glosses, men will invent and put upon some texts as the true and genuine sense of them, for no other reason, but because it is most agreeable to the opinion of their party, from which, as the standard of their orthodoxy, they durst never depart; who, if they were to write a critique, in the same manner, on any Greek or Latin author, would make themselves extremely ridiculous in the eyes of the learned world. But, if we would not pervert our rule, we must learn to think as Scripture speaks, and not compel that to speak as we think. Would we know ourselves, then, we must often view ourselves in the glass of God's word. And when we have taken a full survey of ourselves from thence, let us not soon forget what manner of persons we are;' James i. 23, 24. If our own image do not please us, let us not quarrel with our mirror, but set about mending ourselves.

The eye of the mind, indeed, is not like that of the body, which can see every thing else but itself; for the eye of the mind can turn itself inward, and survey itself. However, it must be owned, it can see itself much better when its own image is reflected upon it from this mirror: and it is by this only that we can come at the bottom of our hearts, and discover those secret prejudices and carnal prepossessions which self-love would hide from us.

This, then, is the first thing we must do in order to self-knowledge: we must examine, scrutinize, and judge ourselves, diligently, leisurely, frequently, and impartially; and that not by the false maxims of the world, but by the rules which God hath given us, reason and Scripture; and take care to understand those rules, and not set them at variance. The next important step to self-knowledge is the subject of the following chapter.

CHAP. II.

Constant Watchfulness necessary to Self-Knowledge.

II. 'WOULD we know ourselves, we must be very watchful over our hearts and lives.'

1. We must keep a vigilant eye upon our hearts, i. e. our tempers, inclinations, and passions. A more necessary piece of advice we cannot practise, in order to self-acquaintance, than that which Solomon gives us, Prov. iv. 23, Keep your heart with all diligence,' or, as it is in the original, ' above all keeping.' Q.D. Whatever you neglect or overlook, be sure you mind your heart. Narrowly observe all its inclinations and aversions, all its motions and affections, together with the several objects and occasions which excite them. And this precept is enforced with two very urgent reasons in Scripture. The first is, because out of it are the issues of life:' i. e. as our heart is, so will the tenor of our life and conduct be; as is the fountain, so are the streams; as is the root, so is the fruit, Matt. vii. 18. And the other is, because it is deceitful above all things,' Jer. xvii. 9. And therefore, without a constant guard upon it, we shall insensibly run into many hurtful self-deceptions. To which I may add, that, without this careful keeping of the heart, we shall never be able to acquire any considerable degree of self-acquaintance or self-government.

2. To know ourselves, we must watch our life and conduct, as well as our hearts; and, by this, the heart will be better known, as the root is best known by the fruit. We must attend to the nature and consequences of every action we are disposed

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or solicited to before we comply, and consider how it will appear in an impartial review. We are apt enough to observe and watch the conduct of others; a wise man will be as critical and as severe upon his own: for indeed we have a great deal more to do with our own conduct than other men's; as we are to answer for our own, but not for theirs. By observing the conduct of other men, we know them; by carefully observing our own, we must know ourselves.

CHAP. III.

We should have some regard to the Opinions of Others concerning us, particularly of our Enemies.

III. 'WOULD we know ourselves, we should not altogether neglect the opinion which others have of us, or the things they may say of us.'

Not that we need be very solicitous about the censure or applause of the world, which is generally very rash and wrong, according to the particular humours and prepossessions of men; and a man that knows himself will soon know how to despise them both. The judgment which the world makes of us, is generally of no manner of use to us; it adds nothing to our souls or bodies, of our miseries. Let us constantly nor lessens any follow reason,' says Montaigne, and let the public approbation follow us the same way if it pleases.'

But still, I say, a total indifference in this matter is unwise. We ought not to be entirely insensible to the reports of others; no, not to the railings of an enemy: for an enemy may say something out of ill-will to us, which it may concern us to think of coolly when we are by ourselves; to

examine whether the accusation be just, and what there is in our conduct and temper which may make it appear so. And by this means our enemy may do us more good than he intended, and be an occasion of discovering something of our hearts to us which we did not know before. A man that hath no enemies ought to have very faithful friends; and one who hath no such friends ought to think it no calamity that he hath enemies to be his effectual monitors. Our friends,' says Mr. Addison, 'very often flatter us as much as our own hearts. They either do not see our faults, or conceal them from us; or soften them by their representations, after such a manner, that we think them too trivial to be taken notice of. An adversary, on the contrary, makes a stricter search into us, discovers every flaw and imperfection in our tempers; and, though his malice may set them in too strong a light, it has generally some ground for what it advances. A friend exaggerates a man's virtues; an enemy inflames his crimes. A wise man should give a just attention to both of them, so far as it may tend to the improvement of the one and the diminution of the other. Plutarch has written an essay on the benefits which a man may receive from his enemies; and, among the good fruits of enmity, mentions this in particular, that, by the reproaches it casts upon us, we see the worst side of ourselves, and open our eyes to several blemishes and defects in our lives and conversations, which we should not have observed without the help of such illnatured monitors.

In order, likewise, to come at a true knowledge of ourselves, we should consider, on the other hand, how far we may deserve the praises and approbation which the world bestow upon us;

whether the actions they celebrate proceed from laudable and worthy motives, and how far we are really possessed of the virtues which gain us ap plause amongst those with whom we converse. Such a reflection is absolutely necessary, if we consider how apt we are either to value or condemn ourselves by the opinions of others, and to sacrifice the report of our own hearts to the judgment of the world.'-Spectator, vol. v. No. 399.

It is the character of a very dissolute mind, to be entirely insensible to all that the world says of us; and shews such a confidence of self-knowledge, as is usually a sure sign of self-ignorance. The most knowing minds are ever least presumptuous. And true self-knowledge is a science of so much depth and difficulty, that a wise man would not choose to be over-confident that all his notions of himself are right, in opposition to the judgment of all mankind; some of whom, perhaps, have better opportunities and advantages of knowing him (at some seasons especially) than he has of knowing himself; because they never look through the same false medium of self-flattery.

CHAP. IV.

Frequent converse with Superiors, a help to SelfKnowledge.

IV. ANOTHER proper means of self-knowledge, is to converse as much as you can with those who are your superiors in real excellence.'

He, that walketh with wise men, shall be wise;" Prov. xiii. 20. Their example will not only be your motive to laudable pursuits, but a mirror to your mind; by which you may possibly discern some