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himself should never fet up for an oculift. (3.) That they who are inclined to deal in cenfure fhould always begin at home. (4.) Great cenforiousness is great hypocrify; which is nothing but the effect of woeful Selfignorance.

This common failing of the human nature the Heathens were very fenfible of (n), and defcribed it in the following manner. Every man, (say they) carries a wallet, or two bags with him; the one hanging before him, and the other behind him; into that before, he puts the faults of others; • into that behind his own; by which means he never fees his own failings, whilft he has thofe of others always before his eyes for public criticism (0).

(n) - Egomet mî ignofco Mævius inquit ;

Stultus et improbus hic amor eft, dignufque

notari.

Cum tua pervideas oculis mala Lippus inun&tis, Cur in amicorum vitiis tam cernis acutum Quâm aut aquila, aut Serpens Epidaurius ? Hor. Sat. 3. lib. 1. Fit enim, nefcio quomodo, ut magis in aliis cernamus quam in nobifmet ipfis, fiquid delinquitur. Cicero.

(0) Sed præcedenti spectatur mantica tergo.

Per. Sat. 4.

Non videmus id manticæ quod in tergo eft.

Catul. Carm. 22.

Noftram peram non videntes, aliorum (juxta Perfium) manticam confideramus. D. Hier. Ep. 91. O 3

But

But Self-Knowledge now helps us to turn this wallet; and to place that which hath our own faults, before our eyes, and that which hath in it thofe of others, behind our back. A very neceffary regulation, if we would behold our own faults in a proper light. For we must not expect that others will be as blind to our foibles as we ourfelves are. They will carry them before their eyes, whether we do or not. And to imagine that the world takes no notice of them, because we do not, is juft as wife, as to fancy that others do not fee us, because we fhut our eyes.

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V.

Moderation the Effect of Self-Knowledge.

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NOTHER genuine off-fpring of
Self-Knowledge is Moderation.

This indeed can hardly be conceived to be separate from that of meekness and charity before mentioned; but I choose to mention it distinctly because I confider it under a different view and operation, viz. as that which guards and influences our fpirits in all matters of debate and controverfy.

Moderation

Moderation is a very important Christian Virtue, entirely different from that bad quality of the mind, under which it is often mifreprefented and disguised, viz. Lukewarmness and indifference about the truth. The former is very confiftent with a regular and well-corrected zeal, the latter confists in the total want of it; the former is fenfible of, and endeavours with peace and prudence to maintain, the dignity and importance of Divine Doctrines, the latter hath no manner of concern about them; the one feels the fecret influences of them, the other is quite a stranger to their power and efficacy; the one laments in fecret the fad decay of vital Religion, the other is an inftance of it. In fhort, the one proceeds from true knowledge, the other from great ignorance; the one is a good mark of fincerity, and the other a certain fign of hypocrify. And to confound two things together, which are so essentially different, can be the effect of nothing but great ignorance, inconsideration, or an overheated, injudicious zeal.

A felf-knowing man can easily distinguish between these two: and the knowledge which he has of human nature in general, from a thorough contemplation of his own in particular, fhews him the necessity of

preferving

preserving a medium (as in every thing else, fo especially) between the two extremes of a bigotted zeal on the one hand, and indolent Lukewarmnefs on the other. As he will not look upon every thing to merit contending for, fo he will efteem nothing worth lofing his temper for in the contention. Because tho' the truth be of ever fo great im-, portance, nothing can do a greater differvice to it, or make a man more incapable of defending it, than intemperate heat and passion; whereby he injures and betrays the cause he is over-anxious to maintain. The wrath of man worketh not the righteoufnefs of Gon*.

Self-Knowledge heals our animofities, and greatly cools our debates about matters of dark and doubtful fpeculation. One who knows himself fets too great a value upon his time and temper, to plunge rafhly into thofe vain and fruitless controverfies, in which one of them is fure to be loft, and the other is alfo in great danger; efpecially when a man of perverse temper and bad principles is the opponent; who aims rather to filence his adverfity with over-bearing confidence, dark unmeaning language, authoritative airs, and hard words, than to convince him with folid

* James i. 20.

folid argument; and who plainly contends not for truth but victory. Little good can be done to the best cause in fuch circumftances. And a wife and moderate man, who knows human nature and knows himfelf, will rather give his antagonist the pleafure of an imaginary triumph, than engage in fo unequal a combat.

An eagerness and zeal for difpute, on every subject, and with every one shows great felf-fufficiency; that never-failing fign of great felf-ignorance. And true moderation, which creates an indifference to little things, and a wife and well-proportioned zeal for things of importance, can proceed from nothing but true knowledge, which has its foundation in Self-acquaintance.

A

CHAP. VI.

Self-Knowledge improves the Judgment. VI. NOTHER great advantage of being well acquainted with ourfelves is, that it helps us to form a better Judgment of other things.

Self-Knowledge does not inlarge or increase our natural capacities, but it guides and regulates them; leads us to the right use and application of them; and removes many

things

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