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 our 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 one 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 Pro vidence 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." Mat. 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 self-ignorance, and is incident to the greatNature seldom forms an universal genius, but deals out her favours in the present state, with a parsimonious hand. Many a man, by this foible, hath weakened a well-established reputation.

est men.

CHAP. VI

We must be well acquainted with our inabilities, and those things in which we are naturally deficient as well as those in which we excel.

V. "WE must, in order to a thorough selfacquaintance, not only consider our talents and proper abilities, but have an eye to our frailties and deficiencies, that we may know where our weakness as well as our strength, lies." Otherwise, like Sampson, we may run ourselves into infinite temptations and troubles.

Every man hath a weak side. Every wise man knows where it is, and will be sure to keep a double guard there.

There is some wisdom in concealing a weak ness. This cannot be done, till it be first known; nor can it be known without a good degree of self-acquaintance.

It is strange to observe what pains some men are at to expose themselves; to signalize their