The mischiefs of self-ignorance and the benefits of self-acquaintance opened in divers sermons at…

Poor men that must confess their sin and misery at last, would show a more seasonable acquaintance with themselves, if they would do it now, and say with the Prodigal, [I ⟨p. 81⟩will go to my Father and say to him, Father I have sinned against Heaven and before thee, and am no more worthy to be called thy son.] In time this Knowledge, & confession may be saving. Even a Seneca could say, without the Scripture [Initium est salutis, notitia peccati; Nam qui peccare se nescit, corrigi non vult. Ideo quantum potes, teipsum argue. Inquire in te: accusatoris primū partibus fungere; deinde judicis; novissime deprecatoris.] i. e. [The knowledge of sin, is the beginning of recovery (or health:) For he that knows not that he sinneth, will not be corrected. Reprehend thy self therefore as much as thou canst. Inquire into thy self: First play the part of an Accuser, then of a Judge: and lastly of one that asketh pardon.]

Poor men that must confess their sin and misery at last, would shew a more seasonable acquaintance with themselves, if they would do it now, and say with the Prodigal, [I ⟨p. 81⟩will go to my Father and say to him, Father I have sinned against Heaven and before thee, and am no more worthy to be called thy son.] In time this Knowledge, & confession may be saving. Even a Seneca could say, without the Scripture [Initium est salutis, notitia peccati; Nam qui peccare se nescit, corrigi non vult. Ideo quantum potes, teipsum argue. Inquire in te: accusatoris primū partibus fungere; deinde judicis; novissime deprecatoris.] i. e. [The knowledge of sin, is the beginning of recovery (or health:) For he that knows not that he sinneth, will not be corrected. Reprehend thy self therefore as much as thou canst. Inquire into thy self: First play the part of an Accuser, then of a Judge: and lastly of one that asketh pardon.]

It is not because men are Innocent or Safe, that we now hear so little confession or complaint: but because they are sinful and miserable in so great a measure, as not to Know or Feel it: [Quare vitia ua nemo confitetur (inquit Seneca?) Quia tiam nunc in illis est. Somnium narrae, vigilantis est; & vitia sua confiteri, anitatis judicium est.] i. e. [Why doth no an confess his vices? Because he is yet in hem. To tell his dreams is the part of a an that is awake: and to confess his faults,