of rigour, tyranny, and oppression, towards those whom God and nature have put into his power, it is certain he does not know himself, is not acquainted with his own particular weakness, is ignorant of the duty of his relation, and, whatever he may think of himself, hath not the true spirit of government, because he wants the art of selfgovernment. For he that is unable to govern himself, can never be fit to govern others.

Would we know ourselves, then, we must consider ourselves as creatures, as Christians, and as men; and remember the obligations, which, as such, we are under to God, to Christ, and our fellow-men, in the several relations in which we stand to them, in order to maintain the propriety, and fulfil the duties, of those relations.

CHAP. IV.

We must duly consider the Rank and Station of Life in which Providence hath placed us, and what it is that Becomes and Adorns it.

III. A MAN that knows himself will deliberately consider and attend to the particular rank and station in life in which Providence hath placed him; and what is the duty and decorum of that station; what part is given him to act; what character to maintain; and with what decency and propriety he acts that part, or maintains that character.'

For a man to assume a character, or aim at a part that does not belong to him, is affectation. And whence is it, that affectation of any kind appears so ridiculous, and exposes men to universal and just contempt, but because it is a certain indication of self-ignorance? Whence is it, that many

C

seem so willing to be thought something, when} they are nothing, and seek to excel in those things: in which they cannot, whilst they neglect those things in which they might excel? Whence is it, that they counteract the intention of nature and Providence, that when these intended them one thing, they would fain be another? Whence, I say, but from an ignorance of themselves, the rank of life they are in, and the part and character which properly belong to them?

It is a just observation, and an excellent document of a moral heathen, that human life is a drama, and mankind the actors, who have their several parts assigned them by the master of the theatre, who stands behind the scenes, and observes in what manner every one acts. Some have a short part allotted them, and some a long one; some a low, and some a high one. It is not he that acts the highest and most shining part on the stage that comes off with the greatest applause, but he that acts his part best, whatever it be. To take care, then, to act our respective parts in life well, is ours; but to choose in what part of life we shall act, is not ours, but God's.' But a man can never act his part well if he does not attend to it, does not know what becomes it, much less if he affect to act another which does not belong to him. It is always self-ignorance that leads a man to act out of character.

Is it a mean and low station of life thou art in? Know, then, that Providence calls thee to the exercise of industry, contentment, submission, patience, hope, an humble dependence on him, and a respectful deference to thy superiors. In this way, thou mayest shine through thy obscurity, and render thyself amiable in the sight of God and man;

and not only so, but find more satisfaction, safety, and self-enjoyment, than they who move in a higher sphere, from whence they are in danger of falling. But hath Providence called thee to act in a more public character, and for a more extensive benefit to the world? Thy first care, then, ought to be, that thy example, as far as its influence reaches, may be an encouragement to the practice of universal virtue. And, next, to shine in those virtues especially, which best adorn thy station; as benevolence, charity, wisdom, moderation, firmness, and inviolable integrity, with an undismayed fortitude to press through all opposition, in accomplishing those ends which thou hast a prospect and probability of attaining, for the apparent good of mankind.

And as self-acquaintance will teach us what part in life we ought to act, so the knowledge of that will shew us whom we ought to imitate, and wherein. We are not to take example of conduct from those who have a very different part assigned them from ours, unless in those things that are universally ornamental and exemplary. If we do, we shall but expose our affectation and weakness, and ourselves to contempt, for acting out of character; for what is decent in one, may be ridiculous in another. Nor must we blindly follow those who move in the same sphere, and sustain the same character with ourselves, but only in those things that are befitting that character; for it is not the person, but the character, we are to regard, and to imitate him no further than he keeps to that.

This caution especially concerns youth, who are apt to imitate their superiors very implicitly, especially such as excel in the part or profession they themselves are aiming at; but, for want of judg

ment to distinguish what is fit and decent, are apt to imitate their very foibles, which a partiality for their persons makes them deem as excellencies; and thereby they become doubly ridiculous, both by acting out of character themselves, and by a weak and servile imitation of others in the very things in which they do so too. To maintain a character, then, with decency, we must keep our eye only upon that which is proper to it.

In fine, as no man can excel in every thing, we must consider what part is allotted us to act in the station in which Providence hath placed us, and keep to that, be it what it will, and seek to excel in that only.

CHAP. V.

Every Man should be well acquainted with his own Talents and Capacities, and in what Manner they are to be exercised and improved to the Greatest Advantage.

IV. A MAN cannot be said to know himself till he is well acquainted with his proper talents and capacities, knows for what ends he received them, and how they may be most fitly applied and improved for those ends.'

A wise and self-understanding man, instead of aiming at talents he hath not, will set about cultivating those he hath, as the way in which Providence points out his proper usefulness.

As, in order to the edification of the church, the Spirit of God, at first, conferred upon the ministers of it a great variety of spiritual gifts, 1 Cor. xii. 8-10; so, for the good of the community, God is pleased now to confer upon men a great variety of

natural talents. And Every one hath his proper gift of God; one after this manner, another after that,' 1 Cor. vii. 7. And every one is to take care 'Not to neglect, but to stir up the gift of God which is in him,' 1 Tim. iv. 14; 2 Tim. i. 6; because it was given him to be improved; and not only the abuse, but the neglect of it must be hereafter accounted for. Witness the doom of that unprofitable servant, who laid up his single pound in a napkin,' Luke xix. 20-24; and of him who went and hid his talent in the earth,' Matt. xxv. 25 -30.

It is certainly a sign of great self-ignorance for a man to venture out of his depth, or attempt any thing he wants opportunity or capacity to accomplish. And, therefore, a wise man will consider with himself, before he undertakes any thing of consequence, whether he hath abilities to carry him through it, and whether the issue of it is like to be for his credit; lest he sink under the weight he lays upon himself, and incur the just censure of rashness, presumption and folly. See Luke xiv. 28-32.

It is no uncommon thing for some, who excel in one thing, to imagine they may excel in every thing; and, not content with that share of merit which every one allows them, are still catching at that which doth not belong to them. Why should a good orator affect to be a poet? Why must a celebrated divine set up for a politician? or a statesman affect the philosopher? or a mechanic the scholar? or a wise man labour to be thought a wit? This is a weakness that flows from selfignorance, and is incident to the greatest men. Nature seldom forms an universal genius, but deals out her favours in the present state with