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die in? And, O my soul, think, and think
again what it is to die: Do not put that most
t is to die
awful event far from thee; nor pass it by with
a superficial thought. Canst thou be too well
fortified against the terrours of that day? Aud
art thou sure that the props which support thee
now, will not fail thee th
not fail thee then?What hopes hast
thou for eternity? Hast thou i
? Hast thou indeed that godly
temper, which alone can fit thee for the enjoy-
ment of God? Which world art thou most
concerned for? What things do, most deeply
affect thee? O my soul, remember thy dig-
nity think
think how soon the scene will shift.
Why shouldest thou forget that thou art im-
mortal ??
9200 on eu vouod ng nottulbeer:
2. This self excitation and scrutiny must be
frequently made. They who have a great deal
of important business on their hands should of-
ten look over their accounts, and frequently ad-
just them; lest they should be going back-
wards, and not know it. And custom will soon
take off the difficulty of this duty, and make it
delightful.
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In our morning retreat it will be proper to remember, that we cannot preserve throughout the day that calm and even temper we may then be in. That we shall very probably meet with some things to ruffle us; some attack on our weak side. Place a guard there now. Or however, if no incidents happen to discompose us, our tempers will vary our thoughts will flow pretty much with our blood; and the dis->

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positions of the mind be a good deal governed by the motions of the animal spirit; our souls will be serene or cloudy, our tempers volatile or phlegmatick, and our inclinations sober or irregular, according to the briskness or slug gishness of the circulation of the animal fluids, whatever may be the natural and immediate cause of that; and therefore we must resolve to avoid all occasions that may raise any dangerous ferments there; which, when once raised, will excite in us very different thoughts and dispositions from those we now have; which, together with the force of a fair opportunity and urgent temptation, may overset our reason and resolution, and betray us into those sinful indulgences which will wound the conscience, stain the soul, and create bitter remorse in our cooler reflections. Pious thoughts and purposes in the morning will set a guard upon the soul, and fortify it under all the temptations of the day.

But such self inspection, however, should not fail to make part of our evening devotions. When we should review and examine the several actions of the day, the various tempers and dispositions we have been in, and the occasions that excited them. It is an advice worthy of a christian, though it first dropped from a heathen pen, that before we betake ourselves to rest, we review and examine all the passages of the day, that we may have the comfort of what we have done aright, and may redress what we find to

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have been amiss; and make the shipwreeks of one day be as marks to direct our course on another. A practice that hath been recommended by many of the heathen moralists of the greatest name, as Plutarch, Epictetus, Marcus Antoninus, and particularly Pythagoras, in the verses that go under his name, and are called his golden verses; wherein he advises his scholars every night to recollect the passages of the day, and ask themselves these questions: Wherein have I transgressed this day? What have I done? What duty have I omitted, &c.", Seneca recommends the same practice. Sectius (saith he) did this; at the close of the day, before he betook himself to rest, he addressed his soul in the following manner: What evil of thine hast thou cured this day? What vice withstood? In what respect art thou better ? Passion will cease or become more cool, when it knows every day it is to be thus called to account. What can be more advantageous than this constant custom of searching through the day?-And the same course (saith Seneca) I take myself; and every day sit in judgment on myself; and at even, when all is hush and still, I make a scrutiny into the day; look over my words and actions, and nothing from myself; conceal none of mistakes through fear; for why should I, when I have it in my power to say thus: This once I forgive thee; but see thou do so no more. In such a dispute I was too keen; do not for the future contend

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I have lost several hours this day in mere saun tering and idleness.This day I had an instance of mine own infirmity, that I was a little sur prised at, and I am sure I ought to be humbled for. The behaviour of, from whom I can expect nothing but humour, indiscretion, and folly, strangely ruffled me; and that after Í have had warning over and over again. What a poor, impotent, contemptible creature am I ! This day I have been kept in a great measure from my too frequent failings. I had this day very comfortable assistance from God, upon an occasion not a little trying what shall I render?"

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3. See that the mind be in the most composed and disengaged frame it can, when we enter upon this business of self judgment. Choose a time when it is most free from passion, and most at leisure from the cares and affairs of life. A judge is not like to bring a cause to a good issue, that is either intoxicated with liquor on the bench, or has his mind distracted with other cares, when he should be intent on the trial. Remember you sit in judgment upon yourself, and have nothing to do at present but to sift the evidence which conscience may bring in, either for or against you, in order to pronounce a just sentence; which is of much greater concernment to you at present than any thing else can be; and therefore it should be transacted with the utmost care, composure, and attention.is

4. Beware of partiality; and the influence of self love, in this weighty business; which if

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