1

ure correct the fault of his natural temper, if he be well acquainted with it, and duly watchful over it. And therefore to betray a prevail. ing weakness of temper, or an ungoverned passion, diminishes a man's reputation much more than to discover a weakness of judgment or understanding. But what is most dishonourable of all is, for a man at once to discover a great genius and an ungoverned mind; because that strength of reason and understanding he is master of, gives him a great advantage for the government of his passions. And therefore his suffering himself notwithstanding to be governed by them, shews, that he hath too much neglected or misapplied his natural talent; and willingly submitted to the tyranny of those lusts and passions, over which nature hath furnished him with abilities to have secur. ed an easy conquest.

A wise man bath his foibles as well as a fool. But the difference between them is, that the foi. bles of the one are known to himself, and concealed from the world; the foibles of the other are known to the world, and concealed from himself. The wise man sees those frailties in himself, which others cannot; but the fool is blind to those blemishes in his character, which are conspicuous to every body else. Whence it appears, that self knowledge is that which makes the main difference between a wise man and a fool, in the moral sense of that word.

CHAPTER VII.

Concerning the knowledge of our constitution

al sins.

VI. SELF acquaintance shews a man the particular sins he is most exposed and addicted to; and discovers not only what is ridiculous, but what is criminal, in his conduct and temper.

A man's outward actions are generally the plainest index of his inward dispositions. And by the allowed sins of his life, you may know the reigning vices of his mind. Is he addicted to luxury or debauch? Sensuality then appears to be his prevailing taste. Is he given to revenge and cruelty? Choler and malice then reign in his heart. Is he confident, bold, and enterprising? Ambition appears to be the secret spring. Is he sly and designing, given to intrigue and artifice? You may conclude, there is a natural subtility of temper that prompts him to this; and this secret disposition is criminal, in proportion to the degree in which these outward actions, which spring from it, transgress the bounds of reason and virtue.

Every man hath something peculiar in the turn or cast of his mind, which distinguishes him as much as the particular constitution of his body. And both these, viz. his particular turn of mind, and constitution of body, not on. ly incline and dispose him to some kind of sins,

more than to others, but render the practice of certain virtues much more easy.*

Now these sins to which men are commonly most inclined, and the temptations which they have least power to resist, are, and not improperly, called their constitutional sins; their peculiar frailties; and, in scripture, their + own iniquities, and the sins which do most easily beset us.§

As in the humours of the body, so in the vices of the mind, there is one predominant; which has an ascendant over us, and leads and

* Men, with_regard to their bodies and bodily appetites, are pretty much alike; but with regard to their souls, and their mental tastes and dispositions, they are often as different as if they were quite of another species, governed by different views, entertained with different pleasures, animated with different hopes, and affected by different motives, and distinguished by as different tempers and inclinations, as if they were not of the same kind. So that I am very ready to believe, that there is not a greater difference between an angel, and some of the best and wisest of men; or between a devil, and some of the worst and wickedest of men, with regard to their tempers and dispositions, than there is between some sort of men and some others. And what inclines me to this sentiment is, considering the easy transition which nature always observes, in passing from one order or kind of beings to another, which I have before taken notice of, together with the prodigious difference there appears to be between some and others of the human species, almost in every thing belonging to their souls. For some there are, "in whom," as one expresses it, "one would think nature had placed every thing the wrong way; depraved in their opinions, unintelligible in their reasoning, irregular in their actions, and vicious in every disposition. Whilst in some others we see almost every thing amiable and excellent that can adorn and exalt the human mind, under the disadvantages of mortality.

Psalm xviii. 32. Heb. xii. 1. §The well circumstanced sin.

governs us.

It is in the body of sin, what the heart is in the body of our nature; it begins to live first, and dies last. And whilst it lives, it communicates life and spirit to the whole body of sin; and when it dies, the body of sin expires with it. It is the sin to which our constitution leads, our circumstances betray, and custom enslaves us; the sin to which not our virtues only, but vices too, lower their topsail, and submit, the sin, which when we would impose upon Gon and our consciences, we excuse and disguise with all imaginable artifice and sophistry; but, when we are sincere with both, we oppose first, and conquer last. It is, in a word, the sin which reigns and rules in the unregenerate, and too often alarms and disturbs, ah! that I could say no more, the regener

ate.'

Some are more inclined to the sins of the flesh; sensuality, intemperance, uncleanness, sloth, self indulgence, and excess in animal gratifications. Others to the sins of the spirit; pride, malice, covetousness, ambition, wrath, revenge, envy, &c. And I am persuaded there are few, but, upon a thorough search into themselves, may find that some one of these sins hath ordinarily a greater power over them than the rest. Others often observe it in them, if they themselves do not. And for a man not to know his predominant iniquity is great self ignorance indeed; and a sign that he has all his life lived

* See Dr. Lucas' Sermons, vol. i. page 151.

far from home; because he is not acquainted with that relating to himself, which every one, who is but half an hour in his company, perhaps, may be able to inform him of. Hence proceeds that extreme weakness which some discover in censuring others, for the very same faults they are guilty of themselves, and perhaps in a much higher degree; on which the apostle Paul animadverts, Rom. ii. 1.*

It must be owned, it is an irksome and disagreeable business for a man to turn his own accuser; to search after his own faults, and keep his eye upon that which gives him shame and pain to see. It is like tearing open an old wound. But it is better to do this, than to let it mortify. The wounds of the conscience, like those of the body, cannot be well cured till they are searched to the bottom; and they cannot be searched without pain. A man that is engaged in the study of himself, must be content to know the worst of himself. +

Do not therefore shut your eyes against your darling sin, or be averse to find it out. Why should you study to conceal or excuse it; and fondly cherish that viper in your bosom? "Some

* Who can endure the Gracchi complaining of sedition? Does Clodius accuse debauchees? Cataline Cethegus?

Juvenal.

†0 grievous strait! If Ilock into myself, I cannot endure myself: if I look not into myself, I cannot know my elf. If I consider myself, my own face affrights me: if I consid er not myself, my damnation deceives me. If I see myse f my horror is intolerable: if I see not myself, death is una voidable.

Anselmė.