tions and favourite passions; for by these a man's judgment is easily perverted, and a wrong bias hung upon his mind: these are the inlets of prejudice, the unguarded avenues of the mind, by which a thousand errors and secret faults find admission, without being observed or taken notice of.'-Spect. vol. vi. No. 399.'

And that we may more easily come at the knowledge of our predominant affections, let us consider what outward events do most impress and move us, and in what manner. What is it that usually creates the greatest pain or pleasure in the mind? As for pain, a stoic, indeed, may tell us, that we must keep things at a distance; let nothing that is outward come within us; let externals be externals still. But the human make will scarce bear the rigour of that philosophy. Outward things, after all, will impress and affect us: and there is no harm in this, provided they do not get the possession of us, overset our reason, or lead us to act unbecoming al man or a Christian. And one advantage we may reap from hence is, the manner or degree in which outward things impress us, may lead us into a more perfect knowledge of ourselves, and discover to `us our weak side, and the particular passions which have most power over us.

Our pleasures will likewise discover our reigning passions, and the true temper and disposition of the soul. If it be captivated by the pleasures of sin, it is a sign its prevailing taste is very vicious and corrupt; if with the pleasures of sense, very low and sordid; if imaginary pleasures, and the painted scenes of fancy and romance, do most entertain it, the soul hath then a trifling turn; if the pleasures of science, or intellectual improvements, are those it is most fond of, it has then a noble and refined

taste; but if the pleasures of religion and divine contemplation do, above all others, delight and entertain it, it has then its true and proper taste; its temper is, as it should be, pure, divine, and heavenly, provided these pleasures spring from a true religious principle, free from that superstition, bigotry, and enthusiasm, under which it is often disguised.

And thus, by carefully observing what it is that gives the mind the greatest pain and torment, or the the greatest pleasure and entertainment, we come at the knowledge of its reigning passions, and prevailing temper and disposition.

Include thyself, then, O my soul, within the compass of thine own heart; if it be not large, it is deep; and thou wilt there find exercise enough. Thou wilt never be able to sound it; it cannot be known but by him who tries the thoughts and reins. But dive into this subject as deep as thou canst. Examine thyself; and this knowledge of that which passes within thee will be of more use to thee than the knowledge of all that passes in the world. Concern not thyself with the wars and quarrels of public or private persons. Take cognizance of those contests which are between thy flesh and thy spirit; betwixt the law of thy members and that of thy understanding. Appease those differences. Teach thy flesh to be in subjection. Replace reason on its throne, and give it piety for its counsellor. Tame thy passions, and bring them under bondage. Put thy little state in good order; govern wisely and/ holily those numerous people which are contained in so little a kingdom; that is to say, that multitude of affections, thoughts, opinions, and passions, which are in thine heart.'-Jurieu's Method of Christian Devotion, part iii. chap. 3.

CHAP. XI.

Concerning the secret Springs of our Actions.

X. ANOTHER considerable branch of self-acquaintance is, the knowledge of the true motives and secret springs of our actions.'

And this sometimes cannot, without much pains, be acquired. But for want of it, we shall be in danger of passing a false judgment upon our actions, and of having a wrong opinion of several parts of our conduct.

It is not only very possible, but very common, for men to be ignorant of the chief inducements of their behaviour; and to imagine they act from one motive, whilst they are apparently governed by another. If we examine our views, and look into our hearts narrowly, we shall find that they more frequently deceive us in this respect than we are aware of, by persuading us that we are governed by much better motives than we are. The honour of God, and the interest of religion, may be the open and avowed motive, whilst secular interest and secret vanity may be the hidden and true one. While we think we are serving God, we may be only sacrificing to Mammon. We may, like Jehu, boast our zeal for the Lord, when we are only animated by the heart of our natural passions; may cover a censorious spirit under a cloak of piety; and giving admonitions to others, may be only giving vent to our spleen.

How many come to the place of public worship' out of custom or curiosity, who would be thought to come thither only out of conscience! and whilst their external and professed view is to serve God, and gain good to their souls, their secret and in

ward motive is only to shew themselves to advantage, or to avoid singularity, and prevent others making observations on their absence. Munificence and almsgiving may often proceed from a principle of pride and party-spirit, when it may appear to be the effect of pure piety and charity; and seeming acts of friendship, from a motive of selfishness.

By thus disguising our motives, we may impose upon men, but, at the same time, we impose upon ourselves; and, whilst we are deceiving others, our own hearts deceive us. And, of all impostures, self-deception is the most dangerous, because least suspected.

Now, unless we examine this point narrowly, we shall never come to the bottom of it; and unless we come at the true spring and real motive of our actions, we shall never be able to form a right judgment of them; and they may appear very different in our own eye, and in the eye of the world, from what they do in the eye of God: For the Lord seeth not as man seeth; for man looketh on the outward appearance; but the Lord looketh on the heart;' 1 Sam. xvi. 7. And hence it is, that that which is highly esteemed among men, oftentimes abomination in the sight of God;' Luke xvi. 15. Every way of man is right in his own eyes; but the Lord pondereth the hearts;' Prov. xvi, 2.

CHAP. XII.

Every one that knows Himself, is, in a particular manner, sensible how far he is governed by a thirst for Applause.

XI. ANOTHER thing necessary to unfold a man's heart to himself, is to consider what is his appetite for fame, and by what means he seeks to gratify that particular passion.'

This passion, in particular, having always so main a stroke, and oftentimes so unsuspected an influence on the most important parts of our conduct, a perfect acquaintance with it is a very ma. terial branch of self-knowledge, and therefore requires a distinct and particular consideration.

Emulation, like the other passions of the human mind, shews itself much more plainly, and works much more strongly in some, than it does in others. It is in itself innocent, and was planted in our natures for very wise ends, and is capable of serving very excellent purposes, if kept under proper restrictions and regulations. But without these, it degenerates into a mean and criminal ambition.

When a man finds something within him that pushes him on to excel in worthy deeds, or in actions truly good and virtuous, and pursues that design with a steady unaffected ardour, without reserve or falsehood, it is a true sign of a noble spirit; for that love of praise can never be criminal, that excites and enables a man to do a great deal more good than he could do without it. And perhaps there never was a fine genius, or a noble spirit, that rose above the common level, and distinguished itself by high attainments in what is truly excellent, but was secretly, and perhaps insensibly, prompted by the impulse of this passion.