ROM what hath been faid under the two former Parts of the Sub

F

ject, Self-Knowledge appears to be

in itself fo excellent, and in its Ef

fects fo extensively useful and con

ducive to the Happiness of Human Kind, that nothing need further be added by Way of Motive or Inducement to excite us to make it the great Object of our Study and Pursuit. If we regard our present Peace, Satisfaction, and Ufefulnefs, or our future and everlasting Interests, we fhall certainly value and profecute this Knowledge

above all others; as what will be moft ornamental to our Characters, and beneficial to our Intereft in every State of Life, and abundantly recompenfe all our Labour.

Were there need of any further Motives to excite us to this, I might lay open the many dreadful Effects of Self-Ignorance, and fhew how plainly it appears to be the original Spring of all the Follies and Incongruities we fee in the Characters of Men, and of most of the Mortifications and Miferies they meet with here. This would foon appear by only mentioning the Reverse of those Advantages before specified, which result from SelfKnowledge. For what is it, but a Want of SelfKnowledge and Self-Government that makes us fo unfettled and volatile in our Difpofitions? So fubject to Tranfport and Excefs of Paffions in the varying Scenes of Life? So rash and unguarded in our Conduct? So vain and Self-sufficient? So cenforious and malignant? So eager and confident? So little useful in the World, in comparison of what we might be? So inconfiftent with ourselves? So mistaken in our Notions of true Religion? So generally indisposed to or unengaged in the holy Duties of it? And finally, fo unfit for Death, and fo afraid of dying? I fay, to what is all this owing, but Self-Ignorance? The first and fruitful Source of all this long Train of Evils. indeed there is fcarce any, but what may be traced up to it. In fhort, it brutifies Man to be ignorant

And

of

Part III. of himself. Man that is in Honour, and understandeth not, (himself especially) is as the Beasts that perifh. †

"Come home then, O my wandering, felf"neglecting Soul; loofe not thyfelf in a Wilder"nefs or Tumult of impertinent, vain diftract"ing Things. Thy Work is nearer thee; the "Country thou shouldst first survey and travel is "within thee; from which thou must pass to that "above thee; when by lofing thyself in this with" out thee, thou wilt find thyself before thou art "aware in that below thee.- -Let the Eyes of "Fools be in the Corners of the Earth; leave it "to Men befide themfelves, to live as without "themselves; do thou keep at Home and mind "thine own Bufinefs. Survey thyself, thine own "Make and Nature, and thou wilt find full Em"ploy for all thy moft active Thoughts.* But " doft thou delight in the Mysteries of Nature? "Confider well the Mystery of thy own. The "Compendium of all thou studiest is near thee, "even within thee; thyfelf being the Epitome of the World (b). If either Neceffity or

+ Pfal. xlix. 10.

6. Duty

*Mirantur aliqui altitudines montium, ingentes fluctus maris, altiffimos lapfus fluminum, et oceani ambitum, et gyros fyderum, et relinquunt feipfos, nec mirantur; faith Saint Auguftin. Some Men admire the Heights of Mountains, the buge Waves of the Sea, the freep Falls of Rivers, the Compass of the Ocean, and the Circuit of the Stars, and pass by themselves without Admiration.

(6) Τις εν αξίως θαυμάσειε την ευγένειαν τελε το ζως τα συγ δεοντος εν εαυίω τα θνητα τοις αθαναίοις, και τα λογικα τοις αλογοις συναπίουλος, τα φεροντος εν τη καθ εαυλον φυσει της παι

σης

"Duty, Nature or Grace, Reason or Faith, in❝ternal Inducements, external Impulfes, or eter"nal Motives, might determine the Subject of "thy Study and Contemplation, thou wouldst call « home thy diftracted Thoughts, and employ them "more on thyself and thy GOD (c).”

Now then let us refolve that henceforth the Study of ourselves fhall be the Business of our Lives. That, by the Bleffing of GOD, we may arrive at fuch a Degree of Self-Knowledge, as may secure to us the excellent Benefits before mentioned. To which End we should do well to attend diligently to the Rules laid down in the following Chapters.

της κλίσεως την εικόνα, δι' α και μικρος κόσμος ειρηται, το πόσαυ της ηξιομένο παρα το Θες πρόνοιας ; δι ον πανία και τα νυν, και τα μελλονία: δι ον ο Θεος ανθρωπος γεγονε. Nem. de Nat, Hom. eap. 1. pag. 34. Who can fufficiently admire the noble Nature of that Creature Man, who hath in him the mortal and the immortal, the rational and irrational Natures united, and so carries about with him the Image of the whole Creation; whence he is called Microcofm; or the little World; for whofe Sake (so highly is he honoured by GOD) all things are made both prefent and future; nay, for whofe Sake GOD himself became Man? So that it was not unjustly faid by Gregory Neffene, that Man was the Macrocefm, and the World without the Microcofm.

(c) Baxter's Mischief of Self-Ignorance.

CHAP.

We must often look into our Hearts if we would know them. They are very deceitful; more fo than we can imagine till we have fearched and tried and watched them well. We may meet with Frauds and faithlefs Dealings from Men; but after all, our own Hearts are the greatest Cheats; and there are none we are in greater Danger from than ourselves.

We

muft firft fufpect ourselves, then examine ourfelves, then watch ourselves, if we expect ever to know ourselves. How is it poffible there fhould be any Self-Acquaintance without SelfConverse?

Were a Man to accuftom himself to fuch Self Employment, he need not live till Thirty before he fufpects himself a Fool, or till Forty before he knows it (d).

Men could never be fo bad as they are, if they did but take a proper Care and Scope in this Bufinefs of Self-Examination (e). If they did

but

(d) See the Complaint, or Night-Thoughts, Part i. pag. 28. (e) Hoc nos peffimos facit, quod nemo vitam fuam refpicit. Quid facturi fimus, cogitamus, et id raro: quid fecerimus, non cogitamus. Sen, Epift. 84.