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contempt, but because it is a certain indication of felf-ignorance? 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 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 fay, but from an ignorance of themfelves, the rank of life they are in, and the part and character which properly belongs 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 af"figned them by the master of the theatre, "who stands behind the scenes, and ob"ferves in what manner every one acts. "Some have a fhort part allotted them, "and fome a long one, fome a low, and "fome a high one. It is not he that acts "the highest or moft fhining part on the "ftage, that comes off with the greatest

applaufe; but he that acts his part beft, "whatever it be. To take care then to "act our refpective parts in life well, is

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ours;

ours; but to choose what part in life 66 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 felf-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 exercife of induftry, contentment, submission, patience, hope, and humble dependence on him, and a respectful deference to thy fuperiors. In this way thou mayeft fhine through thy obfcurity, and render thyself amiable in the fight of God and man; and not only fo, but find more fatisfaction, fafety, and felf-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 expenfive

* Epictet. Enchir. cap. 23.—Quomodo fabula, fic vita: non quam diu, fed quam 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 bene vivere. Id. de Benef. Lib. 3. cab. 21. "It is not life, but living well,” that is the preffing.

expensive 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 univerfal virtue. And next, to shine in those virtues especially which best adorn thy sta tion; as benevolence, charity, wisdom, moderation, firmnefs, and inviolable integrity, with an undismayed fortitude to press through all oppofition, in accomplishing thofe 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, so the knowledge of that will show us whom we ought to imitate, and wherein. We are not to take example of conduct from those who have a very different part affigned them from ours, unlefs in those things that are univerfally ornamental and exemplary. If we do, we fhall but expose our affectation and weaknefs, and ourselves to contempt, for acting out of character; for what is decent in one, may be ridicu lous in another. Nor muft we blindly follow those who move in the fame sphere, and fuftain the fame character with ourfelves, but only in thofe things that are

befitting

befitting that character; for it is not the perfon, 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 fuperiors very implicitly, especially fuch as excel in the part or profeffion they themselves are aiming at; but, for want of judgment to diftinguish 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 fo too. To maintain a character then with decency, we must keep our eye only upon that which proper to it.

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

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CHAP.

CHAP. V.

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, till he is well ac

"quainted with his proper talents and ca"pacities; knows for what ends he re"ceived them; and how they may be "most fitly applied and improved for "those ends."

A wife and felf-understanding man, instead of aiming at talents he hath not, will fet about cultivating thofe 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 firft conferred upon the minifters of it a great variety of spiritual gifts, 1 Cor. xii. 8,-10, fo for the good of the community, God is pleafed now to confer upon men a great variety of natural talents. And "Every 66 one hath his proper gift of God; one "after this manner, another after that," Cor. vii. 7. And every one is to take

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