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tisfied but as a deference is owing to external fuperiority, he knows how to pay a proper refpect to thofe that are above him, without that abject and fervile cringing which discovers an inordinate efteem for their condition. As he does not overesteem them for thofe little accidental advantages in which they excel him, so neither does he over-value 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 ministers how to teach them; (which, as St. Austin obferves, is the fame thing as if a patient, when he fends for a phyfician, should prefcribe to him what he would have him prefcribe); but, if they happen to hear fomething not quite agreeable to their former fentiments, would betake themfelves more diligently to the study of their Bibles, to know whether thofe things were fo, Acts xvii. 11.

And were minifters to know themselves, they would know the nature and duty of their office, and the wants and infirmities, of

Norit medicus quid falutiferum, quidve contrarium petat ægrotus. Ægroti eftis, nolite ergo dictaque vobis medicamina velit opponere.

of their hearers better, than to domineer over their faith, or fhoot over their heads, and feek their own popularity rather than their benefit. They would be more folicitous for their edification, than their approbation; and, like a faithful physician, would earneftly intend and endeavour their good, though it be in a way they may not like; and rather risk their own characters with weak and captious men, that withbold any thing that is needful for them, or be unfaithful to God and their own confciences. The moft palatable food is not always the most wholefome. Patients - must not expect to be always pleafed, nor physicians to be always applauded.

CHAP. X.

Piety, the Effect of Self-Knowledge.

X. "SELF-KNOWLEDGE tends greatly to cultivate a spirit of true

"piety."

Ignorance is fo far from being the mother of devotion, that nothing is more destructive of it. And of all ignorance none is a greater bane to it than felf-ignorance. This indeed is very confiftent with fuperftition,

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bigotry,

bigotry, and enthufiafm, thofe common counterfeits of piety, which by weak and credulous minds are often mistaken for it. But true piety and real devotion can only fpring from a just knowledge of God and ourfelves; and the relation we stand in to him, and the dependence 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 entirely and continually dependent upon him for every thing we haye and hope for; and whilft we bear this thought in our minds, what can induce or prompt us more to love, and to fear, and truft him as our God, our father, and all-sufficient friend and helper?

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CHAP. XI.

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

XI. "SELF-KNOWLEDGE will be a "good help and direction to us,

"in many of our religious duties and Chri

ftian exercifes." Particularly,

(1.) In the duty of prayer; both as to

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the

the matter and mode.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 lofs what to pray for. "Our "hearts would be the best prayer-books, "if we were fkilful 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 themselves.

And were they now but to hear the "voice of God and confcience, they "would not remain fpeechlefs. But they "that are born deaf are always dumb †.

Again, felf-knowledge will teach us to pray not only with fluency, but fervency; will help us to keep the heart, as well as order our fpeech before God; and fo promote the grace as well as gift of prayer. Did we but seriously confider what we are, and what we are about; whom we pray to, and what we pray for; it is impoffible we should be fo dead, fpiritless, and formal in this duty as we too often are. The very thought would infpire us. with life, and faith, and fervour. . P

(2.) Self

* Ille Deo veram orationem exhibit qui femetipfum cognofcit. Greg.

Baxter.

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(2.) Self-knowledge will be very helpful to us in the duty of thanksgiving: As it makes us mindful of the mercies we receive; the fuitableness and the feasonableness of them. A felf-knowing man confiders what he hath, as well as what he wants; is at once fenfible both of the value of his mercies, and his unworthiness of them: And this is what makes him thankful. For this reafon it is that one Chriftian's heart even melts with gratitude for thofe very mercies, which others difesteem and depreciate, and perhaps defpife, because they have not what they think greater. But a man that

knows himself, knows that he deferves nothing, and therefore is thankful for every thing. For thankfulness as neceffarily flows from humility, as humility does from felf-acquaintance.

(3.) In the duties of reading and hearing the word of God, felf-knowledge is of excellent ufe, to enable us to understand and apply that which we read or hear. Did we understand our hearts better, we should understand the word of God better; for that speaks to the heart. A man that is acquainted with his heart eafily fees how it penetrates and explores, fearches and ays open its most inward parts.

He

feels

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