or condemn him for his foolishness and impiety. He is a fool indeed, that" saith in his heart there is no God," (Psal. xiv. 1,) when that heart itself in its being, and life, and motion, is his witness: and soul and body, with all their faculties, are nothing but the effects of this Almighty cause. And when they prove that there is a God, even by questioning or denying it, being unable, without him, so much as to deny him; that is, to think, or speak, or be. As if a fool should write a volume, to prove that there is no ink or paper in the world, when it is ink and paper by which he writes.

And whether there be no representation of the Trinity in unity in the nature of man, let them judge that have well considered, how in one body there are the natural, vital and animal parts and spirits: and in one life or soul, there are the vegetative, sensitive and rational faculties; and in one rational soul as such, there are an intellect, will and executive power, morally perfected by wisdom, goodness and promptitude to well doing. As in one sun there are light and heat, and moving force. So that man is both the beholder and the glass; the reader and the book: he is the index of the Godhead to himself: yea, partly of the Trinity in unity: of which saith August. de Trinit. lib 1. Nec periculosius alicubi erratur, nec laboriosius aliquid quæritur, 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 et bonorum malorumque nostrorum observator et 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: the observer of our evil and good, and our preserver: he useth us as he is used by us: no good man is without God. Saith August. Deus est in seipso sicut a et : in mundo sicut rector et author: in Angelis sicut sapor et decor: in Ecclesia sicut pater familias in domo : in animo sicut sponsus in thalamo in justis sicut adjutor et protector: in reprobis, sicut pavor et horror.' God is in himself as the Alpha and Omega; in the world as its governor and author: in angels as their sweetness and comeliness: in the church as the master of the family in his house: in the soul, as the bridegroom in his bed-chamber: in the righteous, as their helper and protector, &c. and as all declareth him, so all should

praise him: 'Hunc itaque mens diligat, lingua canat, manus scribat, atque in his sanctis studiis fidelis animus se exerceat.' Aug. Let the mind be exercised in loving him, the tongue in singing him, the hand in writing him; let these holy studies be the believer's work.

2. He that knoweth himself, may certainly know that there is another life of happiness or misery for man to live, when this is ended. For he must needs know that his soul is capable of a spiritual and glorious felicity with God, and of immaterial objects, and that time is as nothing to it, and transitory creatures afford it no satisfaction or rest: and that the hopes and fears of the life to come, are the divine engines by which the moral government of the world is carried on; and that the very nature of man is such, as that without such apprehensions, hopes and fears, he could not in a connatural way be governed, and brought unto the end, to which his nature is inclined and adapted; but the world would be as a wilderness, and men as brutes. And he may well know that God made not such faculties in vain, nor suited them to an end which cannot be attained, nor to a work which would prove but their trouble and deceit: he may be sure that a mere probability or possibility of an everlasting life, should engage a reasonable creature in all possible diligence in piety and righteousness, and charity to attain it and so religious 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 is no other life for man, and doubtless whatsoever is by nature and reason made man's duty, is not delusory and vain: nor is it reasonable to think that falsehood, frustration and deceit, are the ordinary way by which mankind is governed by the most wise and holy God. So that the end of man may be clearly gathered from his nature: forasmuch as God doth certainly suit his works unto their proper use and ends. It is therefore the ignorance of ourselves, that makes men question the immortality of souls: and I may add, it is the ignorance of the nature of conscience, and of all morality, and of the reason of justice among men, that makes men doubt of the discriminating justice of the Lord, which is hereafter to be manifested.

3. Did men know themselves, they would better know the evil and odiousness of sin. As poverty and sickness are

better known by feeling than by hearsay; so also is sin. To hear a discourse, or read a book of the nature, prognostics and cure of the plague, consumption, or dropsy, doth little affect us, while we seem to be sound and safe ourselves: but when we find the malady in our flesh, and perceive the danger, we have then another manner of knowledge of it. Did you but see and feel sin as it is in your hearts and lives, as oft as you read and hear of it in the law of God, I dare say sin would not seem a jesting matter, nor would those be censured as too precise, that are careful to avoid it, any more than they that are careful to avoid infectious diseases, or crimes against the laws of man, that hazard their temporal felicity or lives.

4. It is want of self-acquaintance that keeps the soul from kindly humiliation: that men are insensible of their spiritual calamities, and lie under a load of unpardoned sin and God's displeasure, and never feel it, nor loathe themselves for all the abominations of their hearts and lives, nor make complaint to God or man with any seriousness and sense. How many hearts would be filled with wholesome grief and care, that now are careless and almost past feeling! and how many eyes would stream forth tears that now are dry, if men were but truly acquainted with themselves! It is self-knowledge that causeth the solid peace and joy of a believer, as conscious of that grace that warranteth his peace and joy: but it is self-deceit and ignorance that quieteth the presumptuous, that walk as carelessly, and sleep as quietly, and bless themselves from hell as confidently, when it is ready to devour them, as if the bitterness of death were past, and hypocrisy would never be discovered.

5. It is unacquaintedness 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 physician, that felt their sickness, and understood their danger. Were you sensible that you are under the wrath of God, and shall shortly and certainly be in hell, if 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, than lifeless hypocrites ever were acquainted with.

Imagine with what desires and expectations the diseased, blind and lame cried after him for healing to their bodies, when he was on earth. And would you not more highly value him, more importunately solicit him for your own souls, if you knew yourselves?

6. It is unacquaintedness with themselves that makes men think so unworthily of a holy, heavenly conversation; and that possesseth them with foolish prejudice against the holy care and diligence of believers: Did men but value their immortal souls, as reason itself requireth them to do, is it possible they should venture so easily upon everlasting misery, and account it unnecessary strictness in them that dare not be as desperately venturous as they, but fly from sin, and fear the threatenings of the Lord? Did men but considerately understand the worth and concernment of their souls, is it possible they should hazard them for a thing of naught, and set them at sale for the favour of superiors, or the transitory pleasures and honours of the world? Could they think the greatest care and labour of so short a life to be too much for the securing of their salvation? Could they think so many studious careful days, and so much toil, to be but meet and necessary for their bodies; and yet think all - too much that is done for their immortal souls? Did men but practically know that they are the subjects of the God of heaven, they durst not think the diligent obeying him to be a needless thing, when they like that child or servant best, that is most willing and diligent in their service. Alas! were men but acquainted with their weakness, and sinful failings, when they have done their best, and how much short the holiest persons do come of what they are obliged to by the laws and mercies of the Lord, they durst not make a scorn of diligence, nor hate or blame men for endeavouring to be better, that are sure at best they shall be too bad. When the worst of men, that are themselves the greatest neglecters of God and their salvation, shall cry out against a holy life, and making so much ado for heaven, (as if a man that lieth in bed should cry out against working too much or going too fast,) this shews men's strangeness to themselves. Did the careless world but know themselves, and see where

they stand, and what is before them, and how much lieth on this inch of time; did they but know the nature and employment of a soul, and why their Creator did place them for a little while in flesh, and whither they must go when time is ended, you should then see them in that serious frame themselves, which formerly they disliked in others: and they would then confess, that if any thing in the world deserved seriousness and diligence, it is the pleasing of God, and the saving of our souls.

7. It is for want of acquaintance with themselves, that men are so deceived by the vanities of the world; that they are drowned in the love of pleasures and sensual delights; that they are so greedy for riches, and so desirous to be higher than those about them, and to waste their days in the pursuit of that which will not help them in the hour of their extremity. Did the voluptuous sensualist know aright that he is a man, he would not take up with the pleasures and felicity of a brute; nor enslave his reason to the violence of his appetite. He would know that there are higher pleasures which beseem a man; even those that consist in the wellbeing and integrity of the soul, in peace of conscience, in the favour of God, and communion with him in the Spirit, and in a holy life, and in the forethoughts and hopes of endless glory.

Did the covetous worldling know himself, he would know that it must be another kind of riches that must satisfy his soul, and that he hath wants of another nature to be supplied; and that it more concerneth him to lay up a treasure in heaven, and think where he must dwell for ever, than to accommodate this perishing flesh, and make provision with so much ado, for a life that posteth away while he is providing for it: he would rather make him friends with the mammon of unrighteousness, and lay up a foundation for the time to come, and labour for the food that never perisheth, than to make such a stir for that which will serve him so little a while; that so he might hear "Well done, thou good and faithful servant, &c." rather than "Thou fool, this night thy soul shall be required of thee; then whose shall those things be which thou hast provided?"

Self-knowledge would teach ambitious men, to prefer the calmest, safest station before the highest; and to seek first the kingdom of God and its righteousness, and to please