that dote on wealth as their felicity. And is a man to be valued, applauded, and magnified for his wealth, or for his personal endowments? Judge not of the person by his apparel, when the foolishest and the worst may wear the same. The master and inhabitants honour the house more than the house doth the master and inhabitants. All the wit and learning in the world, with all the riches, honour, and applause, yea, and all the civility and winning deportment, will not make a Christian of an infidel or atheist, nor a happy of a miserable man. As nothing will make a man honourable indeed, that hath not the use of reason, which differenceth men from brutes; so nothing will make or prove him holy, or happy, or safe, that hath not the holy image of God, which must difference his children from his enemies. he be unsanctified, and be not a new creature, and have not the Spirit of Christ within him, he is an atheist, or infidel, or an ungodly wretch, let him be ever so rich, or great, or honourable. And as a harlot is never beautiful in the eyes of the wise and chaste, so a wicked man is never happy in the eyes of any but his phrenetic society.

If

A

Direct. 7. Think not that a few, seldom, hasty thoughts will bring, and keep you in acquaintance with yourself. It must be diligent observation, and serious consideration, that must accomplish this. Many a man walketh where he doth not dwell. transient salute is not a sign of intimate familiarity. It is enough, sometimes to step into your neighbour's house for a charitable visit; but you must dwell in your own: be more busy and censorious at home than the proud and malicious are abroad; and

be as seldom and tender in censuring others, as such hypocrites are in censuring themselves. Think not that you are unconcerned in the danger or safety of your neighbour, but remember that you are more concerned in your own. It is here most reasonable to say, that charity begins at home, when self-neglect will disable you to help another. And if, sometimes, your falls or frailty do find you matter for purging, troublesome thoughts, and interrupt your sweeter, comfortable meditations, refuse not the trouble when you have made it necessary: it is many a sad and serious thought that the ministers of Christ have for the cure and safety of their flocks: and should not the people have as serious thoughts for themselves? Your reason, your wisdom, care, and diligence, are more your own than any one's else; and, therefore, should be more used for yourself than for any. And if, after much thoughtfulness and labour, you find your heart to be no whit better, yet labour and believe. It is not the last

blow of the axe alone that cuts down the tree,

though it fall not till the last.

The growth of grace, as of plants, and fruits, and flowers, is not perceived by immediate inspection. There is much good obtained when we discern it not: and nothing is more certain, than that honest diligence is never lost in the things of God and our salvation. It is worth all our labour, if we grow no better, to keep our spark from going out, and to see that we grow no worse. And the preventing of evil is here an excellent good. "O keep the heart with all diligence, for out of it are the issues of life." Actions receive their specification and quality from the

earth. "Death and life are in the power of the tongue, but the tongue is in the power of the heart."

6

Direct. 8. Let not your self-knowledge be merely speculative, but also practical. Be not contented that you know what you are, and what you have done, nor that your heart is much affected with it; but let all tend to action, to mend what is amiss, and to maintain, improve, and increase what is good: and let the next question be, What am I now to do?' or, • What must I be for time to come?' It is a lamentable mistake of many, that tire themselves with striving to make deep, affecting impressions on their hearts; and when they have got much sorrow, or much joy, they think they have done the greatest matter, and there they stop. But affections are the spring that must move to action; and if you proceed not to your duty, affection is much lost; and, if with smaller affection or passion, you can steadfastly and resolutely cleave to God, and do your duty, you have the principal thing, and are accepted not that outward actions are accepted without the heart; but that there is most of the heart, where there is most of the estimation and will, though less of passion; and there is most of will, where there is most endeavour: and inward action is the first part of obedience; and without these no speculations will avail. However you find your heart, be up and doing in the use of means to make it better, and wait on God for further grace.

Direct. 9. Manage your self-acquaintance prudently, cautiously, and with the help of your skilful friend or pastor. Think not that it is a work that

you need no helper in: if you mistake your accounts, and put down a wrong sum, and call yourself confidently what you are not, or deny God's graces, whenever, through melancholy or distemper, you cannot find them, and pass false conclusions against God's mercies and yourself, this were to turn a duty into a sin and snare.

And you must do it seasonably: melancholy persons are most incapable of it, who do nothing but pore upon themselves to little purpose; such must do more of other duty, but lay by much of this till they are more capable, and make much use of the judgment of their guides. And weaker heads must take but a due proportion of time for self-searching meditations, lest they contract that troublesome disease duties must be used with profitable variety, and all done under good advice. But young persons, and those that are yet unconverted, have need to fall upon it without delay; and to follow it till they have made sure their calling and election. what a dreadful thing it is, for a man to come newly to the study of his soul, as a thing that he is unacquainted with, when sickness is upon him, and death at hand, and he is ready to pass into another world! To be then newly to ask, 'What am I?' and, • What have I done?' and, 'Whither am I going?' and, What will become of me for ever?' is a most fearful state of folly.

Direct. 10. Terminate not your knowledge ultimately in yourself; but pass up unto God in Christ, and to the blessed privileges of the saints, and the joyful state of endless glory, and there let your meditations be most frequent and most sweet.

CHAPTER I.

Wherein Self-Knowledge consists.

THE Corinthians, being much abused by false teachers, to the corrupting of their faith and manners, and the questioning of the Apostle's ministry, he acquainteth them in my text with an obvious remedy for both these maladies; and lets them know, that their miscarriages call them to question themselves, rather than to question his authority or gifts, and that if they find Christ in themselves, they must acknowledge him in his ministry.

He, therefore, first, most importunately urgeth them to the immediate duty of self-examination : "Examine yourselves whether ye be in the faith: prove your own selves." Self-examination is but the means of self-knowledge. This, therefore, he next urgeth, first, in general, by way of interrogation, "Know ye not your own selves ?" and then, more particularly, he tells them, what it is of themselves, that it most concerneth them to know, "How that Jesus Christ is in you, except ye be reprobates." As if he should say, 'Alas, poor souls; you have more cause to question yourselves than me: go to, therefore, examine and prove yourselves. It is a shame for a man to be ignorant of himself. Know ye not your own selves? Either Christ is in you, by faith, and by his Spirit, or he is not: if he be not, you are yet but reprobates, that is, disapproved of God, and at present in a forsaken, or condemned

"