Be as chari who differ from you, as you desire to you, who differ as much from then Again; this day I found mysel clined to put in something by way o an excellent character given of an abs one of his admirers. It is true, I command of myself to hold my tong well I had; for the ardour of his zeal admitted the exception (though I stil some degree it was just) which might wrangling debate about his charact the expense of my own; or howev much animosity and contention. B examined the secret spring of that im it to be envy of which I was not which my antagonist would certainly it. And had he taken the liberty to so, I much question whether I should temper of the philosopher; who, wh ally injured, being asked whether he plied, No; but I am considering with I ought not to be 80. I doubt I should so much composure; but should hav resented it as a false and malicious as it was certainly envy, and nothing else son who was the object of the encomi my superior in many respects. And that arose to my mind, was the onl character; which nothing but a quick

could descry Take heed then of

* coulu be that prompted me to arity from my fellow-creature in distress, on prence that he was not in every respect a proper ob→ ct; or to dispense it so sparingly to another, who knew was so, on pretence of having lately been at considerable expense upon another occasion? "his could proceed from nothing else but a latent rinciple of covetousness; which, though I never bere observed it in myself, yet it is likely others have. O how inscrutable are the depths and deceits of the uman heart! Had my enemy brought against me

charge of indolence, or self-indulgence, pride, nd impatience, or a too quick resentment of afronts and injuries, my own heart must have conirmed the accusation, and forced me to plead guilty. Had he charged me with bigotry, selfopinion, and censoriousness, 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 would have been but too true a charge.-O! how hard a thing is it to know myself! It is with this, as with all other knowledge; the more I have of it, the more sensible I want of it."

am of

my

The difficulty of self-government and self-possession, arises from the difficulty of a thorough selfacquaintance, which is necessary to it. I say a thorough self-acquaintance; for as self-government is impossible (I mean considered simply as a virtue) where self-ignorance prevails, so the difficulty of it will decrease in proportion to the degree in which self-acquaintance increases.

Many, perhaps, may be ready to think this a paradox; and imagine that they know their predo

A

minant passions and foibles very well, it extremely difficult to correct them. examine this point again, and perha find that that difficulty arises either fro of self-knowledge, (for it is in this as i of knowledge, some are very ready to selves much greater proficients than else from their neglect to put in practic of self-knowledge which they have. their particular failings, yet will not g the immediate temptations to them. often betrayed into the immediate tempt overcome them, because they are ignora not guard against, the more remote which lead them into those which are diate and dangerous, and which may n ly be called the temptations to temptat serving and guarding against which, con necessary part of self-knowledge, and t of keeping clear of danger; which, in state of frailty, is the best means of ke of sin.

To correct what is amiss, and to impr good in us, is supposed to be our hearty the great end of all our self-research. I not endeavour after this, all our labour knowledge will be in vain. Nay, if we deavour after it, we cannot be said hearti it. For "there is most of the heart, whe most of the will; and there is most of the there is most endeavour, and where the endeavour there is generally most success

agents, and considering what effectual assiste is offered to them who seek it, to render their eavours successful if they are sincere.

The last means to self-knowledge which I shall tion, is frequent and devout applications to the intain of Light and the Father of our Spirits, to st us in this important study, and give us the e knowledge of ourselves.

This I mention last, not as the least, but, on the trary, as the greatest and best means of all, to ain a right and thorough knowledge of ourselves; 1 the way to render all the rest effectual. And, refore, though it be the last means mentioned, it the first that should be used. Would we know selves, we must often converse not only with ourves in meditation, but with God in prayer, in the vliest prostration of soul, beseeching the Father our spirits, in whose light we may see light, where fore there was nothing but darkness; to make own to us the depths and devices of our heart. or without the grace and influence of his divine uminations and instructions, our hearts will, after our care and pains to know them, most certainly ceive us. And self-love will so prejudice the unrstanding, as to keep us still in self-ignorance. The first thing we are to do in order to selfowledge is, to assure ourselves that our hearts e deceitful above all things. And the next, is, to member that the Lord searcheth the hearts and eth the reins; that he, the searcher of all hearts, th a perfect knowledge of them, deceitful as they c. Which consideration, as it suggesteth to us the ongest motive to induce us to labour after a true nowledge of them ourselves; so it directs us at the. me time how we may attain this knowledge, viz. an humble application to him, to whom alone ey are known, to make them known to us. And

this, by the free and near access Spirit hath to our spirits, he can e rious ways, viz. by fixing our atten ening our apprehensions; by remo dices; (which, like a false medium the mind, prevents its seeing thin proper light;) by mortifying our p ening the intellective and reflecting enforcing upon the mind a lively se ledge of its greatest happiness an awakening the soul from that car indifference about its best interests, much attention to the world is apt to

Besides, prayer is a very prope attaining self-knowledge, as the act of the mind in this devotional exerci great help to it. For the mind is n frame, than when it is intently and de in this duty. It has then the best ap God, the truest notions of itself, and timents of earthly things; the clear of its own weakness, and the deep own vileness; and, consequently, is position that can be, to receive a knowledge of itself.

Could we but always think of ours manner, or could we but always be i to think of ourselves in such a manne times do in the fervour of our humil the throne of grace, how great prog soon make in this important science dently shows the necessity of such