more  evil  lurking  in  the  heart, 
 then  ordinarily  doth  appear.  How  calm- 
 ly do  we  converge  together  f  how  mildly  do 
 we  fpeak  ?  till  fome  provoking  tyurd  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  thefpark.  When  a 
 provocation  can  bring  forth  cenforious, 
 reviling,  fcornfull  words,  it  (hews  what  be- 
 fore was  latent  in  the  heart. 
 
 10.  We  are  very  apt  to  think,  thofe  affe- 
 tlions  to  be  purely  Jpiritual  ,  Vvhich  in  the 
 iff  He  appear  to  be  mixed  with  carnality .  Our 
 very  love  to  the  Affemblies  and  ordinances 
 of  worfhip,  and  to  Minifters,and  other  ier- 
 vants  of  the  Lord^  to  Books,  and  Know- 
 ledge- are  ordinarily  mixt\  and  good  and 
 bad  are  ftrangely  complicate,  and  twitted 
 together  in  the  lame  affedions  and  works. 
 And  the  Love  that  beginneth  in  the  ffirit\ 
 is  apt  to  degenerate  into  carnal  Love,  and 
 to  have  too  much  refped  to  Riches, or  Ho* 
 nonr^  or  per jonage,  or  birth,  ox  particular 
 concernments  oi  our  own,  and  fo  it  is  cor- 
 rupted, as  Wine  that  turneth  inco  Vinegar, 
 before  we  are   aware.    And  though  ftiil 
 
 Y  4  there 
 
332  **'  MifcbiefefSelf-igWdrice, 
 
 there  be  nfrightntfs  of  £**rf,  yet  too  much 
 Hjpocrifie  is  joyncd  with  it,  when  it  is  little 
 perceived  or  fufpc&ed. 
 
 And  thus  in  ten  Infkanc es  I  have  (hewed 
 you  how  much  the  fervants  of  Chrift  them- 
 selves may  be  miftaken  or  unacquainted 
 with  their  hearts  ^  and  how  the  work  of 
 mortification  is  hindered  by  this  covering 
 of  fo  many  fecret  unobferved  fins. 
 
 But  I  mult  here  defire  you  to  takeheed 
 of  running  into  their  extream,  who  here- 
 upon conclude  that  their  hearts  being  fo 
 dark  andfo  deceitful!,  are  not  at  all  to  be 
 underftood  •  and  therefore  they  are  ftill 
 .  fo  iufpicious  of  theworft,  as  that  they  will 
 not  be  perfwaded  of  the  grace  that  plain- 
 ly worketh  in  them  ,  and  will  condemn 
 themfelves  for  that  which  they  are  not 
 guilty  of,  upon  fufpicion  that  they  may  be 
 guilty  and  not  know  it  ;  and  think  that 
 all  the  fin  that  they  forbear,  is  but  for  want 
 of  a  Temptation  •,  and  that  if  they  had  the 
 fame  Temptations ,  they  fliould  be  as  bad  as 
 any  others. 
 
 I  would  intreat  thefc  perfons  to  confi- 
 der  of  thefe  truths,  for  their  better  infor- 
 mation, i .  Temptations  do  not  only  fhtr* 
 the  evil  that  is  in  the  heart,  but  breed  much 
 
 »w,andmrnay)*r^into  *fl<we  ;  a$the 
 
 ftrikuig 
 
And  Benefit  $f  Self- acqu tint tneil       $$$ 
 
 ftrikingof  thefteelupsn  the  flint  doth  by 
 the  colli fion  and  tinder ,  make  fire  where  was 
 n©ne.  Adam  was  made  a  (inner  by  temp- 
 tation. 
 
 2.  There  is  no  Chriflianft  mortified,  but 
 hath  fuch  remnants  of  corruption  and  eon- 
 cupifcence  as  would  quickly  bring  forth 
 heynous  fins,  if  Temptations  beyond  ftrength 
 were  let  loofe upon  him.  What  need  you 
 more  proof  then  the  fad  inftances  or 
 Noah,  Lot,  David,  Solomon  and  Teter  f  It 
 did  not  prove  that  any  of  thefc  were 
 gracelefs  hypocrites  before,  becaufe  they  fell 
 fofoirly  by  Temptations.  And  yet  thefe 
 Objeftors  think  they  Mtgractlefs  >  becaufe 
 fome  ftrong  Temptation  might  make  then* 
 fell. 
 
 3. It  is  not  Gods  way  of  faving  wen,  to 
 give  them  fo  much  inward  Grace  as  no  Temp- 
 tation can  overcome,  but  to  preferve  and 
 i>ring  themfafe  to  heaven,  by  moral  fapi- 
 tntial  conduB  ,  together  with  internal 
 changes  of  their  hearts.  And  therefore  he 
 kjepeth  men  from  fin,  by  keeping  them  from  JHJH 
 Temptations  that  are  too  firotsg  for  them. 
 All  humane ftrengthis limited.  And  there 
 are  none  on  earth  have  fuch  a  meafure  of 
 grace,  but  a  Temptation  may  be  imagined 
 fo  ftronjj  as  to  overcome  them.    And  if 
 
 God 
 
334  ***  Jltfchief  of  Stlf'igntrance, 
 
 God  ftould  let  Satan  do  his  worft,  there 
 muft  be  extraordinary  affiftances  to  pre- 
 face us,  or  we  fhould  fall.  Blefs  God  if 
 he  lead  jqh  net  into  Temptation,  but  deliver 
 joh  from  the  Evil  ,  by  keeping  you  far 
 enough  from  the  fnare.  This  is  the  way 
 of  prefer  vation  that  we  are  taught  to  pray; 
 and  hope  for. 
 
 4.  And  therefore  it  is  our  own  duty  to 
 keep  as  far  from  Temptations  as  we  can  • 
 and  if  we  have  Grace  to  avoid  the  fin  by 
 avoiding  the  Temptation,  we  have/#f £  Grace 
 as  God  ufeth  for  the  faving  of  his  own  .• 
 Not  that  he  hath  faving  grace  that  would 
 live  wickedly  if  he  were  but  tempted  to  i 
 by  thofe  erdinarj  trjals  chat  humane  na 
 tare  may  exped  :    But  the  foul  that  pre- 
 ferrech  Godand  Glory  before  the  pleafures  of 
 fin  for  a  feafon,  if  it  fo  continue,  (hall  be 
 faved,  though  poifibly  there  migh  have  been 
 ^Temptation  foftrong  as  would  have  con- 
 quered themeafure  of  grace  that  he  hadf 
 If  it  had  not  been  fortified  with  mrrftipplies. 
 eg^-  It{S  therefore  auaj&fc.  dotage  in  thofe  tfiat 
 could  find  in  their  hearts  to  put  themfelves 
 upon  fome  Temptation^  to  try  whether  they 
 are  fincere  by  the  ftsccefs.     Avoid  tempt  ati- 
 en,  that  you  may  avoid  the  fin  and  punifh- 
 ment.    Make  not  your  felves  mrfe  on  pre- 
 tence 
 
Jni  Bene  ft  ofSelf-tcqurintAnce  ?  3  3  y 
 jtcnce  of  difcwcring  how  £*<{  you  arc.  Put 
 not  Gunpowder  or  fuell  to  the  fparks  of 
 corruption  that  ftill  remain  in  you  ,  on 
 pretence  of  trying  whether  they  will  burn. 
 Ail  men  are  defettible,  and  capable  of  every. 
 fin,and  muft  befaved  from  it  by  that  Grace 
 which  worketh  on  nature  according  to  that 
 nature,  and  prcvaileth  wit*  Reafon  by 
 means  agreeable  to  Reafon.  If  we  think 
 we  are  Wicked ,  becaufe  we  find  that  we 
 have  hearts  that  could  be  wicked,  were  they 
 lee  alone,  and  becaufe  we  are  not  removed 
 to  far  from  fin  a?  to  be  uneatable  of  it,  we 
 may  as  well  fay  Ad<tm  was  wicked  in  his 
 innocency;  much  more  David  ySolowon  and 
 Peter  before  their  falls.  It  is  not  he  thac 
 Can  fin  that  (hall  bepuniflied  :  but  he  thac 
 doth  fin,  or  would  fin  if  he  could ,  and  had 
 rather  have  the  fin  for  its  Pleafure  or  Com- 
 modity to  the  flefb,  thea  be/W*  fromit^and 
 be  #0/7 /in  order  to  falvation,  and  the  fa- 
 vour and  pleafing  and  enjoying  of  God  in 
 endlefs  Glory. 
 
 5.Laftly,Let  fuch  perfons  try  themfelves  by 
 their  conqueft  over  the  Temptations  which 
 theyhave%  and  not  by  imaginary  confli&s 
 with  all  that  they  think  may  foffibly  at  any 
 time  aflault  them.  You  have  ftill  the  fame 
 flefti  to  deal  withD  and  the  fame  world  and 
 
 Devil 
 
3,3  6         The  Mif chief  of  Self -ignorance] 
 
 devil  that  will  not  let  you  go  to  heaven  with- 
 out Temptation  :  If  the  Temptations  which 
 you  have  already,  keep  you  not  from  pre- 
 ferring the  Love  and  fruition  of  God  before 
 thePleafureofthePlefh  ;  and  a  life  of  faith 
 and  Holincfs,  before  a  life  of  infidelity  and 
 impiety  and  fenfuality  ,  fo  that  you  had 
 rather  live  the  former  then  the  latter,  I  ara 
 fure  then  your  Temptations  have  not  kepe 
 you  from  a  ftate  of  grace.  And  you  may 
 be  aflured,that  for  the  time  to  come,  if 
 you  watch  and  pray,  you  may  efcape  the 
 danger  of  temptation  .  and  that  God  will 
 increafeyour  ftrength  if  he  increafe  your 
 tryals :  Be  not  fecure,  be  you  never  fo  Holy: 
 Think  not  that  you  have  nature  that  can* 
 mt  fin,  or  cannot  be  tempted  to  a  love  of 
 fin  :  But  let  him  that  thinketh  ht  fiandeth  y 
 tnke  heed  left  befall.  There  bath  m  temptation 
 taken  you^  but  fuch  as  is  moderate*  or  com- 
 mon to  man  '.but  God  is  fait  hf ftll ,  who  will 
 uot  fufer  you  to  be  temped  above  that  yon 
 are  ablt\  but  will  with  the  temptation  alfo 
 make  a  way  to  efcape,  that  ye  may  be  able  n 
 bear  it •',  I  Cor.  io.  13. 
 
 And  thus  I  have  (hewed  you  how  [elf-ig- 
 norance hindereth  the  conqueft  and  morti- 
 fying of  fin,  even  in  the  Godly,  and  now 
 (hall  add  fome  further  motives. 
 
 2.  Not 
 
And  Benefit  ofSelf-dcquahtance. 
 
 2.  Not  knowing  our  felves,  and  thefe- 
 cret  corruptions  of  our  hearts,  doth  make 
 fin  furprize  m  the  more  dangerously ,    and 
 break  torch  the  more  fbamefulljyzn&  wound 
 our  confidences  the    more  terribly.    The 
 unfufpe&ed  fin  hath   left  oppofition,  and 
 when  it  breaks  out  doth  like  an  unobserv- 
 ed fire,  go  far  before  we  are  awakened  to 
 quench  it.     And  it    confoundeth  us  with 
 fhame,to  find  our  felves  fo  much  worfe  then 
 we  imagined.     It  overwhelmed   the  foul 
 with  defpairing  thoughts  to  find  it  fclf  fo 
 bad,  whe.i  it  thought  it  had  been  better.  It 
 breedeth  endiefs  fufpicions  and  fears,when 
 we  find  our  former  opinions  of  our  felves 
 confuted,  and  that  contrary  to  our  expe- 
 ftations  we  are  furprized  where  we  thought 
 we  had  been  fafe  :  we  are  ftill  ready  to  think 
 what  ever  we  difcern  that  is  good  within  us, 
 that  we  may  as  well  be  miftaken  noV?  as  we 
 were  before.    And  thus  our  prefent /?//-*£- 
 norance  when  difcovered,may  hinder  all  the 
 comforts  of  our  lives. 
 
 3.Laftly,  not  knowing  our  felves,  and 
 our  particular  fins  and  wants,  and  weak- 
 neffes,  doth  keep  us  from  a  particular  ap- 
 plication of  the  promifes,  and  from  feeking 
 thofe  particular  Remedies  from  Chrift, 
 which  our  cafe  requireth  ;  and  fo  our  mer- 
 cies 
 
3  3  $  ?#'  Mifchicfof  Stif-igndrdnct] 
 
 cies  lie  by  negledted,  while  we  need  them  and 
 do  not  underhand  our  need. 
 
 And  thus  I  have  (hewed  you  why  you 
 (frould  labour  to  know  your  finfulnefs. 
 
 TI.  T  am  next  to  perfwad*  Believers  to 
 JL  know  rheir  Graces  and  their  hap- 
 pixefs.  Qood  is  the  objed  of  voluntary 
 knowledge  :  buc  Evil  of  forced  involuntary 
 knowledge  ,  unlefs  as  the  know I 'edgt  of  evil 
 tendech  to  fome  Good.  Therefore  mcthinks 
 you  fhould  be  readyeft  to  this  part  of  the 
 ihidy  of  your  felves.  And  yet ,  alas,  the 
 prefumptuom  are  nor  more  unwilling  to 
 know  rheir  fin  and  mifery,  then  fome  per- 
 plexed Chriftians  are  backward  to  acknow- 
 ledge their  Grace  and  Happinefs.  How  hard 
 is  it  to  convince  them  of  the  tender  love 
 of  God  towards  them,  and  of  the  fincerity  of 
 their  Love  to  himfand  to  make  them  believe 
 that  they  are  dear  to  God  when  they  loath 
 thernfelvesl  how  hard  is  it  to  perfwade  them 
 that  the  Riches  of  Chnft,the  promifes  of  the 
 Gofpel,and  the  Inheritance  of  tkeSaints,bc- 
 long  to  them!And  theReafons  among  others 
 are  principally  thefe. 
 
 i .  Ihtremnants  of  fin  are  fo  great ',  and  fo 
 atlive  and  xrottble{ome%  as  that  the  feeling 
 of  thefe  cmrstry  difjpofitions  doth  hinder 
 
 them 
 
And  Benefit  ofStlf-dcqudntdnce'*        33  g 
 
 ithem  from  obferving  the  operations  of 
 grace.  It  is  not  cafie  to  difcern  the  Sin- 
 cerity of  Faith  among  fo  much  unbeliefs 
 or  thefincerity  of  Love  where  there  is  fo 
 much  averfnefs  :  or  of  Humility  where 
 there  is  fo  much  pride  :  or  of  Repentanec 
 and  Mortification,  where  there  is  fomuch 
 Concufifcence  and  inclination  to  fin  :  Efpfc- 
 daily  when  grace  by  its  enmity  to  fin  doth 
 make  the  foul  fo  fufpicious  and  fenfible  of 
 it,  as  that  the  obfervation  of  it  turns  their 
 mind  from  the  obfervation  of  the  contrary 
 good  thzt  is  in  them.  Health  is  not  obfer- 
 ved  in  other  parts,  when  the  feeling  of  the 
 Hone,  or  but  a  tooth-ache  takes  us  up.  The 
 tho tights  are  called  all  to  the  part  affeSied^ 
 And  fichnefs  and  wounds  are  felt  morefen- 
 fibly  then  Health.  The  fears  of  mifery  by 
 fin,  are  eafilyer  excited,  and  are  more  paf- 
 fionate,  then  Love  and  H*pc,  and  all  the  af- 
 teftions  that  are  imployed  in  the  profe* 
 cution  of  good.  Andinthemidft  of  Fears 
 it  is  hard  to  feel  the  matter  of  our  fojes.- 
 Fear  is  a  tyrant  if  it  exceed,  and  will  not 
 permit  us  to  believe  or  obferve  the  caufe 
 of  Hope.  Quod  nimis  wetfiunt  miferiy  hoc 
 facile  credunt,  &  nutty  nam  amoveri  putant, 
 faith  Seneca ,  What  we  too  much  ftar%  we  too 
 eafily  believe,  and  hardly  believe  that  it  is 
 
 gone, 
 
340  Iht  (Mifcblefof  Self-ignorance, 
 
 -  £ont*  and  t'3e  danger  paft.     Jhefe  fears  are 
 .  ufefull  to   our  prefervation  :  bat  they  too 
 -often  pervert  our  jud^emepts,  and  hinder 
 'Our  due  confolat ion.    Qui  in fidias  timet,  in 
 •  null as  incidet  :    nee   citd  perit  ruina ,    qui 
 ^ruinam  timet,     temper  metutnde  fapiens  vi- 
 -tat  malum,  faith  Seneca.     He  that  feareth 
 >fnaresy  doth  not  fall  into  them  :   Nor  doth  he, 
 tjnickjj  perifh  by  ruine,  that  feareth  mine  :  A 
 Tvife  man  efcapeth  evil  by  alrvayes  fearing  it.~\ 
 And  the  HolyGhoft  faich,Prov.28.i4.H^- 
 fy  it  the  wan  that  feareth  flwajes,  but  le  that 
 -hardencth  his  heart  fhall  f  till  into  wife  hief.'] 
 Moderate  Fears  then  are  given  to  Be- 
 lievers    for    their    necefTary   prefervation, 
 'that  walking  among  enemies   and  fnares, 
 they  may  take  feed  and  fcape  them.   But 
 tyhen  this  paftion  doth  exceed,  it  abufeth  us, 
 and  drowns  the  voice  of  Reafon :    It  mak- 
 ~e:h  us  believe  that  every  temptation  is  a  fin% 
 'and  every  Jin  is  fuch  as  cannot  ftand  with' 
 •grace,   and  will  hardly  ever  be  pardoned 
 '  by  Chrift.     Every  fin  againft  knowledge  and 
 'confeiznre,  doch  feem  almcft  unpardonable  ' 
 /andifjwere  deliberate  after  profejpon  of  re- 
 '    ligion;  it  feerns  ro  be  the  fin  againft  the  Ho- 
 ly Ghoft.    As   children  and  other -frighOuII 
 perfons  that  fear  the  Dtvil  by  way  of  Ap- 
 fafittins,  do  think  in  the  dark  he  is  ready 
 
 to 
 
And  temp  of  Self  Acquaintance.        341 
 
 to  lay  hold  on  them,  and  they  look  when 
 they  fee  hin  :  fo  the  fearful  Chriflianyz^p^ 
 ftill  thinkingxhac  thing  he  feareth  is  upon 
 him,  or  coming  upon  him.  The /W  of  an 
 vnrgenerate  unpardoned  ftate  ,  doth  irake 
 him  think  bti$i*it\  and^JppjpMhe  fear  of 
 the  wrath  of  God  doth  make  him  think 
 that  he  is  under  it-,  and  the  fear  of  kam~ 
 vatic*  makes  him  imagine  hejbaflbe  dam- 
 ned.  It  is  wonderfull  hard  in  a  f right f nil 
 fiate, or  indeed  in  anjfajjion  that  isfirong,  to 
 have  the  free  ufe  of  Judgement  for  the  know- 
 ing of  our  felvcs,ar.a  to  difcernany  grace,or 
 evidence  or  mercy,  which  is  contrary  to  our 
 fears  ^  Efpecially  when  the  Feeling  of  much 
 corruption,  dechturn  our  eyes  from  the 
 obfervation  of  the  good  ,  and  we  arc  ftill 
 taken  up  with  the  matter  of  our  difeafe.  ' 
 2,  Another  c#ufe  that  we  hardly  know 
 our  Graces  ,  is,  becaufe  they  are  weah^  and 
 fmall)  and  therefore  in  the  midft  of  fo 
 much  corruption  are  oft-times  hardly  dis- 
 cerned from  none.  A  little  faith  even  as  a 
 gr&in  of  maftard  feed,  may  five  us ;  A  lit- 
 tle Love  to  God  that,  is  (incere,  will  be 
 accented  •,  and  inak.  D? fires  may  be  fulfil- 
 led: But  they  are  frequently  undifcerned^ 
 or  their  fincerity  queftioned  by  thofe  that 
 fcaye  them  -?  and  therefore  bring  but  little 
 Z  6*m* 
 
3  4*  7  be  Mi  [chief  of  Self-ignorAncey 
 
 comfort.  Peters  Little  faith  did  keep  him 
 from  drownings  but  not  from  doubting  and 
 f taring  he  fhould  be  drowned ,  nor  from 
 beginning  to  (ink  ,  Mat.  14.  29,30,  51J 
 Hf  walked  on  the  water  to  go  to  Jefus^  but 
 when  hefaw  the  wind  boifterons  he  Was  afraid, 
 and  beginning  to  fmk^  he  cryedfayingy  Lord 
 Cave  me.  And  immediately  fefns  firetched 
 forth  his  hand  and  caught  him  ,  and  faid 
 unto  him  ,  O  thou  of  little  faith  ,  where- 
 fore didfi  thou  doubt!  ]  So  the  Little  faith 
 of  the  Difciples  kepr  them  from  ferijbtng, 
 but  not  from  their  fear  of  pcrijhing  ,  Mat. 
 8.24,  25,  26.  When  a  great tempeftarofe, 
 fo  that  the  flip  was  covered  With  waves, 
 the  J  cry,  Lordfave  ws,we  perifi :  and  he  faith 
 to  them  ,  Why  are  ye  afraid^  0  ye  of  little 
 faith  ?  The  little  faith  of  the  fame  Dijci" 
 fles  entitled  them  to  the  Fatherly  protection 
 and  pr*vifion  of  God:  but  it  kept  them  not 
 from  finfull  cares  and  fears  ,  about  what 
 they  fhould  eat  or  drin^  or  wherewith  they 
 fhculd  be  c  loathed,  as  is  intimated  in  Mat. 6. 
 25,28,  30.  Take  no  thought  for  your  life, 
 what  youfloalleat ,  or  drinks,  or  for  your  body 
 
 what  you  Jhall  put  on ■ — —  why  ta%e 
 
 ye  thought  for  rayment} If  God  fo  clothe 
 
 the  grafs  of  the  field,  which  to  day  is,  and 
 ft  morrow  is  cafi  into  the  o^en ,  /hall  he  not 
 
 much 
 
*»*■    "  — r  ■  v  w  -j        i —  J7j 
 
 awfA  f»or*  fAtf^  J0*,  O  J*  of  lit  tit  faiths 
 So  in  Af*r.  16.7,  8.  The  feed  that  Chrift 
 likeneth  h\s  kjngdom  to.  Mat.  13.  31.  hath 
 life  while  it  is  buried  in  the  earth,  and  is 
 vifible  while  a  little  feed  •,  but  is  not  /i 
 obfervedzs  when  it  cometh  to  be  as  a  tree. 
 Though  God  defpife  net  the  day  ef  little 
 things,  Zech.  4.  10.  and  though  he  Veillnot 
 breaks  the  bruised  reed,  or  quench  thtfmoakj 
 ingflax,  Ifa.42. 3.  yet  onr  (elves  or  others 
 cannot  decern  and  Wi/£  thefe  obfeure  be- 
 ginnings^ God  doth.But  becaufe  we  cannot 
 eafily  find*  little  faith  and  a  little  Love  when 
 we  are  looking  for  it ,  we  take  the  non-ap- 
 pearance for  a  non-exiflence,  and  call  it  none. 
 
 3.  Sanftification  is  oh  unknown  to  thofe 
 that  have  it ,  becaufe  they  do  not  try  and 
 judge  themfelves  by  jure  infallible  Markj9 
 the  Effentials  ef  the  new  man  -5  but  by  uncer- 
 tain qualifications^  that  are  mutable  %  and  be- 
 long but  to  the  beauty  and  attivity  of  the  foul Q 
 
 The  EJfence  of  Holinefs  as  denominated 
 from  the  objett,  is  the  Confent  to  the  three 
 Articles  of  the  Covenant  of  Grace.  I .  That 
 we  give  up  our  f elves  taGodas  our  God  and 
 Reconciled  Father  in  fefwChrifi.  2.  That 
 vpe  give  up  ourfehes  to  fefus  Chrifi  m  our 
 'Redeemer  and  Saviour \  to  recover  *#,  reconr* 
 cile  us  and  bring  tts  tint*  God.  3 »  That  we 
 Z  2  fivi 
 
344       T*e  CMtjchtef  of  Self-ignorance, 
 
 give  up  our  f elves  to  the  Holy  Gbofi  at  eur 
 SanSlifier,  to  guide  and  illuminate  m  ,  and 
 perftft  the  Image  of  God  upon  us  ,  and  pre- 
 pare h*  for  Glory. 
 
 The  EJfence  of  San&ification  as  deno- 
 minated iromits  oppofite  objetlt,  is  nothing 
 but  our  Renunciation  and  Reje&ion  of  the 
 pfh,  the  World  9  and  the  Devil,  ofPleafuresy 
 Profits  and  Honours,  as  they  would  be  pre- 
 ferred before  God,  and  draw  us  to  foriake 
 him. 
 
 The  EJfence  of  San&ifkation  as  denomi- 
 nated from  our  Faculties  which  are  the/#£- 
 jeEl  of  it,  is  nothing  but  this  preferring  of 
 God,  and  Grace,  and  Glory  above  the  faid 
 Pleafures, Profits  and  Honours.  I.  By  the 
 Eftimaticn  of  our  Vnderfiandings  :  2.  By 
 the  Refclved  habituate  Choice  of  our  Wills. 
 3.  And  in  the  benttnd  drift  ef  our  Endea- 
 vours in  our  Conventions,  In  theie  thee 
 AUs  ,  as  upon  the  firft  three  objcBs,  and 
 again  ft  the  other  three  objetts ,  lyeth  d//that 
 is  Effential  to  Sanftification,  and  that  we 
 fiaould  judge  of  our  fincerity  ,  and  title 
 to  falvation  by,  as  I  before  (hewed. 
 
 But  beftdes  thefe  there  are  many  difirt* 
 able  qualities  and  gifts ,  which  we  may  leek 
 for,  and  be  thankful  1  for  •,  but  are  not  Ef- 
 feniial  to    our  Stnftification.    Such  are 
 
 1,  The 
 
Ana  Benefit  of  Self-tcquAtntanct.        545 
 1 .  The  knowledge  of  other  Truths  befidcs  the 
 Effcntials  of Faith  and  duty  •,  and  the  found- 
 ncfs  of  judgement  and  freedom  from  error 
 inthefe/fj[/>rpointf. 
 
 2.  A  firong  memory  to  carry  away  the 
 things  that  wc  read  and  hear. 
 
 I.  Aright  order  of  our  Thoughts,  when 
 wc  can  keep  them  fromConfufion,  roving 
 and  diftraftion. 
 
 4.  Freedom  from  too  firong  affeftiuns 
 about  the  creatures ,  and  from  diiturbing 
 fdjpons. 
 
 $.  Lively  dffettions  and  feeling  operations 
 of  the  foul  towards  God,  in  holy  duty: 
 "and  tender  mcltingt  of  the  heart  for  fin : 
 which  are  very  definable,  but  depend  fo 
 much  on  the  temperature  of  the  body  ,  and 
 outward  accidents  ,  and  are  but  the  vigor 
 and  not  the  Life  and  being  of  the  new  crea- 
 ture, that  we  muft  not  judge  of  our fince- 
 rity  by  them.  ^weChn&iansfcarcc  know 
 what  any  fuch  lively  feelings  are  ;  and  forne 
 have  them  very  feldom,  and  I  think,  no  one, 
 confiantlj :  and  therefore  if  our  Peace,  or 
 Judgement  of  our  f elves  ,  be  laid  on  thefe, 
 we  {hall  beftill  wavering  and  unfetled,and 
 toft  up  and  down  as  the  waves  of  the  tea  ^ 
 Sometimes  fecming  to  be  almoft  in  Heaven, 
 and  prefently  near  the  gates  of  Hell :  When 
 Z 1  ouc 
 
34*  *m  Mijehtef  of  Seif-tgnorance, 
 
 our  fiate  doth  not  change  at  all  as  thefe 
 feelings  and  Affectionate  motions  of  the  foul 
 do  ;  but  wearcftill  in  our  fafe Relation  t$ 
 God^whiteour firfi  Effential  graces  do  con- 
 tinue •,  though  our  failings,  dulnefs,  weak- 
 nefles  and  wants,  muft  be  matter  of  moderate 
 filial  humiliation  to  us. 
 
 6.  The  fame  muft  be  faid  of  all  common 
 Gifts,  of  utterance  in  conference  or  pray- 
 er, and  of  quicknefs  of  underftandingand 
 fuchlike. 
 
 7.Laftly,the  fame  muft  be  faid  alfo  of 
 all  that  rettitudc  of  life,  and  thefe  degrees  of 
 obedience  that  are  above  meer  fincerity  :  in 
 which  one  true  Chriftian  doth  exceed  ano- 
 ther; and  in  which  wefhouldall  defire  to 
 abound^  but  muft  not  judge  our  felves  to 
 be  ttnfanttified  meerly  becaufe  we  are  imftf- 
 fett  •  or  to  be  Hnjuftifledfinners,meeriy  be- 
 caufe  we  are  [inner  s. 
 
 In  our  judging  of  our  felves  by  our 
 Lives  and  Practices  two  extr earns  muft  be 
 carefully  avoided  .•  On  the  left  hand  that 
 of  the  Prophane,  and  of  the  Antinomians^ 
 The  former  cannot  diftinguifli  between 
 finners  and  finners,  fanttifiei  and  nnfanBi- 
 fedy  Juftified  and  unjuitified  finners  \  and 
 When  they  have  once  conceited  that  they 
 arc  in  the  favour  of  God,  whatever  tbey 
 
 do, 
 
do,  they  fay,  w  */r*  £#r  finners,  and  fo  are 
 she  be  ft.  The  latter  teach  men,  that  when 
 once  they  arc  juttified,  they  are  not  for  any 
 fins  to  doubt  again  of  their  Juftified  ftate, 
 kit  they  (houldTeem  to  make  God  change* 
 able. 
 
 On  the  other  hand  rauft  be  avoided  this 
 extream  of  perplexed  doubting  Christians, 
 that  make  all  their  fins ,  or  too  man)  of  them, 
 to  be  matter  of  doubting,  which  fhould  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  fins  are  confiftent, 
 and  what  inconfijlcnt  Vcith  a  ft  ate  of  Holi- 
 nefs  and  Salvation,  (which  if  any  diftinguifh 
 by  the  names  of  Mortal  and  Venial,takmg 
 the  words  in  no  other  fenfe,  I  (hall  not 
 quarreil  with  them.)  At  theprefent  I  (hall 
 fay  but  this  for  the  refolving  of  this  great 
 and  weighty  queftion. 
 
 i.Itisnot  the  bare  Aft  of  fin  in  itfe/f 
 confidcred,  that  muft  determine  the  cafe  - 
 but  the  Aft  compared  with  the  Life  of 
 Grace,  and  with  true  Repentance-  Whoever 
 hath  the-  Love  of  Cod  and  Life  of Grace  ,is  in 
 a  ftate  of  Salvation:  And  therefore  what- 
 ever fin  confifteth  with  thefore-defcribed 
 Effentiah  of  Sanftificatien,  (  viz.  Tht  Ha- 
 2  4  bit  ml 
 
3 4*  J«  Mijcbiej  of  self- ignorance ', 
 
 bit  Hall  devotion  of  the  foul  to  God,  the  Fa* 
 tker.  Son  and  Holy  Ghcft,  and  the  Habitual 
 r enunciation  bf  the  Fit ?fb,  the  Wtrld and  De- 
 vil )  conliilcch  with  a  ftateof  life.  And^ 
 true  Repentance  proveth  the  pardon  of  all 
 fin:  And  therefore  whatever  fin  confifteth 
 with  Habitual  Repentance ,  (  which  is  the 
 Hatred  of  Jin  as  fin,)  and  hath  Attual  Re- 
 pentance when  it  is  obferved,  and  there  is 
 time  of  deliberation,  confifleth  with  a  ft  ate 
 of  Grace.  Now  in  Habitual  Converfun  ot 
 Repentance f  ttic Habitual  WiHingnefs  to  leave 
 oar  (ins,  muft  be  more  then  our  fitful  I  Ha- 
 bitual Willingnefs  to  keep  it.  Now  you 
 may  by  this,  much  difcern  as  to  particular 
 *tts,  whether  they  are  confident  with  Ha- 
 bitual hatred  of  fin.  For  fome  fins  are  (o 
 much  in  thepowerof  the  w/#,  that  he  that 
 hath  an  Habitual  hatred  of  them,  cannot 
 frequently  commit  them-,  And  fome  fins  arc 
 alfoof  (ohejnous  a  nature  or  degree,  that 
 he  that  Habitually  bateth  fin,  cannot  fre- 
 quently commit  them  :  nor  at  all,  while 
 his  Hatred  to  them  is  in  Ail :  And  he  that 
 truly  Repent cth  of  them,  cannot  frequently 
 return  to  them  S  becaufe  that  fheweth  that 
 Repentance  r»at  indeed  either  but  Superfi- 
 cial,or  not  Habitual.  But  feme  fins  are  not 
 fo  j^^and  heynom^  and  therefore  do  00c 
 
fo  much  deterr  the  foul,  and  fome  arc  not  fo 
 fatly  in  the  forver  of  a  fiinttified  will  (as 
 fajfiens,  thoughts,  &c.  )  and  therefore  may 
 4ftcr  be  committed  in  confiftency  with  Htt-Of/PeS*  _ 
 bitnal  flefentance  or  Hatred  of  fin.  To  ex- 
 amine particulars ,  would  be  tedious  and 
 digreftive. 
 
 2.  And  I  muft  further  anfwer ,  that  our 
 fafety  %  and  confequently  our  P^*?  and 
 'comfort  lieth  in  /ty**£  ^  far  from  fin  as  we 
 can  ;  And  therefore  he  thatwi/l  fin  as  much 
 as  will  confift  with  any  Jparkj  of  Grace  fi&M 
 bury  thofe  fparksby  his  fin,  and  fhall  not 
 £»<wthat  he  hath  tnyCjrace,  nor  have  the 
 comfort  of  it  $  as  being  in  a  condition  iiȣf 
 for  AEIhxI  affurance  and  ^w^rf  till  he  be 
 brought  to  Afttwl  Repentance  and  amend- 
 ment, 
 
 Thus  I  have  (hewed  you  ,  by  what  you 
 muft  try  your  fan&ification,if  you  will  know 
 it  :  which  I  before  proved  to  you  from 
 Scripture :  and  further  may  do,  when  the 
 occafion  will  exeufe  me  from  the  imputa- 
 tion ofdifproportion  and  unfeafonablenefs, 
 in  repeating  the  proofs  of  all  thatwefpeak 
 in  Explication  or  Application  of  the  prin* 
 cipal  point/ 
 
 4.  Another  caufe  that  many  Chriftians 
 %t$ignor*nttf  their  fiate  of  Grace ,  is  their 
 
 locking 
 
homing  fo  much  at  Vvhat  the]  fhould  bey  and 
 ^hat  others  are  that  have  a  high  degree  of 
 grace,  and  what  is  commanded  a*  our  dut]% 
 that  they  obferve  not  what  they  have  already  % 
 bectufc  it  is  fhort  of  what  they  ought  to 
 have.  We  are  thus  too  much  about  out- 
 Tvard  mercies  too.  We  mourn  more  for 
 ene  friend  that  is  dead,  then  we  rejojee  in 
 many  that  are  alive:  We  are  more  troubled 
 for  one  mere]  taken  from  us,  then  comforted 
 in  man]  that  are  left  us.  We  obferveour 
 ^dif cafes  and  our  fores  more  fenfiblj  then  our 
 health.  David  for  one  Abfalon  is  fo  affii&ed 
 that  he  wifhed  he  had  dyed  for  him, 
 though  a  rebell !  when  his  comfort  in  So- 
 lomon and  his  other  children  is  laid  afide. 
 As  all  the  humours  flow  to  the  pained 
 place,  fo  do  our  thoughts  as  was  aforefaid, 
 and  fo  we  overlook  the  matter  of  our  com- 
 fort, 
 
 5 .  And  it  very  much  hindereth  the  know- 
 ledge of  our  Graces,  that  we  fearch  upon  fo 
 great  difadvantages  m  hinder  a  true  dif co- 
 very*  Among  many  others,  I  will  inftance 
 but  in  two  or  three.  I.  We  fur  prize  our 
 fouls  mxh  fudden  que fiions,  and  look  for  a 
 full  and  fatuf  a ftorj  anfwer,  before  we  can 
 well  recoiled  our  felves ,  and  call  up  our 
 evidences  ^  and  we  cxpeft  to  know  the 
 
 fumm 
 
fumm  or  proAutt  ,  before  our  confidences* 
 have  had  leifure  deliberately  tocaftuptheir  • 
 accounts.    Yea  when  we  bavefet  to  it,  and  * 
 by  diligent  fearchwith  the  belt  aflitlances," 
 have  difcovered  our  finceritj,  and  recorded' 
 the  judgement  ji Coni'cience  cannot  prefent" 
 I)  recall  its  proofs,  and  make  it  out  upon 
 every   furprize,   we  unjuftly  queftion  allal^ 
 is  paft ,  and  will  never  reft  in  any  judge- 
 ment, but  are  ftill  calling  overall  again,as 
 if  the  caufe  had  never  been  tryed.    And 
 then  the  judgement  paffeth  according  to 
 our  pre  fern  temper  and  diffiofition,  when  ma- 
 ny oithtCircumjlances  are  forgotten,  and 
 many  of  the  witnejjes  are  out  of  the  way, 
 thatlaftaffiftedus. 
 
 2. Perhaps  wc  judge  (as I  faid  before ) 
 in  the  fit  of  a  pajfion,  of  fear  or  £n>/,which 
 imperioufly  over-rulech  or  difturbcth  rea- 
 [on.  And  then  no  wonder  if  in  our  hafte  we 
 fay  that  all  men  that  would  comfort  us  are 
 lyars.  And  if  with  David,  P/rf/77.3,3,7, 
 8 „  9.  in  the  day  of  out  trouble  ,  our  fouls  do 
 tven  refufetobe  comforted  ,  and  if  we  re- 
 member God  And  are  troubled  more  ,  and  if 
 our  Spirit  be  over-whelmed  in  us  :  when  he 
 holdeth  our  ejes  waking,  and  we  arefs  trsu- 
 bledthatwt  cannot  fyeakj  and  if  wcquefti- 
 on  whether  the  Lord  mil  caft  off  for  ever  ^nd 
 
 will 
 
3  5  *  The  Mi  [chief  of  Self-  ignerdnce^ 
 
 tyill  be  favourable  no  more  :  whether  hU 
 mercy  be  clean  gone  for  ever ,  and  his  pro- 
 rnife  fail  for  evermore  ?  Whether  he  hath 
 forgotten  to  be  gracious,  and  hath  /but  up  his 
 tender  mercies  in  difpleafure-  ?  till  a  calm 
 deliver  us  from  the  miftake  8  and  make  us 
 fay,    £  This  is  our  infirmity  3     We  think 
 
 "'that  God  doth  cafi  off  our  fouls,  and  hide' 
 tth  his  face  from  us  •,  when  our  fvul  is  full 
 of  troubles,  and  our  life  draweth  nigh  unto 
 the  grave  •,    When  we  are  affliEted  and  ready 
 
 ^to  die  from  our  youth  up,  and  are  diftratted, 
 -while  we  fufferthe  terrors  ef  the  Lord:  as 
 he  complaineth  PfalmSS.  $.  14,  15,16. 
 Paffion  judgeth  according  to  its  nature,  and 
 fiot  according  to  truth. 
 
 3.  Or  perhaps  we   judge  ,    when  our 
 
 friends,  ©ur  memory  and  other  helps  are  out 
 
 of  the  way,  and  we  are  deftitute  of  dus 
 
 affiftance. 
 
 4.  Or  when  our  Bodies  are  weJkjzt  Aiftem- 
 
 %  ftred  with  Mtl**choly,  which  reprcfenteth 
 
 *  all  this  in  black  and  terrible  colours  to  the 
 foul,  and  will  hear  no  language  but  C/i>r- 
 fakg*>  miferable^annd  undone.  ]  You  may  as 
 well  take  the  judgement  of  a  man  half 
 drunks  or  half  afleep ,  about  the  greatcfi 
 matters  of  your  lives,  as  to  take  the  judge- 
 roenc  of  Conference  in  fuch  a  ftatc    of 
 
 dif- 
 
And  Benefit  of  Self-aequhtMMct.       3  5  J 
 
 difadvantage,  about  the  condition  of  your 
 fouls. 
 
 6.  Another  hinderartffcto  us  is,  thatw* 
 cannot  take  comfort  frommhe  former  fight  of 
 grace  that  we  have  had  ,  mlefs  we  have  a  con- 
 tinued pre  fent  fight.  AndToallour  labour  in 
 trying,  and  all  our   experiences,    and  all 
 Gods  former   manifeftatiens  of  himfelf  to 
 the  foal  ..are  loft,  as  to  our  prefent  comfort^ 
 when  Qajr  Grace  is  out  of  fight.  Like  tool-  orr* 
 i(h  trava*ers  that   think  they  are  out  of 
 the  way,  ahd  are  ready  to  turn  back,  when 
 ever  any  hill  doth  interpofe,  and  hinder 
 them  from  feeing   the  place  they  go  to. 
 As  if  it  were  no  matter  of  comfort  to  us,  to 
 fay,  I  did  find  the  Evidences  of  Grace  ;  I 
 once  recorded  a  judgement  of  my  fincerity; 
 But  the  former  is  Sill  qucftioned  rather  then 
 the  Luer.  When  with  David  we  (houldcon- 
 fider  the  dajes  of  old  ,  the  years  of  antient 
 times,  and  call  to  remembrance  our  fongsin 
 the  night ,  and  commune  With  cur  hearts  in 
 fuch  a  diligent  fearch ,    and  remembrance 
 of  the  mercies  formerly  received,  Pfal.jj. 
 
 5,6,7. 
 
 7.  Laftly  s  the  operations  of  mans  foul 
 are  naturally  fo  various ,  and  from  corrup- 
 tion arc  fo  confufed  and  fo  dar\,  that  we 
 arc  oft-times  in  a  maze  and  at  a  lofs,  when 
 
 we 
 
3  J4  ^  Mifchitfof  Sclf-ignorarieey 
 
 we  arc  ^^/?  defirous  to  judge  aright :  and 
 fcarce  ^W  where  in  fo  great  diforder  to 
 ftnd  any  thing  that  we  feek;  and  know  it 
 tfsf  when  vjefindit:  fo  that  our  hearts  arc 
 almoft  as  ftrange  to  themf elves  as  to  one  ano- 
 ther-, and  fometime  more  confident  of  other 
 mens  finccrity  then  our  w»,  where  there 
 fs  no  more  matter  for  our  confidence. 
 
 ■tv 
 
 H 
 
 rAving  thus  {hewed  you  the  C**/*/  of 
 J  our  Ignorance  of  our  Sanftifieation  ^ 
 I  fhall  briefly  tell  you  fome  Reafons  that 
 ihould  move  you  to  feektobe  acquainted 
 with  it,  where  it  15. 
 
 i  .The  knowledge  of  God  is  the  moft  excel  • 
 lent  knowledge:  and  therefore  thebeft  fore 
 of  creature  knowledge  is,  that  which  hath 
 the  mofiofGod  in  it.  And  undoubtedly  there 
 is  more  of  God  in  Holinefs  which  is  his  Image , 
 then  in  common  things.  Sins  and  wants 
 have  nothing  of  God  i  n  them  ;  They  muft  be 
 fathered  on  the  Devil  and  J&ur [elves.  And 
 therefore  the  knowledge  of  them  is  good 
 but  by  Accident  ;  becaule  the  knowledge 
 even  of  evil,  hath  a  tendency  to  good.  And 
 therefore  it  is  commanded  and  made  our' 
 duty,  for  the  good  which  htendeth  to.  It  is 
 the  Divine  nature  y   and  Image  within  you 
 
 which 
 
And  Benefit  of  Self -acquaintance.  3  j  j 
 
 which  hath  the  moft  of  Gvd  ;  and  therefore 
 to  know  this^is  the  high  and  noble  know- 
 ledge. To  know  Chrifi  within  us,  is  our 
 happinefs  on  earth,  in  order  to  the  know- 
 ledge  of  him  in  Glory  face  to  face,  which  is 
 the  happinefs  of  heaven.  To  know  God 
 though  darkfj  through  a  glafs9  and  hut  in 
 fart,  (  1  Cor.  1 3. 1 2.)  is  far  above z\\  crea- 
 ture knowledge.  The  knowledge  of  him 
 raifeth,  quickneth  ,  fanftifieth  ,  enlargeth 
 andadvanceth  all  our  faculties.  Icis  life 
 eternal  to  know  God  in  Chrifi  ^  John  17.  3. 
 Therefore  where  God  appeareth  mofi,  there 
 fhould  our  underftandings  be  mofi  di- 
 ligently exercifed  in  ftudy  and  obferva- 
 tion. 
 
 2  r  It  is  a  mod  delightful  I  felicitating 
 knowledge^  to  £hoW  that  Chrifi  is  in  you. 
 If  it  be  delight full  to  the  Rich  to  fee  their 
 wealthy  their  houfes,  and  lands  and  goods 
 and  money  :  and  if  it  be  delight  full  to  the 
 Honourable  to  fee  their  attendance,  and 
 hear  their  own  commendations  and  ap- 
 plaufe-,  how  delight full 'muft  it  be  to  a  true 
 Believer  to  find  Chrifi  within  him  ,  and 
 to  know  his  title  to  eternal  life  f  If  the 
 knowledge  of  full  barns ,  and  much  goods 
 laid  up  for  many  years,  can  make  a  fenfual 
 worldling  fay ^Soul take  thyeafc,  cat^drinf^ 
 
 and 
 
j5  6        The  iJMtfchief of '  Self -ignorance, 
 
 and  be  merry,  Luke  12.  19,20.  Me  thinks 
 xheknowledgeoi  our  intereftin  Chrift  and 
 heaven,  fhould  make  us  fay,  [Thou  haft  put 
 gladnefsin  my  heart,  more  then  in  the  time 
 that  their  corn  and  wine  increafed,  (  that  is, 
 more  then  corn  and  wine  could  put  into 
 thcirs)PfaL4.  7. [Return  unto  thy  Reft  yO  my 
 foul,  for -the  Lord  hath  dealt  bountifully  with 
 thee,  Pfal.  1 16.  7.  ]•  If  we  fay  with.  David, 
 C  Bleffed  are  they  that  dwell  in  thy  houfe  ; 
 they  will  be  ftillprayftng  thee,  ^Pial.84.  4. 
 much  more  may  we  fay  ,  .  £  Bletfed  are 
 they  in  whom  Chrift  dwel/eth,znd  the  Holy 
 Ghcft  hath  made  his  Temple-'  3  theyjhould  be  • 
 ft  ill  praifing  thee  ,  £  Bleffed  is  the  man 
 whom  thou  cheefeft,  and  caufeft  to  approach 
 nntd  thee, that  he  may  dwell  in  thy  courts  :  -we 
 jball  befatufied  With  thegoodnejs  of  thy  houfe, 
 even  of  thy  holy  Temple,  Pial.65.4.  But  th.s  is  v 
 upon  fuppofuion,  that  he  be  fir  ft  Bleffed  by 
 Chrift s  approach  to  him,  and  dwelling  in  him. 
 U  you  ask,  How  it  is  that  Chrift  dtyelletk 
 inm  -,  I  aafwer,  i.Okjeclively,  as  he  is  ap, 
 prehended  by  our  Faith  and  Lcve :  As  the 
 things  or  perfons  that  we  thir\of,  and  Love 
 and  delight  in,  are  faid  to  dwell  in  our  mind/ 
 or  hearts*  2.  By  the  Holy  Ghcft,  who  as 
 a  principle  of  new  and  heavenly  Ltfe,  j$ 
 given  by  Chrift  the  Head  unto  his  mmbtrs  v 
 
 and 
 
And  Bene  ft  of  Self- acquaintance.     3  5  «£ 
 
 and  as  the  Agent  of  Chrift  doth  illuminate, 
 iandifie  and  guide  the  foul.  £  He  that 
 keepeth  hU  commandments ',  dwelleth  in  him, 
 and  he  in  him  '  and  hereby  we  know  that  he 
 abideth  in  us, by  the  fpirit  Which  he  hath  given 
 us  ,  1  Joh.  3.  24.  That  of  Eph.  3.  17.  may 
 be  taken  in  either,or  both  fenics  comprehen- 
 fiyely  ,  That  Chrift  may  dwell  in  jonr 
 heart sb)  faith. ~\ 
 
 3.  Did  you  know  that  Chrift  is  in  you  by 
 his  fpirit,  it  might  make  every  place  and  con- 
 dition comfortable  to  joh  !  If  you  are  alene , 
 it  may  rejoyce  you  to  think  what  company 
 dwelleth  continually  with  yoa  in  your 
 hearts.  If  you  are  wearied  with  evil  company 
 without,  it  may  comfort  you  to  think  that 
 you  have  better  within  •  when  you  have 
 communion  with  the  Saints,  it  is  your  joy  to 
 think  that  yon  have  nearer  communion  with 
 the  Lords  of  Saints.  You  rcay  well  fay 
 with  David,  Pfal.  1 3  9.  18.  [  when  I  awake 
 I  am  frill  with  thee.  ]  Pfal.  16,  8.  /  have 
 fet  the  Lord  always  before  me;  becaufe  he  u 
 at  my  right  hand,  Jfiall  mtbe  moved, 
 
 4.  Did  you  know  Chrift  within  you,  it 
 trould  much  help  you  in  believing  what  u 
 written  of  him  in  the  Gcffel*  Though  to 
 the  ungodly  the  myfteries  of  the  Kingdom 
 of  God  do  feeto  incredible :  yet  when  yoa 
 
 A  a  bt$e 
 
3  5  8       7he  CMifchlefrf  Self-ignorance, 
 
 have  experience  of  the  power  bf  it  on  your 
 foals,  and  find  the  Jmagt  of  it  on  your 
 hearts  9&r.d  the  fame  Ckrift  within  you  con- 
 forming you  to  what  he  commandeth  in  bis 
 word,  this  will  work  fuch  a  fntabltnefs  to 
 the  Go  fpt  I  my  our  hearts,  as  will  make  the 
 work  of  faith  more  eafie.  Saith  the  Apo- 
 ftlc^  i  Joh.4>  14, 16.  [  #/*  have  feen  & 
 do  tefiife  that  the  Father  [ent  the  Son  to  bt 
 the  Saviour  of  the  world  (  there's  their  out- 
 ward experience )  jindxte  have  known  and 
 believed  the  Love  that  God  hath  to  us  :  God  u 
 Love  >,  and  he  that  dweffeth  in  L*ve,  dwelletb 
 in  God,  and  God  in  him :  (There  is  their  Faith 
 confirmed  by  their  inward  evidence  ;  No 
 wonder  if  they  thzx  have  God  dwelling  in 
 them  by  holy  love,  do  believe  the  love  that 
 God  hath  to  them.)  This  is  the  great  advan- 
 tage that  ihtfan&ified  have  in  the  work^  of 
 faith  above  thofe  that  much  excell  them  in 
 difpning^  and  arc  furniihed  with  more  Ar- 
 guments for  theChriftian  verity  •  Chrift  hath 
 his  witnefs  abiding  in  them.The  fruits  of  the 
 fpiritbear  witnefs  to  the  incormptible  fetd% 
 the  word  of  God  ths.t  liveth  and  abideth  for 
 tviry  iPet.1.23.  Theimprefs  on  the  heart 
 bears  witnefs  to  the  fcal  that  caufed  it.  And 
 it  is  not  a  weak  &  uneffeciuai  Argument  for 
 the  Truth  of  the  Gofpel  that  Believers  ufeto 
 
 ferxJj 
 
And  Benefit  of  Self-dtqualntance.     3  J$ 
 
 fetch  from  within,  when  they  plead  the  ef- 
 fefts  of  it  on  their  fouls.  Labour  to  know 
 the  Truth  of  your  fantlification,  that  you 
 may  be  confirmed  by  it  in  the  Truth  of  the 
 mrd  that  fanSifieth  you,  fob.  17.17. 
 and  m&y  rejoice  in  him  that  hath  chofenyou 
 to  falvation,  through  fantlification  of  tht 
 for  it  and  belief of  the  truth,  2  Thef,2.  13. 
 
 5.  If  yon  can  come  to  the  knowledge  of 
 Chrift  within  you,  it  will  be  much  the  eafier 
 to  you  to  trufl  upon  him,  and  fly  to  him  in 
 all  your  particular  neceffities,  and  to  make 
 ufe  of  his  Mcdiatorftup  with  holy  confi- 
 dence. When  others  flic  from  Chrift  with 
 trembling,  and  know  not  whether  he  will 
 fpeak  for  them,  or  help  them,  or  have  any 
 regard  to  them,  but  look  at  him  with 
 ftrange  and  doubtful  thoughts,  it  will  be 
 otherWife  with  you  that  have  affuranec  of 
 his  continual  Love  and  prefence.  Near- 
 »e/i  breedeth familiarity,  and  overcomech 
 ftrangnefs :  Familiarity  breedeth  confi- 
 dence, and  boldnefs :  when  you  find  Chrift 
 fo  neer  you,  as  to  dwell  Vrithin  you,  and  fo. 
 f  articular  and  abundant  in  his  Love  to  you, 
 as  to  have  given  you  his  fpirit,  and  all  his 
 Graces,  it  will  breed  a  fweet  delightful  bold- 
 nefs ,  and  make  you  run  to  him  as  your  help 
 ahdrtftigt^inaU  your  neceffities.  When 
 Aa  2  ji<m 
 
360       The  Mtf chief  of 'Self-tgntrMce, 
 
 you  find  the  great  promife  fulfilled  to  your 
 felves  [^  J  will  put  my  Law  in  their  hearts, 
 and  in  their  winds  -will  I -write  them->  and 
 their  fins  And  iniquities  will  I  remember  no 
 more  J  you  will  £  have  boldnefs  to  enter 
 into  the  Holyefi  by  the  blood  of  feftu  •,  by  the 
 new  and  living  way  which  he  hath  confecrated 
 for  us%  through  the  veily  that  is  to  fay,  his 
 fiejb  •  And  having  an  high  Priefi  over  the 
 looufe  of  God,  yon  way  draw  near  with  a  true 
 hearty  in  full  affuranceof  faitk,  havingyour 
 hearts  ffrinkjed  from  an  evil  confidence, 
 (  or  theconfeience  of  evil)  as  j$ur  bodies 
 Are  Vrajled  (  in  baptifm  )  with  fare  water] 
 Heb.  10.  16,  17, 18,  19,  20,  21,22.  [/# 
 Chrifi  we  may  have  boldnefs  and  accefs  Vritb 
 confidence  by  the  faith  of  him  J  Eph.  3.12. 
 This  intimate  acquaimance  with  our  greac 
 High  Prieft,  that  is  faffed  into  the  Heavens, 
 and  yet  abideth  ^nd  reigneth  in  our  hearts, 
 will  encourage  us  to  hold  fafl  our  frofejfioH, 
 and  to  some  boldly  to  the  throne  ef  grace, 
 thqt  we  may  obtain  mere),  and  find  grace  to 
 help  in  time  of  need^  Heb.  4.  14,  16.  When 
 by  unfeigned  Love,  we  £  knew  that  we  Are 
 of  the  truth,  And  may  affure  our  hearts  before 
 him  y  and  our  Heart  condemneth  us  not,  then 
 "tec  have  confidence  towards  God  •  and  whAt- 
 tver  we  ask^wt  receive  of  him>  becaufe  we 
 
 keep 
 
And  Benefit  of  Self*  acquaint  ance.    361 
 
 keep  his  commandments,  And  do  tfofe  thing* 
 that  are  pleaftng  in  his  fight ,  I  Joh.  3.18, 
 19,20,21,22. 
 
 6.  When  once  you  know  that  you  have 
 Chrifi  Within  you,  you  may  cheerfully  pro* 
 €eed  in  the  way  of  Life  ^  when    doubting 
 Chriftians  that  know  noc  whether  they  are 
 in  the  way  or  not,  are  ftill  looking  behind 
 thew>  and  fpend  their  time  in    perplexed 
 fears,  left  they  are  out  of  the  way,  and  go 
 on  withheavinefs  and  trouble,  as  uncertain 
 whether  they  may  not  lofe  their  labour : 
 and  are  ftill  quefiioning  their  groundwork 
 when  the  building  fhould  go  on.     It  is  an 
 unfpeakable  mercy,  when  a  believing  Soul  is 
 freed    from   thefe    diftrading    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  crown  of 
 life,  when  others  are  ftill  queftioning  whe- 
 ther they  were  ever  regcnerate,and  whether 
 their  hopes  have  any  ground.     We  may  be 
 ftedfaft,  unmoveable  ^always  abounding  in  the 
 wtrk  vf  the  Lord,  when  we  know  that  our 
 labour  is  not  in  vain  in  the  Lord,   1  Gor* 
 15.  58,  We  may  then  gird  up  thtfoins  vf 
 th$  tpind^  and  in  febristy  hope  unto  the  end, 
 A  a  3  for 
 
3  6»       the  CWifchiefcfSelf-igntr/we, 
 
 for  the  grace  that  is  to  be    brought  us,  At 
 the    Revelation   of  frfus    Chrifi.     I   Pec. 
 
 I.  I  J. 
 
 7.  When  you  are  allured  that  you  have 
 Chrifi  within  youy  it  may  preferve  you  from 
 thofe  terrors  of  foul  that  affright  thtw 
 that  have  no  fuch  affurance.  O  he  that 
 knowcthwhatit  is  to  think  of  tfee  intole- 
 rable wrath  of  God,  and  fays^Ifear  lam 
 the  objeft  of  this  wrath,  and  muft  bear  this 
 intolerable  loadeverlaftingly,]  may  know 
 what  a  msrey  it  is  to  be  ajflfarcd  of  our  cf- 
 eapc.  He  that  knows  what  it  is  to  think 
 of  Hell,  and  fay,  [  I  know  not  but  thofe 
 endiefs  flames  may  be  my  portion,  ]  will 
 know  what  a  mercy  itis  to  beaffured  of  deli- 
 verance, and  to  be  able  to  fay,  I  know  I 
 am  faved  from  the  wrath  to  come,  I  Thef. 
 1. 10.  And  that  we  are  met  of  them  that 
 drawback  to  perdition,  but  of  them  that  be- 
 lievt  to  the  faving  of  the  font,  Heb.  10.39. 
 And  that  God  hath  not  appointed  us  to  wrath , 
 but  to  obtain  falvation  by  cur  Lord  fefm 
 Chrifi,  who  dyed  for  ns,  that  whether  we 
 wake  or  fleep,  we  jhould  live  togethtr  with 
 him  ;]  We  may  comfort  our  ftlves  together 
 andedifie  one  another ^htn  we  have  this  af- 
 fnrance,  1  Thef.  5.  9,  10, 1 1 . 
 
 They 
 
And  Benefit  of  Self  acquaintance.  \        35  j 
 
 They  that  have  tele  the  burden  of  a 
 wounded  ffirit  and  know  what  it  is  to  feel 
 the  terrors  of  the  Lord,and  to  fee  Hell  fire  as 
 it  were  before  their  eyes,and  to  be  kept  wak- 
 ing by  the  dreadful  apprehenfions  of  their 
 danger,&  to  be  purfued  daily  by  an  accufing 
 confluence,  fecting  their  fin*  in  order  before 
 them,  tnd  bringing  the  threatnings  of  God 
 to  their  remembrance  ,thefe  perfons  will  un- 
 derftand  that  to  be  ajfured  of  a  Cbrift  within 
 hs,  and  confequencly  of  a  Chrifi  that  is 
 preparing  a  place  \n  glory  for  us,  is  a  mercy 
 that  the  mind  of  man  is  now  unable  ro  va- 
 lue according  to  the  ten  choufandth  part  of 
 its  worth. 
 
 8.  Wereyou  allured  that  Chrifi  himfelf 
 isinjfou^  it  would  fypeeten  fill  the  mercies  of 
 your  lives  :  It  would  affure  you  that  they 
 arc  all  the  pledges  of  his  love  r  And  love  in 
 all,  would  be  the  Kernel  and  the  Life  of  all: 
 your  friends,  your  health,  your  wealth, 
 your  deliverances,  would  be  ftecped  in  the 
 jitarefi  Love  of  Chrifi,  and  have  a  fpiritual 
 frveetnfs  in  them,  when  to  the  worldling 
 they  have  but  a  carnal,  unwholfome,  lufci- 
 ous  fweetnefs  •  and  to  the  doubting  Chrifii- 
 ans  they  will  be  turned  into  troubles,  while 
 they  are  qucftioning  the  Love  and  meaning 
 of  the  giver >  and  whether  they  arc  fent  for 
 A  a  4  gsod 
 
3  6A       The  Mifchkf  cf  Sclf-lgnQrance, 
 
 gooAto  them,  or  to  aggravate  their  condem- 
 nation- and  the  C*mp**y  of  the  Giver  vrill 
 advance  your  eftimation  of  the  gift. 
 Mean  things  with  thc^omparty  of  our  aear* 
 eft  friends  are  fweeter  then  abundance  in 
 their  abftnci.Tohwz  money  in  your  pur  fes, 
 and  goods  in  your  houfcs,andbooks  in  your 
 fhidres ,  and  friends  in  your  near  and  fweet 
 lociety,are  all  advanced  to  the  higher  value, 
 when  you  know  that  you  have  Mo  Chrift 
 in  jotir  hearts  •  and  that  all  thefp  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  tjiofe  mercies  the  foul  would  be  un- 
 comfortable, or  worfe,  if  it  mift  the  pre- 
 tence of  its  deareft  friend  .•  and  in  the  midfl: 
 of  all  would  live  but  asin  a  wildernefs,and  go 
 fceking  after  Chrift  with  tears,  as  Mary  at 
 his  Sepulchre,  becaufe  they  had  taken  away 
 her  Lord  (  as  fhe  thought  )  and  jhe  kne^to 
 not  where  th}y  hadlaihhim,  J  oh.  20.  1 3.  AH 
 mercies  would  be  bitter  to  us,if  the  prefence 
 of  Chrift  do  not  put  into  them  that  Spe- 
 cial iweetnefs  which  is  above  the  cftimate  of 
 fenfe. 
 
 9.  This  affurance  would  do  much  to  fre- 
 ftrveyon  from  the  temftatton  $f  ftnfxal  de- 
 
 lights, 
 
K^iniScntfit  of  Self- acquaintance.       365 
 
 lights.    While  you  had  within  you  the  mat- 
 ter  of  more   excellent  contentment,  and 
 when  you  find  that  thefe  interiour  pleafures 
 are  enemies  to  thofe  which  are  your  happi- 
 nefs  and  lite,  you  would  not  be  eafily  taken 
 \viih  the  bait.  The  pooreft  brutifh  pleafures 
 are  made  much  of  by  them  that  never  were 
 acquainted  with  any  better.    But  after  the 
 fweecnefs  of  affurance  of  the  Love  of  God, 
 how  little  rclifh  is  there  to  be  found  in  the 
 pleafures  that  are  fo  valued  by  fenfual  unbe- 
 lievers 1  Let  them  take  them  for  me,  faith 
 the  believing  foul  •    may  I  but  ftill  have  the 
 comforts  cf  the  prefence  of  my  Lord,  how 
 little  (hall  I  mifs  them  ?  how  eafily  can  I 
 (pare them? 3  Silver  will  be  caft  by,  if  ic 
 be    fee  in  competition  with   Gold.     The 
 company  of  common  acquaintance  may  be 
 acceptable,  tilL  better  and  greater  come  • 
 and  then  they  muft  give  place.     Men  that 
 are  taken  up  with  the  pleafing  entertain- 
 ment of  Chriit  within  them,  canfearce  af- 
 ford any  more  then  a  tranfient  faint Ationot 
 obfervance  to  thofe  earthly  things,  that  are 
 the  felicity  of  the  carnal  mind,  and  take 
 up   its  defircs,   endeavours    and  delight  ^ 
 when   the   foul  is  tempted  to  turn  from 
 Chrift,  to  thofe  deceiving  vanities  that  pro- 
 mifc   him  more  content  and  pleafure,  the 
 
 com- 
 
I $$     The  Mifcbiefef  Self-ignorance^ 
 
 comfortable  thoughts  of  the  love  of  Chrift, 
 and  his  abode  within  us ,  and  our  abode 
 with  him,  do  fenfibly  fcatter  and  confound 
 fuch  temptations.  The  prefence  of  Chrift 
 the  great  Reconciler,  doth  reconcile  us  to 
 tur  [elves,  and  make  us  willing  to  be  mon 
 at  heme.  He  that  is  out  of  love  with  the 
 company  that  he  hath  at  home,  is  eafily 
 drawn  to  go  abroad:  But  who  can  endure 
 to  be  much  abr*ady  that  knoweth  of  fuch  a 
 gueft  as  Chrift  at  home  ?  We  fhall  fay  as 
 Peter,  Job.  6.  68,  69.  £  Lord,  to  whomfhaB 
 we  goe  ?  thou  haft  the  words  of- eternal  life  • 
 and  we  believe  and  are  fure  thou  art  that 
 Chrift  the  fonof  the  ItvingGod.  ]  And  as 
 Matth.  7, 4.  when  he  faw  him  in  a  little  of 
 his  Glory  £  Mafter  it  is  good  far  us  to  be 
 here.  ]  And  if  the  riches  of  the  world  were 
 offered  to  draw  a  foul  from  Chrift,  that  hath 
 the  knowledge  of  his  [fecial  love  and  pre- 
 sence, the  tempter  would  have  no  better 
 "j  entertainment  then  Simon  Magus  had  with 
 Peter,  Ad.  8.20.  Their  money  perijh  with 
 them  that  thinks  Chrift  and  his  graces  to  be 
 no  better  then  money. 
 
 10.  Hew  eajie  and  fweet  would  all  Cods 
 fervice  be  to  you,  if  you  were  ajfured  that 
 Chrift  abideth  in  you  ?  What  delightful  ac* 
 
 cefs 
 
 i 
 
'AiA  Benefit  ef  Sclf-dcquAtnUnce.  3  67 
 
 cefs  might  you  hare  in  prayer,  when  you 
 know  that  Chrift:  himfelf  fpeaksfor  you  /  not 
 as  if  the  Father  hiwfclf  were  unwilling  to 
 do  us  good,  but  that  he  will  do  it  in  the 
 name  and  for  the  fake  and  merits  of  his  fon  : 
 which  is  the  meaning  of  Chrift  in  thofc 
 words  wbkhiecm  to  deny  his  interceflion, 
 Joh,  16.  26.   [  At  that  daj  je  flail  ask^  in 
 \mjname.,  and]  fay  not  unto  yon,  thatlwii 
 pray  the  Father  fur  jqh  :  for  the  Father 
 himfelf  loveth  yon,   becaufe  ye  have  Isved 
 vte,  &cc.  ]'  I  appeal  to  your   own   hearts, 
 Chriflians,  whether  you  would  not  be  much 
 more  willing  and  ready  to  pray  f  and  whe- 
 ther prayer  wou!d  not  be  ifweeter  employ- 
 ment to  you,  if  you  were  fure  of  Chrifts 
 abode  within  you,  and  interceffion  for  you, 
 and  confequently  that  all  your  prayers  are 
 gracioufly  accepted   of   the  Lord  /   you 
 would  not    then  defire  the  \imfociety  of 
 empty  perfons  ^  nor  feek  for  recreation  in 
 their  infipid,  frothy,  insignificant  difcourfe, 
 The  opening  of  your  heart  to  your  hea- 
 venly Father,  and  pleading  the  merits  of 
 bis  fon,  in  your  believing  petitions  for  his 
 faying  benefits,  would  be  a  more  contenting 
 kind  oipleafurc  to  you. 
 
 How  fwect  would  meditation  be  to  you, 
 if  you  could  ftill  think  on  Chrift  and  all  the 
 
 riches 
 
J] 
 
 ith  t 
 
 ) 
 
 3^8     The  Mifchicfof  Self^igmrdnce^ 
 
 riches  of  his  kingdom  as  y*ur  own  ?  cou 
 you  look  up  to  Heaven,  and  fay  wii 
 grounded  confidence,  It  U  wine,  and  there 
 J  muft  abide  and  reign  for  ever  !  could  you 
 think  of  the  heavenly  bofi  as  thofe  that  muft 
 beyourowfl  companions,  and  of  their  holy 
 employment  as  that  which  muft  be  yourw* 
 forever,  it  would  make  the  afcent  of  your 
 minds  to  be  more  frequent,  and  meditation 
 to  be  a  more  f  leaj rant work  :  were  you  but 
 ftffurcd  of  your  Special intereftin  God,  and 
 that  all  his  attributes  are  by  his  Love  and 
 Covenant  engaged  for  your  happinefs,  expe- 
 rience would  make  you  fay,  [in  thcmulti-  it 
 tade  of  my  thoughts  within  mey  thy  comforts 
 do  delight  my  foul ,  Pfal.44.  19.  [_IwM 
 Jing  unto  the  Lord  as  hngM  I  live  :  I  will 
 fmgpraifeto  my  God  while  I  have  my  being  : 
 My  Aleditathn  of  him  /hall  be  (weet  -,  1 
 will  be  gladin  the  Lord,  Pfal.  104.35,  34. 
 Could  you  fay  with  full  afTurancc  that  you 
 are  the  children  of  the  Promifes,  and  that 
 they  are  all  your  own,  how  fweec  would  the 
 reading  and  meditation  on  the  holjfcriptures 
 be  to  you  !  How  dearly  would  you  hvt 
 the  word  /  What  a  treafure  would  you 
 judge  it  /  your  delight  would  be  then  in  the 
 .  Law  of  the  Lord,  and  you  would  meditate 
 in  it  day  and  night ,  Pfal.  1.2.    To  find  fuch 
 
 grounds 
 
And  Benefit  ef  Self- acquaint  ance.     3  6g 
 
 grounds  of  faith  and  hope,  and  riches  of 
 ronfolation  in  every  page,  and  affuredly  to 
 ay,  Allthuitmine,  would  make  you  bet- 
 :er  underftand  why  'David did  indite  all  the 
 1 19.  Pfalm  in  high  commendations  of  the 
 word  of  God, and  would  make  you  join  in 
 m  affe&ionate  expreflions  ,  Pfal.  119. 97  $ 
 98,  99.  O  how  J  hve  thy  Law  !  it  is  my 
 Meditation  all  the  daj :  Thou  through  thy 
 semmandments  haft  made  me  wifer  then 
 mine  enemies,  for  it  is  ever  with  me. 
 
 Sermons  alfo  would  be  much  fweeter  to 
 you,  when  you  could  confidently  take 
 home  the  confolatory  part,  and  ufe  our  mi- 
 niftry  as  a  help  to  your  faith,  and  hope,  and 
 joy  •,  whereas  your  doubts  and  fears  left  you 
 are  ftill  unregeneratc,  will  turn  all  that  you 
 hear,  or  read,  or  meditate  on,  into  food 
 and  fuel  for  themfelves  to  work  upon  - 
 and  you  will  gather  up  all  that  tends  to 
 your  difejuietment,  and  fay,  It  is  your  parr  ^ 
 and  caft  away  ail  that  tendcth  to  your  con- 
 [elation,  and  fay,  it  belongcth  not  to  you  : 
 and  the  rooil  comforting  pafTagcs  of  the 
 word  will  be  turned  into  your  difcomfort  ; 
 and  the  promifes  will  feem  to  you  as  none, 
 while  you  imagine  that  they  are  none  of 
 yours-,  Andthelofsof  your^r*  and  c$m- 
 fort  will  Rot  be  the  worft :  But  this  will  in- 
 
 creafe 
 
37o       7hc  Mifchiefof  Self-ignerMce, 
 
 creafe  your  bacl^wardnefs  ro  dmj  •,  and 
 when  your  delight  in  the  worfhip  of  God  tl 
 gone,  your  inclination  to  it  will  abate,  and 
 it  will  icem  a  burden  to  you,  and  be  as  meat 
 totheftomacks  of  the  ftc^  that  with  the 
 carefulleft  preparation  and  much  intreaty 
 can  hardly  be  brought  to  get  it  down ;  and 
 can  bear  but  little  and  that  which  is  fuited  to 
 their  difeafed  appetites. 
 
 The  lame  I  may  fay  of  the  Sacraments  of 
 the  Lords  /upper.  How  fweet  will  it  be 
 to  you,  if  you  are  a(fured  that  the  fame 
 Chrift  that  is  there  reprefented  as  broken 
 and  bleeding  for  your  fins,  dorh  dwell  with- 
 in yen  by  his  fpirit  /  What  welicome  enter- 
 tainment would  youcxpeftandfind,if  you 
 knew  that  you  brought  the  feafi  and  the 
 Mafier  of  the  feaft  with  you  in  your  hearts  ^ 
 and  had  there  entirely  entertained  him, 
 with  whom  you  exped  communion  in  the 
 facrament  /  How  boldly  and  comfortably 
 would  your  hungry  fouls  then  feed  upon 
 him  /  with  what  refrefhing  afts  of  faith 
 would  you  there  take  the  fealed  promife 
 and  pardon  of  your  fins  /  whereas  when 
 you  come  in  fears  and  doubting,  and  muft 
 take  the  body  and  blcod  of  Chrift  in  their 
 Reprcfentaticns,  with  your  hand  and  mouth, 
 while  you  know  not  whether  you  receive 
 
 him 
 
'And Benefit  ofSelf-acquaivUncc.    371 
 
 him  with  the  heart ,  and  whether  you  have 
 anyfpecial  intcrcftinhim,  Owbat  a  damp 
 ic  cafteth  on  the  foul !  how  it  itifleth  its 
 hopes  and  joys,  and  turneth  the  Sacrament 
 which  is  appointed  for  their  comfort,  into 
 :hcir  greater  trouble  !  It  hath  many  a  time 
 grieved  me  to  obferve  that  no  ordinance 
 doth  caft  many  upright  fouls  into  greater 
 perplexities ,  and  difcouragements  ,  and 
 liftreffes,  then  the  Lords  Supper  •,  becaufe 
 they  come  to  it  with  double  reverence,  and 
 by  the  deufoings  of  their  title,  and  quefti- 
 [>ning  their  preparednefs,  and  by  their  furs 
 of  eating  and  drinking  unworthily,  their 
 fouls  are  utterly  difcompofed  with  perplex- 
 ng  paffions,  and  turned  from  the  pleafant 
 ^xercife  of  faith,  and  the  delighful  enter- 
 :ourfe  that  they  fliould  have  with  God  -9  and 
 :hey  are  diftempered  and  put  out  of  relifli 
 :o  all  the  fweetnefs  of  the  Gofpel  :  And 
 :hen  they  are  frightened  from  the  Sacra- 
 ment by  fuch  fad  experiences,  and  dare 
 come  thither  no  more,  for  fear  of  eating 
 judgement  to  themfelves-  And  fhould 
 notChriftians  labour  to  remove  the  caufe 
 sf  fuchmiferabledifhradting  fears,  that  fo 
 much  wrong  both  Chrift  and  them,  and 
 :o  recover  their  well-grounded  peace  and 
 comforu' 
 
 1 1 .  Your 
 
37 1        iw  Mtjehtcf  ej  ztij-tgtiOtMet^ 
 
 II.    Your  Love   to   God,  which  is   the 
 Heart  and  Life  of  the  new  creature,  doth 
 (o  much  depend  upon  your  knowledge  ef  his 
 love  te  you,  as  fliould  make  you  much  more 
 defirousof  fuch  a  knowledge.      Love  is  the 
 end  of  faith  •  and  faith  the  ty*y  to  Love. 
 So  much  of  Love  as  is  in  every  duty,  fo 
 much  ht>Hnefs\s\vi\i,  and  no  more.     LvVe 
 is    the  fum    of  the  commandments*      It  i$ 
 the  fulfilling  Of  the  Z/w,   Rom.  13.  10.' 
 Mat.22;37.  Mark  12.33.  Though  God  loJ 
 ved  us  firfi,  as  purpofing  our  £*W,  before 
 we  loved  him,    1   J  eh.  4.9.10.  And   we 
 therefore  Love  him,  becaufe  he  firfi  loved 
 hs,  v.  19.  Yet  doth  he  Love  us  by  compla- 
 cency and  acceptance,  becaufe  w  /$zy   ffo 
 Father  and  the  ion  :   Job.  16.27.    \_For 
 the  Father  himfelf  lovethyonybecaufe ye  have 
 loved  me ,  and  have  believed  that  I  came  ent 
 fromGod.~]  And  what  will  more  effectually  ^ 
 kindle  in  you  the  fervent  Love  of  Chrift^ 
 then  to  knew  that  he  leveth  you,  and  dwel- 
 hth  in  you  f  All  this  is  expreft  by  Chrift 
 himfeft,  in  Job  14.20.21,22,23.  [At  that 
 day  ye  fhall  kjtovp  that  J  am  in  my  Father  , 
 and  y  tin  in  me,  and  I  in  you  :  He  that  hath 
 ny  commandments  and  keepeth  them,  he  it  u 
 that  leveth  me ;  and  he  that  loveth  mc,jball 
 be  lovedof  my  Father,  and  J  will  love  him, 
 
 **4 
 
And  Benefit  of  Self- Acquaint anct.    373 
 
 ^ndwiltmamfefiptyftlf  untohim »   If 
 
 a  man  love  me,  he  will  keep  my  word,  and  my 
 Father  will  love  him,  and  we  will  come  un- 
 to trim,  And  m*kf  cur  abode  with  him.  ] 
 1  Cor.  8.  3.  //  any  m*n  love  God,  the 
 l*we  isknoVw  of  him}  with  a  knowledge 
 of  ipecial  Love  and  approbation.  This  is 
 no  difparagement  to  faith  ^  whofc  nature 
 and  ufe  is  to  worl^  by  Love,  Gal.- 5.  6. 
 What  a  man  Liveth,  fuch  he  is.  The  Lwe 
 is  the  man.  Our  Love  is  judged  by  our 
 Ufa  as  the  eaufc  by  the  cfifeft  :  biic  the 
 Life  is  judged  by  the  Live,  as  the  fruits  by 
 the  tree,  the  eff efts  by  tht  caufe.  [  Mores  au- 
 tem  noftri  non  ex  ee  •,  quod  quifefue  novit,  fed 
 ex  c*  quod  diligit%  dijudicari  folentinec  f ad- 
 ust bonos  vel  malos  mores %  niji  bo'ni  vel  matt 
 amores~\  faith  Augufiine;  that  is^Our  man* 
 ners  are  not  nfedto  be  judged  cf  according  to 
 that  which  everfman  tyoweth,  but  according 
 to  that  which  he  loveth  :  It  is  only  good  or  evil 
 Uve,  that  ntaketh  good  or  evil  manners •! 
 If  PLto  eould  fay  ( as  Augr.ftine  citcth 
 him,  lib.S.  deCivit.Dei)  Hoc  eft  Philofd- 
 pharij  [cilice t  Deum  aware ;  To  be  a  Philo- 
 sopher, is  to  Love  God.  ~]  Much  mote  fhould 
 wc  fay,  Hoc  eft  Chriftianum  agere9  this  ii 
 the  doElrine  and  the  work^  of  a  Chriftian,  even, 
 the  Live  of  God.  Indeed  it  is  the  Wit  of 
 B  b  the 
 
374        7he  <-Mi [chief  of  Selfignortnct, 
 
 the  Redeemer,  to  recover  the  her.rt  of  man 
 to  Gody  and  to  bring  us  to  Love  him  by 
 repreftnting  him  to  us  as  the  wtofi amiable 
 fuitableobJQ&of  our  Love  :  And  theprr- 
 feUion  of  Love,  is  Heaven  it  felf.  £  <9;«- 
 gum  janlli  amoris,  (*'*£.  Bernard.  ^  ^*d/» 
 dulciter  capis  \  gloriofe  hiejueas,  fuaviter 
 prewis,  deleft  ant  tr  cneras,  fvrtiter  ftringis, 
 prudent er.  erudis  /]  that  is  |  Theyoakjof  holy 
 Live,  O  hew  fyeeetly  deft  thou  furprine  ? 
 how  glorioufly  doft  thou  inthrall  ?  hoVc  pie- 
 [cmly  doft  thou  prefs  ?  hovt  delightfully 
 doft  thou  load  ?  hoV?  ftrongly  doft  thju 
 bind  f  how  prudently  doft  theurin- 
 ftrutl  ?  ]  £  O  f<elix  amor  ex  quo  oritur  ftre- 
 nuitas  moruntjfuritas  afftclionum,  fubtilitts 
 tetellcftuum,  deftderiernm  fantHras>  operum 
 cUritas,  virtu:  um  facunditas,  weritorum 
 dignity,  prtmiorum  f ub  limit  04  j  [  O  happy 
 L*vt\  frcr/i  -which  arifetb  the  flrength  cf 
 manners,  the  purity  of  trillions ,  the  fuhilry 
 cf  ititeilt&s,  the  farclity  of  deftres%  the  ex- 
 celhncy  of  rrorkj)  the  fruitfujnefs  of  Vir- 
 tue s  j  he  digtfity  of thfert  s  the  ytiblimity  cf  the 
 reward!  1  I  appeal  to  your  own  conicicnces 
 Chnfiians;  would  you  not  think  itafo/c- 
 tafie  of  Heaven  upon  earth,  if  you  could 
 bur  Love  Cod  as  much  as  you  deftre  ?  would 
 any  kind  of  life  that  you  ew  imagine, be 
 
 fo 
 
And  Bencpt of  beif- acquaintance.      375 
 
 fo  dtfirabl:  and  delightful  to  you  !  Would 
 any  thing  be  more  acceptable  unco  God  ! 
 And  on  the  contrary,  a  foul  without  the 
 :  of  God,  isworfe  then  a  Cwpfe  with- 
 out af&t:l.  If  any  m*r.  l,z:  not  the  Lfrd  J  e  fits 
 C.hriftjtt  him  (  t ,  1  Cor 3 
 
 16.  22. 
 
 And  do  I  need  to  rell  you  what  a  pou\  1 
 ifttl  incentive  it  is  to  Z^v,  to  tyim  that  you 
 gfc  belovrdth  will  BiaJlc  Cir/)r  much 
 more^.rrftf  jr**,  to  kjrow  how  dear  you  are 
 to  him.  Whac  is  faid  of  t.ff>Mive  L:ve  ;;.~ 
 #/,  may  partly  be  faid  of  attractive  Love  %k 
 Cbrifi.  Ecclef.  8.  7,  Iviany  waters  canmt 
 quench  Love,  neither  can  the  fuods  droWn  it  : 
 no  riches  can  p urch a fe  what  it  can  attrad  - 
 when  you  find  that  he  halfr*you  as  a  feal 
 upon  his  arm  and  heart ,  v.  o.  and  that  yea 
 are  dear  to  him  as  the  apple  of  his  eye  ± 
 what  holy  flames  will  this  kindle  in  your 
 breafl  !  If  it  be  almofi  imfajfibU  wi:h  your 
 equals  upon  earth  not  to  Love  them  tk 
 L'jve  you  (which  Chrift  tellech  you- than 
 even  Publicans  will  *fo,Mactb.  5.  46.)  how 
 much  more  fhould  the  L-.ve  of  Chrift  con- 
 ftrain  m  abundantly  to  Love  him,  when 
 being  infinitely  above  U9,  his  jL&mt  defcend- 
 eth,  that  oitrs  may  afcend  !  His  Love  purs 
 forth  the  hand  from  heaven,  to  fetch  us  up, 
 Bb  2  ' 
 
32  &       The  Mifchief  of  Self -ignorance, 
 
 O  Chriftians,  you  little  know  how  Sa- 
 tan wrongeth  you, by  drawing  you  to  dcr.j% 
 or  doubt  of  the  fpecial  Love of  God.  How 
 can  you  Love  him  that  you  apprehend  to 
 he  jour  enemie,  and  to  intend  jour  mine} 
 Doubtlefs  not  io  eajilj  as  if  you  knoVv  him 
 to  be  your  friend,  lnreafon  is  there  any 
 likelier  way  to  draw  you  to  hate  God,  then 
 to  draw  you  to  believe  that  he  hateth  jctt  ? 
 Can  your  thsughtsheyleafant of  him  ?  or 
 your  fpeeches  of  him  fweet  ?  or  can  you 
 attend  him j  or  draw  near  him  with  delight, 
 while  you  think  he  hateth  jgh%  and  hath 
 decreed  your  damnation  ?  you  may  fear 
 him,  as  he  is  a  terrible  avenger  ^  and  you 
 may  confefs  his. judgements  to  be  juft  : 
 but  can  you  amicably  embrace  the  confuming 
 fire  ard  love  to  dwell  With  the  tver  fa  fling 
 burnings  I 
 
 O  therefore  as  ever  you  would  have  the 
 Love  of  God  to  animate,  and  fax£lifie,iLn& 
 delight  your  fouls,  ttudy  the  greatnefr  of 
 his  Love  io  you,  and  labour  with  all  poffi- 
 blcfpeed  and  diligence,  to  find  that  (Thrift 
 by  his  fpiric  ts  wirhrn  you.  It  rs  the  whole 
 rrcrk^of  fanEtificatio*  that  Satan  wonlddc- 
 ftro\  or  weaken  by  your  doubts  :  And  it 
 is  the  whole  wvrl^cf  fanttificAticn  that  by 
 Love  would   be   promoted,  it  you  knew 
 
 your ' 
 
 j 
 
And  Benefit  of  seif-dcqudtntdnce.      377 
 
 your    intereft    in   the    Love     of    ChrifL 
 12.  It  is  the  knowledge  of  Chrifi  dwel- 
 ling in  yon  ,and  fo  of  the /fecial  Love  of  God 9 
 that%iuft  acquaint  joh  with  a  life  of  holy 
 Thantfulnefs  and  prafe.     Thelc  highefl  and 
 wofl  acceptable  duties,  will  be  out  of  your 
 reach  if  Sacan  can  hide  from  you  that  mer- 
 cy which  muft  be  the  chiefeft  matter  of  your 
 Thanksgiving.     Will   that  foul  be  in  tnne 
 for  the  high  praifes  of   the    Lord,    that 
 thinks  he  meaneth  to  ufe  him  as  an  enemy  ? 
 Can  you  look  for  any  cheerful  thanksgiving 
 from  him  that  looks  to  lie  in  hell  i    will  he 
 not   rather    cry    with  David,  Pfal.6.  5. 
 £  In  death  there  is  no  remen  brance  cf  thee  : 
 in  the  grave    who  fhall  give  thee   thankj  ? 
 Pfal.  30.  9,    What  profit  is  there  In  my  bloody 
 when  I  go  down  to  the  pit  ?   JbaU  the  dpzft 
 •praifc  thee  f  fhall  it  declare  thy  truth  ?  ]]   (hall 
 the  damned  praife  thee ,  or  (hall  they  give 
 thee  thanks   il^t  muft  be  fcorched  with 
 the  flames  of  thine  indignation  ?   Can  you 
 expeft  that  Joy  fhould  be  in  their  hearts, 
 or  cheerfptlnefs  ir.  their  countenances,  or 
 praifes  in  their  mouths,  that  think  they  arc 
 Reprobated  to  the  fire  of  Hell  ?  Undoubt- 
 edly S*tan\sr.ot  ignorant,  that  this  is  the 
 way  to  deprive  Godot  the  Service  which  it 
 moft  acceptable  to  him,  and  you  of  the  flea- 
 Bb  3         -         fierce 
 
378        The  UHifchicf  of  Self-ignorance, 
 
 f nres  of  fo  fweet  a  life.  And  therefore  he 
 that  envyeth  both%  Will  do  his  werft  to  damp 
 your  fpirtts ,  and  breed  uncomfortable 
 doubts  and  fears,  and  wrongful  fusions 
 in  your  minds.  Whereas  the  Knowledge 
 of  yourintcreft  in  Chrift,  would  be  a  con- 
 tinual ftorehoufc  of  thankfgiving  and 
 praifc,  and  teach  your  hearts  as  well  as 
 your  tongues,  to  fay  with  David^  [  Bif- 
 fed is  the  man  rrhofe  tranfgreffion  is  forgiven  9 
 (i  fin  is  covered  ;  Bltffed  is  the  mar, 
 into  Whom  the   Lord  impmeth  n A  iniquity t 
 
 .  in  tyhofe  sfirit  there  is  no  guile.  - — 
 
 Be  gUdin  the  Lord,  and  re'jqce  ye    Righte- 
 .    a  %  A  [bout  for  jo  j  all  ye  that  art  np- 
 t  in  ke.rrt.  \     PJa!.  32.  1,2,  11.   Bltfs 
 Loid  O  my  foul,  and  all  that  h  withw'me 
 tie/ s  his  holy  name  :   Bltfs 'the  Lord  O  t%y 
 foul.,  rget  net  all  his  benefits  :    Wh* 
 
 fcrgiveth  all  thine  iniquities,  PVhdhetlethaH 
 thy  difeafes  :  Who  redetmeththy  life  from 
 dtftruElion,  and  creVpnetb  thee  with  loving- 
 hndnefs and  tender  mercies,  Pfal.  J  03.  I,  2., 
 3,4.3  0  Lord,  my  God,  I  cried  ur.to  thee, 
 mid  thou  haft  healed  me  :  0  Lord  thou  haft 
 bfpUght  Kp  my  foul  from  the  grave  ^  thou 
 haft  kjVtme  alizr  that  I  JbonU  not go  down 
 fo  the  pit  -,fmg  tmto  the  Lord,  0  je  faints  of 
 his,  and  nVe  tl.vvks  at  the  remembrance  of 
 
 ms 
 
his  ho  line fs  :  for    his  anger  endure  th  but 
 for  a  moment  :  in  Ins  favour  ts  life,  Pin!. 
 30.  2,3,4,  5«     Thanksgiving    would     be- 
 th^vfry  pu'fe  and  breach  of  your  ttflTurance 
 of  Chrift  dwelling  in  you.     You  would  fay 
 with  fanl*  Eph.  1.  3,4    Blejfel  be  the  Cvi 
 and  Father  cf  our  Lord  jefus  Chrift,  who 
 bath  blrffed  as  with  all  spiritual  blejfings  m 
 celeftials  in  Chrift  '    According  as  he  hath 
 cbofen  us  in  him  before  the  foundation  of  th? 
 world,  that  we  Jhuutd  be  holy  ^nd  blafnelejs 
 \  before  him   in  Lov:  :    having  predeftinated 
 us  to  the  adaption  of  children  by  Jtfm  Chrift 
 to  himfelf  according  to  the  good  pleufnre  of 
 his  will ,    to   the  fraife  of  the  gforj  §f  his 
 grace,  wherein  he  hath  made  tu  accepted  in 
 the  beloved  •    In  tyhom  we  have  reder/ipticn 
 through  his   Hood,  the  remiffton  &f  fins^  ac- 
 cording to  the  riches  of  his  gract,  wherein  he 
 hdth  abounded  tow  rJ#i,&c.j|  Thus  faith 
 and  affurancc^  as  they  Lave  an  unfpeakable 
 ftore  to  work  upon,  fo  it  is  natural  to  them 
 to  expatiate  in  the  fraife  of  our  Redeemer, 
 and  to  delight  in  amplifications  and  comme- 
 morations of  the  ways  of  grace.    Juftfo 
 dorfo  Peter  begin  his  firft  Epiftle   [_BUffedhe 
 the  God  and  Father  of  our  Lord  fefus  Chrift  t 
 which  according  to  his  abundant  mercy  bath 
 begotten  u*  again  unto  a  lively  h&pe>  by  the 
 Bb  4  refnrretlion 
 
3oo        *vz  mijcmcj  vj  Jctf-jgnirAnce, 
 
 refnrrc  Ellon  of  J  ejus  C  hrifi  from  the  dead,  '\ 
 to   an  inheritance  incorruptible,   r.ndtfded^    ! 
 that  fadetb    not  away,  referved  in  Heaven 
 for  y<?u  vho   are  k^tpt  by  the  power  of  Ge.i 
 through  faith  unto  falvaticny  ready  to  be  re'  \ 
 vealed  in    the  lajt  tiwe,  vr  herein  ye  greatly 
 re  Joyce,  &cv 
 
 No  wonder  if  the  Heirs  of  Heaven  be  j 
 inclined  to  the  language  and  the  werk^  of  , 
 Heaven.  I  think  there  arc  few  of  you  tint  : 
 Would  not  rejoice,  and  by  your  fpeech%  and 
 countenance  exprefs  your  joy,  if  you  had 
 tffurancebut  of  the  dignities  and  domini- 
 onsof  this  werld.  And  can  he  choofe  but 
 exprefs  his  fey  and  Thankfulnefs,  that  hath 
 afjurance  of  the  crown  of  life  ?  What  fra- 
 grant thoughts  fhould  poftefs  that  mind 
 that  knoweth  it  felf  to  be  pofTcffed  by  the 
 Spirit  of  the  living  God/  How  thankjull 
 will  he  be  that  knows  he  hath  Chrifi  and 
 Heaven  to  be  thankfull  for  /  What  fweec 
 delights  fliould  fill  up  the  hours  of  that 
 manslife,  that  knows  the  fon  of  God  li- 
 veth  in  him,  and  that  he  (hall  live  in  Joy 
 with  Chrift  for  ever  /  How  gladly  will  he 
 fyeexercifed  in  the  praifesot'  his  Creator, 
 Redeemer  and  Sar.ftiHer,  that  knows  it 
 nwftbehis  work  for  ever  ?  No  wonder  if 
 this  fey  be  a  ftrtngerio  their  hearts,  that 
 
 are 
 
And Btn(ptof  Setf-acf[natM/Mce.      32; 
 
 arc  Grangers  to  Chrift ,  or  ftrangers  to  their 
 tmcrtft  in  his  love  :  No  wonder  it  they 
 have  no  hearts  for  thefc  ccleftial  works ttlr*t 
 have  no  fart  in  the  ctlcftial  inheritance ,  or 
 thtxknovp  »o*  that  they  havcany  part  therein. 
 How  can  they  joyfully  give  thanks  for  chat 
 which  they  know  not  that  they  have  or  ever  * 
 fia/l  have, or  have  any  probability  to  attain! 
 
 But  to  that  man  that  is  afurcA  of  Chrlfi 
 within  him,  Heaven  and  Earth  and  all  their 
 itore  do  offer  themfelves  as  the  matter  of 
 h\sThankjy  and  do  furnifh  him  with  provi- 
 sions to  teed  his  Praifes.  What  a  fhamc  is 
 it  that  an  affured  heir  of  Heaven  (hould  be 
 fcantand  barren  in  comfort  to  himfelf,  or  in 
 Th*nks  and  Prai/e  to  fefus  Chrift,  when  he 
 hath  fo  full  a  heap  ot  Love  and  mercy  to 
 fetch  his  motiyes  from,  and  hath  two  worth 
 to  furnifh  him  with  the  preciowfeft  materi- 
 als ;  and  hath  no  lefs  then  Infinite  goodnefs 
 even  Cod  himftlf,  to  be  the  fuhjeS  of  h;s 
 Praife  I  £  Ogive  thankj  unto  the  Lord,  for 
 he  ugeod  :  because  his  mercy  endureih  for 
 ever:  Qvjh&z  eyet  Others  do)  Let  ifrael 
 fay,  let  the  hovfe  of  Aaron  fay,  let  them 
 that  fear  the  Lord  fay ,  that  hu  mercy  endtt* 
 reth  far  ever,  Pfa!.  1 1 8.  I,  2,  3,4.  The 
 knowledge  of  our  Intereft  fitteth  us  for. 
 his  praife.     [  Pfal.  1 1 8.  28.  [  Thou  art  my 
 
 God 
 
Gcd,?.r>d  I  will   praife  thie  :    thou  art  mjf 
 God,  I  trill  exalt  thee.  J      Pfal.  1 1 6.  I  6,  1 7. 
 £  0  Lord,  truly  I  am  thy  fervant,  I  am  thy 
 fervant,  and    the  f$n  of  thir.e  handmaid   : 
 thou  haft  loofed  my  bonds  5   /  will  <>ffer  to 
 thee  th;  facrifice  of  than  ^giving,  and  will 
 0     call  upon  the  nam:  of  the  Lord  ?  ]  His  Praife 
 is  for     [_  the  Congregation  of   his   Saints, 
 Pfal.  I41.  I,  2.  Let  Ifracl  re  Joyce  in  him  that 
 made  him  ;  let  the  children  of  Zton  he  joy- 
 ful in   their    King]       pfal.  148.   13,14. 
 £  L?t  them  praife    the    name  of  the   Lord  • 
 for  his  name  alone  is  excellent  :  his  glory  is 
 above  the  earth  and  heaven.      He  alfu  exalt- 
 eth  the  horn  cf  his  people  •,  the  Praife  of  aid 
 his  Saints,  even  if  the  child  en  of  Ifrael,   a 
 people  near  unto  biw>\\      Pfal.  132.  16.    J 
 will  alfo  cloath  his  priefts    With  falvation, 
 ani  his  Saints  (ball  (bout    aloud    for   j  yj 
 Praife  is  a  work  lb  proper  for  the  S  ints^ 
 and  Thanksgiving  mult   be  fed    with    the 
 knowledge  o\  your  mercies ,  that  Satan  well 
 knowech,whachefhallgccbyir,  and  what 
 you  will  lofe,  if  he  can  but  hide  your  mer- 
 cies from  you.     The  height  of  hs  malice 
 is  againft  the  Lord,  and  the  next  is  agvnft 
 you  :  and  how  can  he  fhew  ic  more  then 
 by  drawing  you  to  rob  God  of  his  Thanks 
 and  Praife,  when  he  hath  bleffcd  and  en- 
 riched 
 
Ana  DCmjiL  vj   *cij- anjm**Hiam,€m 
 
 riihed  you  with  tl  fell  of  his  pierciej  ! 
 
 Labour  therefore  Chriioans  to  ^w  that 
 y*>U  have  tha  that  ruay  be  the  Mat- 
 
 ter and  C>*/"<  pf  fo  twect  and  acceptable  an 
 employment      as   the     I'rs.ift:     if    -. 
 
 13.  Moreover, you (hould confider  thac 
 without  the    knowledge    of  jjur  intertfi 
 drift, jch  cannot  live  to  the  hwonref  joxr 
 
 :tn,cr,  in  fuch  a.  mtdfurt  as  the  Gcjpcl, 
 ioikreqnirt*  'llcexedltxcy  oi  GcffJ  mer- 
 cies will  b<  veiled  and  obicured  by  you,  and 
 will  noc  be  revealed  and  honoured  by  J 
 lives.    Your  t$w  and  pacy  dejefted  lpjgi($ 
 will  be  a  difhonour  to  the  faith  a:;d  h*p%t  of 
 the  Saints,  and  to  the  GUriotu  inhtrkt 
 of  which  you  have  fo  full  a  profpevt  in 
 the  prmifor.     \i  yeu   take  the  / 
 Prince  in  his  infancy,  aid  r.  ,  ?,$ 
 
 tht  [on  of  a  pLwJZ&<t  he  v.'iil  noi  live  to 
 tie  honour  of  his  birth,  which  he  is  rigc 
 acquainted  with.  The  hnrs  cf  Jfepvim 
 that  k?ow  Tiotthemfilvcs  to  be  ft.cl\  may  jive 
 like  the  hems  of  Heaven  as  to  utrigktvfs 
 and  humility  •  but  not  in  the  hijfiKtbaxt 
 fy,  nor  in  the  ciuregious  Icldncjs,  which 
 becometh  Zjteli&rir*  What  an  Mr/^^J  and 
 dijhonsur  is ;to  our  Redeemer,  that  when  he 
 hat&  done  and  faffcred  fo   much  to  make 
 
 L'S 
 
384        ?he  Mi  [chief  ef  Self-  ignorance y 
 
 us  happy,  wefhould  walk  as  heavily  as  if 
 he  had  done  nothing  for  us  uc  all  !  And 
 when  he  ha:h  fo  fuliy  fecured  us  of  tvtr* 
 
 lafting  happinefs,  and  told  us  ofitlo  cm- 
 pre  fly  that  our  Joy  may  befall,  we  fhould 
 li\eas  if  the  Gcf pel  were  net  theGofpel,  and 
 fuih  things  had  never  been  pr&mifed  or  re- 
 vealed I  When  Heaven  is  the  Objeft,  and 
 thepromife  of  God  is  the  groundwork  of 
 our  faith,  we  (hould  live  above  all  earthly 
 things,  a<>  having  the  honours  and  pleafures 
 of  the  world  under  our  feet ,  accounting 
 all  z^Lfs  and  dung  for  the  excellency  of  ti>e 
 knowledge  of  fefvsChrift,  Phil.  3.  8,  whom 
 we  (hould  Uve  though  we  have  not  (ecn  him^ 
 in  whom  though  now  w r  fee  him  not ,  yet  be- 
 lieving we  fhould  rejojee  with  joy  nafftaka* 
 bit  and  fall  of  glory  ^  as  thofe  that  mufi 
 receive  the  end  of  their  faith,  the  falvationof 
 cur  fouls']  1  Per.  1.8,9.  A°d  how  can 
 we  do  this,  if  we  are  fiill  queftioning 
 the  Love  of  Chrift ,  or  our  intereft 
 in  it/ 
 
 Believers  (hould  with  undaunted  refo- 
 lution  charge  through  the  armies  of  tem- 
 ptation, and  conquer  difficulties,  and  fuflfer 
 '  for  the  name  of  Chrift  with  joy  •  account- 
 ing it  a  Icjfed  thing  to  be  perfecuted  for 
 righteoufnejs  fake,  becaufe  that    theirs  ii 
 
 the 
 
yyind  Benefit  of  Self- acquaintance.        3  85 
 
 the  kingdom  of  Heaven  :  Becaufe  of  the 
 greatnefs  of  the  Reward,  they  fhould  re 
 fyci  and  be .  exceeding  gUd  ,  Match.  5. 
 io,  12.  And  how  can  they  do  this,  thac 
 believe  not  that  the  Reward  and  Kingdom 
 will  be  theirs! 
 
 The  fcys  of  faith,  and  confidence  on  the 
 promife  and  ftrength  of  Chnft,  fhould 
 overcome  all  inordinate  fears  of  man> 
 \_  For  hi  hathfaid,  J  "frill  never  fail  thee  nor 
 forfake  thee.  $0  that  we  may  boldly  fay  ^The 
 Lord  u  my  heifer ,  and  1  wi'l  nor  fear  what 
 man  fh all  do  unto  me%  Heb.  13.  5.6.  And 
 how  can  we  do  this,  whilc,we  are  queftion- 
 ing  our  part  in  the  Chrift  and  promife  that 
 we  fhould  thus  boldly  truft  upon  ! 
 
 14.  Laftly  confider,  that  the  knowledge 
 of  your  part  in  Cbrifi,  may  make  all  fuf- 
 ftrings  eafie  to  yon.  You  will  be  fo  much 
 fatisricd  in  God  your  portion,  as  will  abate 
 the  defiresy  and  drown  the  Joys  and  forrows 
 of  the  world.  You  will  judge  the  fvffer- 
 i*gs  of  this  prefent  time  unw  rthj  t9  be 
 emparedto  the  Glory,  that  JJjall  bercvealed 
 inns  Rom. 8.  18.  You  will  chooferather 
 to  \v§er  trillion  with  the  people  of  (jod, 
 then  to  enjoy  the  pleafttres  of  fin  for  a  [ca- 
 fe* ►  efleemingthe  reproach  of  Chrift  greater 
 riches    then   the    treafures  of    the  vvorid, 
 
 as 
 
?6        7 he  M  [chief  of  Self-ignorance, 
 
 A%  having  rcfficl  to  the  recommence  of  re- 
 ward, Herb,  U.  25,  26.  All  this  mmft  be 
 done,  and  wilt  be  done  by  true  Min 
 ih&t  hav*  an  affitrance  of  their  own  fince- 
 rity  j  1  hey  «f*J0  and  will  for^\p  all  and 
 tfkj  »p  the  Crvfsand  follow  Chrift,  in  hope 
 bf  a  Reward  in  Ht\(V:n,  as  tc  is  offered  them 
 in  the  Gofpc\,  when  thej  kn°^  their  fpecial 
 incereft  in  it.  For  thele  are  Chrifls  terms 
 which  he  impofesh  on  all  that  will  be  his 
 Diiciples,  Z/^.  14.33.  &  18.22,24,25. 
 But  you  may  certainly  perceive  that  iC 
 will  be  much  more  eafte  to  part  with  all,  and 
 undergo  and  do  all  this,  wen  we  have  the 
 great  encouragement  of  our  ajfured  inetrefi, 
 then  when  we  have  no  more  but  the  com- 
 mon offer.  To  inftance  in  fome  particu- 
 lar?. 
 
 1 .  Do  you  live  where  ferious  Godline/s  is 
 •  derided,  and  you  cannot  obey  the  word  of 
 Ged,  and  fcej^  f.rft  the  Kingdom  of  God, 
 dnd  its  right eonfnefs,  without  being  made 
 ihtvottmvn  [corn,  and  ci  c  daily  jeaft  and 
 by-word  of  the  company?  Let  it  be  fo  : 
 \\  you  knoty  that  you  have  Chrifi  within 
 ,  and  are  fecured  of  the  everlafting 
 %js\  wll  you  feel,  will  yon  regard  fueh 
 things  as  thefe  '  (hallihrj^j?  of  a  dulra- 
 (ied  ir.'.ferable  fooL  abaft  the  j^  of  vour 
 
 r  (Cured 
 
And  Bern  fit  tfSelf-itq'tointdnci*     387 
 
 'ffurtd  happinefs  ?  Princes  and  noblemen 
 will  not  forfake  their  dominions  or 
 Lord-fiips^  nor  caft  away  the  efteem  and 
 comfort  ol  all  they  have,  becaufc  the  poor 
 do  ordinarily  reproach  them  ss  Proud, 
 unmerciful  opprefTors.  They  think  they 
 nay  bear  the  words  of  the  -milcrablc,  while, 
 they  have  the  the  pleafure  of  profp^tfyi 
 And  fhali  not  y*e  give  lofcrs  leave  to 
 nlke  ?  Wc  will  not  be  mocks  out  of  the 
 cethfort  of  our  health  or  wealth,  our  habita- 
 tions or  our  friends :  and  (hall  we  be  mockt 
 out  of  the  comfurt  of  Chrift&nd  of  the  pre- 
 sence of  the  comforter  himfelf  /  If  they 
 that  romtl^d deride  jot*  for  haviog  deaths  :. 
 and  they  that  are  out  of  doors  in  the  celd 
 and  rain,  deride you  that  are  warm  and  dry 
 withthin  ;  or  they  that  are  fick^  deride  you 
 for  being  well,  this  will  but  make  you  more 
 fenfible  of  your  felicity,  and  piety  then 
 that  have  added  fuch  fdij  to  their  wants  • 
 fo  williti*<rrM/>ihe  fenfe  of  your  felicity  j 
 to  find  that  you  ape  poflfeffrd  of  fo  uflfpeak- 
 ableamcrcy,  wh  it  h  others  have  no:  fo  far 
 taftedofas  to  know  its  worth.  l/jc/»  have 
 the  feafi,  you  may  bear  the  words  of  fay 
 reified  mnhappj  feu's,  that  fpeak  againit  it 
 becaijfethey  wire  it  not  :  If  you  are  m  your 
 fathers   arms,  vou  ray   bsar   the  fcorns 
 
 of 
 
3 38      The  Mi\cbief  of  Suf'tgntrance, 
 
 of    fuch    as    ftand    without    the    doors. 
 
 2.  If  you  have  the  contradictions  and 
 oppofttion  of  the  ignorant  or  malicious,  fpcakj 
 in^  evil  of  things  they  kn§w  not,  and  per- 
 fwading  you  from  the  ways  of  righteouf- 
 nefs,  how  eafiiy  may  all  this  be  born  while 
 you  luvcCbrifl  within  you  to  ftrengchenand 
 encourage  you/  Had  you  but  his  example 
 before  you,  who  is  the  author  and  finijberof 
 your  faith  ywho  for  the  joy  that  wot  fct  be- 
 fore him  endured  the  Crofs,  defpifing  the  . 
 fbame,  and  endured  fuch  contradiction  of  fan- 
 ners againft  bimfe  If ^it  fhould  keep  you  from 
 being  wear]  and  fainting  in  your  minds  : 
 Heb.  12.  2,  3.  But  when  you  have  bis 
 prefencejois  (pirir,  and  his  help ,  how  much 
 (foould  it  corroborate  and  confirm  you  / 
 
 3 .  How  eafiiy  may  you  bear  the  (landers 
 ef  jour  own  or  the  Gofpeis  enemies,  as  long 
 as  you  are  [are  of  your  incercit  in  Chrifl  ? 
 How  eafiiy  may  you  fuffer  them  to  call  you 
 by  their  own  names,  pefiilent  fellows  and 
 movers  of fedititn  awongthe  People,  ringlead- 
 ers of  a  SeBypropbaners  of  the  Temple  ,as  Paul 
 was  tailed,  ^7.24.5,6.  as  long  as  you 
 have  Chrifl  within  ]ouy  that  was  called 
 Beelzebub  for  you  fakes,  MMth.  10  25. 
 Your  Judge  that  muft  finally  decide  the  caie, 
 
 lis y 'our  dear cfl  friond,  and  dwdleih  in  yon  : 
 
 It 
 
And  Benefit  of  Sclf-kcqudlnunce.    3 
 
 It  is  he  that  will  juftifie  you  •,  %>/?0  is  be  that 
 Cvndemnethyou  ?  Rom  8.  33, ,34*  His^ro- 
 £41/0/1  is  jo#r  ///<?  and  comfort.  How  *#£0>*- 
 ftderable  \$  it  as  to  your  own  felicity  ,  wha: 
 mortal  worms  (hail  fay  or  think  of  you  ? 
 What  if  they  call  you  al!  that  is  naught,  and 
 ft  tin  your  names  ,  and  ebfenre  your  inno- 
 cency^  and  makco.h.rs  believe  the  falfcfl  ac- 
 cufacions,  that  Satan  can  life  their  tongues 
 to  utter  of  you  ?  You  have  enough  againft 
 all  this  mtbin  you  :  What  it  you  go  for 
 hypocrites,  or  fattiox*  fir  what  malignity  can 
 call  you,  until  the  day  of  Judgeraenc  ?  As 
 long  as  you  have  fo  good  fecuricy  of  being 
 then  fully  cleared  of  all ,  and  your  righte- 
 oufnefs  vindicated  by  your  Judge  •  how  ea- 
 fily  may  you  now  bear  the  (landers  of  men  ,' 
 that  prove  themfelves  wicked  •  by  falfly  af- 
 firming it  of  you  ?  You  can  endure  to  be 
 called  Poor,(o  you  be  not  poor  •  and  to  be; 
 called  fick, as  long  as  you  are  well.  And  you 
 may  well  endure  to  be  called  Proxd,  while 
 you  are  Humble  •,  and  fattions,  while  you 
 are  the  Lovers  of  Unity  and  Peace  \  or  H/~ 
 focrites,  while  you  zrzfincere.  How  boldly 
 may  you  fay  with  the  Prophet,  Jfaiah  50.  j[ 
 8,  9.  [_  The  Lord  God  will  help  me  :  therefore, 
 /hall  I  not  be  confounded  :  {therefore  have  Iftt 
 my  face  like  4  flint,  and  iknow  that  I (hall not . 
 Cc  be 
 
The  tJMi\chU\ of SelftgnorMct 
 
 td  :  He  rs  near  that  juftifieth  me  \ 
 Who  will  cvtit  end  with  me  f  let  hs  ft  and  toge- 
 ther :  Who  is  mine  adverfary  ?  Let  him  come 
 near  to  me  :  Beh  id  the  Lord  Ged  will  help  me  • 
 who  is  he  that  fhall  condemn  me  ?  Lojhey  fhall 
 all  w/ix  old  as  a  garment :  the  moth  fhall  eat 
 them  up.  3 
 
 Had  you  bu:  Pauls  ajfurance  and  expert 
 ence  of  Chrift  dwelling  in  you  ,  you  might 
 imitate  him  in  a  holy  contempt  of  all  the 
 flandersand  revilingsof  the  world  ,  I  (for. 
 4.  9,  I O,  1 1 ,  1 2,  I  3 .  [  For  fthixl^  that  God 
 hath  fet  forth  us  the  Apoftles  Lift  ,  at  it  Vtere 
 ynen  appointed  to  death :  Fer  we  are  made  a 
 fpettacle  to  the  world,  and  to  Angels,  and  to 
 mm  :  We  are  fools  for  Chrift  sf\e^  but  ye  are 
 wife  in  Chrift  :  We  are  weal^,  but  ye  are 
 ftrong  :  Te  are  honourable  ,  but  \\*e  are  def pi- 
 fed  :  Even  unto  this  prtfent  hour  ,  we  both 
 hunger,  and  thirft  ,  and  are  nakfd,  and  are 
 buffetted,and  have  no  certain  dwelling  place-, 
 and  labour  wurhino-  with  our  own  hands  :  be* 
 ing  reviled,  we  blefs  -,  being  perfecuted  ,  we 
 fuffer  it  :  being  defamed,  we  intreate  :  We  are 
 made  as  the  filth  of  the  Vvorld,  and  are  the  off- 
 fecuringof  all  things  unto  this  day.']  Thus 
 may  we  do  and  fufftr  all  things  through 
 Chrift  that  ftrengtheneth  m  ,  Phil.  4.  13. 
 Whar  matter  is  it  what  men  call  us  ,  if  God 
 
 call 
 
And  Benefit  of  Self- Acquaintance.      $9$ 
 
 call  ni  his  children,  and  friends  ,  and  Chrifl 
 be  not  aflame  d  to  call  us  Brethren*  With  us 
 it  will  be  a  very  Jmall  thing  to  be  judged  cf 
 #/*?*,whi!e  we  know  the  Lord  that  mufl  jndge 
 ut,is  on  our  fide,  1  Cor.  4.  3,4.  Ic  lyeth  nor. 
 on  our  hands  to  juftifie  cur  fives  :  It  is 
 Chrifl  that  hath  undertaken  to  anfivcr  for 
 us  i  and  made  it  chte  work  of  h  s  office  to 
 juftifie  us  :  and  to  him  we  may  boldly  and 
 comfortably  leave  it  •  and  let  all  the  aec'xferi 
 prepare  their  charge  ,  and  deal  with  him , 
 and  do  their  worft. 
 
 4.  How  eafily  may  you  bear  imprifon- 
 ment,  banijhment ,  or  other  perfecntion  \  at 
 long  as  you  are  a{fured  of  the  Love  of 
 Chrifl  ?  Cattyou  fear  to  dwell  whene  Chrifl 
 dwells  with  yoH  1  If  he  will  go  with  you 
 through  fire  and  water,  what  need  you  fear  $ 
 Thole  owning  appropriating  words  ,  will 
 make  us  venture  upon  the  greatcft  perils 
 £  f  \ at  not,  for  I  have  Redeemed  thee  \  I  have 
 called  thee  bj  thj  name,  thon  art  mine  :  When 
 tbnu  paffeft  through  the  waters,  I  will  be  with 
 thee-,  and  through  the  rivers*  they  [kail not 
 overflow  thee  :  When  thou  Wdlkeft  through  the 
 
 fire,  tkonfijalt  not  be  burnt- For  lam  the 
 
 Lord  thy  Gody  the  H*ly  one  of  Ifrael,  thy  Sa- 
 yieur.~\  Who  would  not  with  Peter  caft 
 limfdf  into  the  Sea,  or  walk  with  confi- 
 C  c  x  denca 
 
19*       The  Ui\c\m\  cf  Self -ignorance, 
 
 dencc  upon  the  waters  %  if  Chrift  be  there  and 
 call  us  to  him?  Matth.  14.  28,  29.  John 
 21.  7. 
 
 The  eleventh   chapter  to  the  Hebrews 
 doth  recapitulate  the  vidories  of  faith,  and 
 fhew  us  what  the  Hope  of  unfeen  things  can 
 caufc  Believers  patiently  to  undergo.   How 
 cheerfully  will  he  endure  the  fcnleft  way  , 
 that  is  A$*red  to  come  lafe  to  fuch  a  home  ? 
 What  will  a  man  ftick  at  that  knows  he  is 
 following  Chritt  to  Heaven  ^  and  knoweth 
 thtthz  fall  reign  with  him  ,  when  he  hath 
 fuffered  with  him  ?  2  Tim.  2.12.  Who  wii 
 retufe  bloodlettings  that  is  affured  before- 
 hand that  it  (hall  procure  his  health  ?  He  is 
 nnveorthy  of  Chrift,  and  of  falvvion  $  that 
 thinks  any  thing  in  the  world  too  good  to 
 lofefor  them,  Matth.  10.  37.  What  matter 
 is  it  whether  Death  find  us  in  honour  or  Aif- 
 honour,  in  our  own  Countrej  or  in  another , 
 at   //ifrfjf  or  in   prifon  %   ib  weare/*rt  it 
 find  us  not  in  z  ft  ate  of  death.  Who  would 
 not  rather ^/r  toGlorj by  as  ftraight  a  way 
 as  ^<?£»  Baftift,  Stephen,  or  other  Martyrs 
 did^then  with  their  perfecutors  to  profper 
 in  the  way  to  miferj  ?  Who  can  for  fhame  I 
 repine  at  the  lots  of  temporal  commodities % 
 that  is  fecuredof  theeternalfoj/es?  \i  affu- 
 ranse  of  the  Live  of  God,  would  not  em- 
 bolden 
 
And  Benefit  of  Self- acquaintance.      393 
 
 boldcnyou  to  patient  Juffering,  and  to  by 
 down  life  and  all  for  Chnft  ,  what  do  you 
 think  fhould  ever  do  it  ? 
 
 But  when  you  are  afraid  left  death  will 
 turn  you  into  Hell,  What  wonder  if  you 
 timeroafly  draw  back  ?  When  you  know 
 not  whether  ever  you  (hall  have  *nj  better, 
 no  wonder  if  you  are  loth  to  part  with  the 
 feeming  happinefs  which  yon  have.  Thofe 
 doubts  and  fears  enfeeble  the  foul,  and  fpoii 
 you  of  that  valour  that  becomes  a  ibuldier 
 of  Chrift. 
 
 5 .  All  perfinal  croffes  in  your  efiates, your 
 families  i  your  friends  ,  your  health,  will  be 
 eafiljborn  ,  if  you  are  once  a§ured  of  jour 
 falvation.  To  a  man  that  is  faffing  into  Hea- 
 ven ,  all  thefe  are  almolt  inconfiderabU 
 things.  What  is  L*z*arm  the  wurfe  now  for 
 h  sfcresorrags  ?  Or  what  is  the  Rich  man 
 the  better  tor  his  fumptuouus  attire  and  fare? 
 Luke  1 6.  Whether  you  be  poor  or  rich,  fick^ 
 or  fy find,  whether  you  are  ufed  kindly  or  nn- 
 kjndlj in  the  world,  are queftions  olio  fmail 
 importance,  that  you  are  not  much  concerned 
 in  the  anfwer  of  them  :  But  whether  you 
 have  Chrift  within  you  %  or  be  reprobates  \ 
 whether  you  are  the  heirs  ef  the  promife,  or 
 are  under  the  curfe^  are  queftions  of  ever- 
 l*$%%nZ  consequence. 
 
 Cc  3  (S.LafJy, 
 
J  94        The  CMijckief  of  Self-ignorance , 
 
 0 .  Laftly,  you  may  comfortably  receive  the 
 fcntencc  of  death ,  when  once  you  are  ajfured 
 of  the  £ife  of  Grace  ,  and  clue  you  hare 
 efcaped  cverlafimg  death.  Though  nature 
 will  be  Rill  averfe  to  a  diffblution  ,  yet  faith 
 will  make  you  cheerfully  fubmit,  defiring  to 
 depart  and  be  with  Chrifi,  as  the  beft  condi- 
 tion for  you,  Phil.  1.23.  When  you  ^b? 
 that  if  the  earthly  houfe  of  this  tabernacle 
 were  dijfolved,  you  have  a  building  of  God  , 
 an  houfe  not  made  with  hands  ,  eternal  in  the 
 heavens  ;  you  will  then  groan  earneftly,  de- 
 firing  to  be  cloathed  up$n  with  jour  houfe 
 which  is  from  heaven  ;  net  to  be  uncloathed  , 
 (  for  the  union  of  /Wand  body,  is  the  con- 
 stitution of  the  man  ,  which  nature  cannot 
 butdefirej  but  to  be  cloathed  upon,  that 
 mortality  might  be  f wallowed  up  of  life  ;  This 
 God  doth  warh^you  for,  who  givethyouthe 
 earneft  of  the  fpirit  ;  therefore  as  men  that 
 know  while  you  are  at  home  in  the  body,  jou  are 
 abfent  from  the  Lord,  and  that  wali^  by  faith, 
 Avdnotfa  fight  ,  you  would  be  alwaies  confi- 
 dent^ and  willing  rather  to  be  abfent  from  the 
 body ,  and  prrfent  with  the  Lord,  2  Cor.  5.  I, 
 z,?,4  5,6,^8. 
 
 Though  it  be  treublefom  to  remove  your 
 dwelling,  yet  you  would  not  ftick  upon  the 
 trouble,  if  you  were  fure  to  change  a  cottage 
 
 for 
 
And  Benefit  of  Self -acquaintance, 
 
 for  a  Court  :  nor  would  you  rcfufc  to  * 
 the  Seas,  to  change  a  prifen  for  a  Kinr.. 
 The  bulj  dtfirts  of  Believers ,    do 
 them  for  a  fufc  death  \  but  it  is  the  afijtrantc 
 
 ok  their //.r Htt  hjppixcfs  y  or  the'tktiti 
 txpcU Atiom  of  ir,  that  muft  prepare  dbcin 
 a  ue^h  ihat  is  fafc  and  confer  table.    The 
 Deaihof  the  Prefamptuout  may  be  qu 
 butnot//>  :  TheDearhof doubting  trek- 
 hied  Believers  may  be  faff,  but  not  qmitt  : 
 The  Death  of  th«  *n*odij\  that  have  aw^- 
 ncd  undeceived  conf dimes ,  is  neither/;?/?  nor 
 9m>r  ;   But  the  Death  oi  fir  vers 
 
 that  have  attained  a^nrance  ,  is  £cfi?.  And 
 he  that  findech  Chrift  within  fcim,tmy  know 
 that  when  hcdjeth^ic  (hail  ^  w7&  Chrijl  : 
 His  dwelling  in  hs  by  faith,  by  Zvw ,  and  by 
 his  Spirit Js  a  pledge  [bat  we  fhail  dwell  with 
 him.  Chrifi  withix  us ,  will  certainly  carry 
 us  unto  C hrifi  above  us.  Let  Socimans  que- 
 flion  thehappinefs  of  fuch  departed  fouls, 
 or  doubt  whether  they  be  in  heaven  before 
 the  refurre&ion  ^  I  am  fure  that  they  are 
 with  Chrifi,  as  the  fore-cited  places  (hew, 
 2CV.5.  7,8.  and  'Phil.  1.  23. and  many 
 other  :  We  are  feller*  ing  him  ,  that  when 
 he  had  conquered  Death  ,  and  went  before  nsf 
 did  fend  that  meffogc  to  his  doubting  trou- 
 bled Difciples,  ( which  is  to  me  fo  full  of 
 C  c  4  fweet- 
 
396      The  Mtf chief  of  Self-ignertnce^ 
 
 fweetncfs,  that  me  thinks  I  can  fcarcc  too 
 oft  recite  it)  fohnio.17.   [Goto  my  Bre- 
 thren, and  fa]  unto  them,  I  afcend  unto  my 
 Father  and  your  Father  ,  and  to  my  God  and 
 to  your  God.  ']  O  piercing,  inching  words , 
 ivhich  mechinks  do  write  themf elves  upon 
 my  heart,  when  ever  I  read  them  with  at- 
 tention and  confederation  /  Know  once  that 
 you  are  &»  Brethren,  and  that  his  father  is 
 your  Father,  and  his  Ged  is  your  Gody  and 
 thzthe  is  afcended  and  glorified  in  your  na- 
 ture \  and  then  how  can  you  be  unwilling  to 
 be  difmiffed  from  the  bondage  of  this  flefli, 
 and  be  with  Chrifi  I  For  in  his  Fathers  honfe 
 Are  many  manfions  :  and  he  is  gone  before  to 
 prepare  a  place  for  ty  :  and  will  come  again 
 and  receive  us  unto  himf elf,  that where  he  is , 
 there  we  may  be  alfo,  John  14.  2,  3.  And 
 that  this  is  his  will 'for  all  his  fervants,  he 
 hath  declared  in  that  comfortable  promife , 
 (  which  alio  I  have  found  fofull  of  fweet- 
 ftefs  ,  that  I  value  it  above  all  the  riches  of 
 the  world)  fckniz.  26.  \_jf  anymanferve 
 me,  let  him  follow  me -,  and  where lam  ,  there 
 foall  alfomy  fervent  be  :  If  any  manferve 
 me9  him  will  my  Father  honour  j  The  Spirit 
 of  Chrifi  within  you,  is  the  earnefi  of  all  this : 
 Be  affured of  your  Faith,  and  Hope  ,  and 
 Love%  and  you  may  be  ajfured  to  poflefs  the 
 j    '        *•  .  -  Good 
 
And  Benefit  of  Self -acquaintance.      397 
 
 Qood  believed  and  Hoped  for  and  Loved. 
 The  incorruptible  feed,  which  livtth  and 
 abidfth  for  ever,  of  which  you  are  new  born 
 (.1  $e:«i,  2?.)  doth  tend  to  the  incorrupti- 
 ble crown  (  1  Pet.  5.4.  >)  even  the  Cruwn 
 of  rightcoitfnejs  which  the  righteous  fudge 
 Vvill  give,  to  /ill  that  love  his  appearing, 
 2  Tim.  4.  8.  And  fo  fhdl  we  ever  be  with 
 the  Lord,  as  the  Apoftle  comfortably  fpeak?, 
 iThef.  4.  17.  and  feafonably  annexeth 
 the  ule  of  fuch  a  cordial,  verf.  18.  [where- 
 fore comfort  one  Another  with  thefe 
 words.  3 
 
 Whether  we  are  to  Jieby  the  decay  of  na- 
 ture, or  by  the  florm  of  any  violent  difeafe% 
 or  by  the  hand  of  pcrfccutr'os  en  any  other  wsl 
 ftruments  of  Satan,  the  difference  is  fmall : 
 They  are  but  fevera!  ways  of  larding  at 
 thelhore  of  happineis,  which  we  were  ma- 
 king towards,  through  all  the  duties  and 
 difficulties  of  our  lives.  May  we  by  any 
 JDeathbc  (tntroCbrijf,  !ec  them  domineer 
 a  while  that  ft  aj  behind,  and  are  conquerors 
 ard  happy  in  their  dream  :  we  (hall  neither 
 Wiifs  nor  defire  their  felicity.  May  /  die 
 affured  of  the  Love  of  God,  how  little  re- 
 gardablc  is  it  whether  \  be  poor  or  rich  till 
 then}  ox  xn^h^z  wanner  Death  fhall  do  its 
 
 I"  execution  ?  and   how    little   caufe  have 
 bleffed 
 
398       Iht  Mifchitf  of  Self  i^nor wee ^ 
 
 blefled  fouls,  to  envic  them  that  are  left  on 
 earth,  if]  a  quiet  and  ptofperouspaffage  \S> 
 damnation  ? 
 
 And  what  an  eafe  and  pleifure  is  this  to  a 
 mans  mind  through  all  hi*  UfettO  be  able  with 
 well-grounded  comfort,  to  thinly  of  death  ? 
 What  cures  convex  him  that  hath  (etured  his 
 everlaftingftate?  What  Lffes  fhould  afflitt 
 him  that  is  fure  he  fhall  not  lofe  his  fouI5and 
 is  fure  to  gain  eternal  life?What  fears (ho\\\d 
 difqxiet  him  that  is  fure  to  efcape  the  wrath 
 or  God  ?  What  runts  (hould  trouble  him 
 that  knowcth  he  is  an  heir  of  Heaven  ? 
 Why  fhould  the  indignation  or  threatnings 
 of  man,  beany  temptation  to  turn  him  out 
 of  the  way  of  duty,  or  difmay  his  mind,who 
 knowech  chat  they  can  but  kill  the  body,  and 
 difmifs  the  foul  into  his  bleffed  preience, 
 whom  it  loveth  and  laboureth  and  lorguo 
 lee  ?  what  fhould  inordinately  grieve  that 
 man  ehat  is  certain  61 eternal  Joy  t  What  elfe 
 fhould  he  tbirfi  for,that  hath  in  him  the  well 
 of  living  waters  springing  up  to  everlafiing 
 life  ?  job.  4.  14-  Ana  what  fhouid  de- 
 prive that  man  of  comfort,  that  knoweth 
 he  hath  the  Comforter  within  him,  and 
 fhall  be  for  ever  comforted  with  Ins  ma- 
 jiers  joy  ?  And  what  fhould  break  the 
 Peace  and  Patience  of  him  that  is  allured 
 
 of 
 
And  Benefit  of  Self- acquaint an ct. 
 
 of  £verla(ling  Reft  ?   If  tbc  tjfuranctof  a 
 
 happy  death  cannot  make  \t\\:tlccmc,  and 
 cannot  make  affittiu.n  eafii  ,  and  fill  pur 
 lives  with  the  ftje$.  of  Hope,  I  know  not 
 what  can  do  it. 
 
 But  alas  for  thofe  poor  fouls  that  know 
 not   whither    death  will  fend  them,  or  at 
 lead  have  not  good  grounds  of  hope,  what 
 wonder  if  through  the  fear  of  death     thy 
 be  all  their  lift  time  fubjith  unto  bondage  ! 
 Heb.  2.  14.  Methinks  in  the  midft  of  thtrir 
 wealth  and   pkafure,  they  fhould  not  be 
 fo  flupid  as    to  forget    the    millions  that 
 are  gone  before  them,  that  lately  were  as 
 jovial  and  fecure  as  they  •,  and  bow  fhor ; 
 their  dreaming  feaft  will  be- Methinks  all  :hz 
 beauty  of  their  fleihly  IdoIss(houId  be  blaft- 
 '  ed  with  thofe  nipping  frofts  and  ftoni.s,? haf 
 I  in  their  ferious  forcchoughts,  come  in  upon 
 them,  from  the  black  and  dreadful  regions 
 !  of  death  /  Methinks  at  any  time  it  fhouid 
 1  damp  their  mirth,  and  ailay  the  ebullition 
 :  of    their  phrencr.ck  blood,  te  remember 
 j  [_  For  -all  this  I  r,:?:fi  dic^  and  it  may  be 
 ,  1  this  night ,d\inhz  fool  muft  deliver  up  hu 
 \  foul  5  and  then  fthofe   fbaE  -tkofe  thlrgs  be 
 1  r?hich   he  hath  provided!  Luk.  12.  19,2  0. 
 I  Then  who  (hall  be  the£vr^,  and  who  the 
 Knight  or  GtntUms.n   ?    and  who   fhall 
 
 wear 
 
400        iht  Mifehicf  of  Self-ignorance^ 
 
 wear  the  gay  attire  ?  and  who  (hall  domi- 
 neer ^  and  lay.  Our  will  fia/l  be  done,  and 
 thus  Vee  yrill  have  it  ?  Then  where  is  the 
 pleafure  of  lull,  and  merry  company,  and 
 meat  drink  and  fports?  Methinks,  Solo- 
 mons memento, Ecclef.  :  I.  9.  (hould  bring 
 them  to  themfelves  [  RejojceO  young  man 
 in  thy  youth %  and  let  thj  heart  shear  thee  in 
 the  days  of  thy  youth,  and  walk  in  the  ways 
 ef  thy  heart,  and  in  the  fight  of  thine  eyes  ; 
 but  know  thou  that  for  nil  thefe  things,  God 
 will  bring  thee  into  judgement  J  And  as  the  I 
 found  of  thefe  words  Q/ muftjhortly  dic~] 
 methinks,  (hould  be  always  in  your  ears;  . 
 fo  in  reafon,  the  Quezon  [whether 
 mu(i  I  then  go  ]  (hould  be  always  as 
 it  were  before  your  eyes,  till  your  fouls 
 have  received  a  fatisfadory  anfwer  to  it. 
 O  what  an  amazing  dreadful  thing  it  is, 
 when  an  unfanftifi^d  unprepared  foul  mult 
 fay  £  Imufi  depart  from  earth, but  I  know  not 
 whither  !  I  know  not  whether  unto  Heaven  I 
 or  Hell  ^  Here  I  am  now,  but  where  mufi  I 
 be  for  ever!]  When  men  believe  that 
 their  next  habitation  muft  be  everlafling,  . 
 mcth'.rkSjtheQueihon  [whether  Muft  I 
 goe  3  (hould  be  day  and  night  upon  their 
 minds,  till  they  can  fay  upon  good  grounds, 
 
 C  /  ftfM  £°  t0   th  bhfftd  frefenee   of   the 
 
 Lord 
 
Lord :  3  O  had  you  but  the  hearts  of  men 
 within  you,  methinks  the  fenfeof  this  ore 
 Queftion,  £  Whither  mvfk  I  go  when  I' leave 
 the  pfh  ?3  (houid  fo  poflefs  you,  that  it 
 (hould  giveyour  fouls  no  reft,  till  you  were 
 able  to  fay,  \We  fall  be  with  Ckrifi  fa- 
 vau/e  he  dmlleth  in  tu  here ,  and  hath  fesltd 
 U6  and  given  h$  the  ear/ieft  of  his  fpirit  :  or 
 at  leait,  till  you  have  geed  hopes  of  this, 
 and  have  done  jour  befi  to  make  it 
 fure. 
 
 And  thus  I  have  told  you  of  how  great 
 importance  it  is  to  believers,  to  attain  *f[u- 
 rance  of  the  love  of  God,  and  to  know  that 
 Chrifi.  abideth  in  them.  And  now  I  think 
 you  will  eonfefs,  I  have  proved  the  necefttj 
 of  Self- knowledge,  both  to  the  anregene- 
 rdte,  and  the  regenerate,  though  in  ieve- 
 ral  degrees :  and  having  opened  the  dikr.  fe, 
 and  (hewed  youtbe  need  of  a  remedy,  I 
 am  next  to  dircd  you  in  the  application  for 
 the  cure, 
 
40  z        7 he  Mtfcbieftf  Stlf-ignorance, 
 
 I  Doubt  notbur  there  are  many  of  rhe 
 Hearers  that  by  this  time,  are  defirous 
 to  be  inllru&ed  ,  how  this  felf  knowledge 
 may  be  attained  ;  For  whole  fatsfaftion, 
 a  d  for  the  reducing  of  ail  that  hath  been 
 n  into  praftile,  I  fhall  next  acquaint 
 )  :h   the  Hinderancer  of  Self-knoty- 
 
 i  r  (  die  removing  of  them  being  not  the 
 Ii  m  point  in  the  cure,  J  and  with  ihe  Pofi- 
 r.  *j  ro  be  pra&ifed  for  the  ao 
 
 I  it  of  it  ;    And  becaufe  the  Hinde- 
 
 Helps  are  cwtrarj,  I  fhall  open 
 both  toget{iejf  as  we  go  on. 
 
 The  Hinderances  ot  felf  knowledge  arc 
 fomcof  them  without  tu,  and  fome  with- 
 in m  ;  and  foniult  be  the  Helps. 
 
 I.  The  external  Hinlcrznces  are  thefc. 
 I.  The  failing  of  Afinifters  in  their  part 
 of  the  worl^  through  unskjifnJnefi  or  nn- 
 faithfulttefs,  is  agrea:  caule  that  fo  many 
 are  ignorant  of  themf elves.  They  are  the 
 Lights  of  the  world  :  and  if  they  are  ec- 
 clipfed,  or  put  under  a  bufhell  •  if  they 
 are  darkened  by  the  fnnff  of  their  own 
 corruptions  •  or  if  they  feed  not  their 
 light  by  the  oi!e  of  diligent  ftudies  and 
 other  endeavours  j  or  if  they  will  not  go 
 
 along 
 
AndBcmfit  of  Self- acquaintance.     403 
 
 along  with  men  into  the  dark  and  unknown 
 
 corners  of  the  heart,     what   wonder  if 
 
 hearts  remain  in  darknefs,  when  thole 
 
 ib-xhj  office  Ate  appointed  to  afford  them 
 
 Light,   do  fail  them  ?  It  is  not  a  general 
 
 dull  difcourfe,  or  critical  obfervations  upon 
 
 words,  or  the  iuhcile  decifion  of  fome  nice 
 
 and   curious   queftions     of    the    fchoois, 
 
 (though  thefe  may  be  ufeful  to  their  proper 
 
 end?,)  nor  is  it  a  neat  and  well  corr.pofed 
 
 beech  about  fome  other  diftant  matters, 
 
 that  is  Ike  co  acquaint  a  (Inner  with  himfelf. 
 
 ftew  many  fermons  may  we  hear  (that  to 
 
 o:hers  ends  are  not  unprofitable)  that  are 
 
 evelledat  fome  markor  other,  that  is  very 
 
 far  from  the  Hearers heart s^  and  therefore 
 
 ire  never  like  to  convince  them ,  or  prick 
 
 them,  or  open  and  convert  them?  And  if 
 
 our  congregations  were  in  fuch  acafe,  as 
 
 hat  they  needed  no  clofer  quickening  work, 
 
 uch  preaching  might  be  born    with    and 
 
 :ommended  :   But  when  fo  many  uiual  y  fie 
 
 before  us,  that  mud  fhortlydye,  and  are 
 
 inprepared,  and  that  are   condemned  bv 
 
 he  Law  of  God,  and  mull  be  pardoned  or 
 
 inaliy   condemned:    that   mult  bj    laved 
 
 rom  their  fins,  that   they  may  be  fkVed 
 
 tod)  evcrlaftmg  roifery,  I  think  it  is  tisp.e 
 
 or  us  to  talk  to  them  of  fuch  things  as 
 
 n 
 
404     Xt't  Mifchief  of  Seif-ignerme, 
 
 mod  concern  them  .  and  that  in  fuch 
 a  matter  as  may  mod  effectually  convince, 
 awake  and  change  them.  When  we  comt  to 
 them  on  their y^-^,',  we  talk  not  then  to 
 them  of  diftant  or  impertinent  things  :  of 
 words,  or  forms,  or  parties,  or  by-opini- 
 or.s,  but  of  the  ftate  of  their  fouls,  and 
 their  appearing  before  the  Lord,  and  how 
 they  may  be  ready,  that  death  may  be 
 both  fafe  and  comfortable  to  them  ; 
 ( though  a  fuperftitious  miferable  fellow, 
 that  knoweth  no  better  things  hirofelf,may 
 calk  to  the  fick  of  beads,  and  reli&s,  and  of 
 being  on  this  fide  or  that,  for  this  ceremony 
 or  the  other,  and  may  think  to  conjure  the 
 unholy  fpirit  out  of  him,  by^feme  affefted 
 words  of  devotions  uttered  from  a  grace- 
 lefs  fenfclefs  heart,  or  to  command  him 
 out  by  Papal  authority  ,  as  if  they  would 
 charm  his  foul  to  heaven,  by  faying  over 
 fomelifelefs  forms,  and  ufing  the  Go/pel  as 
 a  spell  •  Yet  Minifters  indeed  than  know 
 themlelves  what  Faith  and  what  Repen- 
 tance i£,  and  what  it  is  to  be  regenerate, 
 and  to  be  prepared  to  die,  do  know  that 
 they  have  other  work  to  do,)  The  Gofpel 
 cjfereth  men  their  Choice,  whether  they 
 will  have  HoI'mfs  or  fin  •,  and  be  ruled  bj 
 ChriftiOrby  their  fi<filj Infts  h  and  fo  whe- 
 ther 
 
And  Benefit  $f  Self->4c<}Haint4nce.    40  5 
 
 ther  they  will  have  fpiritnal,  or  carnal^ 
 eternal  or  tranfitorj  Joys.  And  our  wo<k 
 is  to  perfwade  them  to  make  that  choice 
 which  will  be  their  Happinefs  if  we  cant 
 prevail,  and  which  eternal  Joy  depends 
 upon  :  whether  we  come  to  them  in 
 fttknefs  ar  in  health,  thk  is  our  bufmefs  with 
 them.  A  man  that  is  ready  to  be  dremted% 
 h  not  at  leif are  for  1  fengox  dance  ;  And  a 
 man  that  is  ready  to  be  damned^  methinks 
 fhould  not  find  himfelf  at  Uifure  to  hear 
 a  man  (hew  his  wit  and  reading  only,  if 
 not  his  folly  and  malice  againfi  a  life  of 
 Holinefs  •  Norlhouldyou  think  that  fui- 
 tableto  fuch  mens  cafe,  that  doth  not  evi- 
 dently tend  to  fare  them.  But,  alas,  how 
 often  hare  we  heard  fuch  fermons,  as  tend 
 more  to  div&rfion  than  direthhn  •  to  fill 
 their  minds  with  other  matters,  and  find 
 men  fomething  elfe  to  think  on,  left  they 
 fhould  ftudy  themfclves,  and  know  them 
 mifery  /  And  whereas  there  may  be  fo 
 much  ingenuity  in  the  (inner  as  to  per- 
 ceive that  the  difcourfe  of  idle  tongues,  or 
 the  reading  of  a  Romance  is  unfuitable  to 
 one  in  his  condition  -,  and  therefore  will  not 
 by  fuch  teyes  as  thefc,  be  called  off  from  the 
 confideration  of  his  ways  •,  A  preachtr  thac 
 fe$m$  to  fpc*k>  religioufljy  by  a  fapclefr, 
 D  dry, 
 
7  he  MJcbitf  of  Self -ignorance, 
 dry,  impertinent   difeburfe  thats  called  * 
 fernton,  may  morc    flanftbly  and  cajilj  di- 
 vert him  :   And   his  Gonfcience  will  more 
 quietly  fufter  him  co.be  taken  off  the  »e- 
 teffary  care  of  his  falvation,by  fomething 
 that  is  like  it,  and  pretends  to  do  the  work. 
 as  well,  then  by  the  grojfer  avocations,or  thfc 
 fcorns  of  fools  :   And  he  will  morc  tamely 
 be  turned   from   Religion,   by   fomething 
 that   is     called   Religion,  and    which    he 
 hopes  may  fcrvc  the  turn,  then  by  open 
 wickednefs,  or  impious   defiance,  of  God 
 and  Reafon.    But  how  oft  do  we  hear  ap- 
 plauded Sermons,  which  force  us  in  com- 
 panion to  mens-  fouls  to  think    Q  0  what  u 
 fill  this  to  the  opening  a  finners  he  Art  unto 
 himfelfy    &  /hewing  him  hu   unregenerdte 
 fate  t  Whats  this  to  the  cftnviftion  of  a 
 felf-deluding  foul,  that  is  parting  unto  Hell 
 with  the  confident  expectations  of  Heaven/ 
 To  the  opening  of  mens  eyes,  and  turning 
 them  from  darknefs  unto  light,  and  from 
 the  power  of  Satan  unto  God  /  wha:s  thU  to 
 flj-erp  men  their  undone  condition ,  and  the  ab- 
 folute  neccflity  of  Chrift  and  of  renewing 
 grace  !  what  is  in  this  to  lead  men  up  from 
 earth  to  heaven,  and  to  acquaint  them  with 
 the  unfeen  worid.and  to  help  them  to  the  life 
 of  faith  and  lot c,  and  to  the  mortifying, 
 and  the  pardon  of  their  fins  ?  How  little 
 
 ikil 
 
And  Benefit  of  Self  acquaintance.      40^  ' 
 
 s^ll  have  many  n.iferable  preachers,  in  the 
 /earthing  of  the  heart,  and  helping  men 
 to  know  themfelves,  whether  Chrift  be  in 
 them, or  whether  they  be  reprobates?  and 
 how  little  care  and  imgAct  ii  fried  by  them 
 to  call  men  to  thetryal,  and  help  them  iji 
 the  examining  and  judging  of  themfelves, 
 as  if  it  were  a  work  of  no  neceffity  /  They 
 have  healed  alfo  the  hurt  rf  the  daughter  af 
 w<]  people  flightlj,  f*fwg  "Peace,  Peace, 
 when  there  is  no  Peace,  faith  the  Lora\ 
 ]er.  6.  14.  And  Ezek.  13.  10,  n,  12. 
 Becaufe,even  becaufe  they  have  [educed  rrj 
 people^  faying  Peace  and  there  wa4  no  peace, 
 and  one  built  up  a  wall, and  lo  others  daw  bed  it 
 with  untewpercd  wort er% fay  to  them  that  dawb 
 it  Wnth  nntemptred  morter  that  it  flail  fall  * 
 there  flaH  bean  overflowing  (howre,  and  ye 
 O  great  halftones,  JhaH  fall,  and  a  flormy 
 wind  /hall  7  end  it  :  Le  when  the  wall  is 
 fain,  flail  it  not  be  (aid  unto  jqh,  Where  is 
 the  datybing-fchtrewith  ye  dawbed  it?  ] 
 
 It  is  a  plain  and  terrible  paff^ge,  Prov. 
 24.  24-  lie  that  faith  to  the  wicked,  Then 
 art  Righteous  ,  him  flail  the  people  enrfe  ; 
 natives  {hall  abhor  himf~\  Such  injujlice  infU3£f^! 
 a  Judge  or  witneffes  is  odious,  t^sac  deter--""" 
 .mine  but  in  order  to  temporal  rewards  cs 
 [punifhments :  {Lev.  19. 15,  Prov,  18.5. 
 D  2,  & 
 
4°  ?        7  he  Mifchicf  of  Self '-ignorance \ 
 
 C^z8.2i.)  But  in  a  meffengtr  that  pro- 
 fefTeth  to  fpeak  to  men  in  the  name  of  God, 
 and  in  the  fiead  of  Jefus  Chriit,  when  the 
 determination  hath  refpeft  to  the  confer- 
 ences of  men,  and  to  their  endUfs  joj  or 
 torment,  how  odious  and  horrid  a  crime 
 muft  it  be  efteemed  to  perfwade  the  wicked 
 that  he  is  Righteous,  or  to  fpeak  that  which 
 tendeth  to  perfwade  him  of  it  though  not 
 in  open  plain  expreflkms  !  what  perfidious 
 dealing  is  this  againft  the  Holy  God/  what 
 an  abufe  of  our  Redeemer  s  that  hu  pre- 
 tended miffcngcrs  fhall  make  him  feem  to 
 juigp clean  contrary  t$  his  Holinefs,  and  to 
 his  Law,  and  to  the  Judgement  which  in- 
 deed hepafTethand  will  pafsonall  that  live 
 and  die  unfanftified  !  What  vile  deceit, 
 and  cruelty  againlt  the  fouls  of  men,  are 
 fuch  Preachers  guilty  of ,  that  would  make 
 them  believe  that  all  is  well  with  them,<)r 
 that  their  flate  is  fafe  or  titrable,  till  they 
 muft  find  itotherwifetotbeir.wocl  when 
 difeafedfouls  have  but  afhort  and  limited 
 time  allowed  them  for  their  cure,  that  a 
 man  (hall  come  to  them,  as  in  the  name  of 
 thz\K  Fhjfitio*,  and  tell  them  that  they  are 
 frettj  well,  and  need  not  make  fo  much  ado 
 about  the  bufinefs.  and  thus  keep  them  from 
 their   c*lj  help  till   it  be  tto  Ute !  what 
 
 fljamc, 
 
 A 
 
And  Bene  ft  of  Self  acquaintance.  409' 
 fbame,whatpunifhmcnt  can  be  too  great 
 foriueh  a  wretch  ?  when  the  neglect  and 
 waking  light  of  Chrift  and  his  falvation, 
 is  the  common  road  to  Hell,  Heb.i.i. 
 Matth.  22.  5.  and  mofi  men  perifti  be- 
 caufe  they  value  not  and  ufe  not  the  necefla* 
 ry  means  of  their  recovery  -  for  a  man  in 
 the  name  olz  minifier  of  theGofpel,  to  cheat 
 them  into  fuch  undervaluing*  and  neglects, 
 as  are  like  to  prove  their  condemnation  : 
 what  is  this  but  to  play  the  Minifier  of  Sa- 
 tan, and  to  do  his  "toothy  in  the  name  and 
 garb  of  a  minifier  of  Chrift  ?  Ic  is  damna- 
 ble treachery  againit  Chrift  and  againft  the 
 peoples  fouls  to  hide  their  miferj  when  it  is 
 jour  office  to  reveal  it-,  and  to  let  people  de- 
 ceive themfelves  in  the  matters  of  Salvation, 
 and  not  to  labour  diligently  to  undeceive 
 them  •  and  to  fee  them  live  upon  frefumvti- 
 on  and  ungrounded h§pes,  and  not  to  labour 
 with  faichmlplainefs  to  acquaint  them  with 
 their  need  of  better  hopes.  But  fome  go 
 further,  and  more  ofcnl]  aft  the  part  of 
 Satan,  by  reproaching  the  moft  faithful 
 fervants  of  the  Lord ,  and  labouring  to  bring 
 the  people  into  a  conceit  that  ferionfnefs 
 and  carefulnefs  in  the  matters  of  God  and 
 our  falvation,  are  but  hjpocrifie  and  unne- 
 ceffarj  ftriUmfs  1  And  in  their  company 
 D  3  and 
 
^io        The  CMlfdicf  of  Self -ignorance, 
 
 and  convcrfe  they  put  fo  much  counte- 
 nance on  the  ungodly,  and  caft  fo  mu<h 
 fecret  or  open  (corn  upon  thofe  thai  would 
 live  according  to  thcScriptures^as  hardencth 
 multitudes  in  their  impenitency.  O  dread- 
 ful reckoning  to  thefe  unfaithful  (hephcrds, 
 \yhen  they  mull  anfwer  tor  the  ruine  of 
 their  miferable  flocks  J  how  great  will  their 
 damnation  be,  xvhich  mull  be  aggravated 
 by  the  damnation  of  fo  many  others  / 
 When  the  queftion  is,  How  come  fo  many 
 fouls  to  perijk  ?  the  anfwer  muft  be,  Be- 
 c^ufe  they  let  light  by  Chrift  and  Holinefs 
 which  ftiould  have  faved  them  :  But  wh^t 
 wade  them  Jet  light  i>y  Chriji  and  Holinefs  ? 
 It  was  their  deceitful  confidence  that  they 
 had  fo  much  part  in  Chrift  and  holinefs,  as 
 would  fuffice  to  fave  them,  though  indeed 
 they  were  unfanftified  Grangers  unto  both. 
 They  were  not  prafticaily  acquainted  with 
 th  -ir  necefiities.  But  hor?  came  they  to  con- 
 tinue thus  ignorant  of'themfelves  till  it  was 
 too  Ute  ?  Becaufe  they  had  teachers  that 
 kept  them  ftrange  to  the  nature  of  true 
 holinefs,  and  did  not  labour  publikely  and 
 privately  to  convince  them  of  their  undone 
 condition,  and  to  drive  them  to  Chrift 
 that  by  him  they  might  have  life.  Woe 
 to  fuch  Teachers  that  ever  they  were  bom, 
 
 that 
 
 , 
 
And  Benefit  of  Self- acquaintance. 
 
 that  muft  then  be  found  under  the  guilr  of 
 futh  pcrfidioufnefs&xrueky  /  Had  they  ever 
 felt  themfelves,  uhays&ro  be  purfued  by 
 the  Law  and  confeience,  and  with  broken 
 hearts  to  caft  themfelves  on  Chrift  as  their 
 only  hope  and  refuge,  and  what  it  is  to  be 
 pardoned,  and  faved  by  him  from  the  wrath 
 of  God,  and  what  it  is  to  be  fan&iiied  and 
 to  be  fenfible  of  all  his  Lore,  they  would 
 take  another  courfe  with  tinners,  and  talke 
 of  fin,  and  Chrift,  and  holinefs  at  Oiher 
 r*ttsy  and  not  deceive  tfleir  people  with 
 themfelves. 
 
 Direct.  I.  My  firft  T>ireElic»  therefore 
 to  you  is  in  order  to  tbt  knowledge  of  jour 
 fdves^  that  if  it  be  foffiile^jon  will  live 
 under  a  fdithful ,  foul-f earthing,  skilful 
 Paficr,  find  that  jott  will  rxaks  ufe  of  his 
 fulliletand  perfonal  help,  t&  bring  pu  end 
 keep  joti  in  continual  acquaintance  with 
 pur  [elves.  ' 
 
 As  there  is  a  double  ufe  of  Phyficions  ^ 
 one  GeitersJ,  to  teach  men  \\\z  common  Prin- 
 ciples of  Phjfickj,  and  read  them  Lectures 
 of  the  nature  of  difeafes,  and  their  c*ujes 
 and  remedies  •  and  the  other  particular,  co 
 apply  thefe  common  precepts  to  each  in- 
 dividual perfon  as  they  need-  So  is  there  a 
 double  ufe  of  minijlers  of  the  Gofpel  ,  One 
 Dd  4  to 
 
 : 
 
412       The  Mif chief  of  Self-  ignorance , 
 
 to  deliver  pnbUktly  the  common  doftrines  of 
 Chriftianity  concerning  mans  fin  and  «rf. 
 /irrj,  and  the  remedy,  &c.  and  the  other  to 
 help  people  in  the  perfonal  application  of 
 all  this  to  themfelves..  And  they  that 
 take  up  only  with  the  former ,  deprive 
 themfelves  of  half  the  benefit  of  the  mini- 
 ■ftry. 
 
 i.   In  publikj  how  skilful  and  diligent 
 (hould  we  be,  in  opening  the  hearts  of 
 tinners  to  themfelves  !    The  Pulpit  is  but 
 our    candlcftick,   from  which  we    fhould 
 diffufe  the  holy  Light  into  all  the  Aflembly  : 
 Not  fpeaking  the  fame  things  of  all   that 
 are  before  ns,  as  if  it  were  our  work  only 
 to  trouble  men,  or  only   to  comfort    them  : 
 but  as  thtfawe  Light  will  (hew  every  man 
 the  things  which  he  beholdeth  in  their  va- 
 rieties and  differences  ^    (we  fee  by  the  fame 
 fun  a  man  to  be  a  man,  and  a  beaft  to  be  a 
 beaft,  and  a  bird  to  be  a  bird  •,  )   fo  the 
 fame   -word  of  truth    which  we  deliver  , 
 muft  be  fo  difcoyering  and  difcriminaxing, 
 as  to  manifeft  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  holineis  to 
 be  a$  they  are  j  and  the  fince re  to  be  /?»- 
 arc  j    and   the  renewed  foul  to   be  'indeed 
 
 renewed. 
 
And  Benefit  of  Self -acquaintance.      4 1 3 
 
 renewed.      The  fame  light  muft  fhew  the 
 excellency  cf  fanlYif  cation,  and  the  filtljinefs 
 cf  fin  :   the  glerj  of  the  Image  of  Chrifi^ 
 and  the  deformity  of  that  ffiritual  death 
 which  is  its  privation.     It  muft  fhew  the 
 Righteous  to  be  more  excellent  then  his  neigh- 
 bour •>  Prov.  12,  26.    and  help  men  to  dif- 
 fer* between  the  righteous  And  the  wicked  ^ 
 between  him  that  Jerveth  God,  and  him  that 
 fervethhimnot,  Mai.  3.18.  we  muft  not  be 
 like  the  miferable  ungodly  preachers,  that 
 cannot  deicribe  the   ftate   of  grace  with 
 clearnefs  and  feelingly,  becaufe  they  never 
 knety  it :  or  that    dare   not  difcover    the 
 unfandified  left  they  detetl  themf elves,  nor 
 judge  themaccordidg  to  their  otfice,left  they 
 condemn  themfelves  •    and  that  preach  to 
 the  ungodly  zs  if  all  were  well  \vith  them  >9 
 and  they  dare  not  awaken  the  confeiences  of 
 others,  left  they  fhoald  awaken  and  affright 
 their  own  :  and   therefore    are   ready   to 
 fcorn  at  all  diftinguifhing  preachers,  and  to 
 take  the  difcovery  of  regeneration  to  be 
 but  the  boafting  of  hypocrifie,  as  if  he  that 
 would  differ  from  the  weft,  or  did  preter.d 
 to  the  (fecial  friviledges  of  the  Saints,  d:d 
 but  as  the  Pharife,  thanl^'Gidthat  he  is  not 
 like  other  men  •    or  fay,  Standby,  lam  more 
 holy   then   thou:  And    if  thefc    preachers 
 
 could 
 
414      ?"*  Mijchicfof  Self-iterance^ 
 
 could  prove  chat  all  men  flail  be  faved  that 
 will  but  fay  that  they  are  Chriftians,  they 
 night  then  have  hope  of  being  faved  chem- 
 felves,  without  that  ferious  piety  which 
 they  fo  diftafte.  No  wonder  therefore  if 
 they  preach  in  the  language  of  Corah, 
 Numb.  16.  3.  Te  t*kc  too  much  ftp$n  you, 
 feeing  all  the  Congregation  are  holy,  every 
 one  of  them,  and  the  Lord  is  among  them  : 
 wherefore  then  lift  j on  ftp  your  felves  above 
 the  Congregation  of  the  Lord!']  But  the 
 Lord  faith  [_  If  then  takjferth  the  precious 
 from  the  vile,  thou  /halt  he  as  my  mouth  : 
 let  them  return  unto  thee,  but  return  not 
 thou  urns  them,]  Jer.  15.  19.  If  you  love 
 noc  differencing  preaching,  m*k*  no  diffe- 
 rence from  the  true  members  of  Chrift  by 
 your  hypucrijle  or  nngoalj  living  ;  be  fuch 
 as  they,  and  we  fhall  noc  difference  you  from 
 them.  Re:id  bu:  the  firft  Pfalm,  and  the 
 ftfteenth  Pfalm,  and  the  third  of  fifth*,  and 
 rhe  eighth  to  the  Romans  an^  the  firft 
 Epiftle  of  John,  and  then  tell  me  whether 
 the  Scripture  be  not  a  differencing  word, 
 condemning  fome,  and  juftifying  others, 
 and  (hewing  the  true  flate  of  the  difference 
 be:wixt  them.  What  is  there  no  difference 
 between  the  heirs  of  Haven  and  Hell  ? 
 Qr  is  indifference  no  were  then    that  one 
 
 hath 
 
Ana  Benefit  of  Self-  acquaintance.  ^  r  j 
 
 hatb  the  fiame  of  a  Ciinflian,and  not  the 
 other?  or  that  one  had  the  hap  to  be  bom 
 where  the  Gofpei  was  Received,  and  Chn- 
 ftianity  was  the  Religion  of  the  Countrey, 
 and  the  other  the  unh&ppincfs   to  be  born 
 where  it  was   not  known  ?   O  no  ,  when 
 the  dreadful  differencing  day  is  come,  men 
 flisll  find  that  there    was  anether  kind   of 
 difference,  between    the  ye.y  of  Life   and 
 Or  de.tr b  :    When  many    (hall    fay,  Lord, 
 JL'rdJidve  we  not  profhefied  in    thy  na.we9 
 And  in  thy  name  have  caft  cut  devils,  and  in 
 thy    name    done    many   wonderful    workj  ! 
 to  whom  Chriii  will  prole  s,   /  nevor  tyew 
 you  :  Depart  from  me  ye  that  work^  iniquity s 
 Matth.   7.   22,  23.    When  many  Jhall  come 
 from  the  Ef.fi  dxdWeft,  and  flu t!  fit  doivx 
 with  Abraham,   Ifaac,   and  Jacob   in  the 
 Kingdom    of  heaven    ;    bnt     the     children 
 *f  the   Kingdom  jhall     be     V&fk     cut    ir,to 
 ntter    darkntfs    :     there   Jhall    be  Weep  in* 
 and  gnaflAng  of  teeth  ]    Macth.  8.  I  i,  12. 
 what  a  difference  wili  appear  between  thofe 
 that  now  converfe  together,  and  fit  here  in 
 the  fame  feats,  between  whom  the  world 
 that   judgeth  by  the  ^ut  fide,  difcerns  but 
 little  or  no  difference  ?  When  thofe  things 
 hall  be  executed  that  are  written  \v\Mattk 
 25,  and   zThcf.  1.     O  what  a  difference 
 
 will 
 
4 1 6       The  Mifchlef  of  Self-ignorance, 
 
 will  then  appear  /  when  of  thofc  that  were 
 in  tljp  fame  Church,  the  fame  houfe,  the 
 fame  (hop,  the  fame  bed,  One  /ball  he  t*ke*% 
 .  andthe  other  left  :  and  the  felicity  that  was 
 hid  in  the  feed  of  Grace,  (hall  Jkine  forth 
 to  the  aftoniftiment  of  the  world,  in  the 
 fnlnefs  of  eternal  Glory  ! 
 
 I  know  Preachers  arc  ordinarily  hated 
 that  thus  difference  between  the  Godly  and 
 ungodly  j  the  very  names  of  difference  are 
 matter  of  fcern  to  guilty  fouls,  becaufe  they 
 imply  the  matter   of  their  terror.  I  have 
 oft  noted  this  with  admiration,  in  the  fuc 
 cefs  of  Chrifts  own  doftrine  upon   the 
 Jews,  L*kt4. 18, 19, 22.  whenhehadfo 
 preached  the  Gofpel,  as  that  he  had  the 
 teftimony  of  the   multitude  that  wondered 
 at  the  gracious  words  that  proceeded  ont  of 
 his  mouth ,  yet  [owe  were  cavilling   and 
 believed  not,  and  v.  25,26,27.    he  faith 
 \_I  tell  yon  of  a  truth,  many  widows  were  in  . 
 Jfraelinthedaysof  Eliot,  when  the  Heaven 
 wms  fhut    np  three  years %  &c.     Bnt  nnto 
 none  of  them,  was  JElias  fent  fave  nnto  Sa- 
 repta  a  City  of  Sidon,  to  a  woman  that  was 
 s  widow  :  And  many  lepers  were  in  Jfrael  I 
 in  the  time   of  Eli^eus  the    prophet  :    and 
 none  of  them  was  cleanfed  faving  Naaman 
 the  Syrian  :  1  But  how  was  this  difference- 
 
K^ini  Benefit  of  Self  acquaintance.       41 7 
 
 Ing  dottrine  of  Chrift  entertained^  by  the 
 Jews  ?  It  isfaid  v.  28.29.  All  they  in  the 
 (ynagogue  when  they  heard  the fe  things,  were 
 filled  with  wrath  %  and  rofe  up  and  thru  ft 
 him  out  of  the  City,  and  led  him  to  the  brew 
 of  the  hill  whereon  their  City  was  built ,  that 
 they  might  might  caft  him  dvwnheadlmg~\ 
 Read  it  and  confidcr,  what  moved  thete 
 men  to  fo  much  rage  agah.ft  Chrift  himfclf 
 for  preaching  this doftrine,  which  reftrain- 
 ed  the  fruit  of  the  Gofpcl  to  a  few  ;  and 
 then  you  will  not  wonder,  if  thofe  preach- 
 ers that  imitate  Chrift  in  this,  be  ufed  no 
 better  then  their  Matter. 
 
 ButletMinifters  know  that  this  is  their 
 duty,  to  (hew  every  man  himj 'elf \  his  deeds  t 
 and  fiate  as  indeed  they  are  :  And  let 
 Chriftians  choofe  and  love  fuch  Minifters. 
 Choofe  not  the  Glafs  that  makes  you  fair- 
 tft,  but  which  is  trntfk^  and  reprefentcth 
 you  to  your  felves  as  Qod  accounteth  you, 
 whether  he  do  it  with  more  eloquence  orlefs-, 
 With  fmoother  or  with  rougher  language  •, 
 hear  him  if  you  may, that  will  beft  acquaint 
 you  with  the  truth  of  your  condition,  and 
 choofe  not  thofe  that  fpeak  not  to  the 
 heart. 
 
 2.  And  when  you  have  heard  the  beft, 
 :ht  clearcft,  the  109(1  fcarching  Preacher,  da  ' 
 
 BOf 
 
41 8        The  M  /chief  of  Self -ignorance, 
 
 not  think  that  now  you  6*#  do  all  the  reft  of  the 
 W'orl^  jour  I  elves  :  and  chat  you  have  no 
 fkrihr  need  of  help  :  Bue  make  ufe  of 
 their  more  fartfoulat  perfuttal  ddvice  •, 
 not  midlefljt  but  in  thefe  following 
 cafes. 
 
 t  .  In  cafe  that  after  jour  moft  diligent 
 filf- examination,  you  arcyetat  uncertainty 
 and  doubt,  whether  you  are  truly  fan&ified 
 or  not.  The  feeling  of  Tour  ftates  for  all 
 eternity,  and  the  well-grounding  of  your 
 Hopes  and  Comforts,  is  a  matter  of  luch 
 unfpeakable  moment,  as  that  you  (hould 
 not  remain  in  cartlefs,  negligent  uncer- 
 tainty, while  God  hath  provided  you  any 
 further  means  that  may  be  ufed  tor  aflu- 
 rtnee.  Yea  if  you  were  not  troubled  with 
 doubting,  yet  if  you  have  opportunity  of 
 opening  your  Evidences  to  a  judicious 
 faithful  Minifter  or  friend,  I  think  it  maybe 
 worth  your  labour,  for  the  Confirmation  of 
 the  pe^ce  and  comforts  which  you  have. 
 You  cannot  make  toofure  of  everlafting. 
 Happinefs. 
 
 2.  And  not  only  in  the.firft  fetling  of 
 your  Peace,  but  alfo  when  any  notable 
 alfault  or  dangerous  temptation  (hall  af- 
 terward fhake  it ,  which  you  cannot 
 overcome  without  aflitiance,  it  is  feafo- 
 
 v    nable 
 
And  Benefit  of  Self-acquaintance.    419 
 "able  to  betake  yourfelves  to  the  Pfcyfi- 
 
 3.  And  alfo  in  cafe  of  any  dangerous 
 Upfe  or  declining  that  hath  brought  you 
 into    a  ftate    of  darknefs.     The  /^and 
 
 •:icd  wuft  have  help  :    They  arc  not 
 fufficienr  forthemfclves. 
 
 4.  Alfo  in  cafe  of  any  pf.rticnLir  corru- 
 
 nil*,  or  temptation, your  particular  finful 
 
 nclinations  may    (  caute!oufly  )  be  open- 
 
 d  co  a  faithful  Guide,  that  by  his  prudent 
 
 md  lively  counfel  you  may  be  ftrcngthen- 
 d. 
 
 If  you  fay,  To  what  end  d§  Miniflers 
 breach  to  me,  and  why  do  I  hear  them  openi- 
 ng the  natures  of  Grace  and  of  Hypocrifie, 
 f  I  cannot  judge  of  my  felf  by  the  kottrim 
 wrick  they  preach  t  I  anfwer,  1.  You  may 
 md  muft  judge  your  [elves  by  the  pub/ike 
 vmmon  helps ,  as  far  as  you  are  able  :  But 
 
 perfonal  applying  help,  added  unto  this, 
 s  a  further  advantage.  And  humility 
 "hould  teach  you,  not  to  think  better  of 
 our  underftandirrgs  then  there  is  caufe- 
 lor  to  think  you  are  fo  wife  as  to  need  but 
 ne  help,when  God  hath  provided  you  two : 
 >r  that  you  need  but  the  lejfer,  when. he 
 wth  provided  you  a  greater.  And  doth 
 10 1  your  own  experience  convince  you  ? 
 
 Do 
 
4.2 o      The  Mi[chiefdf  Sdf» igmnnce^ 
 
 Do  you  ncv  find  that  after  the  bell;  publike 
 preaching  you  are  yet  in  doubt,  and  at  a 
 lofs  about  your  fpiritual  Hate,  and  there- 
 fore that  you  have  need  of  further  help? 
 2.  I  further  r.nftver  you  :  There  is  fo 
 great  adiverfitj  of  particular  circttmftances 
 in  the  cafes  of  particular  perfons,  that 
 a  great  deal  of  help  is  neceffary  to  moft,  co 
 pafs  a  right  judgement ,  when  they  do  un- 
 derftand  both  the  Law,  and  the  fat}.  Will 
 you  think  it  enough  that  you  have  the  fta- 
 tntes  of  the  Land,  and  the  Lxw-bookj^  to 
 judge  of  all  your  own  cafes  by  ?  Or  will 
 you  not  think  that  you  have  alfo  need  of 
 the  Counfel  of  the  wifeft  Lawyer  (in 
 your  weightieft  cafes )  to  help  you  to 
 judge  of  your  caufe  by  the  particular  ap- 
 plication of  the  Law  to  it  ?  So  in  Phyfick, 
 who  is  fo  foolifh,  as  to  think  that  by  the 
 help  of  the  moft  learned  Book^^  or  appro- 
 ved Receipts  he  is  able  to  be  his  own  Phy- 
 ficion,  without  any  more  particular  ad- 
 vice ?  You  muft  be  long  in  ftudying  Law 
 or  Phyfick  before  you  can  underftand  them 
 fo  well  as  thofethat  have  made  them  the 
 ftudy  and  bufinefs  of  their  lives.  It  is  not 
 having  or  reading  a  Bool^  only,  or  hear- 
 \ng&LtttHre  of  them,  that  can  make  yott 
 as  understanding  as  the   matters  of  the 
 
 Profeflion  5 
 
And  Benefit  $f  Self-acquaintance.    42 1 
 
 Profeflion  *  tnd  alfo  to  have  all  paffages 
 at  hand  that  muft  be  obfer  ved  in  the  judging 
 of  your  Caufe.  So  is  ic  in  matters  of 
 the  fouL  When  you  have  heard  much, 
 and  underftandmuch,  you  cannot  in'mo- 
 defty  think  that  all  the  fenfe  of  Scripture, 
 about  thofc  points,  is  known  as  exadly  to 
 you,  as  to  your  moft  judicious  Teachers  • 
 and  that  you  arc  as  able  at  once  to  fee  all 
 the  paffages  of  the  >wr^,and  of  the/kff,  as 
 may  enable  you  to  pafs  fo  clear  a  judge- 
 ment on  ic.  Perhaps  you  will  fay,  that 
 you  know  your  own  hearts  and  a&ioris 
 better  then  they  do.  I  aufwcr,  You  do 
 fo,  or  fhould  do  fo,  as  tcr  the  matter  of 
 UH  :  and  it  isyou  that  they  muft  know  U 
 from  :  And  yet  when  you  have  done,  you 
 may  not  be  able  to  judge  of  your  State,  by 
 thofc  4^?/  which  you  fay  you  know  :  Ton 
 muft  (hew  the  Lawyer  all.  your  evidences  : 
 He  cannot  fee  them,  till  jqu  (hew  them 
 him  :  and  yet  frhen  he  feeth  them,  he  can 
 judge  of  them  whether  they  are  good  or 
 bad,  and  of  your  title  by  them,  better  then 
 yon  can  that  have  the  keeping  of  them  * 
 becaufe  he  better  underftands  the  Law  ; 
 The  Phyficion  feeleth  not  your  fain,  nor 
 knoweth  it  till  youjell.it  him  :  And  <yei 
 vihinyou  havero/^  it  him,  he  knows  bet- 
 Ee 
 
ah        Tb*  CMifchhf  of  Self -ignorance, 
 
 ter  tben^*  what  it  fignificth^  and  whether 
 it  tendecb,  and  whether  be  curable  or  not , 
 ai\d  what  muft  cure  it. 
 
 But  perhaps  you  will  fay,  that  when  you 
 have  gone  to  Adlnifters^  and  opened  jour  cxft 
 to  them*  they  cannot  rcfolvc  you,  but  yon  are 
 ft  ill  in  doubt. 
 
 1  anfwer,  i.  Perhaps  when  they  h/ive 
 refdved  them,  ye:  you  would  not  be  refol- 
 ded. Ha^e  they  rwot  told  you  the  truth 
 and  you  would  not  believe  it  ?  Or  dircfted 
 you  to  Remedies  which  you  would  not  *[c  ? 
 They  cannot  when  they  have  told  you  the 
 truth  jompelt  you  to  believe  it  •,  nor  when 
 they  have  told  you  what  will  do  the  cure, 
 they  cannot  mak*  you  #/*  ft  if  you  re~ 
 Fufe. 
 
 2.  And  what  if  the  nature  of  the  Mfeafe 
 be  obfiinate,  and  will  not  be  cured  eafdj 
 and  at  oncct  but  with  time  and  diligence  and 
 patience  ?  Will  you  therefore  think  the 
 means  zxq  vain}  Muft  you  at  once,  or  in  a 
 fbm  time^  be  refolved,  and  delivered  from 
 all  your  doubts,  about  your  title  w  tternal 
 life,  or  elfe  will  you  caft  off  a/t  advic*  ? 
 fhouldyoudo  fo  by  your  bodies^  you  may 
 know  what  were  like  to  be  the  iflue  : 
 (hould  your  children  learn  thus  of  their 
 tc*chtrs%  they  jpre  like  $  make  unhappy 
 
 Schollars. 
 
And  Benefit  of  Self  Acquaintance.      423 
 
 SfchoIIars.  As  you  will  not  have  clone 
 vvirh  Chnft,  if  he  cure  you  not  at  once, 
 nor  gire  over  pr*>]i*g  if  you  have  not  nil 
 your  Jo  fires  at  cr.ee  (  if  you  love  your 
 felves  )  So  you  rm  ft  not  have  done  with 
 the  Court  ft  I  of  your  Guides,  if  they  fatis- 
 fie  not  your  doubts  ac  once  :  As  you  ceafe 
 rot  hearing  xfam  in  pniltkf,  though  you 
 have  ft  ill  your  Aottbtings  [  lb  why  fhould 
 you  ceafc  advifing  with  tfrem  perfo* 
 nail]  upon  that  account  ?  life  Gods  means, 
 and  be  thankful,  if  bj  dtgrees  they  do  the 
 cure,  and  prevail  at  Uft. 
 
 Objeft.  But  I  fad  it  is  God  only  that  can 
 [peak,  peace  ;  and  therefore  it  is  vain  to  h*ng 
 on  men. 
 
 Ianfwer,  God  fpeaketh  by  his  word  and 
 fpirit  :  His  word  is  to  be  delivered^  expound- 
 ed,and  appijed  zo  you  by  his  Minifters  : 
 If  therefore  you  will  have  it  from  God,  you 
 muftnotrcfufc  his  own  appointed  ordinary 
 means.  The  /^mVcomforteth  by  the  pro* 
 wife  :  As  in  Converfien  God  ufeth  not  to 
 do  it  by  the  fpirit,  without,  but  iny  and  by 
 the  Miniftery  of  the  word ;  fo  alfo  in  all  our 
 directions,  and  fatisfaftion  and  comfort 
 afterwards,  Ashe  that  wiilrun  from  the 
 Miniftry  of  the  word,  becaufe  it  is  Gcd 
 that  muft  convert,  doth  indeed  run  from 
 Ec  2  Godt 
 
4*4       The  Mifchief  cf  Sdf-ignmnce, 
 
 God,  and  is  not  like  to  be  converted  :  fo  is  it 
 in  point  of  afurance,  and  confolation.  The 
 Teachers  ot  the  Church  [are  u  be  ac- 
 counted of  as  the  Mini  ft  ers  of  Chrift,  and 
 ftewards  of  the  myfteries  of  God,  I  Cor. 
 4.  I.  by  whom  the  people  have  believed^ 
 1  Cor.  3.5.  not  having  dominion  over  their 
 faith,  but  being  heifers  of  their  joy f  2  Cor. 
 1.24.  who  are  comforted  in  all  their  tribu- 
 lations %  that  they  might  be  *ble  to  amfort 
 them  that  are  in  any  trouble ,  by  the  comfort 
 -wherewith  they  themfelves  are  comforted  of 
 God,  v.  4.  They  are  to  be  faithful  and 
 wife  ftewards,  whom  the  Lord  maketh  Rulers 
 over  hishoufholdto  give  them  their  portion  of 
 meat  in  due  feafon ,  Luk.  12.  42.  Thus 
 Chrift  hath  given  authority  to  his  fervants, 
 and  appointed  to  every  man  hisworl^,  Mark. 
 13.34.  and  given  Paftors  and  Teachers  to 
 his  Churcffy  ior  the  perfecting  of  the  Saints 
 for  the  work,  of  the  miniftry/for  the  edify 
 ing  of  the  body  of  Chrift^  till  we  all  come 
 in  the  unity  of  the  faithy  and  of  the  know 
 ledge  of  the  fen*of  God\  to  a  perfect  man, 
 Eph.4.  11,12,13.  Thefe  therefore  being 
 Chrift s  officers ,  and  this  their  appointed 
 wcrll,  we  muft  receive  fo  nrach  of  Gods 
 mercies  by  their  hands,  a$  belongeth  to  their 
 effee  to  adnpinifter.    £  Jf  there  be  a  mef- 
 
 ftrtger 
 
 1 
 
And  Benefit  of  Self -acquaintance. 
 
 fenger  with  him,  an  interpreter,  one  among  a 
 thousand,  to  fhew  unto  man  his  uprightnefs  ; 
 then  God  is  gracious  unto  him  ,  and  faith, 
 Deliver  him  frem  going  down  to  the  pit  •, 
 /     have    found     a      ranfome   :     Job.  33, 
 
 -23,24. 
 
 So  that  you  fee  it  is  Gods  Vvay  to  JbeV? 
 to  man  his  uprightnefs,  and  to  fpeak  peace 
 to  fouls  by  his  mejjengers  and  interpre- 
 ters that  arc  fitted  and  authorised  there- 
 to. #  - 
 
 Objeft.  But  it  is  but  few  that  are  able 
 thus  todifcufs  the  cafe  of  unfitted  doubting 
 fouls ',  and  to  give  them  clear  and  fafe  dire- 
 ctions, that  may  favc  them  both  from  pre- 
 emption and  defftir  :  In  many  places  the 
 Aiinifiers  are  fenjelefs  of  thefe  things,  and 
 unacquainted  with  the  concernments  and 
 works  of  conference,  and  have  nothing  to  fay 
 to  us>  unlefs  to  deride  us  as  fcrupulous  and 
 precife,  and  bid  us  not  trouble  our  heads 
 about  fueh  matters ,  feeing  God  is  merciful  9 
 and  Chrifi  dyed  for  finners  :  They  wiM 
 difcourfe  with  us  long  enough  aiout  neVps, 
 or  worldly  bufineffes,  or  opinions \  or  contre- 
 verjses ;  but  Vehen  we  open  to  them  the  fiate 
 of  our  fouls,  and  defire  their  advice  for  the 
 making  our  catting  and  election  furet  they 
 have  no  fenfe  or  favour  of  fuch  difcourfe: 
 E  e  3  and 
 
4*  6        The  CM i (chief of 'Self-ignorance , 
 
 And  many  minifters  that  Are  truly  Confci* 
 entious^  are  jet  Jo  unskilful  and  f0  weal^, 
 that  we  have  no  encouragement  t&  acquaint 
 them  with  our  ft  site. 
 
 To  this  I  anfiver:  It  cannot  be  denyed 
 but  all  this  is  too  true  •,  and  it:  is  matter  of 
 lamentation  >  and  mult  fend  \i%  to  God 
 wirhtheold  petition  which  Chrift  himfelf 
 hath  put  into  our  mouths,  Math.  9.  3  7,  3  8. 
 [_The  harveft  truly  is  plenteotu,  but  the- 
 labourers  are  few  :  Pray  ye  therefore  the 
 Lor  A  of  the  harveft  that  he  will  fend  forth 
 labourers  into  his  harveft.  ] 
 
 Butconiider  that  this  is  no  wonder,  or 
 Unnfml  thing :  For  all  this,  there  is  no 
 nation  under  heaven  that  haih  more  able 
 faithful  Miniflersof  Chrifl,then  arcinthefe 
 Nations.  Alas  how  much  of  the  Church 
 is  guided  by  meer  i^mrant  Readers  !  and 
 how  much  by  fu-ferftitiotu  deceivers  !  Did 
 you  know  the  cafe  of  the  poor  Chriftians 
 in  the  Ethiopian,  the  Greek,  and  the  Ro- 
 man Churches,  you  would  blefo  God  that  it 
 is  fo  well  with  us  :  Even  when  the  Church 
 was  in  a  narrower  room,  yet  God  complain, 
 ed,  fer.  12.  10.  £  Many  ¥  afters  have  de- 
 ftroyedmy  vineyard'*  they  hs.ve  trodden  my 
 Portion  under  foot  :  they  hdve  nude  my 
 fleafant  f  onion  n  it folate  wildernefs  :  They 
 
 have 
 
And  Bern  fit  of  Self- acquaintance, 
 
 have  mad:  it  deflate  :  and  being  de folate  it 
 jnoumtth  tint 9  me  :  ]     And  Jer.  23.   1,2. 
 £  Wo  be  to  the  Paftors that  deftroy  and  [c fit- 
 ter the  JJ/esp  *f  my  Pafiureyfaith  the  Lord  : 
 therefore  thus  faith  the  Lord  God  of  Jfrael 
 againft  the  Paftors  that  feed  my  people  :.  Ti 
 have  (catted  my  flocl^and  driven  them  away, 
 and  have  net  vifited  th:m    :    beheld   J  will 
 vifit  on  you    the  evil  of  joht  doings,  faith 
 the  Lord.  J     And   I    will  fet  up  jbephtrds 
 oyer  them  that  pjall  feed  them,  and  they  flj  all 
 fear  no  more,  nor  be  difmayed  }  Then  was  the 
 Church  fain  to  take  up  this  lamentation, 
 Jer.  io»  19,20.  21.  W<*  is  me,  my  hurt  ! 
 for  my  wound:  u  grievous  :  But  1  fa-id,  Tru- 
 ly this  is  a  grief,  and  Imufi  bear  it  :   my  ta- 
 bernacle   k  {polled,  and  all   my  cords  ,  are 
 broken  :  my  children  are  gone  forth  of  me, and 
 they  are  not :  there  is  none   to  ftretch  forth  my 
 tent  any  more,  and  to  fet  tip  my  curtains  : 
 Tor  the  Paftors  are  become  brutifh,  and  have 
 not  ftught  the  Lord  :   therefore  they  fhxll  not 
 proffer,  and  all    their    floekj  Jiall   be  feat - 
 tered.  3 
 
 But  the  voice  of  healing  mercy  faith  {Only 
 acknowledge  thine  iniquity  ,  &c.  Turn  O 
 backsliding  children,  &c.  and  I  will  give 
 joh  Paflors  according  to  my  heart,  which 
 /hall  feed  yon  with  knowledge  and 
 E  e  4  under- 
 
jTht  Mif chief  cfStlf-ignerAnct^ 
 
 underftanding ,  ]      Jer.    3.    13,    14,    15. 
 
 You  fee  in  all  other  profeffions  (that 
 require  net fupernatural  illumination)  there 
 are  but  few  that  attain  to  excellency  :  It  is 
 but  in  few  that  Naturel&yzih  the  foundati- 
 on^ or  giveth  that  capacity,  to  be  excel- 
 lent; which  Grace  *doth  elevate  and  im- 
 prove. 
 
 Take  therefore  the  advice  of  the  ableft 
 you  c ah  get  :"  If  mo  ft  Phjficions  are  weak, 
 and  ignorant,  do  no:  therefore  calt  off  all, 
 nor  yet  call  your  felvcs  upon  one  that  is  like 
 to  kjlf  you,.becaufe  he  is  your  neighbour. 
 I  will  not  perfvvade  you  to  go  Always  to 
 th«  Mini  ft  cr  ef  jour  Fari/b,  to  open  the 
 cafe  of  your  fouls,  be  he  fit  or  unfit  :  but 
 to  the  fueft  that  yon  can  have  accefs  to  ; 
 ThcPapiilsthcmfelves  will  give  men  leave 
 to  choofe  Others  for  their  Confeffors* 
 Where  there  is  mo  ft  of  the  heavtnly  illumi- 
 natUn^and  holy  skill  in  the  matters  of  the 
 foul  ;  where  there  is  the  foundeft  and  ex- 
 atteft  judgement ,  joyned  with  experience 
 and  tender  companion,  and  faithful  plainefs, 
 and  oautelous  jeer  e fie , there  open  your  hearts 
 if  you  have  opportunity,  and  take  the 
 help  of  fuch  faithful  counsellors  to  acquaint 
 you  with  jour  feives* 
 
 Objctf. 
 
And Benefit  of  Self -acquaintance.     429 
 
 Objcft.  But  fuch  Minifters  being  /n*, 
 and  having  more  of  greater  -work^  then  they 
 can  turn  them  to,  are  not  to  be  ffiokf*  with 
 $u  oft  as  my  neeejfity  recjuireth  help. 
 
 Anfw.  life  then  the  beft  that  are  at 
 lcifure  ^  And  it  is  not  only  Minivers  thac 
 you  muft  ufe,  but  any  other  Chriftian 
 friend,  that  hath  fuch  abilities  and  qualifi- 
 cations, as  fie  them  to  affitt  you  ^  whofoever 
 hath  the  Light ,  refufe  not  to  come  to  it  ^ 
 Gods  gifts  and  graces  may  be  helpful  to  you 
 in  a  Parent,  a  husband,  a  neighbour ,  and  noc 
 only  in  a  Minifter. 
 
 Queft.  But  ho^v  far  may  a  darf^  and 
 doubting  perfon  take  up  and  reft  in  the 
 judgement  of  a  Minifter  or  of  others,  about 
 the  ftateof  hkfoul,  when  he  is  not  fatisfied 
 bimfelf  ? 
 
 Anfw.  This  Queftion  is  of  very   great 
 
 ;  ufe,  and  therefore  the  more  carefully  to  be 
 
 refolved  j  I   (hall  anfwer   it    therefore, 
 
 i-    Negatively,     and     2.      Affirmative- 
 
 ly. 
 
 I.  No  mans  judgement  of  your  ftate  is 
 to  be  taken  as  abfdutely  infallible  or  di- 
 vide :  nor  is  man  tobebeliered  &  Cod  is 
 with  a  divine  belief  :  when  they  tell  yon, 
 that  [if  you  are  regenerate,  you  are  jufti- 
 fed  3  then  they  do  but  tell  yoa  what  God 
 
 hath 
 
4  3  o       The  Mifchiefef  Self-  ignorance, 
 
 hath  told  you,  and  therefore  -this  is  to  be 
 taken  as  of  imfdliblt  certainty,  not  as  it  is 
 their  word,  but  as  it  is  Gods  :  fo  alfo  when 
 they  tell  you,  that  £  if  J*u  *re  Unconvert- 
 ed you  are  not  forgiven  ~]  But  when  rhey 
 tell  you,  that  [yo*  are  converted  or  uncon- 
 verted,  pardoned  or  unpardoned^  this  judge- 
 ment is  not  to  be  taken  as  infallible  or  J)i- 
 vine. 
 
 2.  For  the  bare  matter  of  faB  {whether 
 you  Repent  Qr  not  ^  whether  you  had  rather 
 be  H<*ly  or  unholy,  &c.  )  there  is  no  Mini- 
 fter  that  can  know  your  Heart  fo  well  as 
 you  your  felves  msy  know  it  :  except  in 
 cafe  when  Melancholy  or  pajfirn,  or  a 
 TvealtHefs  of  under ftanding  on  one  fide,  or 
 a  Wilfulnefs  of  prefumption  on  the  other 
 iide,  doth  make  men  judge  of  their  own 
 condition  quite  contrary  to  the  evidence 
 that  appearech  in  their  lives  to  others. 
 
 3 .  It  is  not  fafe  to  reft  on  the  judgement 
 of  one  that  is  either  an  enemy  or  ftrangcr 
 to  the  workings  of  a  careful  troubled  foul  • 
 or  of  one  that  is  drunk  with  any  bercfie, 
 or  fond  of  any  private  opinion  of  his  own, 
 andlayethouthis  *,<^/  to  form  people  into 
 hiscpinitn,  as  if  the  life  of  Religien  lay  in 
 that  ;  Nor  yet  of  a  Vreak^  unskilful 
 man. 
 
 4.Ic 
 
JnA  B erupt  <?/  Self- acquaintance.  43  r 
 
 4.  It  is  not  fafc  for  you  to  reft  much  in  the 
 judgement  of  one  that  knows  you  not,  and 
 15  not  Acquainted  (  by  himfelf,  or  by  the 
 report  of  others,  or  Tome  good  evidence  )  of 
 the  bene  and  manner  of  your  lives,  but  muft 
 judge  only  by  the  frefent  (Xfrcjfions  of  your 
 own  mouth*. 
 
 5.  It  is  not  fate  for  you  to  red  on  the 
 judgement  of  any  enejingular  ftrfmywh$a 
 the  judgement  of  v.oft  of  jcrtr  judicious 
 acqtif.intar.ee  is  contrary  to  it.  bo  much 
 for  the  Negative , 
 
 2.  Affirmatively  I  anfiver,  1.  By  a 
 Dizixc  faith  you  are  bound  to  believe  all 
 the  frowifes  of  Scripture  that,  your  Paftor 
 for  any  other)  (hall  acquaint  you  with. 
 
 2.  As  a  Difciple  of  Ch'ift,  you  are 
 hound  to  Learn  the  meaning  of  thofe  Pro- 
 mifls  (and  other  paiTages  of  the  Scripture  ) 
 from  your  Teachers  daily  authorized  to 
 inftruft  you  :  And  with  fuch  a  Humane 
 \bclief,  as  a  fcholUr  oweth  to  his  Teachir 
 in  ^m  or  Sciences,  you  are  bound  to  jfo- 
 /ieveyonr  Teachers  concerning  the  mean- 
 ing of  the  promiies ,  in  cafes  wherein  you 
 fare  unable  jour  [elves  to  underitand  the 
 word  by  its  pc/>*r  light  and  evidence,  as 
 ;well  as  they »  and  in  cafe  you  fee  no  *9£» 
 jrffcwf  of  fal/hwd  in  their  cxpoficion  ,  nor 
 
 have 
 
4.3  *        Th*  Mifcbief  of  Sclf-igndrance^ 
 
 have  any  fpecial  reafon  todiftruft  them.He 
 that  will  believe  nothing  chat  his  Tucker 
 tellethhimin  order  to  his  otyn  underftand- 
 ingy  (hall  never  underhand  by  Teaching  : 
 If  you  know  as  much  as  he  already,  you 
 need  no  Teacher  :  If  you  do  notj  you  muft 
 believe  him,  or  elf«  you  can  never  learn  of  i 
 him.  But  this  is  not  to  take  him  for  w;- 
 mfcient^  or  infallible  in  him/elf,  but  to 
 credit  him  as  a  man. 
 
 3.  You  are  bound,  when  he  judgeth  of 
 your  particular  cafe,  upon  jour  opening  to 
 him  the  matter  of  fail,  to  allow  him  [0  much 
 credit  as  is  due  to  the  proportion  of  his  un- 
 dtrftanding.  Tou  tell  him  how  you  feel 
 jour  hearts  affetted^  and  what  the  afticms  of 
 your  lives  have  been^  when  jqh  have  told 
 it  him,  he  judgeth  by  Gods  werd,  whether 
 this  be  a  ftace  of  faving  grace  which  you 
 defcribe,or  not-,  if  upon  much  fir  onger  parts, 
 or  logger  fittdj,  and  more  experience,  he 
 know  more  of  the  meaning  of  the  Word, 
 and  of  the  nature  of  grace, and  fo  be  abler 
 to  judge  then  you,  raodefty  rcquireth  that 
 you  do  in  that  meafure  fubmit  your  under- 
 standing unco  his,  and  believe  him  accord- 
 ing to  the  mcafureof  his  skil,  upon  fuppo- 
 fkion  that  you  deceive  him  not  in  your  in- 
 formation.   Even  a*  you    will  believe  a 
 
 Lawjtr 
 
x^ini  Benefit  of  Self- acquaintance.       433 
 
 Ltwyer  about  your  Title  to  your  lands, 
 when  you  have  (hewed  him  your  evidence; 
 or  a  Phyjicion  about  your  difeafe,  when 
 yoa  have  told  him  what  you  feci  (  as  I  faid 
 before.) 
 
 4.Y0U  are  bound  to  add  alfo  all  that  credit 
 that  his  lienejly  and  fidelity  requireth,  if 
 he  be  a  godly  man,  unwilling  to  deceive 
 you. 
 
 5.  And  you  are  bound  to  add  fo  much 
 Belief  as  in  the  cafe  is  due  to  a  fiander  by 
 that  is  out  of  the  dufi,  and  is  not  blinded  by 
 {elf-love,  01  partiality,  or  pajftons,  or  any 
 felfijb  byaty  as  moit  men  are  to  them- 
 fclvcs. 
 
 6 .  If  you  arc  darkened  by  meUnchollyy 
 or  any  other  weakening  diitemperj  that 
 makcth  youuncapableof  judging  for  youc 
 felves,  you  are  bonnd  to  allow  another  fo 
 much  credit,  as  the  advantage  of  his  founder 
 understanding,  and  more  compofed  judge- 
 ment doth  require.  If  every  Child,  or  ficl^ 
 ferfon  will  believe  no  body  that  doth  not 
 fay  as  they,  their  felf-conceitednefs  and  their 
 diftruft  of  others  will  be  their  wrong. 
 
 7.  In  the  manner  of  reception,  you  are 
 bound  to  do  all  this  with  fuch  a  fubrnijjion 
 as  belongcth  to  an  officer  ofChrifi :  Not  that 
 yoa  arc  to  believe  any  faljbood,  that  he 
 
 bringetfr 
 
434        The  M-fchicfof  Self -ignorance, 
 
 bringeth  you,  and  fathcrcth  uponChrift^ 
 nor  to  put  out  your  own  eyes,  and  fee  with 
 his  :  But  to  learn  of  him  to  underfland 
 your  k\\zs,  and  receive  what  he  bringeth 
 you  according  to  his  office  :  As  a  child  is 
 bound  to  fubmit  to  any  Tutor  or  Teacher 
 that  the  Parents  (hall  fet  over  him.  The 
 fame  truth  mult  be  received  as  from  a  double 
 obligation,  when  befides  improper  evidence, 
 /it  u  delivered- by  a  meffengerof  Chrift. 
 
 8.  You  may  yet  more  baldly  and  confi- 
 dently give  credit  to  the  judgement  of  fuch 
 a  Miniflcr  of  Chrift,  when  \\4&ox  fingular, 
 but  fpeaks  according  to  the  conenrrent 
 judgement  of  the  generality  of  able  experi- 
 enced wfH.Modctly  will  forbid  you  to  think 
 your  (elves  wiferthen  all  the  able  Miniftcrs 
 about  you. 
 
 9.  You  have  the  lefs  reafon  to  fufpect  his 
 judgement,  when  you  may  be  fure  that  he  is 
 not  perverted  by  any  felf-interefi,  or  felf- 
 refpett,  and  bawketh  not  the  truth  for  fear 
 of  difpleafwgyeti, or  bringing  any  dif credit 
 or  Offering  on  hiwfelf. 
 
 10.  Laftly,  when  all  theft  things  concur, 
 ygu  may  with  the  greater  confidence  reft 
 upon  his  Judgement.  And  though  ftill  he  is 
 but  znimperf ell  man,  and  no  abfoiute  cer- 
 tainty  of  jourefiatc  can  be  had  from  his 
 
 bare 
 
And  Benefit  of  Self-acquaintance.     435 
 
 ware  judgment  (chough  from  his  dcclrine 
 zndihtEfftfts  and  Signs  there  may,  )  yet 
 filth  a  Judgement ,  fhould  weigh  very 
 much  with  you  ,  to  the  railing  of  fear  aud 
 :«re\nihc  ungodly ,*n&  for  the  quitting  of 
 a  troubled  foul. 
 
 Let  us  a  little  now  apply  this  Direction  to 
 )Oth  parties.  Beloved  Hearers,  ifany  of 
 you  can  look  before  you  to  eternity,  and  do 
 not  with  awakened  thoughts  conclude,  that 
 all  probable  means  fliould  beufed  in  time, 
 to  make  lure  of  your  final  Juftification  at 
 the  dreadfully  of  God,  that  man  wants 
 either  the  fntth  of  a  Chrifiian,  or  the  fitl- 
 ingot  zeenfiderate  wan.  Are  you  all  de- 
 firous  to  be  fare  before  band,  what  fentence 
 (hall  pais  upon  you  then,  or  are  you  not  ? 
 If  you  are,  come  on,  and  let  me  make  a 
 motion  that  you  cannot  reafonably  refufe; 
 The  bufinefs  is  of  unfpeakzble  confequence; 
 To  be  deceivedjniy  be  to  be  undone  for  ever : 
 Will  you  advife  writh  thofe  that:  God  hath  ap- 
 pointed to  give  you  advice  in  fo  great  a  cafe  ? 
 Well  then  /  will  you  go  and  faithfully  open 
 your  ftate  (fuppofing  you  have  the  need 
 before  expreffed  )  to  fomc  able  faithful 
 Minifter  of  Chrii't  ?  Not  to  an  ignera?4t, 
 or  a  carnal,  unexperienced  man  •  but  unto 
 once  that  is  skilled  in  fpiritu^l  affajrs,  and 
 
 that 
 
436     Tfo  Mifchicfof  Sclf»lgn$wuei 
 
 that  will  be  faithful  fo  you,  and  deal  with 
 that  ferious  gravity  and  reverence  as  be- 
 feemshim  that  is  helping  to  prepare  afoul 
 for  the  bar  of  Chrift  :  Will  you  ( if  yoa 
 never  did  it  )  tell  him,  whether  ever  you 
 were  convinced  of  yovr  fin  and  mifery  ^ 
 and  whether  ever  you  law  the  need  of 
 Chrift  /  and  whether  you  have  loathed 
 your  /elves  for  your  iniquities  ?  and  fled 
 to  Chrift  as  your  only  refuge  from  the 
 wrath  of  God  ?  and  have  turnedaway  with 
 refolution  from  your  former  ungodly 
 carelefs  life  ?  and  have  changed  your 
 company,  your  bufinefs,  and  your  de± 
 lights  ?  Whether  you  make  it  your 
 chief  bx/inef*  to  pleafe  God,znd  to  faveyonr 
 fouls  i  and  rcfolve  to  take  up  with  the  hopes 
 of  Heaven  as  your  only  portion,,  and  not  to 
 hazzard  it,  for  any  worldly  intereft,  or  flefhly 
 f  leaf  are  whatfoever  ?  whether  in  yonr  eyes 
 a  vile  perfen  be  contemned^  bnt  you  love  and 
 honour  them  that  fear  the  Lord  ?  Tell  theft 
 and  other  fuch  particulars  of  your  ftate 
 to  your  faithful  Paftors  ^  Anfwer  them  to 
 thefe,  and  fuch  like  queftions,  and  then 
 take  their  judgement  (with  the  cautions 
 before  exprefled  )  of  your  fpiritual  ftate. 
 Hcare  what  they  will  tell  you  of  it.  Might 
 ftoc  this  cjurfe    convince  thee    of  thy 
 
 miserable 
 
And  Benefit  of  Self- acquaintance.      437 
 
 miferablc  ftate,  that  never  hadft  any  fuch 
 evidences  as  thefc  to  fhevv  !  and  might  it  not 
 awaken  thee  in  time,  to  bethink  thee  of  a 
 fafcrcourfe  !  Goto  any  faithful  Miniller 
 in  the  werld  and  tell  him  the  plain  truth % 
 that  yet  thou  art  a  fecret  fornicator  or 
 drunkard,  or  pot  companion ,  or  fte/h-pleafer  in 
 fome  fenfual  way  •  or  if  thou  finneft  not 
 fo  grofly,  that  yec  thou  art  a  forma/ hypo- 
 crite, and  haft  a  fecret  enmity  to  thofe  that 
 are  moji  ferioufly  Religions ,  and  live  the  moft 
 heavenly  lives,  and  that  thou  art  thy  felf  a 
 ftranger  to  all  the  forefaid  pajflfages  of  fan- 
 fttfication-,  and  I  dare  allure  thee  that  he  will 
 tell  thee  if  thou  art  thus  indeed  thou  art  in 
 the  gall  of  bitternefs  &  the  bond  &f  iniquity., 
 and  muft  be  fpeedily  renewed  and  fanttified 
 and  jufts fie d%  or  thou  art  undone  for  ever.  I 
 it\\  thee,  there  is  not  a  man  that  is  worthy 
 the  name  of  a  Minifter  in  all  the  world,  but 
 will  pafs  this  judgement  on  the  condition  of 
 thy  foul.  And  yet  wilt  thou  bear  it  out 
 1  with  a  fenfclefs  hesrt,  a  feared  confcier.ee, 
 and  a  brazen  face,  andftill  liveascarelefly 
 as  if  all  were  well  with  thee  '  what  is  thy 
 foul  of  no  more  worth  ?  Is  ic  fo  fmall  a 
 matter  with  thee  whatbecomethof  thee? 
 Or  is  the  judgement  of  able  faithful  Mini- 
 iters  in  the  way  of  their  own  effice,  of  no 
 F  f  more 
 
i38        7 he  Mifchicf  cf  S elf -igner ante , 
 
 more" regard  with  thee?  What  not  when 
 all  the  iorefaid    rcquifites  concur  !  They 
 Anew  thee  the  plain  ward  of  God  againlt 
 thee  ;  and  that  his  Theatnivg  contains  the 
 Vi  rtual  fentence  of  thy  condemnation  ;  They 
 are  by  effice  the  Interpreters  of  the  Law  of 
 God  to  )  ou  \  lc  hath  been  the  ftudy  of  their 
 lives  :  The  matters  inquefiion  arc  fuch  as 
 they  have  had  experience  of  in  the* f elves 
 and  others  :  They  have  judged  as  hardly  of 
 thewftlves  and  of  their  own  cafefis  now  they 
 do  of  yours    when  theirs  was  the  fame  as 
 yours     is   no^o.        Do     they    pronounce 
 yon  wiferable  as  being  ftrangers  to  the  fpirit 
 of  Chnft  ?  So  they  did  by  themfelves  when 
 they  law  their  fin  :  and  therefore  they  are 
 impartial  :   They   have  had  before    them 
 multitudes,  (alas  too  many  )  in  your  cafe: 
 And  you  will  regard  the  jud£ ement  of  a 
 Thyficion  that  hath  had  many  hundreds  in 
 hand  that    had   the  fame  difeafe  as  you. 
 They  are  men  that  are  not  willing  to  deceive 
 you.     1  hey  deny  themftivss  in  celling  you 
 of  your  danger  :  They  know  that  fmoother 
 Veerds  would  pleafe  you  better:   And  they 
 have  natures  that  defire  mens  love  and  fa- 
 vour, rather  then  difpleafnre  and  ill  will. 
 They  are  more  imp  *rtial  then  you  are,   and 
 have  not  your  ftlf-intcreft    and   psffion  to 
 
 blinc 
 
1 
 
 And Benefit $f  Sclf-dcqu&hunct.    /\)$ 
 
 Mind  them  :  They  are  not  abufcd  in  their 
 judgement  by  the  Temptations  of  evil  com- 
 pany, or  of  worldly  flcfhly  things  as  you 
 are  ••  F^r  thefe  temptations  more  hinder 
 us  from  judging  eur  [elves  then  other  men, 
 They  are  the  meffengers  of  thrift  appointed 
 to  give  to  eAth  their  portion  :  and  fhould 
 not  their  judgement  be  regarded  in  the  £#£• 
 nefs  commit  red  to  their  trtiji  ?  And  it  is  not 
 one  man  ox  two,  or  a  httndrt d  only,  that  are 
 of  this  mind  :  Open  thy  cafe  to  all  the  ju- 
 dicious faithful  Afinifters  in  the  hndy  or  in 
 the  werld^nd  open  it  truly  >  and  they  will  all 
 tell  thee  that  if  thou  die  without  converting 
 fonttifjing  grace ,  thou  art  lofi  for  ever  ; 
 and  that  all  the  world  cannot  lave  thee 
 from  the  cverlafting  wrath  of  God.  Try 
 as  many  of  them  as  you  will,and  fee  if  all  of 
 them  tell  you  not  the  fame  thing.  And  is 
 all  this  nothing  to  thee,  prefumpruous  (in- 
 ner, that  in  the  judgement  of  all  the  moft 
 able  faithful  Minfters  of  Clftl,  thy  foul 
 (hould  be  in  a  ftate  of  death  ?  Arc  thou 
 wifer  then  all  the  beft  and  wtfeft,  in  the 
 matters  of  their  own  profeflion  }  If  all  im 
 jP^/jao*/ inthecountrey  ihourd  tell  thee, 
 that  thou  hsfi  a  difeafe  that  will  certainly  be 
 thj  death,  unlefs  thou  take  fome  ene  tffdlnal 
 medicine  in  time,  \  think  chou  WJiildeft  not 
 
7he  CMifchitftf  Self  ignorance, 
 
 \:  their  judgement,  and  fay,  They  are 
 cei.lonous,  that  thou  Knowcfl:  thy  con- 
 dition better  then  they  /  I  think  ic  would 
 affright  thee  to  feek  after  the  remedy. 
 And  why  fhouldnot  the  judgement  of  the 
 faithfxt Mmfttrs%  about  the  ftate  of  thy 
 fou!,be  (o  far  regarded,as  to  awaken  thee  to 
 a  more  careful  enquiry  ^and  ftir  up  a  prevent- 
 ing and  remedying  fear  ?  If  the  judgement  of 
 C  hrifts  officers  be  not  rcgardable,then  there 
 is  no  matter  of  terror  in  exconwjunicAtio*  •, 
 nor  no  matter  of  comfort  xnMinifltritl  Ab- 
 [o! Ht  ion. 
 
 O  the  madnefs  of  a  hardened  finner  I 
 
 •  hat  whenhefheweth  by  the  fruits  of  an 
 
 Ungodly  life  that  heisaftranger  to    fanfti- 
 
 :ion,  and  liveeh  in  the  fins  which  the 
 
 scripture   threatneth   damnation  to  ,  and 
 
 .1]  no  evidence   of    true  converfion  to 
 
 fhew,  will  yet  be  confident  of  pardon  and 
 
 vation,  let  God  and  all  his  Miniftcrs  (ay 
 
 it  they  will  a'gainft  it  /  and  will  rather 
 
 jftndedvjith  hs  fpiritual  Phyficions,  for 
 
 nghim  oi  the  danger  of  hisftate,and  rail 
 
 lemasif  they  did  him  wrong,  then  he 
 
 bis  danger  and  prevent  his  mifery  ! 
 
 a  one  hear  the  word  of  God,  if  he 
 
 b  hear,  Deut.  29.  19,  20,2  1.- 
 
 .  I  be  among  jqh  a  root  that 
 
 bcarctk 
 
And  Benefit  of  Self-acquaintance* 
 
 beareth gall  and  wormwood,  and  it  cewe  ti 
 fafs  when  he  heart th  the  words  if  this  curft\ 
 that  he  blefs  himfclf  in  hi*  hearty  fajhig,  1 
 fball  have  peace,  though  J  rvall^in  the  imfgi* 
 nation  of  my  heart ,  to  add    dr untune fs  to 
 thirji  :Ths  Lord  ^i I  I  not  /pare  him,  but  then 
 the  anger  if  the  Lord  and  hu  jealou fie  {hall 
 fm^a^againft  that  man,and  all  the  cur  fes  that 
 are  written  in  tins  bock^fhall  lie  upon  him,  and 
 the  Lord  /hall  blot  out  his  name  from  under  hea- 
 vtn^&  the  Lord  JJj  a  life  par  ate  him  to  evil^ci] 
 And  on  the  other  fide,  Is  there  any  fob ! 
 among  you    that  in  doubts,    and   trouble, 
 hath  opened  his  cafe  to  the  'faithful  Mir.i- 
 flers  of   Chrilt,    and    their   judgement    is, 
 that  jour  ftate  is  fafe  t  Is  this  the  judge- 
 ment, not  only  of  the  wtakeft,   but  the 
 wife  ft  •   not  only  of  ftrangers,  but  of  thole 
 that  know  j>)Z  beft  ;  not  only  of  one  or  nto, 
 but  of  all  or  nitft  of  the  judicious  Mini- 
 fiers,  that  ever  you  opened  you  cafe  to  ? 
 even  of  xhzvno&honeft  and  impartial,  than 
 would  not  flatter  you  nor  deceive  you  ? 
 Yea  and  perhaps,  when  defertions,  or  Me- 
 lancholy,or  paffion,  or  ignorance  do  make 
 joh  unmeet  to  judge  of  your  felves  ;  And 
 doth  all  this  feem  nothing  to  you  ?  or  a 
 fmall  matter  ?  It  is  not  nothing :  In  is  net 
 fma/l  :    I  confefs  it  is  no  ground  of  ra- 
 ff >  taint j  : 
 
The  Mi/chief  rfSdf-igfierwct, 
 
 tainty  :  They  arc  but  men  :  It  is  a  humane 
 teflim$ny  :  But  yet  it  is  a  teftimony,  that 
 may  weigh  down  many  of  your  own  furmi- 
 fcs  ,   and  take  off  much  at  your  difkreffir.g 
 fears;  and  may  give  much  cafe  to  troubled 
 fouls,  while  they  are  feeking  after  furer 
 knowledge  :  It  is  a  ground  of  comfort,  not 
 to  be  defpifed,  or  made  light  of  ;  Till  you 
 can  come  to  fee  your  evidences  your  fclvcs, 
 and  to  be  acquainted  with  the  indwelling 
 spirit  as  your  witnefs,  you  may  much  quiee 
 your  minds,  and  take  much  comfort,   in 
 this  judgement    and  witnefs  of  the  fervant: 
 ef  the  Lord,  that  have  a  spirit  of  difcerning, 
 and  have  ih*t  grace  which  acquainrech  them 
 with  the  nature  0 f  grace  in  others,  and  that 
 hare  been  long  exercifed  in  the  difcerning 
 of  mens  ftates  :  It  is  feffibli  an  Hypocrite 
 (efpccially  one  that  wilfully  giveth  them  a 
 faife  relation    of  himfelf  J    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  defcription  of  the 
 Perfon.    If  in  a  Law  fuit  all  the  abltfi  Law 
 jfrj  tell  you  that  your  eaufe  is  good  •,  it  is 
 -pcffjlU  they  may  be  deceived  ,  but  it  is  not 
 likely  ;  If  in  a  leaver  all  the  ableft  Phyfi- 
 cions  tell  you,  the  danger  u  pafi9  it  \sfcffibk 
 yet  that  they  mav  be  *//  deceived  ;  But  yet 
 
 I 
 
And  Benefit  of  Self- acquaint  Ancc. 
 I  think  yon  would  cake  (ome  comfort  in  fuch 
 a  teftimony  ;  To  fhould  you  here  .- 
 Though  the  Judgement  of  Minify /s  be  noc 
 infallible^  it  may  be  mutt)  better  then  yemr 
 own,  chough  about  jour  ft  Ives  :  w'aitmay 
 be  fee  again  ft  the  jealoufies  and  fears  of  a 
 difqiriet  foul,  andagainii  abundance  of  the 
 molcjting  f*ggtftio*s  of  the  a  ecu  er. 
 
 I  do  not  by  all  this  draw  you  to  lay  too 
 much  on  man  -J  advance  them  not  too  high, 
 and  make  them  not  Lords  of  jour  faith  y 
 biu  heifers  &f  ytur  Joy.  I  draw  you  noc 
 ro  any  deceitful  courfe  \  nor  into  any  way 
 of  danger  co  your  fouls.  I  bid  you  noc 
 full j  and  finally  reft  in  the  judgement  of 
 man  :  I  bid  you  not  neglell  any  means  to 
 come  to  fuller  knowledge,  and  certainty 
 of  your  own  fincerity  :  I  bid  you  no: 
 forbear  any  means  that  tend  to  tilt  getting 
 ef  true  gr,:ce  :  If  you  have  it  and  know  it 
 not,  the  fame  means  (  for  the  mo  ft  part  ) 
 may  increafe  it,  which  you  ufe  to  get  it: 
 And  if  you  have  it  not,  when  it  is  thought 
 you  have  it,  ihe  means  may  work  it,  chat 
 that  are  intended  to  increafe  it.  Do  a!'l 
 that  you  can  to  Repent,  Bdteve,  and  Love 
 God,  and  Live  to  him,  whether  you  ever 
 did  thefe  before,  or  not  :  Biut  yet  let  the 
 judgement  of  your  faithful  Paftors,  the 
 "F  f  4  officer* 
 
544       rbe  CMifdiefofSclfigngrdnce^ 
 
 officers  and  experienced  fervants  of  the 
 Lord,^f*p  of  defpondencj  and  defpair  that 
 would  dijuble  you  from  the  u[t  $f  means, 
 and  would  weaken  your  hands,  and  make 
 you  fit  down  in  unprofitable  complaints, 
 and  give  up  all  as  hopelefs.  Let  their 
 judgement  quiet  you  in  the  way  of  duty  \ 
 Lean  on  them  in  the  dark,  till  you 
 ccme  into  the  lighc.  Yea  be  glad  that 
 you  have  fo  much  encouragement  and 
 hope,  from  thofe  that  are  by  Chrift  ap- 
 pointed to  fubferve  the  fpirit  in  the  com- 
 forting as  well  as  the  (anttifying  work, 
 and  to  Jhew  to  man  his  uprightnefs,  and 
 to  fdj  to  the  Righteous,  It  fbdl  be  well 
 with  him,  Ifa.  3.  io.  I  tell  you,  all  the 
 wealth  of  the  world,  is  not  worth  even 
 this  mneh  ground  of  cpmfort  •_  Live  upon 
 this  much,  till  by  diligent  attendance  and 
 waiting  on  the  fpirit  of  grace  and  comfort, 
 you  can  get  higher. 
 
 2.  TPH  E  fecond  extrinfical  Hinderance 
 JL  of  felf-knowledge,  is,  Trofperity 
 and  the  Flattery  that  ufually  attendeth  it. 
 The  one  Mfpofeth  men  to  be  deceived,  and 
 the  other  putteth  the  hood  over  their  eyes, 
 and  tells  them  the  faMhoo.ds  which  deceive 
 them.  When 
 
Anb  Benefit  of  Seif-dcquAtnUna.  445 
 
 When  men  profper  in  the  world,  their 
 minds  are  lifted  up  with  their  eftates  j  and 
 they  can  hardly  believe  that  they  are  in- 
 deed fo  ill  while  they  feci  thcmfelves  fo 
 wetland  that  fo  much  mifcry  is  joyned  with 
 fo  much  content  ami  pleafure.  They  cannot 
 tafte  the  bitternefs  of  their  (in, and  Gods  dif- 
 :>leafure,while  the  fweetnefs  of  worldly  de- 
 ightf&  honours  is  in  their  mouths. The  Rich 
 man  in  Lu^.  16.  its  like  would  havegivew 
 man  but  an  unwelcome  entertainment, 
 that  had  come  to  tell  him  that  within  a  few 
 days  or  years  he  fhould  lie  in  hell,  and  not 
 be  able  to  get  a  drop  of  water  to  cool  his 
 tongue  I  What  need  we  doubt  of  that, 
 when  his  five  Brethren  that  he  left  on 
 earth  behind  him,  would  not  be  perfwaded 
 f  to  know  their  danger  of  thbfe  flames, 
 and  to  ufe  the  neteffaty  means  to  fcape 
 them  )  though  one  had  come  to  then) 
 rom  the  dead  !  Lul^.  16.31.  You  plead 
 againft  their  feeling,  when  you  tell  them 
 of  their  mifery,  when  they  jWprofperky  : 
 Their  flefhly  appetite  knd  lenfe,  which  is 
 nthem  the  reigning  faculty,  doth  tell  them 
 they  are  well  and  happy  :  and  that  which 
 mult  confute  this,  and  tell  them  they  are 
 mifenble,  muftbean  inward  fenfe  of  the 
 jfin  and  difeafes  of  their  fouls,  and  a  fore- 
 feeing 
 
4  4  6        7  he  Mi  [chief  df  Self -ignorance^ 
 
 feeing  Faith  that  muft  look  before  them 
 unto  eternity,  and  fetch  it<s  proofs  from 
 the  word  of  God,  snd  fetch  its  motives 
 from  another  world  :  And  alas,  they  have 
 no  fuch  inws.rk  fenfe,  nor  nofiuh  Faith  as 
 can  prevail  agajnft  their  their  fenfuai  feel- 
 ing. And  therefore  it  is  a  matter  of  lamen- 
 table difficulty  to  make  aprofpering  finner 
 well  acquainted  with  his  mifery.  He  is 
 'drunken  with  flefhly  pleafures  and  con- 
 tentments :  And  when  the  drink  is  in  a 
 mans  head,  you  tan  hardly  make  him  fenfi- 
 bleof  his  mifery,  though  he  be  a  beggar, 
 ev  a  prifoner,  or  were  to  die  wiihin  a  \vc\  k. 
 The  Devil  is  therefore  willing  to  reach  his 
 fervants  as  full  a  cup  of  profperity  as  he 
 can,  that  cheirdrtmkennefs  may  keep  them 
 from  the  true  vife  of  their  reafon  ;  For 
 if  they  once  come  to  thcmfelve*,  they  will 
 cone  home  to  God.  When  mifery 
 brought  the  Prodigal  to  himfeif,  he  refol- 
 veth  prefently  of  going  to  his  Father, 
 Zukj.  15-  The  buftie  of  his  worldly  bufi- 
 nefs,  and  the  chattering  vain  difcourfe  tha 
 is  in  his  ears,  and  the  mirth  and  iport  tha 
 rakes  him  up,  will  not  allow  him  fo  much 
 of  reafon  as  fcriov.fly  to  confider  of  his 
 i#u!9  condition,  Alas,  when  per  men^ 
 tfaat  rauft   labeur   all    day  for  food,  and 
 
 nyment  I 
 
AndBtntfittf  Self -acquaintance.      447 
 
 ayment ,  can  find  feme  time    for  ferious 
 ;onverfc  wiih  God  and  with  their  Con- 
 eiences  •  the  Grcr.t  ones  of  the  world  have 
 10  fiah  leiltirc  :    How   many   are   going 
 ipace  towards  Hell,  and  fay  they  cannot 
 lave    while    to  beLhink  themfehes   wha* 
 *ray   they  are  in,  or   whether    it  is  that 
 hey  are  going  J  That  which  they  have  all 
 heir  time  for,  they   ha\e    no  time   for  , 
 ^ecaufe   they    have     no    heans    for    it. 
 ^rofperity  doth  fo  picafe  their  ftefh,  that 
 hey  can  givcr.o  heed  to  confeience  or  to 
 •eafon;  Itdorb  fo  charm  their  minds,  and 
 jnflavc  their  wills  to  fenfe  and  appetite, 
 :hatthey  cannot  abide  to  befo  Melancholy 
 as  to  prepare  for  death  and  judgement,  or 
 :o  confider  ferioufly   how  this  will  relifh 
 pith  them  at  the  end  :   nor  fcare  to  re- 
 member  that  ihey    are  wen,   that  fhould 
 pule   their  fenfes,  and  be  ruled    by  God, 
 and  that  have  another  lire  to  live. 
 
 And  as  Profperiry  in  it  felf  is  fo  great  a 
 Hinderance  to  the  knowledge  of  your  felves, 
 To  JFLitttrcrs  that  are  the  flies  of  luromer, 
 •are  always  ready  to  blow  upon  the  profpe- 
 rous,  and  inercafc  the  danger.  Whit 
 miferable  men  are  extolled  as  wife  and  vir- 
 uous  and  Religious/ if  they  be  but  Rich 
 and  Great  /Their  vices  are  masked,  or 
 
 extenuated 
 
448      'The  Mifcbiefof  Self  Ignorance^ 
 
 extenuated,  and  msde  but  little  humane 
 frailties  :  Though  they  were  fwinifh  glut- 
 tons or  drunkards,  or  filthy  fornicators, 
 or  meer  fkfh-pleafing  fenfual  bruits,  that 
 wafte  moft  of  their  lives  in  eafe  and  fports, 
 and  eating  and  drinking  and  fuch  delights  • 
 yet  with  their  flatterers  all  thefe  (ball  go 
 for  prudent, fieus,  worthy  perfons,  if  they 
 can  but  feek  when  they  have  done,  to 
 mock  God  and  their  conferences  with  fome 
 Hp-fervice  and  lifelefs  carcafs  of  Religion. 
 O  happy  men  if  God  would  judge  of  them 
 as  their  flatterers  do  •,  and  would  make  as 
 fmall  a  matter  of  their  wickednefs  >  and 
 as  great  a  matter  of  their  out-fide  Hypo- 
 critical hcartlefs  worftiip  /  But  they  mud 
 be  greater  then  men  or  Angels,  and  higher 
 then  citfeer  earth  or  Heaven,  before  God 
 will  flatter  them.  W|?en  they  ,can  make 
 him  afraid  of  their  high  loo^sor  threac- 
 
 nings,  ofwhen  they  canJfl^put^  Hope  of 
 rifing  by  their  preferment,  then  they  may 
 look  that  hcfhould  comply  with  their  pa- 
 rafites,  and  complement  with  his  enemies, 
 and  jhfiipe  the  ungodly  •  but  not  till  then. 
 O  did  they  confider,  how  little  flattery 
 doth  fecure  them,  and  how  little  the  Judge  * 
 of  all  the  worM  regards  their  worldly 
 pompe  and   fplcndor ,   yea   how   greatly 
 
 their 
 
And  Benefit  of  Self- acquaint  wet.  439 
 heir  greatnefs  doth  aggravate  their  fin  and 
 Tiifery,they  would  frown  their  flarcerersouc 
 )f  doors,and  call  for  plain  and  faithful  deal- 
 ers. Of  all  the  miferies  of  worldly  greatnefs, 
 his  is  not  the  Icaft,  that  ufually  iuch  wane 
 :he  neccflfary  blefTing  of  <\  glafs  that  will 
 ruly  fhew  them  their  faces  •,  of  a  friend  at 
 hand  that  will  deal  plainly,  and  juftly 
 with  their  fouls.  Who  tells  them  plainly 
 of  theodioufnefs,  and  bitcer  fruits  of  fin? 
 and  of  the  wrath  of  God  and  endlefs  mi- 
 fery  ?  How  few  fuch  true  and  faithfbl 
 friends  have  they  ?  and  what  wonder  / 
 when  it  is  a  carnal  inducement  that  drawcth 
 men  to  follow  them  ;  It  itistheir  wealth 
 and  honour,  and  their  power  to  do  men 
 good  or  hurt  in  outward  things,  that  makes 
 their  friends  :  They  are  atcended  by  thefe 
 flies  and  wafps,  becaufe  they  carry  the  ho- 
 ney pot  which  they  love  :  And  God  faith  to 
 his  followers,  Lope  not  the  world,  nor  the 
 things  thai  are  in  the  world  :  If  any  man 
 Love  the  World,  the  Love  of  the  Father  &  net 
 in  him,  I  Joh.  2.  15.  And  it  is  for  Love  of 
 worldly  things  (even  the  luft  of  the  flefh, 
 the  luft  of  the  eye,  and  pride  of  life,  &e+ 
 which  are  not  of  the  Father,  but  of  the 
 world,  1  fob.z.  1 6 .)  it  is  for  thefe  that  great 
 men  have  their  friends  and  followers  for 
 
 the 
 
4J0      The  Mi{chtcj  of  Scif^igmrAncc^ 
 
 the  mofl:  part  :  And  therefore  it  is  plain* 
 that'theworft  fort  of  men  are  ordinarily 
 their  friends  •  For  thofe  are  the  worll 
 men,  that  have  not  the  Love  of  the  Father 
 in  them,  hut  are  the  friends  of  the  world, 
 and  therefore  the  enemies  of  God,  Jam. 
 4.4.  And  the  b.ft,  though  fit  to  be  their 
 trucil  friends,  are  feldom  their  followers, 
 as  knowing  that  the  attractive  of  the 
 fenfual  world ,  is  a  (haddow  unfit  to  deceive 
 thofe  that  are  acquainted  with  its  vanity, 
 and  afnare  unfit  to  take  thofe  that  have 
 obferved  how  Satan  laies  and  baits  the  trap^, 
 and  how  they  have  fped  that  have  been 
 taken  in  it,  A  defpifed  Chrift  that  hath 
 the  words  .of  eternal  life,  is  much  more 
 followed  by  men  that  have  the  heavenly 
 relifh.  Such  gracious  fouls  whofe  appe- 
 tites are  not  corrupted  by  the  creature 
 and  their  fickneffes,  have  more  mind  to 
 flock  after  a  fpiritual  and  powerful  meffen- 
 ger  of  Chrift,  that  talkes  to  them  pf  his 
 Kingdom  and  the  Rightcoufnefs  thereof  i 
 which  chey^firft  feek,  then  to  gape  after 
 the  preferment  and  vain  glory  of  profpe- 
 rity.  Chrift  that  defpifed  the  offer  of  ail 
 the  Kingdoms  and  Glory  of  the  world, 
 (Alar  4:  8,  9<  )  doch  teach  his  followers 
 io  udpife  them. 
 
 Seeing 
 
vji 'nd  Benefit  of  Self- acquaintance.       45 1 
 
 Seeing  then  the  ordinary  attendants  of 
 the  pfofperous,  are  the  worft  of  men,  that 
 ^eekthemfelves,andare  purveying  for  the 
 ;fle(ht  what  wonder  if  they  be  fut.tercrs% 
 jthat  have  neither  skill   nor  will  to  fpeak 
 hat  unpleafing  language  of  rtfroef*  that 
 Chould  make  the  pro.fpcrou«^»*w  tUmfelves! 
 Oh  how  feldoai  (or  never  J  do  thy  hear^ 
 what  the  poor  can  hear  from  every  mouth  / 
 f  a  man  of  low  degree  be  wicked,  or  oflfcnd, 
 his  enemy  dare  tell  him  of  it,  and  his  friend 
 dare  teli  him  of  it,  and  his  Angry  neighbour 
 or  companion  will  be  fure  to  tell  hira  of  it% 
 and  they  dire  tell   him  frequently  till  he 
 amend,  and    tell  him  plainly,   and    fee  it 
 home  :    But  if  great  ones  be  as  bad,  and 
 need  more  help,  as  having  more  temptati- 
 on, yet  alas  they    may  fin,   and  fin  again 
 and  penfh,  for    any  body  that  will  deal 
 faithfully  with    their  fouls  5  except  fome 
 faithful  Minifter  of  Chrift,  whofe  plainef* 
 is  taken  but  for  a  thing  of  courfe.    And 
 ufuaUy    even    Minifiers  themfcives,   are 
 fome  of  them  fo  unfaithful,  and  fome  fo 
 fearful,  and  fome  fo  prudently  cautelous, 
 that  fuch  perfons  have  no  fuch  help  from 
 them  to  know  themf  Ives,  as  the  poorer  fort 
 of  people  have.     If   we   deal  freely  with 
 them,  and  fet  it  home,  ic  will  be  well  takjn  •, 
 
 or 
 
45  *       -The  M [chief  of  Self- ignorance, 
 
 if  it  offend,  yet  offence  may  eafily  be  born, 
 as  bringing  no  ill  confequents  to  our  Mini- 
 flery;  but  if  we  deal  fo  with  the  great  ones 
 of  the  world,  what  outcries  would  it  raife, 
 and  by  what  names  fhould  we  and  our 
 preaching  be  called  I  If  it, were  not  for  fear 
 left  fome  malicious  hearers  would  mifun- 
 derftand  me,  and  mifapply  my  words,  as 
 fpoken  of  thofe  that  we.arc  bound  to  ho- 
 noured as  tending  to  diminifli  the  repu- 
 tation of  any  of  our  fuperiors  (which  I 
 deteft)  Iftiould  have  (hewed  you  all  this 
 /m  Scripture  inltances.  When  Human  could 
 '  not  bear  the  omiflioefpne  mans  obeyfance, 
 what  wonder  if  fucn  cannot  bear  to  be 
 fpoken  to,  as  indeed  they  are  /  Not  only 
 an  Ah tib  hatcth  one  faithful  plain  Mi- 
 chaiah,  beeaufc  he  prophefieth  not  good  of 
 him  but  evil,  (i  King*  22.$.)  but  A/a 
 that  deftroyed  Idolatry ,  can  imprifon 
 the  Prophet  that  reproveth  him  for  his  fin, 
 2  Chron.  16. 10.  I  will  not  tell  you  of  the 
 words  that  were  fpoken  to  Ames  by  the 
 Prielt  of  Bethel,  Amesj.  10,  it,  12, 13, 
 or  to  the  Prophet,  2  Chron.  25.  15,  16. 
 left  malice  mif-interpret  and  mif- report 
 me  •  For  it  is  none  of  my  intent  to  fix  on 
 any  particular  perfors,  but  to  tell  \ouin 
 genera),  the  lamentable  difadvantage  that 
 
 the  , 
 
And  Benefit  $f  Self- acquaintance.  4  j  j 
 the  great  and  profperous  have  as  to  the 
 knowledge  of  themfclvcs :  how  little  plain 
 dealing  they  have,  and  how  hardly  moftof 
 them  can  bear  it  ;  though  yet  I  doubt  not 
 but  it  is  born  and  loved  by  thofe  that  have 
 true  grace.-  and  that  if  David  fin,  he  can 
 endure  to  hear  from  Nathan  [  Thou  art 
 the  man  3  and  this  (hall  befall  thee  -  and 
 an  Eli  can  bear  the  prophefic  of  Samuel 
 and  fay.  It  u  the  Lord,  let  him  do  what 
 feemeth  him  good y 1  Sam.  2.  27.  &  3.  17,  1 8. 
 and  an  Hezekjah  can  fay,  Good  is  the  word 
 of  the  Lord  which  th.ou  hafi  fpofan,  2  King. 
 20.  19.  and  %ofiah  ckn  bear  the  threatnings 
 of  Huldah,  2  Chron.  34.  &  2  King.  22.  And 
 it  is  a  double  honour  in  perfons  that  have  fo 
 great  temptations,  to  love  the  plain  difco- 
 veries  of  their  fin  ;  But  a  foajb  will  flay 
 even  Zechariah  the  fon  of  fehoiadah  that 
 fee  him  up  :  and  a  Herod,  that  hath  fo  much 
 religion  as  to  [fear  John,  as  knowing  that  he 
 y»04  ajufi  man  and  an  holy,  and  to  observe  (or 
 fave  him )  and  when  he  heard  him  to  do  many 
 things  and  hear  him  gladly,  had  yet  fo  much 
 love  to  his  flefhly  luftf  and  fo  little  power 
 to  refift  a  flatterer,  as  that  he  could  fell 
 both  the  head  of  fohn  and  his  own  foul, 
 for  fo  pittiful  a  price  as  this,  Mar.  6.  20, 
 25.27.28.  So  true  is  that  of  Chrift  him- 
 Gg  felf, 
 
454       7he  tMtfchitfrfSilf-ignordnce, 
 
 felf.  Job.  3.20,21.  For  everyone  that  doth 
 evil,  hateth  the  light,  neither  cometh  to  the 
 light  left  his  deeds  fhould  be  reproved  (  or 
 difcovered  )  But  he  that  doth  truth,  cometh 
 to  the  lights  that  his  deeds  may  be  wade  ma* 
 nifcft  that  they  are  wrought  in  God: 
 
 And  indeed  there  is  none  that  more  op- 
 pofeth  Micaiah  then  Zedekiah  ;  as  being 
 \  concerned  for  the  honour  of  h\z  flattering 
 prophefie,  to  bring  plain  dealing  into  dif- 
 grace.  It  is  ^  that  imiteth  him  and  faith, 
 which  way  went  the  jpirit  of  the  Lord  from 
 me,  to  fpettk^  unto  thee,  I  King.  22.  24.  As 
 Plutarch  compareth  the  flaterer  to  a 
 painter,  that  having  made  a  pi&ure  of 
 Cocks  which  was  very  bad,  he  bid  his  boyes 
 be  fure  to  keep  the  living  Cocks  out  of 
 fight,  left  their  appearance  fhould  fhew  the 
 faukinefsof  his  pifture  :  fo  faith  Plutarch 
 doth  the  flatterer  do  what  he  can  to  keep 
 away  plain-dealing  faithful  friends  left  his 
 fraud  and  falfhood  fhould  be  deteftcd  by 
 them  :  But  faith  Solomon  %  Prov  28.23. 
 He  that  rebuketh  a  man  ,  afterward  fitaM 
 find  more  favour  then  he  that  flatter eth  with 
 the  tongue.  And  Prov.  27.  6.  faithful 
 are  the  wounds  of  a  friend  :  but  the  kjffcs 
 of  an  tnemie  are  deceitful.  When  profpe- 
 rity  is  vanifhed,  the  flatterer  and  jhe  faith- 
 ful 
 
And  Benefit  of  Self- Acquaintance.      455 
 
 ful  dealer  will  be  better  known.  Deceitful 
 froffteritj^nd  deceitful  meny  will  at  once 
 foriake  you.  None  of  thcra  will  admire 
 or  applaud  you  when  you  are  low,  and  the 
 tide  is  gonc,and  hath  left  you  in  contempt : 
 Thefe  kind  of  men  will  be  as  ready  as  any  to 
 reproach  you  •,  As  Shimei  that  honoured/?*- 
 vid  in  his  profperity;but  curfeth  him  and  rc- 
 vileth  him  as  a  Rebel  againit  Saul,  and  caft- 
 eth  ftoncs  at  him,  when  he  faw  him  flying  in 
 diftrefs.  P/#Hvrr*/?likeneth  flatterers  to  lice, 
 that  forfake  the  bodies  of  the  dead,  becaufe 
 the  blood  is  gone  than  did  maintain  them. 
 Commonly  men  in  miferj  or  at  death,  have 
 better  thoughts  of faithful  flainefs ,&  worfe 
 of  fmoothing  man-fleafers,  then  before. 
 
 But  whom  can  the  profperous  blame  Co 
 much  as  themfelves,  if  they  are  undone  by 
 the  deceit  of  flatterersPIt  is  their  own  choice: 
 They  love  to  have  it  fo  :  They  will  not  en-^ 
 j  dure  faithful  dealing.  When  they  contrad 
 thofe  difeafes  which  will  not  be  cured  with- 
 out bitter  medicines,  they  hate  the  Phyfici- 
 on  that  offereth  them  :  Their  appetites  and 
 fenfual  luft,  and  not  their  Believing-Rea- 
 fon,  doth  choofe  their  work,  their  plea^ 
 furcs  and  their  company ,  and  prefcribc 
 what  language  mu&  be  ipoken  to  them. 
 And  he  that  rcfolvcs  to  caft  away  the  re- 
 G  g  2  medy^ 
 
u«  6      The  Mifchkf  efSelf-igwartce, 
 
 mtdy,  and  will  pleafe  his  appetite  and  fan- 
 cic,concon  it  what  will,  mult  take  what  he 
 gets  by  ic,and  bear  the  endlefs  wrath  of  Gc  d, 
 that  could  not  bear  the  neceflary  warnings 
 and  (elf-knowlcdge  that  (hould  have  pie- 
 vented  it  ^  Didthefemen  hate  fin  and  the 
 roeffengers  of  S^tan,  they  would  not  hate 
 the  Juftice  and  mefTengers  of  God.  But 
 while  they  damnably  Love  flefhly  pleafures, 
 they  cannot  favingly  Love  the  word  that 
 chargeth  them  to  let  go  thofe  pleafures  •, 
 nor  the  perfons  that  crofs  them  in  the  things 
 they  love.  And  thus  poor  worldlings  arc 
 ruined  by  their  own  defires  :  Itfeemethfo 
 fwect  to  them  to  live  in  fin,  that  they  cannot 
 endure  to  know  the  bitter  fruits  of  mifery, 
 which  it  will  atlaft  bring  forth  :  They  are 
 conquered  by  their  flefhly  lufls  ;  and 
 therefore  they  hate  the  mefTengers  of  that 
 fpirit,  which  would  fight  againft  them. 
 Satan  doth  perfeft  his  former  vi&ories  in 
 them/ay  dispelling  or  difperfing  the  auxili- 
 aries of  Chrift,  that  were  fent  for  their 
 refcue  and  relief.  They  live  as  if  they  were 
 purpofclj  made  great ,that  they  may  be  able 
 to  drive  away  the  mefTengers  of  falvation. 
 and  to  keep  the  voice  of  mercy  far  enough 
 from  their  ears  :  and  to  command  that 
 which   the    Qaderenes  did   intreat,  that 
 
 Chrift 
 
And  Benefit  of  Self-  Acquaintance.    45  7 
 
 Chrift  would  go  out  of  their  coafts,  Mark^ 
 5.  17.  becaufe  they  would  not  be  troubled 
 with  him;  They  fo much  love  the  way  to 
 Hell,  that  they  cannot  abide  to  be  told  whi- 
 ther it  leadeth  them  v  and  therefore  they 
 come  thither  before  they  are  aware ;  and 
 muft  know  themfclves  by  the  unquenchable 
 fire,becaufg  they  would  not  knowthemfelves 
 by  the  discovering  recovering  Light.  And 
 thus  byProfperity  and  flattery,  Satan  pur- 
 fues  and  wins  his  game. 
 
 Dir.  2.  1 N  oppofition  to  this  Hinde- 
 L  ranee,  two  things  are  to  be 
 done.  1.  Be  fire  not  fo  perillous  a  ftati* 
 on  as  worldly  Profperity  and  greatnefs  is, 
 Love  not  and  feel^not  a  condition  fo  hazar- 
 dous to  your  fouls.  Leave  that  to  them 
 that  take  it  for  their  Portion,  as  not  belie- 
 ving what  they  muft/^and/^rby  it  .-or 
 what  God  hath  revealed  of  the  life  to  come. 
 Or  if  you  be  in  fitch  Profferitj,  not  by 
 your  Deftre,  but  by  the  will  and  providence 
 of  God,  let  your  fear  and  wtchfulnefs 
 be  doubled,  as  your  dangers  are  :  Be  not 
 like  thofe  fenfualifts,  fud.  12.  that  feed 
 themfdves  without  fear.  We  not  profpe- 
 rity to  the  pleafing  of  the  flclh,  and  the 
 Gg  3  pro- 
 
45  8        the  (JMifehiefofSe/f-jgMrdnct, 
 
 profpering  of  your  lufts  ;  but  deny  your 
 your  felves  in  the  midft  of  your  abundance  : 
 and  turn  it  into  an  adverfity  to  your />#- 
 fual  inclinations \  by  taming  the  body  and 
 if  ringing  it  into  fubjettion,  and  fufpe&ing 
 your  felves,  and  walking  humbly  with  God 
 and  man. 
 
 And  when  Adverfitj  is  upon  you,  im- 
 prove the  opportunity  tor  the  knowledge  of 
 your  fives.  Then  take  a  juit  furvey  of 
 your/sr/wrrcourfeof  life.  Then  try  your 
 ways,  when  ihe  drunkenefs  and  deceits  of 
 profpericy  are  paft,  and  the  hand  of  God 
 hath  brought  you  into  a  fober  and  confide- 
 rate  date.  O  how  many  fouls  do  know 
 that  in  one  day,  when  adverfity  hath  made 
 them  wife  and  fenfible,  which  before  they 
 knew  and  tysuld  nor  knew  -,  they  f*w  it, 
 but  did  not  ftnderfiand  and  feel  it  /  Then 
 onafudden  they  are  able  to  pafs  a  righter 
 judgement,  upon  their  yielding  to  tempta- 
 tions, and  the  value  of  the  things  that 
 tempted  them,  and  upon  their  worldly  de* 
 figns,  and  flefhly  wifdom,  and  their  neg- 
 lects of  God  and  Heaven  and  duty,  then 
 before  they  could  do,though  they  had  never 
 fo  much  inflrudion,  and  though  they 
 could  fpeak  the  fame  words  of  fin  as  now. 
 Affliftion  taketh  away  the  deceiving  advan- 
 tages 
 
jnd  Benefit  of  Self- acquaintance. 
 
 tages  of  flefhly  objefts,  and  unmasketh  the 
 giory  and  profit  of  the  world,  and  awaken- 
 cth  the  rational  faculties  to  perform  their 
 office  ^  and  therefore  is  an  excellent  oppor- 
 tunity for  (elf -acquaintance.  The  prodigal 
 cawetohiwfelf  wiien  he  was  denyed  to  fill 
 his  belly  with  the  food  of  fwine,  Luke  15. 
 16,  17.  Nature  teacheth  men  to  under- 
 stand that  it  is  the  principal  Leflbn  that 
 Affli&ion  readeth  to  us,  To  knew  our  f elves, 
 and  our  ways,  as  they  are  related  to  God 
 and  to  his  judgement . 
 
 2.  If  you  are  in  Prefperity,  be  the  more 
 fufpicioas  of  flatterers,  and  drive  them 
 away  with  the  greater  detefiation  :  Be  more 
 careful  to  keep  them  from  you,  then  to  keep 
 your  bodies  clean  from  vermine.  And  be  the 
 morefolicitous  to  procure  fuch  faithfulo^ r- 
 feers  and  Phyficions  for  your  fouls,  as  will 
 do  their  beft  to  fave  you,  though  they  dif- 
 fledfejou.  O  that  you  knew  what  an  ad- 
 vantage it  is  to  have  a  faithful  Paftor,zni 
 a  faithful  Friend,  that  feek  not  yours  but 
 you,  and  make  no  advantage  to  themfelves 
 by  flattering  you,  but  choofe  the  means 
 that  tend  moft  to  your  falvation  /  And  O 
 that  you  knew  the  great  difadvantage  of 
 thofe  that  want  fuch  a  Paftor  and  fuch  a 
 friend !  You  would  then  be  fure  to  give  it  as 
 Gg  4  y°ur 
 
40©       The  Uif chief  of  Sclf^»$rdHcey 
 
 your  ftriftcft  charge  to  both,  to  dcs\  plainly 
 with  you,  and  never  to  hide  or  extenuate 
 your  fin  or  danger.      You  wonld  charge 
 your  Teachers ,   Q  Whac  ever  you  do,  deal 
 faithfully  with  my  foul  !  If  you  fee  me  in 
 any  dangerous  courfe,  I  befeech  you  tell 
 me  of  it  ■:  If  I  Khould  be  hardened  againft 
 your  warnings  and  reproofs,  I  befeech  you 
 deal   not  lightly    with  me,  but  labour  to 
 awaken  rae,  and  fee  it  home,  and  pull  me 
 out  of  the  fire,  and  fave  me  as  with  fear  ; 
 ?ud.  23.]  O  fuffer  me  not  to  be  quiet  in 
 my  fins.     The  like  charge  alfo  you  would 
 give  to  your  friends  that  are  about  you, 
 and  converfe    with  you  ;    choofe    fuch 
 Paftors,  and  choofe  fuch   friends  as  are 
 fitteft ,   thus  to    prove  your   friends  in- 
 deed :  And  charge  them  and  intreat  them, 
 as  they  love  your  fouls,  and  as  they  will  an- 
 fwer  it  before  God,  that  they  fuffer  you  not 
 to  fin  for  fear  of  difpleafing  you  by  plain 
 reproofs  ;  and  refolve  to  fubmit  and  rake 
 it  well.     A  ftander  by  hath  the  great  ad- 
 vantage  of  impartiality  ;   and    therefore 
 may  fee  that  in  you  which  you  obferve  not 
 in  your  felves  :  ah  objeA  too  neer  the  eye, 
 or  too  far  of,  is  not  well  difcerned  .•  felf- 
 love  doth  not  hinder  us  fo  much  in  judging 
 of  other  mens  cafes  as  our  own.    Friendly 
 
 and 
 
Kjini  dentfit  of  Stlf-acqudlntancf.       tfi 
 
 and  faithful  dealing  in  the  matters  of  eter- 
 nal confequence,  is  the  principal  ufe  and 
 benefit  of  friend  (hip.  This  differenceth 
 !  the  communion  of  Saints  from  BeeUebubs 
 fwarme  of  flies  and  caterpillar*.  Thus  twa 
 are  letter  then  one  :  For  if  they  full,  the)  one 
 will  lift  up  his  felloty  :  But  woe  to  him  that 
 it  Alone  when  he  falleth,  for  he  hath  not 
 another  to  help  him  up  ,  Ecclef.  4.  9,  10. 
 Much  more  woe  to  him  that  hath  a  multi- 
 tude to  cafi  him  and  to  keep  him  down. 
 
 Hind.  3.  HTHE  third  extrin fecal  Impe- 
 i  diment  to  f elf -knowledge,  is, 
 Converging  only  Veith  fuch  a*  are  at  bad  at 
 our  [elves  ;  and  not  with  fuch  whofe  lives 
 difylay  the  ffiritual  endowment^  and  excel- 
 lencies which  we  want.  Among  the  Ethio* 
 pans,  it  feemeth  no  deformity  to  be  Blacker 
 Seneca  faith,  that  no  man  it  to  be  upbraided 
 with  that  which  it  vitium  human*  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  fuch  a  time  or  place :  Though 
 Chriftians  that  know  better  the  common 
 difeafe,  do  know  that  there  muft  be  common 
 humiliation  and  remedie  \  yet  theft  indeed 
 
 arc 
 
ifit      "The  Mifcbiefof  Stlf-lgnerMce^ 
 
 are  the  thoughts  of  woft :  They  know  not 
 that  it  is  a  matter  of  difhonour  and  lamen- 
 tation, to  be  no  better  then  the  moft,  and  to 
 lie  in  the  common  corruptions  of  the  world, 
 and  to  have  no  better  hearts  then  they  had 
 by  Nature.  To  hear  preachers  talk  of 
 £  Holinefs ,  and  a  Divine  Nature ,  and  a 
 new  birth,  and  of  being  made  new  Creatures ', 
 and  of  living  in  the  Love  efGod,  and  in  the 
 joyful  Hopes  of  endlefs  Glory  3  doth  feem 
 to  them  but  as  the  talk  of  a  world  in  the 
 fan,  or  the  description  of  an  Angel,  which 
 humbletknot  them  at  all,  for  not  being /wA, 
 nor  exciteth  in  them  any  great  defires  to  be 
 fuch  :  As- long  as  they  fee  not  the  ferfons 
 that  are  fuch,  they  think  thefe  are  but 
 devout  imaginations ,  or  the  pout  dreams  of 
 melancholy  men  •,  and  that  indeed  there  are 
 nofuchperfons  in  the  world  :  or  if  there 
 he,  that  they  are  but  as  the  Papifts  Saints, 
 here  and  there  one  to  be  admired  and  cano- 
 ni^ed^znd  not  upon  pain  of  damnation  to 
 hzimitated.  They  judge  of  all  the  world, 
 oralmoft  all,  by  thofe  about  them-,  And 
 they  think  that  God  fhould  be  unmerciful 
 if  he  fliould  condemn  fo  great  a  number  as 
 they  fee  are  like  thewf elves ;  and  fhould  fave 
 none  but  thofe  few  tranfeendent  fouls,  that 
 0f€  they  arc  defcribed,  buc  bear  unacquainted 
 - —    with.  It 
 
Jrrd  Benefit  of  Self- acquaint wee.  4^ 
 
 It  fomecimes  meltcch  my  heart,  in  pi;ty  of 
 many  Great  ones  of  the  world,  to  think  how 
 hardz  mater  it  is  for  them  to  know  indeed 
 'tohat  Holinefsu,  when  they  feldome  hear 
 (o  much  as  one  Heavenly  prayer  or  T)if. 
 ceurfe^  or  an]  ferious  talke  of  the  matter* 
 of  Santi ification ,    and    eemmunion    -with 
 Chrifi    I     When     prophanefs    and    inhw 
 mane   viickeknefs   dwell  about  tbem,   and 
 make  fuch  as  are  but  civil  and  temperate % 
 and  good-natured  perfons  to  feem  Saints  : 
 When  they  fee  but  few  that  fear  the  Lord, 
 and  Love  him  unfeignedly,  and  live  by  faith  ; 
 and  thofe  few  are   perhaps  of  the  more 
 rs/^and  timerous,  and  temporising  Strain, 
 that  (hew  forth  but  little  of  the  Heavenly 
 nature  9znd  the  venues  of  their  holy  fafrh  . 
 fhat  dare  fcarce  open  their  mouths  to  Ipea^ 
 3gainft  the  wickednefs  which  they  fee  or 
 hear ;  that  dare  not  difcourfehke  the  Saints 
 )f  tbemoft  High,  and  the  heirs  of  Heaven^ 
 tor  fear  of  being  made  the  fcorn  and  by- 
 word of  the  reft,  or  of  falling  under  the 
 Weyens  and  difiike  of  their  fuperiors  ^  fo 
 hat  they   live  among  others  almefi  like 
 :ommenmen^h\t  only  that  they  run  not 
 with  them  to  their  excefs  of  ryot  ^  and 
 hink  it  enough  that  by  fuch  forbearance 
 }f  grofs  fin,  they  arc  in  fome  meafure  evil 
 
 ffoken 
 
464      The  Mifchiefof  Stlf~ign$rMnce, 
 
 fyke*  of  .•  When  they  that  (hould  let  their 
 light  fo  fhine  before  men, that  they  might  fee 
 their  good  workj ,  and  glorifie  their  heavenly 
 Father,    (Matth.  5,1 5  16.  ).  do  hid$  their 
 Religion,    and  put  their  Light  as  under  a 
 bufbel,  and    not    in  a  Candlefiu\,    that  it 
 might  give  light  to  all  that  are  in  the  houfe  •, 
 and  fo  when  Religion  never  appeareth  in 
 its  proper  (plendor  and  power,  and  heavenly 
 tendencies  to  thofeC^r^r^xfj  that  have  no 
 better  company  ;    what  wonder  if  they 
 never  know  themf elves,  nor   truly   under- 
 ftand  the  nature,  neceffity  or  excellency  of  j 
 Religion  ?  When  they  know    it ,  for  the 
 moftpart,  but  by  here  fay  ;  yea  and  when 
 they  hear  it  more  reproached  then  applaud- 
 id;  it  muft  be  a  miracle    of  mercy   that 
 muft  make  fuch  men  to  be  fincerely  and 
 heartily  Religious.     When  they  fee  fo  ma- 
 ny about  theraworfe  then  themfelves,  and 
 fo  few  better,  and  thofe  few  that  are  better  j 
 do  hide  it  and  live  almoft  as  if  they  were  no  j 
 better  >  and  when  the  godly  whom  they  ] 
 fee  not,  are  deferibed  to  them  by  the  Sdt\ 
 pents  feed,  as  if  they  were  but  a  company 
 of  whining  melancholy  brainficl^  hypocrites  ^  j 
 who  can  expeft  that  ever  fuch  men  (hould 
 favingly  know  themf elves  or  Chrifi,  unlefs 
 a  wonder  of  mercy  refcue  them,  and  bnng- 
 
 them 
 
Ana  Berufit  ef  Self- &cq%mnt ana.      46$ 
 
 bemfrom  this  darkncfs  and  dcltrfion  into 
 he  light  ?  O  how   oft  have  I  wilhed  in 
 ompailion  to  many  of  the  Great  ones  of 
 he  world,  that  they  had  but  the  cempanj 
 vhicb  we  that  are   their  inferiors  have  / 
 hat  they  did  but  hear  the  humble,  holy 
 leavenly  language,  that  we  have  heard  ? 
 tnd  hear  the  faithful  fervent  prayers,  that 
 nany  poor  Chnftians  pour  out  before  the 
 Lord  !  and  faVt  but  the  humble,  harmlefs, 
 exemplary   and  heavenly  lives ,  of  many 
 Hor  Chrifiians ,    that  are   reprefented    t» 
 themasihe  filth  and  the  eff  Jcoxring  §f  the 
 mrldy  and  perhaps    no   more   regarded 
 then  Lazarus  was  at  the  Rich  mans  gate^ 
 L*kj  16.    Did  they  but  fee  and  hear  and 
 fyow  fuch  holy  and  heavenly  Believers,  and 
 were  as  well  acquainted  with  them  as  we 
 arey   how  many   of  them   would   better 
 know  xhemfrives,  and  fee  what  they  want, 
 and  what  they  mufi  be,  and  better  difcern 
 between  the  righteous  and    the   wicked, 
 between  thofe  that  fear  God,  and  that  fear 
 him  not  \  MaL  3,18. 
 
 Dir. 
 
466       The  Mifchiefof  Self-ign$rance, 
 
 Dir.  3.  IT  will  therefore  be  a  great  help 
 JL  to  the  Knowledge  of  your 
 felves,  if  you  will  converfe  -with  thoje  that 
 hear  the  Holy  Image  of  their  Creator  f 
 ("Col.  3.  ic. )  and  whole  lives  will  tell 
 yen  what  it  is  to /*'w  by  faith,  and  what  it 
 is  to  walks  *n  the  Jpirit,  t0  wortifie  the 
 ftfh,  and  10  live  above  all  the  alluring  va- 
 nities of  the  world.  We  ean  more  fenfi- 
 bly  perceive  the  nature  of  hoiinefs,  when 
 we  fee  it  in  atlion  before  our  eyes,  than 
 when  we  only  read  a  defsription  of  it. 
 Who  could  have  known  what  Life  is,  or 
 what  Reafo*  is,  by  bare  reading  or  hearing 
 their  descriptions,  if  he  knew  them  not  in 
 himfelf  and  others,  by  another  kind  of  de- 
 monftration  I  Many  thoufands  can  honour 
 the  name  cf  a  Sdnt  and  the  Scripture  de- 
 scription of  a  Saint,  that  hate  the  life  of 
 holinefs,  when  it  appeareth  to  them  in  pra- 
 Slice,  and  cannot  endure  a  Saint  indeed. 
 It  will  moft  convincingly  tell  you  what  jou 
 "&ant,  when  you  fee  what  others  have.  To 
 fee  how  naturally  they  breath  after  heaven, 
 will  moft  convincingly  fhew  you  the  dul- 
 nefs  and  earthlinels  of  your  winds  :  To  fee 
 how  eafily  they  can  loife  an  enemy,  and  for- 
 
 £*** 
 
And Benefit  ofSelf-acquahunce.    467 
 ive  a  wrong,  will  acquaint  yon  moft  fenfi- 
 'ly  with  the  ulcers  of  your  paflionate  re- 
 engeful  minds.     Do  but  lay  by  your  pre- 
 udice  and  partiality,  and  fee  whecher  there 
 >e  not  in  ferious  Chrtftians  anether  fpirit 
 hen  in   the  world  ?   and  whether   they 
 ive  not  upon  the  things  above ,  which  your 
 >elief  and  lore  did  never  reach  ?  Look  upon 
 >elievcrs,  and  confiderwhy  thej  pr^and 
 vat  eh  and  ftudy  to  pleafe  God,  and  then 
 >ethink  your  fclves  whether  y$u  have  not 
 is  much  caufe  to  do  fo  as  they  :  and  foyou 
 nay  perceive  your  negligence  by  their  dili- 
 gence, your  fcnfelefnefs  by  their  tendernefs 
 )f  heart  and  confcicnce  •   your  flefhlinefs 
 >y  their  fpirituality,  and  the  reft  of  your 
 ins   by  the    lufter  of  their  graces.    Saith 
 Gregory  ^^uipknifiime  intelligere  appetit 
 qualis  fit,  tales  debet  afpicere  qualis  non  eft  ; 
 wt  in  bonorum  forma  metiatur  queintur  ipfe 
 tyefirmis  eft.~\  that  is  £  He  that  would  fully 
 \tnderftand  what  he  is%  muft  lool^  on  fucb  as 
 &re  better  then  himfelf  :  that  in  th$  come- 
 'ige[s    of  the  good  he  may  take   the    mea- 
 sure of  his  oVen  deformity.  3   As  Ifidore  faith 
 "  Minus  homo   feipfum   ex  feipfo  confide- 
 nt ]    Men    kjf9w  not  tbemfeves  by  them* 
 {elves  Mwe. 
 
 Hence 
 
The  Mi  [chief of  Self-ignoram\ 
 Hcbcc  therefore  the  fervants  of  God 
 may  fee  how  exattly  they  fbottld  Uvt%  and 
 of  what  conference  it  is  that  they  be  emu 
 xently  holy  !  when  it  is  they  that  by  their 
 heavenly  excellency  muft  convince  the 
 world  of  their  finfulnefs  and  mifery.  O 
 Chriftians^  do  yon  live  fuch  exemplary  and 
 convincing  lives  ?  Is  there  indeed  that  ex* 
 cellencyof  Holinefs  appearing  inyou,  which 
 may  fhew  men,  to  the  glory  of  your  Re- 
 deemer, how  the  heir6  of  heaven  do  differ 
 from  the  world?  Alas,  our  common  care- 
 lefs  living  doth  wrong  to  multitudes  as 
 well  as  to  ourfelves  •  and  is  a  cruelty  to 
 the  fouls  whofe  falvationwe  are  bound  by 
 our  examples  to  promote.  What  then  do 
 thofe  men  that  by  their  vicious  fcandalous 
 conYerfation,do  hardeiuhe  ungodly,  and 
 caufe  them  to  think  contemptuoufly,  and 
 to  fpeak  fcornfully  of  the  holy  way  !  O 
 woe  to  them,  if  they  repent  not,  by  whom 
 fuch  offence  cometh. 
 
 Efpecialiy  Minifters  (hould  fee  that  their 
 lives  be  a  continual  Letture  •,  As  Hierome 
 i&ith  [Epifcepi  domtu  <&  converfatio  quafi 
 i»{peeulopo(itay  Magiftratft  public*  difci- 
 flint  :  quicquid  fecerit,  id  fihi  omnes  faci* 
 endum  putant.  3  That  is,  [  The  houfe  and 
 wnvtrfation  of  4  Bifkop%  it  fa  M  in  Aglafs 
 
 (  er 
 
Ana  Bene  ft  of Self- acquaintance* 
 
 (  or  to  be  beheld  )  as  the  teacher  of  publikje 
 difcipjine  :  All  thinly  they  ftjquld  do  wher- 
 ever he  doth-  "]  And  therefore  Chrjfoftome 
 condudeth  L  that  a  Pritft  that  is  bad,  doth 
 acquire  by  his  prieft-hood,  not  dignity  but 
 disgrace  :  For  (faith  he)  thou  fitteft  in. 
 judgement  on  thy  felf  :  Jf  thou  live  Vreil 
 and  preach  well,  than  inftrucleft  the  people  : 
 If  thou  preach  well  and  live  iH^  thou  con- 
 demne.fi  thy  felf.  ,  For  by  living  well  and 
 preaching  well , .  thou  inftrucleft  the  people 
 how  to  live  :  But  hy  preaching  well  end 
 living  ill ,  thoninftrutttft  God  as  it  were  how 
 to  condemn  thee.  ] 
 
 And  hence  it  is  alfo  that  the  fervants  of 
 God  fhould  have  a  care  of  their  famey  as 
 well  as  of  their  converfation  rbzc2i\s{t  the 
 reputation  of  religion  dependent]  much  on  the 
 reputation  of  the  religious :  and  reputation 
 do:h  much  to  the  encouraging  or  difcou- 
 raging  of  the  ungodly  that  are  Grangers  to 
 the  things  themfelves.  Saith  Auguftine  ^ 
 [  Confcientia  necejfaria  eft  tibi,  fama  proxi- 
 mo tuo  :  JQui  famam  ancupans.  negligit 
 confeientiam,  hypocrita  eft  ;  ^ui  confident* 
 confcientia  negligit  famam,  crudelis  eft  ~\ 
 that  is,  Q  Canfcience  is  neceffary  for  thy 
 [elf  .:  and  thy  good  n aw%  is  ncCeffary  for  thy 
 neighbour.  J  He  that,  huntcth  after  fame, 
 Hh  and, 
 
The  Ulf  i  [chief  of  Self-ignoranct, 
 and  ncgletleth  confidence,  is  an  hypocrite  : 
 And  he  that  fo  trnftcth  to  a  good  conscience 
 04  to  ncgleU  hU  good  name,  u  crml  (  CO 
 Others  J  When  wc  mind  our  fame  for  the 
 good  of  others ,  and  the  fervice  of  God,  and 
 not  to  pleafe  a  proud  vainglories  mind, 
 and  when  we  do  it  without  immoderate  care, 
 feeking  it  only  by  righteous  means,  and 
 referring  the  iflue  to  the  will  of  God,  as 
 being  prepared  for  evil  report  as  well  as 
 good,  this  is  but  to  improve  our  talent  to 
 our  matters  ufe. 
 
 II.     T  Come  next  to  the  Internal  impe- 
 X    diments      to      [elf  acquaintance  , 
 cfpecially  in  the  \X>orfer  fort  of  men. 
 
 i.  The  fir  ft  that  I  (hall  acquaint  you 
 with,  is,  that  Natural  deep  rooted  fin  of 
 Pride,  which  firongly  incline th  men  to  thinj^ 
 wAl  of  themfclv:s,  and  to  dejire  that  all 
 others  do  fo  too.  So  that  where  Pride  is 
 not  difecvered  and  fubdued  by  grace,  men 
 will  fcarce  endure  to  be  clofely  qucfti- 
 oned  by  Miniltcrs  or  other  friends  abouc 
 their  fin,  and  the  condition  of  their  fouls* 
 what,  queftion  them  whether  they  are 
 ungodly  y   unfanftified,  the  fervants  #/  fin 
 
 ana  ; 
 
And  Benefit  tf  Self  acquaintance.      47$ 
 
 ohA   Sat  Ah  •  in  a  ftace  of  death,  and  tin* 
 
 demnation  ?  Their  hearts  will  rife  with 
 indignation  ftgainft  him  that  will  puc  fuch 
 queilions  ro  them.  What  !  queftion 
 them  whether  they  have  any  laving  grace  I 
 whether  they  are  regenerate,  pardoned, 
 and  have  any  grounded  hopes  of  heaven ( 
 They  love  not  the  fearchmg  word  of  God  ; 
 they  lore  not  fcbe  diftinguifhing  paffages  of 
 Scripture,  they  love  not  a  faithful  feafch- 
 ing  Minifier,  becaufe  they  would  difhb- 
 nour  and  trouble  them  with  fuch  doubts  as 
 thefe.  A  Proud  man  judgeth  not  b£  him- 
 fclf  as  he  is,  but  as  his  tumified  diftempere4 
 fancie  refrefentetb  him  to  himfelf  to  bea 
 To  thinly  hiwfclf  fomething  ivhen  he  ic 
 nothings  and  k>  to  be  wilfully  his  own 
 deceiver ,  is  his  difeafe,  Gal.  6.  3.  And  a$ 
 Pride  is  one  of  the  deep.ft-rooted  fins  iri 
 man,  and  of  greatefl  ftrength,  and  hard* 
 lieft  extirpated  and  overcome  *  fo  ihd 
 fclf- acquaintance  muft  be  accordingly  dif- 
 ficult ,  k  being  carryed  on  but  by  fuch 
 degrees  as  we  get  ground  and  viftbry 
 againft  our  pride.  As  Melancholy  mcrt 
 that  are  wife  in  all  other  things,  may  be 
 far  from  the  right  life  of  reaion  in  Jomi 
 cne  point,  where  the  f ant  a  fie  u  crazed  and 
 Ife  diftemper  lyeth  j  fo  a  Proud  man,  hot? 
 Hh  2  wile 
 
471       Ifo  Mi  [chief  ofSclf-ignertncc^ 
 
 wife  focver  in  any  other  carters,  as  to  the 
 right  knowledge  ef  bimfelf,  is  like  one  that  is 
 crackt- brained,  and  hath  not  indeed  the  ufe 
 *f  reafon  ;  Pride  was  his  firfi  Tutor  ^  and 
 taught  him  what  to  believe  of  bimfelf  : 
 fo  that  Chrift  who  comes  after  with  a 
 humbling  do&rine,cannot  be  believed^  nor 
 fcarce  wich  any  patience  heard  :  O  what  a 
 diie^fc  is  to  be  cured,  before  a  Proud  per- 
 fonwilt  well  know  himfclf  1  What  labour 
 do  we lofe  in allour  Termors  /  Yea  how  oft 
 doth  the  Medicine  irritate  the  dife^fe  !  So  • 
 that  a  poor  wrench  that  is  under  the  wrath 
 of  God,  and  knoweth  not  when  he  is  gone 
 out  of  the  affembly,  whether  the  juftice 
 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  prophefieth  evil  of  him, 
 be  it  never  fotrue.  It  is  pride  that  lead- 
 eth  up  that  armie  of  corruptions ,  that 
 hereftriveagainft  the  light  of  truth,  t4iac 
 is  fent  to  convince  and  convert  the  guilty. 
 And  is  a  man  Ike  to  be  faved  by  the  word, 
 while  he  hateth  it,  and  bends  his  thoughts 
 and  paflions  all  againft  it  ? 
 
 X>*7\i. 
 
'AudBtncfitef  Sctf-dcquawtafiee.    47  j 
 
 Dir.  1.  r*TE  therefore  that  will  erer  know 
 AJL  himfclf,  milfl  jSrjt  /**  iff  /(j 
 w*<r£  0/  rAtf  //f^,  /?/  w^fj  f*£e  down  his 
 arrcgancy , and  hying  him  04  a  little  child  t$ 
 the  fchotl  of  Chrifi.  Firft  know  what  thou 
 art  as  Man  j  and  then  know  what  thou 
 axtusafinner^  and  fentenced  by  Ged  -  that 
 fo  thou  mayft  come  to  know  what  thou  arc 
 as  one  that  is  under  the  hopes  and  ducies  of 
 the  Redeemed.  When  thy  proud  heart  re- 
 bellethagainft  convi&ion,  remember  with 
 •»hom  than  haft  to  do.  Will  God  Ipe,^  fub- 
 mijfivelj  to  thee  for  fear  of  offending  thee  ? 
 will  he  cry  thee  mercy  for  handling  theefo 
 roughly  as  to  tell  thee  thou  art  yec  the 
 child  of  wrath  ?  U  he  afraid  to  talke  to  thee 
 of  death  or  of  damnation  ?  Will  he  recall 
 his  threarnings,  and  repent  him  of  the  feve- 
 rity  of  his  laws,  becaufe  fnch  worms  are 
 Angry  with  them,  or  will  not  believe  them  ? 
 Perhaps  thou  mayft  make  a  falfe  hearted, 
 frightful jnan-yleafiug  Jtfinlftcr,  to  change 
 his  ftrain  of  plainer  dealing,  and  become 
 thy  flatterer,  or  be  fiLnt  :  But  mWGod 
 hzfihnced}  will  he  fio§p  to  thee, and  bend 
 or  ftretchhis  word  to  humor  thee}  O  no  • 
 he  will  one  day  tell  thee  what  thou  arc 
 Hh  3  with 
 
*74        *$'  tJMtfchicf 'cf  Self -ignorance, 
 
 with  another  voice  then  this  of  a  mortal 
 and  defpifed*  man,  and  in  another  manner 
 then  preachers  tell  it  thee.  If  thou  canft 
 frown  the  Preacher  out  of  the  pulpit,  or 
 put  of  his  fidelity  to  God  and  thee,  yet 
 canft  thou  not  frown  God  out  of  heaven. 
 He  will  fpcak  to  thee  more  terribly,  then 
 the  ternbleft  preacher  that  ever  thou 
 heardft  :  And  if  thy  Pride  (hall  rife  up, 
 and  tell  him  that  he  doth  thee  wrong,  how 
 quickly  will  thy  mouth  be  flopped,  and  thoa 
 be  forced  to  confefs  thy  guile/  Rom.  3.  5, 
 6,  19.  O  ftoop  man  to  the  humbling  word 
 of  grace  ;  or  God  will  make  thee  ftoop  to 
 the  words  and  ftrokes  of  wrath.  Fear  kim 
 that  will  make  the  proudeft  fear,  brfore  he 
 bath  done  with  them.  Judged  thou  muft 
 be  ^  by  thy  [elf,  to  felf-abafing  and  conver- 
 Jfpn%  or  by  God  to  def elation  and  confufion  : 
 And  canft  thou  eafier  bear  Gods  judgement 
 then  thy  own  !  Stoop  foolifh  felr  deluding 
 dull: !  Stoop  finful  wretch,  and  k-iow  thy 
 rnifery  /  If  then  ftand  it  out  a  little  longer, 
 anundifcernedblow  will  bring  thee  down  ^ 
 and  thou  (halt  not  fee  the  hand  that  ftrikes 
 thee,  till  thou  art  humbled  to  the  grave 
 and  hell.  O  how  .ublurd,  yet  pittiful 
 a  fight  is  it ,  to  fee  poor  finncrs  brave 
 it  out  againft  the  humbling    raeffige  of 
 
 the 
 
And  Bern  fit  of  Self-acquaintance. 
 
 the  Lord  /  as  if  they  could  make  good  their 
 cfcuft  againg  him  !  andfeornto  know  chit 
 they  are  going  to  Hell,  till  they  are  there  ! 
 And  then,  will  Pride  preferve  them  from 
 the  knowledge  of  it  ?  Ic  is  (hameful  folly 
 to  be  Proud  and  obftinatc,  where  a  man 
 .knoweth  beforehand  that  he  mull  fubrnii 
 at  luft.  and  is  not  able  to  ftand  it  our. 
 
 2.  "T^HE  kcorA  Intrinfecal  Impediment 
 jL  to  fc If- acquaintance  is  an  nnrtfd- 
 nable  ten  derm \s  of  our  felves  ;  when  an 
 inordinate  Love  of  eafe  andquietnefs  of  mind 
 doth  prevail  with  us  to  hold  faft  all  th.it 
 thus  quieteth  m  at  the  frefnt,  without 
 regard  of  due  provifion  for  the  time  to  ct&t ; 
 In  this  there  is  a  mixture  of  unreafonail?- 
 ncjs  and  fclf-hve  :  Ic  is  indeed  the  very 
 brntifh  difpofitien.  A  beaft  will  nor  willing- 
 ly be  dieted  for  his  future  health  •  Let  him 
 have  at  prefnt  what  he  loveth  and  you 
 pleafe  him,  though  you  feed  hirri  for  the 
 fhiughter  !  for  he  hath  not  reafon  to  fore- 
 fee  what  followeth  :  An  ox  mud  be  bound 
 ami  caft  and  held  down  by  force,  if  you 
 will  (hoot  him,  though  it  be  to  the  keeping 
 of  his  feec  from  hurt  •  or  if  you  will  pull  out 
 a  tborn,or  do  any  thing  for  his  good  that 
 hurteth  him  at  the  prefent :  you  pleafe  not 
 Hh  4  your 
 
47?       The  Uifchhf  of  Self -ignorance, 
 
 your  horfe  by  letting  him  blood,  though 
 you  faye  his  life  by  it.  Flelhly-mindcd 
 men  have  thus  bruitified  themfelves,  fo 
 that  they  judge  of  things  by  frtfent 
 feelings  and  have  not  ReafonandFaich  to 
 Jook  before  them,  and  judge  of  things  by 
 what  they  tend  to  ;  even  by  tbe  good  or 
 hurt  that  will  follow  in  the  end.  It  is  a 
 very  terrible  troublefome  thing,  for  a  man 
 that  is  unregerate,  unjuftified,  and  unre- 
 conciled to  God, to  know  it  ^  For  a  man  that 
 hath  any  feeling  left,  to  find  himfelf  in  a 
 ftate  of  condemnation  ;  This  is  to  ftir  up 
 all  the  terrors  of  his  foul,  and  caft  hira 
 into  perplexing  fears  and  difquietments  of 
 mind  ;  fothat  he  cannot  eat,  or  drink, or 
 fleep  in  quietnefs,  but  the  troublefome 
 i  thoughts  of  fin  and  everlafting  wrath  tor- 
 ment him  :  And  the  inconfidersuljjfc  man 
 that  judgeth  of  things  by  prefent  feeling, 
 will  not  endure  this  ^  and  therefore  muft 
 needs  have  the  windows  (hut,  and  the 
 light  removed  that  fheweth  bim  thefc 
 perplexing  fights  :  As  moffc  men  hate 
 thofe  that  fpeak  againfl:  them,  be  the 
 matter  never  fo  true  ;  fo  they  can- 
 not endure  thofe  thoughts  that  do  accufe 
 them,  nor  to  have  a  reprover  foneer  them, 
 even  in  their  own  breafis  :  A  Confcience 
 within  them,  to  preach  to  them  night  and 
 
 day 
 
Oini  Benefit  of  Self- acquaint  anal       477 
 
 3ay-  not  one  hour  in  a  week,  but  where- 
 ever  they  go,  and  whatever  they  are  doing- 
 to  be  (0  necr,  fo  eenflant,  fo  precife,and  fo 
 feverc  and  terrible  a  Preacher,  as  ufually  a 
 newly    enlightened  and  awakened  confei- 
 ence  is  •,  this  feemeth  intolerable  to  them  j 
 And  whatever   come  of  it,    this  Preacher 
 muft  befilenced,  as  turbulent  and  vexati- 
 ous, and  one  that  would  make  them  Me- 
 lancholy or  mad.     And  this    is  the  con- 
 demnation of  thefe  miferable   fouls,   that 
 light  is  come  into  the  world,  and  they  loved 
 darknefs  rather  than  light,  becaufe  their 
 deeds  were  evil  :  For  every  one  that  doth 
 evil,  hateth  the  light,  neither   cometh  to 
 the  light,  lefthis  deeds  fhould  be  reproved, 
 Joh.  3. 19,  20.  And  thus  while  men  arefo 
 tender   of  themfelves,   that  they  will  do 
 nothin^thattroubleth  or  hurteth  them  at 
 the    prefent,  they  venture   upon   all  the 
 miferies  that  they  are  forewarned  of.    . 
 
 Dir.Z.  T)E  not  anreafcnably  tender  of 
 XJ  a  little  dift [urbane*  at  the  pre- 
 fect, nor  unbelievingly  carelefs  of  the  mi[erj 
 to  come.  Cannot  you  endure  to  know 
 your  fin  and  mifery,and  yet  can  yga  endure 
 to^rit  ?  wili  you£o  to  Hell  for  fear  of 
 
 knowing 
 
47$      The  Mifcbiefof  Selflgnerdnce, 
 
 knowing  that  you  are  in  the  way  ?  Muft  yoa 
 not  know  it  with  everlailing  woe  and  ven- 
 geance when  you  come  thither jfby knowing 
 yvur  danger  you  prevent:  not  your  coming 
 thither  ?  Is  it  eafiet"  to  bear  Gods  wrath  for 
 ever,  than  to  find  at  prefent  that  you  have 
 ojfeitde'dhim  ?  Sirs,  the  qaeftion  is  whether 
 jots  are  under  the  condemnation  of  the  laVty 
 or  not  ?  Whether  you  are  regenerate  and 
 juftified,  or  yet  in  your  fin  ?  If  you  are 
 fvftificd,  far  be  it  from  me  to  perfwade 
 you  to  think  that  you  are  under  condem- 
 nation ;  I  leave  that  to  Satan  and  the  mali- 
 cious world,  who  arc  the  condemncrs  of 
 thofe  that  Chnft  doth  Juftifie.  But  if  you 
 are  nnre generate  and  mjuftifisd,  what  will 
 you  do  at  death  and  judgement  t  Can  you 
 fiand  before  God,  or  be  faved  upon  any 
 other  terms?  You  cannot-  if  God  be  to  be 
 believed,  you  cannot  :  and  if  you  know 
 the  Scriptures,  you  i^»ow  you  cannoi !  And  . 
 if  you  cannoe  be  faved  in  an  unrenewed 
 tmjuftified  ftate,is  it  not  needful  that  you 
 know  it  ?  Will  you  cry  for  help  before  you 
 find  your  felves  in  danger  ?  or  flrive  to 
 gee  out  of  fin  and  mitery  ,  before  you 
 believe  that  you  are  in  it  t  If  you  think 
 that  you  have  no  other  fin  than  the  par- 
 doned infirmities  of  the  Godly,  you  will 
 
 never 
 
AnSi  Benefit  of  Sclf-acqudiniMce. 
 
 never  fo  yalue  Jefus  Chril>,  and  pray  and 
 trivc  for  fuch  grace  as  is  neceffury  to  them 
 hat  have  the  unpardoned  reigning  fins  of 
 the  ungodly.    If  it  be  necefTary  char  you 
 be  faved,  it  is  neceflary  that  you  value  and 
 feek    falvation  \  and  -if  lo,  it  is  neceffary 
 that  you  know  your  need  of  it,  and  what 
 you  mu ft  he  and  do  if  you  will  obtain  ic  ! 
 It  is  a  childifti  or  brutifih  thing,  below  a  man 
 0'~reafon,  to  itickata  little prefent  trouble, 
 when  Death  cannot  otherwife  be  prevent-, 
 cd  :  If  you  can  prove  that  ever  any  was 
 converted  and  laved  by  any  other  way  then 
 1  by  coming  to  the  knowledge  of  their  fin  and 
 mifery,  then  you  h.ive  fome  excufe  for  your 
 prefumption  :  But  if  Scripture  tell  us  of 
 no  other  way,  yea  that  there  u  no  ocher 
 way,  and  you  know  of  none  that  ever  was 
 faved  by  any  other,  I  think  it  is  time  to  fall 
 to  work,  and  fearcb  and  try  your  Hearts 
 and  lives,  and  not  to  flop  at  a  ftraw  whea 
 you  are  running  for  your  lives,  and  when 
 damnation  is    as    ic  were  at  your  backs. 
 You  fhould  rather  think  with  your  felves, 
 If  weeanfo  hardly  bear  the  forethoughts 
 of  Hell,  how  (hall    we   be  able   cverlaft- 
 ingly  to  bear  the  torments? 
 
 And  confider,  that  Chrijl  ha      made  the 
 difcovery  of  your  fin  and  \  be  now 
 
 com- 
 
48  o      The  Mi  [chief  of  Self-  IgniYtnce^ 
 
 comparatively  an  cafie  bnrden%  in  that  he 
 hath  made  them  pArdentblc  and  curable  : 
 If  you  had  not  had  a  S^vionr  to  fly  to,  but 
 muft  have  looked  on  your  mifery  as  a 
 remedilefs  cafey  it  had  then  been  terrible 
 indeed  ^  and  it  had  been  no  great  miftake 
 to  have  thought  it  the  beft  way  to  cake  a 
 little  eafe  at  prefent,  rather  then  to  difquiet 
 yotar  felves  in  vain.  But  through  the  great 
 mercy  of  God,  this  is  not  your  cafe  ^you 
 need  not  defpair  of  pardon  and  falvation, 
 if  you  will  but  hear  while  it  is  called  To 
 day.  The  taskc  that  you  are  called  to,  is 
 not  to  torment  jour  felves  as  the  damned 
 do,  with  the  thought  of  unpardonable  fin, 
 and  of  a  mifery  that  hath  no  help  or 
 hopc^  but  it  is  only  to  find  out  your  difcafc, 
 and  come  and  open  it  to  thePhyficion,and 
 fubmit  to  his  advice  and  ufc  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  your  felves  into,  and  come  to 
 Chrift,  and  with  hearty  forrow,  and  refo- 
 lucion  to  give  up  your  felves  unto  his  grace, 
 to  caft  away  your  iniquities,  and  enter 
 into  his  fafe  and  comfortable  fervicc. 
 And  will  you  lie  in  Hell,  and  fay,  We  arc 
 fuffering  here,  that  wc   might   cfcape  the 
 
 trouble 
 
rj4ndBtnt$tGfSelf-dce{nAintance.      481 
 
 rouble  of  foreseeing  ouf  danger  of  it, 
 )r  of  endeavouring  in  time  to  have  pre- 
 /enced  it  !  We  dyed  for  fear  of  knowing 
 hat  we  were  lick  !  Wefufferedour  houfc 
 o  burn  to  afhes  for  fear  of  knowing, 
 that  it  was  on  fire  !  O  Sirs,  be  warned  in 
 time,  and  own  not,  and  pradice  not  fuch 
 egregious  folly,  in  a  bufinefs  of  everlaft- 
 ing  confequenee.  Believe  it,  if  you  fin, 
 you  muft  know  that  you  have  finned  :  and 
 if  you  are  in  the  power  of  Satan,  it  can- 
 not long  be  hid.  Did  you  but  know  the 
 difference  between  difco\fering  it  now 
 while  there  is  hope,  and  hereafter  when 
 there  is  none,  I  fhould  have  no  need  to 
 pcrfwade  you  ro  be  prefently  willing  to 
 know  the  truth,whatever  it  ihould  coft  yoe, 
 
 Hind.  I.  A  Nether  great  impediment 
 JLjl  of  the  Knewlege  of  onr- 
 fefoes,  is,  that  f elf  love  f*  blindcth  men 
 thdt  they  can  fee  no  great  evil  in  themf elves  or 
 *nj  tiing  th*t  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  :  Por  he  that  would  eot 
 indeed  be  Hoh,  is  willing  by  himfelf  and 
 others  to  be  thought  fo  :  Did  not  the  la- 
 mentable experience  of  aU  the  world  con- 
 firm 
 
48 1  Tbe  M-\cmz[  oj  z  eij -ignorance, 
 
 firm  ic,  it  w?re*ir.credib!e  that  J  elf  hi 
 could  10  exceedingly  blind  men.  If  Cha-  p 
 ritj  think  no  evil  of  another,  and  wc  ar< 
 very  hardly  brought  to  believe  any  great 
 harm  by  thofe  wc  love  •,  much  more  will 
 felf-love  caufe  men  to  fee  no  evil  I?)  them- 
 felves,  which  pofiibly  they  can  (hue  their 
 eyesagainft  :  it  being  more  radicated  and 
 powerful  than  the  love  of  others.  No  ar- 
 guments fo  cogent,  no  light  fo  clear,  no 
 oratory  fo  pcrlwauing,  as  can  make  a  felf- 
 lovcr  think  himklf  as  bad  as  indeed  he  is, 
 till  God  by  grace  or  terror  (hall  convince 
 him.  When  you  are  preaching  the  moft 
 fearching  lermons  to  convince  him,  felf- 
 love  coniutcth  or  mifapplycth  them  5  When 
 the  markes  of  try al  arc  moft  plainly  open* 
 ed^andmoft  clofely  urged,  felf-love  doth 
 fruftrate  the  preachers  grcateft  skill  and 
 diligence  :  When  nothing  of  fenfe  can  be 
 laid  to  prove  the  p'.ecy  or  the  impious,  and 
 the  finccrky  of  the  formal  hypocrite,  yet 
 ft  If  I've  is  that  wonderful  Ale  yrrift,  that 
 can  make  gold  not  only  of  the  bafeft  met- 
 tal,  but  of  drofs  and  dirt  :  Lee  the  moft 
 undenyable  witnefs  be  brought  to  deted 
 rbc  fraud  and  mifery  of  an  unrenewed  foul^ 
 flf'Lve  is  his  moft  powerful  defender  ^  No 
 caufe  fo  bad  wThich  it  cannot  jultihe  5  and 
 no  perfen  fo  nnferable  but  K  Will  pronounce 
 
 him 
 
And  Benefit  of  Self-acquaintance.     48  j 
 him  happy,  till  God  by  Grace  or  Wrath  con- 
 fute it.     Self-love  is  the  grand   Decmer 
 of  the  world. 
 
 Dir.  3.  ^Vbdnc  this  inordinate  f elf -love  % 
 O  and  bring  yoar  minds  to  a  jufi 
 impartiality  in  lodging.  Remember  thae 
 felf  love  is  only  powerful  at  y<jur  private 
 b*r  :  and  in  is  nog  there  thac  your  caule- 
 muft  be  finally  decided  :  It  can  do  nothing 
 at  the  bar  of  God-,  It  cannot  there  juftifie, 
 where  it  is  condemned  ic  felf  ;  God  will 
 not  lb  much  as  hear  it<>  though  you  will  hear 
 none  that  fpeakagainft  it  :  felf  love  is  but 
 the  vicegerent  ot  the  grand  Ufurper,  that 
 fhall  be  depofed  and  have  no  (hew  of  pow- 
 er, at  Chrifts  appearing,  whgn  be  will  judge 
 his  enemies. 
 
 And  here  it  will  be  a  helpful  courfe,  to 
 fee  your  own  Cm  and  mifery  in  ethers,  and 
 put  the  cafe  as  if  it  were  theirs,  and  then 
 fee  how  you  can  diftcrn  the  evil  of  ir. 
 O  how  eafie  is  ic  with  the  moft,  to  fee 
 and  aggravate  the  faults  of  others  ?  How 
 fafe  were  we  if  we  were  as  impartial  to 
 our  fa  Ives  I 
 
 And 
 
The  Mifcbief  df  Self '-ignorance, 
 
 Andalfo  it  will  be  very  ufeful  to  defirc 
 often  the  help  of  more  impartial  judge- 
 ments then  your  own :  Fit  enim  nefcid 
 quomedo  (inquit  Cicero  )  utmagis  in  aUU 
 cer**mH$%  cjttam  in  nobis  met  ipfis,  fiquid 
 deiinquitur.  Others  can  quickly  fpie  oar 
 faults,  as  we  can  quickly  find  out  theirs  : 
 Therefore  as  Poets  and  Painters  do  expofe 
 their  works  before  rhey  finifti  them,  to 
 the  common  view,  that  fo  what  is  blamed 
 by  many  may  be  confidered  and  amend- 
 ed •,  foftiould  we  in  order  to  the  judging 
 of  our  felves,  obferve  both  what  our 
 friends  and  enemies  fay  of  us,  and  the 
 more  fufpicioufly  cry  what  others  blame* 
 But  cfpccially  have  fome  neer  judicious 
 friends  that  will  prudently  and  faithfully 
 afM  you.  A  true  friend  is  an  excellent 
 looking- glafs.  Saith  Seneta .Deliberate  well 
 firfi  in  she  choofing  cf  a  friend,  and  then 
 with  him  deliberate  of  all  things. 
 
 And  if  you  -would  have  the  benefits  of 
 friendship,  difcourage  not  plain  dealing. 
 JMagis  Aixat  objurgatcr  funans  ( incjuit 
 Auguft.)?****  *d*Ltor  dijfimptU*s*\  know  a 
 reprover  ftioulct  be  wile,  and  love  mull 
 be  predominant  if  he  will  expect  fuccels ; 
 for  if  he  fpeak  Ucerato  ammo,  as  Ah- 
 guftiKt  faith,  it  will   ieem    but  punientti 
 
 imfettU 
 
And  Benefit  of  Se4f-4cquuntMnce.     4$  j 
 
 imfttw  and  not  corlgentu  charitas.)  But 
 w  mufttake  heed  of  judging  that  we  are 
 hated%  becaufe  we  are  reprived  :  that  "is, 
 that  a  friend  is  not  a  friend,  becaufe  he 
 doth  the  oifice  of  a  friend.  Of  the  two 
 it  is  fitter  to  fay  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  Augttftine  faith,  Ac- 
 cufare  vitia  officixm  eft  bonum,  quod  enm 
 wall  faciunt9alienas  partes  agunt~\    It  is  a 
 
 foocL  office  to  fpeak^  ill  of  vice,  which  when 
 ad  men  do,  thej  play'- another*  part.  It  is 
 a  happy  enmity  that  helpeth  you  to  deliver 
 j  yon  from  fin  and  hell :  and  kernel  friend- 
 \fhip  that  will  let  you  undoe  your  foul 
 for  ever,  for  fear  of  difplcafing  you  by 
 hindering  it. 
 
 There  are  two  forts  that  deprive  them- 
 felves  of  the  faving  benefit  of  necefiary 
 reproof,  and  the  moft  defirable  fruits  of 
 fricndfliip  :  The  one  is  the  Hypocrite  t;hat 
 fo  cunningly  hideth  his  greatcft  faults,  that 
 his  friend  and  enemie  never  tell  him  of 
 them  :  He  hath  thehappinefs  of  keeping 
 bis  phyficion  unacquainted  with  his  difeafe, 
 and  eonfequently  of  keeping  the  difeafe. 
 The  other  is  the  Trond,  that  can  bet- 
 ter endure  to  be  ungodly  then  to  be  told 
 li  of 
 
7he  CMifchiefef  Stlf-lgnortncCy 
 of  it,  and  to  live  in  many  fins,  then  to  be 
 freely  admonifbed  of  one. 
 
 Confider  therefore  that  it  will  prove 
 felf-hatred  in  the  effeft,  which  is  now 
 called  f elf -love  :  and  that  it  would  feem 
 but  a  Grange  kind  of  love  from  another, 
 to  fuffer  you  to  fall  into  a  Cole-pit,  for  fear 
 of  telling  you  that  you  are  neer  it  ,  or 
 to  fuffcr  you  to  fall  into  the  enemies  hands, 
 left  he  fhould  affright  you  by  telling,  you 
 that  they  are  neer  :  If  you  love  another 
 no  better  then  thus,  you  have  no  reafon 
 to  call  your  felf  his  friend  ;  And  fhall 
 this  be  your  wifeft  Loving  of  your  fclves? 
 If  it  be  Love  to  damn  your  fouls  for  fear 
 of  knowing  your  danger  of  damnation,  the 
 Devil  loveth  you  ;  If  it  be  friendfhip  to 
 keep  you  out  of  Heaven  for  fear  of 
 difquietingyou  with  the  Light  that  (hould 
 have  faved  you,  then  you  have  no  enemies 
 in  Hell.  The  Devil  himfelf  can  be  con- 
 tent to  grant  you  a  temporal  qmetnefs 
 and  cafe,  in  order  to  your  everlafting 
 difquietnefs  and  woe.  Let  go  your  hopes 
 §f  Heaven,  and  he  can  let  you  be  merry 
 a  while  on  earth  .-  while  the  ftrong  armed 
 man  keepeth  his  houfe,  the  things  that  he 
 pofTcfTeth  are  in  peace.  If  it  be  not 
 friendjhfjk  but  enmity  to  trouble  you  with 
 
 the 
 
And  Benefit  ef  Self- acquaintance. 
 the  fighc  of  fin  and  danger,  in  order  to 
 your  deliverance,  then  you  have  none  but 
 fftemes  in  Heaven  :  tor  Gad  himfelf  doth 
 cake  this  courfe,  with  the  deareit  of  his 
 chofen.  No  ftar  doth  give  fuch  light  a5 
 :he  Sun  dozhi  No  Minifter  doth  fo  much 
 :o  make  a  finner  know  himfelf ,  as  Cod 
 ioth.  Love  jenr  felves  therefore  in  the 
 ,vay  that  god  loveth  jon  :  Be  impartially 
 villing  that  God  and  man  (hould  help  you 
 :o  be  throughly  acquainted  with  your 
 late  •  Love  not  to  be  flattered  by  others 
 )r  your  felves.  Vice  is  never  the  more 
 ovely  becaufe  it  is  yours  :  And  you 
 ;nowthat  pain  is  never  the  more  eafie  or 
 lefirablc  to  you,  becaufe  it  is  yours. 
 four  own  difeafes ,  loffes ,  injuries,  and 
 niferies,  feem  the  worft  and  moft  grie^ 
 'ous  to  you:  And  why  ihould  not  jour 
 wn  fins  alfo  be  moft  grievous  ?  You  love 
 tot  poverty,  or  pain y  becaufe  its  your  own  ^ 
 )  love  not  fin  becaufe  it  is  your 
 iwn. 
 
 li  z  Hindo 
 
^88      The  Mifchkf  of Sclf-igwance, 
 
 Hind*  4.      A  Nother     impediment     to 
 jLjL  ft  If -acquaintance,  is,  that 
 ww  cbftrve   not  their  hearts  in  a  time  of 
 trid,  hut  take   them    always   at   the  beft, 
 when  no  great   temptation  puts  them  to  it. 
 A  man  that  never  had  any  opportunity  to  |* 
 rife  in  the  world,  perhaps  doth  riiink  he  is  1: 
 net  ambhicts ^ind  deRreth  not  much  to  bdkt 
 higher  then    he  is  :  bccaufe  the  coal  wasfjlii 
 never  blown  :    when  a  little   affront  dotfaHdi 
 ferment  their  Pride  into  difquietnefs  and  A 
 dt fires  of  revenge  ^    or  applauft  doth  fer-  L< 
 ment  it  into  tumor  or  J relJ -t saltation,  they  Lfi 
 obferve  not  then  the  diftemper  when  it  is  |m 
 up  and  meft  obfervable  ^  becaufe  the  na-  \k 
 tare  of  fin  is  to  pleafe  and  blind,  and  cheat  jf, 
 the  mind  into  a  ctnfent  :   And  when  the  | 
 fin  feemspaft,znd  they  find  themfelves  injjn 
 a  feeming  humility  and  meeknefs ,  they| 
 judge    of  tbemfelves    as    then    they   find 
 themfelves,   as    thinking    that   diftemper 
 is  paft  and  cured,  and  they  arc  not  to  judge 
 of  themfelves  by  what  they  were,  but  what 
 they  are.     And  by  that  Rule  every  dr*nlg 
 ard  or  whoremonger    ffoould  judge  them- 
 felves tempergtc,  gnd  chaite,  as  foon  a*  they 
 
 forbear 
 
 1 
 
And  Benefit  of  Sclf-dcquantance.    485? 
 
 rorle*r  the  aft  of  fin :  And  what  if  poverty  ,age 
 w  ficknefs  hinder  them  from  ever  commit- 
 ^g  either  of  them  again  ?  For  all  this  the 
 Peribn  is  a  drunkard  or  fornicator  (till  . 
 tacaufe  the  AH  is  not  pardoned,  nor  the 
 heart  fanttiftcd,  and  the  habit  or  corrupc 
 naWmixon  mortified.  And  thus  pajfionate 
 perfons  do  judge  of  themfelves  by  their 
 milder  temper,  when  no  temptation  kindleth 
 phe  flame.  But  little  doth  many  a  one 
 know  himfclf,  what  corruption  is  latent  in 
 bis  heart,  till  tryal  fhalt  difdofe  it,  and 
 praw  it  into  fight.  Jam  diu  Diabolm  ( inq. 
 maguft.  )  jopitum  ignem  fine  ullis  flammis 
 \ccultat,  donee  cittas  factdas  jungens  ambte 
 ru»ul  accendat ,  &c.~\  If  thefe  perfons  be 
 not  always  finning,  they  will  not  take  them- 
 felves for  Jinners :  But  he  that  hath  once 
 finned  knowingly,  in  Gods  account  conti- 
 btiech  in  the  fin,  till  his  heart  be  changed  by 
 :rue  repentance. 
 
 Yet,  on  the  other  fide,  I  would  noc 
 ivrong  any  upright  foul,  by  perfwading 
 "hem  to  judge  of  themfelves,  as  they  are 
 &  the  Vtorft,  in  the  hour  of  temptation  ; 
 for  fo  they  will  be  miftak:n  as  certain- 
 ly; though  not  as  dangeroufly  as  the 
 other, 
 
 Ii  3  You 
 
49  o       The  CMlfehief  of  Self-ignorance , 
 
 You  will  aske  then,  What  is  to  be  done  in 
 finch  a  difficult  eaje  ?  If  We  mufi  neither 
 judge  of  our  (elves  as  we  are  at  the  be  ft  eat 
 of  temptation,  not  yet  as  we  are  at  the  worfi 
 in  the  hour  of  temptation,  when  and  how  then 
 jhalt we  judge  of  our  j elves? 
 
 I  anfwer,  It  is  one  thing  to  know  our 
 f  articular  fms,  and  their  degrees,  and  ano- 
 ther thing  to  know  our  fiate  in  general^ 
 whether  we  are  juftified  and  fandified  or 
 not.  To  difcern  what  particular  fin  is 
 in  us,  and  how  apt  it  is  to  break  forth  into 
 ad,  we  mtrft  watch  ail  the  ftirrings  and 
 appearings  of  it,  in  the  time  of  the  temptati- 
 on ;  But  to  difcern  whether  it  be  unmodified 
 and  have1  dominion,  we  muft  obferve  thefe 
 Rules. 
 
 1 .  There  is  no  man  on  earth  that  is  per- 
 fettly  free  from  fin  :  and  therefore  if  is 
 no  good  confequence,  that  fin  reigneth 
 unto  death,  becauie  it  is  not  perfectly  ex- 
 tingmfhed^  or  becaufe  it  is  fometime  com- 
 mitted, unlefs  in  the  cafes  after  expreffed. 
 
 2.  No  fin -that  is  trnly  Mortified  and 
 Repented  of,  floatl  condemn  the  /inner  :  For 
 pardon  is  promifed  to  the  truly  penitent. 
 
 3.  Whatever  fin  the  Will,  accordingly  to 
 its  Habitual  inclination,  had  rather  leave 
 then  keep,  is  truly  Repented  of  and  mortified. \ 
 
 For*1 
 
And  Benefit  of  Self- acquaintance. 
 
 For  the  Will  is  the  principal  feat  of  fin  ; 
 and  there  is  no  mere  (infptlnefs,  then  there 
 is    jyilfnlnefs,    Rom.  7.  15,  16, 19,20, 
 
 21,22. 
 
 4.  There  are  fame  fins  -which  cannot  be 
 frequently  commited  in  conftftency  with  true 
 grace ,  or  fine  ere  repentance  :  and  fome  which 
 way  be  frequently  commited  in  conftftency 
 with  thefe.  As  where  fins  are  known  and 
 great,  or  fuch  as  are  eafily  fvbjeft  to  the 
 power  of  a  fanUified  will,  fo  that  he  that 
 will  rejeft  them,  may  :  As  one  fuch  fin 
 muft  have  all  ml  Repentance,  if  attndly 
 known  •,  fo  the  frequent  committing  of  fuch 
 will  not  confift  with  Habitual  Repentance. 
 'Whereas  thofe  fins,  that  are  fo  fmall  as 
 [upright  perfons  perhaps  may  not  be  fuffiei- 
 ently  excited  to  refinance  j  or  fuch  as 
 iJpon  the  fincere  ufe  of  means  are  fl ill 
 *nk»own,or  fuch  as  a  truly  fanUified  Will 
 may  not  fttbdue,  are  all  of  them  con- 
 fiftent  with  repentance  and  a  juftified 
 ftate  •,  And  in  this  fenfe  we  rejeft  not 
 that  diftinftion  betwixt  Mortal  and  Ve- 
 nial fin  ;  that  is,  between  fin  incen fiftent 
 with  a  ftate  of  Spiritual  life,  and  fin  cen- 
 ftftent  with  it9  and  consequently  pardoned, 
 He  rim  had  rather  leave  the  former  fort(che 
 mortal  fins)  will leave  them  •  and  he  that 
 Ii  4  truly 
 
A9l        The  Mifchief  tf  Self -ignorance, 
 
 truly  repents  of  them,  will  forfaly  them  : 
 But  of  the  other  (  confiftent  with  Life  ) 
 we  mult  fay ,  that  a  may  may  poffibly 
 retain  them,  that  yet  had  rather  leave 
 them,  and  doth  truly  repent  of  them. 
 
 5.  A  fin  of  carntl  Intertfi  (efteemed 
 good  in  order  to  fome  thing  which  the 
 flefb  defireth  •,  and  fo  loved  and  deliberately 
 kept)  hath  mere  of  the  Will,  and  is  more 
 ixcenftftent  with  Repentance,  then  a  fin  of 
 meer  paffion  or  fnrprizt,  which  is  not  fo 
 valued  upon  the  account  of  fuck  an  inte- 
 refi. 
 
 6.  They  that  have  grace  enough  to  avoid 
 Temptations  to  Mortal  or  Reigning  fin, 
 andconfequentlj  that  way  to  avoid  the  fin, 
 fball  not  be  condemned  for  it,  whatever  a 
 fironger  temptation  might  have  done. 
 
 7.  Where  bodily  difeafes  necejfitate  to  an 
 aft  ,  er  the  omijfion  of  an  aft ,  the  Will  is 
 not  to  be  charged  With  that  which  it  cannot 
 ever  come ,    notwithfianding    an    unfeigned, 
 willingnefs  :  As  if  a  man  in  a  frenzie  or 
 difiraflion  fhould  fwear  or  curfe,  or  bla-  I 
 fphem  ^   or  one  in  a  Ltthargie,  or  potent  \ 
 Melancholy  cannot  .read  or  pray,  or  me-  I 
 ditate-  ere. 
 
 8.  As  frequent  Cemmjfions  of  venial 
 fins   (  Qr  fuch  as  are  con liftent  with  true 
 
 grace) 
 
vyi nd  Benefit  of  Self-  acquaintance.    49  j 
 
 grace  )  will  *ot  prove  the  fonl  wfan- 
 ftified  ;  fo  the  once  committing  of  a 
 grefs  fin  bj  furprUe  ,  which  is  After- 
 ward truly  repented  ofy  -will  not  prove 
 the  ab fence  of  habitual  repentance ,  or  Jpi- 
 rituallife,  foasthe  frequent  committing 
 of  fuch  fins  will. 
 
 So  that  I  conclude,  in  order  to  the 
 dete&ion  of  the  fin  itfelf,  wc  muft  all 
 take  notice  of  our  felves  as  at  the 
 worfij  and  fee  what  it  is  that  Tempta- 
 tions can  do  :  but  in  order  to  the 
 difcovery  of  our  fiate ,  and  whether 
 our  fins  are  pardoned  or  no,  wc  rouft 
 efpeeially  obferve  whether  their  eru- 
 ptions are  fuch  as  will  confift  with 
 true  habitual  Repentance,  and  to  note 
 what  Temptations  do  with  us  ^  to  this 
 end, 
 
 D/V.4, 
 
4*4     Tk  Mtfcblef  ef  Sdf-lgnirMce> 
 
 .  f~~\  Bferve  then  the  workings  and 
 
 difcoveries  cf  the  he  Art,  and, 
 judge  of  its  abundame  ,  <?r  habits  by  jour 
 words  and  deeds.    Note  what  you  were 
 when  you  had  opportunity  to  fmy  when 
 the  full  cup  of  pleafure  was  held  out  to 
 yoa  ,     when    preferment   was     before 
 you  ,     when      injttrie      or     provoking 
 words  did  blow  the  coal  ;    If  then  fin 
 appeared,  judge  not  that  you  are  free, 
 and  that  none  of  the  roots  are  latent  in 
 your    hearts  -5  Or  if  you  are  fure  that 
 iuchdifpofitions  are  hated,  repented  of 
 and  mortified,  yet  you  may  hence  ob- 
 fervc  what  difeafes  of  foul  you  fhould 
 chiefly  ftrive  againfi,  to  keep  thera  un- 
 der^ and  prevent  anew  furprize  or  in- 
 creafe.     It  is  ufual  for  fuch  licentiouf- 
 nefs,  fuch  felf-feeking,«fuch  ugly  pride 
 and  pailion  to  break  forth   upon  fome 
 fpecial    temptations ,   which  for  many 
 years  together  did  never  appear  to  the 
 pcrfon  that  is  guilty,  or  to  any  other, 
 that  it  fhould  keep  the  beft  in  fear  and 
 felf-fufpicion,  and  caufe  them  to   live 
 
 in 
 
And  Bene  jit  of  Self- acquaintance. 
 
 inconftanc  watchfulnefs,  and  to  obfervc 
 the  bene  and  motions  of  their  fouls :  and 
 to  make  ufe  afterward  of  fuch  difcove- 
 ries  as  they  have  made  to  then;  coft  in 
 timeofrryal. 
 
 And  it  much  concerneth  all  true  Chri- 
 fiians,  to  keep  in  remembrance  the  exer- 
 fife  and  difcoveries  of  grace  which  for- 
 merly upon  tryal  did  undoubtedly  ap- 
 pear ,  and  did  convince  them  of  the 
 fincerity  which  afterward  they  are  apt 
 again  to  queftion.  Will  you  not  believe 
 that  there  is  a  fun  in  the  firmament 
 unlefs  it  always  flnne  upon  you  ?  Or  that 
 it  is  hot  unlefs  it  be  always  Summer  ? 
 Will  you  not  believe  that  a  man  ean 
 fpeal^  unlefs  he  be  always  if  easing  ?  It  is 
 weaknefs  and  injurious  ralhnefs  in  thole 
 Chriftians,  that  upon  every  damp  that 
 feizeth  on  their  fpirits,  will  venture  to 
 deny  Gods  former  mercies,  and  fay  that 
 they  had  newer  f fecial  grace ,  becaufe 
 they  feel  it  not  at  frefent  :  that  they  ne- 
 ver frayed  in  fincerity,  becaufe  fome 
 difteroper  at  prefent  difcompofeth  or 
 overwhelmed  them  ;  that  their  former 
 teat  and  life  was  counterfeit ,  becaufe 
 they  are  grown  more  edd  and  dull  j  that 
 
 their 
 
49  6    The  Mi  [chief  of  Self*  ignirance, 
 
 their  former  comforts  were  all  but  hypo- 
 critical del  afions,  becaufe  they  are  turned 
 now  to  forrows  :  As  much  as  to  fay/ 
 Becaufe  lam  now  fn\,  I  was  never  well, 
 nor  fo  much  as  alive.     O  were   it  not 
 for  the  tender  companions  of  our  Father, 
 and  the  fure  performance  of  our  Lord  and 
 *  Comforter,  and  that  our  peace  is  more 
 ill  his  hand  than  our  own  (  though  more 
 yiri  eur  own  than  any  other  s%  )    it  could 
 never  be  that  a  poor  diftcmpercd  imper- 
 fect foui,(hould  here  have  any  conftancie 
 of  peace  •,    Confidering  the  power  of 
 felf-love  and  partiality,  on  one  fide,  and 
 of  grief  and  fear  and  other  paflions  on 
 the  other-,  and  how  little  a  thing  doth 
 fhake  fo  moveable  and  weak  a  thing, 
 and  muddy  and  trouble  a  mind  fo  eafily 
 difturbed  ^  and  how  hard  it  is  again  to 
 quiet  and  compofe  a  mind  fo  troubled, 
 and  bring    a  grieved  foul    to  reafon, 
 and  make  paffion  understand  the  truth, 
 and  to   caufe  a  wealy   afjlitted  foul  to 
 judge  clean  contrary  to  what  they  /e#/: 
 allthisconfidered,no  ponder  if  the  peice 
 and  comfort  of  many  Chriftians  be  yet 
 but  little  and  interrupted  and  uneven  : 
 and  if  there  be  much  crying  in  a  family 
 that  hath  fo  many  UttU  wes%  and  much 
 
 com- 
 
jind  Btntft  efSelf-Mquawtance.    497 
 
 complaining  where  there  are  fo   many 
 weak    and  poor  ;   and  many  a  groanc 
 where  there  is  fo  much  -pain*     To  fhew 
 us  the  Sun  at  midnight  •  and  convince 
 us  of  Love  while  we  ftel  the  rod  -,  and 
 to  give   us    the   comfortable  fenfe  of 
 grace  1  while  we  have  the  uncomfortable 
 fenfe  of    the  greatnefs  of  our  fin  •,    to 
 give    us  the  joyful  hopes  of  ghry,  in  a 
 xronbUd  melancholy  dejetted  State :  all  this 
 is  a  work  that  rqquireth  the  fpecial  helpc 
 of  the    Almighty,    and   exceeds    the 
 ftrength   of  feeble  worms.     Let   God 
 give     us     never     fo    full    difcovcries 
 of  his   tendereft  Love  and  our   own 
 fincerity,  as  if  a  voice  froFa  Heaven  had 
 witneffedituntous,  we  are  queftioning 
 all  if  once  wefeern  to  feel  the  contrary, 
 and  are  perplexed  in  the  tumult  of  our 
 thougths  and  paffions,and  bewildred  and 
 loft  in  the  errors  of  our  own  difturbed 
 minds.     Though    we   have  vpalkt  witb 
 God  i  we  are  queftioning  whether  in- 
 deed we  ever  knew  him,  as  foon  as  he 
 feemeth  to  hide  his  face,     Though  we 
 have  felt  another  life  and  fpirit  poffefs 
 and   aAuate   us    than  heretofore,  and 
 found  that  we  love  the  things  and  per- 
 fons  which  once  we  loyyl  not,  and  that 
 
 we 
 
The  MifchiefofSelf-ignwance, 
 
 we  were  quite  falln  out  with  that  which 
 was  our  former  pleafure,  and  that  our 
 fouls  broke  offfrom  their  old  delights,and 
 hopes    and  ways ,   and    refolvedly  did 
 engage  themfelves  to  God,  and  unfeign- 
 edly  delivered  up  themfelves  unto  him  ^ 
 yet  all  u  forgotten,   or   the  convincing 
 evidence  of  *//  forgotten,  if  the  lively 
 influences  of  heaven  be  but  once  fo  far 
 withdrawn,  a9  that  our  prefent  ftate  is 
 clouded  and  affli&ed,   and  our  former 
 vigour  and  affurance  is  abated.  And  thus 
 unthankfully   we   deny  God  the  praife 
 and  acknowledgement  of  his   mercies, 
 longer  than  we  are  tafiing  them,  or  they 
 arc )fiill  before  m\  All  that  he  hath  dene  for 
 us  is  as  nothings  and  all  the  Love  which  he 
 hath  manifefted  to  us  is  called  hatred  ^ 
 and  all  the  mtneffes  that  have  put  their 
 hands  to  his  A&s  of  Grace,  are  questio- 
 ned ^  and  his  very  feals  denyedy  and  his 
 earnefi    mijlmerpreted,  as  long   as  our 
 darkened  difiempered  fouls  are  in  a  con- 
 dition unfit  for  the  dfprehenfion  of  Mer- 
 cy •  and  ufually  when  a  difeafod  or  afflj* 
 Ued  body  doth  draw  the  mind  into  too 
 great   a  participation  of  the  afHidiono 
 And  thus  as  wc  are  diffofod  wr  [elves, 
 
 fo 
 
rAndBenefit  of  Self-acquaintance.  49^ 
 fo  we  judge  of  our  {elves  and  of  all  our 
 receivings,  and  al!  Gods  dealings  with  us  : 
 A  foul  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  difpofeth  the  body  to 
 alacrity,  and  can  make  a  man  merry, 
 that  hath  little  elfe  :  Whereas  a  foul 
 overwhelmed  with  care s,  and  fears ,  and 
 griefs,  and  wuddyed  with  finfuil  execf- 
 fivc  thonghtfnlnefs ,  and  habituated  in 
 a  difeafed  Jickjy  frame  ,  is  afraid  of 
 every  thing,  and  turneth  matter  of 
 comfort  into  forrorp,  and  kin  daily  pain 
 by  its  gt#b  imaginations  •  like  a  man 
 that  hath  a  fore,  and  is  hurt  with  the 
 thought  that  fome  body  toucht  it.  When 
 we  /**/  e#r  /*/?;;  W/,  all  goes  well 
 with  us,  and  we  put  a  good  interpreta- 
 tion up©n  all  things  :  And  when  Vve  are 
 ont  of  order,  wc  complain  of  every 
 thing,  and  take  pleafure  in  nothing, 
 and  no  one  can  content  us,  and  all  is 
 taken  in  the  worfer  part  i  As  the  Poet 
 faid* 
 
 Lata 
 
5©o       The  Mtfchttf  of  Sclf~ignordnccy 
 
 Ltta  fere  Uttu  cecini,  canotrifiU  trifiit. 
 
 You  (hall  have  a  merry  fong  from  a 
 merry  heart ,  and  a  fad  ditty  from  a 
 troubled  grieved  mind. 
 
 And  thus  while  the  difcoveries  both 
 of  fin  and  grace ,  are  at  frefent  overlook? f 
 or  afterwards  forgotten  ,  and  alraoft  all 
 men  judge  of  themfelves  by  prefent  feel- 
 ing, no  wonder  if  few  are  well  acquaint- 
 ed mlhthemfelvis. 
 
 But  as  the  Word  and  the  workj  of  God 
 muft  be  taken  together,  if  theybeunder- 
 ftood,  andnotafentcnce,partor  parcel 
 taken  feparated  from  the  reft  which 
 muft  make  up  the  fenfe  ;  fo  alfo  the 
 workings  of  God  npn  jonr  f$uls  muft 
 betaken  altogether  :  and  you  muft  read 
 them  over  from  the  flrfi  till  new,  anil 
 fet  all  together,  and  not  forget  the  let- 
 ters, the  part  that  went  before,  or  elfe 
 you  will  make  no  fenfe  of  that  which 
 iolloweth.  And  IbefeechalL  weak  and 
 troubled  Chriftians  to  remember  alfo 
 that  they  arc  but  children  and  Schollars 
 in  the  fchool  of  Chrift  :  and  therefore 
 when  they  cannot  fet  the  feycral  parts 
 
 together, 
 
AnLBcmftt-af  St if acquaint antf.      joj 
 
 together ,  lee  them  not  overvalue  their 
 unexperienced  underjftaudinrs,hut  by  the 
 help  of  their  skilful  faithful  Teachers, 
 
 . -.:  which  of  themfclves  they  car 
 
 Bhquuc  what  your  formej  mtrci.s 
 
 ftgnific  :  Of  en  tbera   to  your  guides  r 
 
 and  cell  them  how  Cod  hath  dealt  with 
 
 you  from  the   beginning)  and  tell  them 
 
 how    it    is    with  you  now  ;   and  del 
 
 tliem  to  help  you  to  -perceive  how  cno 
 
 <;onduceth  to  the   right  underftanding 
 
 of  the  other.     And  be  not  of  frcward 
 
 but  of  tradable  fftbixijfive  minds  \  and 
 
 thus   your  {elf  acquaintance    may     be 
 
 ntained,  at  ieaii  to*  fafetj,  *ind   to 
 
 fo?7,:e  degree  cf  peace,  if  not.  to.  the   fojs, 
 
 which  you  deiire,  which  God  r?ferveth 
 
 for  their  proper  feafoa. 
 
 1  Should  have  added  more  on  this 
 neceffary  fubjeft- bat  that  I  h£ve  faid 
 fo  much  of  it  in  other  writings,  efpe- 
 cially  ,in  the  Saints  Reft,  Part.  $» 
 chap.  7.  and  in  tny  Treaufe  of  Self- 
 denial %  and  in  the  Right  Method  for 
 \Peaccef  Confciencc. 
 
 Kk  I 
 
502       The  Mi  [chief  of  Self-igmunce^ 
 
 I  rauft  confefs  I  have  written  on  this 
 fubjeft    as    I  did    of    Selfdenjal,  viz. 
 with   expectation   that  all  men  fhould 
 confefs  the  truth  of  what    I  fay;  and 
 yet   fo   few  be    cured  by  it    of    their 
 Self-  ignerance,  as  that  (till  we  muft  ftand 
 by,  and  fee  the  world   dijtratt'cd  by  it, 
 the  Church  divided^  the  Love   of  Bre- 
 thren interrupted  ,  and  the  work^  of  S ti- 
 tan carryed  on    by  error  ,  ,  and 
 pride   ;     and    the   hearts    of     men    fo 
 ftrangely  ftupified,  as  to  go  on  incor- 
 rigibly in   all  this  raifchief ,    while  the 
 cnufe  and  cure  are  opened  before  them, 
 and   all  in   vain  \  white    they    confefs 
 the     truth     !    fo      that     they      will 
 leave     us     nothing  to   do,     but   ex- 
 ercifc  our  compajfton  by  lamenting   the 
 deiiration  of  phrenetick  men,  while  we 
 are    untile  to  fave   the   Church,  tbeir 
 brethren  ,  or   their   own  fouls ,     from 
 the  dilaccratious   and    calamitous    ef- 
 fects    of    their    furious  / elf  ignorance. 
 But  Cfrrift    that  hath  fent  us  with  the 
 light    which      maj     be    refifted,     r.nd 
 Abnfed,  and   in   fart  blown   out  ,      v 
 fpcedily  come  with  Light  unrefiftibh% 
 and   will    teach  the  proud ,  the  from- 
 
 M 
 
And  Benefit  ef  Self -acquaintance.       J03 
 
 ful,  £he  unmerciful,  the  J 'elf-conceited , 
 the  malicious ,  and  the  violent ,  fo 
 effeftually  to  fyo™  themftlves ,  as 
 that  no  more  exhortations  (hall  be 
 neceflary  for  the  reception  of  his 
 conviftions^  nor  will  he  or  his  fer- 
 vants  any  more  befeech  men  to  con- 
 sider and  know  their  fin  and  mifery, 
 nor  be  beholden  to  them  to  believe 
 and  confefs  it.  See  fude  v.  14.  15. 
 And  is  there  no  Remedy  for  a  ftu- 
 pificd  inconfidcrate  foul  ?  Is  there 
 no  prevention  of  fo  terrible  a  felf- 
 kn^Udge,  as  the  Light  of  Judgement, 
 and  the  fire  of  Hell  will  elfe  procure  ? 
 Yes,  the  remedy  is  certain,  eafie, 
 and  at  hand  :  even  to  know  themselves 
 tiU  the j  are  driven  to  ft  tidy ,  And  fcek^ 
 I  and  know  the  Father  and  hi4  Son  fefm 
 \  Chrift  :  Joh.  17,  3.  And  yet  is  the 
 ,  Salvation  of  moft  as  hopelefs  almoft  as 
 I  if  there  were  no  remedie,  becaufe  no 
 perfwafion  can  prevail  with  them 
 to  ufe  it.  Lord,  what  bath  thus  lockt 
 up  the  minds  and  hearts  of  finners 
 againft  thy  tiuth  and  thee  ?  what 
 hath  made  Reasonable  man  fo  unrea- 
 fonable  ,  and  a  jftlf- living  nature  fo 
 Kk  %  &or- 
 
<o4  The  UWifcdcf of Self -ignorance ,  &<;, 
 moi  hate  it  felf-.?  O.thdu  th 
 
 opetjsil  'jantJ  uo   rtaan  (hutteth,  life- the  , 
 Kc  Hearts  ^  Come   in 
 
 vviih  cay  Wifdome  and  thy  Love,  and 
 ill  this  biindne's  and  oMftnacy  will  be ' 
 gone.  !  At>  ieaft  commit  not  the  fafotj 
 of  tkpflovkjpto  fuch'as'will  not  Km*> 
 themfsives  :  But  gather  thy  rtmn4nt , 
 htm  to  their  fvlds.^  and  let 
 thtm  Ire  fruitful  and  'incrtefe  ;  and  fet  up 
 fleplntirds  over   them,    which \  flail  / 
 
 yid  let  them  fear  V)  wore,    nor  be 
 djfktayed±  mr  $VUdks*R  Jer-  23*'3>  4* 
 Ordain  a  place  for  \  thim, :  pUnt  them^  atki 
 tndkt  them  dwell  therein  unmoved  •,  and  \ 
 let  net  the   children    of  yviekedntfs  ytafte   i 
 them  any  mors  y  i  Chren. .  1 7.  9.    As 
 fifploeard  feektihout  his  $*c\^intht  ;&j  1 
 thai  Wong      his      Jhtcp     'that 
 
 are  festered  ,  fo  -fcef^  Wt  thy  poetp 
 and  deliver  them  hut  of  all  places  7*ktr? 
 they  have  been  (catttredinthe  '-chndj  tind 
 dar\  dati&Lzk:  34.  12,  Save  thy  peefU 
 andbUfsihine  ivfaritamcc :  feedthemylfa, 
 and  lift  them  up  for  evrr>  Pfa!.  28.  9. 
 
 FJNlrJ 
 
A  Catalogue  of  Books  written  and  pub- 
 Jiflitd  by  the  (lime  Author. 
 
 i . "T~  H  E  AflwiffM . 
 
 2  The  S dints  Evcrlefiing  Reft,  in  4~. 
 
 3  Plain  Scripture  proof  cf  Infant  Chnrch~rxem- 
 berfhip  andHaptifmJn  ~\ 
 
 4  The  right  Method  for  a  fetlcd  Perce  ef  Con- 
 fcieuce  and  Spiritual  comfort  7  in  thirty  tyro  Di- 
 regions ,  ix&  . 
 
 5  Chrifiian  Concord  -5  or  the  Agreement  *f  the 
 -Ajfoekted  Ptftors  and  Churches  of  Worcefter- 
 fhirei;;  40. 
 
 •6  True  Cbriftianitj,  or  Chrifts  Abfohte  demi- 
 nion%  &c.  in  two  Affile  Sermons  preach  at  Wor- 
 
 icetter,  in  ia°. 
 
 7  A -Sermon  of  Judgement  preached  at  Pauls, 
 JLO11.  Dec.  17.  1654.  ..W  ^  enlargedin  12°. 
 8.  'Making  light  of  Chrifi  and  Salvation  too 
 '<jt  the  Iff  tie  uf  GofpeJ  JzvitAtionS)  mar.iftttedin  a 
 Sermon  preached  at  Lawrence  Jury,  ;>  Lon.**»  8\ 
 9-  *  7~^  Agreement  of  divers  Miniflers  pfCkfifi 
 he  Cor.ntj  ef  Worcefter  for  Catechizing  or 
 fcrfonal  Inftrkcling  all  in  their  fever al  Parifhes 
 that  will  Confent  there  tint  q  -0  containing  1.  The 
 Articles  of  our  agreement.  2.  An  Exhortation  to 
 the  people  to  fubmit  to  this  neceff^ry  workj.  3  ■  The 
 Profejficn  of  Faith  and  Catechifm,  in  8 '. 
 
 ioGuildas 
 
io.  Guildas  Salvianus,.  Tne  Reformed  Pafior 
 JheWingihe  nature  of  the  Pafioral  wor^  effect- 
 ally  in  private  inflruolion  and  C*techiz,ii$g,in%\ 
 1 1  Certain  Di [put  at  inns  ef  Right  to  Sacraments, 
 and  the  True  Nature  of  Vifible  Chriflianityyin  40. 
 7  2  0/  J  unification  :  four  Difp fit  at  ions  clearing 
 and  amicably  defending  the  Truth,  againfi  the 
 *nnec(f[,irj  Oppo fit ions  of  divers  Learned  and 
 Reverend  Brethren,  in^°. 
 
 13  ATreatife  cf  Convcrfton,  preached  and  now 
 publifhed  for  the  ttfe  of  thofe  that  are  flrangers 
 to  a  true  Converficn,  &c.  in 40. 
 
 14  One  fleet  for  the  Mini (try  againjl  the  Malig* 
 riant s  of  all  forts. 
 
 15  AWinding-fbeet  for  Popery. 
 
 1 6  One  fbeet  againfi  the  Quakers. 
 
 l  J   A  fecondflnet  for  the  Miniftry,  &C. 
 
 18  DireElionstoJuftices  cf  Peace,  efpecially  in 
 Corporations^  to  the  dif charge  of  their  duty  to 
 God,  Sec. 
 
 1 9  The  Crucifying  of  the  world,  bj  the  Crefs  of 
 Chrift,8cc.   in  4?. 
 
 20  A  Call  to  the  "Unconverted  to  Turn  and  Live, 
 and  accept  of  mercy,  while  mercy  maj  be  had,  as 
 ever  they  would  find  mercy  in  the  day  of  their  ex- 
 tremity :  From  the  Living  God :  To  be  read  in 
 Families  where  any  are  unconverted,  in  12°. 
 
 21  Of  Saving  Faith:  That  it  is  not  only  gradu- 
 ally, but  fpecificaHy  diftintl  from  all  Common 
 
 Faith, 
 
Taith  ST  he  Agreement  c/Richard  Baxter  jvith  that 
 very  Learned  consenting  Adverfarj,  that  hath 
 maintained  his  Amnion  by  a  pretended  Confuta- 
 tation  in  the  end  of  Serjeant  Shepherds  Bool(  of 
 Sincerity  rfWHypocrifie,i»  4°. 
 
 22  DireBions  And  Perfwajions  to  a  found  con- 
 verfion,  &c.  in  8°. 
 
 23  T he  Gretian  Religion  difccvered^  At  the  in- 
 vitation  of  Mr.  Thomas  Pierce  in  his  Vindica- 
 tion :  With  a  Preface,  vindicating  the  Synod  of 
 Dort  from  the  calumnies  of  the  new  Tilenus  -rand 
 David,  Peter,  &c.  and  the  Puritans?  and  See] ue- 
 firations'y&cc.from  the  cenfures  ofMr.Picrce9in8\ 
 
 24  Confirmation  and  Refiauration,  the  necejfary 
 means  of  Reformation  .andReconciliation^cc  inS  \ 
 
 ,v25  Five  Deputations  of  ChurchGovernmentyin^°m 
 
 26  A  Key  for  Catholic  %s,  To  opcz  the  fugling  of 
 the  fefaites,  and  fatisfie  all  that  are  but  truly 
 willing  to  underftaxd,  whether  the  Caufe  of  the 
 Roman  or  Reformed  Churches  be  of  God^  and  to 
 leave  the  Reader  utterly  unexcufable  that  after 
 this  will  be  a  Papift,  in  40. 
 
 27  ATreatifcof  Self  denial,  in  4°. 
 
 iS  His  Apology ,  againftthe  Exceptions  of  Mr. 
 3Iake,  Kendall,Crandon,Eires,  L.Moulin,  in  40, 
 -9  The  unreafonablenefs  of  infidelity ,  in  four 
 arts^dcc.  in$°. 
 
 o  T/tf  Worceftcrftiire  Petition  to  the  Parlia- 
 ment, for  the  Minifiry  of  Enghnd, defended  9  &c. 
 Y  4°.  3 1  His 
 
 ; 
 
3  I  His  Holy  Common  wedth,  Or  Political  A pho- 
 
 rifms1  iteming  the  true  Principles  of '  Government + 
 '   Seeing. 
 ,    32  HiiConfeflionof  Fa.ith,  dec.  in  4?: 
 
 3  3  His  I  vice  :  or  the  heads  of  thefe  th 
 
 y»hichiv:rc  r,  ;  Honour. 
 
 of  Parliament,  In  40. 
 
 34  The-    Quakers  C*techifa%  'or  the  Jokers 
 
 qHeftioned^  in  4  . 
 
 3  5   .  :nt  of  his  prefect  Thoughts  concerning 
 
 the  tit    the  perfevers.nce  of  the 
 
 Szi; 
 
 3  6  His  Letter  to  Mr.V  Pacificaficnjn  4". 
 
 37  Th:  Safe  Religion  »  or  'three  Difpt&ations  for 
 
 the  I  GttMicl^'Refygion,  againfi  jV 
 
 d£e*  '  * 
 
 38C  'ity:0Or,  the  only  way  to  hring. 
 
 us  all  to  I  Religion,  &c.  in  12  \ 
 
 S9The  true  CltuhUici^,  ttnd  Cctthdick^  Church 
 
 defc-ribed,  &c.  **  I2£>, 
 
 ^oThcSzcceffivevifibilhy  of  theChurch  of  which . 
 
 Protefl.ir.ts  are\he  fouxtdeft  members ,  c?*^.  i 
 
 41  The  Sermon  of  Repentance* 
 
 42  <2/f  ?*£&£  Rejcycing. 
 
 43  Srnnonof  Faith  before  the  King. 
 
 44  Treat  ife  of  Death. 
 
 4 5  7"/ .  *<?/'/  /;*  Formal  Hypo  1 
 &c.  i*  j<  :■:-■', -.-./  5  /f  £iij)  in- 
 
tttotof  Jkwi&n  (m 
 
 istoT 
 
I  « 
 
'.'••• 
 
 ■BE 
 
 ffi 
 
 W* 
 
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 ■>T 
 
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