A26955:191
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
THE Mischief of Self-ignorance, AND Benefit of Self-acquaintance. › Part
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.
Thou wouldst know that thy higher faculties were not made to serve the lower […] thy Reason to serve thy sensual delight ▪ the horse was not made to ride the man, nor the master to follow and attend the d•g. O man! hadst thou not lost the Knowledge of thy self, thou wouldst be so far from wondering at a Holy life, that thou wouldst look upon an unholy person as a monster, and wouldst hear the derider• and opposers of a holy life, as thou wouldst ⟨p. 111⟩hear him that were deriding a man because he is not a swine, or were reproaching men of honour and learning, because they live not as an Ass.
Thou wouldst know that thy higher faculties were not made to serve the lower 〈…〉 thy Reason to serve thy sensuall delight ▪ the horse was not made to ride the man, nor the master to follow and attend the d•g. O man! hadst thou not lost the Knowledge of thy self, thou wouldst be so far from wondering at a Holy life, that thou wouldst look upon an unholy person as a monster, and wouldst hear the derider• and opposers of a holy life, as thou wouldst ⟨p. 111⟩hear him that were deriding a man because he is not a swine, or were reproaching men of honor and learning, because they live not as an Ass.
I confess, my soul is too apt to lose its lively sense of all these things: But when ever it is awake, I am forced to say, in these kind of meditations, [If I had not a God to know and think on, to Love and honour, to seek and serve, what had I to do with my understanding, will and all my powers? What should I do with life and time? What use should I make of Gods provisions? What could I find to do in the world, that is worthy of a man? Were it not as good lie still, and sleep out my days and professedly do nothing, as to go dreaming with a seeming seriousness, and wander about the world as in my sleep, and do nothing with such a troublesome stir, as sensual worldly persons do? Could not I heave plaid the beast without a Reasonable free-working soul? Let them turn from God, and neglect the conduct of the Redeemer, and disregard the holy approaches and breathings and workings of the soul towards its beloved Centre and felicity, that know not what an immortal soul is, or know how else to employ their faculties, with satisfaction or