SELF KNOWLEDGE :
A
TREATISE,
SHEWING THE
Nature and Benefit
OF THAT
IMPORTANT SCIENCE,
AND
The WAY to attain it.
INTERMIXED
With various Reflections and Observations
On HUMAN NATURE.
By JOHN MASON, A. M.
-E Cœlo descendit γνωΔι σεανζον. JUV.
The proper Knowledge of Mankind is MAN. POPE.
PRINTED at BOSTON.
BY I. THOMAS AND E. T. ANDREWS,
FAUST'S STATUE, NO. 45, NEWBURY STREET.
1793.



TO
SAMUEL LESINGHAM, Esq.
TREASURER of ST. THOMAS'S HOSPITAL,
SIR,
MODESTY and self diffidence are the
allowed characteristicks of self knowl-
edge. If then my presuming to address this
piece to you may seem to discover more
assurance and self confidence than becomes
a true acquaintance with the subject I write
upon, I have only this to say-your known
condescension and candour have encourag-
ed

iv DEDICATION.
ed that presumption : Nor can any thing
animate an address of this nature more,
than an assurance that the person to whom
it is made, has so good an understanding
in the practical part of this subject as will
incline him to excuse the defects that may
appear in the management of it.
But after all SIR, my own proficiency in
this science is so poor, that I dare not be
confident I am not wrong in my views,
with which I desire this small tract may ap-
pear under your patronage. That it may
have refuge from the petulance of censure,
an encouragement in the publication, and
I at the same time, an opportunity of tes-
tifying my grateful sense of many past fav-
ours, are my open and avowed ends here-
in. But still, whether an ambition to be
known to the world under the advantage
of your friendship be not the secret and
true motive, I cannot be certain.
HOWEVER, if in this point I may be mis-
taken, there is another in which I think I
cannot ; and that is, that it is at least a par-
donable

DEDICATION. v
donable ambition ; in which I shall certain-
ly stand acquitted by every one who knows
your character, the delicacy of your taste
in the choice of your friends, and the real
honour it does to those you are pleased to
admit into that number.
BUT even this SIR, your penetration
will soon discover to proceed from the
same vanity I before suspected myself to
be guilty of. And the world will judge,
that I speak it rather to do myself honour
than you. However, I am  beforehand
with them in the observation. And that I
may not be tempted, in this address, to en-
hance your character (according to the
usual style of dedications) in order to do
honour to my own, and at once oppress
your modesty and expose my vanity,
I shall put an end to it, without so much
as attempting to describe a character, which
I shall, however, always aim to imitate.
BUT that you may continue to adorn
that publick and useful station you are in,
and long live a patron and pattern of solid
A 2 and 

vi DEDICATION.
and  disinterested virtue ; and that your
many charitable offices, and good works on
earth, may meet with a large and late re-
ward, in heaven, is the hearty prayer of,
SIR,
Your much obliged, and
very humble servant.
Dorking, Jan. 31,
1744-5.
J. MASON.

PREFACE.
THE subject of the ensuing treatise is of
great importance ; and yet I do not re-
member to have seen it cultivated with that
precision, perspicuity and force, with which many
other moral and theological themes have been man-
aged. And indeed it is but rarely that we find it
professedly and fully recommended to us in
a set and regular discourse, either from the
pulpit or the press. This consideration, togeth-
er with a full persuasion of its great and exten-
sive usefulness, hath excited the present attempt to
render it more familiar to the minds of christians.
Mr. Baxter indeed, has a treatise upon this sub-
ject ; entitled, The mischief of self ignorance, and the
benefit of self acquaintance. And I freely acknowledge
some helps I have received from him. But he hath
handled it (according to his manner) in so lax and
diffuse a way, introducing so many things into it
that are foreign from it, omitting others that prop-
erly belong to it, and skimming over some with a
too superficial notice, that I own I found myelf
much

x PREFACE.
and especially those of them that are students and
candidates for the sacred ministry ; for which they
will find no science more immediately necessary
(next to a good acquaintance with the word of
GOD) than that which is recommended to them
in the following treatise ; to which every branch
of human literature is subordinate, and ought to be
subservient. For certain it is, the great end of phi-
losophy, both natural and moral, is to know our-
selves, and to know GOD. The highest learning is to be
wise, and the greatest wisdom is to be good ; as Marcus
Antoninus somewhere observes.
It has often occured to my mind in digesting my
thoughts upon this subject, what a pity it is that
this most useful science should be so generally neg-
lected in the modern methods of education ; and
that preceptors and tutors both in publick and pri-
vate seminaries of learning, should forget that the
forming the manners is more necessary to a finished
education than furnishing the minds of youth, So-
crates, who made all his philosophy subservient to moral-
ity(b), was of this sentiment ; and took more pains
to rectify the tempers, than replenish the under-
standings of his pupils ; and looked upon all
knowledge as useless speculation, that was not
brought to this end, to make us wiser and better
men. And without doubt, if in the academy the
youth has once happily learned the great art of
managing his temper, governing his passions, and
guarding his foibles, he will find a more solid ad-
vantage
(b) Totam philosophiam revocavit ad mores. Sen. Epist. p. 72.

PREFACE. xi
vantage from it in after life, than he could expect
from the best acquaintance with all the systems of
ancient and modern philosophy.
It was a very just and sensible answer, which
Agefilaus, the Spartan King, returned to one who
asked him What it was in which youth ought principally
to be instructed ? He replied, that which they have most
need to practise when they are men (c). Were this
single rule but carefully attended to in the method
of education, it might probably be conducted in
a manner much more to the advantage of our youth
than it ordinarily is. For as Dr. Fuller observes,
that pains we take in books or arts, which treat of things
remote from the use of life, is but a busy idleness (d).
And what is there in life which youth will have
more frequent occasion to practise than this ?
What is there which they afterwards more regret
the want of ? What is there in which they want
more direction and assistance than the right gov-
ernment of their passions and prejudices ? And
what more proper season to receive those assistan-
ces, and to lay a foundation for this difficult but
very important science, than the early part of
youth ?
It may be said, " it is properly the office and care
of parents to watch over and correct, the tempers
of their children in the first years of their infancy,
when it may easiest be done." But if it be not
done
(c) See Plutarch's Laconick Apothegms, under the word Ages-
ilaus.
(d) Role of life, page 82. 

xii PREFACE.
done effectually then (as it very seldom is) there is
the more necessity for it afterwards. But the truth
is, it is the proper office and care of all who have
the charge of youth, and ought to be looked upon
as the most important and necessary part of edu-
cation.
It was the observation of a great divine and re-
former, that he who acquires his learning at the expense
of his, morals is the worse for his education (e). And we
may add, that he who does not improve his temper,
together with his understanding, is not much the
better for it. For he ought to measure his progress
in science by the improvement of his morals ; and
remember that he is no further a learned man than
he is a wise and good man ; and that he cannot
be a finished philosopher till he is a christian (f).
But whence is it that moral philosophy, which was
so carefully cultivated in the ancient academy,
should be forced in the modern to give place to
natural, that was originally designed to be subser-
vient to it ? Which is to exalt the handmaid into
the place of the mistress (g). This appears not on-
ly
(e) Qui proficit in literis et deficit in moribus, non proficit sed
deficit. Oecolampadius. See Hist. of Pop. Vol. ii. p. 337.
(f) Te in scientiâ profecisse credas quantum in moribus fueris
emendatior ; eo usque doctum, in quantum bonum : Ita philoso-
phum, ut christianum. Præs. ad Nem.
(g) Things were coming to this pass so early as Seneca's time;
who laments that plain and open truth was turned into a dark
and intricate science. " Philosophy (says he) is turned into phi-
lology ; and that through the fault of both masters and scholars ;
the one teach to dispute, not to live ; and the other come to them
to mend their wits, not their manners. Whereas philosophy is
nothing else but a rule of life. Quid autum philosophia, nisu vit æ
lex est." 

PREFACE. xiii
ly a preposterous, but a pernicious method of in-
stitution. For as the mind takes a turn of thought
in future life, suitable to the tincture it hath re-
ceived in youth, it will naturally conclude, that
there is no necessity to regard, or at least to lay
any stress upon what was never inculcated upon
it as a matter of importance then. And so will
grow up in a neglect or disesteem of those things
which are more necessary to make a person a wise
and truly understanding man, than all those rudi-
ments of science he brought with him from the
school or college.
It is really a melancholy thing to see a young
gentleman of shining parts, and a sweet disposi-
tion, who has gone through the common course
of academical studies, come out into the world un-
der an absolute government of his passions and
prejudices : Which have increased with his learn-
ing, and which, when he comes to be better ac-
quainted with human life and human nature, he
is soon sensible and ashamed of ; but perhaps is
never able to conquer as long as he lives, for want
of that assistance which he ought to have received
in his education. For a wrong education is one
of those three things to which it is owing (as an
ancient christian and philosopher justly observes)
that so few have the right government of their
passions (h).
I would
(h) Eγγινoνζαι δε τα φαυλα ωαδη τη ψυχη διχ
τριων τoυτων· δια χαχης αγωγης, εξ αμαθιας, νπo
χαχεξιας· μη αχδενζες γαρ χαλως εχ ωαιδων ως
B δυνασδας

xiv PREFACE.
I would not be thought to depreciate any  part
of human literature, but should be glad to see this
most useful branch of science, the knowledge of
the heart, the detecting and correcting hurtful pre-
judices, and the right government of the temper
and passions, in more general esteem ; as necessa-
ry at once to form the gentleman, the scholar and
the christian.
And if there be any thing in this short treatise
which may be helpful to students, who have a re-
gard to the right government of their minds, whilst
they are furnishing them with useful knowledge,
I would particularly recommend it to their  pe-
rusal.
I have nothing further to add, but to desire the
reader's excuse for the freedom with which I have
delivered my sentiments in this matter, and for
detaining him so long from his subject ; which I
now leave to his candid and serious thoughts, and
the blessing of Almighty GOD to make it useful to
him.
CONTENTS.
δυνχσδαι χραζειν των παδων εις την αμεζριαν αμεζριαν αυζων
εμπιπζoμεν'-Bad passions spring up in the mind three ways ;
viz. through a bad education, great ignorance, or a disorder in
the animal frame. I. From a  bad education. For if we have
not been taught from our childhood to govern our passions, with
all possible care, they will soon come to have the government of
us. Nemes. de Nat. Hom. page 182. 

CONTENTS.
PART I.
CHAP. I. THE Nature and Importance of the
Subject.  p. 19
CHAP. II. The several Branches of Self Knowledge.
We must know what Sort of Creatures we are, and
what we shall be. p. 29
CHAP. III. The several Relations in which we stand
to GOD, to CHRIST, and our Fellow Creatures.
p. 37
CHAP. IV. We must duly consider the Rank and Sta-
tion of Life in which Providence hath placed us, and
what it is that becomes and adorns it. p. 51
CHAP. V. Every Man should be well acquainted with
his own Talents and Capacities, and in what Man-
ner they are to be exercised and improved to the great-
est Advantage. p. 54
CHAP. VI. We must be well acquainted with our
Inabilities, and those Things in which we are natu-
rally deficient, as well as those in which we excel.
p. 57
CHAP. VII. Concerning the Knowledge of our Consti-
tutional Sins. p. 60 

xvi CONTENTS.
CHAP. VIII. The Knowledge of our most dangerous
Temptations, necessary to Self Knowledge. p. 66
CHAP. IX. Self Knowledge discovers the secret Pre-
judices of the Heart. p. 70
CHAP. X. The Necessity and Means of knowing our
Natural Temper. p. 83
CHAP. XI. Concerning the secret Springs of our Ac-
tions. p. 88
CHAP. XII. Every one that knows himself, is in a
particular Manner sensible how far he is governed
by a Thirst for Applause. p. 90
CHAP. XIII. What kind of Knowledge we are al-
ready furnished with,and what Degree of Esteem we
set upon it. p. 95
CHAP. XIV. Concerning the Knowledge, Guard, and
Government of our Thoughts. p. 100
CHAP. XV. Concerning the Memory. p. 114
CHAP. XVI. Cencerning the Mental Taste. p. 118
Chap. XVII. Of our great and governing Views
in Life. p. 122
Chap. XVIII. How to know the true State of our
Souls ; and whether we are fit to die. p. 125
PART II.
SHEWING the great Excellence and Advantage of
this kind of Science. p. 129
CHAP. I. Self Knowledge the Spring of Self Possession.
p. 130
CHAP. II. Self Knowledge leads to a wife and steady
Conduct. 134

CONTENTS. xvii
CHAP. III. Humility the Effect of Self Knowledge.
p. 135
CHAP. IV. Charity, another Effect of Self Knowledge.
138
Chap. V. Moderation the Effect of Self Knowledge.
140
CHAP. VI. Self Knowledge improves the Judgment.
p. 143
CHAP. VII. Self Knowledge directs to the proper Ex-
ercises of Self Denial. p. 145
CHAP. VIII. Self Knowledge promotes our Usefulness
in the World. p. 149
CHAP. IX. Self Knowledge leads to a Decorum and
Consistency of Character. p. 151
CHAP. X. Piety the Effect of Self Knowledge. p. 154
CHAP. XI. Self Knowledge teaches us rightly to per-
form the Duties of Religion. p. 155
CHAP. XII. Self Knowledge the best Preparation for
Death. p. 158
PART III.
SHEWING how Self Knowledge is to be attained.
p. 160
CHAP. I. Self Examination necessary to Self Knowl-
edge. p. 164
CHAP. II. Constant Watchfulness necessary to Self
Knowledge. p. 179
CHAP. III. We should have some Regard to the Opin-
ions of Other Us concernings, particularly of our Ene-
mies. p. 180
B 2 

xviii CONTENTS.
CHAP. IV. Frequent Converse, with Superiours a
Help to Self Knowledge. p. l85
CHAP. V. Of cultivating such a Temper as will be
the best Disposition to Self Knowledge. p. 186
CHAP. VI. To be sensible of our False Knowledge a
good Step to Self Knowledge. p. 189
CHAP. VII. Self Inspection peculiarly necessary upon.
some particular Occasions. p. 191
CHAP. VIII. To know ourselves we must wholly ab-
stract from external Appearances. p. 196
CHAP. IX. The Practice of Self Knowledge a great
Means to promote it. p. 199
Chap. X. Fervent and frequent Prayer the most ef-
fectual Means for attaining true Self Knowledge.
p. 206
A TREATISE 

A
TREATISE
OF
SELF KNOWLEDGE.
PART I.
CHAP. I.
The Nature and Importance of the Subject.
A DESIRE of knowledge is natural to the
mind of man. And nothing discovers the
true quality and disposition of the mind more, than
the particular kind of knowledge it is most fond
of.
Thus we see that low and little minds are most
delighted with the knowledge of trifles ; as in
children. An indolent mind, with that which
serves 

20 The Nature and Importance PART I.
serves only for amusement, or the entertainment of
the fancy. A curious mind is best pleased with facts.
A judicious penetrating mind, with demonstration and
mathematical science. A worldly mind esteems
no knowledge like that of the world. But a wise
and and pious man before all other kinds of knowl-
edge perfers that of GOD and his own soul.
But some kind of knowledge or other the mind
is continually craving after. And by considering
what that is, its prevailing turn and temper may
easily be known.
This desire of knowledge, like other affections
planted in our nature, will be very apt to lead us
wrong, if it be not well regulated. When it is
directed to improper objects, or pursued in a wrong
manner, it degenerates into a vain and criminal
curiosity. A fatal instance of this in our first par-
ents we have upon sacred record ; the unhappy
effects of which are but too visible in all.
Self knowledge is the subject of the ensuing treatise.
A subject which the more I think of, the more
important and extensive it appears. So im-
portant that every branch of it seems absolutely
necessary to the right government of the life and
temper. And so extensive, that the nearer view
we take of its several branches, the more are still
opening to view, as nearly connected with it as the
other. Like what we find in microscopical observa-
tions on natural objects. The better the glasses, and
the nearer the scrutiny, the more wonders we ex-
plore ; and the more surprising discoveries we make
of 

CHAP. I. of Self Knowledge 21
of certain properties, parts or affections belonging
to them, which were never before thought of. For
in order to a true self knowledge, the human mind,
with its various powers and operations, must be
narrowly inspected ; all its secret bendings and
doublings displayed. Otherwise our self acquaint-
ance will be but very partial and defective ; and
the heart after all will deceive us. So that in treat-
ing this subject there is no small danger, either of
doing injury to it, by slight and superficial inquest
on the one hand, or of running into a research too
minute and philosophical for common use on the
other. The two extremes I shall keep in my eye,
and endeavour to steer a middle course between
them.
Know thyself, is one of the most useful and com-
prehensive precepts in the whole moral system.
And it is well known in how great a veneration
this maxim was held by the ancients ; and in how
high esteem the duty of self examination as necessa-
ry to it.
Thales the Milesian is said to be the first author of
it (a). Who used to say, that for a man to know him-
self is the hardest thing in the world (b). It was after-
wards adopted by Chylon the Lacedemonian ; and is
one of those three precepts which Pliny affirms to
have been consecrated at Delphos in golden letters.
It was afterwards greatly admired and frequently
used
(a) He was the prince of the philosophers, and flourished about
A. M. 3330, and was cotemporary with Josiah king of Judah. 
(b) See Stanley's Life of Thales.

22 The Nature and Importance PART I.
used by others (c). Till at length, it acquired the
authority of a divine oracle ; and was supposed to
have been given originally by Apollo himself. Of
which general opinion Cicero gives us this reason ;
" Because it hath such a weight of sense and wis-
dom in it as appears too great to be attributed to
any man (d)." And this opinion of its coming orig-
inally from Apollo himself, perhaps was the reason
that it was written in golden capitals over the door
of his temple at Delphos.
And
(c) Respue quod non es : tollat sua munera cerdo.
Tecum habita : et noris quam sit tibi curta supellex.
Pers. Sat. 4.
-Nec te quæsiveris extra. Id. Sat. 1.
-Te consule, dic tibi quis fis. Juv. Sat. 11.
Teipsum concute. Hor. lib. 1. Sat. 3.
Bellum est enim sua vitia nosse. Cic. Epist. ad Atticum. lib. 2.
Illud (γνωδι σεαυζoη) noli petare ad arrogantiam minuendam
solum esse dictum, verúm etiam ut bona nostra norimus. Id.
Epist. ad Mar. Q Fratrem. lib. 3 Epist. 6.
Id enim maximé quemque decet quod est cujusque suum maxi-
me. Quisque igitur noscat ingenium, acremque se et bonorum et
vitiorum suorum Judicem præbeat. Id. de offic. lib. I.
Intrandum est igitur in rerum naturam, et penitus, quid ea
postulat pervidendum ; aliter enim nosmet ipsos nosse non possu-
mus. Id. de finibus, lib. 5.
(d) Hæc enim (i. e. philosophia) nos cum cæteras res omnes
tum quod est difficilimum, docuit ; ut [NOSMET IPSOS]
nosceremus. Cujus præcepti tanta vis, tanta sapientia est, ut ea
non homini cuipiam, sed Deiphico Deo tribueretur.
Cicero de legiv. lib. I.
Quod præceptum quia majus erat quam ut ab homine videretur 
idcirco assignatum est Deo : Jubet igitur nos Pythius Apollo, nos-
cere [NOSMET IPSOS] Idem de Finibus, lib. 5. cap. 16.
Et

Chap. I. of Self Knowledge. 23
And why this excellent precept should not be
held in as high esteem in the christian world as it
was in the heathen, is hard to conceive. Human
nature is the same now as it was then. The heart
is as deceitful ; and the necessity of watching,
knowing, and keeping it, the same. Nor are we less
assured that this precept is divine. Nay, we have
a much greater assurance of this than heathens
had ; they supposed it came down from heaven, we
know it did ; what they conjectured, we are sure
of. For this sacred oracle is dictated to us in a
manifold light, and explained to us in various
views by the holy spirit, in that revelation which
GOD hath been pleased to give us as our guide
to duty and happiness ; by which as in a glass we
may survey ourselves, and know what manner of
persons we are.*
This discovers ourselves to us ; pierces into the
inmost recesses of the mind : Strips off every dis-
guise ; lays open the inward part ; makes a
strict scrutiny into the very soul and spirit ; and crit-
ically judges of the thoughts and intents of the heart (e).
It shews us with what exactness and care we are to
search and try our spirits, examine ourselves, and
watch our ways, and keep our hearts, in order to
acquire
Et nimirum hanc habet vim præceptum apollinis, quo monet
ut se quisque noscat-hunc igitur nosse, (i. e. animum) nisi divi-
num esset, non esset hoc acrioris cujusdam animi præceptum, sic
ut tributum  Deo sit : hoc est seipsum posse cognoscere. Idem
Tuscul. Quæst. lib. 5.
* James i. 23.
(e) Kαι χριζιχoς ινθυμησεων χαι εννoιων χαρδιας
Heb. iv. 12. 

24 The Nature and Importance Part I.
acquire this important self science ; which it often
calls us to do. Examine yourselves.-Prove your own
selves ; know you not yourselves (f) ? Let a man examine
himself*. Our saviour upbraids his disciples with
their self ignorance, in not knowing what manner of
sprits they were of †. And saith the apostle, If a man
(through self ignorance) thinketh himself to be some-
thing, when he is nothing, he deceiveth himself. But let
every man prove his work, and then shall he have rejoicing 
in himself, and not in  another ‡. Here we are com-
manded, instead of judging others, to judge our-
selves ; and to avoid the inexcusable rashness of con-
demning others for the very crimes we ourselves
are guilty of, Rom. ii. 1, 21, 22. which a self igno-
rant man is very apt to do; nay to be more offend-
ed at a small blemish in another's character, than
at a greater in his own ; which folly, self ignorance,
and hypocrisy, our savio with just severity ani-
madverts upon, Matt. vii. 3-5.
And
(f) Eανζχς δoχιμαζεζε. 2 Cor. xiii. 5.-Tho' δoηιμαζειν
signifies to approve as well as to prove, yet that our translators have
hit upon the true sense of the word here, in rendering it prove
yourselves, is apparent, not only from the word immediately pre-
ceding (εαυζχς πειραζεζε) Which is of the same impprt, but be-
cause self probation is always necessary to a right self approbation.
" Every christian ought to try himself, and may know himself
if he be faithful in examining. The frequent exhortations of
scripture hereunto imply both these, viz. that the knowledge of
ourselves is attainable, and that we should endeavour after it.
Why should the apostle put them upon examining and proving
themselves, unless it was possible to know themselves upon such
trying and proving ?" Bennet's Christ. Oratory, p. 568.
* 1 Cor. xi. 28. † Luke ix. 55. ‡ Gal. vi. 3. 4. 

CHAP. I. of Self Knowledge. 25
And what stress was laid upon this under the
Old Testament dispensation appears sufficiently
from those expressions.-Keep thy heart with all dili-
gence.* Commune with your own heart.† Search me,
O GOD, and know my heart ; try me, and know my
thoughts.‡ Examine me, O LORD, and prove me ; try
my reins and my heart.‖ Let us search and try our
ways.§ Recollect yourselves, O nation not desired** (g).
-And all this is as necessary to that self acquaintance
which is the only proper basis of solid peace (h).
Were mankind but more generally convinced of
the importance and necessity of this self knowl-
edge, and possessed with a due esteem for it ;
did they but know the true way to attain it ; and
under a proper sense of its excellence and the fatal
effects of self ignorance, did they but make it their
business and study every day to cultivate it ; how
soon should we find a happy alteration in the man-
ners
* Prov. iv. 2-3. † Psal. iv. 4. ‡ Psal. cxxxix. 23.
‖ Psal. xxvi. 2. § Lam. iii. 4. ** Zeph. ii. I.
(g) -the verb ( ) properly signifies to
glean, or gather together scattered slicks or straws; as appears
from all the places where the word is used in the Old Testament.
(Exod. v. 7, 12. Numb. xv. 32. I Kings, xvii. 10.) Hence by an
easy metaphor it signifies to recollect, or gather the scattered thoughts
together ; and ought to be so rendered, when used in the reflective
form, as here it is. So saith R. Kimchi, ( ) est proprié stip-
ulas colligere. Id fit accuratâ scrutatione, hinc dicitur de qualibet
Inquisitione. Whence I think it is evident that the word should be
rendered as above.
(b) Clement Alexandrinus saith, that Moses by that phrase, so
common in his writings, Take heed to thyself (Exod. x. 28. xxxiv.
12. Deut. iv. 9.) means the same thing as the ancients did by their
ζνoθι σεαυζoν. Strom. lib. 2. cap. 5.
C

26 The Nature and Importance Part I.
ners and spirits of men !-But the misery of it is,
men will not think ; will not employ their thoughts
in good earnest, about the things which most of all
deserve and demand them. By which unaccount-
able indolence and aversion to self reflection, they
are led blindfold and insensibly into the most dan-
gerous paths of infidelity and wickedness, as the
Jews were heretofore ; of whose amazing ingrati-
tude and apostacy GOD himself assigns this single
cause-* My people do not consider (i).
Self knowledge is that acquaintance with ourselves,
which shews us what we are, and do, and ought to
be, and do, in order to our living comfortably and
usefully here, and happily hereafter. The means of
it is, self examination ; the end of it self government,
and self fruition.-It principally consists in the
knowledge of our souls ; which is attained by a par-
ticular attention to their various powers, capacities,
passions, inclinations, operations, state, happiness and
temper. For a man's soul is properly himself,
Matt. xvi. 26. compared with Luke ix. 25. (k). The
body is but the house, the soul is the tenant that
inhabits
* Isa. i. 3.
(i) "There is nothing men are more deficient in, than know-
ing their own characters. I know not how this science comes to
be so much neglected. We spend a great deal of time in learning
useless things, but take no pains in the study of ourselves ; and in
opening the folds and doubles of the heart." Reflections on Ridi-
cule, page 61.
(k) Præceptum Apollinis quo monet, ut se quisque noscat, non
enim, credo, id præcipit ; ut membra nostra aut staturam figu-
ramque noscamus : neque nos corpora sumus ; neque ego, tibi di-
cens

Chap. I. of Self Knowledge. 27
inhabits it ; the body is the instrument, the soul
the artist that directs it (l).
This science, which is to be the subject of the
ensuing treatise, hath these three peculiar proper-
ties in it, which distinguish it from, and render it
preferable to all other.-1. It is equally attainable by
all. It requires no strength of memory, no force of
genius, no depth of penetration, as many other sci-
ences do, to come at a tolerable degree of acquaint-
ance with them ; which therefore renders them in-
accessible by the greatest part of mankind. Nor is
it placed out of their reach through a want of op-
portunity, and proper assistance and direction how
to acquire it ; as many other parts of learning are.
Every one of a common capacity hath the oppor-
tunity
cens hoc, corpori tuo dico : cum igitur NOSCE TE dicit, hoc
dicit, nosce aminum tuum. Nam corpus quidem quasi vas est, aut
aliquod animi receptaculum ; ab animo tuo quicquid agitur id
agitur a te. Cic. Tuscul. Quæst. lib. I.
(l) 2 Cor. v.  I. Rem. vi. 13.-η δυναμις ψυχης, τo δε
oργανoν σωμαζoς.  Nemes. de Nat. Hom. cap. 6.
Mar. Anton. lib. x. § 37. When you talk of a man, I
would not have you tack flesh and blood to the notion, nor those
limbs neither which are made out of it; these are but tools for
the soul to work with : And no more a part of a man, than an axe
or a plane is a piece of a carpenter. It is true, nature hath glued
them together, and they grow as it were to the soul, and there it
all the difference. Collier.

28 The Nature and Importance, &c. Part I.
tunity and ability to attain it, if he will but recol-
lect his rambling thoughts, turn them in upon him-
self, watch the motions of his heart, and compare
them, with his rule.-2. It is of equal importance to all
-and of the highest importance to every one (m). Other
sciences are suited to the various conditions of life.
Some, more necessary to some ; other, to others.
But this equally concerns every one that hath an
immortal soul, whose final happiness he desires and
seeks.-3. Other knowledge is very apt to make a man
vain ; this always keeps him humble. Nay, it is for want
of this knowledge that men are vain of that they
have. Knowledge puffeth up†. A small degree of
knowledge often hath this effect on weak minds.
And the reason why greater attainments in it have
not so generally the same effect is, because they
open and enlarge the views of the mind so far, as
to let into it at the same time a good degree of self
knowledge. For the more true knowledge a man
hath, the more sensible he is of the want of it ;
which keeps him humble.
And now, reader, whoever thou art, whatever be
thy character, station, or distinction in life, if thou
art afraid to look into thine heart, and hast no in-
clination to self acquaintance, read no farther ; lay
aside this book ; for thou wilt find nothing here
that will flatter thy self esteem ; but perhaps some-
thing
(m) 'Tis virtue only makes our bliss below,
And all our knowledge is OURSELVES TO KNOW.
Pope's Essay on Man.
† I Cor. viii. I. 

Chap. II. Wherein Self Knowledge, &c. 29
thing that may abate it. But if thou art desirous
to cultivate this important kind of knowledge, and
to live no longer a stranger to thyself, proceed ;
and keep thy eye open to thine own image, with
whatever unexpected deformity it may present it-
self to thee ; and patiently attend, whilst, by divine
assistance, I endeavour to lay open thine own heart
to thee, and to lead thee to the true knowledge of
thyself in the following chapters.
CHAP. II.
The several Branches of Self Knowledge. We must know
what Sort of Creatures we are, and what we shall be.
THAT we may have a more distinct and or-
derly view of this subject, I shall here con-
sider the several branches of self knowledge ; or
some of the chief particulars wherein it consists.
Whereby perhaps it will appear to be a more co-
pious and comprehensive science than we imagine,
And,
1. To know ourselves, is to know and seriously con-
sider what sort of creatures we are, and what we shall be.
1. What we are.
Man is a complex being, τριμερης υπoςασις, a tri-
partite person ; or a compound creature made up of
three distinct parts, viz. the body, which is the
earthly or mortal part of him ; the soul, which is
C 2 the

30 Wherein Self Knowledge Part I.
the animal or sensitive part ; and the spirit or mind,
which is the rational and immortal part.*-Each of
these three parts have their respective offices assigned
them. And a man then acts becoming himself,
when he keeps them employed in their proper
functions, and preserves their natural subordina-
tion.-But it is not enough to know this merely as
a point of speculation ;  we must pursue and re-
volve the thought, and urge the consideration to
all the purposes of a practical self acquaintance.
We
* This doctrine, I think, is established beyond all dispute, not
only by experience, but by authority. It was received by almost all
the ancient philosophers. The Pythagoreans ; as we learn from
Jamblieus, vid. Protrept. p. 34, 35. The Platonists ; as appears
from Nemesius, Salust, and Laertius, vid. Di. Laertius, lib. 3. p.
219. The Stoicks; as appears from Antoninus, who saith expressly,
" There are three things which belong to a man ; the body, soul,
and the mind. And as to the properties of the division, sensation
belongs to the body, appetite to the soul, and reason to the mind :
." lib. 3. § 16 lib. 2. §2. lib. 12. § 3.-It appears also
to have been the opinion of most of the Fathers, vid. Irenæus, lib.
5. cap. 9. lib. 2. cap. 33. Ed. Par. Clem. Alex. Strom. 3. p. 542.
Ed. Oxon. Origen. Philocal. p. 8. Ignat. Ep. ad. Philadelph. ad cal-
cem. See also Joseph. Antiq. lib. 1. cap. 2. p. 5. Constitut.
Apostol. lib. 7. cap. 34.-But above all these, is the authority of
scripture, which, speaking of the original formation of man, men-
tions the three distinct parts of his nature. Gen. ii. 7.  viz.
the dust of the earth, or the body :
the living soul, or the animal and sensitive part : And
the breath of life, i. e. the spirit or rational mind. In
like manner the Apostle Paul divides the whole man into (
) the spirit, the soul, and the
body, 1 Thess. v. 23. and what he calls ( ) here he calls
( )

Chap. II. doth consist. 31
We are not all body, nor mere animal creatures.
We find we have a more noble nature than the in-
animate or brutal part of the creation. We can
not only move and act freely, but we observe in our-
selves a capacity of reflection, study, and forecast ;
and various mental operations, which irrational
animals discover no symptoms of. Our souls there-
fore must be of a more excellent nature than theirs ;
and from the power of thought with which they
are endowed, they are proved to be immaterial sub-
stances. And consequently in their own nature
capable of immortality. And that they are actual-
ly immortal, or will never die, the sacred scriptures do
abundantly testify (m).-Let us then hereupon seri-
ously recollect ourselves in the following soliloquy.
" O
( ) Rom. vii. 24. the word which Antonius uses to denote
the same thing.-They who would see more of this, may consult
Nemesius de Natura Hominis, cap. I. and Whiston's prim. Christ.
vol.4. pag. 262.
All the observation I shall make hereupon is, that this consider-
ation may serve to soften the prejudices of some against the ac-
count which scripture gives us of the mysterious manner of the
existence of the divine nature : Of which every man (as created
in the image of GOD) carries about him a kind of emblem, in the
threefold distinction of his own ; which, if he did not every min-
ute find it by experience to be fact, would doubtless appear to him
altogether as mysterious and incomprehensible as the scripture
doctrine of the trinity.
" Homo habet tres partes, spiritum, animam, et corpus ;
itaque Homo est Imago S. S. Trinitatis." August. Tractat, de
Symbolo.
(m) As nature delights in the most easy transitions from one
class of beings to another, and as the nexus utriusque generis is
observable in several creatures of ambiguous nature, which seem
to

32 Wherein Self Knowledge Part I.
" O my soul, look back but a few years, and thou
wast nothing !-And how didst thou spring out
of that nothing ?-Thou couldst not make thyself.
That is quite impossible.-Most certain it is, that
that Almighty, self existent and eternal power,
which made the world, made thee also out of no-
thing. Called thee into being when thou wast not;
gave thee these reasoning and reflecting faculties,
which thou art now employing in searching out
the end and happiness of thy nature. It was He,
O my soul, that made thee intelligent and immor-
tal. It was he that placed thee in this body, as in
a prison ; where thy capacities are cramped, thy
desires debased, and thy liberty lost.-It was he that
sent thee into this world, which by all circumstan-
ces appears to be a state of short discipline and tri-
al. And wherefore did he place thee here, when
he might have made thee a more free, unconfined,
and happy spirit ?-But check that thought ; it
looks like a too presumptuous curiosity. A more
needful and important inquiry is-What did he
place thee here for ?-And what doth he expect
from
to connect the lifeless and vegetable, the vegetable and animal,
the animal and rational worlds together ; (See Nemesius de Nat.
Hom. cap. I.p.6.) why may not the souls of brutes be considered
as the nexus between material and immaterial substances, or mas-
ter and spirit, or something between both ? The great dissimilitude
of nature in these two substances, I apprehend, can be no solid ob-
jection to this hypothesis, if we consider (beside our own ignorance
of the nature of spirits) but how nearly they approach in other in-
stances, and how closely they are united in man. 

Chap. II. doth consist 33
from thee whilst thou art here ?-What part hath
he allotted me to act on the stage of human life ;
where He, angels, and men, are spectators of
my behaviour ? The part he hath given me to act
here is, doubtless, a very important one ; because it
is for eternity (n). And what is it, but to live up
to the dignity of my rational and intellectual na-
ture ; and as becomes a creature born for im-
mortality ?
" And tell me, O my soul, (for as I am now about
to cultivate a better acquaintance with thee, to
whom I have been too long a stranger, I must try
thee, and put many a close question to thee,) tell
me I say, whilst thou confinest thy desires to sen-
sual gratifications, wherein dost thou differ from
the beasts that perish ? Captivated by bodily ap-
petites, dost thou not act beneath thyself ? Dost
thou not put thyself upon a level with the lower
class of beings, which were made to serve thee, of-
fer an indignity to thyself, and despise the work of
thy Maker's hands ?  O remember thy heavenly
extract ; remember thou art a spirit. Check then
the solicitations of the flesh ; and dare to do noth-
ing that may diminish thy native excellence, dis-
honour thy high original, or degrade thy noble na-
ture.
(n) It is said when the prince of the Latin poets was asked by
his friend, why he studied so much accuracy in the plan of his po-
em, the propriety of his characters, and the purity of his diction ;
he replied, in æternum pingo, I am writing for eternity. What
more weighty consideration to justify and enforce the utmost vigil-
ance and circumspection of life, than this ; in æternum vivo, I am
living for eternity ? 

34 Wherein Self Knowledge Part I.
ture (o).-But let me still urge it. Consider, I say,
O my soul, that thou art an immortal spirit. Thy
body dies ; but thou, thou must live forever, and
thine eternity will take its tincture from the manner
of thy behaviour, and the habits thou contractest,
during this thy short copartnership with flesh and
blood. O ! do nothing now, but what thou may-
est with pleasure look back upon a million of ages
hence. For know, O my soul, that thy self con-
sciousness, and reflecting faculties, will not leave
thee with thy body ; but will follow thee after death,
and be the instrument of unspeakable pleasure or
torment to thee in that separate state of existence*."
2. In order to a full acquaintance with ourselves,
we must endeavour to know not only what we are,
but what we shall be.
And O ! what different creatures shall we soon
be, from what we now are ! Let us look forwards
then,
(o) Major sum, et ad majora natus, quam quod sim corporis man-
cipium. Quod equidem non aliter aspicio quam vinculum libertati
meæ circumdatum. Sen. Ep. 66.
" I am too noble, and of too high a birth"(saith that excellent
moralist) " to be a slave to my body ; which I look upon only as a
chain thrown upon the liberty of my soul."
* As it is not the design of this treatise to enter into a nice and
philosophical disquisition concerning the nature of the human soul,
but to awaken men's attention to the inward operations and affec-
tions of it, (which is by far the most necessary part of self know-
ledge) so they who would be more particularly informed concerning
its nature and original, and the various opinions of the ancients
about it, may consult Nemes. de Nat.Hom. cap. I. and a treat-
tise called The Government of the Thoughts, chap. I, and Cham-
bers's Cyclopœdia, under the word SOUL.

Chap. II. doth consist. 35
then, and frequently glance our thoughts towards
death ; though they cannot penetrate the darkness
of that passage, or reach the state behind it. That
lies veiled from the eyes of our mind ; and the great
GOD hath not thought fit to throw so much light
upon it, as to satisfy the anxious and inquisitive de-
sires the soul hath to know it. However, let us
make the best use we can of that little light which
scripture and reason have let in upon this dark and
important subject.
" Compose thy thoughts, O my soul, and imag-
ine how it will fare with thee, when thou goest a
naked, unimbodied spirit into a world, an unknown
world of spirits, with all thy self consciousness
about thee, where no material object shall strike
thine eye ; and where thy dear partner and com-
panion the body cannot come nigh thee. But
where without it thou wilt be sensible of the most
noble satisfactions, or the most exquisite pains.
Embarked in death, thy passage will be dark ; and
the shore on which it will land thee, altogether
strange and unknown.-It doth not yet appear what
we shall be (p)"
That
(p) " Thou must expire, my soul ordain'd to range
Through unexperience'd scenes,and myst'ries strange :
Dark the event, and dismal the exchange.
But when compell'd to leave this house of clay,
And to an unknown somewhere wing thy way ;
When time shall be eternity, and thou
Shalt be thou know'st not what, nor where, nor how,
Trembling and pale, what wilt thou see or do ?
Amazing

36 Wherein Self Knowledge Part I.
That revelation, which GOD hath been pleased
to make of his will to mankind, was designed rath-
er to fit us for the future happiness, and direct our
way to it, than open to us the particular glories of
it ; or distinctly shew us what it is. This it hath
left still very much a mystery ; to check our too
curious inquiries into the nature of it, and to bend
our thoughts more intently to that which more
concerns us, viz. an habitual preparation for it.
And what that is, we cannot be ignorant, if we be-
lieve either our bible or our reason. For both these
assure us, that that which makes us like to GOD, is the
only thing that can fit us for the enjoyment of him.
Here then let us hold. Let our great concern be
to
Amazing state !-No wonder that we dread
The thoughts of death or faces of the dead.
His black retinue sorely strikes our mind ;
Sickness and pain before, and darkness all behind.
Some courteous ghost, the secret then reveal ;
Tell us what you have felt, and we must feel.
You warn us of approaching death, and why
Will you not teach us what it is to die ?
But having shot the gulph, you love to view
Succeeding spirits plung'd along like you ;
Nor lend a friendly hand to guide them through.
When dire disease shall cut, or age untie
The knot of life and suffer us to die :
When after some delay, some trembling strife,
The soul stands quiv'ring on the ridge of life ;
With fear and hope she throbs, then curious tries
Some strange hereafter, and some hidden skies."
Norris.

CHAP. III. doth consist. 37
to be holy as he is holy. And then, then only, are
we sure to enjoy him, in whose light we shall see
light. And be the future state of existence what it
will, we shall some way be happy there. And
much more happy than we can now conceive ;
though in what particular manner we know not,
because GOD hath not revealed it.
CHAP. III.
The several Relations wherein we stand to GOD, to
CHRIST, and our fellow creatures.
II. SELF knowledge requires us to be well acqaint-
ed with the various relations in which we stand
to other beings, and the several duties that result from
those relations. And,
1. Our first and principal concern is to consider the
relation wherein we stand to him who gave us being.
We are the creatures of his hand, and the ob-
jects of his care. His power upholds the being
his goodness gave us. His bounty accommodates us
with the blessings of this life, and his grace provides
for us the happiness of a better.-Nor are we
merely his creatures, but his rational and intelli-
gent creatures. It is the dignity of our natures,
that we are capable of knowing and enjoying him
that made us. And as the rational creatures of
GOD, there are two relations especially that we
bear to him ; the frequent consideration of which
D is 


38 Wherein Self Knowledge Part I.
is absolutely necessary to a right self knowledge.
For as our Creator, he is our king and father. And
as his creatures we are the subjects of his kingdom,
and the children of his family.
1. We are the subjects of his kingdom. And as such
we are bound,
1. To yield a faithful obedience to the laws of his
kingdom.-And the advantages by which these
come recommended to us above all human laws
are many.-They are calculated for the private in-
terest of every one, as well as that of the publick ;
and are designed to promote our present, as well as
our future happiness.-They are plainly and explic-
itly published ; easily understood ; and in fair and
legible characters writ in every man's heart ; and
the wisdom, reason, and necessity of them are readi-
ly discerned.-They are urged with the most mighty
motives that can possible affect the human heart.
And if any of them are difficult, the most effectual
grace is freely offered to encourage and assist our
obedience : Advantages which no human laws
have to enforce the observance of them.-2. As
his subjects we must readily pay him the homage due
to his sovereignty. And this is no less than the
homage of the heart ; humbly acknowledging that
we hold every thing of him, and have every thing
from him. Earthly princes are forced to be con-
tent with verbal acknowledgments, or mere form-
al homage. For they can command nothing but
what is external. But GOD, who knows and looks
at 

CHAP. III. doth consist 39
at the hearts of all his creatures, will accept of
nothing but what comes from thence. He demands
the adoration of our whole souls, which is most
justly due to him who formed them, and gave them
the very capacities to know and adore him.-3. As
faithful subjects, we must cheerfully pay him the
tribute he requires of us. This is not like the trib-
ute which earthly kings exact ; who as much de-
pend upon their subjects for the support of their
power, as their subjects do upon them for the pro-
tection of their property. But the tribute GOD
requires of us, is a tribute of praise and honour,
which he stands in no need of from us : For his
power is independent, and his glory immutable;
and he is infinitely able of himself to support the
dignity of his universal government. But it is
the most natural duty we owe to him as creatures.
For to praise him, is only to shew forth his praise ;
to glorify him, to celebrate his glory ; and to honour
him, is to render him and his ways honourable in
the eyes and esteem of others. And as this is the
most natural duty that creatures owe to their crea-
tor, so it is a tribute he requires of every one of
them in proportion to their respective talents and
abilities to pay it.-4. As dutiful subjects, we must
contentedly and quietly submit to the methods and
administrations of his government, however dark,
involved or intricate. All governments have their
arcana imperii, or secrets of state ; which common
subjects cannot penetrate. And therefore they
cannot 

40 Wherein Self Knowledge Part. I.
cannot competently judge of the wisdom or recti-
tude of certain publick measures ; because they are
ignorant either of the springs of them, or the ends
of them, or the expediency of the means arising
from the particular situation of things in the pres-
ent juncture. And how much truer is this with
relation to GOD's government of the world ; whose
wisdom is far above our reach, and whose ways are
not as ours. Whatever then may be the present as-
pect and appearance of things, as dutiful subjects we
are bound to acquiesce ; to ascribe wisdom and
righteousness to our maker, in confidence that the king
and judge of all the earth will do right.-Again, 5.
As good subjects of GOD's kingdom, we are
bound to pay a due regard and reverence to his-
ministers ; especially if they discover an uncorrupt-
ed fidelity to his cause, and a pure unaffected zeal
for his honour ; if they do not seek their own in-
terest more than that of their divine master. The
ministers of earthly princes too often do this, and
it would be happy if all the ministers and ambassa-
dors of the heavenly king were intirely clear of
the imputation. It is no uncommon thing for
the honour of an earthly monarch to be wounded
through the sides of his ministers. The defamation
and slander that is directly thrown at them is ob-
liquely intended against him ; and as such it is tak-
en. So to attempt to make the ministers of the
gospel, in general, the objects of derision, as some
do, plainly shews a mind very dissolute and dis-
affected to GOD and religion itself ; and is to act
a part 

Chap. III. doth consist. 41
a part very unbecoming the dutiful subjects of his
kingdom. Lastly. As good subjects, we are to
do all we can to promote the interest of his king-
dom ; by defending the wisdom of his administra-
tions, and endeavouring to reconcile others there-
unto, under all the darkness and difficulties that
may appear therein, in opposition to the profane cen-
sures of the prosperous wicked, and the doubts and
dismays of the afflicted righteous. This is to act
in character as loyal subjects of the king of heaven.
And whoever forgets this part of his character, or
acts contrary to it, shews a great degree of self ig-
norance.
But, 2. As the creatures of GOD, we are not only
the subjects of his kingdom, but the children of his fami-
ly. And to this relation, and the obligations of it,
must we carefully attend, if we would attain the
true knowledge of ourselves. We are his children
by creation ; in which respect he is truly our father.
* But now, O LORD, thou art our father, we are the
clay, and thou our potter ; and we all are the work of
thine hands. And in a more special sense we are his
children by adoption. †For ye are all the children of
God by faith in Christ Jesus. And therefore, I. We
are under the highest obligations to love him as our
father. The love of children to parents is found-
ed on gratitude for benefits received, which can
never be requited ; and ought in reason to be propor-
tioned to those benefits. And what duty more nat-
ural than to love our benefactors ? What love and
gratitude
*Isa. lxiv, 8. † Gal. iii.26.
D 2 

42 Wherein Self Knowledge Part I.
gratitude then is due to him, from whom we have
received the greatest benefit, even that of our be-
ing, and every thing that contributes to the com-
fort of it ?-2. As his children we must honour
him ; that is, must speak honourably of him, and
for him ; and carefully avoid every thing that may
tend to dishonour his holy name and ways. * A
son honoureth his father :-If then I be a father, where
is mine honour ?-3. As our father we are to apply
to him for what we want. Whether should chil-
dren go, but to their father, for protection, help
and relief in every danger, difficulty and distress ?
-And 4. We must trust his power and wisdom, and
paternal goodness, to provide for us, take care of
us, and do for us, that which is best ; and what
that is he knows best. To be anxiously  fearful
what will become of us, and discontented and per-
plexed under the apprehensions of future evils,
whilst we are in the hands and under the care of
our father which is in heaven, is not to act like
children. Earthly parents cannot avert from their
children all the calamities they fear, because their
wisdom and power are limited ; but our all wise
and almighty father in heaven can. They may
possibly want love and tenderness, but our heaven-
ly father cannot, Isa. xlix. 15.-5. As chil-
dren, we must quietly acquiesce in his disposals, and
not expect to see into the wisdom of all his will.
It would be indecent and undutiful in a child to
dispute the authority, or question the wisdom, or
neglect the orders of his parents every time he
could
Mal. i. 6.

CHAP. III. doth consist. 43
could not discern the reason and design thereof.
Much more unreasonable and unbecoming is such
a behaviour towards GOD, who giveth not account of
any of his matters ; whose judgments are unsearchable, and
whose ways are past finding out.*-Lastly, As chil-
dren, we must patiently submit to his discipline and
correction. Earthly parents may sometimes punish
their children through passion, or for their pleasure ;
but our heavenly father always corrects his for
their profit,† and only if need be,‡ and never so
much as their iniquities deserve. §-Under his
fatherly rebukes then let us be ever humble and
submissive.-Such now is the true filial disposition.
Such a temper, and such a behaviour should we
shew towards GOD, if we would act in character
as his children.
These then are the two special relations, which
as creatures, we stand in to GOD. And not to act
towards him in the manner beforementioned, is to
shew that we are ignorant of, or have not yet duly
considered our obligations to him as his subjects and
his children ; or that we are as yet ignorant both of
GOD and ourselves.-Thus we see how directly the
knowledge of ourselves leads us to the knowledge
of GOD. So true is the observation of a late pious
and very worthy divine, that " He that is a stran-
ger to himself is a stranger to GOD, and to every
thing that may denominate him wise and happy (q)."
But
* Job xxxiii. 13. Rom. xi.  33.
† Heb. xii. 10. ‡ I Pec i. 6. § Ezra ix. 135
(q) See Mr Baxter's dedicatory epistle, prefixed to his treatise on
the benefits of self acquaintance.

44 Wherein Self Knowledge Part I.
But, 2. In order to know ourselves there is ano-
ther important relation we should often think of,
and that is, That in which we stand to JESUS CHRIST
our Redeemer.
The former was common to us as men ; this is
peculiar to us as christians, and opens to us a new
scene of duties and obligations, which a man can
never forget, that does not grossly forget himself.
For as christians, we are the disciples, the follow-
ers, and the servants of Christ, redeemed by him.
And 1. As the disciples of Christ, we are to learn
of Him. To take our religious sentiments only
from his gospel, in opposition to all the authorita-
tive dictates of men, who are weak and fallible as
ourselves. Call no man master on earth. While some
affect to distinguish themselves by party names, as
the Corinthians formerly did, (for which the Apostle
blames them) one saying, I am of Paul ; another, I
am of Apollos ; another, I am of Cephas,* let us re-
member that we are the disciples of Christ ; and
in this sense make mention of his name only. It is re-
ally injurious to it, to seek to distinguish ourselves
by any other. There is more, carnality in such par-
ty distinctions, denominations and attachments,
than many good souls are aware of ; though not
more than the Apostle Paul (who was unwillingly.
placed at the head of one himself) hath apprised
them of.†-We are of Christ ; our concern is, to
honour that superiour denomination, by living up
to it. And to adhere inflexibly to his gospel, as
the
* I Cor. i, 12. † I Cor. iii. 4. 

CHAP. III. doth consist. 45
the only rule of our faith, the guide of our life, and
the foundation of our hope ; whatever contempt
or abuse we may suffer either from the profane or
bigotted part of mankind for so doing.-2. As
christians we are followers of CHRIST ; and there-
fore bound to imitate him and copy after that most
excellent pattern he hath set us, who hath left us an
example that we should follow his steps.* To see that
the same holy temper be in us which was in him ; and
to discover it in the same manner that he did, and
upon like occasions. To this he calls us, ‡ and no
man is any further a christian than as he is a fol-
lower of Christ ; aiming at a more perfect conform-
ity to that most perfect example which he hath set
us of universal goodness.-3. As christians, we are
the servants of CHRIST ; and the various duties
which servants owe to their masters in any degree,
those we owe to him in the highest degree ; who
expects we should behave ourselves in his service
with that fidelity and zeal, and steady regard to his
honour and interest, at all times, which we are
bound to by virtue of this relation, and to which
his unmerited and unlimited goodness and love lays
us under infinite obligations.-Lastly, We are
moreover his redeemed servants ; and as such are un-
der the strongest motives to love and trust him.
This deserves to be more particularly considered,
because it opens to us another view of the human
nature, in which we should often survey ourselves, 
if we desire to know ourselves ; and that is, as de-
praved
*I.Pet. ii. 21. ‡ Matt. xi. 29. 

46 Wherein Self Knowledge Chap. III.
praved or degenerate beings. The inward contest we
so sensibly feel, at some seasons especially, between
a good and a bad principle, (called in scripture lan-
guage the flesh and the spirit,) of which some of the
wisest heathens seemed not to be ignorant :* This,
I say, is demonstration that some way or other the
human nature has contracted an ill bias, (and how
that came about the sacred scriptures have suffici-
ently informed us) and that it is not what it was
when it came originally out of the hands of its ma-
ker ; so that the words which St. Paul spake with
reference to the Jews in particular, are justly ap-
plicable, to the present state of mankind in general,
there is none righteous, no not one ;-they are all gone out
of the way, they are together become unprofitable, there is
none that doeth good, no not one.†
This is a very mortifying thought ; but an un-
deniable truth, and one of the first principles of that
science we are treating of, and very necessary to be
attended to, if we would be sensible of the duty and
obligations we owe to Christ as the great REDEEM-
ER ; in which character he appears for the relief
and recovery of mankind under this their universal
depravity.
The two miserable effects of the human apostacy
are, 1. That perverse dispositions grow up in our
minds
* Pythag. Aur. Carm.
A fatal inbred strife does lurk within,
The cause of all this misery and sin.
† Rom. iii. 10, 12. 

Part. I. doth  consist. 47
minds from early infancy, soon settle into vicious
habits, and render us weak, and unwilling to obey
the dictates of conscience and reason : This is com-
monly called the dominion of sin. Now in both
these respects did Christ the Lamb of GOD come to
take away the sin of the world ; that is, to take away
the reigning power of it by the operation of his
grace ; and its condemning power by the atonement
of his blood ; to sanctify us by his spirit and justify
us by his death ; by the former he reconciles us to
GOD, and by the latter he reconciles GOD to
us (r), and is at once our righteousness and strength.
He died to purchase for us the happiness we had
forfeited, and sends his grace and spirit to fit us
for that happiness he hath thus purchased. So
complete is his redemption ! so precisely adapted is
the remedy he hath provided, to the malady we
had contracted !-" O blessed Redeemer of
wretched ruined creatures, how unspeakable are
the obligations I owe thee ! But ah ! How insensi-
ble am I to those obligations ! the saddest symp-
tom of degeneracy I find in my nature, is that base
ingratitude of heart which renders me so unaffected
with thine astonishing compassions. Till I know
thee, I cannot know myself : And when I survey
myself
(r) By this phrase I do not mean that GOD was implacable or
absolutely irreconcilable to us till he was pacified by the vicarious
sufferings of his son ; for how then could he have appointed him
to die as our propitiatory sacrifice ? But that the death of Christ is
the clearest demonstration of GOD's willingness to be actually rec-
onciled to us. 

48 Wherein Self Knowledge CHAP. III.
myself may I ever thank of thee ! May the daily
consciousness of my weakness and guilt lead my
thoughts to thee ; and may every thought of thee
kindle in my heart the most ardent glow of grati-
tude to thee, O thou divine, compassionate friend,
lover, and REDEEMER of mankind !"
Whoever then he be that calls himself a christian,
that is, who professes to take the gospel of Christ
for a divine revelation, and the only rule of his
faith and practice ; but at the same time, pays a
greater regard to the dictates of men, than to the
doctrines of CHRIST ; who loses sight of that great 
example of Christ, which should animate his chris-
tian walk, is unconcerned about his service, honour,
and interest, and excludes the consideration of his
merits and atonement, from his hope of happiness ; he
forgets that he is a christian ; he does not consider
in what relation he stands to CHRIST, (which
is one great part of his character) and consequently
discovers a great degree of self ignorance.
3. Self knowledge moreover implies a due atten-
tion to the several relations in which we stand to
our fellow creatures : And the obligations that re-
sult from thence.
If we know ourselves, we shall remember the
condescension, benignity, and love that is due to
inferiours : The affability, friendship and kindness
we ought to shew to equals : The regard, defer-
ence and honour which belong to superiours : And
the candour, integrity, and benevolence we owe
to all.
The

Chap. III. doth consist. 49
The particular duties requisite in these relations
are too numerous to be here mentioned. Let it
suffice to say, that if a man doth not well consider
the several relations of life in which he stands to
others, and does not take care to preserve the deco-
rum and propriety of those relations, he may justly
be charged with self ignorance.
And this is so evident in itself, and so generally
allowed, that nothing is more common than to say,
when a person does not behave with due decency
towards his superiours, such an one does not under-
stand himself. But why may not this with equal jus-
tice be said of those who act in an ill manner to-
wards their inferiours ? The expression, I know, is
not so often thus applied ; but I see no reason why
it should not, since one is as common, and as plain
an instance of self ignorance as the other. Nay, of
the two, perhaps men in general are more apt to be
defective in their duty and behaviour towards those
beneath them, than they are towards those that are
above them. And the reason seems to be, because an
apprehension of the displeasure of their superiours,
and the detrimental consequences which may ac-
crue from thence, may be a check upon them, and
engage them to pay the just regards which they ex-
pect. But there being no such check to restrain
them from violating the duties they owe to inferi-
ours, (from  whose displeasure they have little to
fear) they are more ready under certain temptations
to treat them in an unbecoming manner. And as
E wisdom

50 Wherein Self Knowledge Part. I.
wisdom and self knowledge will direct a man to be
particularly careful, lest he neglect those duties he
is most apt to forget ; so as to the duties he owes to
inferiours, in which he is most in danger of trans-
gressing, he ought more strongly to urge upon him-
self the indispensable obligations of religion and
conscience. And if he does not, but suffers him-
self through the violence of ungoverned passion, to
be transported into the excesses of rigour, tyranny,
and oppression, towards those whom God and na-
ture have put into his power, it is certain that he
does not know himself ; is not acquainted with his
own particular weakness ; is ignorant of the duty of
his relation ; and whatever he may think of him-
self, hath not the true spirit of government ; because
he wants the art of self government. For he that
is unable to govern himself, can never be fit to gov-
ern others.
Would we know ourselves then, we must consider
ourselves as creatures, as christians, and as men ; and
remember the obligations which, as such, we are
under to GOD, to CHRIST, and our fellow men ;
in the several relations we bear to them, in order to
maintain the propriety, and fulfil the duties of those
relations.
CHAP. 

Chap. IV. doth consist. 51
CHAP. IV.
We must duly consider the Rank and Station of Life in which
Providence has placed us, and what it is that becomes
and adorns it.
III. A MAN that knows himself, will deliberately
consider and attend to the particular rank
and station in life in which providence hath placed him ;
and what is the duty and decorum of that station ; what
part is given him to act ; what character to maintain ;
and with what decency and propriety heads that part, or
maintains that character.
For a man to assume a character, or aim at a part
that does not belong to him, is affectation. And
whence is it that affectation of any kind appears so
ridiculous, and exposes men to universal and just
contempt, but because it is a certain indication of
self ignorance ? Whence is it that many seem so
willing to be thought something when they are nothing ;
and seek to excel in those things in which they
cannot ; whilst they neglect those things in which
they may excel ? Whence is it that they counter-
act the intention of nature and providence ; that
when these intended them one thing, they would
sain be another ? Whence, I say, but from an ig-
norance of themselves, the rank of life they are in,
and of the part and character which properly belong
to them ?
It is a just observation, and an excellent docu-
ment of a moral heathen, that human life is a
" Drama, 

52 Wherein Self Knowledge Part I.
" Drama, and mankind the actors, who have their
several parts assigned them by the master of the
theatre, who stands behind the scenes, and observes
in what manner every one acts. Some have a
short part allotted them, and some a long one ; some
a low and some a high one. It is not he that acts
the highest or most shining part on the stage, that
comes off with the greatest applause ; but he that
acts his part best, whatever it be. To take care
then to act our respective parts in life well, is ours ;
but to choose what part in life we shall act, is not
ours, but GOD's (r)."-But a man can never
act his part well, if he does not attend to it ; does
not know what becomes it ; much less, if he affect
to act another, which nature never designed him.
It is always self ignorance that leads a man to act out
of character.
Is it a mean and low station of life thou art in ?
Know then, that providence calls thee to the exer-
cise of industry, contentment, submission, patience,
hope, and humble dependence on him, and a res-
pectful deference to thy superiours. In this way
thou mayest shine through thine obscurity ; and
render thyself amiable in the sight of GOD and
man. And not only so, but find more satisfaction,
safety and self enjoyment, than they who move in
a higher sphere, from whence they are in danger
of falling. But
(r) Epictet. Enchir. cap. 23.-Quomodo fabula, sic vita ;
non quàm diu, sed quàm bene acta sit, refert. Sen. Ep. 69, ad.
fin. Life is a stage play ; it matters not how long we act, so we act
well.-Non est boinum, vivere, sed benè vivere. Id. de. benef.
lib. 3. cap. 31. It is not life but living well, that is the blessing.

Chap. IV. doth consist. 53
But hath providence called thee to act in a more
publick character, and for a more extensive benefit.
to the world ?-Thy first care then ought to be,
that thy example, as far as its influence reaches,
may be an encouragement to the practice of univer-
sal virtue. And next to shine in those virtues es-
pecially which best adorn thy station ; as benevo-
lence, charity, wisdom, moderation, firmness, and
inviolable integrity ; with an undismayed fortitude
to press through all opposition in accomplishing
those ends which thou hast a prospect and proba-
bility of attaining for the apparent good of man-
kind.
And as self acquaintance will teach us what part
in life we ought to act, so the knowledge of that
will shew us whom we ought to imitate and where-
in. We are not to take example of conduct from
those who have a very different part assigned them
from ours ; unless in those things that are univer-
sally ornamental and exemplary. If we do, we shall
but expose our affectation and weakness, and our-
selves to contempt for acting out of character. For
what is decent in one may be ridiculous in ano-
ther. Nor must we blindly follow those who move
in the same sphere, and sustain the same character
with ourselves ; but only in those things that are
befitting that character. For it is not the person,
but the character, we are to regard ; and to imitate
him no farther than he keeps to that.
This
E 2

54 Wherein Self Knowledge Part I.
This caution particularly concerns youth, who
are apt to imitate their superiours very implicitly,
and especialiy such as shine in the profession they
themselves are intended for ; but for want of judg-
ment to distinguish what is fit and decent, are apt
to imitate their very foibles ; which a partiality for
their persons makes them deem as excellencies :
And thereby, they become doubly ridiculous, both
by acting out of character themselves, and by a weak
and servile imitation of others in the very things
in which they do so too. To maintain a character
then with decency, we must keep our eye only up-
on that which is proper to it.
In fine, as no man can excel in every thing, we
must consider what part is allotted us to act, in the
station in which providence hath placed us, and to
keep to that, be it what it will, and seek to excel in.
that only.
CHAP. V.
Every Man should be well acquainted with his own Talents
and Capacities ; and in what Manner they are to be ex-
ercised and improved to the greatest Advantage.
IV. A MAN cannot be said to knew himself, till he is
well acquainted with his proper talents and
capacities ; knows for what ends he received them, and
how they may be most fitly applied and improved for those
ends.
A wife

CHAP. V. doth consist. 55
A wife and self understanding man, instead of
aiming at talents he hath not, will set about culti-
vating those he hath ; as the way in which provi-
dence points out his proper usefulness.
As, in order to the edification of the church, the
spirit of God at first conferred upon the ministers
of it a great variety of spiritual gifts,*  so, for the
good of the community, GOD is pleased now to
confer upon men a great variety of natural talents;
and every one hath his proper gift of GOD ; one after
this manner, another after that.† And every one is to
take care not to neglect, but to stir up the gift of GOD
which is in him.‡ Because it was given him to be
improved. And not only the abuse, but the neg-
lect of it must hereafter be accounted for. Witness
the doom of that unprofitable servant, who laid up his
single pound in a napkin ;§ and of him who went and
hid his talent in the earth.||
It is certainly a sign of great self ignorance, for a
man to venture out of his depth, or attempt any
thing he wants opportunity or capacity to accom-
plish. And therefore a wise man will consider
with himself, before he undertakes any thing of
consequence, whether he hath abilities to carry
him through it, and whether the issue of it is like
to be for his credit ; lest he sink under the weight
he lays upon himself, and incur the just censure of
rashness,
* 1 Cor. xii. 8-10. † 1 Cor.vii. 7. ‡ 1 Tim. iv. 14, 2 Tim.
i.6. § Luke, xix. 20, 24 || Matt. xxv. 25, 30.

56 Wherein Self Knowledge Part I.
rashness, presumption and folly. See Luke xiv.
28-32. (s)
It is no uncommon thing for some who excel in
one thing, to imagine they may excel in every
thing. And not content with that share of merit
which every one allows them, are still catching
at that which doth not belong to them. Why
should a good orator wish to be thought a poet ?
Why must a celebrated divine set up for a politi-
cian ? Or a statesman affect the philosopher ? Or
a mechanick the scholar ? Or a wise man labour
to to be thought a wit ? This is a weakness that
flows from self ignorance, and is incident to the
greatest men. Nature seldom forms a universal
genius ; but deals out her favours in the present
state with a parsimonious hand.-Many a man by
this
(s)-Buccæ
Noscenda est mesura ruæ, spectandaque rebus
In summis, minimis,-
Juv. Sat. 11.
-verlate diu, quid ferre recusent
Quid valeant humeri.-
Hor. de. Art. Poet.
He that takes up a burden that is too heavy for him, is in a
fair way to break his back.
36.
In every business consider, first, what it is you are about ; and
then your own ability, whether it be sufficient to carry you
through it.

CHAP. VI. doth consist: 57
this foible hath weakened a well established repu-
tation.(t)
CHAP. VI.
We must be well acquainted with our Inabilities, and those
Things in which we are naturally deficient, as well as
those in which we excel.
V. WE must, in order to a thorough self acquaint-
ance, not only consider our talents and proper
abilities, but have an eye to our frailties and deficien-
cies that we may know where our weakness, as well as
our strength lies. Otherwise, like Samson, we may
run ourselves into infinite temptations and troubles.
Every man hath a weak side. Every wise man
knows where it is, and will be sure to keep a doub-
ble guard there.
There is some wisdom in concealing a weakness.
This cannot be done, till it be first known, nor
can it be known without a good degree of self ac-
quaintance.
It
(t)-non monia possumus omnes. Virg.
Cæcilius, a famous Rhetorician of Sicily who lived in the
time of Augustus, and writ a treatise on the sublime (which is
censured by Longinus in the beginning of his) was a man of a
hasty and enterprising spirit, and very apt to overshoot himself
on all occasions ; and particularly ventured out of his depth in
his Comparison of Demostbenes and Cicero. Whereupon Plutarch
makes this sage and candid remark. "If(saith he) it was a
thing obvious and easy for every man to know himself, possibly
that saying, γνωθι σεαυζoν, had not passed for a divine oracle."
Plut. Liv. Vol. vii. page 347.

58 Wherein Self Knowledge PART. I.
It is strange to observe what pains some men are
at to expose themselves ; to signalize their own
folly ; and to set out to the most publick view
those things which they ought to be ashamed to
think should ever enter into their character. But
so it is ; some men seem to be ashamed of those
things which would be their glory, whilst others
glory in their shame.*
The greatest weakness in man is to publish his
weakness and to appear fond to have them known.
But vanity will often prompt a man to this ; who,
unacquainted with the measure of his capacities,
attempts things out of his power, and beyond his
reach ; whereby he makes the world acquainted
with two things to his disadvantage, which they
were ignorant of before ; viz. his deficiency, and his
self ignorance in appearing so blind to it.
It is ill judged (though very common) to be less
ashamed of a want of temper than understanding.
For it is no real dishonour or fault in a man to
have but a small ability of mind, provided he have
not the vanity to set up for a genius (which would
be as ridiculous, as for a man of small strength and
stature of body, to set up for a champion) because
this is what he cannot help. But a man may in
a good measure correct the fault of his natural tem-
per, if he be well acquainted with it, and duly
watchful over it. And therefore to betray a pre-
vailing weakness of temper, or an ungoverned pas-
sion, diminishes a man's reputation much more
than
*Phil. iii. 19.

CHAP. VI. doth consist. 59
than to discover a weakness of judgment or un-
derstanding.-But what is most dishonour-
able of all is, for a man at once to discover a great
genius and an ungoverned mind. Because that
strength of reason and understanding he is master
of, gives him a great disadvantage for the govern-
ment of his passions. And therefore his suffering
himself notwithstanding to be governed by them,
shews, that he hath too much neglected or mis-
applied his natural talent ; and willingly submitted
to the tyranny of those lusts and passions, over
which nature hath furnished him with abilities to
have secured an easy conquest.
A wise man hath his foibles as well as a fool
But the difference between them is, that the foi-
bles of the one are known to himself, and conceal-
ed from the world ; the foibles of the other are
known to the world, and concealed from himself.
The wise man sees those frailties in himself, which
others cannot ; but the fool is blind to those blem-
ishes in his character, which are conspicuous to
every body else. Whence it appears, that self
knowledge is that which makes the main difference
between a wise man and a fool, in the moral sense
of that word.
CHAP. 

60 Wherein Self Knowledge Part I.
CHAP. VII.
Concerning the Knowledge of our Constitutional Sins.
VI SELF acquaintance shews a man the particu-
lar sins he is most exposed and addicted to ;
and discovers not only what is ridiculous, but what is
criminal, in his conduct and temper.
A man's outward actions are generally the plain-
est index of his inward dispositions. And by the
allowed sins of his life, you may know the reigning
vices of his mind. Is he addicted to luxury or de-
bauch ? Sensuality then appears to be his prevail-
ing taste. Is he given to revenge and cruelty ?
Choler and malice then reign in his heart. Is he
confident, bold and enterprising? Ambition ap-
pears to be the secret spring. Is he sly and design-
ing, given to intrigue and artifice ? You may con-
clude, there is a natural subtilty of temper that
prompts him to this ; and this secret disposition is
criminal, in proportion to the degree in which these
outward actions, which spring from it, transgress
the bounds of reason and virtue.
Every man hath something peculiar in the turn
or cast of his mind, which distinguishes him as much
as the particular constitution of his body. And
both these, viz. his particular turn of mind, and
constitution of body, not only incline and dispose
him to some kind of sins, more than to others, but
render 

CHAP. VII. doth consist. . 61
render the practice of certain virtues much more
easy.*
Now these sins to which men are commonly
most inclined, and the temptations which they have
the least power to resist, are, and not improperly,
called their constitutional sins ; their peculiar frailties;
and, in scripture, their† own iniquities, and the sins
which ‡ do most easily beset them (u).
" As
* Men, with regard to their bodies, and bodily appetites, are
pretty much alike ; but with regard to their souls, and their men-
tal tastes and dispositions, they are often as different as if they
were quite of another species ; governed by different views, enter-
tertained with different pleasures, animated with different hopes,
and affected by different motives, and distinguished by as differ-
ent tempers and inclinations, as if they were not of the same kind.
So that I am very ready to believe, that there is not a greater dif-
ference between an angel, and some of the best and wisest of men ;
or between a devil, and some of the worst and wickedest of men,
with regard to their tempers and dispositions, than there is between
some sort of men, and some others. And what inclines me to this
sentiment is, considering the easy transition which nature always
observes in passing from one order or kind of beings to another
(which I have before taken notice of) together with the prodigious
difference there appears to be between some and others of the hu-
man species, almost in every thing belonging to their souls. For
some there are " in  whom" (as one expresses it) " one would
think nature had placed every thing the wrong way ;" depraved
in their opinions, unintelligible in their reasoning, irregular in
their actions, and vicious in every disposition. Whilst in some oth-
ers we see almost every thing amiable and excellent that can a-
dorn and exalt the human mind, under the disadvantages of mor-
tality.
† Psalm. xviii. 32. ‡ Heb. xii. I.
(u) H αμχρζια δυωεριςαζθ, the well circumstanced sin.
F

62 Wherein Self Knowledge Part I.
" As in the humours of the body, so in the vic-
es of the mind, there is one predominant ; which
has an ascendant over us, and leads and governs us.
It is in the body of sin, what the heart is in the body
of our nature ; it begins to live first, and dies last.
And whilst it lives, it communicates life and spirit
to the whole body of sin ; and when it dies, the
body of sin expires with it. It is the sin to which
our constitution leads, our circumstances betray,
and custom inslaves us ; the sin to which not our
virtues only, but vices too, lower their topsail, and
submit ; the sin, which when we would impose up-
on GOD and our consciences, we excuse and dis-
guise with all imaginable artifice and sophistry ; but,
when we are sincere with both, we oppose first,
and conquer last. It is, in a word, the sin which
reigns and rules in the unregenerate, and too of-
ten alarms and disturbs (ah ! that I could say no
more) the regenerate (w).
Some are more inclined to the sins of the flesh ;
sensuality, intemperance, uncleanness, sloth, self in-
dulgence, and excess in animal gratifications. Oth-
ers to the sins of the spirit ; pride, malice, covetous-
ness, ambition, wrath, revenge, envy, &c. And I
am peruaded there are few, but, upon a thorough
search into themselves, may find that some one of
these sins hath ordinarily a greater power over
them than the rest. Others often observe it in
them if they themselves do not. And for a man
not
(w) See Dr. Lucas's Sermons, Vol, I. pag. 151. 

CHAP. VII. doth consist. 63
not to know his predominant iniquity is great self
ignorance indeed ; and a sign that he has all his life
lived far from home ; because he is not acquainted
with that relating to himself, which every one who
is but half an hour in his company, perhaps may be
able to inform him of. Hence proceeds that ex-
treme weakness which some discover in censuring
others, for the very same faults they are guilty of
themselves, and perhaps in a much higher degree ; on
which the Apostle Paul animadverts, Rom. ii. I.(x).
It must be owned, it is an irksome and disagreea-
ble business for a man to turn his own accuser ; to
search after his own faults, and keep his eye upon
that which gives him shame and pain to see. It is
like tearing open an old wound. But it is better
to do this, than to let it mortify. The wounds of
the conscience, like those of the body, cannot be
well cured till they are searched to the bottom ;
and they cannot be searched without pain. A man
that is engaged in the study of himself, must be
content to know the worst of himself (y).
Do
(x) Quis tulerit Gracchos de seditione querentes ?
Clodius accuset  mœchos ? Catilina Cethegum ?
Juv. Sat. 2.
(y) Onimis gravis angustia ! Si me inspicio, non tolero, meip-
sum : Si non inspicio, nescio meipsum. Si me considero, terret
me facies mea : Si me non considero, sallit me damnatio mea. Si
me video,horror est intolerabilis : Si non video, mors est inevitabilis.
O grievous streight ! If I look into myself, I cannot endure myself, If I
look not into myself, I cannot know myself. If I consider myself, my
own face affrights me : If I consider not myself, my damnation deceives
me. If I see myself, my horror is intolerable : If I see not myself
death is unavoidable. Anselme.

64 Wherein Self Knowledge PART. I.
Do not therefore shut your eyes against your
darling sin, or be averse to find it out. Why should
you study to conceal or excuse it ; and fondly cher-
ish that viper in your bosom ?-" Some men
deal by their sins, as some ladies do by their per-
sons. When their beauty is decayed, they seek to
hide it from themselves by false glasses, and from
others by paint. So, many seek to hide their sins
from themselves by false glosses, and from others by
excuses, or false colours (z)." But the greatest cheat
they put upon themselves. *They that cover their
sins shall not prosper. It is dangerous self flattery to
give soft and smoothing names to sins, in order to
disguise their nature. Rather lay your hand upon
your heart, and † thrust it into your bosom, though it
come out (as Moses's did) leprous as snow (a).
And
(z) Baxter. * Prov. xxviii. 13. † Exod. iv. 6.
(a) Initium est salutis, notitia peccati : Nam qui peccare se
nesoit, corrigi non vult. Deprehendas te oportet, antequàm em-
endes. Quidam vitiis gloriantur: Tu existimas aliquid de reme-
dio cogitare,qui mala sua virtutum loco numerant ? Ideo quan-
tum potes teipsum coargue : Inquire in te : Accusatoris primum
partibus fungere, deinde judicis, novissimé deprecatoris. Aliquan-
do te offende. Sen. Epist. 28.-The knowledge of sin is the
first step towards amendment ; for he that does not know he hath
offended, is not willing to be reproved. You must therefore find
out yourself, before you can amend yourself. Some glory in their
vices. And do you imagine they have any thought about reform-
ing who place their very vices in the room of virtues ? Therefore
reprove thyself; search thyself very narrowly. First turn accuser
to thyself, then a judge, and then a suppliant. And dare for
once to displease thyself. 

CHAP. VII. doth consist. 65
And to find out our most beloved sin, let us con-
sider what are those worldly objects or amusements
which give us the highest delight ; this, it is prob-
able, will lead us directly to some one of our darl-
ing iniquities, if it be a sin of commission : And
what are those duties which we read, or hear of
from the word of GOD, to which, we find our-
selves most disinclined ? And this, in all likelihood,
will help us to detect some of our peculiar sins of
omission ; which, without such previous examina-
tion we may not be sensible of. And thus we may
make a proficiency in one considerable branch of
self knowledge (b).
CHAP.
(b) Ethocipsum argumentum est in melius translati animi quod
vitia sua, quæ adhuc ignorabat, videt. Sen. Epist. 6.-It is a
good argument of a reformed mind, that it sees those vices in itself,
which it was before ignorant of.
A man's predominant sin usually arises out of his predominant
passion ; which therefore he should diligently observe. The na-
ture and force of which is beautifully described by a late great
master of English verse.
On diff'rent senses diff'rent objects strike,
Hence diff'rent passions more or less enflame,
As strong or weak, the organs of the frame :
As hence one master passion in the breast,
Like Aaron's serpant swallows up the rest.
Nature its mother; habit is its nurse ;
Wit, spirit, faculties, but make it worse ;
Reason itself but gives it edge and pow'r,
As heav'n's blest beam turns vinegar more sour.
Ah ! if she lend not arms as well as rules,
What can she more than tell us we are fools ?
Teach us to mourn our nature, not to mend ;
A sharp accuser, but a helpless friend !
Pope's Essay on Man.

66 Wherein Self Knowledge PART I.
CHAP. VIII.
The Knowledge of our most dangerous Temptations, necessa-
ry to Self Knowledge.
VII. A MAN that rightly knows himself, is acquaint-
ed with his peculiar temptations ; and knows
when, and in what circumstances, he is in the greatest dan-
ger of transgressing.
Reader, if ever you would know yourself, you must
examine this point thoroughly. And if you have
never yet done it, make a pause when you have
read this chapter, and do it now. Consider in what
company you are most apt to lose the possession
and government of yourself ; on what occasions
you are apt to be most vain and unguarded, most
warm and precipitant. Flee that company, avoid
those occasions, if you would keep your conscience
clear. What is it that robs you most of your time
and your temper? If you have a due regard to the
improvement of the one, and the preservation of
the other, you will regret such a loss ; and shun the
occasions of it, as carefully as you would a road
beset with robbers.
But especially must you attend  to the occasions
which most usually betray you into your favourite
vices ; and consider the spring from whence they
arise, and the circumstances which most favour them.
They arise doubtless from your natural temper,
which strongly disposes and inclines you to them.
That temper then, or particular turn of desire, must
be 

CHAP. VIII. doth consist. 67
be carefully watched over as a most dangerous quar-
ter. And the opportunities and circumstances
which favour those inclinations must be resolutely
avoided, as the strongest temptations. For the
way to subdue a criminal inclination is, first, to
avoid the known occasions that excite it ; and then
to curb the first motions of it (c). And thus hav-
ing no opportunity of being indulged, it will of
itself in time lose its force, and fail of its wonted
victory.
The surest way to conquer, is sometimes to de-
cline a battle ; to weary out the enemy, by keep-
ing him at bay. Fabius Maximus did not use this
strategem more successfully against Hannibal than
a christian may against his peculiar vice, if he be
but watchful of his advantages. It is dangerous
to provoke an unequal enemy to the fight, or run
into such a situation, where we cannot expect to
escape without a disadvantageous encounter.
It is of unspeakable importance, in order to self
knowledge and self government, to be acquainted with
all the accesses and avenues to sin, and to observe
which way it is that we ourselves too often ap-
proach it ; and to set reason and conscience to
guard those passes, those usual inlets to vice, which
if a man once enters, he will find a retreat ex-
tremely difficult (d). " Watchfulnefs,
(c) Principiis obsta: Serò medicina paratur,
Cum mala perlongas invaluere moras. Ovid.
(d)-me vestigia terrent
Omnia te adversum spectantia, nulla retrorsum. Hor.
-Facilis descensus averni.
Sed revocare gradum, &c. Virg. 

68 Wherein Self Knowledge PART I.
" Watchfulness, which is always necessary, is
chiefly so when the first assaults are made. For
then the enemy is most easily repulsed ; if we
never suffer him to get within us, but upon the
very first approach draw up our forces, and fight
him without the gate. And this will be more
manifest, if we observe by what methods and de-
grees temptations grow upon us.-The first thing
that presents itself to the mind is a plain single
thought ; this straight is improved into a strong
imagination ; that again enforced by a sensible de-
light ; then follow evil motions ; and when these
are once stirred there wants nothing but the assent
of the will, and then the work is finished. Now
the first steps to this are seldom thought worth our
care ; sometimes not taken notice of ; so that the
enemy is frequently got close up to us, and even
within our trenches, before we observe him." (e)
As men, have their particular sins, which do most
easily beset them ; so they have their particular
temptations, which do most easily overcome them.
That may be a very great temptation to one, which
is none at all to another. And if a man does not
know what are his greatest temptations, he must
have been a great stranger indeed to the business of
self employment.
As the subtle enemy of mankind takes care to
draw men gradually into sin, so he usually draws
them -
(e) Stanhope's Thomas à Kempis, page 22. 

CHAP. VIII. doth consist. 69
them by degrees into temptation. As he disguises
the sin, so he conceals the temptation to it ; well
knowing, that were they but once sensible of their
danger of sin, they would be ready to be on their
guard against it. Would we know ourselves tho-
roughly then, we must get acquainted not only
with our most usual temptations, that we be not
unawares drawn into sin, but with the previous
steps and preparatory circumstances, which make
way for those temptations, that we be not drawn
unawares into the occasions of sin ; for those things
which lead us into temptations are to be consider-
ed as temptations, as well as those which immedi-
ately lead us into sin. And a man that knows
himself will be aware of his remote temptations, as
well as the more immediate ones ; e. g. If he find
the company of a passionate man is a temptation
(as Solomon tells us it is, Prov. xxii. 24, 25.) he will
not only avoid it, but those occasions that may
lead him into it. And the petition in the Lord's
Prayer makes it as much a man's duty to be upon
his guard against temptation, as under it. Nor can a
man pray from his heart that GOD would not lead
him into temptation, if he take no care himself to
avoid it.
CHAP. 

70 Wherein Self Knowledge Part I.
CHAP. IX.
Self Knowledge discovers the secret Prejudices of the
Heart.
VIII. ANOTHER important branch of self knowl-
edge is, for a man to be acquainted with
his own prejudices ; or those secret prepossessions
of his heart, which, though so deep and latent, that
he may not be sensible of them, are often so strong
and prevalent as to give a mighty, but imperceptible
bias to the mind.
There is no one particular that I know of where-
in self knowledge more eminently consists than it
does in this. It being therefore so essential a branch
of my subject, and a point to which men seldom
pay an attention equal to its importance, I beg
leave to treat it with a little more precision.
These prejudices of the human mind may be con-
sidered with regard to opinions, persons, and things.
I. With regard to opinions.
It is a common observation, but well expressed
by a late celebrated writer, " that we set out in
life with such poor beginnings of knowledge, and
grow up under such remains of superstition and
ignorance, such influences of company and fash-
ion, such insinuations of pleasure, &c. that it is
no wonder, if men get habits of thinking only in
one way ; that these habits in time grow rigid and
confirmed ; and so their minds come to be overcast
with thick prejudices, scarce penetrable by any
ray of truth, or light of reason (f).
There
(f) See religion of nature delin. Page 129. 

CHAP. IX. doth consist. 71
There is no man but is more attached to one
particular set or scheme of opinions in philosophy,
politicks, and religion, than he is to another ; I
mean if he hath employed his thoughts at all about
them. The question we should examine then is,
how came we by these attachments ? Whence are
we so fond of these particular notions ? Did we
come fairly by them ? Or were they imposed upon
us, and dictated to our easy belief, before we were
able to judge of them ? This is most likely. For
the impressions we early receive generally grow up
with us, and are those we least care to part with.
However, which way soever we came by them,
they must be reexamined, and brought to the
touchstone of sound sense, solid reason, and plain
scripture. If they will not bear this after hard
rubbing, they must be dismissed, as no genuine
principles of truth, but as counterfeits imposed up-
on us under the guise and semblance of it.
And as reason and scripture must discover our
prejudices to us, so they only can help us to get rid
of them. By these are we to rectify, and to these
are we to conform, all our opinions and senti-
ments in religion, as our own standard, exclusive
of all other rules, light or authority, whatsoever.
And care must further be taken that we do not
make scripture and reason bend and buckle to our
notions ; which will rather confirm our prejudices
than cure them. For whatever cannot evidently
be proved, without the help of overstrained meta-
phors, and the arts of sophistry, is much to be sus-
pected ; 

72 Wherein Self Knowledge PART I.
pected ; which used to make archbishop Tillotson
say-Non amo argutias in Theologiá ; I do not love
subtilties in divinity. But,
2. The human mind is very apt to be prejudiced
either for or against certain persons, as well as cer-
tain sentiments. And as prejudice will lead a man
to talk very unreasonably with regard to the latter,
so it will lead him to act as unreasonably with re-
gard to the former.
What is the reason, for instance, that we can-
not help having a more hearty affection for some
persons than others ? Is it from a similarity of taste
and temper ? Or something in their address, that
flatters our vanity ? Or something in their humour,
that hits our fancy ? Or something in their con-
versation, that improves our understanding ? Or
a certain sweetness of disposition, and agreeable-
ness of manner, that is naturally engaging ? Or
from benefits received or expected from them ? Or
from some eminent and distinguished excellency
in them ? Or from none of these ; but something
else, we cannot tell what ?-Such sort of inquir-
ies will shew us whether our esteem and affections
be rightly placed ; or flow from mere instinct,
blind prejudice or something worse.
And so on the other hand, with regard to our
disaffection towards any one, or the disgust we
have taken against him ; if we would know our-
selves, we must examine into the bottom of this ;
and see not only what is the pretended, but true
cause of it : Whether it be justifiable, and our re-
sentments 

CHAP. IX. doth consist. 73
sentments duly proportioned to it.-Is his man-
ner in thinking, talking, and acting, quite differ-
ent from mine, and therefore what I cannot
approve ? Or have I received some real af-
front, or injury from him ? Be it so, my continu-
ed resentment against him, on either of these ac-
counts, may be owing notwithstanding, more to
some unreasonable prejudice in me, than to any
real fault in him.
For as to the former, his way of thinking, talking
and acting, may possibly be juster than my own ;
which the mere force of custom and habit only
makes me prefer to his. However, be it ever so
wrong, he may not have had the same advantage
of improving his understanding, address, and con-
duct, as I have had ; and therefore his defects
herein are more excusable. And he may have
many other kind of excellencies which I have not.
-" But he is not only ignorant and unmanner-
ed, but unsufferably vain, conceited and overbear-
ing at the same time." Why, that perhaps he
cannot help. It is the fault of his nature. He
is the object of pity rather than resentment. And
had I such a disposition by nature, I should, per-
haps, with all my self improvement, find it a dif-
ficult thing to manage. And therefore, though I
can never choose such a one for an agreeable com-
panion, yet I ought not to harbour a dislike to him,
but love, and pity, and pray for him, as a person
under a great misfortune ; and be thankful that I
am not under the same.-" But he is quite blind 
G to

74 Wherein Self Knowledge Part I.
to this fault of his temper, and does not appear to
be in the least sensible of it."-Why, that is a
great misfortune still ; and he ought to be the more
pitied. And as to the other pretended ground of
disgust, " he hath often offended and injured me."
Let me consider, 1. Whether any offence was really
intended ; whether I do not impute that to ill na-
ture, which was only owing to ill manners ; or
that to design, which proceeded only from igno-
rance. Do I not take offence before it is given ?
If so, the fault is mine, and not his. And the re-
sentment I have conceived against him, I ought
to turn upon myself(g).-Again, 2. Did I not
provoke him to it, when I knew his temper ? The fault is
still my own. I did,or might know the pride, pas-
sion or perverseness of his nature ; why then did I
exasperate him ? A man that would needlessly rouse
a lion, must not expect always to come off so fa-
vourably as the hero of La Mancha.-But, 3.
Suppose I were not the aggressor ; yet, how came I
into his company ? Who led me into the tempta-
tion ? He hath acted according to his nature in
what he hath done ; but I have not acted accord-
ing to my reason, in laying myself so open to him.
I knew him ; why did I not shun him, as I would
any other dangerous animal that does mischief by
instinct ? If I must needs put my finger into a
wasp's
(g) For every trifle scorn to take offence ;
That always shews great pride, or little sense.
Good nature and good sense must always join ;
To err is human, to forgive divine. Pope. 

CHAP. IX. doth consist. 75
wasp's nest, why should I blame them for sting-
ing me ?-Or, 4. If I could not avoid his com-
pany, why did I not arm myself ? Why did I ven-
ture defenceless into so much danger? Or, 5. Sup-
pose he hath done me a real and undeserved in-
jury, without my fault or provocation ; yet does not
my discontent aggravate it ? Does it not appear great-
er to me, than it does to any body else ? Or than
it will to me, after the present ferment is over ?-
And lastly, after all, must I never forgive ? How
shall I be able to repeat the Lord's Prayer, or read
our saviour's comment upon it, Mat. vi. 14, 15.
with an unforgiving temper ? Do I not hope to
be forgiven ten thousand talents ; and cannot I for-
give my fellow servant thirty pence ? When I
know not but he hath repented, and GOD hath
forgiven him, whose forgiveness I want infinitely
more than my greatest enemy does mine.*
Such
* A man despises me: What then ? Did he know me more,
he would perhaps despise me more. But I know myself better
than he can know me ; and therefore despise myself more. And
though his contempt in this instance may be groundless, yet in
others it would be but too well founded. I will therefore not only
bear with, but forgive it.-Contemnendus est ipse contemptus, saith
Seneca. But such retorted scorn is more becoming the character
of a stoick than a christian.
It has been reckoned a wise and witty answer which one of the
philosophers returned to his friend, who advised him to revenge
an injury that had been done him : " What (says he) if an
ass kicks me, must I needs kick him again ?" And perhaps there
is more wit than wisdom in that reply. It seems indeed to carry
in it something of a true greatness of mind ; but does it not at
the 

76 Wherein Self Knowledge Part I.
Such considerations are of great use to soften
our prejudices against persons ; and at once to
discover the true spring, and prevent the bad ef-
fects of them. And happy would it be for a chris-
tian, could he but call to mind and apply to his
relief, half the good things which that excellent
heathen emperour and philosopher Marcus Anton-
inus could say upon this subject. Some of which
I have, for the benefit of the English reader, ex-
tracted, and thrown into the margin. (h)
3. The
the same time discover a kind of haughty and contemptuous spir-
it ? The truth is, as a judicious writer observes upon it) " it
is at best but a lame and misshapen charity ; it has more of pride
than goodness. We should learn of the holy Jesus, who was not
only meek but lowly. We should contemn the injury, and pity
the weakness ; but should not disdain or dispise the persons of our
enemies. Charity vaunteth not himself, is not puffed up, doth
not behave itself unseemly." See Scougal's duty of loving our
enemies.
(b) In the morning remember to say to thyself ; this day per-
haps I may meet with some impertinent, ungrateful, peevish,
tricking, envious, churlish fellow. Now all these ill qualities
in them proceed from their ignorance of good and evil. And
since I am so happy as to understand the natural beauty of a good
action and the deformity of an ill one, and since the person that
obliges me is of near kin to me ; and though not just of the same
blood and family, yet of the same divine extract as to his mind ;
and finally, since I am convinced that no one can do me a real in-
jury, because he cannot force me to do a dishonest thing ; for these
reasons I cannot find in my heart to hate him, or so much as to
be angry with him. Marc. Anton. Medit. Book 2. § 1.
You are just taking leave of the world ; and have you not yet
learned to be friends with every body ? And that to be an honest
man, is the only way to be a wise one ? Id. book 4. § 37.
To 

CHAP. IX. doth consist. 77
3. The mind is apt to be prejudiced against or
in favour of certain things and actions, as well as
certain sentiments and persons.
Do you not sometimes find dull disagreeable
ideas annexed to certain places, seasons, or employ-
ments, which give you a secret aversion to them ?
These arise from the remembrance of some unpleas-
ing incidents you have heretofore met with, and
which you apprehend may again befal you on such
occasions. But they are nothing more than the
mere misrepresentations of fancy ; and ought to be
repelled, because they will be apt to lead you to
neglect the duties of your character.
If
To expect impossibility is madness ; now it is impossible for
ill men not to do ill things. Id. Book 5 § 17.
It is the privilege of human nature above brutes to love those
that offend us ; in order to this consider, 1. That the offending
party is of kin to you ; 2. That he acts thus, because he knows
no better ; 3. He may have no design to offend you ; 4. You
will both of you quickly be in your graves ; but above all, 5. You
have received no harm from him : For your mind or reason is
the same as it was before. Id. Book 7 § 22.
Think upon your last hour, and do not trouble yourself about
other people's faults, but leave them there where they must be an-
swered for. Id. Book 7. § 29.
Do not return the temper of ill natured people upon them-
selves, nor treat them as they do the rest  of mankind. Id.
Book 7. § 55.
Though the gods are immortal, yet they not only patiently bear
with a wicked world through so many ages ; but what is more,
liberally provide for it : And are you, who are just going off the
stage, weary with bearing, though you are one of those unhap-
py mortals yourself ? Id. Book 7. § 70.
Never disturb yourself ; for men will do the same untoward ac-
tions over again, though you burst with spleen, Id. Book 8. § 4.
G 2 Reform 

78 Wherein Self Knowledge PART. I.
If therefore you find in yourself a secret disin-
clination to any particular action or duty, and the
mind begins to cast about for excuses and reasons
to justify the neglect of it, consider the matter
well : Go to the bottom of that reluctance ; and
search out what it is that gives the mind this aver-
sion to it. Whether it be the thing, or action itself,
or some discouraging circumstances that may at-
tend it ; or some disagreeable consequences that
may possibly slow from it ; or your supposed un-
fitness
Reform an injurious person if you can ; if not remember your
patience was given you to bear with him. That the gods pati-
ently bear with such men, and sometimes bestow upon them
health, and fame, and fortune. Id. book 9. § 11.
When people treat you ill, and show their spite, and slander you,
enter into their little souls, go to the bottom of them, search their
understandings and you will soon see, that nothing they may think
or say of you need give you one troublesome thought. Id. Book
9. §27
That is the best thing for a man which GOD sends him ; and
that is the best time when he sends it. Id. Book 10. § 2.
It is sometimes a hard matter to be certain, when you have re-
ceived ill usage or not ; for mens actions oftentimes look worse
than they are : And one must be thoroughly informed of a great
many things, before he can rightly judge. Id. Book 11. §. 13.
Consider how much more you often suffer from your anger and
grief, than from those very things for which you are angry and
grieved. Id. Book 11. § 18.
When you fancy any one hath transgressed, say thus to your-
self : " How do I know it is a fault ? But admit it is, it may be
his conscience hath corrected him ; and then he hath received
his punishments from himself." Id. Book 12. § 16.
To these I shall add two more quotations out of the sacred writ-
ings, of incomparably greater weight and dignity than any of the
forementioned.

CHAP. IX. doth consist. 79
fitness for it at present. Why, all these things
may be only imaginary. And to neglect a plain
and positive duty upon such considerations, shows
that you are governed by appearances more than
realities, by fancy more than reason, and by in-
clination more than conscience.
But let fancy muster up all the discouraging cir-
cumstances, and set them in the most formidable
light, to bar your way to a supposed duty ; for in-
stance, " It is very difficult, I want capacity, at
least am so indisposed to it at present, that I shall
make nothing of it ; and then it will be attended
with danger to my person, reputation or peace ;
and the opposition I am like to meet with is
great, &c."  But after all, is the call of providence
clear ? Is the thing a plain duty ? Such a reason,
conscience, and scripture ; your office, character,
or personal engagements call upon you to dis-
charge ? If so, all the aforesaid objections are vain
and delusive ; and you have nothing to do, but to
summon your courage, and in dependence on di-
vine help, to set about the business immediately
and in good earnest, and in the best and wisest
manner you can ; and you may depend upon it,
you will find the greatest difficulty to lie only in
the first attempt ; these frightful appearances to be
all
forementioned. Prov. xix. ii. The discretion of a man defer-
eth his anger ; and it is his glory, to pass over a transgression.
Rom. xii. 20, 21. If thine enemy hunger, feed him ; if he thirst,
give him drink : For in so doing thou shalt heap coals of fire on
his head. Be not overcome of evil, but overcome evil with good. 

80 Wherein Self Knowledge PART I.
all visionary, the mere figments of fancy turning
lambs into lions, and mole hills into mountains ;
and that nothing but sloth, folly, and self indulg-
ence, thus set your imagination on work to deter
you from a plain duty. Your heart would deceive
you, but you have found out the cheat, and do not
be imposed upon.(i)
Again, suppose the thing done ; consider how
it will look then. Take a view of it as past ; and
whatever pains it may cost you, think whether it
will not be abundantly  recompensed by the inward
peace and pleasure, which arise from a conscious-
ness of having acted right. It certainly will. And
the difficulties you now dread will enhance your
future satisfaction (k). But think again how you
will bear the reflections of your own mind if you
wilfully neglect a plain and necessary duty ; wheth-
er this will not occasion you much more trouble
than all the pains you might be at in performing
it. And a wise man will always determine him-
self by the end ; or by such a retrospective view of
things, considered as past.
Again, on the other hand, if you find a strong
propension to any particular action, examine that with
the like impartiality. Perhaps it is what neither your
reason nor conscience can fully approve. And yet
every motive to it is strongly urged, and every ob-
jection
(i) " The wise and prudent conquer difficulties,
" By daring to attempt them. Sloth and folly
" Shiver and shrink at sight of toil and danger,
" And make th' impossibility they fear." Rowe.
(k) forsan et hæc olim meminisse juvabit. Virg. 

CHAP. IX. doth consist. 81
jection to it slighted. Sense and appetite grow im-
portunate and clamorous, and want to lead, while
reason remonstrates in vain. But turn not aside
from that faithful and friendly monitor, whilst with
a low, still voice, she addresses you in this soft but
earnest language.-" Hear me, I beseech you,
but this one word more. The action is indeed out
of character ; what I shall never approve. The
pleasure of it is a great deal over rated ; you will cer-
tainly be disappointed. It is a false appearance
that now deceives you. And what will you think
of yourself when it is past, and you come to reflect
seriously on the matter ? Believe it, you will then
wish you had taken me for your counsellor, instead
of those enemies of mine, your lusts and passions,
which have so often misled you, though you know
I never did."
Such  short recollections as these, and a little lei-
sure to take a view of the nature and consequences
of things or actions, before we reject or approve
them, will prevent much false judgment and bad
conduct ; and by degrees wear off the prejudices
which sancy has fixed in the mind, either for, or
against any particular action ; teach us to distin-
guish between things and their appearances ; strip
them of those false colours that so often deceive us;
correct the sallies of the imagination, and leave the
reins in the hand of reason.
Before I dismiss this head, I must observe, that
some of our strongest prejudices arise from an ex-
cessive self esteem, or too great a complacency in our
own 

82 Wherein Self Knowledge PART. I.
own good sense and understanding. Philautus in
every thing shews himself well satisfied with his
own wisdom ; which makes him very impatient of
contradiction, and gives him a distaste to all who
shall presume to oppose their judgment to his, in
any thing. He had rather persevere in a mistake
than retract it, lest his judgment should suffer ;
not considering that his ingenuity and good sense
suffer much more by such obstinacy. The fulness
of his self sufficiency makes him blind to those im-
perfections which every one can see in him but
himself. So that however wise, sincere and friend-
ly, however gentle and seasonable your remon-
strance may be, he takes it immediately to proceed
from ill nature or ignorance in you, but from no
fault in him.
Seneca, I remember, tells us a remarkable story,
which very well illustrates this matter.-Writing
to his friend Lucilius, " My wife (says he) keeps Har-
pastes in her house still, who, you know, is a sort
of family food, and no small incumbrance upon us.
For my part I am far from taking any pleasure in
such prodigies. If I have a mind to divert myself
with a fool, I have not far to go for one ; I can
laugh at myself. This silly girl, all on a sudden,
lost her eye sight : And (which perhaps may seem
incredible, but it is very true) she does not know
she is blind ; but is every now and then desiring
her governess to lead her abroad, saying the house
is dark.-Now what we laugh at in this poor
creature, 

CHAP. X. doth consist. 83
creature,  you may observe happens to us all. No
man knows that he is covetous or insatiable. Yet
with this difference ; the blind seek somebody to
lead them, but we are content to wander without a
guide.-But why do we thus deceive ourselves ?
The disease is not without us, but fixed deep with-
in. And therefore is the cure so difficult, because
we do not know that we are sick (l)."
CHAP. X.
The Necessity and Means of knowing our Natural Temper.
IX. ANOTHER very important branch of self
knowledge is, the knowledge of those governing
passions or dispositions of the mind, which generally form
what we call a man's natural temper.
The difference of natural tempers seems to be chief-
ly owing to the different degrees of influence, the
several passions have upon the mind. e. g. If the
passions are eager and soon raised, we say the man
is of a warm temper ; if more sluggish and slowly
raised, he is of a cool temper ; according as anger,
malice or ambition prevail, he is of a fierce, churlish,
or haughty temper ; the influence of the softer pas-
sions of love, pity and benevolence, forms a sweet,
sympathising and courteous temper ; and when all the
passions are duly poised, and the milder and pleas-
ing ones prevail, they make what is commonly cal-
led a quite good natured man.
So
(l) Sen. Epist. 52. 

84 Wherein Self Knowledge PART I.
So that it is the prevalence or predominance of
any particular passion which gives the turn or
tincture to a man's temper, by which he is distin-
guished, and for which he is loved or esteemed, or
shunned and despised by others.
Now what this is, those we converse with are
soon sensible of. They presently see the fault of
our temper, and order their behaviour accordingly.
If they are wise and well mannered, they will avoid
striking the string which they know will jar and
raise a discord within us. If they are our enemies
they will do it on purpose to set us on tormenting
ourselves. And our friends we must suffer some-
times with a gentle hand to touch it, either by way
of pleasant raillery or faithful advice.
But a man must be greatly unacquainted with
himself, if he is ignorant of his predominant passion,
or distinguishing temper, when every one else ob-
serves it. And yet how common is this piece of
self ignorance ? The two apostles, James and John,
discovered it in that very action wherein they meant
to express nothing but a hearty zeal for their mas-
ter's honour ; which made him tell them, that they
knew not what manner of spirit they were of, Luke ix.
55. i. e. that, instead of a principle of love and gen-
uine zeal for him, they were at that time governed
by a spirit of pride, revenge and cruelty ; and yet
knew it not. And that the apostle John should be
liable to this censure, whose temper seemed to be
all love and sweetness, is a memorable instance how
difficult

CHAP. X. doth consist. 85
difficult a thing it is for a man at all times to know
his own spirit ; and that that passion, which seems
to have the least power over his mind, may on some
occasions insensibly gain a criminal ascendant there.
The necessity of a perfect knowledge of our
reigning passions appears further from hence ; that
they not only give a tincture to the temper, but to
the understanding also ; and throw a strong bias on
the judgment. They have much the same effect
upon the eye of the mind, as some distempers have
upon that of the body. If they do not put it out,
they weaken it ; or throw false colours before it,
and make it form a wrong judgment of things.
And, in short, are the source of those foremention-
ed prejudices, which so often abuse the human un-
derstanding.
Whatever the different passions themselves that
reign in the mind may be owing to, whether to the
different texture of the bodily organs, or the differ-
ent quantity or motion  of the animal spirits, or to
the native turn and cast of the soul itself ; yet cer-
tain it is, that men's different ways of thinking are
much according to the predominance of their dif-
ferent passions ; and especially with regard to reli-
gion. Thus, e. g. we see melancholy people are
apt to throw too much gloom upon their religion,
and represent it in a very uninviting and unlovely
view, as all austerity and mortification ; whilst they
who are governed by the more gay and cheerful
passions, are apt to run into the other extreme, and
H too

86 Wherein Self Knowledge PART I.
too much to mingle the pleasures of sense with
those of religion ; and are as much too lax, as the
other are too severe. And thus, by the prejudice or
bias of their respective passions, or the force of
their natural temper they are led into different
mistakes.
" So that would a man know himself, he must
study his natural temper ; his constitutional incli-
nations, 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 pre-
judice ; the unguarded avenues of the mind, by
which a thousand errors and secret faults find admis-
sion, without being observed or taken notice of (m)."
And that we may more easily come at the knowl-
edge 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 ?
-And as for pain, stoick indeed may tell us, " that
we must keep things at a distance ; let nothing that
is outward come within us ; let externals be exter-
nals still." But the human make will scarce bear
the rigor of that philosophy. Outward things, af-
ter 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 unbecom-
ing a man or a christian. And one advantage we
may reap from hence is, the manner or degree in
which
(m) Spectat. Vol. vi. No. 899. 

CHAP. X. doth consist. 87
which outward things impress us, may lead us into
a better acquaintance with ourselves, discover to us
our weak side, and the passions which most pre-
dominate in 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 cor-
rupt ; 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 its chief satisfactions derive from reli-
gion and divine contemplation, it has then its true
and proper taste ; its temper is as it should be, pure,
divine, and heavenly ; provided these satisfactions
spring from a true religious principle, free from
that supstition, 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 greatest pleafure and entertainment, we come
at the knowledge of its reigning passions, and pre-
vailing 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 found it ; it cannot be
known, 

88 Wherein Self Knowledge PART I.
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 quar-
rels of publick or private persons. Take cogniz-
ance of those contests which are between thy flesh
and thy spirit ; betwixt the law of thy members,
and that of thy understanding. Appease those dif-
ferences. Teach thy flesh to be in subjection. Re-
place reason on its throne ; and give it piety for its
counsellor. Tame thy passions, and bring them un-
der 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, opi-
nions and passions which are in thine heart (n)."
CHAP. XI.
Concerning the secret Springs of our Actions.
X. ANOTHER considerable branch of self acquaint-
ance is, to know the true motives and secret
springs of our actions.
This will sometimes cost us much pains to acquire.
But for want of it, we should be in danger of pass-
ing a false judgment upon our actions, and of enter-
taining a wrong opinion of our conduct.
It
(n) Jurieu's Method of Christian Devotion, Part iii. Chap. iii:

CHAP. XI. doth consist. 89
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 ano-
ther. 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 really are. The
honour of GOD, and the interest of religion, may
be the open and avowed motives ; whilst secular in-
terest 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 heat of our natural pas-
sions (o) ; may cover a censorious spirit under a
cloak of piety ; and giving admonition to others,
may be only giving vent to our spleen.
Many come to the place of publick 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 inward
motive is only to shew themselves to advantage, or
to avoid singularity, and prevent others making ob-
servations on their absence. Munificence and
almsgiving may often proceed from a principle of
pride and party spirit, and seeming acts of friend-
ship from a mercenary motive.
H2 By
(o) 2 Kings, x. 16. 

90 Wherein Self Knowledge PART I.
By thus disguising our motives we may impose
upon men, but at the same time we are imposing
upon ourselves ; and whilst we are deceiving oth-
ers, our own hearts deceive us. And of all impos-
tures 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 ac-
tions, we shall never be able to form a right judg-
ment 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.* And
hence it is, that that which is highly esteemed among
men, is oftentimes abomination in the sight of GOD.†
Every way of man is right in his own eyes ; but the LORD
pondereth the hearts.‡
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 ap-
petite for fame ; and by what means he seeks to gratify it.
This
* 1 Sam. xvi. 7. † Luke xvi. 15. ‡ Prov. xxi. 2. 

CHAP. XII. doth consist. 91
This passion in particular having always so main a
stroke, and often times so unsuspected an influence on
the most important parts of our conduct, a perfect ac-
quaintance with it is a very material branch of
self knowledge, and therefore requires a distinct con-
sideration.
Emulation, like the other passions of the human
mind, shows 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, if kept under prop-
er regulations, is capable of serving very excellent
purposes ; otherwise 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 ac-
tions truly good and virtuous, and pursues that de-
sign with a steady unaffected ardour, without re-
serve or falsehood, it is a true sign of a noble spi-
rit. 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 per-
haps there never was a fine genius or a noble spi-
rit, that rose above the common level, and distin-
guished itself by high attainments in what is truly
excellent, but was secretly, and perhaps insensibly
prompted, by the impulse of this passion.
But, on the contrary, if a man's views centre, on-
ly in the applause of others, whether it be deserv-
ed or not ; if he pants after popularity and fame,
not 

92 Wherein Self Knowledge PART. I.
not regarding how he comes by it ; if his passion
for praise urge him tp stretch himself beyond the line of
his capacity, and to attempt things to which he is
unequal ; to condescend to mean arts and low dissi-
mulation for the sake of a name ; and in a sinster,
indirect way, sue hard for a little incense, not car-
ing from whom he receives it ; his ambition then
becomes vanity. And if it excite a man to wick-
ed attempts, make him willing to sacrifice the es-
teem of all wise and good men to the acclamations
of a mob ; to overleap the bounds of decency
and truth, and break through the obligations of
honour and virtue, it is then not only vanity, but
vice : And vice the most destructive to the peace and
happiness of human society, and which of all oth-
ers hath made the greatest havock and devastation
among men.
What an instance have we here of the wide dif-
ference between common opinion and truth ? That
a vice so big with mischief and misery should be
mistaken for a virtue! And that they who have
been most infamous for it should be crowned with
laurels, even by those who have been ruined by it ;
and have those laurels perpetuated by the common
consent of men through after ages ! Seneca's judg-
ment of Alexander is certainly more agreeable to
truth than the common opinion ; who called him
" a publick cut throat rather than a hero ; and who,
in seeking only to be a terrour to mankind, arose to
no 

CHAP. XII. doth consist. 93
no greater an excellence, than what belonged to the
most hurtful and hateful animals on earth (p)."
Certain it is, that these false heroes, who seek
their glory from the destruction of their own spe-
cies, are of all men most ignorant of themselves ;
and by this wicked ambition entail infamy and
curses upon their name, instead of that immortal
glory they pursued. According to the prophet's
words.-Wo to him who coveteth an evil covetousness to
his house, that he may set his nest on high ; that he may
be delivered from the power of evil. Thou hast consulted
shame
(p) Quid enim simile habebat vesanus adolescens, cui pro vir-
tute erat felix teraeritas ?-Hic a pueritia latro, gentiutnque vas-
tator, tam hostium pernicies quam amicorum. Qui fummum
bonum duceret terrori esse cunctis mortalibus : Oblitus non fero-
cissima tantum, sed ignavissima quoque animalia, timeri ob virus
malum. Sen. de Benef. cap. 13.
How different from this is the judgment of Plutarch in this mat-
ter ? who, in hit Oration concerning the fortune and virtue of Alex-
ander, exalts him into a true hero, and justifies all the waste he
made of mankind under (the same colour with which the Spani-
ards excused their inhuman barbarities towards the poor Indians,
viz.) a pretence of civilizing them. And in attributing all his
success to his virtue, he talks more like soldier serving under him
in his wars, than an historian who lived many years afterwards,
whose business it was to transmit his character impartially to fu-
ture ages. And in whatever other respects,  Mr. Dryden may give
the preference to Plutarch before Seneca, (which he does with
much zeal in his Preface to Plutarch's Lives) yet it must be allow-
ed that in this instance at least, the latter shews more of the Philo-
sopher. See Plut. Mor. Vol. I. ad fin. 

94 Wherein Self Knowledge PART I.
shame to thine house, by cutting off many people ; and hast
sinned against thy soul. (q)
Now no man can truly know himself till he be
acquainted with this, which is so often the secret
and unperceived spring of his actions, and ob-
serves how far it governs him in his conversation
and conduct ; virtue and real excellence will raise
to view, though they be not mounted on the wings
of ambition, which, by soaring too high, procures
but a more fatal fall.
And to correct the irregularity and extravagance
of this passion, let us but reflect how airy and un-
substantial a pleasure the highest gratifications of
it afford ; how many cruel mortifications he ex-
poses us to, by awakening the envy of others ; to
what meanness it often makes us submit ; how
frequently it loseth its end by pursuing it with
too much ardour ; and how much more solid pleas-
ure the approbation of conscience will yield, than
the acclamations of ignorant and mistaken men,
who, judging by externals only, cannot know our
true character ; and whose commendations a wife
man would rather despise than court. " Examine
but the size of people's sense, and the condition
of
(q) Hab. ii 9, 10. that gaineth a wicked gain.
Oh sons of earth ! Attempt ye still to rise,
By mountains pil'd on mountains, to the skies ?
Heav'n still with laughter the vain toil surveys,
And buries madmen in the heaps they raise,
Who wickedly is wise or madly brave,
Is but the more a fool, or more a knave.
Pope's Essay on Man.

CHAP. XIII. doth consist. 95
of their understandings, and you will never be
fond of popularity, nor afraid of censure ; nor so-
licitous what judgment they may form of you, who
know not how to judge rightly of themselves." (r)
CHAP. XIII.
What Kind of Knowledge we are already furnished with,
and what Degree of Esteem we set upon it.
XII. A MAN can never rightly know himself,  un-
less he examines into his knowledge of other
things.
We must consider then the knowledge we have ;
and whether we do not set too high a price upon it,
and too great a value upon ourselves on the ac-
count of it ; of what real use it is to us, and what
effect it has upon us ; whether it does not make
us too stiff, unsociable, and assuming ; testy and
supercilious, and ready to despise others for their
supposed ignorance. If so, our knowledge, be it
what it will, does us more harm than good. We
were better without it ; ignorance itself would
not render us so ridiculous. Such a temper with
all our knowledge, shows that we know not ourselves.
" A man is certainly proud of that knowledge
he despises others for the want of."
How
(r) .
Mark Anton. lib. ix. § 18. 

96 Wherein Self Knowledge PART. I.
How common is it for some men to be fond of
appearing to know more than they do, and of
seeming to be thought men of knowledge ? To
which end they exhaust their fund almost in all
companies, to outshine the rest. So that in two
or three conversations they are drawn dry, and you
see to the bottom of them much sooner than you
could at first imagine. And even that torrent of
learning, which they pour out upon you at first
so unmercifully, rather confounds than satisfies
you ; their visible aim is not to inform your judg-
ment, but display their own ; you have many things
to query and except against, but their loquacity
gives you no room ; and their good sense, set off to
so much advantage, strikes a modest man dumb : If
you insist upon your right to examine, they retreat
either in confusion or equivocation ; and, like
the scuttle fish, throw a large quantity of ink be-
hind them, that you may not see where to pursue.
Whence this foible flows is obvious enough. Self
knowledge would soon correct it.
But, as some ignorantly affect to be more knowing,
so others vainly affect to be more ignorant than
than they are ; who, to shew they have greater in-
sight and penetration than other men, insist upon
the absolute uncertainty of science ;  will dispute
even first principles ; grant nothing as certain, and
so run into downright Pyrrhonism ; the too com-
mon effect of abstrafted debates excessively refined.(s)
Every
(s) Socrates's saying, Nihil se scire, nisi id ipsum, favoured of
an affected humility. But they that followed went further ; and
particularly

CHAP. XIII. doth consist. 97
Every one is apt to set the greatest value upon
that kind of knowledge, in which he imagines he
himself most excels ; and to undervalue all other
in comparison of it. There wants some certain
rule then, by which some men's knowledge is to
be tried, and the value of it estimated. And let it
be this.-" That is the best and most valuable
kind of knowledge, that is most subservient to the
best ends ; i. e. which tends to make a man wiser
and better, or more agreeable, and useful both to
himself and others."-For knowledge is but a
means that relates to some end. And as all means
are to be judged of by the excellency of the end,
and their expediency to produce it ; so that must
be the best knowledge that hath the directest ten-
dency to promote the best ends ; viz. a man's own
true happiness, and that of others ; in which the
glory of GOD, the ultimate end, is ever necessarily
comprised,
Now, if we were to judge of the several kinds
of science by this rule, we should find, I. Some
of them to be very hurtful and pernicious ; as tend-
ing to pervert the true end of knowledge ; to ruin
a man's own happiness, and make him more inju-
rious to society. Such is the knowledge of vice,
the various temptations to it, and the secret ways
of
particularly Arcesilas, Negabat esse quicquam, quod sciri potest ;
ne illud quidem ipsum quod Socrates sibi reliquisset. And thus
the absurdity grew to a size that was monstrous. For to know that
one knows nothing, is a contradiction. And not to know that he
knows even that, is not to know but that he may know something,
Relig. of Nat. delin. Page 40.
I 

98 Wherein Self Knowledge PART I.
of practising it ; especially the arts of dissimula-
tion, fraud, and dishonesty. 2. Others will be
found unprofitable and useless. As those parts of
knowledge, which though they may take up much
time and pains to acquire, yet answer no valuable
purpose ; and serve only for amusement, and the
entertainment of the imagination. For instance, an
acquaintance with plays, novels, games, and modes,
in which a man may be very critical and expert,
and yet not a wit the wiser or more useful man. 3.
Other kinds of knowledge are good only relative-
ly, or conditionally, and may be more useful to one
than to another ; viz. a skill in a man's particular
occupation or calling, on which his credit, liveli-
hood, or usefulness in the world depends. And
as this kind of knowledge is valuable in proportion
to its end, so it ought to be cultivated with a
diligence and esteem answerable to that. Lastly,
other kinds of knowledge are good absolutely and
univerfally ; viz. the knowledge of GOD and our-
selves. The nature of our final happiness, and the
way to it. This is equally necessary to all. And
how thankful should we be, that we, who live un-
der the light of the gospel, and enjoy that light in
its perfection and purity, have so many happy
means and opportunities of attaining this most use-
ful and necessary kind of knowledge !
A man can never understand himself then, till he
makes a right estimate of his knowledge ; till he
examines what kind of knowledge he values him-
self most upon, and most diligently cultivates ;
how 

CHAP. XIII. doth consist. 99
how high a value he sets upon it ; what good it
does him ; what effect it hath upon him ; what he
is the better for it ; what end it answers now ; or
what it is like to answer hereafter.
There is nothing in which a man's self ignorance
discovers itself more, than in the esteem he hath
for his understanding, or for himself on the ac-
count of it. It is a trite and true observation, that
empty things make the most sound. Men of the least
knowledge are most apt to make a show of it,
and to value themselves upon it ; which is very
visible in forward confident youth, raw conceited
academicks, and those who, uneducated in their
childhood, betake themselves in later life to read-
ing, without taste or judgment, only as an accom-
plishment, and to make a show of scholarship ;
who have just learning enough to spoil company,
and render themselves ridiculous, but not enough
to make either themselves or others at all the wiser.
But beside the formentioned kinds of knowledge,
there is another which is commonly called false
knowledge ; which, though it often imposes upon
men under the show and semblance of true knowl-
edge, is really worse than ignorance. Some men
have learned a great many things, and have taken
a great deal of pains to learn them, and stand very
high in their own opinion on account of them,
which yet they must unlearn before they are truly
wise. They have been at a vast expense of time,
and pains, and patience, to heap together, and to
confirm themselves in a set of wrong notions, which
they 

100 Wherein Self Knowledge PART I.
they lay up in their minds as a fund of valuable
knowledge ; which if they try by the foremention-
ed rules, viz. " the tendency they have to make them
wiser and better, or more useful and beneficial to others,"
will be found to be worth just nothing at all.
Beware of this false knowledge. For as there
is nothing of which men are more obstinately tena-
cious, so there is nothing that renders them more
vain, or more averse to self knowledge. Of all things,
men are most fond of their wrong notions.
The Apostle Paul often speaks of these men, and
their self sufficiency, in very poigaant terms; who,
though they seem wise, yet (says he) must become fools be-
fore they are wise.* Though they think they know
a great deal, know nothing yet as they ought to know.†
But deceive themselves, by thinking themselves something
when they are nothing.‡ And whilst they desire to
be teachers of others, understand not what they say, nor
whereof they affirm.§ And want themselves to be taught
what are the first, rudiments and principles of wisdom.||
CHAP. XIV.
Concerning the Knowledge, Guard, and Government of
our Thoughts.
XIII. ANOTHER part of self knowledge consists
in a due acquaintance with our own
thoughts, and the inward workings of the imagination.
The
* I Cor. iii. 18. † I Cor. viii. 2. ‡ Gal. vi. 1.
§ I Tim. i. 7. || Heb. v. 12. 

CHAP. XIV. doth consist. 101
The right government of the thoughts requires no
small art, vigilance, and resolution. But it is a
matter of such vast importance to the peace and
improvement of the mind, that it is worth while
to be at some pains about it. A man that hath so
numerous and turbulent a family to govern as his
own thoughts, which are too apt to be at the com-
mand of his passions and appetites, ought not to be
long from home. If he be, they will soon grow
mutinous and disorderly under the conduct of those
two headstrong guides, and raise great clamours
and disturbances, and sometimes on the slightest
occasions. And a more dreadful scene of misery
can hardly be imagined, than that which is occa-
sioned by such a tumult and uproar whithin, when
a raging conscience or inflamed passions are let
loose without check or control. A city in flames,
or the mutiny of a drunken crew aboard, who have
murdered the Captain, and are butchering one an-
other, are but faint emblems of it. The torment
of the mind, under such an insurrection and rav-
age of the passions, is not easy to be conceived.
The most revengeful man cannot wish his enemy a
greater.
Of what vast importance then is it for a man to
watch over his thoughts, in order to a right gov-
ernment of them ! To consider what kind of
thoughts find the easiest admission, in what man-
ner they insinuate themselves, and upon what oc-
casions !
I 2 It 

102. Wherein Self Knowledge PART I.
It was an excellent rule which a wife heathen
prescribed to himself, in his private meditations ;
manage (saith he) all your actions and thoughts in such
a manner, as if you were just going out of the world. (t)
Again, (saith he) a man is seldom, if ever, unhappy for
not knowing the thoughts of others ; but he that does not
attend to the motions of his own, is certainly miserable. (u)
It may be worth our while then to discuss this
matter a little more precisely ; and consider, 1.
What kind of thoughts are to be excluded or rejected. And
2. What ought to be indulged and entertained.
I. Some thoughts ought to be immediately banished as
soon as they have found entrance.-And if we are
often troubled with them, the safest way will be to
keep a good guard on the avenues of the mind by
which they enter, and avoid those occasions which
commonly excite them. For sometimes it is much
easier to prevent a bad thought entering the mind,
than to get rid of it when it is entered.-More par-
ticularly,
1. Watch against all fretful and discontented
thoughts which do but chafe and corrode the mind
to
(t) Marc. Anton. Medit. lib. 2. § 11.
(u) Marc. Anton. lib. 2. § 8.
"Nothing can be more unhappy than that man who ranges
everywhere, ransacks every thing, digs into the bowels of the
earth, dives into other men's bosoms, but does not consider all the
while that his own mind will afford him sufficient scope for inqui-
ry and entertaiment, and that the care and improvement of him-
self will give him business enough." Id. lib. 2. § 13.
" Your disposition will be suitable to that which you most fre-
quently think on ; for the soul is, as it were, tinged with the col-
our and complexion of its own thoughts." Id. lib. 5. § 16. 

CHAP. XIV. doth consist. 103
to no purpose. To harbour these is to do yourself
more injury than it is in the power of your greatest
enemy to do you. It is equally a christian's inter-
est and duty to learn, in whatever state he is, therewith
to be content.*
2. Harbour not too anxious and apprehensive thoughts.
By giving way to tormenting fears, suspicions of
some approaching danger or troublesome event, we
not only anticipate, but double the evil we fear ;
and undergo much more from the apprehension of
it before it comes, than from the whole weight of
it when present. This is a great, but common
weakness ; which a man should endeavour to arm
himself against by such kind of reflections as these ;
-" Are not all these events under the certain di-
rection of a wife providence ? If they befal me,
they are then that share of suffering which GOD
hath appointed me; and which he expects I should
bear as a christian. How often hath my timorous
heart magnified former trials ? which I found to be
less in reality than they appeared upon their ap-
proach. And perhaps the formidable aspect they
put on, is only a stratagem of the great enemy of my
best interest, designed on purpose to divert me from
some point of duty, or to draw me into some sin to
avoid them. However, why should I torment my-
self to no purpose ? The pain and affliction the
dreaded evil will give me when it comes, is of
GOD's sending ; the pain I feel in the apprehension
of it before it comes, is of my own procuring.
Whereby I often make my sufferings more than
double ;
* Phil. iv. 11. 

104 Wherein Self Knowledge PART I.
double ; for this overplus of them, which I bring up-
on myself, is often greater than that measure of them
which the hand of providence immediately  brings
upon me."
3. Dismiss as soon as may be, all angry and wrath-
ful thoughts. These will but canker and corrode
the mind, and dispose it to the worst temper in the
world, viz. that of fixed malice and revenge. Anger
may steal into the heart of a wise man, but it rests
only in the bosom of fools.* Make all the most can-
did allowances for the offender. Consider his nat-
ural temper. Turn your anger into pity. Repeat
1 Cor. xiii. Think of the patience and meekness of
Christ, and the petition in the Lord's prayer ; and
how much you stand in need of forgiveness your-
self, both from GOD and man ; how fruitless, how
foolish is indulged resentment ; how tormenting to
yourself ? You have too much good nature willing-
ly to give others so much torment ; and why should
you give it yourself ? You are commanded to love
your neighbour as yourself, but not forbidden to love
yourself as much. And why should you do your-
felf that injury, which your enemy would be glad to
do you ?†
But,
* Eccles. vii. 9.
† The christian precept in this case is, Let not the sun go down
upon your wrath, Eph. iv. 26. And this precept Plutarch tells us
the Pythagoreans practised in a literal sense : " Who, if at any
time in a passion they broke out into opprobious language, before
sunset gave one another their hands, and wiih them a discharge
from all injuries ; and so with a mutual reconciliation patted
friends."  Plut. Mor. Vol. iii. pag. 89. 

CHAP. XIV. doth consist. 105
But, above all, be sure to set a guard on the tongue
whilst the fretful mood is upon you. The least
spark may break out into a conflagration, when
cherished by a resentive heart, and fanned by the
wind of an angry breath. Aggravating expressions,
at such a time, are like oil thrown upon flames,
which always make them rage the more (w). Es-
pecially,               
4. Banish all malignant and revengeful thoughts. A
spirit of revenge is the very spirit of the devil, than
which nothing makes a man more like him ; and
nothing can be more opposite to the temper which
christianity was designed to promote. If your re-
venge be not satisfied, it will give you torment now ;
if it be, it will give you greater hereafter. None is
a greater self tormentor than a malicious and re-
vengeful man, who turns the poison of his own
temper in upon, himself (x).
Drive from the mind all silly, trifling, and unreason-
able thoughts ; which sometimes get into it we know
not how, and seize and possess it before we are
aware ; and hold it in empty, idle amusements, that
yield neither pleasure nor profit, and turn to no
manner of account in the world ; only consume
time, and prevent a better employment of the mind.
And
(w) . Plutarch. de Irâ Cohiben. It
is good in a fever, much better in anger, to have the tongue kept
clean and smooth.
(x) Malitia ipsa maximam partem veneni sui bibit.-Illud ve-
nenum quod serpentes in alienam perniciem proferunt, sine sua
continent. Non est huic simile ; hoc habentibus pessimum est.
Sen. Epist. 82. 

106 Wherein Self Knowledge PART. I.
And indeed there is little difference whether we
spend the time in sleep, or in these waking dreams.
Nay, if the thoughts which thus insensibly steal up-
on you be not altogether absurd and whimsical, yet
if they be impertinent and unseasonable, they ought
to be dismissed, because they keep out better com-
pany.
6. Cast out all wild and extravagant thoughts, all
vain and fantastical imaginations. Suffer not your
thoughts to roam upon things that never were, and
perhaps never will be ; to give you a visionary
pleasure in the prospect of what you have not the
least reason to hope, or a needless pain in the ap-
prehension of what you have not the least reason
to fear. The truth is, next to a clear conscience
and a found judgment, there is not a greater bless-
ing than a regular and well governed imagination ; to
be able to view things as they are, in their true
light and proper colours ; and to distinguish the
false images that are painted on the fancy, from the
representations of truth and reason. For how com-
mon a thing is it for men, before they are aware,
to confound reason and fancy, truth and imagina-
tion together ? To take the flashes of the animal
spirits for the light of evidence ? and think they
believe things to be true or false, when they only
fancy them to be so ? and fancy them to be so, be-
cause they would have them so ? Not considering
that mere fancy is only the ignis fatuus of the mind ;
which often appears brightest, when the mind is
most covered with darkness ; and will be sure to
lead 

CHAP. XIV. doth consist. 107
lead them astray, who follow it as their guide.
Near akin to these are,
7. Romantick and chimerical thoughts. By which
I mean that kind of wildfire, which the briskness
of the animal spirits sometimes suddenly flashes on
the mind, and excites images that are so extremely
ridiculous and absurd, that one can scarce forbear
wondering how they could get admittance. These
random flights of the fancy are soon gone ; and
herein differ from that castle building of the imagi-
nation before mentioned, which is a more settled
amusement. But these are too incoherent and
senseless to be of long continuance ; and are the
maddest sallies, and the most ramping reveries of
the fancy that can be. I know not whether my
reader understands now what I mean ; but if he at-
tentively regards all that passes through his mind,
perhaps he may hereafter by experience.
8. Repel all impure and lascivious thoughts ; which
taint and pollute the mind; and though hid from
men, are known to GOD, in whose eye they are
abominable. Our saviour warns us against these
as a kind of spiritual fornication (y), and inconsist-
ent with that purity of heart which his gospel re-
quires.
9. Take care how you too much indulge gloomy
and melancholy thoughts. Some are disposed to see
every thing in the worst light. A black cloud
hangs hovering over their minds ; which, when it
falls in showers through their eyes, is dispersed ;
and all within is serene again. This is often pure-
ly
(y) Matth. v. 28

108 Wherein Self Knowledge PART. I.
ly mechanical ; and owing either to some fault in
the bodily constitution, or some accidental disor-
der in the animal frame. However; one that con-
sults the peace of his own mind will be upon his
guard against this, which so often robs him of it.
10. On the other hand, let not the imagination
be too sprightly and triumphant. Some are as unreas-
onably exalted, as others are depressed ; and the
same person at different times often runs into both
extremes ; according to the different temper and
flow of the animal spirits. And therefore the
thoughts, which so eagerly crowd into the mind
at such times, ought to be suspected and well guard-
ed ; otherwise they will impose upon our judgments
and lead us to form such a notion of ourselves and
of things, as we shall soon see fit to alter, when the
mind is in a more settled and sedate frame.
Before we let our thoughts judge of things, we
must set reason to judge our thoughts ; for they are
not always in a proper condition to execute that
office. We do not believe the character which a
man gives us of another, unless we have a good
opinion of his own ; so neither should we believe
the verdict which the mind pronounces, till we first
examine whether it be impartial and unbiassed ;
whether it be in a proper temper to judge, and have
proper lights to judge by. The want of this pre-
vious act of self judgment, is the cause of much self
deception and false judgment.
Lastly. With abhorrence reject immediately all
profane and blasphemous thoughts ; which are some-
times

CHAP. X. doth consist. 109
times suddenly injected into the mind, we know not
how, though we may give a pretty good guess from
whence. And all those thoughts which are appar-
ently temptations and inducements to sin, our
Lord hath, by his example, taught us to treat in this
manner (z).
These then are the thoughts we should carefully
guard against.-And as they will (especially some
of them) be frequently insinuating themselves into
the heart, remember to set reason at the door of it
to guard the passage, and bar their entrance, or
drive them out forthwith when entered ; not only
as impertinent, but mischievous intruders.
But, II. There are other kinds of thoughts which
we ought to indulge and with great care and dili-
gence retain and improve.
Whatever thoughts give the mind a rational or
religious pleasure, and tend to improve the heart
and understanding, are to be favoured, often recall-
ed, and carefully cultivated. Nor should we dis-
miss them, till they have made some impressions on
the mind, which are like to abide there.
And to bring the mind into a habit of recover-
ing, retaining, and improving such thoughts, two
things are necessary.
1. To habituate ourselves to a close and rational
way of thinking. And 2. To moral reflections and relig-
ious contemplations.
1. To prepare and dispose the mind for the en-
tertainment of good and useful thoughts, we must
K take
(z) Matt. iv. 10. 

110 Wherein Self Knowledge PART I.
take care to accustom it to a close and rational way
of thinking.
When you have started a good thought, pursue
it ; do not presently lose sight of it, or suffer any
trifling suggestion that may intervene to divert you
from it. Dismiss it not till you have sifted and
exhausted it ; and well considered the several con-
sequences and inferences that result from it. How-
ever, retain not the subject any longer than you
find your thoughts run freely upon it ; for to con-
fine them to it when it is quite worn out, is to
give them an unnatural bent, without sufficient
employment ; which will make them flag, or be
more apt to run off to something else.
And to keep the mind intent on the subject you
think of, you must be at some pains to recal and re-
fix your desultory and rambling thoughts. Lay open
the subject in as many lights and views as it is ca-
pable of being represented in. Clothe your best
ideas in pertinent and well chosen words, delibe-
rately pronounced ; or commit them to writing.
Whatever be the subject, admit of no inferences
from it, but what you see plain and natural. This
is the way to furnish the mind with true and
solid knowledge. As, on the contrary, false knowl-
edge proceeds from not understanding the subject,
or drawing inferences from it which are forced and
unnatural ; and allowing to those precarious infer-
ences, or consequences drawn from them, the same
degree of credibility as to the most rational and best
established principles,
Beware 

CHAP. XIV. doth consist: 111
Beware of a superficial, slight, or confused view of
things. Go to the bottom of them, and examine
the foundation ; and be satisfied with none but clear
and distinct ideas (when they can be had) in every
thing you read, hear, or think of. For resting in
imperfect and obscure ideas, is the source of much
confusion and mistake.
Accustom yourself to speak naturally, pertinent-
ly, and rationally, on all subjects, and you will soon
learn to think so on the best ; especially if you often
converse with those persons that speak, and those
authors that write in that manner.
Such a regulation and right management of your
thoughts and rational powers, will be of great and
general advantage to you, in the pursuit of youth-
ful knowledge, and a good guard against the levities
and frantick sallies of the imagination. Nor will
you be sensible of any disadvantage attending it, ex-
cepting one, viz. its making you more sensible of
the weakness and ignorance of others who are often
talking in a random, inconsequential manner ; and
whom it may oftentimes be more prudent to bear
with, than contradict. But the vast benefit this
method will be of in tracing out truth, and detect-
ing errour, and the satisfaction it will give you in
the cool and regular exercises of self employment,
and in the retaining, pursuing, and improving good
and useful thoughts, will more than compensate
that petty disadvantage.
2. If we would have the mind furnished and en-
tertained with good thoughts, we must inure it to re-
ligious and moral subjects. It 

112 Wherein Self Knowledge. PART I.
It is certain the mind cannot be more nobly and
usefully employed than in such kind of contempla-
tions. Because the knowledge it thereby acquires,
is of all others the most excellent knowledge ; and
that both in regard of its object and its end ; the ob-
ject of it being GOD, and the end of it eternal hap-
piness.
The great end of religion is to make us like GOD,
and to conduct us to the enjoyment of him. And what-
ever hath not this plain tendency, and especially
if it have the contrary, men may call religion (if
they please) but they cannot call it more out of its
name. And whatever is called religious knowl-
edge, if it does not direct us in the way to this end,
is not religious knowledge ; but something else falsely
so called. And some are unhappily accustomed
to such an abuse of words and understanding, as
not only to call, but to think those things religion,
which are quite the reverse of it, and those notions re-
ligious knowledge, which lead them the farthest from it.
The sincerity of a true religious principle, cannot
be better known, than by the readiness with which
the thoughts advert to GOD, and the pleasure with
which they are employed in devout exercises. And
though a person may not always be so well pleased
with hearing religious things talked of by others,
whose different taste, sentiments, or manner of ex-
pression may have something disagreeable ; yet if
he have no inclination to think of them himself,
or to converse with himself about them, he hath
great reason to suspect that his heart is not right with
GOD 

CHAP. XIV. doth consist. 113
GOD. But if he frequently and delightfully exer-
cise his mind in divine contemplations, it will not
only be a good mark of his sincerity, but will habit-
ually dispose it for the reception of the best and
most useful thoughts, and fit it for the noblest enter-
tainments.
Upon the whole then, it is of as great importance
for a man to take heed what thoughts he entertains
as what company he keeps ; for they have the same
effect upon the mind. Bad thoughts are as infec-
tious as bad company ; and good thoughts solace,
instruct, and entertain the mind, like good compa-
ny. And this is one great advantage of retirement ;
that a man may choose what company he pleases
from within himself.
As in the world we oftener light into bad com-
pany than good, so in solitude we are oftener troub-
led with impertinent and unprofitable thoughts,
than entertained with agreeable and useful ones.
And a man that hath so far lost the command of
himself, as to lie at the mercy of every foolish or
vexing thought, is much in the same situation as a
host, whose house is open to all comers ; whom,
though ever so noisy, rude and troublesome, he can-
not get rid of ; but with this difference, that the
latter hath some recompense for his trouble, the for-
mer none at all ; but is robbed of his peace and
quiet for nothing.
Of such vast importance to the peace, as well as
the improvement of the mind, is the right regula-
tion of the thoughts. Which will be my apology
K 2 for 

114 Wherein Self Knowledge PART I.
for dwelling so long on this branch of the subject ;
which I shall conclude with this one observation
more ; that it is a very dangerous thing to think,
as too many are apt to do, that it is a matter of in-
difference what thoughts they entertain in their
hearts ; since the reason of things concurs with the-
testimony of the holy scriptures to assure us, that
the allowed thought of folishness is sin*(x).
CHAP. XV.
Concerning the Memory.
XIV. A MAN that knows himself will have a re-
gard not only to the management of his
thoughts, but the improvement of his memory.
The memory is that faculty of the soul, which
was designed for the storehouse or repository of its
most useful notions ; where they may be laid up
in safety, to be produced upon proper occasions.
Now a thorough self acquaintance cannot be had
without a proper regard to this in two respects.
1. Its furniture. 2. Its improvement.
1. A man that knows himself will have a regard
to the furniture of his memory ; not to load it with
trash and lumber, a set of useless notions or low
conceits,
*Prov. xxiv. 9.
(x) Nam scelus inter se tactum qui cogitat ullum
Facti crimen habet. Juv. Sat. 14.
Guard well thy thoughts ; our thoughts are heard in heav'n.
Young.

CHAP. XV. doth consist. 115
conceits, which he will be ashamed to produce be-
fore persons of taste and judgment.
If the retention be bad, do not crowd it. It is
of as ill consequence to overload a weak memory,
as a weak stomach. And that it may not be cum-
bered with trash, take heed what company you keep,
what books you read, and what thoughts you favour ;
otherwise a great deal of useless rubbish may fix
there before you are aware, and take up the room
which ought to be possessed by better notions. But
let not a valuable thought slip from you, though
you pursue it with much time and pains before you
overtake it. The regaining and refixing it may be
of more avail to you than many hours reading.
What pity it is that men should take such im-
mense pains, as some do, to learn those things which,
as soon as they become wise, they must take as much
pains to unlearn !-A thought that should make
us very curious and cautious about the proper fur-
niture of our minds.
2. Self knowledge will acquaint a man with the
extent and capacity of his memory, and the right
way to improve it (y).
There is no small art in improving a weak mem-
ory, so as to turn it to as great an advantage as many
do theirs which are much stronger. A few short
rules
(y) Tribus rebus potissimum constat optima memoria, intel-
lectu, ordine, cura, siquidem bona memoriæ pars est rem penitus
intellexisse ; tum, ordo facit, ut quæ semel exciderent, quasi postli-
minio in animum revocamus ; porro eura omnibus in rebus, non
hic tantum plurimum valet. Erasm. de rat. stud. ad calc. Ringel-
bergii, p. 168. 

116 Wherein Self Knowledge PART. I.
rules to this purpose may be no unprofitable di-
gression,
1. Beware of every sort of intemperance in the
indulgence of the appetites and passions. Excesses
of all kinds do a great injury to the memory.
2. If it be weak, do not overlade it. Charge it
only with the most useful and solid notions. A
small vessel should not be stuffed with lumber. But
if its freight be precious, and judiciously stowed,
it may be more valuable than a ship of twice its
burden.
3. Recur to the help of a common place book, ac-
cording to Mr. Locke's method ; and review it once
a year. But take care that by confiding to your
minutes or memorial aids, you do not excuse the
labour of the memory ; which is one disadvantage
attending this method.
4. Take every opportunity of uttering your best
thoughts in conversation, when the subject will ad-
mit it ; that will deeply imprint them. Hence
the tales which common story tellers relate, they
never forget, though ever so silly. (z)
5. Join to the idea you would remember, some
other that is more familiar to you, which bears some
similitude to it, either in its nature, or in the sound
of
(z) Quicquid didiceris id confestim doceas ; sic et tua firmare,
et prodesse aliis potes. Ringelbergius de ratione studii, p. 28.
Postremo illud non ad unum aliquid, sed ad omnia simul pluri-
mum conducet, si frequenter alios quoque doceas. Nusquam enim
melius deprehenderis quid intelliges, quid non. Atque interim
nova quæque occurent, commentanti differentique, nihil non altius
insigitur animo, Erasm. Rot. de rat, stud. p. 170.

CHAP. XV. doth consist. 117
of the word by which it is expressed ; or that hath
some relation to it either in time or place. And
then by recalling this, which is easily remembered,
you will, (by that concatenation or connection of ideas
which Mr. Locke takes notice of) draw in that,
which is thus linked or joined with it ; which oth-
erwise you might hunt after in vain.-This rule
is of excellent use to help you to remember names.
6. What you are determined to remember, think
of before you go to sleep at night, and the first thing
in the morning when the faculties are fresh. And
recollect at evening every thing worth remembering
the day past.
7. Think it not enough to furnish this store-
house of the mind with good thoughts, but lay them
up there in order, digested or ranged under proper
subjects or classes ; that whatever subject you have
occasion to think or talk upon, you may have re-
course immediately to a good thought which you
heretofore laid up there under that subject. So that
the very mention of the subject may bring the
thought to hand ; by which means you will carry
a regular common place book in your memory. And
it may not be amiss sometimes to take an inventory
of this mental furniture, and recollect how many
good thoughts you have treasured up under such
particular subjects, and whence you had them.
Lastly. Nothing helps the memory more than
often thinking, writing or talking on those subjects
you would remember.-But enough of this.
CHAP. 

118 Wherein Self Knowledge PART I.
CHAP. XVI.
Concerning the Mental Taste.
XV. A MAN that knows himself, is sensible of,
and attentive to the particular taste of his
mind, especially in matters of religion.
As thelate Mr. Howe judiciously observes, "there
is beside bare understanding and judgment, and
diverse from that heavenly gift, which in the scrip-
ture is called grace, such a thing as gust and relish
belonging to the mind of man, (and, I doubt not,
with all men, if they observe themselves) and which
are as unaccountable, and as various as the relishes
and disgusts of sense. This they only wonder at who
understand not themselves, or will consider nobody but
themselves.-So that it cannot be said univer-
sally, that it is a better judgment, or more grace
that determines men the one way or the other ; but
somewhat in the temper of their minds distinct
from both, which I know not how better to express
than by MENTAL TASTE.-And this hath no
more of mystery in it, than that there is such a thing
belonging to our natures as complacency and dis-
placency in reference to the objects of the mind.
And this, in the kind of it, is as common to men as
human nature ; but as much diversified in individ-
uals as men's other inclinations are." (a)
Now this different taste in matters relating to re-
ligion, (though it maybe sometimes natural or what
is born with a man, yet) generally arises from the
difference
(a) See his humble request both to conformists and dissenters. 

CHAP. XV. doth consist. 119
difference of education and custom. And the true
reason why some persons have an inveterate dis-
relish to certain circumstantials of religion, though
ever so justifiable, and at the same time a fixed
esteem for others that are more exceptionable, may
be no better than what I have heard some very
honestly profess, viz. that the one they have been
used to, and the other not. As a person by long
use and habit acquires a greater relish for coarse
and unwholesome food than the most delicate diet ;
so a person long habituated to a set of phrases, no-
tions, and modes, may, by degrees, come to have
such a veneration and esteem for them as to despise
and condemn others which he has not been accus-
tomed to, though perhaps more edifying and more
agreeable to scripture and reason.
This particular taste in matters of religion differs
very much (as Mr. Howe well observes) both from
judgment and grace.
However, it is often mistaken for both : When
it is mistaken for the former, it leads to errour ;
when mistaken for the latter, to censoriousness.
This different taste of mental objects is much the
same with that, which, with regard to the objects
of sense we call fancy ; for as one man cannot be
said to have a better judgment in food than another,
purely because he likes some kind of meats better
than he ; so neither can he be said to have a better
judgment in matters of religion purely because he
hath a greater fondness for some particular doc-
trines and forms.
But 

120 Wherein Self Knowledge PART I.
But though this mental taste be not the same as the
judgment, yet it often draws the judgment to it ;
and sometimes very much perverts it.
This appears in nothing more evidently than in
the judgment people pass upon the sermons they
hear. Some are best pleased with those discourses
which are pathetick and warming, others with what
is more solid and rational, and others with the sublime
and mystical ; nothing can be too plain for the taste
of some, or too refined for that of others. Some
are for having the address only to their reason and
understanding, others only to their affections and
passions, and others to their experience and consci-
ences. And every hearer or reader is apt to judge
according to his particular taste, and to esteem him
the best preacher or writer who pleases him most ;
without examining first his own particular taste, by
which he judgeth.
It is natural indeed for every one to desire to
have his own taste pleased, but it is unreasonable
in him to set it up as the best, and make it a test
and standard to others. But much more unreason-
able to expect that he who speaks in publick should
always speak to his taste ; which might as reason-
ably be expected by another of a different one. It
is equally impossible that what is delivered to a
multitude of hearers should alike suit all their tastes,
as that a single dish, though prepared with ever so
much art and exactness, should equally please a
great variety of appetites ; among which there
may be some, perhaps, very nice and sickly.
It 

CHAP. XVI. doth consist. 121
It is the preacher's duty to adapt his subjects to
the taste of his hearers, as far as fidelity and con-
science will admit ; because it is well known from
reason and experience, as well as from the advice
and practice of the apostle Paul, (b) that this is the
best way to promote their edification. But if their
taste be totally vitiated, and incline them to take
in that which will do them more harm than good,
and to relish poison more than food, the most
charitable thing the preacher can do in that case is,
to endeavour to correct so vicious an appetite,which
loathes that which is most wholesome, and craves
pernicious food ; this, I say, it is his duty to at-
tempt in the most gentle and prudent manner he
can, though he run the risk of having his judgment
or orthodoxy called into question by them, as it
very possibly may ; for commonly they are the
most arbitrary and unmerciful judges in this case,
who are least of all qualified for that office.
There is not perhaps a more unaccountable
weakness in human nature than this, that with re-
gard to religious matters our animosities are gene-
rally greatest where our differences are least ; they
who come pretty near to our standard, but stop
short there, are more the objects of our disgust and
censure, than they who continue at the greatest
distance from it. And in some cases it requires
much
(b) Rom. xv. 2. Let every one of us please his neighbour for
his good to edification. i Cor. ix. 22. To the weak, became I as
weak, that I might gain the weak : I am made all things to all
men, that I might by all means save some.
L

122 Wherein Self Knowledge PART. I.
much candour and self command to get over this
weakness. To whatever secret spring in the hu-
man mind it may be owing, I shall not stay to in-
quire ; but the thing itself is too obvious not to be
taken notice of.
Now we should all of us be careful to find out
and examine our proper taste of religious things ;
that if it be a false one, we may rectify it ; if a bad
one, mend it ; if a right and good one, strengthen
and improve it. For the mind is capable of a false
gust, as well as the palate ; and comes by it the
same way ; viz. by being long used to unnatural rel-
ishes, which by custom become grateful. And
having found out what it is, and examined it by the
test of scripture, reason and conscience, if it be not
very wrong, let us indulge it and read those books
that are most suited to it, which for that reason
will be most edifying. But at the same time let
us take care of two things, 1. That it do not bias
our judgment, and draw us into errour. 2.  That it
do not cramp our charity, and lead us to censoriousness,
CHAP. XVII.
Of our great and governing Views in Life.
XVI. ANOTHER part of self knowledge is,
to know what are the great ends for which
we live.
We must consider what is the ultimate scope we
drive at ; the general maxims and principles we
live 

CHAP. XVII. doth consist. 123
live by ; or whether we have not yet determined
our end, and are governed by no fixed principles ;
or by such as we are ashamed to own.
The first and leading dictate of prudence is, "that
a man propose to himself his true and best interest
for his end ; and the next is that he make use of all
those means and opportunities whereby that end
is to be obtained. This is the most effectual way
that I know of to secure to one's self the character
of a wise man here, and the reward of one hereaf-
ter. And between these two there is such a close
connexion, that he who does not do the latter, can-
not be supposed to intend the former. He that is
not careful of his actions shall never persuade me
that he seriously proposes to himself his best inter-
est, as his end ; for if he did, he would as serious-
ly apply himself to the other, as the means." (c)
There are few that live so much at random as
not to have some main end in eye ; something that
influences their conduct, and is the great object of
their pursuit and hope. A man cannot live with-
out some leading views ; a wise man will always
know what they are, whether it is fit he should be
led by them or no ; whether they be such as his
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 con-
tradiction in his character, as in his conversation.
Where do our views centre ? In this world
we are in ; or that we are going to ? If our hopes
and
(c) Norris's Misc. p. 18. 

124 Wherein Self Knowledge PART I.
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.
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 dis-
appointment. For it is much if the envy of men
do not rob us of a good deal of our just praise, or if
our vanity will be content with that portion of it
they allow us. 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 eye of men ; and to concili-
ate the esteem 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 (d) ; be this the cha-
racter thou resolvest to live up to, and at all times
to maintain both in publick and private (e), viz. a
friend
(d) . Epict. Ench. cap. 74.-What you
have once wisely proved stick to, as a law not to be violated
without guilt. And mind not what others say of you.
(e) . Idem. cap. 40.-Fix your character, and keep to it; whether
alone or in company. 

CHAP. XVIII. doth consist. 125
friend and lover of God ; in whose favour thou
centerest 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 knowl-
edge, 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, can be satisfied, so long
as it remains an uncertainty.-Let us trace out
this important point then with all possible plain-
ness ; and see if we cannot come to some satisfac-
tion 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
L 2 easy ;

126 Wherein Self Knowledge PART I.
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 ques-
tion 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 suit-
ed 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 fu-
ture 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 not 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? Re-
solves 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 

CHAP. XVIII. aoth consist. 127
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 resem-
blance 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 im-
press 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 ca-
pable 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 af-
ter death.
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 determina-
tion of this important question, What is the true state
of our souls towards GOD ? and in what condition we
are to die ?* Which as it is the most important, so
it
*" Nor do I apprehend the knowledge of our state (call it as-
surance if you please) so uncommon and extraordinary a thing as
some 

128 Wherein Self Knowledge PART I.
it is the last instance of self knowledge I shall men-
tion : And with it close the first part of this sub-
ject.
some are apt to imagine. Understand by assurance and satisfactory
evidence of the thing,such as excludes all reasonable doubts and dis-
quieing fears of the contrary,though,it may be,not all transient sus-
picions and jealousies. And such an assurance and certainty multi-
tudes have attained, and enjoy the comfort of ; and indeed it is of
so high importance, that it is a wonder any thoughtful christian
that believes in eternity can be easy one week or day without it.
Bennet's Christ. Orat. pag. 569.
A TREATISE

A
TREATISE
OF
SELF KNOWLEDGE.
PART II.
Shewing the great Excellency and Advantages of this Kind
of Science.
HAVING in the former part of the subject laid
open some of the main branches of self knowl-
edge, or pointed out the principal things which a
man ought to be acquainted with, relating to him-
self; I am now, reader, to lay before you the excel-
lency and usefulness of this kind of knowledge, as
an inducement to labour after it, by a detail of the
several great advantages attending it, which shall
be recounted in the following chapters.
CHAP.

130 The great Advantages PART II.
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 self pos-
session.
A man that is endowed with this excellent knowl-
edge 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 reform-
ing them ; lest, if they come to his notice, he should
attack me in a more defenceless part, find some-
thing to fasten his obloquy, and fix a lasting re-
proach upon my character (f).
There is a great deal of truth and good sense in
that common saying and doctrine of the Stoicks,
though they might carry it too far, that it is not
things
(f) . Epict. Ench. cap. 48.-If you are
told that another reviles you, do not go about to vindicate yourself, but
reply thus: My other faults I find are hid from him, else I should have
heard of them too. 

CHAP. I. of Self Knowledge. 131
things but thoughts that disturb and hurt us (g). Now
as self acquaintance teaches a man the right govern-
ment of the thoughts (as is shewn above, Part I,
Chap. XIV.) 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 experiment, and he
will find, that a little resolution will make the
greatest part of the difficulty vanish.
2. Self knowledge will be a good ballast to the
mind under any accidental hurry or disorder of the
passions. It curbs their impetuosity ; puts the reins
into the hands of reason, quells the rising storm, ere it
makes shipwreck of the conscience ; and teaches a
man
(g) . Id. cap. 10. It is not
things, but mens' opinions of things that disturb them.
Id. cap. 27. Remember,
it is not he that reviles or assaults you, that injures you, but your think-
ing that they have injured you.-  
Id. p. 37. No man can hurt you unless you please to
let him ; then only are you hurt when you think yourself so.
Marc. Anton. Med. lib. 4. § 3. Things do not touch
the mind, but stand quietly without ; the vexation comes from within,
from our suspicions only.-Again,   
Id. lib. 5. § 19. Things themselves can-
not offer, the mind ; for they have no entrance into it, to turn and
move it. It is the mind stone that turns and moves itself. 

132 The great Advantages PART II.
man to leave off contention before it be meddled with,* it be-
ing much safer to keep the lion chained than to en-
counter it in its full strength and fury. And thus
will a wise man, for his own peace, deal with the
passions of others, as well as his own.
Self knowledge, as it acquaints a man with his weak-
nesses and worst qualities, will be his guard against
them ; and a happy counterballance to the faults
and excesses of his natural temper.
3. It will keep the mind sedate and calm under
the surprise of bad news, or afflicting providences.
" For am I not a creature of GOD ? And my life
and comforts, are they not wholly at his disposal,
from whom I have received them ; and by whose
favour I have so long enjoyed them ; and by whose
mercy and goodness I have still so many left ?
A heathen can teach me, under such losses of
friends, or estate, or any comfort, to direct my
eyes to the hand of GOD, by whom it was lent me,
and is now recalled ; that I ought not to say, is lost
but restored. And though I be injuriously deprived
of it, still the hand of GOD is to be acknowledged ;
for what is it to me, by what means, he that gave
me that blessing, takes it from me again (h).
He that rightly knows himself will live every day
dependent on the divine author of his mercies, for
the continuance and enjoyment of them. And will
learn from a higher authority than that of a heath-
en moralist, that he hath nothing he can properly
call his own, or ought to depend upon as such. That
he
* Prov. xvii. 14. (h) Epictet. Enchirid. cap. 15. 

CHAP. I. of Self Knowledge 133
he is but a steward employed to dispense the good
things he possesses, according to the direction of his
Lord, at whose pleasure he holds them ; and to
whom he should be ready at any time cheerfully
to resign them, Luke xvi. 1.
4. Self knowledge will help a man to preserve
an equanimity and self possession under all the va-
rious scenes of adversity and prosperity.
Both have their temptations : To some the temp-
tations of prosperity are the greatest ; to others,
those of adversity. Self knowledge shews a man which
of these are the greatest to him : And, at the ap-
prehension of them, teaches him to arm himself ac-
cordingly that nothing may deprive him of his con-
stancy and self possession, or lead him to act unbe-
coming the man, or the christian.
We commonly say, no one knows what he can bear
till he is tried. And many persons verify the obser-
vation, by bearing evils much better than they fear-
ed. Nay, the apprehension of an approaching evil
often gives a man a greater pain than the evil itself.
This is owing to inexperience and self ignorance.
A man that knows himself, his own strength and
weakness, is not so subject as others, to the melan-
choly presages of the imagination ; and whenever
they intrude, he makes no other use of them than
to take the warning, collect himself, and prepare
for the coming evil ; leaving the degree, duration,
and the issue of it with him, who is the sovereign
disposer of all events, in a quiet dependence on his
power, wisdom and goodness.
Such self possession is one great effect and advan-
tage of self knowledge. CHAP.
M 

134 The great Advantages PART II.
CHAP. II.
Self Knowledge leads to a wise and steady Conduct.
II. AS self knowledge will keep a man calm and equal
in his temper, so it will make him wise and cau-
tious in his conduct.
A precipitant and rash conduct is ever the effect
of a confused and irregular hurry of thought. So
that when by the influence of self knowledge, the
thoughts become cool, sedate and rational, the con-
duct will be so too. It will give a man that even,
steady and uniform behaviour in the management
of his affairs, that is so necessary for the dispatch of
business ; and prevent many disappointments and
troubles which arise from the unsuccessful execu-
tion of immature or ill judged projects.
In short, most of the troubles which men meet
with in the world may be traced up to this source,
and resolved into self ignorance. We may complain
of providence, and complain of men ; but the fault,
if we examine it, will commonly be found to be our
own. Our imprudence, which arises from self igno-
rance, either brings our troubles upon us, or increases
them.  Want of temper and conduct will make any
affliction double.
What a long train of difficulties do sometimes
proceed from one wrong step in our conduct, into
which self ignorance or inconsideration betrayed us ?
And every evil that befals us in consequence of
that, we are to charge upon ourselves.
CHAP. 

CHAP. III. of Self Knowledge. 135

CHAP. III.
Humility the Effect of Self Knowledge.
III. TRUE self knowledge always produces hu-
mility.
Pride is ever the offspring of self ignorance. The
reason men are vain and self sufficient is, because
they do not know their own failings ; and the rea-
son they are not better acquainted with them is, be-
cause they hate self inspection. Let a man but
turn his eyes within, scrutinize himself, and study
his own heart, and he will soon see enough to make
him humble. Behold I am vile,* is the language only
of self knowledge (i).
Whence is it that young people are generally so
vain, self sufficient and assured, but because they
have taken no time or pains to cultivate a self ac-
quaintance ? And why does pride and stiffness ap-
pear so often in advanced age, but because men
grow old in self ignorance ? A moderate degree of
self knowledge would cure an inordinate degree of
self complacency (k).
Humility is not more necessary to salvation, than
self knowledge is to humility (l).
It
*Job xi.4.
(i) Qui bene seipsum cognoscit sibi ipsi vilescit, nee laudibus
dilectatur humanis. Tho. à Kemp, de Imit. Chr. lib. I. cap. 2.
(k) Quanto quis minus se videt, tanto minus sibi displicet. Greg.
(l) Scio neminem absque sui cognitione salvari, de quâ nimirum
mater salutis, humilitas oritur, et timor domini. Bernard-
Utraque cognitio Dei, scilicet et tui, tibi necessaria est ad salutem ;
quia sicut ex notitiâ tui venit in te timor Dei, atque ex Dei notitia
itidem amor ; sic è contra, ex ignorantia tui superbia, ac de Dei
ignorantia venit desperatio. Idem. in Cantic.

136 The great Advantages PART II.
It would effectually prevent that bad disposition
which is too apt to steal upon, and infect some of
the best human minds (especially those who aim
at singular and exalted degrees of piety) viz. a reli-
gious vanity or spiritual pride ; which without a
good deal of self knowledge and self attention will
gradually insinuate into the heart, taint the mind,
and sophisticate our virtues before we are aware ;
and in proportion to its prevalence make the chris-
tian temper degenerate into the Pharisaical.
" Might I be allowed to choose my own lot, I
should think it much more eligible to want my spi-
ritual comforts, than to abound in these at the ex-
pense of my humility. No ; let a penitent and con-
trite spirit be always my portion ; and may I ever
so be the favourite of heaven, as never to forget that
I am the chief of sinners. Knowledge in the sub-
lime and glorious mysteries of the christian faith,
and ravishing contemplations of GOD and a future
state, are most desirable advantages ; but still I pre-
fer charity which edifieth before the highest intellect-
ual perfections of that knowledge which puffeth up.*
-Those spiritual advantages are certainly best
for us, which increase our modesty and awaken
our caution, and dispose us to suspect and deny our-
selves.-The highest in GOD's esteem, are mean-
est in their own. And their excellency consists in
the meekness and truth, not in the pomp and os-
tentation
* I Cor. viii. I: 

CHAP. III. of Self Knowledge. 137
tentation of piety which affects to be seen and
admired of men (m)."
CHAP.
(m) Stanhope's Tho. a Kemp. B. 2. ch. 11.
[CHRIST.] " My son, when thou feelest thy soul warmed
with devotion and holy zeal for my service, it will be advisable to
decline all those methods of publishing it to the world, which vain
men are so industrious to take, and content thyself with its being
known to GOD and thine own conscience. Rather endeavour to mo-
derate and suppress those pompous expressions of it, in which some
place the very perfection of zeal. Think meanly of thy own vir-
tues.-Some men, of a bold, ungoverned zeal, aspire at things
beyond their strength, and express more vehemence than conduct
in their actions. They are perfectly carried out of themselves
with eagerness ; forget that they are still poor insects upon earth,
and think of nothing less than building their nest in heaven. Now
these are often left to themselves, and taught by sad experience,
that the faint flutterings of men are weak and ineffectual ; and
that none soars to heaven except I assist his flight and mount him
on my own wings.-Virtue does not consist in abundance of il-
lumination and knowledge ; but in lowliness of mind, in meekness
and charity ; in a mind intirely resigned to GOD, and sincerely
disposed to serve and please him ; in a just sense of every man's
vileness ; and not only thinking very meanly of one's self, but be-
ing well content to be so thought of by others. Id. book. 3. chap. 8.
It is a dangerous drunkenness, I confess, that of wine ; but there
is another more dangerous. Now many souls do I see in the world
drunk with vanity, and a high opinion of themselves ? This drunk-
enness causes them to make a thousand false steps,and a thousand
stumbles. Their ways are all oblique and crooked. Like men
in drink, they have always a great opinion of their own wisdom,
their power, and their prudence ; all which often fail them.-
Examine well thyself, my soul ; see if thou art not tainted with
this evil. Alas ! if thou deniest it, thou provest it. It is great pride
to think one has no pride ; for it is to think you are as good indeed,
as you esteem yourself. But there is no man in the world but es-
teems himself better than he truly is.
M 2 Thou 

138 The great Advantages PART II.
CHAP. IV.
Charity another Effect of Self Knowledge.
IV. SELF Knowledge greatly promotes a spirit of
meekness and charity.
The more a man is acquainted with his own fail-
ings, the more he is disposed to make allowances
for those of others. The knowledge he hath of
himself, will incline him to be as severe in his ani-
madversions on his own conduct, as he is on that of
others ; and as candid to their faults as he is to his
own.*
There is an uncommon beauty, force, and pro-
priety in that caution which our saviour gives us,
And why beholdest thou the mote that is in thy brother's
eye, but considerest not the beam that is in thine own eye ?
Or how wilt thou say to thy brother, let me pull out the
mote out of thine eye, and behold the beam is in thine own
eye ? Thou hypocrite, first cast the beam out of thine own
eye, and then shalt thou see clearly to cast out the mote out
of thy brother's eye,† In which words these four things
are
Thou wilt say, it may be, thou hast a very ill opinion of thyself.
But be assured, my soul, thou dost not despise thyself so much as
thou art truly despicable. If thou dost despise thyself indeed, thou
makest a merit of that very thing ; so that pride is attached to this
very contempt of thyself." Jurieu's Method of Devotion, p. 1.
ch. 10.
* " The great GOD seems to have given that commandment
(KNOW THYSELF) to those men more especially, who are apt
to make remarks on other men's actions, and forget themselves."
Plutarch's Mor. Vol. I. p. 273.
† Matt. vii. 3-5. 

CHAP. IV. of Self Knowledge. 139
are plainly intimated ; 1. That some are much more
quick fighted to discern the faults and blemishes of
others, than their own : Can spy a mote in another's
eye, sooner than a beam in their own. 2. That they
are often the most forward to correct and cure the
foibles of others, who are most unqualified for that
office. The beam in their own eye makes them
altogether unfit to pull out the mote from their
brother's. A man half blind himself should never
set up for an Oculist. 3. That they who are inclin-
ek to deal in censure should always begin at home.
4. Great censoriousness is great hypocrisy. Thou hy-
pocrite, &c. all this is nothing but the effect of wo-
ful self ignorance.
This common failing of the human nature, the
heathens were very sensible of (n) ; and imaged it
in the following manner : Every man, say they,
carries a wallet, or two bags with him ; the one
hanging before him, and the other behind him ;
into that before, he puts  the faults of others; into
that behind, his own ; by which means he never
sees
(n) -Egomet mi ignosco, mæniusinquit ;
Stultus et improbus hic amor est, dignusque notari.
Cum tua prævideas oculis mala lippus inunctis,
Cur in amicorum vitiis tam cernis acutum,
Quâm aut aquila, aut Serpens Epidaurius ?
Hor. Sat. 3. lib. 1.
Fit enim, nescio quomodo, ut magis in aliis cernamus quam in
nobismet ipsis, siquid delinquitur. Cicero.

140 The great Advantages PART II.
sees his own failings, whilst he has those of others
always before his eyes. (o)
But self knowledge now helps us to turn this
wallet ; and place that which hath our own faults
before our eyes, and that which hath in it those of
others, behind our back. A very necessary regu-
lation this if we would behold our own faults in
the same light in which they do. For we must not
expect that others will be as blind to our foibles as
we ourselves are. They will carry them before
their eyes, whether we do, or no. And to imagine
that the world takes no notice of them, because
we do not, is just as wise as to fancy that others do
not see us, because we shut our eyes.
CHAP. V.
Moderation the Effect of Self Knowledge.
V. ANOTHER genuine offspring of self knowledge
is moderation.
This indeed can hardly be conceived to be se-
parate from that of meekness and charity be-
forementioned ; but I choose to give it a distinct
mention, because I consider it under a different
view and operation, viz. as that which guards and
influences our spirits in all matters of debate and
controversy.
Moderation
(o) Sed præcedenti spectatur mantica tergo. Per. Sat. 4.
Non videmus id manticæ quod in tergo est. Catul. Carm. 22.
Nostram peram non videntes, aliorum (juxta Persium) manti-
cam consideramus. D. Hieron. Epist. 91. 

CHAP. V. of Self Knowledge. 141
Moderation is a great and important christian
virtue, very different from that bad quality of the
mind under which it is often misrepresented and
disguised, viz. lukewarmness and indifference about the
truth. The former is very consistent with a regu-
lar and well corrected zeal, the latter consists in the
total want of it ; the former is sensible of, and in-
deavours with peace and prudence to maintain
the dignity and importance of divine doctrines, the
latter hath no manner of concern about them ; the
one feels the secret influences of them, the other is
quite a stranger to their power and efficacy ; the
one laments in secret the sad decay of vital religion
the other is an instance of it. In short, the one
proceeds from true knowledge, the other from
great ignorance ; the one is a good mark of sinceri-
ty, and the other a certain sign of hypocrisy. And
to confound two things together, which are so es-
sentially different, can be the effect of nothing but
great ignorance, inconsideration, or an overheated,
injudicious zeal.
A self knowing man can easily distinguish be-
tween these two. And the knowledge which he
has of human nature in general, from a thorough
contemplation of his own in particular, shews him
the necessity of preserving a medium (as in every
thing else, so especially) between the two extremes
of a bigotted zeal on the one hand, and indolent luke-
warmness on the other. As he will not look upon e-
very thing to be worth contending for, so he will look
upon nothing worth losing his temper for in the
contention

142 The great Advantages PART II.
contention ; because, though the truth be of ever
so great importance, nothing can do a greater dis-
service to it, or make a man more incapable of de-
fending it, than intemperate heat and passion ;
whereby he injures and betrays the cause he is
over anxious to maintain. The wrath of man work-
eth not the righteousness of GOD.*
Self knowledge heals our animosities, and great-
ly cools our debates about matters of dark and
doubtful speculation. One who knows himself
sets too great a value upon his time and temper, to
plunge rashly into those vain and fruitless contro-
versies, in which one of them is sure to be lost,
and the other in great danger of being so ; especi-
ally when a man of bad temper and bad principles
is the opponent ; who aims rather to silence his
adversary with over bearing confidence, dark un-
meaning language, authoritative airs,and hard words,
than convince him with solid argument ; and who
plainly contends not for truth but victory. Little
good can be done to the best cause in such a cir-
cumstance. And a wise and moderate man who
knows human nature, and knows himself, will
rather give his antagonist the pleasure of an imagi-
nary triumph, than engage in so unequal a combat.
An eagerness and zeal for dispute, on every sub-
ject, and with every one, shews great self sufficien-
cy ; that never failing sign of great self ignorance.
And true moderation, which creates an indiffer-
ence to little things, and a wise and well propor-
tioned zeal for things of importance, can proceed
from
*James i. 20. 

CHAP. VI. of Self Knowledge. 143
from nothing but true knowledge, which has its
foundation in self acquaintance.
CHAP. VI.
Self Knowledge improves the Judgment.
VI. ANOTHER great advantage of being well ac-
quainted with ourselves is, that it helps us to
form a better judgment of other things.
Self knowledge indeed does not inlarge or in-
crease our natural capacities, but it guides and re-
gulates them ; leads us to the right use and appli-
cation of them ; and removes a great many things
which obstruct their due exercise, as pride, preju-
dice, and passion, &c. which oftentimes miserably
pervert the rational powers.
He that hath taken a just measure of himself, is
thereby better able to judge of other things.
1. He knows how to judge of men and human na-
ture better.-For human nature, setting aside the
difference of natural genius, and the improvements
of education and religion, is pretty much the same
in all. There are the same passions and appetites,
the same natural infirmities and inclinations in all
mankind ; though some are more predominant and
distinguishable in some, than they are in others.
So that if a man be but well acquainted with his
own, this, together with a very little observation
on human life, will soon discover to him those of
other men ; and shew him very impartially their
particular 

144 The great Advantages PART II.
particular failings and excellencies, and help him
to form a much truer sentiment of them, than if he
were to judge only by their exterior, the appear-
ance they make in the eye of the world, or the
character given of them by others ; both which are
often very fallacious.
2. Self knowledge will teach us to judge rightly
of facts as well as men. It will exhibit things to
the mind in a proper light, and true colours, with-
out those false glosses and appearances which fan-
cy throws upon them, or in which the imagination
often paints them. It will teach us to judge not
with the imagination, but with the understanding ;
and will set a guard upon the former, which so of-
ten represents things in wrong views, and gives the
mind false impressions. See Part I. Chap. IV.
3. It helps us to estimate the true value of all
worldly good things. It rectifies our notions of them,
and lessens that enormous esteem we are apt to
have for them. For when a man knows himself,
and his true interest, he will see how far, and in
what degree, these things are suitable to him, and
subservient to his good ; and how far they are un-
suitable, insnaring, and pernicious. This, and not
the common opinion of the world, will be his rule
of judgment concerning them. By this he will see
quite through them ; see what they really are at
bottom ; and how far a wise man ought to desire
them. The reason why men value them so extrav-
agantly is, because they take but a superficial view
of them, and only look upon their outside, where
they 

CHAP. VII. of Self Knowledge. 145
they are most showy and inviting. Were they to
look within them, consider their intrinsick worth,
their ordinary effects, their tendency and their end,
they would not be so apt to over value them. And
a man that has learned to see through himself can
easily see through these. (p)
CHAP. VII.
Self Kuowledge directs to the proper Exercise of Self
Denial.
VII. A MAN that knows himself best, knows how,
and wherein, he ought to deny himself.
The great duty of self denial, which our Saviour
so expressly requires of all his followers, plain and
necessary as it is, has been much mistaken and
abused ; and that not only by the church of Rome,
in their doctrines of penance, fasts and pilgrimages,
but
(p) Abstrahunt a recto divitiæ, honores, potentia, et cætera
quæ opinione nostrâ chara sunt, precio suo vilia. Nescimus æstib-
mare res : de quibus, non cum famâ sed cum rerum naturâ, de-
liberandum est. Nihil habent ista magnificum, quo mentes in se
nestras trahant, præter hoc quod mirari illa consuevimus. Non
enim, quia concupiscenda sunt, laudantur, sed concupiscuntur
quia laudata sunt. Sen. Epist. 82.-Riches, honours, power,
and the like, which owe all their worth to our false opinion of them,
are too apt to draw the heart from virtue. We know not how to
prize them ; they are not to be judged of by the common vogue, but
by their own nature. They have nothing to attract our esteem, but
that we are used to admire them ; they are not cried up because they
are things that ought to be desired, but they are desired because they
are generally cried up.
N

146 The great Advantages PART II.
but by some protestant christians in the instances
of voluntary abstinence and unnecessary austerities.
Whence they are sometimes apt to be too censori-
ous against those who indulge themselves in the
use of those indifferent things, which they make it
a point of conscience to abstain from. Whereas,
would they confine their exercise of self denial to
the plain and important points of christian prac-
tice, devoutly performing the necessary duties they
are most averse to, and resolutely avoiding the
known sins they are most inclined to, under the
direction of scripture, they would soon become
more solid, judicious, and exemplary christians ;
and did they know themselves, they would easily
see that herein there is occasion and scope enough
for self denial ; and that to a degree of greater se-
verity and difficulty than there is in those little
corporal abstinences and mortifications they enjoin
themselves.
1. Self knowledge will direct us to the necessary
exercises of self denial, with regard to the duties
our tempers are most averse to.
There is no one, but, at some times, find a great
backwardness and indisposition to some duties
which he knows to be seasonable and necessary.
This then is a proper occasion for self discipline.
For to indulge this indisposition is very dangerous,
and leads to an habitual neglect of known duty ;
and to resist and oppose it, and to prepare for a
diligent and faithful discharge of the duty, not-
withstanding the many pleas and excuses that car-
nal 

CHAP. VII. of Self Knowledge. 147
nal disposition may urge for the neglect of it, this
requires no small pains and self denial ; and yet it
is very necessary to the peace of conscience.
As for our encouragement to this piece of self
denial, we need only remember that the difficulty
of the duty, and our unfitness for it, will, upon the
trial, be found to be much less than we apprehend-
ed. And the pleasure of reflecting, that we have
discharged our consciences, and given a fresh tes-
timony of our uprightness, will more than compen-
sate the pains and difficulty we found therein.
And the oftener the criminal propensions to the
wilful neglect of duty are opposed and conquered,
the seldomer will they return, or the weaker will
they grow. Till at last, by divine grace, they will
be wholly overcome ; and in the room of them
will succeed an habitual readiness to every good work,*
and a very sensible delight therein : A much hap-
pier effect than can be expected from the severest
exercises of self denial, in the instances before
mentioned.
2. A man that knows himself will see an equal
necessity for self denial, in order to check and con-
trol his inclinations to sinful actions : To subdue the
rebel within ; to rest the solicitations of sense and
appetite ; to summon all his wisdom to avoid the
occasions and temptations to sin, and all his strength
to oppose it.
All this (especially if it be a favourite constitu-
tional iniquity) will cost a man pains and mortifi-
cation enough. For instance, the subduing a vio- 
lent
* Tit. iii. 1.

148 The great Advantages PART II.
lent passion, or taming a sensual inclination, or for-
giving an apparent injury and affront. It is evi-
dent, such a self conquest can never be attained
without much self knowledge and self denial.
And that self denial that is exercised this way,
as it will be a better evidence of our sincerity, so
it will be more helpful and ornamental to the in-
terests of religion, than the greatest zeal in those
particular duties which are most suitable to our
natural tempers, or than the greatest austerities in
some particular instances of mortification, which
are not yet so necessary, and perhaps not so dif-
ficult or disagreeable to us as this.
To what amazing heights of piety may some be
thought to mount, (raised on the wings of flaming
zeal, and distinguished by uncommon preciseness
and severity about little things) who all the while,
perhaps, cannot govern one passion, and appear yet
ignorant of, and slaves to, their darling iniquity :
through an ignorance of themselves, they misapply
their zeal, and misplace their self denial ; and by
that means blemish their characters with a visible
inconsistency.(q) CHAP.
(q) A pious zeal may be active and yet not pernicious, and shine
without burning. Intemperate zeal is like Sirius in Homer.
Ille quidem clarâ, sed sæva luce coruseat,
Et morbos ætus que adsert mortalibus ægris. Il. x. 30.
Pious zeal is like the gentle flame in Virgil.
Ecce levis subito de virtice visus lüli
Fundere lumen apex, tractuque innoxia mollis
Lambere flamma comas, et circum tempora pasci.
Tortin's disc. p. 31. Ær. II.

CHAP. VIII. of Self Knowledge. 149
CHAP. VIII.
Self Knowledge promotes our Usefulness in the World.
VIII. THE more we know of ourselves, the more use-
ful we are like to be, in those stations of
life in which providence hath fixed us.
When we know our proper talents and capac-
ities, we know in what manner we are capable of
being useful ; and the consideration of our charac-
ters and relations in life, will direct us to the prop-
er application of those talents ; show us to what
ends they are given us, and to what purposes they
ought to be improved.
" Many of those who set up for wits, and pre-
tend to a more than ordinary sagacity and delicacy
of sense, do notwithstanding spend their time
unaccountably ; and live away whole days, weeks,
and sometimes months together, to as little purpose,
though it may not be so innocently, as if they had
been asleep all the while.—But if their parts be so
good as they would have others believe, sure they
are worth improving ; if not, they have the more
need of it.—Greatness of parts is so far from
being a discharge from industry, that I find men
of the most exquisite sense in all ages were always
most curious of their time. And therefore I very
much suspect the excellency of those mens' parts,
who are dissolute and careless mispenders of it." (r)
It is a sad thing to observe, how miserably some
men debase and prostitute their capacities. Those
N 2 gifts
(r) Norris's Misc. p. 120.

150 The great Advantages PART II.
gifts and indulgences of nature, by which they out-
shine many others, and by which they are capable
of doing real service to the cause of virtue and re-
ligion, and of being eminently useful to mankind,
they either entirely neglect, or shamefully abuse,
to the dishonour of GOD, and the prejudice of
their fellow creatures, by encouraging and embold-
ening them in the ways of vice and vanity. For
the false glare of a profane wit will sometimes make
such strong impressions on a weak, unsettled mind,
as to overbear the principles of reason and wisdom
and give it too favourable sentiments of what it
before abhorred. Whereas the same force and
sprightliness of genius would have been very hap-
pily and usefully employed in putting sin out of
countenance, and in rallying the follies and expos-
ing the inconsistencies of a vicious and profligate
character.
The more talents and abilities men are blessed
with, the more pains they ought to take.-This
is Chrysostom's observation. And the reason is ob-
vious ; because they have no more to answer for
than other men, which I take to be a better rea-
son than what is assigned by this father, viz. because
they have more more to lose. (s)
When a man once knows where his strength
lies, wherein he excels, or is capable of excelling,
how far his influence extends, and in what station.
of
(s) D Sacerd. 1. v. c. 5.

CHAP. IX. of Self Knowledge. 151
of life providence hath fixed him, and the duties
of that station ; he then knows what talents he
ought to cultivate, in what manner and to what ob-
jects they are to be chiefly directed and applied,
in order to shine in that station, and be useful in
it. This will keep him even and steady in his pur-
suits and views ; consistent with, himself, uniform
in his conduct, and useful to mankind ; and will
permit his shooting at a wrong mark, or missing
the right one he aims at ; as thousands do, for want
of this necessary branch of self knowledge. See
Part I. Chap. V.
CHAP. IX.
Self Knowledge leads to a Decorum and Consistency of
Character.
IX. A MAN that knows himself, knows how to act
with discretion and dignity in every station
and character.
Almost all the ridicule we see in the world takes
its rise from self ignorance, and to this mankind by
common assent ascribe it, when they say of a person
that acts out of character, he does not know himself.
Affectation is the spring of all ridicule, and self ig-
norance the true source of affectation. A man that
does not know his proper character, nor what be-
comes it, cannot act suitably to it. He will often
affect a character that does not belong to him ; and
will either act above or beneath himself, which will
make 

152 The great Advantages PART II.
make him equally contemptible in the eyes of them
that know him (t).
A man of superiour rank and character, that knows
himself, knows that he is but a man ; subject to the
same sicknesses, frailties, disappointments, pains,
passions and sorrows, as other men ; that true hon-
our lies in those things, in which it is possible for
the meanest peasant to excel him ; and therefore
he will not be vainly arrogant. He knows that
they are only transitory and accidental things, that
set him above the rest of mankind ; that he will
soon be upon a level with them ; and therefore
learns to condescend : And there is a dignity in
this condescension ; it does not sink, but exalts his
reputation and character.
A man of inferiour rank, that knows himself,
knows how to be content, quiet, and thankful, in
his lower sphere.  As he hath not an extravagant
veneration and esteem for those external things
which raise one man's circumstances so much above
another's, so he does not look upon himself as the
worse or less valuable man, purely because he has
them not ; much less does he envy them that have
them. As he has not their advantages, so neither
has he their temptations : He is in that state of life,
which the great arbiter and disposer of all things
hath allotted him ; and he is satisfied : But as a def-
erence is owing to external superiority, he knows
how to pay a proper respect to those that are above
him, without that abject and servile cringing which
discovers
(t) Omnique in re posse quod deceat acere, fartis et naturæ est ;
scire, quid, quandoque deceat, prudentiæ. Cic. de Orat. 1. 3. § 55.

CHAP. IX. of Self Knowledge. 153
discovers an inordinate esteem for their condition.
As he does not over esteem them for those little
accidental advantages in which they excel him, so
neither does he overvalue himself for those things
in which he excels others.
Were hearers to know themselves, they would
not take upon them to dictate to their preachers ; or
teach their ministers how to teach them ; (which,
as St. Austin observes (u), is the same thing as if a
patient, when he sends for a physician, should pre-
scribe to him what he would have him prescribe ;)
but, if they happen to hear something not quite
agreeable to their former sentiments, would betake
themselves more diligently to they study of their
bibles, to know whether those things were so.*
And were ministers to know themselves, they
would know the nature and duty of their office,
and the wants and infirmities of their hearers bet-
ter, than to domineer over their faith, or shoot over
their heads, and seek their own popularity, rather
than their benefit. They would be more solicitous
for their edification, than their approbation ; (the
most palatable food is not always the most whole-
some ;) and like a faithful physician, would earnest-
ly intend and endeavour their good, though it be in
a way they may not like ; and rather risk their own
characters with weak and captious men, than with-
hold
(u) Norit medicus quid salutiserum, quidve contrarium  petat
ægrotos. Ægroti estis, nolete ergo dictari quæ vobis medicamina
velit opponere.
* Acts xvii. 11. 

154 The great Advantages PART II.
hold any thing that is needful for them, or be unfaithful
to GOD and their own consciences. Patients must
not expect to be always pleased, nor physicians to
be always applauded.
CHAP. X.
Piety the Effect of Self Knowledge.
X. SELF knowledge tends greatly to cultivate a spi-
rit of true piety.
Ignorance is so far from being the mother of devo-
tion, that nothing is more destructive of it. And of
all ignorance, none is a greater bane to it than self
ignorance. This indeed is very consistent with su-
perstition, bigotry and enthusiasm, those common
counterfeits of piety, which by weak and credulous
minds are often mistaken for it. But true piety
and real devotion can only spring from a just knowl-
edge of GOD and ourselves ; and the relation we
stand in to him, and the dependence we have upon
him. For when we consider ourselves as the crea-
tures of GOD, whom he made for his honour, and
as creatures incapable of any happiness, but what
results from his favour ; and as entirely and con-
tinually dependent upon him for every thing we
have and hope for; and whilst we bear this thought
in our minds, what can induce or prompt us more
to love and fear and trust Him, as our GOD, our
father, and all sufficient friend and helper ?
CHAP. 

CHAP. XI. of Self Knowledge. 155
CHAP. XI.
Self Knowledge teaches us rightly to perform the Duties
of Religion.
XI. SELF knowledge will be a good help and direc-
tion to us in many of our devout and chris-
tian exercises. Particularly,
1. In the duty of prayer ; both as to the matter and
mode (w).-He that rightly knows himself,
will be very sensible of his spiritual wants, and he
that is well acquainted with his spiritual wants, will
not be at a loss what to pray for. " Our hearts
would be the best prayer books, if we were well
skilled in reading them. Why do men pray, and
call for prayers when they come to die, but that
they begin a little better to know themselves ? And
were they now but to hear the voice of GOD and
conscience, they would not remain speechless.
But they that are born deaf are always dumb (x)."
Again, self knowledge will teach us to pray,
not only with fluency, but fervency ; will help us
to keep the heart, as well as order our speech before
GOD ; and so promote the grace as well as gift
of prayer. Did we but seriously consider what we
are, and what we are about ; whom we pray to,
and what we pray for, it is impossible we should
be so dead, spiritless, and formal in this duty, as we
too often are. The very thought would inspire
us with life, and faith, and fervour.
2. Self
(w) Ille Deo veram orationem exhibet qui semetipsum cognos- 
cit. Greg.
(x) Baxter.

156 The great Advantages PART. II.
2. Self knowledge will be very helpful to us in
the duty of thanksgiving : As it shews us both how
suitable and how seasonable the mercies are which
we receive. A christian that keeps up an intelligence
with himself, considers what he hath, as well as
what he wants ; and is no less sensible of the value
of his mercies, than his unworthiness of them : And
this is what makes him thankful. For this reason
it is, that one christian's heart even melts with grat-
itude for those very mercies, which others dises-
teem and depreciate ; and perhaps despise, because
they have not what they think greater. But a man
that knows himself, knows that he deserves noth-
ing, and therefore is thankful for every thing. For
thankfulness as necessarily flows from humility, as
humility does from self acquaintance.
3. In the duties of reading and hearing the word
of GOD, self knowledge is of excellent use to ena-
ble us to understand and apply that which we read,
or hear. Did we understand our hearts better, we
should understand the word of GOD better ; for that
speaks to the heart. A  man that is acquainted with
his own heart, presently sees how the divine word
penetrates and explores, searches and lays open its
most inward parts, feels what he reads ; and finds
that a quickening spirit, which to a self ignorant man
is but a dead letter.
Moreover, this self acquaintance teaches a man
to apply what he reads and hears of the word of
GOD. He sees the pertinence, congruity, and
suitableness of it to his own case ; and lays it up
faithfully 

CHAP. XI. of Self Knowledge. 157
faithfully in the store room of his mind, to be di-
gested and improved by his after thoughts. And
it is by this art of applying scripture, and urging
the most suitable instruction and admonitions of it
home upon our consciences, that we receive
the greatest benefit by it.
4. Nothing is of more eminent service in the
great duty of meditation ; especially in that part of it
which consists in heart converse. A man who is
unacquainted with himself, is as unfit to converse 
with his heart, as he is with a stranger he never
saw, and whose taste and temper he is altogether
unacquainted with. He knows not how to get his
thoughts about him. And when he has, he knows
not how to range and fix them ; and hath no more
the command of them, than a general has of a wild,
undisciplined army, that has never been exercised,
or accustomed to obedience and order. But one,
who hath made it the study of his life to be acquaint-
ed with himself, is soon disposed to enter into a free
and familiar converse with his own heart ; and
in such a self conference improves more in true
wisdom, and acquires more useful and substantial
knowledge, than he could do from the most polite
and refined conversation in the world.-Of such
excellent use is self knowledge in all the duties of
devotion and piety.
CHAP.
O 

158 The great Advantages PART II.
CHAP. XII.
Self Knowledge the best Preparation for Death.
XII. SELF knowledge will be an habitual prepara-
tion for death, and a constant guard against
the surprise of it. Because it fixes and settles our
hopes of future happiness. That which makes the
thoughts of death so terrifying to the soul, is its ut-
ter uncertainty what will become of it after death.
Were this uncertainty to be removed, a thousand
things would reconcile us to the thoughts of dying(y).
" Distrust and darkness of a future state,
Is that which makes mankind to dread their fate :
Dying is nothing; but 'tis this we fear,
To be we know not what, we know not where."
Now self knowledge, in a good degree, dissipates
this gloom, and removes this dreadful doubt. For
as the word of GOD hath revealed the certainty of
a future state of happiness which the good man shall
enter upon after death, and plainly described the
requisite qualifications for it ; when by a long and
laborious self acquaintance, he comes distinctly
to discern those qualifications in himself, his hopes
of heaven soon raise him above the fears of death.
And though he may not be able to form any clear
or distinct conception of the nature of that happi-
ness, yet in general he is assured that it will be a
most
(y) Illa quoque res morti nos alienat, quod hæcjam novimus il-
la ad quæ transituri sumus, nescimus qualia sint. Et horremus
ignota. Naturalis præterea tenebrarum metus est, in quas ad-
ductura mors creditur. Sen. Epist. 83. It is this makes us averse
to death, that it translates us to objects we are unacquainted with, and
we tremble at the thoughts of those things that are unknown to us. We
are naturally affraid of being in the dark, and death is a leap in the dark.

CHAP. XII. of Self Knowledge. 159
most extensive one, and will contain in it every
thing necessary to make it complete ; because it
will come immediately from GOD himself (z).
Whereas they who know not what they are, must
nccessarily be ignorant what they shall be. A man
that is all darkness within, can have but a dark
prospect forward (a).
Oh, what would we not give for solid hope in
death ! Reader, wouldst thou have it, know GOD,
and know thyself.
A TREATISE
(x) " When we say that the state of the other world is un-
known, the only meaning of it is, that it is a state of such happi-
ness, so far beyond anything we ever yet experienced, that we can-
not form any notion or idea of it. We know that there is such a
happiness ; we know in some measure wherein this happiness con-
sists ; viz. in seeing GOD and the blessed JESUS, who loved us,
and gave himself for us ; in praising our Creator and Redeemer ;
in conversing with Saints and Angels. But how great, how rav-
ishing and transporting a pleasure this is, we cannot tell, because
we never yet felt it.-Now methinks, this should not make the
thoughts of death uneasy to us, should not make us unwilling to go
to heaven ; that the happiness of heaven is too great for us to
know or conceive in this world. For men are naturally fond of un-
known and untried pleasures, which is so far from being a dis-
paragement to them, that it raises our expectations of them, that
they are unknown. In the things of this world, enjoyment usually
lessens our esteem and value for them, and we always value that
most which we have never tried ; and methinks the happiness of
the other world should not be the only thing we despise before we
try it.-It is some encouragement to us that the happiness of
heaven is too big to be known in this world ; for did we perfectly
know it now,it could not be very great." Sherlock on death, p. 71,72.
(a) Illi mors gravis incubat,
Qui, notus nimis omnibus,
Ignotus moritur sibi. Sen. Tra. Thyes.
Who, expos'd to others eyes,
Into his own heart never pries,
Death's to him a strange surprise.

A
TREATISE
OF
SELF KNOWLEDGE.
PART III.
Shewing how Self Knowledge is to be attained.
FROM what has been said under the two former
parts of the subject, self knowledge appears to be
in itself so excellent, and in its effects so extensive-
ly useful and conducive to the happiness of human
kind, that nothing need further be added by way
of motive or inducement to excite us to make it
the great object of our study and pursuit. If we re-
gard our present peace, satisfaction, and usefulness,
or our future and everlasting interests, we shall cer-
tainly value and prosecute this knowledge above all
others ; as what will be most ornamental to our
characters, and beneficial to our interest in every
state of life, and abundantly recompense all our la-
bour.
Were 

How Self Knowledge, &c. 161
Were there need of any further motives to excite
us to this, I might lay open the many dreadful ef-
fects of self ignorance, and shew how plainly it ap-
pears to be the original spring of all the follies and
incongruities we see in the characters of men, and
of most of the mortifications and miseries they meet
with here. This would soon appear by only men-
tioning the reverse of those advantages before spe-
cified,  which result from self knowledge. For what
is it, but a want of self knowledge that makes us so
unsettled and volatile in our dispositions ? So sub-
ject to transport and excess of passions in the vary-
ing scenes of life ? So rash and unguarded in our
conduct ? So vain and self sufficient ? So censori-
ous and malignant ? So eager and confident ? So
little useful in the world, in comparison of what we
might be ? So inconsistent with ourselves ? So mis-
taken in our notions of true religion? So generally
indisposed to, or unengaged in the holy duties of it ?
And finally, so unfit for death, and so affraid of dy-
ing ?-I say, to what is all this owing, but self
ignorance ? The first and fruitful source of all this
long train of evils.-And indeed, there is scarce
any, but what may be traced up to it. In short, it
brutifies man to be ignorant of himself. Man that
is in honour, and understandeth not (himself especially)
is as the beasts that perish.*
" Come home then, O my wandering, self neg-
lecting soul ; lose not thyself in a wilderness, or tu-
mult of impertinent, vain, distracting things. Thy
O 2 work
* Psal. xlix. 20.

162 How Self Knnowledge PART III.
work is nearer thee ; the country thou shouldst first
survey and travel is within thee ; from which thou
must pass to that above thee ; when by losing thy-
self in this without thee, thou wilt find thyself be-
fore thou art aware in that below thee.-Let the
eyes of fools be in the corners of the earth ; leave
it to men beside themselves, to live as without
themselves ; do thou keep at home and mind thine
own business. Survey thyself, thine own make and
nature, and thou wilt find full employ for all thy
most active thoughts.† But dost thou delight in the
mysteries of nature ? Consider well the mystery
of thy own. The compendium of all thou studiest
is near thee, even within thee ; thyself being the
epitome of the world (b).-If neither necessity,
or
† Mirantur aliqui altitudines montium, ingentes fluctus maris,
altissimos lapsus fluminum, et oceani ambitum, et gyros syderum,
et relinquunt seipsos, nec mirantur ; saith St. Augustin. Some
men admire the heights of mountains, the huge waves of the sea, the 
steep falls of rivers, the compass of the ocean, and the circuit of the 
stars, and pass by themselves without admiration.
(b)
Nem. de Nat.
Home. cap. I. pag. 34. Who can sufficiently admire the noble na-
ture of that creature man, who hath in him the mortal and the 
immortal, the rational and irrational nature united, and so car-
ries about with him the image of the whole creation ; whence he is 
called microcosm, or the little world ; for whose sake (so highly is
he 

is to be attained. 163
or duty, nature or grace, reason or faith, internal
inducements, external impulses, or eternal motives,
might determine the subject of thy study and con-
templation, thou wouldst call home thy distracted
thoughts, and employ them more on thyself and thy
GOD (c)."
Now then let us resolve that henceforth the study
of ourselves shall be the business of our lives. That
by the blessing of GOD, we may arrive at such a
degree of self knowledge as may secure to us the ex-
cellent benefits before mentioned. To which end,
we should do well to attend diligently to the rules
laid down in the following chapters.
he honoured by GOD) all things are made, both present and fu-
ture ; nay, for whose sake GOD himself became man ?-So that
it was not unjustly said by Gregory Nassene, that man was the
macrocosm, and the world without the microcosm.
(c) Baxter's Mischief of Self Ignorance.
CHAP.

164 How Self Knowledge PART III.
CHAP. I.
Self Examination necessary to Self Knowledge.
I. THE first thing necessary to self knowledge is
self inspection.
We must often look into our hearts if we would
know them. They are very deceitful ; more so
than we can imagine till we have searched and
tried and watched them well. We may meet with
frauds and faithless dealings from men ; but after
all, our own hearts are the greatest cheats ; and
there are none we are in greater danger from than
ourselves. We must first suspect ourselves, then
examine ourselves, then watch ourselves, if we ex-
pect ever to know ourselves. How is it possible
there should be any self acquaintance without self
converse ?
Were a man to accustom himself to such self
employment, he need not live till thirty before he
suspects himself a fool, or till forty before he knows it.(d)
Men could never be so bad as they are, if they
did but take a proper care and scope in this busi-
ness of self examination (e). If they did but look
backwards to what they were,inwards to what they
are, and forwards to what they shall be.
And as this is the first and most necessary step
to self acquaintance, it may not be amiss to be a
little more particular in it. Therefore,
1. This
(d) See the Complaint. or Night Thoughts, Part i. page 28.
(e) Hoc nos pessimos facit, qnod nemo vitam suam respicit.
Quid facturi simus, cogitamus, et id raro ; quid fecerimus, non 
cogitamus. Sen. Epist. 84.

CHAP. I. is to be attained. 165
1. This business of self scrutiny must be perform-
ed with great care and diligence, otherwise our
hearts will deceive us, even whilst we are examin-
ing of them. " When we set ourselves to think,
some trifle or other, presently interrupts and draws
us off from any profitable recollection. Nay, we
ourselves fly out, and are glad to be diverted from
a severe examination into our own state ; which
is sure, if diligently pursued, to present us with ob-
jects of shame and sorrow, which will wound our
sight, and soon make us weary of this necessary
work (f)."
Do not let us flatter ourselves then that this is a
mighty easy business. Much pains and care are
necessary sometimes to keep the mind intent ; and
more to keep it impartial. And the difficulty of it
is the reason that so many are averse to it ; and
care not to descend into themselves (g).
Reader try the experiment ; retire now into thy-
self ; and see if thou canst not strike out some
light within, by closely urging such questions as
these-" What am I ? For what was I made ? And
to what ends have I been preserved so long, by the
favour of my maker ? Do I remember, or forget
those ends ? Have I answered or perverted them ?
-What have I been doing since I came into
the world ? What is the world, or myself, the bet-
ter for my living so many years in it ?-What is
my allowed course of actions ? Am I sure it will
bear the future test ? Am I now in that state I
shall
(f) Stanhope's Tho. a Kempes, page 166.
(g) Ut nemo in sese tentat descendere ! Pers. sat. 4.

166 How Self Knowledge PART III.
shall wish to die in ? And, O my soul, think, and
think again what it is to die.-Do not put that
most awful event far from thee ; nor pass it by
with a superficial thought. Canst thou be too well
fortified against the terrours of that day ! and
art thou sure that the props which support thee
now, will not fail thee then ?-What hopes hast
thou for eternity? Hast thou indeed that godly tem-
per, which alone can fit thee for the enjoyment
of GOD ?-Which world art thou most concern-
ed for ? What things do most deeply affect thee ?
-O my soul, remember thy dignity ; think how
soon the scene will shift. Why shouldst thou for-
get that thou art immortal ?"
2. This self excitation and scrutiny must be
frequently made.-They who have a great deal
of important business on their hands should often
look over their accounts, and frequently ad-
just them ; lest they should be going backwards,
and not know it. And custom will soon take off
the difficulty of this duty, and make it delightful.
In our morning retreat it will be proper to re-
member, that we cannot preserve throughout the
day that calm and even temper we may then be in.
That we shall very probably meet with some things
to ruffle us ; some attack on our weak side. Place
a guard there now, Or however, if no incidents
happen to discompose us, our tempers will vary ;
our thoughts will flow pretty much with our blood ;
and the dispositions of the mind be a good deal
governed by the motions of the animal spirit ; our
souls 

CHAP. I. is to be attained. 167
souls will be serene or cloudy, our tempers volatile
or phlegmatick, and our inclinations sober or ir-
regular, according to the briskness or sluggishness
of the circulation of the animal fluids, whatever
may be the natural and immediate cause of that ;
and therefore we must resolve to avoid all occasions
that may raise any dangerous ferments there ;
which, when once raised, will excite in us very
different thoughts and dispositions from those we
now have ; which, together with the force of a
fair opportunity and urgent temptation, may over-
set our reason and resolution, and betray us into
those sinful indulgencies which will wound the
conscience, stain the soul, and create bitter remorse
in our cooler reflections. Pious thoughts and pur-
poses in the morning will set a guard upon the soul
and fortify it under all the temptations of the day.
But such self inspection, however, should not
fail to make part of our evening devotions. When
we should review and examine the several actions
of the day, the various tempers and dispositions we
have been in, and the occasions that excited them.
It is an advice worthy of a christian, though it
first dropped from a heathen pen ; that before we
betake ourselves to rest, we review and examine
all the passages of the day, that we may have the
comfort of what we have done aright, and may
redress what we find to have been amiss ; and
make the shipwrecks of one day, be as marks to di-
rect our course on another. A practice that hath
been recommended by many of the heathen moral-
ists

168 How Self Knowledge PART III.
ists of the greatest name, as Plutarch, Epictetus, Mar-
cus Antoninus ; and particularly Pythagoras, in the
verses that go under his name, and are called his
golden verses : Wherein he advises his scholars every
night to recollect the passages of the day, and ask
themselves these questions ; " Wherein have I
transgressed this day ? What have I done ? What
duty have I omitted, &c.(h)?" Seneca recommends
the same practice. " Sectius (saith he) did this ;
at the close of the day, before he betook himself to
rest, he addressed his soul in the following man-
ner." " What evil of thine hast thou cured this
day ? What vice withstood ? In what respect art
thou better ?" Passion will cease or become more
cool, when it knows every day it is to be thus call-
ed to account. What can be more advantageous
than
(h)
Vid. Pythag. Aur. Carm. apud Poet. Minor. page 420.
Let not your eyes the sweets of slumber taste
'Till you have thrice severe reflections past,
On th'actions of the day from first to last.
Wherein have I transgress'd ? What done have I ?
What actions unperform'd have I past by ?
And if your actions ill, on search you find,
Let grief ; if good, let joy possess your mind.
This do, this think, to this your heart incline ;
This way will lead you to the life divine. 

CHAP. I. is to be attained. l69
than this constant custom of searching through, the
day ?-And the same course (saith Seneca) I take
myself ; and every day sit in judgment on myself ;
and at even, when all is hush and still, I make a
scrutiny into the day ; look over my words and
actions, and hide nothing from myself ; conceal
none of my mistakes through fear for why should
I ? When I have it in my power to say thus : "This
once I forgive thee ; but see thou do so no more.-
In such a dispute I was too keen ; do not for the
future contend with ignorant men ; they will not
be convinced, because they are unwilling to shew
their ignorance. Such a one I reproved with too
much freedom ; whereby I have not reformed, but
exasperated him ; remember hereafter to be more
mild in your censures ; and consider not only
whether what you say be true, but whether the
person you say it to, can bear to hear the truth (i)."
-Thus far that excellent moralist.
Let us take a few other specimens of a more pi-
ous and christian turn, from a judicious and devout
writer (k).
" This morning, when I arose, instead of apply-
ing myself to GOD in prayer, which I general-
ly find it best to do, immediately after a few seri-
ous reflections, I gave way to idle musing, to the
great disorder of my heart and frame. How often
have I suffered for want of more watchfulness on
this occasion ? When shall I be wise ?-I have
this
(i) Vid. Seneca de Irâ, lib. 3. cap. 36.
(k) M. Bennet. See his Christ. Orator, page 584.
P 

170 How Self Knowledge. PART. III.
this day shamefully trifled, almost through the
whole of it : Was in my bed when I should
have been upon my knees ; prayed but coolly in the
morning ; was strangely off my guard in the busi-
ness and conversation I was concerned with in the
day, particularly at-; I indulged to very
foolish, sinful, vile thoughts, &c. I fell in with a
strain of conversation too common amongst all sorts,
viz. speaking evil of others ; taking up a reproach against
my neighbour. I have often resolved against this sin,
and yet run into it again. How treacherous this
wicked heart of mine ! I have lost several hours
this day in mere sauntering and idleness.-This
day I had an instance of mine own infirmity, that
I was a little surprised at, and I am sure I ought
to be humbled for. The behaviour of-, from
whom I can expect nothing but humour, indiscre-
tion and folly, strangely ruffled me ; and that after
I have had warning over and over again. What
a poor, impotent, contemptible creature am I !– 
This day I have been kept in a great measure from
my too frequent failings.-I had this day very
comfortable assistances from GOD, upon an occa-
sion not a little trying-what shall I render ?"
3. See that the mind be in the most composed
and disengaged frame it can, when we enter
upon this business of self judgment. Choose a time
when it is most free from passion, and most at leis-
ure from the cares and affairs of life. A judge is
not like to bring a cause to a good issue, that is eith-
er intoxicated with liquor on the bench, or has
his 

CHAP. I. is to be attained. 171
his mind distracted with other cares when he
should be intent on the trial. Remember you sit in
judgment upon yourself, and have nothing to do at
present but to sift the evidence which conscience
may bring in either for or against you, in order to
pronounce a just sentence ; which is of much great-
er concernment to you at present than any thing
else can be : And therefore it should be transacted
with the utmost care, composure, and attention.
4. Beware of partiality, and the influence of self
love in this weighty business ; which if you do not
guard against, it will soon lead you into self delu-
sion ; the consequences of which may be fatal to
you. Labour to see yourself as you are ; and
view things in a just light, and not in that in which
you would have them appear. Remember that the
mind is always apt to believe those things which
it would have to be true, and backward to credit
what it wishes to be false ; and this is an influ-
ence you will certainly lie under in this affair of
self judgment.
You need not be much afraid of being too severe
upon yourself. Your great danger will be of pass-
ing a too favourable judgment. A judge ought not
indeed to be a party concerned ; and should have
no interest in the person he sits in judgment upon.
But this cannot be the case here ; as you yourself
are both judge and criminal, which shews the dan-
ger of pronouncing a too favourable sentence. But
remember, your business is only with the evidence
and the rule of judgment ; and that however you
come 

172 How Self Knowledge Part III.
come off now, there will be a rehearing in another
court, where judgment will be according to truth.
" However, look not unequally either at the good
or evil that is in you ; but view them as they are.
If you observe only the good that is in you, and
overlook the bad, or search only after your faults,
and overlook your graces, neither of these will
bring you to a true acquaintance with yourself (l)."
And to induce you to this impartiality, re-
member that this business (though it may be hid
from the world) is not done in secret ; GOD sees 
how you manage it, before whose tribunal you must
expect a righteous judgment. " We should order
our thoughts, so (saith Seneca) as if we had a win-
dow, in our breasts, through which any one might
see what passes there. And indeed there is one
that does ; for what does it signify that our thoughts
are hid from men ? From God nothing is hid (m)."
5. Beware of false rules of judgment. This is,
a sure and common way to self deception, e. g.
Some judge of themselves by what they have been.
But it does not follow, if men are not so bad as
they have been, that therefore they are good as
they should be. It is wrong, to make our past con-
duct implicitly the measure of our present ; or the
present rule of our future ; when our past, present,
and future conduct must be all brought to another
rule. And they who thus measure themselves by them-
selves,
(l) Baxter's director, page 876.
(m) Sic cogitandum tanquam aliquis in pectus intimum in-
spicere possit ; et potest. Quid enim prodest ab homine aliguid
esse secretum ? Nihil deo clausura est. S n. Epist. 84. 


CHAP. I. is to be attained. 173
selves, and compare themselves with themselves, are not
wise.*-Again, others are apt to judge of them-
selves by the opinions of men ; which is the most
uncertain rule that can be ; for in that very opini-
on of theirs you may be deceived. How do you
know they have really formed so good an idea of
you as they profess ?  But if they have, may not
others have formed as bad ?  And why should not
the judgment of these be your rule, as well as the
opinion of those ? Appeal to self flattery for an
answer.-However, neither one nor the other
of them perhaps appear even to know themselves ;
and how should they know you ? How is it pos-
sible they should have opportunities of knowing you
better than you know yourself ? A man can never
gain a right knowledge of himself from the opinion
of others, which is so various, and generally so ill
founded. For men commonly judge by outward
appearances, or inward prejudice, and therefore
for the most part think and speak of us very much
at random.-Again, others are for judging of
themselves by the conduct of their superiours, who
have opportunities and advantages of knowing,
acting and being better ; " and yet without vanity
be it spoken (say they) we are not behind hand with
them." But what then ? Neither they nor you
perhaps are what the obligations of your character
indispensably require you to be, and what you
must be ere you can be happy. But consider how
easily this argument may be retorted. You are
P 2 better
* 2 Cor x. 12. 

174 How Self Knowledge PART III.
better than some, you say, who have greater op-
portunities and advantages of being good than you
have ; and therefore your state is safe. But you
yourself have greater opportunities and advantages
of being good than some others have, who are never-
theless better than you ; and the refore, by the same
rule, your state cannot be safe.-Again, others
judge of themselves by the common maxims of the
vulgar world concerning honour and honesty, vir-
tue and interest ; which maxims, though generally
very corrupt and very contrary to those of reason,
conscience, and scripture, men will follow as, a
rule, for the sake of the latitude it allows them :
And fondly think, that if they stand right in the
opinion of the lowest kind of men, they have no
reason to be severe upon themselves. Others, whose
sentiments are more delicate and refined, they im-
agine, may be mistaken, or may overstrain the
matter. In which persuasion they are confirmed,
by observing how seldom the consciences of the
generality of men sinite them for those things which
these nice judges condemn as heinous crimes. I need
not say how false and pernicious a rule this is. Again,
others may judge of themselves and their state by
sudden impressions they have had, or strong impulses
upon their spirits, which they attribute to the fing-
er of GOD ; and by which they have been so
exceedingly affected as to make no doubt but that
it was the instant of their conversion. But whether
it was or no, can never be known but by the con-
duct of their after lives.-In like manner, others 
judge

CHAP. I. is to be attained. 175
judge of their good state by their good frames ;
though very rare, it may be, and very transient ;
soon passing off like a morning cloud, or as the early
dew. " But we should not judge of ourselves
by that which is unusual or extraordinary with
us ; but by the ordinary tenour and drift of our
lives. A bad man may seem good in some good
mood ; and a good man may seem bad in some
extraordinary falls ; to judge of a bad man by his
best hours, and a good man by his worst, is the
way to be deceived in them both (n)." And
the same way may you be deceived in yourself.-
Pharaoh, Ahab, Herod and Felix, had all of them
their softenings, their transitory fits of goodness ;
but yet they remain upon record under the black-
est characters.
These then are all wrong rules of judgment ; and
to trust to them ; or to try ourselves by them, leads
to fatal self deception. Again,
6. In the business of self examination you must
not only take care you do not judge by wrong
rules, but that you do not judge wrong by right rules.
You must endeavour then to be well acquainted
with them. The office of a judge is not only to
collect the evidence and the circumstances of facts,
but to be well skilled in the laws by which those
facts are to be examined.
Now the only right rules by which we are to ex-
amine, in order to know ourselves, are reason and
scripture. Some are for setting aside these rules, as
too severe for them ; too stiff to bend to their per-
verseness ;
(n) Baxter's direct, p. 876 

176 How Self Knowledge PART III.
verseness ; too straight to measure their crooked
ways ; are against reason, when reason is against
them ; decrying it as carnal reason : And against
scripture, when scripture is against them, despising
it as a dead letter. And thus, rather than be convinc-
ed they are wrong, they reject the only means that
can set them right.
And as some are for setting aside these rules, so
others are for setting them one against the other.
Reason against scripture, and scripture against rea-
son. When they are both given us by the GOD
of our natures, not only as perfectly consistent, but
as proper to explain, and illustrate each other, and
prevent our mistaking either ; and to be, when tak-
en together, (as they always should) the most com-
plete and only rule by which to judge both of our-
selves, and every thing belonging to our salvation,
as reasonable and fallen creatures.
1. Then one part of that rule which GOD hath
given us, to judge of ourselves by, is right reason.
By which I do not mean the reasoning of any par-
ticular man, which may be very different from
the reasoning of another particular man ; and both,
it may be, very different from right reason ; because
both may be influenced not so much by the reason
and nature of things, as by partial prepossessions
and the power of passions.  But by right reason I
mean those common principles, which are readily
allowed by all who are capable of understanding
them, and not notoriously perverted by the force of
prejudice ; and which are confirmed by the com-
mon 

CHAP. I. is to be attained. 177
mon consent of all the sober and thinking part of
mankind ; and may be easily learned by the light
of nature. Therefore if any doctrine or practice,
though supposed to be founded in, or countenanced
by revelation, be nevertheless apparently repugnant
to these doctrines of right reason, or evidently con-
tradict our natural notions of the divine attributes,
or weaken our obligations to universal virtue, that
we may be sure is no part of revelation ; because
then one part of our rule would clash with and be
opposite to the other. And thus reason was design-
ed to be our guard against a wild and extravagant
construction of scripture.
2. The other part of our rule is the sacred scrip-
tures, which we are to use as our guard against the
licentious excursions of fancy, which is often im-
posing itself upon us for right reason. Let any relig-
ious scheme or notion then appear ever so pleas-
ing or plausible, if it be not established on the plain
principles of scripture, it is forthwith to be discard-
ed : And that sense of scripture that is violently
forced to bend towards it, is very much to be sus-
pected. 
It must be very surprising to one who reads and
studies the sacred scriptures with a free, unbiassed
mind, to see what elaborate, fine spun, flimsy glos-
ses men will invent to put upon fsme texts as the
true and genuine sense of them ; for no other reas-
on, 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 

178 How Self Knowledge PART III.
were to write a critique in the same manner on any
Greek or Latin author, would make themselves ex-
tremely 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.* 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 reflect-
ed upon it from this mirror. And it is by this on-
ly that we can come at the bottom of our hearts,
and discover those secret prejudices and carnal pre-
possessions, 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 im-
partially ; 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.
CHAP.
* Jam. i. 23. 24.

CHAP. II. is to be attained. 179
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, in order to self acquaint-
ance, there cannot be than that which Solomon
gives us,* Keep your heart with all diligence, or as it is
in the original, above all keeping (o). q. d. Whatever
you neglect or overlook, be sure you mind your
heart (p). Narrowly observe all its inclinations
and aversions, all its motions and affections, togeth-
er with the several objects and occasions which
excite them. And this precept we find in scripture
enforced with two very urgent reasons. The first is
because out of it are the issues of life. i. e. As our heart
is, so will the tenour of our life and conduct be.
As is the fountain, so are the streams ; as is the
root, so is the fruit.* And the other is, because it is
deceitful above all things.† And therefore, without a
constant guard upon it, we shall insensibly run in-
to many hurtful self deceptions. To which I may
add, that without this careful keeping of the heart
we
* Prov. iv. 23.
(o)
(p) Parallel to this advice of the royal preacher, is that of the
imperial philosopher,
. Look within, for within is the fountain of good. M. Aurel.
lib. 7. § 59.
* Matt. vii. 18. † Jer. xvii. 9. 

180 How Self Knowledge. PART III.
we shall never be able to acquire any considerable
degree of self acquaintance or of 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 con-
sequences of every action we are disposed or solicit-
ed to, before we comply ; and consider how it
will appear in a future review. We are apt
enough to observe and watch the conduct of oth-
ers : A wise man will be as critical and severe up-
on his own. For indeed we have a great
deal more to do with our own conduct than that of
other men ; 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 con-
cerning Us, particularly of our Enemies.
III. WOULD we know ourselves, we should not al-
together neglect the opinion which others may
entertain concerning us.
Not that we need be very solicitous about the cen-
sure or applause of the world ; which are general-
ly very rash and wrong, and proceed from the par-
ticular humours and prepossessions of men ; and he
that knows himself, will soon know how to des-
pise

CHAP. III. is to be attained. 181
pise 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, nor lessens
any of our miseries. Let us constantly follow reas-
on, (says Montaigne) and let the publick approbation
follow us the same way, if it pleases."
But still, I say, a total indifference in this mat-
ter is unwise (q). We ought not to be entirely in-
sensible of the reports of others ; no, not to the rail-
ings 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 exa-
mine whether the accusation be just, and what there is
in our conduct and temper which may make it ap-
pear so. And by this means our enemy may do us
more good than he intended ; and discover to us
something in our hearts which we did not before
advert to. 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
(q) 
Chrysost de Sacerd. I. 5 c. 4. As to the groundless re-
ports that may be raised to our disadvantage, it is not good either
too much to fear them, or entirely to despise them. We should
endeavour to stifle them, be they ever so false, or the authors of
them ever so contemptible.
Q 

182 How Self Knowledge PART III.
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 strict-
er search into us, discovers every flaw and imper-
fection 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 blemish-
es and defects in our lives and conversations, which
we should not have observed without the help of
such ill natured 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 approba-
tions which the world bestow upon us ; whether
the actions they celebrate proceed from laudable and
worthy motives, and how far we are really possess-
ed of the virtues which gain us applause 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 opini-
ons 

CHAP. III. is to be attained. 183
ons of others, and sacrifice the report of our own-
hearts to the judgment of the world (r)."
In that treatise of Plutarch here referred to, there
are a great many excelled things pertinent to this
subject ; and therefore I thought it not improper
to throw a few extracts out of it into the margin(s).
It
(r) Spectat. Vol. VI. No. 399.
(s) The foolish and inconsiderate spoil the very friendships they
are engaged in ; but the wise and prudent make good use of the
hatred and enmity of men against them.
Why should we not take an enemy for our tutor, who will in-
struct us gratis in those things we knew not before ? For an enemy
sees and understands more in matters relating to us than our friends
do. Because love is blind, but spite, malice, ill will, wrath, and
contempt, talk much, are very inquisitive and quick sighted.
Our enemy, to gratify his ill will towards us, acquaints himself
with the infirmities both of our bodies and minds ; sticks to our
faults, and makes his invidious remarks upon them, and spreads
them abroad by his uncharitable and ill natured reports. Hence
we are taught this useful lesson for the direction and management
of our conversation in the world, viz. that we be circumspect and
wary in every thing, we speak or do, as if our enemy always stood
at our elbow, and overlooked our actions.
Those persons whom that wisdom hath brought to live soberly,
which the fear and awe of enemies hath infused, are by degrees
drawn into a habit of living so, and are composed and fixed in their
obedience to virtue by custom and use.
When one asked Diogenes how he might be avenged of his ene-
mies, he replied, To be yourself a good and honest man.
Antisthenes spake incomparably well ; " that if a man would
live a safe and unblamable life, it was necessary that he should have
very ingenuous and faithful friends, or very bad enemies ;  because
the first, by their kind admonitions, would keep him from sinning,
the latter by their invectives."
He that hath no friend to give him advice, or reprove him when
he does amiss, must bear patently the rebukes of his enemies, and
thereby

184 How Self Knowledge PART III.
It is the character of a dissolute mind, to be en-
tirely insensible to all that the world says of us ; and
shews such a confidence of self knowledge as is usu-
ally 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 diffi-
culty, that a wise man would not choose to be over-
confident that all his notions of himself are right, in
opposition
thereby learn to mend the errours of his ways ; considering serious-
ly the object which these severe censures aim at, and not what he
is who makes them. For he who designed the death of Prometheus
the Thessalian, instead of giving him a fatal blow, only opened a
swelling which he had, which did really save his life. Just so may
the harsh reprehensions of enemies cure some distempers of the
mind, which were before either not known, or neglected ; though
their angry speeches do originally proeeed from malice or ill will.
If any man with opprobrious language objects to you crimes you
know nothing of, you ought to inquire into the causes or reasons of
such false accusations ; whereby you may learn to take heed for
the future, lest you should unwarily commit those offences which
are unjustly imputed to you.
Whenever any thing is spoken against you that is not true, do
not pass by, or despise it because it is false ; but forthwith examine
yourself, and consider what you have said or done that may admin-
ister a just occasion of reproof.
Nothing can be a greater instance of wisdom and humanity,
than for a man to bear silently and quietly the follies and revilings
of an enemy ; taking as much care not to provoke him, as he would
to fail safely by a dangerous rock.
It is an eminent piece of humanity, and a manifest token of a
nature truly generous, to put up the affronts of an enemy, at a time
when you have a fair opportunity to revenge them.
Let us carefully observe those good qualities wherein our ene-
mies excel us, and endeavuur to excel them, by avoiding what is
faulty, and imitating what is excellent in them. Plut. Mor. Vol.
I. page 265. et seq. 

CHAP. IV. is to be attained. 185
oppoition to the judgment of all mankind ; some
of whom perhaps have better opportunities and ad-
vantages of knowing him (at some seasons especi-
ally) than he has of knowing himself. Because
herein they never look through the same false me-
dium of self flattery.
CHAP. IV.
Frequent Converse with Superiours a Help to Self Knowl-
edge.
IV. ANOTHER proper means of self knowledge, is to
converse as much as you can with those who an
your superiours in real excellence.
He that walketh with wise men shall be wise.* Their
example will not only be your motive to laudable
pursuits, but a mirror to your mind ; by which you
may possibly discern some failings or deficiencies or
neglects in yourself, which before escaped you. You
will see the unreasonableness of your vanity and
self sufficiency, when you observe how much you
are surpassed by others in knowledge and goodness.
Their proficiency will make your defects the more
obvious to yourself. And by the lustre of their
virtues you will better see the deformity of your
vices ; your negligence by their diligence ; your
pride by their humility ; your passion by their meek-
ness ; and your folly by their wisdom.
Examples not only move, but teach and direct,
much more effectually than precepts ; and shews
Q 2 us
* Prov. xiii. 20. 

186 How Self Knowledge PART III.
us not only that such virtues may be practised, but
how ; and how lovely they appear when they are.
And therefore if we cannot have them always be-
fore our eyes, we should endeavour to have them
always in our mind ; and especially that of our
great head and pattern, who hath set us a perfect
example of the most innocent conduct under the
worst and most disadvantageous circumstances of
human life (t).
CHAP. V.
Of cultivating such a Temper as will be the best Disposition
to Self Knowledge.
V. IF man would know himself, he must with great
care cultivate that temper which will best dispose
him to receive this knowledge.
Now as there are no greater hindrances to self
knowledge than pride and obstinacy ; so there is
nothing more helpful to it than humility and an
openness to conviction.
1. One who is in quest of self knowledge, must
above all things seek humility. And how near an
affinity there is between these two, appears from
hence, that they are both acquired the same way.
The very means of attaining humility are the
properest means for attaining self acquaintance.
By keeping an eye every day upon our faults and
wants we become more humble ; and by the same
means
(t) Qui plenissime intelligere appetit qualis sit, tales debet aspi-
cere qualis non est ; ut in honorum formâ, metiatur quantum de-
formis est. Greg. 

CHAP. V. is to be attained. 187
means we become more self intelligent. By con-
sidering how far we fall short of our rule and our
duty, and how vastly others exceed us, and especi-
ally by a daily and diligent study of the word of
GOD, we come to have meaner thoughts of our-
selves ; and by the very same means we come to
have a better acquaintance with ourselves.
A proud man cannot know himself. Pride is
that beam in the eye of his mind, which renders
him quite blind to any blemishes there. Hence
nothing is a surer sign of self ignorance than vani-
ty and ostentation.
Indeed true self knowledge and humility are so
necessarily connected, that they depend upon, and
mutually beget each other. A man that knows
himself, knows the worst of himself, and there-
fore cannot but be humble ; and a humble
mind is frequently contemplating its own faults
and weaknesses, which greatly improves it in
self knowledge : So that self acquaintance makes
a man humble, and humility gives him still a bet-
ter acquaintance with himself,
2. An openness to conviction is no less necessary to
self knowledge than humility.
As nothing is a greater bar to true knowledge
than an obstinate stiffness in opinion, and a fear to
depart from old notions, which (before we were
capable of judging perhaps) we had long taken up
for the truth ; so nothing is a greater bar to self
knowledge, than a strong aversion to part with
those sentiments of ourselves which we have been
blindly 

188 How Self Knowledge PART III.
blindly accustomed to, and to think worse of our-
selves than we are wont to do.
And such an unwillingness to retract our senti-
ments in both cases proceeds from the same cause,
viz. a reluctance to self condemnation. For he that
takes up a new way of thinking, contrary to that
which he hath long received, therein condemns
himself of having lived in an error ; and he that
begins to see faults in himself he never saw be-
fore, condemns himself of having lived in igno-
rance and sin. Now this is a most ungrateful busi-
ness, and what self flattery can by no means endure.
But such an inflexibillity of judgment, and hat-
red of conviction, is a very unhappy and hurt-
ful turn of mind. And a man that is resolved nev-
er to be in the wrong, is in a fair way never to be
in the right.
As infallibility is no privilege of the human na-
ture, it is no diminution to a man's good sense or
judgment to be found in an errour, provided he is
willing to retract it. He acts with the same free-
dom and liberty as before, whoever be his moni-
tor ; and it is his own good sense and judgment
that still guides him ; which shines to great advan-
tage in thus directing him against the bias of vanity
and self opinion. And in thus changing his sen-
timents, he only acknowledges that he is not (what
no man ever was) incapable of being mistaken.
In short, it is more merit, and an argument of a
more excellent mind, for a man freely to retract
when 

CHAP. VI. is to be attained. 189
when he is in the wrong, than to be overbearing
and positive when he is in the right (u).
A man then must be willing to know himself,
before he can know himself. He must open his
eyes, if he desires to see ; yield to evidence and
conviction, though it be at the expense of his judg-
ment, and to the mortification of his vanity.
CHAP. VI.
To be sensible of our false Knowledge, a good Step to Self
Knowledge.
VI. WOULD you know yourself, take heed and
guard against false knowledge.
See that the light that is within you be not darkness ;
that your favourite and leading principles be right.
Search your furniture, and consider what you have
to unlearn. For oftentimes there is as much wis-
dom in casting off some knowledge which we have,
as in acquiring that which we have not. Which
perhaps was what made Themistocles reply, when
one
(u)
M. Aur. lib. 6 § 21. If any one can
convince me that I am wrong in any point of sentiment or prac-
tice, I will alter it with all my heart. For it is truth I seek, and
that can hurt nobody. It is only persisting in errour, or ignorance,
that can hurt us.

190 How Self Knowledge. PART III.
one offered to teach him the art of memory, that
he had much rather he would teach him the art of forget-
fulness.
A scholar that hath been all his life collecting
books, will find in his library at last a great deal of
rubbish. And as his taste alters, and his judgment
improves, he will throw out a great many as trash
and lumber, which it may be, he once valued and
paid dear for ; and replace them with such as are
more solid and useful. Just so should we deal
with our understandings ; look over the furniture
of the mind ; separate the chaff from the wheat,
which are generally received into it together ; and
take as much pains to forget what we ought not to
have learned, as to retain what we ought not to for-
get. To read froth and trifles all our life, is the way
always to retain a flashy and juvenile turn ; and only
to contemplate our first (which is generally our
worst) knowledge, cramps the progress of the un-
derstanding, and makes ourself survey extremely
deficient. In short, would we improve the under-
standing to the valuable purposes of self knowledge,
we must take as much care what books we read,
as what company we keep.
" The pains we take in books or arts, which treat
of things remote from the use of life, is a busy idle-
ness. If I study (says Montaigne) it is for no other sci-
ence than what treats of the knowledge of myself
and instructs me how to live and die well (x)."
It
(x) Rule of life, page 82, 90,

CHAP. VII. is to be attained. 191
It is a comfortless speculation, and a plain proof
of the imperfection of the human understanding,
that upon a narrow scrutiny into our furniture, we
observe a great many things which we think we
know, but do not ; and many which we do know,
but ought not ; that a good deal of the knowledge
we have been all our lives collecting, is no better
than mere ignorance, and some  of it worse ; to be
sensible of which is a very necessary step to self
acquaintance (y).
CHAP. VII.
Self Inspection peculiarly necessary upon some particular
Occasions.
VII. WOULD you know yourself, you must very
carefully attend to the frame and emotions
of your mind under some extraordinary incidents.
Some sudden accidents which befal you when
the mind is most off its guard, will better discover
its secret turn and prevailing disposition than much
greater events you are prepared to meet, e. g.
1. Consider how you behave under any sudden
affronts or provocations from men. A fool's wrath is
presently known,* i. e. a fool is presently known by
his wrath.
If your anger be soon kindled, it is a sign that
secret pride lies lurking in the heart ; which, like
gun
(y) See Part i. Chap. xiii. sin.
* Prov. xii. 16. 

192 How Self Knowledge PART III.
gun powder, takes fire at every spark of provoca-
tion that lights upon it. For whatever may be ow-
ing to a natural temper, it is certain that pride is
the chief cause of frequent and wrathful resent-
ments. For pride and anger are as nearly allied as
humility and meekness. Only by pride cometh con-
trntion.† And a man would not know what mud
lay at the bottom of his heart, if provocation did
not stir it up.
Athenodorus the philosopher, by reason of his old
age, begged leave to retire from the court of Augus-
tus, which the emperour granted him ; and in his
compliments of leave, " remember (said he) Cæsar,
whenever you are angry, you say or do nothing,
before you have distinctly repeated to yourself the
four and twenty letters of the alphabet." Where-
upon Cæsar catching him by the hand, I have need
(says he) of your presence still ; and kept him a year
longer (z). This is celebrated by the antients as a
rule of excellent wisdom , but a christian may pre-
scribe to himself a much wiser, viz. " When you
are angry, answer not till you have repeated the
fifth petition of the Lord's Prayer-Forgive us our
trespasses, as we forgive them that trespass against us.
And our Saviour's comment upon it-For if ye for-
give men their trespasses, your heavenly father will also
forgive you : But if ye forgive not men their trespasses
neither will your father forgive your trespasses."*
It
† Prov. xiii. 10.
(x) See Plut. Mor. Vol. I. page 238
* Matt. vi. 14, 15. 

CHAP. VII. is to be attained. 193
It is a just and seasonable thought, that of Marcus
Antoninus upon such occasions ; " A man misbe-
haves himself towards me-what is that to me ?
The action is his ; and the will that sets him upon
it is his ; and therefore let him look to it. The
fault and injury belong to him, not to me. As for
me, I am in the condition providence would have
me, and am doing what becomes me (a)."
But after all, this amounts only to a philosoph-
ical contempt of injuries ; and falls much beneath
the dignity of a christian forgiveness, to which
self knowledge will happily dispose us. And there-
fore, in order to judge of our improvements therein,
we must always take care to examine and observe,
in what manner we are affected in such circum-
stances.
2. How do you behave under a severe and un-
expected affliction from the hand of providence ?
Which is another circumstance, wherein we have
a fair opportunity of coming to a right knowledge
of ourselves.
If there be an habitual discontent or impatience
lurking within us, this will draw it forth, especial-
ly if the affliction be attended with any of those
aggravating circumstances which accumulated that
of Job.
Afflictions are often sent with this intent, to
teach us to know ourselves ; and therefore ought
to be carefully improved to this purpose.
And much of the wisdom and goodness of our
heavenly father is seen by a serious and attentive
mind,
(a) Meditat. Book v. § 25.
R

194 How Self Knowledge PART III.
mind, not only in proportioning the degrees of his
corrections to his children's strength, but in adapt-
ing the kinds of them to their tempers ; afflicting
one in one way, another in another, according as
he knows they are most easily wrought upon, and
as will be most for their advantage. By which
means a small affliction of one kind may as deeply
affect us, and be of more advantage to us, than a
much greater of another.
It is a trite but true observation, that a wise man
receives more benefit from his enemies, than from
his friends ; from his afflictions than from his
mercies ; by which means his enemies become in
effect his best friends, and his afflictions his greatest
mercies. Certain it is, that a man never has an
opportunity of taking a more fair and undisguised
view of himself, than in these circumstances. And
therefore by diligently observing in what manner
he is affected at such times, he may make an im-
provement in the true knowledge of himself, very
much to his future advantage, though perhaps not
a little to his present mortification. For a sudden
provocation from man, or a severe affliction from
GOD, may detect something which lay latent and
undiscovered so long at the bottom of his heart,
that he never once suspected it to have had any
place there. Thus the one excited wrath in the
meekest man,* and the other passion in the most pa-
tient.†
By considering then in what manner we bear
the particular afflictions GOD is pleased to allot us,
and
* Psal. cvi. 33. † Job, iii. 3.

CHAP. VII. is to be attained. 195
and what benefit we receive from them, we may
come to a very considerable acquaintance with
ourselves.
3. What is our usual temper and disposition in
a time of peace, prosperity and pleasure, when the
soul is generally most unguarded ?
This is the warm season that nourishes and im-
pregnates the seeds of vanity, self confidence, and
a supercilious contempt of others. If there be such
a root of bitterness in the heart, it will be very apt
to shoot forth in the sunshine of uninterrupted
prosperity ; even after the frost of adversity had
nipped it, and, as we thought, killed it.
Prosperity is a trial as well as adversity ; and is
commonly attended with more dangerous tempta-
tions. And were the mind but as seriously dispos-
ed to self reflection, it would have a greater advan-
tage of attaining a true knowledge of itself under
the former than under the latter. But the unhap-
piness of it is, the mind is seldom rightly turned
for such an employment under those circumstances.
It has something else to do, has the concerns of the
world to mind ; and is too much engaged by the
things without it, to advert to those within ; and is
more disposed to enjoy than examine itself. Howev-
er, it is a very necessary season for self examination,
and a very proper time to acquire a good degree of
self acquaintance, if rightly improved.
Lastly. How do we behave in bad company ?
And that is to be reckoned bad company in
which there is no probability of our doing or get-
ting

196 How Self Knowledge PART III.
ting any good but apparent danger of our doing or
getting much harm ; I mean, our giving offence
to others, by an indiscreet zeal, or incurring guilt
to ourselves by a criminal compliance.
Are we carried down by the torrent of vanity
and vice ? Will a flash of wit or a brilliant fancy
make us excuse a profane expression ? If so, we
shall soon come to relish it, when thus seasoned,
and use it ourselves.
This is a time when our zeal and wisdom, our
fortitude and firmness are generally put to the most
delicate proof ; and when we may too often take
notice of the unsuspected escapes of folly, fickleness,
and indiscretion.
At such seasons as these then, we may often dis-
cern what lies at the bottom of our hearts, better
than we can in the more even and customary scenes
of life, when the passions are all calm and still.
And therefore would we know ourselves, we should
be very attentive to our frame temper, disposition
and conduct upon such occasions.
CHAP. VIII.
To know ourselves we must wholly abstract from external
Appearances.
VIII. WOULD you know yourself, you must, as
far as possible, get above the influence of
exieriors, or a mere outward show.
A man

CHAP. VIII. is to be attained. 197
A man is, what his heart is. The knowledge of
himself is the knowledge of his heart, which is
entirely an inward thing ; to the knowledge of
which then, outward things (such as a man's con-
dition and state in the world) can contribute noth-
ing : But, on the other hand, is too often a great
bar and hindrance to him in his pursuit of self
knowledge.
l. Are your circumstances in the world easy and
prosperous, take care you do not judge of yourself
too favourably on that account.
These things are without you, and therefore can
never be the measure of what is within ; and how-
ever the world may respect you for them, they do
not in the least make you either a wiser or more
valuable man.
In forming a true judgment of yourself then,
you must entirely set aside the consideration of
your estate, and family ; your wit, beauty, genius,
health, &c. which are all but the appendages or
trappings of a man ; a smooth and shining varnish,
which may lacker over the basest metal (b).
A man may be a good and happy man without
these things, and a bad and wretched one with
them. Nay he may have all these, and be the
worse for them. They are so far from being good
and excellent in themselves, that we often see
providence
(b) Si perpendere te voles, sepone pecuniam, domum, dignita-
tem, intus te ipse consule. Sen.
Nome genus, et proavos, et quæ non secimus ipsi,
Vix ea nostra voco. Ovid. Met. lib. xiii. v. 140.
R 2

198 How Self Knowledge PART. III.
providence bestows them upon the vilest of men,
and in kindness denies them to some of the best.
They are oftentimes the greatest temptations, and
put a man's faith and wisdom to the most danger-
ous trial.
2. Is your condition in life mean and afflicted ?
Do not judge the worse of yourself for not having
those external advantages which others have.
None will think the worse of you for the want
of them, but those who think the better of them-
selves for having them : In both which they shew
a very depraved and perverted judgment. These
are (τα χχ εφ' ημιν) things entirely without us
and out of our power ; for which a man is neither
the better nor the worse, but according as he uses
them : And therefore you ought to be as indiffer-
ent to them as they are to you. A good man shines
amiably through all the obscurity of his low for-
tune ; and a wicked man is a poor little wretch
in the midst of all his grandeur (c).
Were we to follow the judgment of the world,
we should indeed think otherwise of these things ;
and by that mistake be led into a wrong notion of
ourselves. But we have a better rule to follow,
to which if we adhere, the consideration of our ex-
ternal condition in life, whatever it be, will have
no undue influence on the mind in its search after
self knowledge.
CHAP.
(c) Parvus pumilio, licèt in monte constiterit ; colossus magni-
tudinem suam servabit, etiamfi steterit in puteo. Sen. Epist. 77.
" Pygmies are Pygmies still, though plac'd on Alps ;
" And Pyramids are Pyramids in vales."

CHAP. IX. is to be attained. 199
CHAP. IX.
The Practice of Self Knowledge, a great Means to promote it.
IX. LET all your self knowledge be reduced into prac-
tice.
The right improvement of that knowledge we
have, is the best way to attain more.
The great end of self knowledge is self govern-
ment ; without which (like all other) it is but a use-
less speculation. And as all knowledge is valuable
in proportion to its end, so this is the most excel-
lent, only because the practice of it is of the most
extensive use.
" Above all other subjects (says an ancient pious
writer) study thine own self.-For no knowledge
that terminates in curiosity or speculation is com-
parable to that which is of use ; and of all useful
knowledge, that is most so which consists in the
due care and just notions of ourselves. This study
is a debt which every one owes himself. Let us not
then be so lavish, so unjust as not to pay this debt ;
by spending some part, at least, if we cannot all or
most of our time and care upon that which has the-
most indefeasible claim to it. Govern your pas-
sions ; manage your actions with prudence ; and
where false steps have been made, correct them for
the future. Let nothing be allowed to grow head-
strong and disorderly ; but bring all under disci-
pline. Set all your faults before your eyes ; and
pass sentence upon yourself with the same severity
as 

200 How Self Knowledge PART III.
as you would do upon another, for whom no par-
tiality hath biassed your judgment (d).
What will our most exact and diligent self re-
searches avail us, if after all, we sink into indolence
and sloth ? Or what will it signify to be convinced
that there is a great deal amiss in our deportments
and dispositions, if we sit still contentedly under
that conviction, without taking one step towards a
reformation ? It will indeed render us but the more
guilty in the sight of GOD. And how sad a thing
will it be to have our self knowledge hereafter rise up
in judgment against us ?
" Examination is in order to correction and
amendment. We abuse it and ourselves, if we rest
in the duty without looking farther. We are to re-
view our daily walk, that we may reform it ; and
consequently a daily review will point out to us the
subject and matter of our future daily care."-
" This day" (saith the christian upon his review of
things at night) " I lost so much time ; particularly
at - I took too great a liberty ; particularly in
- I omitted such an opportunity that might have
been improved to better purpose. I mismanaged
such a duty-I find such a corruption often work-
ing ; my old infirmity-still cleaves to me :
How easily doth this sin beset me !-Oh ! may I
be more attentive for the time to come, more watch-
ful over my heart ! take more heed to my ways !
May I do so the next day !"-" The knowledge
of a distemper is a good step to a cure ; at least it
directs to proper methods and applications in or-
der
(d)

CHAP. IX. is to be attained. 201
der to it. Self acquaintance leads to self reforma-
tion. He that at the close of each day calls over
what is past, inspects himself, his behaviour and
manners, will not fall into that security, and those
uncensured follies that are so common and so dan-
gerous (e)."
And it may not be improper, in order to make
us sensible of and attentive to some of the more secret
faults and foibles of our tempers, to pen them down
at night, according as they appeared during the
transactions of the day. By which means, we shall
not only have a more distinct view of that part of
our character to which we are generally most blind ;
but shall be able to discover some defects and blemish-
es in it, which perhaps we never apprehended be-
fore. For the wiles and doublings of the heart are
sometimes so hidden and intricate, that it requires
the nicest care and most steady attention to detect
and unfold them.
For inftance : " This day I read an author,
whose sentiments were very different from mine,
and who expressed himself with much warmth and
confidence. It excited my spleen, I own, and I
immediately passed a severe censure upon him. So
that had he been present, and talked in the same
strain, my ruffled temper would have prompted me
to use harsh and ungrateful language, which might
have occasioned a very unchristian contention. But
I now recollect, that though the author might be
mistaken in those sentiments, (as I still believe he
was) yet by his particular circumstances in life, and
the
(e) Bennet's Christ. Orat. page 578. 

202 How Self Knowledge PART III.
the method of his education, he has been strongly led
into that way of thinking. So that his prejudice
is pardonable ; but my uncharitableness is not ; es-
pecially considering that in many respects he has
the ascendant of me.-This proceeded then from
uncharitableness, which is one fault of my temper I
have to watch against ; and which I never was be-
fore so sensible of, as I am now upon this recollec-
tion. Learn more moderation, and make more allow-
ances for the mistaken opinions of others for the
future. Be as charitable to others who differ from
you, as you desire they should be to you who dif-
fer as much from them. For it may be you cannot
be more assured of being in the right than they are.
Again ; this day I found myself strongly inclined
to put in something by way of abatement to an ex-
cellent character given of an absent person, by one
of his great admirers. It is true I had the command
of myself to hold my tongue, and it is well I had,
for the ardour of his zeal would not have admitted
the exception, (though I still think that in some de-
gree it was just) which might have raised a wrang-
ling debate about his character, perhaps at the ex-
pense of my own ; or however occasioned much
animosity and contention.-But I have since exa-
mined the secret spring of that impulse, and find it
to be envy ; which I was not then sensible of ; but
my antagonist had certainly imputed it to this :
And had he taken the liberty to have told me so, I
much question whether I should have had the tem-
per of the philosopher ; who, when he was really
injured,

CHAP. IX. is tos be attained. 203
injured, being asked whether he was angry or no,
replied, No ; but I am considering with myself whether I
ought not to be so. I doubt I should not have had so
much composure, but should have immediately re-
sented it as a false and malicious aspersion ; but it
was certainly envy, and nothing else ; for the per-
son who was the object of the encomium was much
my superiour in many respects. And the exception
that arose to my mind was the only flaw in his cha-
racter ; which nothing but a quick sighted envy
could descry. Take heed then of that vice for the
future.
Again ; this day I was much surprised to observe
in myself the symptoms of a vice, which of all oth-
ers, I ever thought myself most clear of ; and have
always expressed the greatest detestation of in oth-
ers, and that is covetousness. For what else could it
be that prompted me to withhold my charity from
my fellow creature in distress, on pretence that he
was not in every respect a proper object ; or to dis-
pense it so sparingly to another, who I knew was
so, on pretence of having lately been at a consider-
able expense upon another occasion ? This could
proceed from nothing else but a latent principle of
covetousness ; which, though I never before
observed in myself, yet it is likely others have.
O how inscrutable are the depths and deceits of the
human heart !-Had my enemy brought against me
a charge of indolence, self indulgence, or pride and
impatience, or a too quick resentment of affronts
and injuries, my own heart must have confirmed
the 

204 How Self Knowledge PART III.
the accusation, and forced me to plead guilty. Had
he charged me with bigotry, self opinion, and cen-
soriousness, I should have thought it proceeded from
the same temper in himself, having rarely observed
any thing like it in my own. But had he charged
me with covetousness, I should have taken it for
downright calumny, and despised the censure with
indignation and triumph. And yet after all, I find
it had been but too true a charge.-Oh ! how hard
a thing is it to know myself !-This, like all other
knowledge, the more I have of it, the more sensi-
ble I am of my want of it."*
The difficulty of self government, and self posses-
sion arises from the difficulty of a thorough self ac-
quaintance, which is necessary to it. I say a tho-
rough self acquaintance, such as has been already set
forth in its several branches, (Part I.) For as self
government is simply impossible (I mean consider-
ed as a virtue) where self ignorance prevails, so the
difficulty
* Cicero was without doubt the vainest man in life ; or he never
could have the face to beseech Lucceius, in writing the Roman
history, to set the administrations of his consulship in the most
distinguished point of glory, even at the expense of historical truth ;
and yet when he is begging a favour of the like kind even of Cato
himself, he has these astonishing words :-Si quiquam suit un-
quam remotus et naturâ et magis etiam (ut mihi quidem sentire vi-
deor) ratione atque doctrina ab INANI LAUDE ET SERMONIEUS
VULGI, ego profecto is sum, lib. 15. Ep. 4. If ever any man was
a STRANGER TO VAIN GLORY, and the desire of popular applause
it is myself ; and this disposition which I have by nature, is (methinks)
grown yet stronger by reason and philosophy.-Ah ! how secretly
doth self ignorance (not only insinuate into, but) conceal itself
within the most improved and best cultivated minds.-Reader,
beware.

CHAP. IX. is to be attained. 205
difficulty of it will decrease in proportion to the
degree in which self acquaintance improves.
Many, perhaps may be ready to think this a pa-
radox ; and imagine that they know their predom-
inant passions and foibles very well, but still find
it extremely difficult to correct them. But let them
examine this point again, and perhaps they may
find, that that difficulty arises either from their de-
fect of self knowledge (for it is in this as in other
kinds of knowledge, wherein some are very ready
to think themselves much greater proficients than
they are) or else from their neglect to put in prac-
tice that degree of self knowledge they have. They
know their particular failings, yet will not guard
against the immediate temptations to them. And
they are often betrayed into the immediate tempta-
tions which overcome them, because they are igno-
rant of, or do not guard against, the more remote
temptations, which lead them into those which are
more immediate, and dangerous, which may not
improperly be called the temptations to temptations ;
in observing and guarding against which, consists a
very necesary part of self knowledge, and the great
art of keeping clear of danger, which, in our pres-
ent state of frailty, is the best means of keeping
clear of sin.
To correct what is amiss, and to improve what
is good in us, is supposed to be our hearty desire,
and the great end of all our self research. But if
we do not endeavour after this, all our labour after
self knowledge will be in vain. Nay, if we do
S not 

206 How Self Knowledge PART III.
not endeavour it, we cannot be said heartily to de-
sire it. " For there is most of the heart where there
is most of the will ; and there is most of the will,
where there is most endeavour ; and where there is
most endeavour, there is generally most success :
So that endeavour must prove the truth of our de-
sire, and success will generally prove the sincerity
of our endeavour (f)." This, I think, we may
safely say, without attributing too much to the pow-
er of the human will, considering that we are ra-
tional and free agents, and considering what effec-
tual assistance is offered to them, who seek it, to
render their endeavours successful, if they are sin-
cere ; which introduces the subject of the following
chapter.
CHAP. X.
Fervent and frequent Prayer the most effectual Means for
attaining true Self Knowledge.
LASTLY, the last means to self knowledge which I
Shall mention is frequent and devout applications to
the Fountain of Light, and the Father of our spirits, to as-
sist us in this important study, and give us the true
knowledge of ourselves.
This I mention last, not as the least, but, on the
contrary, as the greatest and best means of all, to at-
tain a right and thorough knowledge of ourselves,
and the way to render all the rest effectual, and there-
fore
(f) Baxter.

CHAP. X. is to be attained. 207
fore, though it be the last means mentioned, it is
the first that should be used.
Would we know ourselves, we must often con-
verse not only with ourselves in meditation, but with
GOD in prayer ; in the lowest prostration of soul,
beseeching the father of our spirits to discover them
to us ; in whose light we may see light, where before
there was nothing but darkness ; to make known to
us the depth and devices of our heart. For with-
out the grace and influence of his divine illumina-
tions and instructions, our hearts will, after all our
care and pains to know them, most certainly deceive
us. And self love will so prejudice the understand-
ing, as to keep us still in self ignorance.
The first thing we are to do in order to self knowl-
edge is, to assure ourselves that our hearts are deceit-
ful above all things. And the next is, to remember
that the Lord searcheth the hearts, and trieth the reins,*
i.e. that He, the (Kαρδιoγνωςης) Searcher of all
hearts,† hath a perfect knowledge of them, deceitful
as they are ; which consideration, as it suggesteth
to us the strongest motive to induce us to labour af-
ter a true knowledge of them ourselves ; so it di-
rects us at the same time how we may attain this
knowledge ; viz. by an humble and importunate
application to Him, to whom alone they are known,
to make them known to us. And this, by the free
and near access which his holy spirit hath to our
spirits, he can effectually do various ways ; viz. by
fixing our attentions ; by quickening our appre-
hensions ; removing our prejudices, (which, like a
false
* Jet. xvii. 10. † I Chron. xxviii. 9. 

208 How Self Knowledge PART. III.
false medium before the eye of the mind, prevents
its seeing things in a just and proper light ;) by
mortifying our pride ; strengthening the intellective
and reflecting faculties ; and enforcing upon the
mind, a lively sense and knowledge of its greatest
happiness and duty ; and so awakening the soul from
that carnal security and indifference about its best
interests, into which a too serious attention to the
world is apt to betray it.
Besides, prayer is a very proper expedient for
attaining self knowledge, as the actual engagement of
the mind in this devotional exercise is in itself a
great help to it. For the mind is never in a better
frame, than when it is intently and devoutly engag-
ed in this duty ; it has then the best apprehensions
of GOD, the truest notions of itself, and the just-
est sentiments of earthly things ; the clearest con-
ceptions of its own weakness, and the deepest sense
of its own vileness ; and consequently is in the best
disposition that can be, to receive a true and right
knowledge of itself.
And Oh ! could we but always think of ourselves
in such a manner, or could we but always be in a
disposition to think of ourselves in such a manner,
as we sometimes do in the fervour of our humilia-
tions before the throne of grace, how great a pro-
gress should we soon make in this important science ?
Which evidently shews the necessity of such devout
and humble engagements of the soul, and how hap-
py a means they are to attain, a just self acquaintance.
AND

CHAP. X. is to be attained. 209
AND NOW, reader, whoever thou art that hast
taken the pains to peruse these sheets, whatever be
thy circumstances or condition in the world, what-
ever thy capacity or understanding, whatever thy
occupations and engagements, whatever thy favour-
ite sentiments and principles, or whatever religious
sect or party thou espousest, know for certain, that 
thou hast been deeply interested in what thou hast
been reading ; whether thou hast attended to it or
no. For it is of no less concern to thee than the
security of thy peace, and usefulness in this world,
and thy happiness in another ; and relates to all thy
interests, both as a man and a christian.-Per-
haps thou hast seen something of thine own image
in the glass that has now been held up to thee.
And wilt thou go away, and soon forget what manner
of person thou art ?-Perhaps thou hast met with
some things thou dost not well understand or
approve. But shall that take off thine attention
from those things thou dost understand or approve,
and art convinced of the necessity of ?-If thou
hast received no improvement, no benefit from this
plain practical treatise thou hast now perused ; read
it over again. The same thought, you know, often
impresses one more at one time than another. And
we sometimes receive more knowledge and profit
by the second perusal of a book than by the first.
And I would fain hope that thou wilt find some-
thing in this that may set thy thoughts on work,
and which by the blessing of GOD, may make
thee more observant of thy heart and conduct ; and
in consequence of that a more solid, serious, wise,
established christian. 

210 How Self Knowledge PART III.
But will you, after all, deal by this book you
have now read, as you have dealt by many sermons
you have heard ? Pass your judgment upon it ac-
cording to your received and established set of no-
tions ; and condemn or applaud it, only as it is
agreeable or disagreeable to them ; and commend
or cenfure it, only as it suits or does not suit your
particular taste ; without attending to the real
weight, importance, and necessity of the subject
abstracted from those views ; or will you be barely
content with the entertainment and satisfaction,
which some parts of it may possibly have given
you ; to assent to the importance of the subject,
the justness of the sentiment, or the propriety of
some of the observations you have been reading ;
and so dismiss all without any further concern about
the matter?-Believe it, O christian reader, if this
be all the advantage you gain by it, it were scarce
worth while to have confined yourself so long to
the perusal of it. It has aimed, it has sincerely aim-
ed, to do you a much greater benefit ; to bring you
to a better acquaintance with one you express a par-
ticular regard for, and who is capable of being the
best friend, or the worst enemy, you have in the
world ; and that is yourself.-It was designed
to convince you, that would you live and act con-
sistently, either as a man, or a chriftian, you must
know yourself ; and to persuade you under the influ-
ence of the foregoing motives, and by the help of
the forementioned directions, to make self knowledge
the great study, and slef government the great business
of

CHAP X. is to be attained 211
of your life. In which resolution may Almighty
GOD confirm you ; and in which great business
may his grace assist you, against all future discour-
agements and distractions. With him I leave
the success of the whole ; to whom be glory and
praise for ever.