Human nature is the same now as it was then; the heart is 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 they 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 per

sons we are."

This discovers ourselves to us, pierces into the inmost recesses of the mind, strips off every disguise, lays open the inward part, makes a strict scrutiny into the very soul and spirit, and critically judges of the thoughts and intents of the heart." 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 this important self-science; which it often calls us to do.

"Examine yourselves; prove your own selves; know you not yourselves? Let a man examine himself." 1 Cor. xi. 28. Our Saviour upbraids his disciples with their self-ignorance, in not knowing what manner of spirits they were of." Luke ix. 55. And, saith the apostle, "If a man (through self-ignorance) thinketh himself to be something, when he is nothing, he deceiveth himself. But let every man prove his work, and then shall he have rejoicing in himself, and not another." Gal. vi. 3, 4. Here we are commanded, instead of judging others, to judge ourselves; and to avoid the inexcusable rashness of condemning others for the very crimes we ourselves are guilty of, Rom. ii. 1, 21, 42, which a self-ignorant man is very apt to do: nay, to be more offended at a small blemish in another's character, than at a greater in his own; which folly, self-ignorance, and hypocrisy, our Saviour, with just severity, animadverts upon, Mat. vii. 35.

And what stress was laid upon this under the Old Testament dispensation, appears sufficiently from those expressions: "Keep thy heart with all diligence." Prov. iv. 28. "Com

mune with your own heart." Psal. iv. 4.— "Search me, O God, and know my heart; try me, and know my thoughts." Psal. cxxxix. 23. "Examine me, O Lord, and prove me; try my reins and my heart." Psal. xxvi. 2. "Let us

"Recol

search and try our ways." Lam. iii. 4. lect, recollect yourselves, O nation not desired :” Zeph. ii. 1. And all this is necessary to that self-acquaintance, which is the only proper basis of solid peace.

Were mankind but more generally convinced of the importance and necessity of this selfknowledge, 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 manners 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 unaccountable indolence, obstinacy, 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 ingratitude and apostacy God himself assigns this single cause, "My people do not consider." Isa. i. 3.

Self-knowledge is that acquaintance with ourselves, which shows 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 particular attention to their various powers, capacities, passions, inclinations, operations, state, happiness, and temper. For a man's soul is properly himself, Mat. xvi. 26. The body is but the house, the soul is the tenant that inhabits it; the body is the instrument, the soul the artist that directs it.

This science, which is to be the subject of the ensuing treatise, hath these three peculiar properties in it, which distinguish it from, and render it preferable to, all others.-(1.) “It is equally attainable by all." It requires no strength of memory, no force of genius, no depth

of penetration, as many other sciences do, to come at a tolerable acquaintance with them; which, therefore, renders them inaccessible by the greatest part of mankind. Nor is it placed out of their reach, through a want of opportutunity, and proper assistance and direction how to acquire it, as many other parts of learning are. Every one of a common capacity hath the opportunity and ability to acquire it, if he will but recollect his rambling thoughts, turn them in upon himself, 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." Other sciences are suited to the various conditions of life. Some more necessary to some, others to others. But this equally concerns every one that hath an immortal soul, whose final happiness he desires and seeks. (8.) "Other knowledge is very apt to make a man vain; this always keeps him. humble." Nay, it is always for want of this knowledge that men are vain of what they have. "Knowledge puffeth up." 1 Cor. viii. 1. A small degree of knowledge often hath this effect on weak minds. And the reason why great at