tainments 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 inclination to self-acquaintance, read no further, lay aside this book; for thou wilt find nothing here that will flatter thy self-esteem, but, perhaps, something 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 thine own image, with whatever unexpected deformity it may present itself to thee; and patiently attend, whilst, by divine assistance, I endeavour to lay open thine own heart to thee, and 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 orderly view of this subject, I shall here consider the several branches of self-knowledge, or some of the chief particulars wherein it consists.Whereby, perhaps, it will appear to be a more copious and comprehensive science than we imagine. And,

(1.) To know ourselves, is "to know and serious consider what sort of creatures we are, and what we shall be."

1" What we are?"

Man is a complex being, τριμερης υπόστασις, ́tripa tite person, or, a compound creature, made up of three distinct parts, viz. the body, which is the earthy or mortal part of him; the soul, which is the animal or sensitive part; and the

spirit, or mind, which is the rational and immor. tal part. Each of these three parts have their respective offices assigned them; and a man then acts becoming himself, when he keeps them duly employed in their proper functions, and preserves their natural subordination. But it is

not enough to know this merely as a point of speculation; we must pursue and revolve the thought, and urge the consideration to all the purposes of a practical self-knowledge.

tures.

We are not all body, nor mere animal creaWe find we have a more noble nature than the inanimate or brutal part of the creation. We cannot only move and act freely, but we observe in ourselves a capacity of reflection, study, and forecast, and various mental operations, which irrational minds discover no symptoms of. Our souls, therefore, 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 substances, and consequently, in their own nature, capable of immortality. And that they are actually immortal, or will never die, the sacred scriptures do abundantly testify. Let us, then, hereupon

seriously recollect ourselves in the following soliloquy :

"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 certainly it is, that that almighty, self-existent, and eternal power, which made the world, made thee also out of nothing, called thee into being when thou wast not; gave thee those 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 immortal. 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 circumstances, appears to be a state of short discipline and trial. 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 enquiry is, What did he

place thee here for? And what doth he expect from thee whilst thou art here? What part hath he allotted me to act on the stage of human life, when 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. And what is it, but to live up to the dignity of my rational and intellectual nature, and as becomes a creature, born for immortality?

"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 sensual gratifications, wherein dost thou differ from the beasts that perish? Captivated by bodily appetites, dost thou not put thyself upon a level with the lower class of beings which were made to serve thee? Offer an indignity to thyself, and despise the works 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 nothing that may diminish thy native excellence,