ified for that office. The beam in their own eye makes them altogether unfit to pull out the mote from their brother's. A man half blind himself should never set up for an occulist. 3. That they who are inclined to deal in censure should always begin at home. 4. Great censoriousness is great hypocrisy. Thou hypocrite, &c. all this is nothing but the effect of woful self ignorance.

This common failing of the human nature, the heathens were very sensible of ;* and imaged 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 sees his own failings, whilst he has those of others always before his eyes. +

But self knowledge now helps us to turn this wallet; and place that which hath our own faults before our eyes, and that which hath in it those of others behind our back. A very ne

* I pardon myself, says Menius. But this partiality is foolish and infamous, and ought to be reproved. When you are almost blind to your own faults; why do you inspect those of your friends, with the eye of an eagle or serpent.

Horace. It happens, I know not how, that we perceive a fault in oth ers sooner than in ourselves.

Cicero.

We see the bag on the back of him who goes before us:

Persius.

We see not that part of the wallet, which is behind.

Catullus,

Not observing our own bag, (according to Persius,) we

attentively examine the wallet of others.

D. Hieronimus.

cessary regulation this, if we would behold our own faults in the same light in which they do. For we must not expect that others will be as blind to our foibles as we ourselves 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 just as wise as to fancy that others do not see us, because we shut our eyes.

CHAPTER V.

Moderation the effect of self knowledge.

V. ANOTHER genuine offspring 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 give it a distinct mention, because I consider it under a dif. ferent view and operation, viz. as that which guards and influences our spirits in all matters of debate and controversy.

Moderation is a great and important christian virtue, very different from that bad quality of the mind under which it is often misrepresented and disguised, viz. lukewarmness and indifference about the truth. The former is very consistent with a regular and well corrected zeal, the lat. ter consists in a total want of it; the former is sensible of, and endeavours with peace and pru

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dence to maintain the dignity and importance of divine doctrines, the latter hath no manner of concern about them; the one feels the secret influences of them, the other is quite a stranger to their power and efficacy: the one laments in secret the sad decay of vital religion, the other is an instance of it. In short, the one proceeds from true knowledge, the other from great ignorance; the one is a good mark of sincerity, and the other a certain sign of hypocrisy. And to confound two things together, which are so essentially different, can be the effect of nothing but great ignorance, inconsideration, or an over heated, injudicious zeal.

A self 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, shews him the necessity of preserving a medium, as in every thing else, so especially, between the two extremes of a bigotted zeal on the one hand, and indolent lukewarmness on the other. As he will not look upon every thing to be worth contending for, so he will look upon nothing worth losing his temper for in the contention; because, though the truth be of ever so great importance, nothing can do a greater disservice 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 righteousness of God.*

*James i. 20.

Self knowledge heals our animosities, and greatly cools our debates about matters of dark and doubtful speculation. One who knows himself sets too great a value upon his time and temper, to plunge rashly into those vain and fruitless controversies, in which one of them is sure to be lost, and the other in great danger of being so especially when a man of bad temper and bad principles is the opponent; who aims rather to silence his adversary with overbearing confidence,dark, unmeaning language,authoritative airs, and hard words, than convince him with solid argument; and who plainly contends not for truth but victory. Little good can be done to the best cause in such a circumstance. And a wise and moderate man who knows human nature, and knows himself, will rather give his antagonist the pleasure of an imaginary triumph, than engage in so unequal a combat.

An eagerness and zeal for dispute, on every subject, and with every one, shews great self sufficiency, that never failing sign of great self ignorance. And true moderation, which creates an indifference to little things, and a wise and well proportioned zeal for things of importance, can proceed from nothing but true knowledge, which has its foundation in self acquaint

ance.

CHAPTER VI.

Self knowledge improves the judgment.

VI. ANOTHER great advantage of being well acquainted with ourselves is, that it helps us to form a better judgment of other things.

Self knowledge indeed does not enlarge or increase our natural capacities, but it guides and regulates them; leads us to the right use and application of them; and removes a great many things which obstruct theirdue exercise, as pride, prejudice, passion, &c. which oftentimes miserably pervert the rational powers.

He that hath taken a just measure of himself, is thereby better able to judge of other things.

1. He knows how to judge of men and human nature better. For human nature, setting aside the difference of natural genius, and the improvements of education and religion, is pretty much the same in all. There are the same passions and appetites, the same natural infirmi. ties and inclinations in all mankind; though some are more predominant and distinguishable in some, than they are in others. So that if a man be but well acquainted with his own, thisy together with a very little observation on hu man life, will soon discover to him those of other men; and shew him very impar. tially their particular failings and excellencies, and help him to form a much truer sentiment of