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CHAPTER VIII.

Self knowledge promotes our usefulness in the world.

VIII. THE more we know of ourselves, the more useful we are like to be in those stations of life in which Providence hath fixed us.

When we know our proper talents and capacities, we know in what manner we are capable of being useful; and the consideration of our characters and relations in life, will direct us to the proper application of those talents; show us to what ends they were given us, and to what pur. poses they ought to be improved.

66 Many of those who set up for wits, and pretend to a more than ordinary sagacity and delicacy of sense, do, notwithstanding, spend their time unaccountably; and live away whole days, weeks, and sometimes months together, to as little purpose, though it may not be so innocent. ly, as if they had been asleep all the while. But if their parts be so good as they would have others believe, sure they are worth improving; if not, they have the more need of it. Greatness of parts is so far from being a discharge from in. dustry, that I find men of the most exquisite sense in all ages were always most precious of their time. And therefore I very much suspect the excellency of those men's parts, who are dissolute and careless mispenders of it."*

Norris' Misc. p. 120:

It is a sad thing to observe, how miserably some men debase and prostitute their capacities. Those gifts and indulgences of nature, by which they outshine many others, and by which they are capable of doing real service to the cause of virtue and religion, and of being eminently useful to mankind, they either entirely neglect, or , shamefully abuse, to the dishonour of GoD, and the prejudice of their fellow creatures, by encouraging and emboldening them in the ways of vice and vanity. For the false glare of a profane wit will sometimes make such strong impressions on a weak, unsettled mind, as to overbear the principles of reason and wisdom, and give it too favourable sentiments of what it before abhorred. Whereas the same force and sprightliness of genius would have been very happily and usefully employed in putting sin out of countenance, and in rallying the follies and exposing the inconsistencies of a vicious and profligate character.

This

The more talents and abilities men are blessed with, the more pains they ought to take. is Chrysostom's observation. And the reason is obvious; because they have more to answer for than other men; which I take to be a bet. ter reason than what is assigned by their father, viz. because they have more to lose.*

When a man once knows where his strength lies, wherein he excels, or is capable of excelling,

*The wise should be more laborious than the ignorant; because, if both are idle, the loss does not fall upon the latter. Chrysostom.

how far his influence extends, and in what station of life Providence hath fixed him, and the duties of that station; he then knows what talents he ought to cultivate, in what manner and to what objects they are to be chiefly directed and applied, in order to shine in that station, and be useful in it. This will keep him even and steady in his pursuits and views; consis tent with himself, uniform in his conduct, and useful to mankind; and will prevent his shooting at a wrong mark, or missing the right one he aims at; as thousands do, for want of this necessary branch of self knowledge. See Part I. Chap. V.

CHAPTER IX.

Self knowledge leads to a decorum and consistency of character.

IX. A MAN that knows himself knows how to act with discretion and dignity in every station and character.

Almost all the ridicule we see in the world takes its rise from self ignorance, and to this mankind by common assent ascribe it, when they say 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 suitably to it. He will often affect a character that does not belong to him; and will either act above or beneath himself, which will make him equally contemptible in the eyes of them that know him.*

A man of superior rank and character, that knows himself, knows that he is but a man; subject to the same sicknesses, frailties, disappointments, pains, passions, and sorrows, as other men; that true honour lies in those things, in which it is possible for the meanest peasant to excel him; and therefore he will not be vainly arrogant. He knows that they are only transitory and accidental things, that set him above the rest of mankind; that he will soon be upon a level with them; and therefore learns to condescend: and there is a dignity in this condescension; it does not sink, but exalts his reputation and char

acter.

A man of inferior rank, that knows himself, knows how to be content, quiet, and thankful, in his lower sphere. As he hath not an extravagant veneration and esteem. for those external things which raise one man's circumstances so much above another's, so he does not look upon himself as the worse or less valuable man, purely because he has them not; much less does he envy them that have them. As he has not their advantages, so neither has he their temptations: he is in that state of life, which the great Ar

* To be able in every situation to maintain a becoming gravity depends upon art and nature; but prudence must determine, when and how far gravity is proper.

M

Cicero.

biter and Disposer of all things hath allotted him; and he is satisfied: but as a deference is owing to external superiority, he knows how to pay a proper respect to those that are above him, without that abject and servile cringing, which discovers an inordinate esteem for their condition. As he does not over esteem them for

those little accidental advantages in which they excel him, so 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 ministers how to teach them; which, as St. Austin observes,* is the same thing as if a patient, when he sends for a physician, should prescribe to him what he would have him prescribe; but, if they happen to hear something not quite agreeable to their former sentiments, would betake themselves more dili. gently to the study of their bibles, to know whether those things were so. +

And were ministers 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 solicitous for their edification, than their approbation; the most palatable food is

* A physician knows what is salutary, and what would injure the sick. Ye are sick; therefore do not prescribe what medicine he shall administer. St. Austin, † Acts xvii. 11.

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