to be ignorant of our â—elves 3. What evils follow this Ignorance â—f our selves and what benefits self-knowâ—â—dge would procure 4. How we should â—â—prove this doctrine by Application and â—â—actice Of the first but briefly I. SElf-knowledge is thus distinguished according to the object 1. There is a Physical self knowledge when a man knows what he is as a man What his soul is and what his body and what the compound called man The Doctrine of Mans Nature or this part of Physicks is so necessary to all that it is first laid down even in the Holy Scriptures in Gen. ch 1 2 3. before his Duty is expressed And it is presupposed in all the moral passages of the word and in all the preaching of the gospel The Subject is presupposed to the Adjuncts The Subjects of Gods Kingdom belong to the Constitution and therefore to be known before the Legislation and Judgement which are the parts of the Administration Morality alway presupposeth nature The Species is in order before the separable Accidents Most ridiculously therefore doth Ignorance plead for it self against Knowledge in them that cry down this part of Physicks as Humane Learning unnecessary to the Disciplâ—â— of Christ What excellent holy Meditations of Humane nature do you find oft in 〈◊〉 and in Davids Psalms Ps 139. concluding 〈◊〉 the praise of the incomprehensible Creator ver 14. I will praise thee for I am fearfully and wonderfully made Marvellous are thy works and that my soul knoweth right well 2. There is a Moral Self-knowledge very necessary And this is The knowing of our selves in Relation to Gods Law or to his Judgement The former is the knowledge of our selves in respect of our Duty the second in respect of the Reward or Punishment And both of them have respect to the Law of Nature and Works or to the Remedying Law of Grace The Ethical knowledge of our selves or that which respecteth the Precept and our Duty is twofold The first is as we have performed that Duty The second as we have violated the Law by non-performance or transgression The first is the knowledge of our selves as Good the second as Evil. And both are either the knowledge of our Habits good or evil or of our Acts How we are Morally Inclined disposed or habituated or what and how we have Done We must know the Good estate of our Nature that we were created in the Bad estate of sinfull nature that we are fallen into the actual sin committed against the Law of nature and what sin we have committed against the Law of Grace and whether we have obeyed the call of the Gospel of salvation or not So that as mans state considered Ethically is threefold Institutus Destitutus Restitutus Infirmatus Deformatus Reformatus the state of Upright nature the State of Sin Original and Actual and the state of Grace we must know what we are in respect to every one of these And as to the Judicial knowledge of our selves that is as we stand related to the Promises and Threatnings the Judgement the Reward and Punishment we must know first what is due to us according to the Law of Nature and then what is due to us according to the tenour of the Law of Grace By the Law of Nature or of Works Death is the Due of fallen mankind but no man by it can lay claim to Heaven All men are under its curse or condemnation till pardoned by Christ but no man can be Justified by it By the Promise of the Gospel all true Believers renewed and sanctified by the Spirit of Christ are Justified and made the sons of God and heirs of everlasting glory To know whether we are yet delivered from the condemnation of the Law and whether our sins are pardoned or not and whether we are the children of God and have any part in the Heavenly Glory is much of the self-knowledge that is here intended in the Text and that which most nearly concerneth the solid comfort of our souls II. BUt is all self-ignorance a shame or dangerous Answ 1. It is no other shame then what is common to humane frailty to be ignorant of much of the mystery of our Natural Generation Constitution Integrall parts and Temperament There is not a nerve or artery or vein nor the bredth of a hand from head to foot but hath something unknown to the most excellent Philosopher on Earth This little world called Man is a compound of wonders Both Soul and Body have afforded matter of endless controversie and voluminous Disputations to the most Learned men which will not admit of a full decision till we are past this state of darkness and mortality 2. There are many Controversies about the nature derivation and punishment of Original sin which a humble and diligent Christian may possibly be ignorant of 3. The degrees of Habitual sin considedered simply or proportionably and respectively to each other may be much unknown to many that are willing and diligent to know And so may divers actual sins such as we know not to be sin through our imperfect understanding of the Law and such as through frailty in a crowd of actions escape our particular observation And the sinfulness or Aggravations of every sin are but imperfectly known and observed by the best 4. The Nature and beauty of the Image of God as first planted on created man and since Restored to man Redeemed the manner of the Spirits acccess operation testimony and inhabitation are all but imperfectly known by the wisest of Believers The frame or admirable composure or contexture of the New-man in each of the renewed faculties the connexion order beauty and special use of each particular grace are observed but imperfectly by the best 5. The very uprightness and sincerity of our own hearts in Faith Hope Love Repentance and Obedience is usually unknown to Incipients or young beginners in Religion and to the weaker sort of Christians how old soever in profession and to melancholy persons who can have no thoughts of themselves but sad and fearfull tending to despair and to lapsed and declining Christians and also to many an upright soul from whom in some cases of special tryal God seems to hide his pleased face And though these infirmities are their shame yet are they not the Characters or Prognosticks of their misery and everlasting shame 6. The same persons must needs be unacquainted with their Justification Reconciliation Adoption and Title to everlasting blessedness as long as they are uncertain of theie sincerity Yea though they uprightly examine themselves and desire help of their Guides and watch and pore continually upon their hearts and wayes and daily beg of God to acquaint them with their spiritual condition they may yet be so far unacquainted with it as to pass an unrighteous judgement on themselves and condemn themselves when God hath justified them But 1. To be totally ignorant of the excellency and capacity of your immortal souls 2. To
temerarious foolhardiness to seek for danger and invite such enemies when we are so weak Saith Augustin Nemo sibi proponat dicat habere volo quod vincam hoc est dicere vivere desidero volo sub ruina Goliah's give me man to fight with is a prognostick of no good success Rather foresee all your dangers to avoid them Understand where each temptation lieth that you may go another way if possible Castitas periclitatur in deliciis humilitas in divitiis pietas in negotiis veritas in multiloqiuo charitas in hoc mundo saith Bern. Chastity is endangered in delights humility in riches piety in businesses truth in too much talk and charity in this world Alas did we but think what temptations did with a Noah a Lot a David a Solomon a Peter we would be afraid of the enemy weapon that such worthies have been so wounded by and of the quicksands where they have so dangerously fallen When Satan durst assault the Lord himself What hope will he have of such as we When we consider the millions that are blinded and hardened and damned by temptations are we in our wits if we will cast our selves into them Praeceps est qui transire contendit ubi conspexerit alios cecidisse Et vehementer infraenis est cui non incutitur timor alio pereunte Aug. 10. Self-acquaintance would confute Temptations and easily resolve the case when you are tempted Did you considerately know the preciousness of your souls and your own concernments and where your true felicity lieth you would abhor allurements and encounter them with that argument of Christ Mark 8.36 37. What shall it profit a man if he win the world and lose his soul or what shall a man give in exchange for his soul The fear of man would be conquered by a greater fear as â—he Lord commandeth Luke 12.4 5. And I say unto you my friends Be not afraid of them that kill the body and after that have no more that they can do But I will forewarn you whom you shall fear Fear him which after he hath killed hath power to cast into Hell Yea I say unto you Fear him 11. It is unacquaintedness with themselves that makes men quarrell with the word of God rejecting it when it suits not with their deceived reason and to be offended with his faithfull Ministers when they cross them in their opinions or ways or deal with them with that serious plainness as the weight of the Case and their necessity doth require Alas Sirs if you were acquainted with your selves you would know that the holy Rule is strait and the crookedness is in your conceits and misapprehensions and that your frail understandings should rather be suspected then the word of God and that your work is to learn and obey the Law and not to censure it James 4.11 And that quarrelling with the holy word which you should obey will not excuse but aggravate your sin nor save you from the condemnation but fasten it and make it greater You would know that it is more wisdom to stoop then to contend with God and that it is not your Physitions nor the medicine that you should fall out with nor desire to be delivered from but the disease 12. Self-acquaintance would teach men to be Charitable to others and cure the common censoriousness and envy and malice of the world Hath thy neighbour some mistakes about the disputable points of doctrine or doubtfull modes of Discipline or Worship Is he for the opinion or form or Policy or Ceremony which thou dislikest or is he against them when thou approvest them or afraid to use them when thou thinkest them laudable If thou know thy self thou darest not break charity or peace for this Thou darest not censure or despise him But wilt remember the frailty of thy own understanding which is not infallible in matters of this rank and in many things is certainly mistaken and needs forbearance as well as he Thou wouldst be afraid of inviting God or man to condemn thy self by thy condemning others and wouldst think with thy self 〈◊〉 every error of no more importance in â—â—rsons that hold the Essentials of Religion â—â—d conscionably practise what they know â—ust go for Heresie or make men Sectaries 〈◊〉 cut them off from the favour of God or â—â—e Communion of the Church or the proâ—â—ction of the Magistrate and subject them â—o damnation to misery to censures and reâ—roach alas what then must become of so â—â—ail a wretch as I of so dark a mind â—f so blameable a heart and life that am â—â—ke to be mistaken in matters as great â—here I least suspect it It is ignorance of â—hemselves that makes men so easily think â—ll of their brethren and entertain all hard â—r mis-reports of them and look at them so â—trangely or speak of them so contempâ—uously and bitterly and use them so uncompassionately because they are not in â—ll things of their opinion and way They consider not their own infirmities and that they teach men how to use themselves The falls of brethren would not be over-aggravated nor be the matter of insulting or contempt but of compassion if men knew themselves This is implyed in the charge of the Holy Ghost Gal. 6.1 2. Brethren if a man be overtaken in a fault ye which are spiritual restore such a one in the spirit of meekness considering thy self lest thou also be tempted Bear ye one anothers burdens and so fulfill the Law of Christ The Pharisee that seeth not the beam of mortal formality and hypocrisie in his own eye is most censorious against the motes of tolerable particular errors in his brothers eye None more uncharitable against the real or supposed errors or slips of serious Believers then Hypocrites that have no saving serious faith and knowledge but place their Religion in Opinion and outside shews and wholly err from the path of Life 13. It is ignorance of themselves that makes men Divide the Church of Christ and pertinaciously keep open its bleeding wounds and hinder Concord and disturb its peace How far would self-acquaintance go to the Cure of all our discords and divisions Is it possible that the Pope should take upon him the Government of the Antipodes even of all the world and that as to Spiritual Government which requireth more personal attendance then secular if he knew himself and consequently his natural incapacity and the terror of his account for such an Usurped charge Self-acquaintance would depose their Inquisitions and quench their flames and make them know what spirit they are of that inclineth not to save mens lives but to destroy them Luke 9.55 56. Did they know themselves the Papists durst not multiply new Articles of faith and ceremonies and depart from the ancient simplicity of the Gospel and turn the Creed or Scripture into all the Volumes of their Councils and say All these decrees or determinations of the Church are necessary to salvation
Justification then now thou standest as afar off and darest scare look up to heaven but smitest on thy breast and saist Lord be mercifull to me a sinner Luke 18.11 12 13 14. Not that extortioners unjust adulterers or any that are ungodly are justified or can be saved while they are such Nor that a smiting on the breast with a Lord be mercifull to me a sinner will serve their turn while they continue in their wicked lives But when thou art brought to accuse and condemn thy self thou art prepared for his grace that must renew and justifie thee None sped better with Christ then the woman that confest her self a dog and begged but for the childrens crums And the Centurion that sent friends to Christ to mediate for him and as being unworthy to come himself and unworthy that Christ should enter under his roof For of the first Christ said O woman great is thy faith be it unto thee even as thou wilt Mat. 15.27 28. And of the second he saith with admiration I have not found so great faith no not in Israel Luke 7.6 7 8.9 Though thou art ready to deny the title of a child and to number thy self with the dogs yet go to him and beg his crums of mercy Though thou think that Christ will not come to such a one as thou and though thou beg prayers of others as thinking he will not hear thy own thou little thinkest how this self-abasement and self-denyal prepareth thee for his tenderest mercies and his esteem When thou art contrite as the dust that 's trodden underfeet and poor and tremblest at the Word then will he look at thee with compassion and respect Isa 66.2 For thus saith the high and lofty one that inhabiteth eternity whose name is holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones For I will not contend for ever neither will I be alwayes wroth for the spirit should fail before me and the souls which I have made Isa 57.15 When thou art using the self-condemning words of Paul Rom. 7.14 to 25. I am carnal sold under sin what I would that do I not and what I hate that do I. For I know that in me that is in my flesh dwelleth no good thing I find a law that when I would do good evil is present with me A Law in my members warring against the Law of my mind and bringing me into captivity to the Law of sin when thou criest out with him O wretched man that I am who shall deliver me from the body of this death thou art then fitter to look to thy Redeemer and use the following words I thank God through Jesus Christ our Lord. When thou didst exalt thy self thou wast obnoxious to the stormes of Justice which was engaged to bring thee low But now thou humblest thy self thou liest in the way of Mercy that is engaged to exalt thee Luke 14.11 18.14 Mercy looketh downard and can quickly â—pie a sinner in the dust but cannot leave him there nor deny him compassion and relief Art thou cast out as helpless wounded by thy sin and neglected by all others that pass by Thou art the fittest object for the skill and mercy of him that washeth sinners in his blood and tenderly bindeth up their wounds and undertakes the perfecting of the cure though yet thou must bear the Surgeons hand till his time of perfect cure be come Luke 10.33 34 35. Now thou perceivest the greatness of thy sin and misery thou art fit to study the greatness of his mercy with all Saints to strive to comprehend what is the breadth length depth height and to know the love of Christ which passeth knowledge Ephes 3.18 19. Now thou hast smitten upon the thigh and said What have I done Jerem. 31.19 8.6 thou art fitter to look unto him that was wounded and smitten for thy transgressions and to consider what he hath done and suffered how he hath born thy grief and carried thy sorrows and was bruised for thy iniquities the chastisment of our peace was laid upon him and we are healed by his stripes All we like sheep have gone astray we have turned every one to his own way and the Lord hath laid on him the iniquity of 〈◊〉 all Isa 53.4 5 6 c. Art thou in doubt whether there be any forgiveness for thy sins and whether there be any place for Repentance Remember that Christ is exalted by Gods right hand to be a Prince and a Saviour to give Repentnace unto Israel and forgivness of sins Act. 5.31 And that he himself hath spoken it that All manner of sin and blasphemy shall be forgiven unto men except the Blasphemy against the Spirit Math. 12.32 And this Forgiveness of sins thou art bound to believe as an Article of thy Creed that it is purchased by Christ and freely offered in the Gospell Mercy did but wait all this while till thou wast brought to understand the want and worth of it that it might be thine When a Peter that denyeth Christ with oaths and cursing goeth out and weepeth he speedily finds mercy from him without that he but now denyed within When so bloody a persecuter as Paul findeth mercy upon his prostration and confession and when so great an offender as Manasseh is forgiven upon his penitence in bonds when all his witchcraft Idolatry and crueltyes are pardoned upon a repentance that might seeme to have been forced by a grievous scourge what sinner that perceives his sin and misery can question his entertainment if he come to Christ Come to him sinner with thy load and burden Come to him with all thy acknowledged unworthyness and try whether he will refuse thee He hath professed that 〈◊〉 that cometh to him he will in no wise 〈◊〉 out Joh. 6.37 He refused not his very murderers when they were pricked at the heart and enquired after a remedie Act. 2.37 And will he refuse thee Hath our Physicion poured out his blood to make a medicine for distracted sinners and now is he unwilling to work the cure Fusus est saâ—guis medici factum est medicamentâ—â— frenetici saith Augustine O siner 〈◊〉 thou art brought to know thy self know Christ also and the cure is done Let thy thoughts of the Remedie be deeper and larger and longer then all thy thoughts of thy Misery It is thy sin and shame if it be not 〈◊〉 Why wilt thou have twenty thoughts of sin and misery for one that thou hast of Christ and mercy when mercy is so large and great and wonderfull as to triumph over misery and Grace aboundeth much more where sin hath abounded Rom 5.20 Inspice vulnera pendentis sanguinem mâ—rientis pretium redimentes cicatrices reâ—â—â—gentis Caput habet inclinatum ad oscular dum cor apertum ad diligendum bracâ—id extensa ad
as he goeth further for the world and setteth it nearest to his heart and holds it fastest and will do most for it and consequently loveth it better then Christ he is no true Christian nor in a state of grace The Scriptures put this also out of doubt as you may see Mat. 10.37 38. Luke â—4 26 27 33. He that loveth Father or Mother more then me is not worthy of me c. Whosoever doth not bear his Cross and come after me cannot be my Disciple Whoâ—ver he be of you that forsaketh not all that â—e hath he cannot be my Disciple Know â—e not that the friendship of the world is â—nmity with God Whosoever therefore will be a friend of the world is the enemy of God â—am 4.4 No wonder then if the world must be renounced in our Baptism Love not the world neither the things that are in the world If any man love the world the love of the Father is not in him 1 John 2.15 You see by this time what it is to be Regenerate and to be a Christian indeed by what is contained even in our Baptism and consequently how you may Know your selves whether you are sanctified and the heirs of heaven or not Again therefore I summon you to appear before your consciences and if indeed these Evidences of regeneration are not in you stop not the sentence but confess your sinfull miserable state and condemn your selves and say no longer I hope yet that my present condition may serve turn and that God will forgive me though I should die without any further change Thosâ— Hopes that you may be saved without reâ—generation or that you are regenerate wheâ— you are not are the pillars of Satans forâ—tress in your hearts and keep you froâ— the saving Hopes of the Regenerate thaâ— that will never make you ashamed Upâ—hold not that which Christ is engageâ— against Down it must either by Graâ—â— or Judgement and therefore abuse noâ— your souls by underpropping such an ill-grounded false deceitfull hope You have now time to take it down so orderly and safely as that it fall not on your heads and overwhelm you not for ever But if you stay till death shall undermine it the falâ— will be great and your ruine irreparable If you are wise therefore Know your selves in time II. I have done with that part of my special Exhortation which concerned the unregenerate I am next to speak to those of you that by Grace are brought into a better state and to tell you that it very much concerneth you also even the best of you to labour to be well acquainted with your selves and that both in respect of 1. Your sins and wants and 2. Your Graces and your duties I. Be acquainted with the root and remnant of your sins with your particular inclinations and corrupt affections with their quality their degree and strength with the weaknesses of every grace with your disability to duty and with the omissions or sinfull practises of your lives Search diligently and deeply frequently and accurately peruse your hearts and wayes till you certainly and throughly know your selves And I beseech you let it not suffice you that you know your states and have found your selves in the Love of God in the faith of Christ and possessed by his Spirit Though this be a mercy worth many worlds yet this is not all concerning your selves that you have to know If yet you say that you have no sin you deceive your selves If yet you think you are past all danger your danger is the greater for this mistake As much as you have been humbled for sin as much as you have loathed it and your selves for it as oft as you have confessed it lamented it and complained and prayed against it yet it is alive Though it be mortified it is alive It is said to be mortified as to the prevalency and reign but the relicts of it yet survive were it perfectly dead you were perfectly delivered from it and might say you have no sin but it is not yet so happy with you It will find work for the blood and spirit of Christ and for your selves as long as you are in the flesh And alas too many that know themselves to be upright in the main are yet so much unacquainted with their hearts and lives as to the degrees of grace and sin as that it much disadvantageth them in their Christian progress Go along with me in the carefull observation of these following Evils that may befall even the regenerate by the remnants of self-ignorance 1. The work of Mortification is very much hindered because you know your selves no better as may appear in all these following discoveries 1. You confess not sin to God or man so penitently and sensibly as you ought because you know your selves no better Did you see your inside with a fuller view how deeply would you aggravate your sin How heavily would you charge your selves Repentance would be more intense and more effectual and when you were more contrite you would be more meet for the sense of pardon and for Gods delight Isa 51.15 66.2 It would fill you more with godly shame and self-abhorrence if you better knew your selves It would make you more sensibly say with Paul Rom. 7.23 24. I see another Law in my members warring against the Law of my mind and bringing me into captivity to the Law of sin which is in my members O wretched man that I am who shall deliver me from the body of this death And with David Psal 38.18 I will declare my iniquity I will be sorry for my sin 40.12 They are more then the hairs of my head 32.5 I acknowledged my sin unto thee and mine iniquity have I not hid I said I will confess my transgressions to the Lord and thou forgavest the iniquity of my sin Repentance is the Death of sin and the knowledge of our selves and the sight of our sins is the life of Repentance 2. You pray not against sin for grace and pardon so earnestly as you should because you know your selves no better O that God would but open these too-close hearts unto us and anatomize the relicts of the old man and shew us all the recesses of our self-deceit and the filth of worldliness and carnal inclinations that lurk within us and read us a Lecture upon every part what prayers would it teach us to indite That you be not proud of your holiness let me tell you Christians that a full display of the corruptions that the best of you carry about you would not only take down self-exalting thoughts that you be not lift up above measure but would teach you to pray with fervour and importunity and waken you out of your sleepy indifferency and make you cry O wretched man that I am who shall deliver me If the sight of a Lazar or cripple or naked person move you to compassion though they use no words if the sight
be void of an effectual knowledge of your sin and misery and need of the Remedy 3. To think you have saving grace when you have none that you are regenerate by the Spirit when you are only sacramentally regenerate by Baptism that you are the members of Christ when it is no such matter that you are Justified Adopted and the Heirs of Heaven when it is not so all this is dolefull and damnable unacquaintedness with yourselues To be unacquainted with a state of Life when you are in such a state is sad and troublesome and casts you upon many and great inconveniences But to be unacquainted with a state of Death when you are in it doth fasten your chains and hinder your recovery To be willing and diligent to know your state and yet be unable to attain to assurance and satisfaction is ordinary with many true Believers But to be ignorant of it because you have no grace to find and because you mind not the matters of your souls or think it not worth your diligent consideration or enquiry this is the case of the miserable despisers of salvation III. THE Commodities and Incommodities to be mentioned are so many and great that many hours would not serve to open them as they deserve 1. Atheism is cherished by self-ignorance The knowledge of our selves as men doth notably conduce to our knowledge of God Here God is known but darkly and as in a glass 1 Cor. 13.12 and by his Image and not as face to face And except his Incarnate and his written word what Glass revealeth him so clearly as the soul of man We bear a double Image of our Maker His Natural Image in the nature of our facuities and his Moral Image in their Holy qualifications in the nature of grace and frame of the new man By knowing our selves it is easie to know that there is a God and it much assisteth us to know what he is not only in his Attributes and Relations but even in the Trinity it self He may easily know that there is a Primitive Being and Life that knoweth he hath himself a Derived Being and Life He must know that there is a Creator that knoweth he is a creature He that findeth a capacious Intellect a Will and Power in the creature and that is conscious of any Wisdom and Goodness in himself may well know that formaliter or eminenter all these are infinite in the first cause that must thus have in it self whatsoever it doth communicate He that knoweth that he made not and preserveth not himself may well know that he is not his Own but his that made him and preserveth him who must needs be his Absolute Proprietary and Lord. He that knoweth that he is an Intellectual free agent and therefore to act Morally and therefore to be moved by Moral means and that he is a sociable creature a member of the Vniverse living among men may well be sure that he is made to be a subject and Governed by Laws and by morall means to be directed and moved to his End and therefore that none but his Absolute Lord the Infinite Wisdom Goodness and Power can be his Absolute and Highest Soveraign He that is convinced that he is he lives he hopeth and enjoyeth all that 's good from a Superior Bounty may be sure that God is his Principal Benefactor And to be The First and Infinite Being Intellect Will and Power Wisdom Goodness and Cause of all things the Absolute Owner the most Righteous Governor and the most Bounteous Benefactor this is to be GOD. This being the Description of him that is so called such a Description as is fetcht from his Created Image Man and expressed in the terms that himself hath chosen and used in his word as knowing that if he will be understood by man he must use the Notions and Expressions of man And though these are spoken but Analogically of God yet are there no fitter conceptions of him that the soul of man in flesh is capable of So that the Atheist carrieth about him that Impress and Evidence of the Deity which may convince him or condemn him for his Foolishness and Impiety He is a Fool indeed that saith in his Heart There is no God Psal 14.1 when that Heart it self in its Being and Life and Motion is his Witness and Soul and Body with all their faculties are nothing but the Effects of this Almighty Cause And when they prove that there is a God even by questioning or denying it being unable without him so much as to deny him that is to think or speak or be As if a fool should write a Volume to prove that there is no Ink or Paper in the world when it is Ink and Paper by which he writes And whether there be no representation of the Trinity in Vnity in the Nature of man let them judge that have well considered how in One Body there are the Natural Vital and Animal parts and spirits And in One Life or Soul there are the Vegetative Sensitive and Rational faculties And in One Rational Soul as such there are an Intellect Will and Executive power Morally perfected by Wisdom Goodness and Promptitude to well doing As in one Sun there is Light and Heat and Moving force So that man is both the Beholder and the Glass the Reader and the Book He is the Index of the Godhead to himself Yea partly of the Trinity in Vnity Of which saith August de Trinit lib. 1. Nec periculosius alicubi erratur nec laboriosius aliquid quaritur nec fructuosius invenitur quam Trinitas We need not say Who shall go up into Heaven saith Seneca himself by the light of nature Prope Deus est tecum est Intus est sacer intra nos Spiritus sed bonorum malorumque nostrorum observator custos Hic prout à nobis tractatur ita nos tractat ipse Bonus vir sine Deo nemo est God is nigh us with us within us A holy spirit resideth within us â—he observer of our evil and good and our â—â—eserver He useth us as he is used by us â—o good man is without God saith August 〈◊〉 Deus est in seipso sicut α ω in mundo â—â—cut rector author in Angelis sicut sapor â— decor in Ecclesia sicut paterfamilias in â—omo in animo sicut sponsus in thalamo 〈◊〉 justis sicut adjutor protector in reprobis â—â—cut pavor horror God is in himself as â—he Alpha and Omega in the world as its â—overnor and Author in Angels as their â—weetness and comeliness in the Church as â—he master of the family in his house in the â—â—ul as the Bridegroom in his bed-chamber 〈◊〉 the righteous as their helper and proteâ—â—or c. And as all declareth him so all â—hould praise him Hunc itaque mens diligat â—â—ngua canat manus scribat atque in his sanâ—tis studiis fidelis animus se exerceat Aug. Let the
mind be exercised in loving him â—he tongue in singing him the hand in wriâ—ing him let these holy studies be the beâ—â—evers work 2. He that knoweth himself may certainâ—â— know that there is another life of Happiâ—ess or Misery for man to live when this 〈◊〉 ended For he must needs know that his â—oul is capable of a spiritual and glorious â—elicity with God and of immaterial objects and that time is as nothing to it and transitory creatures afford it no satisfaction or Rest and that the Hopes and Fears of the Life to come are the Divine engines by which the Moral Government of the world is carryed on and that the very nature of man is such as that without such Apprehensions Hopes 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 Wilderness and men as bruits And he may well know that God made not such faculties in vain nor suited them to an end which cannot be attained nor to a work which would prove but their trouble and deceit He may be sure that a meer probability or possibility of an everlasting Life should engage a reasonable creature in all possible diligence in Piety Righteousness Charity to attaine it And so Religion and holy endeavours are become the duty of man as man there being few such Infidels or Atheists to be found on earth as dare say They are sure there 's no other life for man And doubtless whatsoever is by Nature and Reason made mans Duty is not delusory and vain Nor is it Reasonable to think that Falshood frustration and deceit are the ordinary way by which mankind is Governed by the most wise and Holy God So that the end of man may be clearly gathered from his Nature forasmuch as God doth Certainly suit his workes unto their proper use and ends It is therefore the ignorance of our selves that makes men question the Immortality of soules And I may adde it is the Ignorance of the nature of Conscience and of all Morality and of the reason of Iustice among men that makes men doubt of the discriminating Iustice of the Lord which is hereafter to be manifested 3. Did men know themselves they would better know the evill and odiousness of sin As poverty and sickness are better known by feeling then by hearesay so also is sin To hear a discourse or read â— Booke of the Nature Prognosticks and Cure of the plague consumpâ—ion or droâ—sie doth little affect us while we seem â—o be sound and safe our selves But when we find the maladie in our flesh â—nd perceive the danger we have then â—nother manner of knowledge of it Did â—ou but see and feele sin as it is in your â—earts and lives as oft as you read and â—eare of it in the Law of God I dare say sin would not seeme a jesting matter not would those be censured as too precise that are carefull to avoid it any more then they that are carefull to avoid infectious diseases or crimes against the Lawes of man that hazzard their temporall felicity or lives 4. It s want of self-aquaintance that keepes the soule from kindly Humiliation That men are insensible of their Spirituall calamityes and lie under a load of unpardoned sin and Gods displeasure and never feele it nor loath themselves for all the abominations of their hearts and lives nor make complaint to God or man with any seriousness and sense How many hearts would be filled with wholsome griefe and care that now are careless and almost past feeling and how many eyes would stream forth teares that now are dry if men were but truly acquainted with themselves It is self-knowledge that causeth the solid peace and joy of a Believer as conscious of that Grace that warranteth his peace and joy But it is self-deceit and ignorance that quieteth the presumptuous that walke as carelesly and sleep as quietly and blesse themselves from Hell as confidently when it is ready to devoure them as if the bitterness of death were past and hypocrisy would never be discoverred 5. It is unacquaintednes with themselves that makes Christ so undervalued by the unhumbled world that his Name is reverenced but his office and Saving grace are disregarded Men could not set so light by the Physicion that felt their sicknes and understood their danger Were you sensible that you are under the wrath of God and shall shortly and certainly be in Hell if a Christ received by a hearty working purifying faith do not deliver you I dare say you would have more serious savory thoughts of Christ more yearnings after him more fervent prayers for his healing grace and sweet remembrance of his love and merits example doctrine and inestimable benefits then lifeless hypocrites ever were acquainted with Imagine with what desires and expectations the diseased blind and lame cryed after him for healing to their bodies when he was on earth And would you not more highly value him more importunately solicite him for your soules if you knew your selves 6. It is unacquaintednes with themselves that makes men think so unworthily of a Holy Heavenly Conversation and that possesseth them with foolish prejudice against the holy Care and diligence of believers did men but value their immortall souls as Reason itself requireth them to do is it possible they should venture them so easily upon everlasting misery and account it unnecessary strictnes in them that dare not be as desperately venturous as they but fly from sin and fear the threatnings of the Lord Did men but consideratly understand the worth and concernment of their souls is it possible they should hazard them for a thing of nought and set them at saile for the favor of superiors or the transitory pleasures and honours of the world Could they thinke the greatest care and labour of so short a life to be too much for the securing of their salvation Could they think so many studious carefull dayes and so much toil to be but meet and necessary for their bodyes and yet think all too much that 's done for their immortall souls Did men but practically know that they are the Subjects of the God of Heaven they durst not think the diligent obeying him to be a needless thing when they like that Child or servant best that is most willing and diligent in their Service Alas were men but acquainted with their weakness and sinfull failings when they have done their best and how much short the hoylest Persons do come of what they are obliged to by the Lawes and mercies of the Lord they durst not make a scorn of diligence nor hate or blame men for endeavouring to be better that are sure at best they shall be too bad When the worst of men that are themselves the greatest neglecters of God and their salvation shall cry out against a Holy life and making so much a do for Heaven as
as to resist a temptation when it comes though it offer them but the most inconsiderable trifle or the most sordid and unmanly lust Do they know themselves that are prying into unrevealed things and will be wise in matters of Theology above what is written that dare set their shallow brains and dark unfurnished understandings against the infallible word of God and question the truth of it because it fuiteth not with their lame and carnall apprehensions or because they cannot reconcile what seemeth to them to be contradiction nor answer the objection of every bold and ignorant infidell In a word when God must not be God unless he please them nor his word be true unless it be all within the reach of them that never imployed the time and study to understand it as they do to understand the Books that teach them Languages Arts and Sciences and treat of lower things And when Scripture truth must be called in question as oft as an ignorant eye shall read it or an unlearned graceless person misunderstand it when Offenders that should bewail and reform their own transgressions of the Law shall turn their accusations against the Law and call it too precise or strict and believe and practise no more then stands with their obedience to the Law of sin and will quarrell with God when they should humbly learn and carefully obey him and despise a life of holy obedience in stead of practising it and in effect behave themselves as if they were fitter to Rule themselves and the world then God is and as if it were not God but they that should give the Law and be the Judge and God were the Subject and man were God Do you think that sinfull creeping worms that stand so near the Grave and Hell do know themselves when they think or speak or live at such rates and according to such unreasonable arrogancie Do they know themselves that reproach their brethren for humane frailties and difference of opinion in modes and circumstances and errors smaller then their own And that by calling all men Hereticks Sectaries or Shismaticks that differ from them do tempt men to turn Infidells or Papists and to take us all for such as we account each other And that instead of Receiving the weak in faith whom God receiveth will rather cast out the faithfullest Laborers and cut off Christs living members from his Church then forbear the imposing of unnecessary things I dare say were it not for unacquaintedness with our brethren and our selves we should put those in our bosomes as the beloved of the Lord that now we load with censures and titles of reproach and the restoring of our charity would be the restoring of our Vnity If blind men would make Lawes for the banishment of all that cannot read the smallest characters you would say they had forgot themselves Nay when men turne Papists or Separatists and fly from our Churches to shun those that perhaps are better then themselves and to get far enough from the smaller faults of others while they carry with them far greater of their own when people are apter to accuse the Church then themselves and say 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 house of God is clean and good enough for them while they overlook their owne uncleanness when men endure an hundred Calumnies to be spoken of their brethren better then a plain reprehension to themselves as if their persons only would render their actions justifyable and the reprover culpable Judge whether these men are well acquainted with themselves What should we go further in the search when in all ages and countries of the world the Unmercifullness of the Rich the Murmuring of the poor the hard usage by Superiors the disobedience of inferiors the commotions of the state the wars and rebellions that disquiet the world the cruelty covered with pretenses of Religion the unthankfullness for Mercyes the murmuring under afflictions too openly declare that most men have little knowledge of themselves To conclude when we see that none are more self-accusing and complaining then the most sincere and none more self-justifying and confident then the ungodly careless souls that none walk more heavily then many of the heirs of life and none are merrier then many that must lie in Hell for ever that all that a Minister can say will not convince many upright ones of their integrity nor any skill or industry or interest suffice to convince most wicked men that they are wicked nor if our lives lay on it we cannot make them see the necessity of Conversion nor know their misery till feeling tell them it is now too late when so many walke sadly and lamentingly to Heaven and so many goe fearlesly and Presumptuously to Hell and will not believe it till they are there by all this judge what work self-ignorance maketh in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is many a mans Motto that is a stranger to himself As the house may be dark within that hath the sign of the sun hanging at the door Multi humilitatis umbram pauci veritatem sectantur saith Hieron A blind man may commend the sun and dispute of Light A man may discourse of a country that he knoweth not It s easy to say Men should know themselves and out of the Book or brain to speak of the matters of the Heart But indeed to know ourselves as men as sinners as Christians is a Work of greater difficulty and such as few are well acquainted with Shall I go a little further in the discovery of it 1. Whence is it that most are so unhumbled so great and good in their own esteem so strange to true contrition and self-abhorrence but that they are voluntary strangers to themselves To loath themselves for sin to be little in their own eyes to come to Christ as little children is the case of all that know themselves aright Ezek. 20.43 6.9 Math. 18.3 4. 1. Sam. 15.17 And Christ made himself of no reputation but took upon him the form of a servant and set us pattern of the most wonderfull humiliation that ever was performed to convince us of the necessity of it that have sin to humble us when he had none Phil. 2.6 7 8 9. Learn of me for I am meek and lowly Matthew 11.28 And one would think it were a lesson easily learnt by such as we that carry about us within and without so much sensible matter of humiliation Saith Augustin de Verb. Dei Discite à me non mundum fabricare non cuncta visibilia invisibilia creare non miracula facere et mortuos suscitare sed quoniam mitis sum humilis corde Had Christ bid us learn of him to make a world to raise the dead and work miracles the lesson had been strange but to be Meek and lowly is so suitable to our low
est superbia elati sed confessio non ingrati habere te cognosce nihil ex te habere ut nec superbus sis nec ingratus Dic Deo tuo quoniam sanctus sum quia sanctificasti me quia accepi nonquae habui quia tu dedisti non quae ego merui saith Augustine This is not the Pride of one lift up but the acknowledgement of one that 's not unthankfull Know that thou hast and know that thou hast nothing of thy self that thou maist neither be proud nor yet unthankfull Say to thy God I am holy fer thou hast sanctified me for I have received what I had not and thou hast given me what I deserved not The Thanksgiving of a faithfull soul is so far from being displeasing to God as a Pharisaical ostentation that it is a great and excellent duty and a most sweet and acceptable sacrifice Psal 50.14.23 Offer unto God thaenksgiving He that offereth praise Glorifieth me 8. And as to the Lords Supper what work they are there like to make that are unacquainted with themselvelves you may conjecture from the nature of the work and the command of self-examination and self-judging Though some may be wellcomed by Christ that have faith and love though they doubt of their sincerity and know not themselves to be children of God yet none can be welcome that know not themselves to be sinners condemned by the Law and needing a Saviour to Reconcile and Justifie them Who will be there humbled at the feet of Grace and thankfull for a Redeemer and hunger and thirst for Sacramental benefits that knoweth not his own unworthiness and necessities O what inestimable mercy would appear in a Sacrament to us in the offers of Christ and saving grace and communion with God and with his Saints if our appetites were but quickned by the knowledge of our selves 9. And I beseech you consider whether all your studies and learning and employments be not irrational preposterous and impertinent while you study not first to know your selves You are nearest to your selves and therefore should be best acquainted with your selves What should you more observe then the case of your own souls and what should you know better then what 's within you and what you carry still about you and that which me thinks you should alwayes feel even the bent of your own estimations and affections the sicknesses of your souls your guilt your wants and greatest necessities All your Learning is but the concomitant of your dotage till you know your selves Your wisest studies are but the workings of a distracted mind while you study not your selves and the things of everlasting consequence The wise man was but derided by the standers by that fell over head into a ditch whilst he was busily taking the height of a Star To study whether it be the Sun or Earth that moveth and not consider what motion is predominant in thy soul and life is a pittifull preposterous study To think more what stars are in the firmament then what Grace is in thy heart and what planet reigneth then what disposition reigneth in thy self and whether the Spirit or flesh have the dominion is but to be learnedly besides thy self Illum ego jure Despiciam qui scit quanto sublimior Atlas Omnibus in Lybia sit montibus hic tamen idem Ignoret quantum ferrata distet ab arca Is it not a laborious madness to travail into far Countreys and compass Sea and land to satisfie a curiosity and to be at so much cost and pains to know the scituation government and manners of the Cities and Countreys of the world and in the mean time to be utterly strange at home and never bestow one day or hour in a serious survey of heart and life To carry about a dark unknown neglected soul while they are travelling to know remotest things that less concern them Me thinks it is a pittifull thing to hear men ingeniously discoursing of the quality laws and customs of other Nations and of the affairs of Princes and Common-wealths and of the riches and commodities of Sea and land and to be mute when they should express their acquaintance with themselves either in confession and prayer to God or in any humble experimental conference with men To trade abroad and utterly neglect the trade of godliness at home To keep correspondency with persons of all degrees and to have no correspondence with themselves To keep their shop-books and accounts with diligence and never regard the Book of Conscience nor keep account of that for which they must ere long be accountable to God It s a pittifull thing to see men turn over voluminous histories to know what hath been done from the beginning of the world and regard no more the history of their own lives nor once look back with penitent remorse upon their ungodly careless Conversations nor say What have we done To see men have well-furnish't Libraries and read over a multitude of Books and never read the state and records of their souls Quid juvat immensos scire atque evolvere casus Si facienda fugis si fugienda facis It maketh you but objects of wonder and compassion to read Laws and Records and understand all Cases and never endeavor to understand the Case of your immortal souls To counsell others for their temporal estates and never understand your own spiritual state To study the mysteries of Nature and search into all the works of God except your selves and that which your happiness or misery doth depend on To study the nature and causes and signs of bodily diseases and their several remedies and never study the diseases of your own souls nor the precious remedy which Mercy hath provided you To cure the sicknesses of other mens bodies and never feel a stony proud or sensual heart nor use any care and industry for the cure To know the matters of all Arts and sciences to be able to discourse of them all to the admiration of the hearers is but an aggravation of thy lamentable folly if thou be all this while a stranger to thy self and that because thou art mindless of thy souls condition You would but laugh at such a Learned fool that knew not how to dress himself or eat or drink or go and yet could talk of the profoundest speculations in Metaphysicks or other sciences It is more necessary to know your selves your sin your duty your hopes your dangers then to know how to eat or drink or cloath your selves Alas it is a pittifull kind of knowledge that will not keep you out of Hell and a foolish wisdom that teacheth you not to save your souls Per veram scientiam itur ad disciplinam per disciplinâ—m ad bonitatem per bonitatem ad beattiudinem saith Hugo Till you know your selves the rest of your knowledge is but a confused dream When you know the thing you know not the end and use and worth of it
is Holy And will you reproach God or his word or works or Ministers with that which is the matter of his Praise If it be terrible to hear of the wrath of God how terrible will it be to feel it Choose not a state of terror to your selves and preaching will be less terrible to you Yield to the sanctifying work of Christ and receive his spirit and then that which is terrible to others will be comfortable to you What terror is it to the Regenerate that knoweth himself to be such to hear that none but the Regenerate shall be saved What terror is it to them that mind the things of the spirit to hear of the misery of a fleshly mind and that they that live after the flesh shall die Rom. 8.8.13 The word of God is full of terror to the ungodly But return with all your hearts to God and then what word of God speaks terror to you Truly Sirs it is more in your power then ours to make our preaching easie and less terrible to you We cannot change our doctrine but you may change your state and lives We cannot preach another Gospel but you may obey the Gospel which we preach Obey it and it will be the most comfortable word to you in the world We cannot make void the word of God but you may avoid the stroke by penitent submission Do you think it is fitter for us to change our Masters word and falsifie the Laws of God Almighty or for you to change your crooked courses which are condemned by this word and to let go the sin which the Law forbiddeth It s you that must change and not the Law It s you that must be conformed to it and not the Rule that must be crookened to conform to you Say not as Ahab of Michaiah of the Minister I hate him for he prophesieth not Good of me but Evil 1 Kings 22.8 For a Balaam could profess that if the King would give him his housefull of silver and gold he could not go beyond the word of the Lord his God to do less or more Numb 22.19 or to do either good or bad of his own mind as he after speaks Chap. 24.13 What good would it do you for a Preacher to tell you a lye and say that you may be pardoned and saved in an impenitent unsanctified state Do you think our saying so would make it so Will God falsifie his word to make good ours Or would he not deal with us as perfidious messengers that had betrayed our trust and belyed him and deceived yout souls And would it save or ease an unregenerate man to have Christ condemn the Minister for deceiving him and telling him that he may be saved in such a state Do but let go the odious sin that the word of God doth speak so ill of and then it will speak no ill of you Alas Sirs what would you have a poor Minister do when Gods command doth cross your pleasure and when he is sure to offend either God or you Which should he venture to offend If he help not the ungodly to know their misery he offendeth God If he do it he offendeth them If he tell you that All they shall be damned that believe not the truth but have pleasure in unrighteousness Your hearts rise against him for talking of Damnation to you And yet it is but the words of the Holy Ghost 2 Thes 2.12 which we are bound to preach If he tell you that If ye live after the flesh ye shall die you will be angry especially if he closely apply it to your selves And if he do not tell you so God will be angry For it is his express determination Rom. 8.13 And whose anger think you should a wise man choose or whose should he most resolutely avoid The anger of the dreadfull God of Heaven or yours Your anger we can bear if there be no remedy but his anger is intolerable When you have fretted and fumed and railed and slandered us and ouâ— doctrine we can Live yet or if you kiâ—â— the Body you can do no more You do but send us before to be witnesses against you when you come to judgement But who can Live when God will pour out wrath upon him Numb 24.23 We may keep your slanders and indignation from our Hearts but it is the Heart that the Heart-searching God contendeth with And who can heal the Heart which he will break You may reach the flesh but he that is a Spirit can afflict and wound the Spirit And a wounded spirit and wounded by him who can bear Prov. 18.14 Would you not your selves say he were worse then mad that would rather abuse the Eternal God then cross the misguided desires of such worms as you that would displease God to please you and sell his Love to purchase yours Will you be instead of God to us when we have lost his favour Will you save us from him when he sendeth for our souls by death or sentenceth us to Hell by judgement Silly souls how happy were you could you save your selves Will you be our Gods if we forsake our God What you that are but skinfuls of corruption that will shortly be choaked with your own filth and flegme and by your friends be laid to rot in silent undiscerned darkness lest the loathsome sight or smell of you should annoy them Blame not God to use them as Enemies and Rebels that will change him for such earthen Gods as you We have One God and but One and he must be obeyed whether you like or dislike it There is one Law giver that is able to save and to destroy Jam. 4.12 and he must be pleased whether it please your carnal minds or not If your wisdom now will take the chair and judge the preaching of the Gospel to be foolishness or the searching application of it to be too much harshness and severity I am sure you shall come down ere long and hear his sentence that will convince you that the wisdom of the world is foolishness with God and the foolishness of God as Blasphemy dare call it is wiser then men 1 Cor. 3.19 1.25 And God will be the final Judge and his word shall stand when you have done your worst The worst that the Serpent can do is but to hiss a while and put forth the sting and bruise our heel but Gods day will be the brusing of his head and Satan shall be bruised under feet Rom. 16.20 The Sun will shine and the light thereof discover your deformities whether you will or not And if adulterers or thieves that love the works of darkness will do theit worst by force or flattery they cannot make it cease its shining though they may shut their eyes or hide themselves in darkness from it light Faithfull â—eachers are the Lights of the world Mat. 5.14 They are not lighted by the Holy Ghost to be put under a bushell but on a candlestick that
they may give light to all that are in the house ver 15. What would you do with Teachers but to Teach you And what should they make known to you if not your selves Shall not the Physicion have leave to tell you of your diseases Verily Sirs a sinner under the curse of the Law unsanctified and unpardoned is not in a state to be jeasted and dallied with unless you can play in the flames of Hell It s plain dealing that he needs A quibbling â—oyish flashy Sermon is not the proper medicine for a lethargick miserable soul nor fit to Break a stony Heart nor to bind up a Heart that 's kindly broken Heaven and Hell should not be talkt of in a canting juggling or pedanick strain A Seneca can tell you that its a Physicion that is skilfull and not one that 's eloquent that we need If he have also fine and neat expressions we will not despise them nor overmuch value them urendum secandum It s a cure that we need and the means are best be they never so sharp that will accomplish it Serious reverent Gravity best suiteth with matters of such incomprehensible concernment You set not a School-bâ—y to make an Oration to give an assaulted City an allarm or to call men out to quench a common fire You may play with words when the case will bear it But as dropping of beads is too ludicrous for one that is praying to be saved from the flames of Hell so a sleepy or a histrionical starched speech is too light and unlikely a means to call back a sinner that is posting to perdition and must be humbled and renewed by the spirit or be for ever damned This is your case Sirs And do you think the playing of a part upon a stage doth fit your case O no! so great a business requireth all the serious earnestness in the speaker that he can use I am sure you will think so ere long your selves And you will then think well of the Preachers that faithfully acquainted you with your case and if they succeed to your perdition you will curse those that smoothed you up in your presumption and hid your danger by false doctrine or misapplication or seeming to discover it indeed did hide it by an hypocritical light not serious mention of it God can make use of clay and spittle to open the eyes of men born blind and of Rams-horns to bring down the walls of Jericho But usually he fitteth the means unto the end and works on man agreeably to his Nature And therefore if a blind understanding must be enlightned you cannot expect that it should be done by Squibs and Glowworms but by bringing into your souls the powerfull celestial truth which shall shew you the hidden corners of your hearts and the hidden mysteries of the Gospel and the unseen things of the other world If a hardened heart be to be broken it is not stroaking but striking that must do it It is not the sounding Brass the tinkling Cymbal the carnal mind puft up with superficial knowledge that is the instrument fitted to the renewing of mens souls But it is he that can acquaint you with what he himself hath been savingly acquainted The heart is not melted into Godly sorrow nor raised to the life of Faith and Love by the bubbles of a frothy wit or by a game at words or useless notions but by the illuminating beams of Sacred Truth and the attraction of Divine displayed Goodness communicated from a mind that by faith hath seen the Glory of God and by experience found that he is Good and that liveth in the Love of God such a one is fitted to assist you first in the knowledge of your selves and then in the knowledge of God in Christ Did you consider what is the office of the Ministry you would soon know what Ministers do most faithfully perform their office and what kind of Teaching and oversight you should desire And then you would be reconciled to the Light and would choose the Teacher could you have your choice that would do most to help you to know your selves and know the Lord. I beseech you judge of our work by our Commission and judge of it by your own Necessities Have you more need to be acquainted with your sin and danger or to be pleased wich a set of hansome words which when they are said do leave you as they found you and leave no Light and Life and heavenly Love upon your hearts that have no substance that you can feed upon in the review And what our Commission is you may find in many places of the Scripture Ezek. 3.18 19 20 21. When I say unto the Wicked Thou shalt surely die and thou givest him not warning nor speakest to warn the wicked from his wicked way to save his life the same wicked man shall die in his iniquity but his blood will I require at thy hand Yet if thou warn the wicked and he turn not from his wickedness nor from his wicked way he shall die in his iniquity but thou hast delivered thy soul And If thou warn the righteous man that the righteous sin not and he doth not sin he shall surely live because he is warned also thou hast delivered thy soul And what if they distaste our doctrine must we forbear Verse 11. Tell them thus saith the Lord God whether they will hear or whether they will forbear So Ezek. 33.1 to 10. You know what came of Jonah for refusing to deliver Gods threatenings against Nineve Christs stewards must give to each his portion He himself threatneth damnation to the impenitent the Hypocrites and unbelievers Luke 13.3.5 Mark 16.16 Mat. 24.51 Paul saith of himself If I yet pleased men I should not be the servant of Christ Gal. 1.10 Patience and meekness is commanded to the Ministers of Christ even in the instructing of opposers But to what end but that they may escape out of the snare of Devil who are taken captive by him at his will So that with all our meekness we must be so plain with you as to make you know that you are Satans captives taken alive by him in his snares till God by giving you Repentance shall recover you 2 Tim. 2.25 26. The very effice of the Preachers sent by Christ was to open mens eyes and turn them from darkness to light and from the power of Satan unto God that they may receive remission of sins and inheritance with the sanctified by faith in Christ Acts 26.18 which telleth you that we must let men understand that till they are converted and sanctified they are blind and in the dark and in the power of Satan far from God unpardoned and having no part in the inheritance of Saints Christ tells the Pharisees that they were of their Father the Devil when they boasted that God was their Father John 8.44 And how plainly he tels them of their hypocrisie and asketh them how they can escape the
a sweet delightful boldness and make you 〈◊〉 to him as your help and refuge in all your necessities When you find the great promise fulfilled to your selves I will put my Law in their hearts and in their minds will I write them and their sins and iniquities will I remember no more you will have boldness to enter into the Holyest by the blood of Jesus by the new and living way which he hath consecrated for us through the veil that is to say his flesh And having an high Priest over the house of God you may draw near with a true heart in full assurance of faith having your hearts sprinkled from an evil conscience or the conscience of evil as your bodies are washed in baptism with pure water Heb. 10.16 17 18 19 20 21 22. In Christ we may have boldness and access with confidence by the faith of him Eph. 3.12 This intimate acquaintance with our great High Priest that is passed into the Heavens and yet abideth and reigneth in our hearts will encourage us to hold fast our profession and to come boldly to the throne of grace that we may obtain mercy and find grace to help in time of need Heb. 4.14 16. When by unfeigned Love we know that we are of the truth and may assure our hearts before him and our Heart condemneth us not then we have confidence towards God and whatever we ask we receive of him because we keep his commandments and do those things that are pleasing in his sight 1 Joh. 3.18 19 20 21 22. 6. When once you know that you have Christ within you you may cheerfully proceed in the way of Life when doubting Christians that know not whether they are in the way or not are still looking behind them and spend their time in perplexed fears lest they are out of the way and go on with heaviness and trouble as uncertain whether they may not lose their labour and are still questioning their groundwork when the building should go on It is an unspeakable mercy when a believing Soul is freed from these distracting hindering doubts and may bodily and cheerfully hold on his way and be walking or working when other men are fearing and enquiring of the way and may with patience and comfort wait for the reward the â—rown of life when others are still questioning whether they were ever regenerate and whether their hopes have any ground We may be stedfast unmoveable always abounding in the work of the Lord when we know that our labour is not in vain in the Lord 1 Cor. 15.58 We may then gird up the lâ—ins of the mind and in sobriety hope unto the end for the grace that is to be brought us at the Revelation of Jesus Christ 1 Pet. 1.13 7. When you are assured that you have Christ within you it may preserve you from those terrors of soul that affright theâ— that have no such assurance O he thâ—â— knoweth what it is to think of the intolerable wrath of God and says I fear I 〈◊〉 the object of this wrath and must bear thâ—â— intolerable lead everlastingly may knowâ— what a mercy it is to be assured of our escape He that knows what it is to think of Hell and say I know not but those endless flames may be my portion will know what a mercy it is to be assured of deliverance and to be able to say I know I am saved from the wrath to come 1 Thes 1.10 And that we are not of them thâ—â— draw back to perdition but of them that believe to â—he saving of the soul Heb. 10.39 And that God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ who dyed for us that whether we wake or sleep we should live together with him We may comfort our selves together and edifie one another when we have this assurance 1 Thes 5.9 10 11. They that have felt the burden of a wounded spirit and know what it is to feel the terrors of the Lord and to see Hell fire as it were before their eyes and to be kept waking by the dreadful apprehensions of their danger to be pursued daily by an accusing conscience setting their sins in order before them and bringing the threatnings of God to their remembrance these persons will understand that to be assured of a Christ within us and consequently of a Christ that is preparing a place in glory for us is a mercy that the mind of man is now unable to value according to the ten thousandth part of its worth 8. Were you assured that Christ himself is in you it would sweeten all the mercies of your lives It would assure you that they are all the pledges of his love And love in all would be the Kernel and the Life of all your friends your health your wealth your deliverances would be steeped in the dearest Love of Christ and have a spiritual sweetnss in them when to the worldling they have but a carnal unwholsome luscious sweetness and to the doubting Christians they will be turned into troubles while they are questioning the Love and meaning of the giver and whether they are sent for good to them or to aggravate their condemnation and the Company of the Giver will advance your estimation of the gift Mean things with the company of our dearest friends are sweeter then abundance in their absence To have money in your purses and goods in your houses and books in your studies and friends in your near and sweet society are all advanced to the higher value when you know that you have also Christ in your hearts and that all these are but the attendants of your Lord and the fruits that drop from the tree of life and the tokens of his Love importing greater things to follow Whereas in the crowd of all those mercies the foul would be uncomfortable or worse if it mist the presence of its dearest friend and in the midst of all would live but as in a wilderness and go seeking after Christ with tears as Mary at his Sepulchre because they had taken away her Lord as she thought and she knew not where they had laid him Joh. 20.13 All mercies would be bitter to us if the presence of Christ do not put into them that special sweetness which is above the estimate of sense 9. This assurance would do much to preserve you from the temptation of sensual delights While you had within you the matter of more excellent contentment and when you find that these inferiour pleasures â—re enemies to those which are your happiâ—ess and life you would not be easily taken with the bait The poorest brutish pleasures â—re made much of by them that never were â—cquainted with any better But after the â—weetness of assurance of the Love of God â—ow little relish is there to be found in the pleasures that are so valued by sensual unbeâ—ievers Let them take them for me saith â—he believing soul may I
What fears should disquiet him that is sure to escape the wrath of God What wants should trouble him that knoweth he is an heir of Heaven Why should the indignation or threatnings of man be any temptation to turn him out of the way of duty or dismay his mind who knoweth that they can but kill the body and dismiss the soul into his blessed presence whom it loveth and laboureth and longs to see what should inordinately grieve that man that is certain of eternal Joy What else should he thirst for that hath in him the well of living waters springing up to everlasting life Joh. 4.14 And what should deprive that man of comfort that knoweth he hath the Comforter within him and shall be for ever comforted with his masters joy And what should break the Peace and Patience of him that is assured of Everlasting Rest If the assurance of a happy death cannot make it welcome and cannot make affliction easie and fill our lives with the Joyes of Hope I know not what can do it But alas for those poor souls that know not whither death will send them or at least have not good grounds of hope what wonder if through the fear of death they be all their life time subject unto bondage Heb. 2.14 Methinks in the midst of their wealth and pleasure they should not be so stupid as to forget the millions that are gone before them that lately were as jovial and secure as they and how short their dreaming feast will be Methinks all the beauty of their fleshly Idols should be blasted with those nipping frosts and storms that in their serious forethoughts come in upon them from the black and dreadful regions of death Methinks at any time it should damp their mirth and allay the ebullition of their phrenetick blood to remember For all this I must die and it may be this night that the fool must deliver up his soul and then whose shall those things be which he hath provided Luk. 12.19 20. Then who shall be the Lord and who the Knight or Gentleman and who shall wear the gay attire and who shall domineer and say Our will shall be done anâ— thus we will have it Then where is thâ— pleasure of lust and merry company anâ— meat drink and sports Methinks Soloâ—mons memento Eccles 11.9 should brinâ— them to themselves Rejoyce O young maâ— in thy youth and let thy heart chear thee iâ— the days of thy youth and walk in the wayâ— of thy heart and in the sight of thine eyes 〈◊〉 but know thou that for all these things Goâ— will bring thee into judgement And as thâ— sound of these words I must shortly die methinks should be always in your ears so in reason the Question Whether must I then go should be always aâ— it were before your eyes till your soulâ— have received a satisfactory answer to it O what an amazing dreadful thing it is when an unsanctified unprepared soul must say I must depart from earth but I know not whither I know not whether unto Heaven or Hell Here I am now but where must I be for ever When men believe that their next habitation must be everlasting methinks the Question Whether must I goe should be day and night upon their minds till they can say upon good grounds I shall go to the blessed presence of the Lord O had you but the hearts of men within you methinks the sense of this one Question Whither must I go when I leave â—he flesh should so possess you that it should give your souls no rest till you were â—ble to say We shall be with Christ because he dwelleth in us here and hath sealed us and given us the earnest of his spirit or at least till you have good hopes of this and have done your best to make it sure And thus I have told you of how great importance it is to believers to attain assurance of the love of God and to know that Christ abideth in them And now I think you will confess I have proved the necessity of Self-knowledge both to the unregenerate and the regenerate though in several degrees and having opened the disease and shewed you the need of a remedy I am next to direct you in the application for the cure I Doubt not but there are many of the Hearers that by this time are desirous to be instructed how this self knowledge may be attained For whose satsfaction and for the reducing of all that hath been spoken into practise I shall next acquaint you with the Hinderances of Self-knowledge the removing of them being not the least point in the cure and with the Positive Directions to be practised for the attainment of it And because the Hinderances and Helps are contrary I shall open both together as we go on The Hinderances of self knowledge are some of them without us and some within us and so must be the Helps I. The external Hinderances are these 1. The failing of Ministers in their part of the work through unskilfulness or unfaithfulness is a great cause that so many are ignorant of themselves They are the Lights of the world and if they are ecâ—lipsed or put under a bushell if they are darkened by the snuff of their own corruptions or if they feed not their light by the oile of diligent studies and other endeavours or if they will not go â—long with men into the dark and unknown corners of the heart what wonder if mens hearts remain in darkness when those â—hat by office are appointed to afford them Light do fail them It is not a general dull discourse or critical observations upon words or the subtile decision of some nice and curious questions of the schools though these may be useful to their proper ends nor is it a neat and well composed speech about some other distant matters that is like to acquaint a sinner with himself How many sermons may we hear that to others ends are not unprofitable that are levelled at some mark or other that is very far from the Hearers hearts and therefore are never like to convince them or prick them or open and convert them And if our congregations were in such a case as that they needed no closer quickening work such preaching might be born with and commended But when so many usually sit before us that must shortly dye and are unprepared and that are condemned by the Law of God and must be pardoned or finally condemned that must be saved from their sins that they may be saved from everlasting misery I think it is time for us to talk to them of such things as most concern them and that in such a matter as may most effectually convince awake and change them When we come to them on their sick-beds we talk not then to them of distant or impertinent things oâ— words or forms or parties or by-opinions but of the state of their souls anâ— their appearing before the Lord and hoâ—
hath been the study of their lives The matters in question are such as they have had experience of in themselves and others They have judged as hardly of themselves and of their own case as now they do of yours when theirs was the same as yours is now Do they pronounce you miserable as being strangers to the spirit of Christ So they did by themselves when they saw their sin and therefore they are impartial They have had before them multitudes alas too many in your case And you will regard the judgement of a Physicion that hath had many hundreds in hand that had the same disease as you They are men that are not willing to deceive you They deny themselves in telling you of your danger They know that smoother words would please you better And they have natures that desire mens love and favour rather then displeasure and ill will They are more impartial then you are and have not your self-interest and passion to blind them They are not abused in their judgement by the temptations of evil company or of worldly fleshly things as you are For these temptations more hinder us from judging our selves then other men They are the messengers of Christ appointed to give to each their portion and should not their judgement be regarded in the business committed to their trust And it is not one man or two or a hundred only that are of this mind Open thy case to all the judicious faithful Ministers in the land or in the world and open it truly and they will all tell thee that if thou die without converting sanctifying grace thou art lost for ever and that all the world cannot save thee from the everlasting wrath of God Try as many of them as you will and see if all of them tell you not the same thing And is all this nothing to thee presumptuous sinner that in the judgement of all the most able faithful Minsters of Christ thy soul should be in a state of death Art thou wiser then all the best and wisest in the matters of their own profession If all the Physicions in the countrey should tell thee that thou hast a disease that will certainly be thy death unless thou take some ene effectual medicine in time I think thou wouldest not slâ—ght their judgement and say They are too censorious that thou knowest thy condition better then they I think it would affright thee to seek after the remedy And why should not the judgement of the faithful Ministers about the state of thy soul be so far regarded as to awaken thee to a more careful enquiry and stir up a preventing and remedying fear If the judgement of Christs officers be not regardable then there is no matter of terror in excommunication nor no matter of comfort in Ministâ—rial Absolution O the madness of a hardened sinner that when he sheweth by the fruits of an ungodly life that he is a stranger to sanctification and liveth in the sins which the Scripture threatneth damnation to and hath no evidence of true conversion to shew will yet be confident of pardon and salvation let God and all his Ministers say what they will against itâ—â— and will rather be offended with hâ—s spiritual Physicions for telling him of the danger of his state and rail at them as if they did him wrong then he will see his danger and prevent his misery Let such a one hear the word of God if he have eares to hear Deut. 29.19 20 21 Lest there should be among you a root that beareth gall wormwood and it come to pass when he heareth the words of this curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst The Lord will not spare him but then the anger of the Lord and his jealousie shall smoak against that man and all the curses that are written in this book shall lie upon him and the Lord shall blot out his name from under heaven the Lord shall separate him to evil c. And on the other side Is there any soul among you that in doubts and trouble hath opened his case to the faithful Ministers of Christ and their judgement is that your state is safe Is this the judgement not only of the weakest but the wisest not only of strangers but of those that know you best not only of one or two but of all or most of the judicious Ministers that ever you opened you case to even of the most honest and impartial that would not flatter you nor deceive you Yea and perhaps when desertions or Melancholy or passion or ignorance do make you unmeet to judge of your selves And doth all this seem nothing to you or a small matter It is not nothing It is not small I confess it is no ground of certainty They are but men It is a humane testimony But yet it is a testimony that may weigh down many of your own surmises and take off much of your distressing fears and may give much ease to troubled souls while they are seeking after surer knowledge It is a ground of comfort not to be despised or made light of Till you can come to see your evidences your selves and to be acquainted with the indwelling spirit as your witness you may much quiet your minds and take much comfort in this judgement and witness of the servants of the Lord that have a spirit of discerning and have that grace which acquainteth them with the nature of grace in others and that have been long exercised in the discerning of mens states It is possible an Hypocrite especially one that wilfully giveth them a false relation of himself may deceive them but it is Probable that it is not one of many they are deceived in when they know or have a good description of the Person If in a Law suit all the ablest Lawyers tell you that your cause is good it is possible they may be deceived but it is not likely If in a Feaver all the ablest Physicions tell you the danger is past it is possible yet that they may be all deceived But yet I think you would take some comfort in such a testimony so should you here Though the Judgement of Ministers be not infallible it may be much better then your own though about your selves and it may be set against the jealousies and fears of a disquiet soul and against abundance of the molesting suggestions of the accuser I do not by all this draw you to lay too much on man I advance them not too high and make them not Lords of your faith but helpers of your Joy I draw you not to any deceitful course nor into any way of danger to your souls I bid you not fully and finally rest in the judgement of man I bid you not neglect any means to come to fuller knowledge and certainty of your own sincerity I bid you
Gods wrath for ever than to find at present that you have offended him Sirs the question is whether you are under the condemnation of the law or not Whether you are regenerate and justified or yet in your sin If you are Justified far be it from me to perswade you to think that you are under condemnation I leave that to Satan and the malicious world who are the condemners of those that Christ doth Justifie But if you are unregenerate and unjustified what will you do at death and judgement Can you stand before God or be saved upon any other terms You cannot if God be to be believed you cannot and if you know the Scriptures you know you cannot And if you cannot be saved in an unrenewed unjustified state is it not needful that you know it Will you cry for help before you find your selves in danger or strive to get out of sin and misery before you believe that you are in it If you think that you have no other sin than the pardoned infirmities of the Godly you will â—ever so value Jesus Christ and pray and â—â—rive for such grace as is necessary to them â—â—at have the unpardoned reigning sins of â—â—e ungodly If it be necessary that you 〈◊〉 saved it is necessary that you value and â—â—ek salvation and if so it is necessary â—â—at you know your need of it and what â—ou must be and do if you will obtain it 〈◊〉 is a childish or brutish thing below a man of reason to stick at a little present trouble when Death cannot otherwise be prevented If you can prove that ever any was converted and saved by any other way then by coming to the knowledge of their sin and misery then you have some excuse for your presumption But if Scripture tell us of no other way yea that there is no other way and you know of none that ever was saved by any other I think it is time to fall to work and search and try your Hearts and lives and not to stop at a straw when you are running for your lives and when damnation is as it were at your backs You should rather think with your selves If we can so hardly bear the forethoughts of Hell how shall we be able everlastingly to bear the torments And consider that Christ hath made the discovery of your sin and misery to be now comparatively an easie burden in that he hath made them pardonable and curable If you had not had a Saviour to fly to but must have looked on your misery as a remediless case it had then been terrible indeed and it had been no great mistake to have thought it the best way to take a little ease at present rather then to disquiet your selves in vain But through the great mercy of God this is not your case you need not despair of pardon and salvation if you will but hear while it is called Today The taske that you are called to is not to torment your selves as the damned do with the thought of unpardonable sin and of a misery that hath no help or hope but it is only to find out your disease and come and open it to the Physicion and submit to his advice and use his means and he will freely and infallibly work the cure It is but to find out the folly that you have been guilty of and the danger that you have brought your selves into and come to Christ and with hearty sorrow and resolution to give up your selves unto his grace to cast away your iniquities and enter into his safe and comfortable service And will you lie in Hell and say We are suffering here that we might escape the trouble of foreseeing our danger of it or of endeavouring in time to have prevented it We dyed for fear of knowing that we were sick We suffered our house â—o burn to ashes for fear of knowing that it was on fire O Sirs be warned in time and own not and practice not such â—egregious folly in a business of everlasting consequence Believe it if you sin you must know that you have sinned and if you are in the power of Satan it cannot long be hid Did you but know the difference between discovering it now while there is hope and hereafter when there is none I should have no need to perswade you to be presently willing to know the truth whatever it should cost you Hind 3. ANother great impediment of the Knowlege of ourselves is that self love so blindeth men that they can see no great evil in themselves or any thing that is their own It makes them believe that all things are as they would have them be Yea and better than they would have them For he that would not indeed be Holy is willing by himself and others to be thought so Did not the lamentable experience of all the world confirm it it were incredible that self-love could so exceedingly blind men If Charity think no evil of another and we are very hardly brought to believe any great harm by those we love much more will self-love cause men to see no evil by themselves which possibly they can shut their eyes against it being more radicated and powerful than the love of others No arguments so cogent no light so clear no oratory so perswading as can make a self-lover think himself as bad as indeed he is till God by grace or terror shall convince him When you are preaching the most searching sermons to convince him self-love confuteth or misapplyeth them When the markes of tryal are most plainly opened and most closely urged self-love doth frustrate the preachers greatest skill and diligence When nothing of sense can be said to prove the piety of the impious and the sincerity of the formal hypocrite yet self love is that wonderful Alchymist that can make gold not only of the basest mettal but of dross and dirt Let the most undenyable witness be brought to detect the fraud and misery of an unrenewed soul self-love is his most powerful defender No cause so bad which it cannot justifie and no person so miserable but it will pronounce him happy till God by Grace or wrath confute it Self-love is the grand Deceiver of the world Dir. 3. SVbdue this inordinate self-love and bring yoar minds to a just impartiality in judging Remember that self-love is only powerful at your private bar and it is not there that your cause must be finally decided It can do nothing at the bar of God It cannot there justifie where it is condemned it self God will not so much as hear it though you will hear none that speak against it self-love is but the vicegerent of the grand Usurper that shall be deposed and have no shew of power at Christs appearing when he will judge his enemies And here it will be a helpful course to see your own sin and misery in others and put the case as if it were theirs and then see how you can
our sermons Yea how oft doth the medicine irritate the disease So that a poor wretch that is under the wrath of God and knoweth not when he is gone out of the assembly whether the justice of heaven will not take vengeance on him before he come hither again yet cannot abide to hear of this but with Ahab hateth the Preacher that prophesieth evil of him be it never so true It is pride that leadeth up that armie of corruptions that here strive against the light of truth that is sent to convince and convert the guilty And is a man like to be saved by the word while he hateth it and bends his thoughts and passions all against it Dir. 1. HE therefore that will ever know himself must first let in so much of the light as may take down his arrogancy and bring him as a little child to the school of Christ First know what thou art as Man and then know what thou art as a sinner and sentenced by God that so thou mayst come to know what thou art as one that is under the hopes and duties of the Redeemed When thy proud heart rebelleth against conviction remember with whom thou hast to do Will God speak submissively to thee for fear of offending thee will he cry thee mercy for handling thee so roughly as to tell thee thou art yet the child of wrath Is he afraid to talke to thee of death or of damnation Will he recall his threatnings and repent him of the severity of his laws because such worms are angry with them or will not believe them Perhaps thou mayst make a false hearted frightful man-pleasing Minister to change his strain of plainer dealing and become thy flatterer or be silent But will God be silenced will he stoop to thee and bend or stretch his word to humor thee O no he will one day tell thee what thou arâ— with another voice then this of a mortal and despised man and in another manner then preachers tell it thee If thou canst frown the Preacher out of the pulpit or out of his fidelity to God and thee yet canst thou not frown God out of heaven He will speak to thee more terribly then the terriblest preacher that ever thou heardst And if thy Pride shall rise up and tell him that he doth thee wrong how quickly will thy mouth be stopped and thou be forced to confess thy guilt Rom. 3.5 6 19. O stoop man to the humbling word of grace or God will make thee stoop to the words and strokes of wrath Fear him that will make the proudest fear before he hath done with them Judged thou must be by thy self to self-abasing and conversion or by God to desolation and confusion And canst thou easier bear Gods judgement then thy own Stoop foolish self-deluding dust Stoop sinful wretch and know thy misery If thou stand it out a little longer an undiscerned blow will bring thee down and thou shalt not see the hand that strikes thee till thou art humbled to the grave and hell O how absurd yet pittiful a sight is it to see poor sinners brave it out against the humbling message of the Lord as if they could make good their cause againg him and scorn to know that they are going to Hell till they are there And then will Pride preserve them from the knowledge of it It is shameful folly to be Proud and obstinate where a man knoweth beforehand that he must submit at last and is not able to stand it out 2. THE second Intrinsecal Impediment to self-acquaintance is an unresonable tenderness of our selves when an inordinate Love of ease and quietness of mind doth prevail with us to hold fast all that thus quieteth us at the present without regard of due provision for the time to come In this there is a mixture of unreasonableness and self-love It is indeed the very brutish disposition A beast will not willingly be dieted for his future health Let him have at present what he loveth and you please him though you feed him for the slaughter for he hath not reason to foresee what followeth An ox must be bound and cast and held down by force if you will shooe him though it be to the keeping of his feet from hurt or if you will pull out a thorn or do any thing for his good that hurteth him at the present you please not your horse by letting him blood though you save his life by it Fleshly-minded men have thus bruitified themselves so that they judge of things by present feeling and have not Reason and Faith to look before them and judge of things by what they tend to even by the good or hurt that will follow in the end It is a very terrible troublesome thing for a man that is unregerate unjustified and unreconciled to God to know it For a man that hath any feeling left to find himself in a state of condemnation This is to stir up all the terrors of his soul and cast him into perplexing fears and disquietments of mind so that he cannot eat or drink or sleep in quietness but the troublesome thoughts of sin and everlasting wrath torment him And the inconsiderable man that judgeth of things by present feeling will not endure this and therefore must needs have the windows shut and the light removed that sheweth him these perplexing sights As most men hate those that speak against them be the matter never so true so they cannot endure those thoughts that do accuse them nor to have a reprover so neer them even in their own breasts A Conscience within them to preach to them night and day not one hour in a week but where-ever they go and whatever they are doing to be so neer so constant so precise and so sâ—vere and terrible a Preacher as usually a newly enlightened and awakened conscience is this seemeth intolerable to them And whatever come of it this Preacher must be silenced as turbulent and vexatious and one that would make them Melancholy or mad And this is the condemnation of these miserable souls that light is come into the world and they loved darkness rather than light because their deeds were evil For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved Joh. 3.19 20. And thus while men are so tender of themselves that they will do nothing that troubleth or hurteth them at the present they venture upon all the miseries that they are forewarned of Dir. 2. BE not unreasonably tender of a little disturbance at the present nor unbelievingly careless of the misery to come Cannot you endure to know your sin and misery and yet can you endure to bear it will you go to Hell for fear of knowing that you are in the way Must you not know it with everlasting woe and vengeance when you come thither if by knowing your danger you prevent not your coming thither Is it easier to bear