A man that does not know his proper character, nor what becomes it, cannot act suitably to it. He will often affect a character which 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 exceed 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 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 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 for not having them; 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 Arbiter 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 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 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 diligently to the study of their Bibles to know, whether those things were so;' Acts xvii. 11.

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; and, like a faithful physician, would earnestly 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, than withhold any thing that is needful for them,' or be unfaithful to God and their own consciences. The most palatable food is not always the most wholesome. Patients must not expect to be always pleased, 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 so far from being the mother of devotion, that nothing is more destructive to it. And of all ignorance none is a greater bane to it than self-ignorance. This, indeed, is very consistent with superstition, bigotry, and enthusiasm, 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 just knowledge of God and ourselves; and the relation we stand in to him, and the dependence we have upon him. For when we consider ourselves as the creatures of God, whom he made for his honour, and as creatures incapable of any happiness but what results from his favour, and as entirely and continually dependent 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 to fear, and trust him as our God, our father, and all-sufficient friend and helper?

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 Christian exercises.' Particularly,

1. In the duty of prayer; both as to the matter and the mode. He that rightly knows himself, will be very sensible of his spiritual wants; and he that is well acquainted with his spiritual wants, will not be at a loss what to pray for. Our hearts would be the best prayer-books, if we were 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 themselves? And were they now but to hear the voice of God and conscience, they would not remain speechless. But they that are born deaf are always dumb.'Baxter.

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 so promote the grace as well as gift of prayer. Did we but seriously consider what we are, and what we are about; whom we pray to. and what we pray for; it is impossible we should be so dead, spiritless, and formal in this duty as we too often are. The very thought would inspire us with life, and faith, and fervour.

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 suitableness and the seasonableness of them. A self-knowing man considers what he hath, as well as what he wants; is at once sensible, both of the value of his mercies, and his unworthiness of them: and this is what makes him thankful. For this reason it is, that one Christian's heart even melts with gratitude for those very mercies which others disesteem and depreciate, and perhaps despise, because they have not what they think greater. But a man that knows himself, knows that he deserves nothing, and there

fore is thankful for every thing. For thankfulness as necessarily flows from humility, as humility does from self-acquaintance.

3. In the duties of reading and hearing the word of God, self-knowledge is of excellent use, 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, easily sees how it penetrates and explores, searches, and lays open its most inward parts. He feels what he reads; and finds that a quickening spirit, which, to a self-ignorant man, is but a dead letter.

Moreover, this self-acquaintance teaches a man to apply what he reads and hears of the word of God; he sees the pertinence, congruity, and suitableness of it to his own case; and lays it up faithfully in the store-room of his mind, to be digested and improved by his after-thoughts. And it is by this art of aptly applying Scripture, and urging the most suitable instructions and admonitions of it home upon our consciences, that we receive the greatest benefit by it.

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4. Nothing is of more eminent service in the great duty of meditation, especially in that part of it which consists in heart-converse. A man, who is unacquainted with himself, is as unfit to converse with his heart, as he is with a stranger he never and whose taste and temper he is altogether unacquainted with: he knows not how to get his thoughts about him; and when he has, he knows not how to range and fix them, and hath no more the command of them, than a general has of a wild undisciplined army, that has been never exercised or accustomed to obedience and order. But one,