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nothing But, on the other hand, is too often a great bar and hindrance to him in his pursuit of self knowledge. di parul vol pov, empt to

1. Are your circumstances in the world easy and prosperous, take care you do not judge of yourself too favourably on that account.ts

These things are without you, and therefore can never be the measure of what is within; and however the world may respect you for them, they do not in the least make you either a wiser or more valuable man, op i dvord.

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In forming a true judgment of yourself, then, you must entirely set aside the consideration of your estate and family; your wit, beauty, genius, health, &c. which are all but the ap pendages or trappings of a man, a smooth and shining varnish, which may lacker over the basest metal. ti doldw qt wollet of olun 1990

A man may be a good and a happy man without these things, and a bad and wretched one with them. Nay, he may have all theses: and be the worse for them. They are so far from being good and excellent in themselves, that we often see providence bestows them upon the vilest of men, and in kindness denies them to some of the best. They are oftentimes the greatest temptations, and put a man's faith and wisdom to the most dangerous trial.

2. Is your condition in life mean and afflicted? Do not judge the worse of yourself for not having those external advantages which others have.dio) dolder woodliw

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None will bthink the worse of you for the want of them, but those who think the better of themselves for having them in both which they show a very depraved and perverted judgment. These are (ta ouk eph emin) things entirely without us, and out of our power; for which a man is neither the better nor the worse, but according as he uses them. And therefore you ought to be as indifferent to them as they are to you. A good man shines amiably through all the obscurity of his low fortune; and a wicked man is a poor little wretch in the midst of all his grandeur uitno tom voy

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Were we to follow the judgment of the world, we should indeed think otherwise of these things, and bys that mistake be led into a wrong notion of ourselves. But we have a better rule to follow, to which if we adhere, the consideration of our external condition in life, whatever it be, will have no undue influence on the mind in its search after self knowledge. 10 il 02 916 VodT madı 101 9zrow on od bro zoviberɔdo ni smellɔɔzo bas boog gniod moi -qu modi anole CHAP. IX, 952 asilo sw andt siroh Bearbrid nibus fem to tealiv aris no The practice of self knowledge a great means to promote it, ad zamit

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*'IX. LET all your self knowledge be reduced into practice. 1092 has dist The right improvement of that knowledge we have, is the best way to attain more.

The great end of self knowledge is self government; without which (like all other) it is

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but a useless speculation. And as all knowl edge is valuable in proportion to its end, so this is the most excellent, only because the practice of it is of the most extensive use.

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Above all other subjects (says an ancient pious writer) study thine own self. For no knowledge that terminates in curiosity or speeulation is comparable to that which is of use; and of all useful knowledge, that is most so which consists in the due care and just notions of ourselves. This study is a debt which every one owes himself. Let us not then be so lavish, so unjust as not to pay this debt; by spending some part, at least, if we cannot all or most of our time and care upon that which has the most indefeasible claim to it. Govern your passions; manage your actions with prudence; and where false steps have been made, correct them for the future. Let nothing be allowed to grow headstrong and disorderly; but bring all under discipline. Set all your faults before your eyes; and pass sentence upon yourself with the same severity as you would do upon another, for whom no partiality hath biassed your judgment.'

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What will our most exact and diligent self researches avail us, if, after all, we sink into inJdolence and sloth? Or, what will it signify to be convinced that there is a great deal amiss in our deportments and dispositions, if we sit still contentedly under that conviction, without taking one step towards a reformation? It will in

deed render us but the more guilty in the sight of God,bm And how sad a thing will it be to have ourself knowledge hereafter rise up in judgment against us?

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gelme Examination is in order to correction and amendment. We abuse it and ourselves, if we rest in the duty without looking farther. We are to review our daily walk, that we may re form it; and consequently a daily review will point out to us the subject and matter of our future daily care. This day (saith the christian, upon his review of things at night) I lost so much time; particularly at great a liberty particularly in I omitted such an opportunity, that might have been improved to better purpose. I mismanaged such a duty; I find such a corruption often working my old infirmity still cleaves to me: How easily doth sin beset me! Oh, may I be more attentive for the time to come, more watchful over my heart! take more heed to my ways! May I do so next day! The knowl edge of a distemper, is a good step to a cure; at least it directs to proper methods and applications in order to it. Self acquaintance leads to self reformation. He that at the close of each day calls over what is past, inspects himself, his behaviour, and manners, will not fall into that security, and those uncensured follies that are so common and so dangerous.' ༦༽༔h! ་་རྣ་ Lux

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And it may not be improper, in order to make us sensible of, and attentive to some of

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the more secret faults and foibles of our tem pers, to pen them down at night, according as they appeared during the transactions of the day. By which means, we shall not only have a more distinct view of that part of our character to which we are generally most blind; but shall be able to discover some defects and blemishes in it, which perhaps we never apprehended before. For the wiles and doublings of the heart are sometimes so hidden and intricate, that it requires the nicest care and most steady attention to detect and unfold them, bd .now

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For instance: This day I read an author, whose sentiments were very different from mine, and who expressed himself with much warmth and confidence. It excited my spleen, I own, and I immediately passed a severe censure upon him. So that had he been present, and talked in the same strain, my ruffled temper would have prompted me to use harsh and ungrateful language, which might have occasioned a very unchristian contention. But I now recollect, that though the author might be mistaken in those sentiments, (as I still believe he was) yeta by his particular circumstances in life, and thei method of his education, he has been strongly fe led into that way of thinking. So that his prev judice is pardonable; but my uncharitableness is not; especially considering that in many re-d spects he has the ascendant of me. This pro-o ceeded then from uncharitableness, which is one fault of my temper I have to watch against b and which I never was before so sensible of, as

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