CHAP. IV.

We must duly confider 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 himfelf, will deliberately confider and attend to the particular rank and ftation of life in which Providence hath placed him; and what is the duty and decorum of that ftation: what part is given him to act, what character to maintain; and with what decency and propriety he aƐts that part, or maintains that character.

For a man to affume a character, or aim at a part that does not belong to him, is af. fectation. And whence is it that affectation of any kind appears fo ridiculous, and exposes men to universal and just contempt; but because it is a certain indication of selfignorance? Whence is it that many feem fo willing to be thought fomething, when they are nothing; and feek to excel in those things in which they cannot; whilft they neglect those things in which they may excel? Whence is it that they counter-act 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 of the part and character which properly belong to them?

It is a juft obfervation, and an excellent document of a moral Heathen, that human

life is a drama, and mankind the actors, "who have their feveral parts affigned them by the mafter of the theatre, who stands ' behind the scenes, and obferves in what manner every one acts. Some have a fhort part allotted them, and some a long one; fome a low, and fome a high one. It is not he who acts the highest or most fhining part, on the stage, that comes off with the greatest applause; but he that acts his part beft, whatever it be.

To

take care. then to act our respective parts in life well, is our's; but to chufe what

part in life we shall act, is not our's, but • God's (r).'—But a man can never act his part well if he does not attend to it; doth not know what becomes it; much less if he affect to act another, which nature never defigned him. It is always felf-ignorance that leads a man to act out of character.

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Is

(r) Epictet. Enchir. cap. 23. Quomodo fabula, fic vita: non quàm diu, fed quàm bene acta fit, refert. Sen. Ep. 69. ad fin. Life is a ftage-play; it matters not how long we act, fo we act well. - Non eft bonum, vivere, fed benè vivere. Id de Benef. lib. 3. cap. 31. It is not life, but living well, that is the bleffing.

Is it a mean and low ftation of life thou art in ? - Know then, that Providence calls thee to the exercise of industry, contentment, fubmiffion, patience, hope and humble dependance on Him, and a refpectful deference to thy fuperiors. In this way thou mayeft shine through thine obfcurity; and render thyself amiable in the fight of GoD and man. And not only fo, but find more fatisfaction, safety and self-enjoyment, than they who move in a higher fphere, 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 firft care then ought to be, that thy example, as far as its influence reacheth, may be an encouragement to the practice of universal virtue. And, next, to fhine in thofe virtues especially which best adorn thy ftation; as benevolence, charity, wisdom, moderation, firmness and inviolable integrity; with an undismayed fortitude to prefs through all oppofition in accomplishing those ends which thou haft a profpect and probability of attaining for the apparent good of mankind.

And as felf-acquaintance will teach us what part in life we ought to act, fo the knowledge of that will fhew us whom we ought to imitate, and wherein. We are not to take ex

ample of conduct from thofe who have a very different part affigned them from our's; unless in those things that are univerfally ornamental and exemplary. If we do, we fhall 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 muft we blindly follow those who move in the same sphere, and fuftain the fame character with ourselves; but only in those things that are befitting that character. For it is not the perfon, but the character, we are to regard; and to imitate him no farther than he keeps to that diftinction.

This caution particularly concerns youth, who are apt to imitate their fuperiors very implicitly, and efpecially fuch as fhine in the profeffion they themselves are intended for but, for want of judgment to distinguish what is fit and decent, are apt to imitate their very foibles; which a partiality for their perfons makes them deem as excellencies; and thereby they become doubly ridiculous, both by acting out of character themselves, and by a weak and fervile imitation of others in the very things in which they do so too. To maintain a character then with decency, we must only observe that which is proper to it.

And,

And, as no man can excel in every thing, we must confider what part is allotted us to act, in the ftation in which providence hath placed us, adhere to that, be it what it will, and feek to excel in that only.

Every Man fhould be well acquainted with his own Talents and Capacities; and in what Manner they are to be exercifed and improved to the greatest Advantage.

IV.

A

MAN cannot be faid to know himself, until he be well acquainted with his proper talents and capacities; until he knoweth for what ends he received them; and how they may be moft fitly applied and improved for thofe

ends.

A wife and felf-understanding man, instead of aiming at talents he hath not, will fet 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 minifters of it a great variety of Spiritual gifts; fo, for the good of the community,

1 Cor. xii. 8,-10.