understanding and reason approve, or only such as fancy and inclination suggest. He will be as much concerned to act with reason, as to talk with reason; as much ashamed of a solecism and contradiction in his character, as in his conversation. Where do our views centre? In this world we are in, or in that we are going to? If our hopes and joys centre here, it is a mortifying thought, that we are every day 'departing from our happiness;' but if they are fixed above, it is a joy to think that we are every day drawing nearer to the object of our highest wishes. us. eye of Is our main care to appear great in the eye of man, or good in the eye of God? If the former, we expose ourselves to the pain of a perpetual disappointment; for it is much, if the envy of men do not rob us of a great deal of our just praise, or if our vanity will be content with that they allow But if the latter be our main care, if our chief view is, to be approved of God, we are laying up a fund of the most lasting and solid satisfactions. Not to say that this is the truest way to appear great in the and to conciliate the esmen, teem of all those whose praise is worth our wish. Be this, then, O my soul! thy wise and steady pursuit; let this circumscribe and direct thy views; be this a law to thee, from which account it a sin to depart, whatever disrespect or contempt it may expose thee to from others; be this the character thou resolvest to live up to, and at all times to maintain, both in public and private, viz. a friend and lover of God; in whose favour thou centrest all thy present and future hopes. Carry this view with thee through life, and dare not, in any instance, to act inconsistently with it." CHAP. XVIII. How to know the true State of our Souls; and whether we are fit to Die. LASTLY, 'The most important point of self-knowledge, after all, is, to know the true state of our souls towards God, and in what condition we are to die.' These two things are inseparably connected in their nature, and therefore I put them together. The knowledge of the former will determine the latter, and is the only thing that can determine [it: for no man can tell whether he is fit for death, till he is acquainted with the true state of his own soul. This, now, is a matter of such vast moment, that it is amazing any considerate man, or any one who thinks what it is to die, should rest satisfied with an uncertainty in it. Let us trace out this important point, then, with all possible plainness, and see if we cannot come to some satisfaction in it upon the most solid principles. In order to know, then, whether we are fit to die, we must first know, what it is that fits us for death?' And the answer to this is very natural and easy: viz. that only fits us for death, that fits us for happiness after death.' This is certain. But the question returns, What is it that fits us for happiness after death?" Now, in answer to this, there is a previous question, necessary to be determined, viz. What that happiness is? It is not a fool's paradise, or a Turkish dream of sensitive gratifications. It must be a happiness suited to the nature of the soul, and what it is capable of enjoying in a state of separation from the body. And what can that be, but the enjoyment of God, the best of beings, and the author of ours? The question, then, comes to this, 'What is that which fits us for the enjoyment of God, in the future state of separate spirits?' And, methinks, we may bring this matter to a very sure and short issue, by saying, it is 'that which makes us like to him now.' This only is our proper qualification for the enjoyment of him after death, and therefore our only proper preparation for death. For how can they, who are unlike to God here, expect to enjoy him hereafter? And if they have no just ground to hope that they shall enjoy God in the other world, how are they fit to die? So that, the great question, Am I fit to die?"! resolves itself into this, Am I like to God?' for it is this only that fits me for heaven; and that which fits me for heaven is the only thing that fits me for death. Let this point, then, be well searched into, and examined very deliberately and impartially. ; Most certain it is, that God can take no real complacency in any but those that are like him and it is as certain, that none but those that are like him can take pleasure in him. But God is a most pure and holy being; a being of infinite love, mercy, and patience; whose righteousness is invariable, whose veracity inviolable, and whose wisdom unerring. These are the moral attributes of the divine Being, in which he requires us to imitate him; the express lineaments of the divine nature, in which all good men bear a resemblance to him, and for the sake of which only they are the objects of his delight: for God can love none but those that bear this impress of his own image! on their souls. Do we find, then, these visible traces of the divine image there? Can we make out our likeness to him in his holiness, goodness, mercy, righteousness, truth and wisdom? If so, it is certain we are capable of enjoying him, and are the proper objects of his love. By this, we know we are fit to die, because, by this, we know we are fit for happiness after death. 6 Thus, then, if we are faithful to our consciences, and impartial in the examination of our lives and tempers, we may soon come to a right determination of this important question, What is the true state of our souls towards God? and in what condition are we to die?" Which, as it is the most important, so it is the last instance of self-knowledge I shall mention, and, with it, close the first part of this subject. PART II. Shewing the great Excellency and Advantages HAVING in the former part of the subject laid open some of the main branches of self-knowledge, or pointed out the principal things which a man ought to be acquainted with relating to himself, I am now, reader, to lay before you the excellency and usefulness of this kind of knowledge, as an inducement to labour after it, by à detail of the several great advantages which attend it, and which shall be recounted in the following chapters. CHAP. I. Self-Knowledge the Spring of Self-Possession. I. 'ONE great advantage of self-knowledge is, that it gives a man the truest and most constant selfpossession.' A man that is endowed with this excellent knowledge, is calm and easy. 1. Under affronts and defamation. For he thinks thus: I am sure I know myself better than any man can pretend to know me. This calumniator hath, indeed, at this time, missed his mark, and shot his arrows at random; and it is my comfort, that my conscience acquits me of his angry imputation. However, there are worse crimes which he might more justly accuse me of, which, though hid from him, are known to myself. Let me set about reforming them, lest, if they come to his notice, he should attack me in a more defenceless part, find something to fasten his obloquy, and fix a lasting reproach upon my character.' There is a great deal of truth and good sense in that common saying and doctrine of the Stoics, though they might carry it too far, that it is not things, but thoughts, that disturb and hurt us.' Now, as self-acquaintance teaches a man the right government of the thoughts (as is shewn above, part i. chap. 14.), it will help him to expel all anxious, tormenting, and fruitless thoughts, and retain the most quieting and useful ones, and so keep all easy within. Let a man but try the expe |