paradox; and imagine that they know their predominant 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 defect 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 practice 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 temptations which overcome them, because they are ignorant of, or do not guard against, the more remote temptations, which lead them into those that are more immediate and dangerous, which may not improperly be called the temptations to temptations; in observing and guarding against which, consists a very necessary part of self-knowledge, and the great art of keeping clear of danger, which, in our present 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 not endeavour it, we cannot be said heartily to desire 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 desire, and success will generally prove the sincerity of our endeavour1." This, I think, we may safely say, without attributing too much to the power of the human will, considering that we are rational and free agents, and considering what effectual assistance is offered to them who seek it, to render their endeavours successful if they are sincere :—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 applica-
tions to the Fountain of light, and the Father of
our spirits, to assist 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 attain a right and thorough knowledge of ourselves, and the way to render all the rest effectual: and, therefore, though it be the last means mentioned, it is the first that should be used.

Would we know ourselves, we must often converse not only with ourselves in meditation, but with God in prayer:-in the lowliest 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 depths and de

vices of our heart; for without the grace and influence of his divine illuminations 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 understanding, as to keep us still in self-ignorance.

The first thing we are to do in order to selfknowledge is, to assure ourselves that our hearts are deceitful above all things: and the next is, to remember, that the Lord searcheth the hearts, and trieth the reins1, i. e. that He, the (Kapdioyvwsns) Searcher of all hearts2, 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 after a true knowledge of them ourselves, so it directs us at the same time how we may attain this knowledge; viz. by a 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 apprehensions; removing our prejudices (which like a 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.

1 Jer. xvii. 19.

2 1 Chron. xxviii. 9.

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 engaged in this duty: it has then the best apprehensions of God, the truest notions of itself, and the justest sentiments of earthly things; the clearest conceptions 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 humiliations before the throne of grace, how great a progress should we soon make in this important science!--which evidently shows the necessity of such devout and humble engagements of the soul, and how happy a means they are to attain a just self-acquaintance.

AND NOW, Reader, whoever thou art that has taken the pains to peruse these sheets, whatever be thy circumstances or condition in the world, whatever thy capacity or understanding, whatever thy occupations and engagements, whatever thy favourite 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.-Perhaps 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 and 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 something 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.

But will you, after all, deal by this book you have now read, as you have dealt by may sermons you have heard? Pass your judgment upon it according to your received and established set of notions; and condemn or applaud it, only as it is agreeable or disagreeable to them; and commend or censure it, 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