But a man must be greatly unacquainted with himself, if he is ignorant of his predominant pas. sion, or distinguishing temper, when every one else observes it. And yet how common is this piece of self ignorance? The two apostles, James and John, discovered it in that very action wherein they meant to express nothing but a hearty zeal for their Master's honour: which made him tell them, that they knew not what manner of spirit they were of, Luke ix. 55. i. e. that instead of a principle of love and genuine zeal for him, they were at that time governed by a spirit of pride, revenge, and cruelty; and yet knew it not. And that the apostle John should be li. able to this censure, whose temper seemed to be all love and sweetness, is a memorable instance how difficult a thing it is for a man at all times to know his own spirit: and that that passion, which seems to have the least power over his . mind, may on some occasions insensibly gain a criminal ascendant there.

The necessity of a perfect knowledge of our reigning passions appears further from hence; that they not only give a tincture to the temper, but to the understanding also; and throw a strong bias on the judgment. They have much the same effect upon the eye of the mind, as some distempers have upon that of the body. If they do not put it out, they weaken it, or throw false colours before it, and make it form a wrong judgment of things; and, in short, are the source of those forementioned prejudices, which so often abuse the human understanding,

Whatever the different passions themselves that reign in the mind may be owing to, whether to the different texture of the bodily organs, or the different quantity of motion of the animal spirits, or to the native turn and cast of the soul itself; yet certain it is, that men's different ways of thinking are much according to the predominance of their different passions; and especially with regard to religion. Thus, e. g. we see melancholy people are apt to throw too much gloom upon their religion, and represent it in a very uninviting and unlovely view, as all austerity and mortification; whilst they who are governed by the more gay and cheerful passions, are apt to run into the other extreme, and too much to mingle the pleasures of sense with those of religion; and are as much too lax,as the others are too severe. And thus, by the prejudice or bias of their respective passions, or the force of their natural temper, they are led into different mistakes.

"So that would a man know himself, he must study his natural temper; his constitutional inclinations, and favourite passions; for by these a man's judgment is easily perverted, and a wrong bias hung upon his mind: these are the inlets of prejudice; the unguarded avenues of the mind, by which a thousand errors and secret faults find admission, without being observed or taken notice of."*

And that we may more easily come at the knowledge of our predominant affections, let us consider what outward events do most impress and move us, and in what manner. What is it that usually creates the greatest pain or pleasure in the mind? And as for pain, a stoic indeed may tell us, "that we must keep things at a distance; let nothing that is outward come within us; let externals be externals still." But the human make will scarce bear the rigor of that philosophy. Outward things, after all, will impress and affect us. And there is no harm in this, provided they do not get the possession of us, overset our reason, or lead us to act unbecoming a man or a christian. And one advantage we may reap from hence is, the manner or degree in which outward things impress us, may lead us into a better acquaintance with ourselves, discover to us our weak side, and the passions which most predominate in us.

Our pleasures will likewise discover our reigning passions, and the true temper and disposition of the soul. If it be captivated by the pleasures of sin, it is a sign its prevailing taste is very vicious and corrupt; if with the pleas, ures of sense, very low and sordid; if imagin. ary pleasures, and the painted scenes of fancy and romance do most entertain it, the soul hath then a trifling turn; if the pleasures of science or intellectual improvements are those it is most fond of, it has then a noble and refined taste; but if its chief satisfactions derive from religion and divine contemplation, it has then its true

and proper taste; its temper is as it should be, pure, divine, and heavenly; provided these sat isfactions spring from a truly religious principle, free from that superstition, bigotry, and enthusiasm, under which it is often disguised.

And thus, by carefully observing what it is, that gives the mind the greatest pain and torment, or the greatest pleasure and entertainment, we come at the knowledge of its reigning passions, and prevailing temper and disposition.

"Include thyself, then, O my soul, within the compass of thine own heart; if it be not large, it is deep, and thou wilt there find exercise enough. Thou wilt never be able to sound it; it cannot be known, but by Him, who tries the thoughts and reins. But dive into this sub. ject as deep as thou canst. Examine thyself; and this knowledge of that which passes with. in thee, will be of more use to thee, than the knowledge of all that passes in the world. Concern not thyself with the wars and quarrels of public or private persons. Take cognizance of those contests which are between thy flesh and thy spirit; betwixt the law of thy members, and that of thy understanding. Appease those differences. Teach thy flesh to be in subjection. Replace reason on its throne; and give it piety for its counsellor. Tame thy passions, and bring them under bondage. Put thy little state in good order. Govern wisely and holily those numerous people which are contained in so little a kingdom; that is to say, that mul

titude of affections, thoughts, opinions, and passions which are in thine heart."*

CHAPTER XI.

Concerning the secret springs of our actions.

X. ANOTHER considerable branch of self acquaintance is, to know the true motives and secret springs of our actions.

This will sometimes cost us much pains to acquire. But for want of it, we should be in danger of passing a false judgment upon our actions, and of entertaining a wrong opinion of our conduct.

It is not only very possible, but very common, for men to be ignorant of the chief inducements of their behaviour; and to imagine they act from one motive, whilst they are ap. parently governed by another. If we examine our views, and look into our hearts narrowly, we shall find that they more frequently deceive us in this respect than we are aware of; by persuading us that we are governed by much better motives than we really are. The hon. our of God, and the interest of religion, may be the open and avowed motives; whilst secu. lar interest and secret vanity may be the hidden and true one. While we think we are serving

*Jurieu's Method of Christ. Devot. Part iii. ch.