garb doth better beseem such miserable sinners; and that persons in their case have something else to mind and do, than toyishly to spruce up themselves, like handsome pictures for men to look upon, and something else to spend their hours in, than dalliance and compliments, and unnecessary ornaments; and that the amiable and honourable beauty, and comeliness, and worth, consisteth in the holy image of God, the wisdom and heavenly endowments of the soul, and in a heavenly, charitable, righteous conversation, and good works; and not in a curious dress or gaudy attire, which a fool may wear as well as a wise man, and a carcase as well as a living man, and a Dives that must lie in hell, when a Lazarus may lie in sores and rags.

Do they know themselves that fear no snares, but choose the life of the greatest temptations and danger to their souls, because it is highest, or hath most provision for the flesh? and that think they can keep in their candle in the greatest storms, and in any company maintain their innocency? And yet cannot understand so much of the will of God, nor of their own interest and necessity, and danger, as to resist a temptation when it comes, though it offer them but the most inconsiderable trifle, or the most sordid and unmanly lust.

Do they know themselves, that are prying into unrevealed things, and will be wise, in matters of theology, above what is written? That dare set their shallow brains, and dark, unfurnished understandings, against the infallible word of God; and question the truth of it, because it suiteth not with their lame and carnal apprehensions; or because they cannot reconcile what seemeth to them to be contradiction; nor answer the objections of every bold and ignorant infidel. In a word, when God must not be God unless he please them; nor his word be true, unless it be all within the reach of them, that never employed the time and study to understand it, as they do to understand the books that teach them languages, art, and sciences, and treat of lower things: and when Scripture truth must be called in question, as oft as an ignorant eye shall read it, or an unlearned, graceless person misunderstand it: when offenders that should bewail and reform their own transgressions of the law shall turn their accusations against the law, and call it too precise or strict, and believe and practise no more than stands with their obedience to the law of sin, and will quarrel with God, when

they should humbly learn, and carefully obey him; and despise a life of holy obedience, instead of practising it; and in effect, behave themselves as if they were fitter to rule themselves and the world than God is; and as if it were not God, but they, that should give the law, and be the judge; and God were the subject, and man were God. Do you think, that sinful, creeping worms, that stand so near the grave and hell, do know themselves, when they think, or speak, or live at such rates, and according to such unreasonable arrogancy? Do they know themselves, that reproach their brethren for human frailties, and difference of opinion in modes and circumstances, and errors smaller than their own? And that by calling all men heretics, sectaries, or schismatics, that differ from them, do tempt men to turn infidels or Papists, and to take us all for such as we account each other? And that instead of receiving the weak in faith, whom God receiveth, will rather cast out the most faithful labourers, and cut off Christ's living members from his church, than forbear the imposing of unnecessary things? I dare say, were it not for unacquaintedness with our brethren and ourselves, we should put those in our bosoms as the beloved of the Lord, that now we load with censures and titles of reproach: and the restoring of our charity would be the restoring of our unity. If blind men would make laws for the banishment of all that cannot read the smallest characters, you would say, they had forgot themselves. Nay, when men turn Papists or Separatists and fly from our churches, to shun those that perhaps are better than themselves, and to get far enough from the smaller faults of others, while they carry with them far greater of their own; when people are more apt to accuse the church than themselves, and say the church is unworthy of their communion, rather than that they are unworthy the communion of the church, and think no room in the house of God is clean and good enough for them, while they overlook their own uncleanness; when men endure an hundred calumnies to be spoken of their brethren, better than a plain reprehension of themselves; as if their persons only would render their actions justifiable, 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 unmercifulness of the

rich, the murmuring of the poor, the hard usage by superiors, the disobedience of inferiors, the commotions of the state, the wars and rebellions that disquiet the world, the cruelty covered with pretences of religion, the unthankfulness for mercies, the murmuring under afflictions, too openly declare that most men have little knowledge of themselves; to conclude, that when we see that none are more self-accusing and complaining than the most sincere, and none more selfjustifying and confident than the ungodly, careless souls; that none walk more heavily than many of the heirs of life, and none are merrier than many that must lie in hell for ever: that all that a minister can say, will not convince many upright ones of their integrity, nor any skill or industry, or interest, suffice to convince most wicked men that they are wicked; nor if our lives lay on it, we cannot make them see the necessity of conversion, nor know their misery till feeling tell them it is now too late: when so many walk sadly and lamentingly to heaven; and so many go fearlessly and presumptuously to hell, and will not believe it till they are there; by all this judge, what work self-ignorance maketh in the world.

A man may It is easy to

Tvoli σɛavrov is many a man's motto, that is a stranger to himself. As the house may be dark within that hath the sign of the sun hanging at the door. Multi humilitatis umbram, pauci veritatem sectantur,' saith Hieron. A blind man may commend the sun, and dispute of light. discourse of a country that he knoweth not. say, men should know themselves, and out of the book or brain to speak of the matters of the heart: But indeed to know ourselves as men, as sinners, as Christians, is a work of greater difficulty, and such as few are well acquainted with: Shall I go a little further in the discovery of it?

1. Whence is it that most are so unhumbled; so great and good in their own esteem; so strange to true contrition and self-abhorrence, but that they are voluntary strangers to themselves? To loathe themselves for sin, to be little in their own eyes, to come to Christ as little children, is the case of all that know themselves aright. (Ezek. xx. 43; vi. 9; Matt. xviii. 3, 4; 1 Sam. xv. 17.) And Christ made himself of no reputation, but took upon him the form of a servant, and set us a pattern of the most wonderful humiliation that ever was performed, to convince us of the necessity of it, that

sin to humble us, when he had none. (Phil. ii. 6-9.) "Learn of me, for I am meek and lowly." (Matt. xi. 28.) And one would think it were a lesson easily learned by such as we that carry about us within and without so much sensible matter of humiliation. Saith Augustin de Verb. Dei. • Discite a me, non mundum fabricare, non cuncta visibilia et invisibilia, creare, non miracula facere, et mortuos suscitare, sed quoniam mitis sum, et 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 condition, that if we knew ourselves we could not be otherwise.

To be holy without humility, is to be a man without the essentials of nature, or to build without a foundation, ‘Quisine humilitate virtutes congregat, quasi in ventum pulverem portat,' saith Greg. in Psal. 3. Pœnit. It is but carrying dust into the wind, to think to gather commendable qualities without humility. It is the contrite heart that is the habitation and delight of God on earth; the acceptable sacrifice; (Isa. lvii. 15; lxvi. 2; Psal. li. 17.) Tanto quis vilior Deo, quanto preciosior sibi: tanto preciosior Deo, quanto propter eum vilior est sibi,' saith Greg. Mor. "He that humbleth himself shall be exalted, and he that exalteth himself shall be brought low." We must not overvalue ourselves, if we would have God esteem us; we must be vile and loathed either in his eyes or our own. Solet esse specificum electorum, saith Greg. Mor. quod de se semper, sentiunt infra quam sunt.' It is specifical to the elect to think more meanly of themselves than they are. Recta sacere et inutiles se reputare,' as Bernard speaks. But I urge you not to err in your humility, nor humilitatis causâ mentiri,' as August. It were low enough, if we were as low, in our own esteem, as we are indeed: which self-acquaintance must procure. Quanto quis minus se videt, tanto minus sibi displicet;' saith Greg. Et quanto majoris gratiæ lumen percipit, tanto magis reprehensibilem se esse cognoscit.' He is least displeased with himself, that least knoweth himself; and he that hath the greatest light of grace, perceiveth most in himself to be reprehended. Illumination is the first part of conversion, and of the new creature: and self-discovery is not the least part of illumination. There can be no salvation without it, because no humiliation. Saith Bernard in

Cantic. Scio neminem absque sui cognitione salvari, de qua nimirum mater salutis humilitas oritur, et timor Domini.'

But how rare this is, let experience determine: to have a poor habitation, a poor attire, and perhaps of choice (though that is not usual), is much more common than a humble soul, 'sed tumet animus, sub squallore habitus, ut Hier. et multo illa deformior est superbia, quæ latet sub quibusdam signis humilitatis, inquit idem.' It is the most ill-favoured pride that stealeth some rags of humility to hide its shame. And saith Jerom truly Plus est animum deposuisse quam cultum: difficilius arrogantia quam auro caremus, aut gemmis.' It is easier to change our clothing than our mind, and to put off a gaudy habit than our self-flattering tumified hearts. Many a one can live quietly without gold rings and jewels, or sumptuous houses and attendance, that cannot live quietly without the esteem and applause of men, nor endure to be accounted as indeed he is. Saith Ambrose, Qui paupertate contentus est, non est contentus injuria. Et qui potest administrationes contemnere, dolet sibi aliquem honorificentia esse prælatum.'

O therefore as you would escape Divine contempt, and the most desperate precipitation, know yourselves. For that which cast angels out of heaven, will keep you out, if it prevail. As Hugo acutely saith, Superbia in cœlo, nata est, sed immemor qua via inde cecidit, illuc postea redire non potuit.' Pride was bred in heaven, (no otherwise than as death in life) but can never hit the way thither again, from whence it fell. Open the windows of our breast to the Gospel light, to the laws of conviction, to the light of reason, and then be unhumbled if you can. Quare enim superbit cinis et terra?' saith Origen: oblitus quid erit, et quam fragili vasculo contineatur, et quibus stercoribus immersus sit, et qualia semper purgamenta de sua carne projiciat.' Nature is low, but sin and wrath are the matter of our great humiliation, that have made us miserably lower.

2. The abounding of hypocrisy showeth how little men are acquainted with themselves. I speak not here of that gross hypocrisy which is always known to him that hath it, but of that close hypocrisy, which is a professing to be what we are not, or to believe what we believe not, or to have what we have not, or to do what we do not. What article of the faith do not most among us confidently profess?