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its duration, compatible with other pleasures, adapted to all times and places, and indeprivable, which are the characters which were given of our supreme happiness.

LECTURE XII.

To a set of familiar lectures on personal morality, or the duties which we owe to ourselves, it may not be improper to add one lecture on the subject of self-knowledge.

It is in general a disgrace to a man to be a stranger to those things which he may be expected to know, and yet there are many subjects which we may be ignorant of, without any great prejudice to our character or usefulness. But if we be ignorant of ourselves, if we be strangers to our own temper and character, it will be the greatest reproach to us; for here, doubtless, we may attain real knowledge, and such as will

be of the highest advantage to us in all the present and future circumstances of our being.

The knowledge of ourselves, in its full extent, includes an acquaintance with the constituent parts of our frame, and of the various powers and capacities with which we are favoured; it implies a knowledge of the relations in which we stand to other beings, and of the duties which are incumbent upon us in consequence of these relations; it implies a knowledge of the circumstances in which we have been placed, and the influences we have been under; of the manner in which we have conducted ourselves in past life; and of our present inclinations, habits, and temper. Although it is a species of knowledge which may be acquired; yet it cannot be acquired without considerable labour and perseverance, and an impartiality with respect to ourselves, which, of all mental qualities, is one of the most un

common. We may know, very easily, what our external actions are; but to collect our real character from them, is a matter of peculiar nicety and difficulty. This, however, others will frequently do for us. The faults and imperfections of our character, in particular, of which we are most apt to be ignorant, will generally be well known by the world. Even those persons who are in the highest degree strangers to their own faults, are often best acquainted with the faults of others, whilst in return, those other persons are as well acquainted with their imperfections; so that, in the two cases, the ignorance of their own, and the knowledge of the other's character, are mutual and reciprocal. A wise man, however, will endeavour to know as much of himself as can be told him by others. To this end he will watch the motions of his heart; he will carefully explore the principles of his actions; he will reason upon all the motives of his conduct; consider what temptations have

proved most dangerous to his virtue; and be on his guard against the influence of self-partiality. It is true, all this supposes such an entire freedom from prejudice, bespeaks so much candour and liberality of temper, and such an ardent love of truth and desire of perfection, that whoever is possessed of it, must be confessed, on that very account, to have made a considerable progress in the school of wisdom. His knowledge is much more valuable than all the other sciences put together. It will guide to every branch of true wisdom, to moral perfection, and to immortal blessedness. But the advantages arising from the knowledge of ourselves deserve a more distinct consideration.

One great advantage of self-knowledge is, that it will lead us to the true and proper use of the several powers and faculties we possess. It is an ignorance of themselves which leads persons so often to endeavour to occupy situations

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