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 faculties; and his moral image in their holy qualifications, in the nature of grace, and frame of the new man. By knowing ourselves, it is easy 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 itself. 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 itself 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 moral 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 universe, living among men, may well be sure, that he is made to be a subject, and governed by laws, and by moral 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 sovereign. He that is convinced that he is, he lives, he hopeth and enjoyeth all that is 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 fetched 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. 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 strictuess 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