A26955:163
The mischiefs of self-ignorance and the benefits of self-acquaintance opened in divers sermons at…
The mischiefs of self-ignorance and the benefits of self-acquaintance opened in divers sermons at Dunstan's-West and published in answer to the accusations of some and the desires of others / by Richard Baxter.
London: printed by R. White for F. Tyton, 1662
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
O Sirs, stand but at the bed-side of one of these ungodly careless men, and hea• what he saith of his former life, of his approaching ⟨p. 79⟩change, of a Holy or a carnal •ourse, whether a Heavenly or Worldly life […] better, (unless God have left him to that •eplorate stupidity, which an hours time will put an end to) Hearken then whether •e think that God or the world, Heaven or •arth, Soul or body be more worthy of •ans chiefest care and diligence; and then •udge whether such men did know themselves •n their health and pride, when all this talk would have been derided by them as too pre•ise, and such a life accounted over-strict and •eedless, as then they are approving and wishing they had lived: When that Minister or friend should have once been taken for censorious, abusive, self-conceited and unsufferable, that would have talked of them •n that language as when Death approacheth, they talk of themselves; or would have spoke as plainly, and hardly of them, as they will then do of themselves. Doth •ot this mutability show how few men now have a true knowledge of themselves?
O Sirs, stand but at the bed-side of one of these ungodly careless men, and hea• what he saith of his former life, of his ap•roaching ⟨p. 79⟩change, of a Holy or a carnal •ourse, whether a Heavenly or Worldly life 〈…〉 better, (unless God have left him to that •eplorate stupidity, which an hours time will put an end to) Hearken then whether e think that God or the world, Heaven or arth, Soul or body be more worthy of ans chiefest care and diligence; and then udge whether such men did know themselves n their health and pride, when all this talk would have been derided by them as too preise, and such a life accounted over-strict and eedless, as then they are approving and wishng they had lived: When that Minister or riend should have once been taken for ensorious, abusive, self-conceited and unsufferable, that would have talkt of them n that language as when Death approacheth, they talk of themselves; or would have spoke as plainly, and hardly of them, as they will then do of themselves. Doth ot this mutability shew how few men now have a true knowledge of themselves?