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CHAP. VIII.

To know ourselves, we must wholly abftract from external Appearances.

VIII.

OULD you know yourself,

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W you must, as far as poffible, get

above the influence of exteriors, or a mere outward fhow.

The knowledge of a man is the knowledge of his heart, which is entirely an inward thing; to the knowledge of which, outward things (fuch as a man's condition and flate in the world) can contribute nothing But it is too often a great hinderance in his pursuit to Self-Knowledge.

(1.) Are your circumstances in the world eafy and profperous, take care you do not judge of yourself too favourably on that

account.

These things are therefore never what is within; and

can

without

without you, and be the measure of however the world

may respect you for them, they do not make you a wiser or more valuable man. In forming a true judgment of yourself, you must wholly reject the confider

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ation of your eftate or family; your wit, beauty, genius, health, &c. which are but the appendages or trappings of a man; a smooth and fhining varnish, which may lacquer the bafest metal (b).

A man may be good and happy without these things, and a bad and wretched man with them. Nay, he may poffefs all these, and be the worse for them. They are fo far from being valuable in themselves, that we often fee Providence bestow them upon the vileft of men, and in kindness deny them to fome of the best. They are frequently the greatest temptations, and put a man's faith and wisdom to the most dangerous trial.

(2.) Is your condition in life mean and diftrefsful? Do not judge the worse of yourself for not having those external advantages which others poffefs.

None will difefteem you for wanting them, but those who think the better of themselves for having them these are

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(6) Si perpendere te voles, fepone pecuniam, domum, dignitatem, intus te ipfe confule. Sen. Nam genus, et proavos, et que non fecimus ipfi, Vix ea noftra voco. Ovid. Met. lib. xiii. 140.

(Ta en eq' nuiv) 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: hence you ought to be as indifferent to them as they are to you. A good man fhines amiably, even thro' the obscurity of his low fortune; and a wicked man is an infignificant wretch, in the midst of all his grandeur (c).

Were we to follow the judgment of the world, we fhould, otherwise esteem these things; and confequently be led into a wrong notion of ourselves. But we have a better rule, and if we adhere to it, the confideration of our external fituation in life, whatever it be, will have no undue influence on the mind in its fearch after Selfknowledge.

CHAP.

(c) Parvus pumilio, licet in monte conftiterit; coloffus magnitudinem fuam fervabit, etiamfi fteterit in puteo. Sen. Epift. 77.

"Pygmies are Pygmies ftill, tho' plac'd in Alps; "And Pyramids are Pyramids in Vafes.

Night Thoughts.

CHA P. IX.

The Practice of Self-Knowledge, a great Means

IX.

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to promote it.

ET all your Self-knowledge be reduced into practice.

The right improvement of that knowledge we have, is the best way to attain more.

The great end of Self-knowledge is felfgovernment; without which it is but an useless speculation. And, as all knowledge is valuable in proportion to its end, so this is the most excellent, only because the practice of it is of the most extenfive ufe to mankind.

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Above all other fubjects (fays an ancient writer) ftudy thine own felf.-For no knowledge, that terminates in curiofity or fpeculation, is comparable to that which is of utility; and the most useful knowledge confifts in a due care and just notions of ourselves. This ftudy is a debt which every one owes himself. Let us not then be fo lavifh, fo unjuft, as not to pay this debt; by spending fome part, at least, of our time and care upon that which

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Part III. has the most indefeasible claim to it. Go• vern your paffions; 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 diforderly; but bring all ' under difcipline. Set all your faults be• fore your eyes; and pass sentence upon yourself with the fame feverity as you ⚫ would do upon another, for whom no partiality hath biaffed your judgment (d).'

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What will our most diligent self-researches avail us, if, after all, we fink into indolence and floth? Or what will it fignify to be convinced that we are amifs in our deportments and difpofitions, if we remain contentedly under that conviction, without taking one step towards a reformation? It will certainly encrease our guilt in the fight of God. And how deplorable will it be to have our Self-knowledge hereafter rise up in judgment against us !—

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Examination is the way 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,

(d) St. Bernard's Medit. chap. 5.

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