(1.) In the duty of prayer; both as to the matter and mode (w).--He that rightly knows himself, will be very fenfible of his fpiritual wants; and he that is well acquainted with his fpiritual wants, will not be at a loss what to pray for. Our hearts

⚫ would be the best prayer-books, if we were 'well skilled in reading them. Why do men pray, and call for and call for prayers when they come to die, but that they begin · a little better to know themselves? And were they now but to hear the voice of GOD and confcience, they would not remain speechlefs. But that they are • born deaf are always dumb (x).'

Again; Self-knowledge will teach us to pray, not only with fluency, but fervency; it will affift us to keep the heart, as well as to order our fpeech before GOD; and thereby promote the grace, as well as gift, of prayer. Did we but seriously confider what we are about: whom we pray to, and what we pray for, it is impoffible we fhould be fo dead, fpiritlefs and formal in this duty, as we too often are. The very thought

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(w) Ille Deo veram orationem exhibet qui femetipfum cognofcit. Greg. (x) Baxter.

thought fhould infpire us with life, and faith, and fervour.

(2.) Self-Knowledge will be very helpful to us in the duty of thanksgiving: as it fhews us how fuitable and how feasonable the mercies are which we receive. A Christian, that keeps up an intelligence with himself, confiders what he hath, as well as what he wants; and is no less fenfible of the value of his mercies, than his unworthiness of them; It is this which makes him thankful: For this reafon it is, that a Chriftian's heart even melts with gratitude for those very mercies, which others difefteem, depreciate, and, perhaps, despise, because they have not what they think greater. But a man who knows himself is fenfible that he deferves nothing, and therefore is thankful for every thing: for thankfulness as neceffarily flows from humility, as humility doth from Self-acquaintance.

(3.) In the duties of reading and hearing the word of GOD. Self-Knowledge is of excellent use to enable us to underftand and apply that which we read or hear: did we understand our hearts better, we fhould underftand the word of GOD better; for that fpeaks to the heart. A man, that is acquainted with his own heart, presently fees how deeply the Divine Word penetrates

and

and explores, fearches and lays open its most inward parts. He feels what he reads; and finds that a quickening spirit, which, to a felf-ignorant man, is but a dead letter.

Moreover, this felf-acquaintance teaches a man to apply what he reads and hears of the word of God. He fees the pertinence, congruity and fuitableness of it to his owncafe; and lays it up faithfully in the store-room of his mind, to be digefted and improved by his after-thoughts. It is by this. art of applying Scripture, and urging the moft fuitable inftructions and 'admonitions of it home upon our confciences, that we receive by it the greatest benefit.

(4.) Nothing is of more eminent fervice in the great duty of meditation; efpecially in that part of it which confifts in heart-converse. A man who is unacquainted with himself, is as unfit to converse with his heart, as he is with a ftranger he never saw, whose taste and temper he is altogether unacquainted with. He knows not how to collect his thoughts; which, when he has done, he knows not how to range and fix them ; and hath no more the command of them, than a general has of a wild undifciplined army, that has never been exercifed, or accuftomed to obedi

ence and order.

But one, who hath made

it the chief study of his life to be acquainted with himself, is foon difpofed to enter into a familiar converfe with his own heart; and, in fuch a felf-conference, improves more in true wifdom, and acquires more useful and fubftantial knowledge, than he could do from the most polite and refined conversation in the world. Of fuch excellent ufe is Self-Knowledge in all the duties of Piety and Devotion.

CHA P. XII.

Self-Knowledge the best Preparation for Death.

XII.

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ELF-KNOWLEDGE will be an habitual Preparation for death, and a conftant guard against the furprife of it; as it fixeth our hopes of future happiness. That which renders any thoughts of death fo terrifying to the foul, is its utter uncertainty what will become of it after death. Were this uncertainty to be removed, a thousand confiderations would reconcile us to the thoughts of dying (y).

Distrust,

() Illa quoque res morti nos alienat, quod hæc jam novimus, illa ad quæ tranfituri fumus, nescimus qualia fint. Et horremus ignota. Naturalis prætereà

Diftruft, and darkness of a future State, Is that which makes mankind to dread their

Fate.

Dying is nothing; but 'tis this we fear, To be we know not what, we know not where.

Now Self-knowledge greatly diffipates this gloom, and removes this dreadful doubt; as the word of GOD hath revealed the certain

ty of a future ftate of happinefs, which the good man fhall enter upon after death and plainly described the requifite qualifications for it; for when, by a long and laborious felf-acquaintance, he comes distinctly to discern thofe qualifications in himself, his hopes of heaven foon raife him above the fears of death. And tho' he may not be able to form any clear or diftinct conception of the nature of that happiness, yet, in general, he is affured that it will be most exquifite and diffufive, and will contain every thing neceffary to render it complete; because it will come immediately from GOD

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prætereà tenebrarum metus eft, in quas adductura mois creditur. Sen. Epift. 83. It is this makes us averfe to death, that it tranflates us to objects we are unacquainted with, and we tremble at the thoughts of thofe things that are unknown to us. We are naturally afraid of being in the dark; and death is a leap in the dark.