tion." 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. 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 subservient to it? which is to exalt the handmaid into the place of the mistress; which appears not only a preposterous, but a pernicious method of institution; for as the mind takes a turn of future life, suitable to the tincture it hath received in youth, it will naturally conclude, that there is no necessity to regard, or, at least, to lay any stress upon those things, which were never inculcated upon it as things 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 rudiments of science he brought with him from the school or the college. It is really a melancholy thing to see a young gentleman, of shining parts, and a sweet disposition, who has gone through the common course of academical studies, come out into the world under an absolute government of his passions and prejudices; which have increased with his learning, and which, when he comes to be better acquainted 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 educaticn is one of those three things to which it is owing (as an ancient Christian philosopher justly observes), that so few have the right government of their passions. I would not be thought to disparage any port 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 prejudices, and the right government of the temper and passions, in more general esteem, as necessary at once to form the gentleman, the scholar, and the Christian. And if there be any thing in the following sheets which may be helpful to students, who have a regard to the right government of their minds, whilst they are furnishing them with useful knowledge, I would particularly recommend them to their perusal. I have nothing further to add, but to desire the reader's excuse for the freedom with which I have delivered my sentimeuts in this matter, and for detaining him so long from the subject of the ensuing Treatise, which I now leave to his candid and serious thoughts, and the blessing of Almighty God to make it useful. PART I. I. The nature and importance of the Subject. II. The several branches of self-knowledge. We III. The several relations in which we stand to God, to Christ, and our fellow-creatures IV. We must duly consider the rank and station of life in which Providence hath placed us, and what it is that becomes and adorns it V. Every man should be well acquainted with his own talents and capacities, and in what manner VI. We must be well acquainted with our inabili- ties, and those things in which we are naturally deficient, as well as those in which we excel VII. Concerning the knowledge of our constitu- VIII. The knowledge of our most dangerous temp- tations necessary to self-knowledge IX. Self-knowledge discovers the secret prejudices Chap. XII. Every one that knows himself, is in a particu lar manner sensible how far he is governed by ..... i a thirst of applause XIV. Concerning the knowledge, guard, and go- XV. Concerning the memory XVI. Concerning the mental taste Page 85 92 96 114 125 XVII. Of our great and governing views in life XVIII. How to know the true state of our souls, and whether we are fit to die. 128 PART II. Showing the great excellence and advantage of this I. Self-knowledge the spring of self-possession 131 133 III. Humility, the effect of self-knowledge 144 147 151 IX. Self-knowledge leads to a decorum and consistency of character 162 |