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 in their proper times and places, and turns them to the advantage of the person who is possessed of them, without it learning is pedantry, wit impertinence, and even virtue itself looks like weakness.

3. Discretion, not only makes a man the master of his own parts, but of other men’s; the discreet man finds out the talents of those he converses with, and knows how to make use of them. Accordingly, if we look into communities and divisions of men, we may observe that it is the prudent man, not the witty, nor the learned, who guides conversation and governs society; therefore it plainly appears, that if a man has all other talents, and wants discretion, he will be of no great use to the world; but, if he has this single virtue, and only a moderate share of others, he may be truly and respectable and useful.

4. Many mistake cunning or craftiness for prudence and discretion, but if we compare them, we shall see a great difference; as for instance, cunning has only selfish actions, and sticks at nothing to make them succeed, but discretion points out the noblest ends, and only uses laudable methods to attain them. Discretion is generally found in persons of good understanding and great piety, and the more it is discovered the greater authority it gives to the persons who possess it. In short, cunning is only the mimic of discretion, and can only pass for a short time, and chiefly upon persons of weak understanding, or little experience in the world.

5. True discretion is highly useful in religion; it teaches when to speak, and when to be silent, to avoid party spirit, to be candid