and excludes the consideration of his merits and atonement, from his hope of happiness: he forgets that he is a christian; he does not consider in what relation he stands to CHRIST, which is one great part of his character, and consequent. ly discovers a great degree of self ignorance.

3. Self Knowledge moreover implies a due attention to the several relations in which we stand to our fellow creatures: and the obligations that result from thence.

If we know ourselves, we shall remember the condescension, benignity, and love that is due to inferiors: the affability, friendship, and kindness we ought to shew to equals: the regard, deference, and honour which belong to superiors and the candour, integrity, and benevolence we owe to all.

The particular duties requisite in these relations are too numerous to be here mentioned. Let it suffice to say, that if a man doth not well consider the several relations of life in which he stands to others, and does not take care to preserve the decorum and propriety of those relations, he may justly be charged with self igno

rance.

And this is so evident in itself, and so generally allowed, that nothing is more common than to say, when a person does not behave with due decency towards his superiors, such an one does not understand himself. But why may not this with equal justice be said of those who act in an ill manner towards their inferiors? The expression, I know, is not so often thus applied:

but I see no reason why it should not, since one is as common, and as plain an instance of self ignorance as the other. Nay, of the two perhaps men in general are more apt to be defective in their duty and behaviour towards those beneath them, than they are towards those that are above them. And the reason seems to be, because an apprehension of the displeasure of their superiors, and the detrimental consequences which may accrue from thence, may be a check upon them, and engage them to pay the just regards which they expect. But there being no such check to restrain them from violating the duties they owe to inferiors, from whose displeasure they have little to fear, they are more ready under certain temptations to treat them in an unbecoming manner. And as wisdom and self knowl. edge will direct a man to be particularly care. ful, lest he neglect those duties he is most apt to forget: so as to the duties he owes to infe rior, in which he is most in danger of transgressing, he ought more strongly to urge upon himself the indispensable obligations of religion and conscience. And if he does not, but sufiers himself through the violence of ungoverned passion, to be transported into the excesses of rig. our, 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 self government.

For he that is un

able 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 we bear to them, in order to maintain the propriety, and fulfil the duties of those relations.

CHAPTER IV.

We must duly consider the rank and station of life in which Providence has 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 univer sal and just contempt, but because it is a cer,

tain indication of self ignorance? Whence is it that many seem so willing to be thought something, when they are nothing; and seek to ex. cel in those things in which they cannot; whilst they neglect those things in which they may 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 of the part and character which properly belong to them ?

It is a just observation, and an excellent doc. ument 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 állotted them, and some a long one; some a low and some a high onė, It is not he that acts the highest or most shining part on the stage, that comes off with the great. est 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 affect to act another, which nature never designed him.

* Epictet. Enchir. cap. 23. Life is a stage play; it matters not how long we act, so we act well. Sen. Ep. 69. ad. fin. It is not life but living well, that is the blessing. Id. de. benef. lib. 3 cap. 3.

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 thine ob. scurity; 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 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 ex