A Quote by John Tillotson
Of all parts of wisdom, the practice is the best. Socrates was esteemed the wisest man of his time because he turned his acquired knowledge into morality, and aimed at goodness more than greatness.
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That man is wisest who, like Socrates, realizes that his wisdom is worthless
WISDOM IS dependent upon knowledge. Where there is complete ignorance there can be no wisdom, no knowledge of the right thing to do. Man’s knowledge is comparatively limited and so his wisdom must be small, unless he can connect his mind with a knowledge greater than his own and draw from it, by inspiration, the wisdom that his own limitations deny him. Only God knows all truth; therefore only God can have Real wisdom or know the right thing to do at all times, and man can receive wisdom from God. Wisdom is obtained by reading the mind of God.
It is commonly a dangerous thing for a man to have more sense than his neighbors. Socrates paid for his superiority with his life; and if Aristotle saved his skin, it was by taking to his heels in time.
The best-informed man is not necessarily the wisest. Indeed there is a danger that precisely in the multiplicity of his knowledge he will lose sight of what is essential. But on the other hand, knowledge of an apparently trivial detail quite often makes it possible to see into the depth of things. And so the wise man will seek to acquire the best possible knowledge about events, but always without becoming dependent upon this knowledge. To recognize the significant in the factual is wisdom.
God doth not govern the world only by his will as an absolute monarch, but by his wisdom and goodness as a tender father. It is not his greatest pleasure to show his sovereign power, or his inconceivable wisdom, but his immense goodness, to which he makes the other attributes subservient.
When a man sought knowledge, it would not be long before it could be seen in his humbleness, his sight, upon his tongue and his hands, in his prayer, in his speech and in his disinterest (zuhd) in worldly allurements. And a man would acquire a portion of knowledge and put it into practice, and it would be better for him than the world and all it contains - if he owned it he would give it in exchange for the hereafter.
He, O men, is the wisest, who, like Socrates, knows that his wisdom is in truth worth nothing.
God has sovereignly pulled back the curtain on His glory. He has disclosed Himself on the platform of both creation and redemption that we might stand awestruck in His presence, beholding the sweet symmetry of His attributes, pondering the unfathomable depths of His greatness, baffled by the wisdom of His deeds and the limitless extent of His goodness. This is His beauty.
The Socratic maxim that the recognition of our ignorance is the beginning of wisdom has profound significance for our understanding of society. Most of the advantages of social life, especially in the more advanced forms that we call "civilization" rest on the fact that the individual benefits from more knowledge than he is aware of. It might be said that civilization begins when the individual in the pursuit of his ends can make use of more knowledge than he has himself acquired and when he can transcend the boundaries of his ignorance by profiting from knowledge he does not himself possess.
The wisdom of God exceeds that of the wisest man, more than his wisdom exceeds that of a child. If a child were to conjecture how an army is to be formed in the day of battle--how a city is to be fortified, or a state governed--what chance has he to guess right? As little chance has the wisest man when he pretends to conjecture how the planets move in their courses, how the sea ebbs and flows, and how our minds act upon our bodies.
Socrates was the chief saint of the Stoics throughout their history ; his attitude at the time of his trial, his refusal to escape, his calmness in the face of death , and his contention that the perpetrator of injustice injures himself more than his victim, all fitted in perfectly with Stoic teaching. So did his indifference to heat and cold, his plainness in matters of food and dress, and his complete independence of all bodily comforts.
The insolent civility of a proud man is, if possible, more shocking than his rudeness could be; because he shows you, by his manner, that he thinks it mere condescension in him; and that his goodness alone bestows upon you what you have no pretense to claim.
Again, the glory of one attribute is more seen in one work than in another: in some things there is more of His goodness, in other things more of His wisdom is seen, and in others more of His power. But in the work of redemption all His perfections and excellencies shine forth in their greatest glory.
No man deserves to be praised for his goodness, who has it not in his power to be wicked. Goodness without that power is generally nothing more than sloth, or an impotence of will.
No knowledge can be more satisfactory to a man than that of his own frame, its parts, their functions and actions.
The best-informed man is not necessarily the wisest. Indeed there is a danger that precisely in the multiplicity of his knowledge he will lose sight of what is essential.
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