verned passion, to be transported into the excesses of rigour, tyranny, and oppression, towards those whom God and nature hath 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 self-government. 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 daily 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 seem so willing to be thought something, when they are nothing, and seek to excel

in those thing 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 this 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 belongs to them?

It is a just observation, and an excellent document of a moral heathen, that human life is a 66 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 but 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 or most shining part on the stage, that comes on 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 what part in 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 affects 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, and 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 op

position, 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 show us whom we ought to imitate, and wherein. We are not to take example of different conduct from those, who have a very 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 judgment to distinguish what is fit and decent,