CHAP. IX.

Self-Knowledge leads to a Decorum and Confiftency of Character.

IX.

A

MAN that knows himself, knows how to act with Difcretion and Dignity in every Station and Character.

Almost all the Ridicule we fee in the World takes its Rife from Self-Ignorance. And to this, Mankind by common Affent afcribe it; when they fay of a Person that acts out of Character, he does not know himself. Affectation is the Spring of all Ridicule, and Self-Ignorance the true Source of Affectation. A Man that does not know his proper Character, nor what becomes it, cannot act fuitably to it. He will often affect a Character that does not belong to him; and will either act above or beneath himfelf, which will make him equally contemptible in the Eyes of them that know him (†).

A Man of fuperior Rank and Character that knows himself, knows that he is but a Man; fubject to the fame Sickneffes, Frailties, Disappointments, Pains, Paffions, and Sorrows, as other Men; that true Honour lies in those Things, in which it is poffible for the meaneft Peasant to excel him; and therefore he will not be vainly ar

rogant.

(t) Omnique in re poffe quod deceat facere, artis et naturæ eft; fcire, quid, quandoque deceat, prudentiæ, Cic. de Orat. l. 3. §.55.

rogant. He knows that they are only tranfitory and accidental Things, that fet him above the reft of Mankind; that he will foon be upon a Level with them; and therefore learns to condefcend: And there is a Dignity in this Condefcenfion; it does not fink, but exalt, his Reputation and Character.

A Man of inferior Rank that knows himself, knows how to be content, quiet, and thankful, in his lower Sphere. As he has not an extravagant Veneration and Efteem for those external Things which raise one Man's Circumstances so much above another's, fo he does not look upon himself as the worse or less valuable Man purely because he has them not; much lefs does he envy them that have them. As he has not their Advantages, fo neither has he their Temptations: He is in that State of Life, which the great Arbiter and Difpofer of all Things hath allotted him; and he is fatisfied: But as a Deference is owing to external Superiority, he knows how to pay a proper Respect to thofe that are above him, without that abject and fervile Cringing which difcovers an inordinate Efteem for their Condition. As he does not over-esteem them for those little accidental Advantages in which they excel him, fo neither does he overvalue himself for those Things in which he excels others.

Were Hearers to know themselves, they would not take upon them to dictate to their Preachers; or teach their Minifters how to teach them;

(which

17

Part II. (which as St. Austin obferves (u) is the fame Thing as if a Patient, when he sends for a Phyfician, fhould prefcribe to him what he would have him prescribe ;) but, if they happen to hear fomething not quite agreeable to their former Sentiments, would betake themselves more diligently to the Study of their Bibles, to know whether thofe Things were so *.

And were Minifters to know themselves, they would know the Nature and Duty of their Office, and the Wants and Infirmities of their Hearers better, than to domineer over their Faith or shoot over their Heads, and seek their own Popularity rather than their Benefit. They would be more folicitous for their Edification, than their Approbation; (the moft palatable Food is not always the most wholesome ;) and like a faithful Phyfician, would earnestly intend and endeavour their Good, though it be in a Way they may not like; and rather rifk their own Characters with weak and captious Men, than with-hold any Thing that is needful for them, or be unfaithful to GOD and their own Confciences. Patients must not expect to be always pleased, nor Physicians to be always applauded.

(4) Norit medicus quid falutiferum, quidve contrarium petat ægrotos. Agroti eftis, nolite ergo dictare quæ vobis medicamina velit opponere.

Afts xvii. 11.

СНА Р.

X.

CHAP. X.

Piety the Effect of Self-Knowledge.

ELF-KNOWLEDGE tends greatly to cultivate a Spirit of true Piety.

SEL

Ignorance is fo far from being the Mother of Devotion, that nothing is more deftructive of it. And of all Ignorance, none is a greater Bane to it than Self-Ignorance. This indeed is very confiftent with Superftition, Bigotry, and Enthufiafm, those common Counterfeits of Piety, which by weak and credulous Minds are often mistaken for it. But true Piety and real Devotion can only spring from a juft Knowledge of GOD and ourfelves; and the Relation we ftand in to him, and the Dependance we have upon him. For when we confider ourselves as the Creatures of GOD, whom he made for his Honour, and as Creatures incapable of any Happiness, but what refults from his Favour; and as intirely and continually dependant upon him for every Thing we have and hope for; and whilst we bear this Thought in our Minds, what can induce or prompt us more to love and fear and truft Him, as our GOD, our Father, and all-fufficient Friend and Helper?

CHAP. XI.

Self-Knowledge teaches us rightly to perform the Duties of Religion.

XI.

ELF-KNOWLEDGE will be a good Help and Direction to us in many of our Devout and Christian Exercifes. Particularly,

(1.) In the Duty of Prayer; both as to the Matter and Mode (w). He that rightly knows himself will be very fenfible of his fpiritual Wants; and he that is well acquainted with his fpiritual Wants, will not be at a Loss what to pray for. "Our Hearts would be the beft Prayer-Books, if we were well skilful in "reading them. Why do Men pray, and call "for Prayers when they come to die? But "that they begin a little better to know them<< felves. And where they now but to hear the "Voice of GOD and Confcience, they would "not remain speechlefs. But they that are born <deaf are always dumb (x)."

Again, Self-Knowledge will teach us to pray not only with Fluency, but Fervency; will help us to keep the Heart, as well as order our Speech before GOD; and fo promote the Grace as

well

(z) Ille Deo veram orationem exhibet qui femitipfum cognofcit. Greg.

(x) Baxter.