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

11. If you begin not at your selves, you can make no progress to a just and edifying knowledge of extrinsic things. Mans self is the Alphabet or Primer of his learning. Non pervenitur ad summa nisi per inferiora. You cannot come to the top of the stairs, •f you begin not at the bottom. Frustra cor•dis oculum erigit ad videndum Deum, qui ••ondum idoneus est ad videndum scipsum: Prius enim est ut cognoscas invisibilia spiritus tui, quàm possis esse idoneus […] cognoscendum invisibilia Dei; & si non potes te cognoscere, non praesumas appre•endere ea quae sunt supra te (inquit. Hug. de Anim.) i. e. [In vain doth he lift up his heart to see God, that is yet unfit to see himself. For thou must first know the invisible things of thy own spirit, before thou canst be fit to know the invisible things of God. And if thou canst not know thy self, presume not to know the things that are above thy self.] You cannot see the face which it representeth, if you will not look upon the glass which representeth it. God is not visible, but appeareth to ⟨p. 144⟩us in his creatures; and especially in […] selves. And if we know not our selves, w• cannot know God in our selves. [Praecipu• & principale est speculum ad videndum Deum animus rationalis intuens scipsum (in•• Hug.) The principal glass for the beholding of God, is the Reasonable soul beholding it self ▪

11. If you begin not at your selves, you can make no progress to a just and edifying knowledge of extrinsick things. Mans self is the Alphabet or Primer of his learning. Non pervenitur ad summa nisi per inferiora. You cannot come to the top of the stairs, •f you begin not at the bottom. Frustra cor•dis oculum erigit ad videndum Deum, qui ••ondum idoneus est ad videndum scipsum: Prius enim est ut cognoscas invisibilia spiritus tui, quàm possis esse idoneus cognoscendum invisibilia Dei; & si non potes te cognoscere, non praesumas appreendere ea quae sunt supra te (inquit. Hug. de Anim.) i. e. [In vain doth he lift up his heart to see God, that is yet unfit to see himself. For thou must first know the invisible things of thy own spirit, before thou canst be fit to know the invisible things of God. And if thou canst not know thy self, presume not to know the things that are above thy self.] You cannot see the face which it representeth, if you will not look upon the glass which representeth it. God is not visible, but appeareth to