תמונות בעמוד
PDF
ePub
[ocr errors]

ledge, the more I poffefs, the more fen'fible I am of my want of it*.'

The difficulty of felf-government and felf-poffeffion arifeth from the arduousness of a thorough felf-acquaintance, which is neceffary to it; I fay a thorough felf-acquaintance fuch as has been already fet forth in the feveral branches; [Part I.] For as

felf-government is fimply impoffible (I mean confidered as a virtue) where self-ignorance prevails, fo the difficulty of it will decrease in proportion to the degree in which felfacquaintance improves.

Many

*Cicero was undoubtedly the vainest man in life ; or he could not have had the effrontery to beseech Cocceius, in writing the Roman Hiftory, to fet the administration of his confulfhip in the most diftinguished point of glory, even at the expence of hiftorical truth; and yet, when he is begging a favour of the like kind, even of Cato himfelf, he has these astonishing words.-Si quifquam fuit unquam remotus et naturâ et magis etiam (ut mihi quidem fentire videor) ratione atque doctrinâ ab INANI LAUDE ET SERMONIBUS VULGI, ego profectò is fun. Lib. i. Ep. 4. If ever any man was a STRANGER TO VAIN GLORY, and the defire of popular applaufe, it is myfelf; and this difpofition which I have by nature, is (methinks) grown yet ftronger by reafon and philofophy.-Ah! how fecretly doth felf-ignorance (not only infinuate into but) conceal itself within the most improved and best cultivated minds !-Reader, beware,

Many perhaps may deem this a paradox, and imagine that they know their predominant paffions and foibles, but ftill find it almost impoffible to fubdue them. However, when they re-examine this point, they will probably find, that that difficulty arifes either from their defect of Self-knowledge, (for it is in this as in other kinds of knowledge, wherein fome 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 are often betrayed into temptations which overcome them, because they are ignorant of, or do not guard againft, the more remote enticements: whence they are led into those more immediate and dangerous, which may not improperly be called the folicitations to temptation; in guarding against which, confifteth a very neceffary part of Self-knowledge, the best means of avoiding fin, in our present state of frailty.

To correct what is amifs, and to improve what is good, in us, fhould be our hearty defire, and the great end of all our felf-refearches; and if we do not endeavour, we cannot heartily defire it. For the heart accompanies the will; and where

[ocr errors]

there

[ocr errors]
[ocr errors]

⚫ there is affiduity, there is generally fuccess. So that endeavour must evince the truth of our defire, and an happy iffue will generally prove the fincerity of our labours (f). This we may fafely say, without attributing too much to the power of the human will, confidering that we are rational and free agents, and that effectual affiftance is offered to those who seek it, to profper their endeavours, if they are fincere. Which introduces the fubject of the following Chapter.

CHA P. X.

Fervent and frequent Prayer the most effectual Means for attaining true Self-Knowledge. Lastly; THE laft means to Self-knowledge which I fhall mention, is frequent

and devout applications to the Fountain of Light, and the Father of our fpirits, to affift us in this important ftudy, and give us the true Knowledge of ourselves.

This. I mention ultimately, not as the leaft, but on the contrary, as the greatest

and

(f) Baxter.

and best means of all, to attain a right and thorough knowledge of ourfelves; the only way to render all the reft effectual. And therefore, tho' it be the last mentioned, it is the first means that fhould be used.

In order to Self-knowledge, we must often converse, not only with ourselves in meditation, but with GOD in Prayer. In the lowest proftration of foul, befeeching the Father of our fpirits to discover them to us; in whofe light we may fee light, where before there was nothing but darknefs; to make known to us the depth and devices of our heart. For, without the graces and influence of his Divine illuminations, our hearts will most certainly deceive us. And felf-love will so prejudice the understanding, as to keep us ftill in felf-ignorance.

Would we know ourselves, we must first be perfuaded that our hearts are deceitful above all things. Next, to remember that the Lord fearcheth the hearts, and trieth the reins * i. e. that He, the (Kasdiogreens) fearcher of all hearts †, hath

a per

*Jer. xvii. 10. + 1 Chron, xxviii. 9.

Part III. a perfect knowledge of them, deceitful as they are. Which confideration, as it fuggefteth the most powerful motive to labour after, fo it directs us, at the fame time, how we may attain this true knowledge, viz. by an humble and importunate application to God, who knoweth all things, to disclose our secret failings unto us; which He can perform various ways, by the free accefs which his Holy Spirit hath to our fpirits; by fixing our attention, by quickening our apprehenfions, by removing our prejudices, (which, like a falfe medium before the eye of the mind, prevents its seeing things in a just and proper light;) by mortifying our pride, ftrengthening the intellectual faculties, and by enforcing upon the mind a lively fenfe of its greatest happiness and duty; thereby awakening the Soul from that carnal fecurity and indifference about its best interefts, whereinto it is apt to be betrayed by a too ferious attention to the world.

Befides; Prayer is a very fuitable expedient for attaining Self-knowledge, as the engagement of the mental faculties, in this devout exercise, is a great help to it: for the mind is never in a better frame,

than

« הקודםהמשך »