for prayers, when they come to die, but that they begin a little better to know themselves? They see then that youth, and health, and honour, are not the things, nor make them so happy, as befooling prosperity once persuaded them. Did they believe and consider what God saith of them, and not what flattery and self-love say, it would open the mouths of them that are most speechless. But those that are born deaf are always dumb. How can they speak that language with desire to God, which they never learned by faith from God or by knowledge of themselves?

And self-knowledge would teach men what to ask. They would feel most need of spiritual mercies, and beg hardest for them; and for outward things, they would ask but for their daily bread, and not be foolishly importunate with God for that which they know not to be suitable or good for them. Fideliter supplicans Deo pro necessitatibus hujus vitæ, et miserecorditer auditur, et miserecorditer non auditur. Quid enim infirmo sit utilius magis novit medicus quam ægrotus,' saith Prosper. It is mercy to be denied sometimes when we pray for outward things: our physician, and not we must choose our physic, and prescribe our diet.

66

And if men knew themselves, it would teach them on what terms to expect the hearing of their prayers. Neither to be accepted for their merits, nor yet to be accepted without that faith and repentance, and desire that seriousness, humility, and sincerity of heart, which the very nature of prayer to God doth contain or pre-suppose. He that nameth the name of Christ, must depart from iniquity," (2 Tim. ii. 19,) and must "wash himself and make him clean, and put away the evil of his doings from before the eyes of God, and cease to do evil, and learn to do well." (Isa. i. 16, 17.) As knowing that though a Simon Magus must repent and pray, (Acts viii. 22,) and the "wicked in forsaking his way, and thoughts, and returning to the Lord, must seek him while he may be found, and call upon him while he is near ;” (Isa. lv. 6, 7;) and the prayers of a humble publican are heard, when he sets his prayer against his sins: yet if he would cherish his sin by prayer, and flatter himself into a presumption and security in a wicked life, because he useth to ask God forgiveness: if he thus "regard iniquity in his heart, God will not hear his prayers;" (Psal. lxvi. 18;)

men.

and "we know that such impenitent sinners God heareth not." (John ix. 31.) And thus the prayers of the wicked, as wicked, (which are not a withdrawing from his wickedness, but a bolster of his security, and as a craving of protection and leave to sin) are but "an abomination to the Lord." (Prov. xvii. 8; xxviii. 9.) Ferrum prius extrahendum: The bullet, the thorn must be first got out, before any medicine can heal their wounds. Saith Augustine, 'Plus Deo placet latratus canum, mugitus bonum, grunnitus porcorum, quam cantus clericorum luxuriantium.' The barking of dogs, the lowing of beasts, the grunting of swine, doth please God better than the singing of luxuriant clergyDid men know themselves, and who they have to do with in their prayers, they would not go from cards, and dice, and gluttony, and fornication, and railing, lying, or reviling at the servants of the Lord, to a few hypocritical words of prayer, to salve all till the next time, and wipe their mouths, as if one sin had procured the forgiveness of another. Nor would they shut up a day of worldliness, ambition, sensuality, or profaneness, with a few heartless words of confession and supplication; or with the words of penitence, while their hearts are impenitent, as if when they have abused God by sin, they would make him amends, or reconcile him by their mockery. Nor would they think to be accepted by praying for that which they would not have; for holiness, when they hate it, and for deliverance from the sins which they would not be delivered from, and would not have their prayers granted.

7. If you know not yourselves, it will unfit you for thanksgiving: your greatest mercies will be least esteemed; and the lesser will be misesteemed. And while you are unthankful for what you have, you will be absurdly thanking God for that which indeed you have not.

What inestimable mercies are daily trodden under feet by sinners, that know not their worth, because they know not their own necessities! They have time to repent, and make preparation for an endless life: but they know not the worth of it, but unthankfully neglect it, and cast it away on the basest vanities: as if worldly cares, or wicked company, or fleshly lusts, or cards, or dice, or revellings, or idleness, were exercises in which they might better improve it, than the works of holiness, justice, and mercy, which God hath

made the business of their lives: or, as if the profits, and pleasures, and vainglory of this world, did better deserve it than their Creator, and their own souls, and the heavenly inheritance. But if their eyes were opened to see where they stand, and what they are, and what are their dangers and necessities, how thankful would they be for one year, one month, one day, one hour, to repent and cry to God for mercy! And how sensibly would they perceive that a hundred years' time is not too long to spend in serious preparation for eternity!

They have now the faithful ministers of Christ, inviting them in his name to come to him and receive the riches of his grace, and "beseeching them in his stead to be reconciled unto God." (Matt. xxii; 2 Cor. v. 19, 20.) But they stop their ears, and harden their hearts, and stiffen their necks, and love not to be disturbed in their sins, but are angry with those that are solicitous for their salvation, and revile them as too precise and strict, that tell them of the one thing needful, and persuade them to choose the better part, and tell them where their sin will leave them. They take them for their friends that will encourage them in the way that God condemneth, and be merry with them in the way to endless sorrow, and flatter them into security and impenitency till the time of grace be past; but they hate them as their enemies that faithfully reprove them, and tell them of their folly, and call them to a safer, better way. Alas, sirs, there would not be so many nations, congregations, and souls now left in darkness and misery by their own doing, having driven away the mercy of the Gospel, and thrust their faithful teachers from them, if they knew themselves. Men would not triumph in their own calamity, when they have expelled their faithful teachers, (the dust of whose feet, the sweat of their brows, the tears of their eyes, and the fervent prayers and groans of their hearts must witness against them,) if they knew themselves. They would not be like a madman that glorieth that he hath beaten away his physician and his friends, and is left to himself, if they knew themselves. When they have the earnest calls of the Word without, and convictions and urgings of the Spirit of God, and their consciences within, they would not wilfully go on, and cast these mercies at their heels, if they knew themselves.

They have leave to join in the communion of saints, and to enjoy the benefit of holy society in prayer, and conference, and mutual love and spiritual assistance, and in the public worship of God: but they pass these by, as having more of trouble and burden than of mercy, because they little know themselves.

And their inferior mercies of health, and wealth, and food, and raiment, and friends, and accommodations, they misesteem and misuse; and value them but as provision for the flesh, and the satisfaction of their sensual and inordinate desires, and not as their necessary provision for their duty in the way to heaven! And therefore they are most thankful for their greatest snares: for that honour and abundance which are stronger temptations than they can overcome: for those fleshly contentments and delights, which are the enemies of grace, and the prison of their noblest faculties, and the undoing of their souls. If they could for shame speak out, they would thank God more for a whore, or a successful game, or the favour of their earthen gods, or for preferment, or commodity, lands or houses, than ever they did for all the offers of Christ and grace, and all the invitations to a holy life. For there is much more joy and pleasure in their hearts for the former than the latter.

And self-ignorance will also corrupt your thanksgiving, and turn it into sin and folly. Is it not shame and pity to hear an unpardoned enemy of holiness, and of God, to thank God that he is justified and reconciled to God, and adopted to be his child, and made a member of Jesus Christ? And to hear a carnal, unregenerate person give thanks for his regeneration and sanctification by the Holy Ghost? As it is to hear a leper give thanks for perfect health, or a fool or madman thank God for making him wiser than his neighbours? Is it not pity to hear a miserable soul thank God for the grace which he never had? and one that is near eternal misery to thank God for making him an heir of glory? O how many have thanked God pharisaically for the pardon of their sins, that must for ever suffer for those sins! How many have thanked him for giving them the assured hopes of glory, that must be thrust out into endless misery! As I have known many, that by their friends and by themselves have been flattered into confident hopes of life, when they were ready to die, have thanked God that they were pretty

well, and the worst was past; which, in the eyes of judicious standers-by, was not the least aggravation of their sad and deplorable state. Methinks it is one of the saddest spectacles in the world to hear a man thanking God for the assurance of salvation, that is in a state of condemnation, and likely to be in hell for ever! These absurdities could not corrupt your highest duties, and turn them into sin, if you knew yourselves.

A man that knoweth his own necessities and unworthiness, is thankful for a little to God and man. Mercy is as no mercy, where there is no sense of need or misery. 'Sapienti notum est quanti res quæque taxanda sit,' saith Seneca. Therefore God useth to humble them so low in the work of conversion, whom he meaneth ever after to employ in the magnifying of his grace. And then that which is folly and hypocrisy from a Pharisee, will be an acceptable sacrifice from a humble, grateful soul; and he that by grace is differenced from other men, may (modestly) thank God that he is not as other men. For had he nothing more to thank God for, than the ungodly world, he would be rejected and perish with the world: and if he have more than the world, and yet be no more thankful than the world, he would be guilty of greater unthankfulness than the world. Non est, superbia elati, sed confessio non ingrati: et habere te cognosce, et nihil ex te habere; ut nec superbus sis, nec ingratus: Dic Deo tuo, quoniam sanctus sum quia sanctificasti me: quia accepi, non quæ habui; quia tu dedisti, non quæ ego merui:' saith Augustine. This is not the pride of one lift up, but the acknowledgement of one that is not unthankful: Know that thou hast, and know that thou hast nothing of thyself, that thou mayest neither be proud, nor yet unthankful. Say to thy God, I am holy, for 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 faithful 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. "Offer unto God thanksgiving- He that offereth praise glorifieth me." (Psal. 1. 14. 23.)

8. And as to the Lord's-supper, what work they are there like to make that are unacquainted with themselves, you may conjecture from the nature of the work, and the