emplary. 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 farther than he keeps to that.

This caution particularly concerns youth, who are apt to imitate their superiors very implicitly, and especially such as shine in the profession 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 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 a 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 to keep to that, be it what it will, and seek to excel in that only.

CHAPTER V.

Every man should be well acquainted with his

4

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 Providence 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,* 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. + And every one is to take care not to neglect, but to stir up the gift of GOD which is in him. Because it was given him to be improved. And not only the abuse, but the neglect of it must hereafter be accounted for. Witness the doom of that unprofitable

* 1 Cor. xii. 8-10.1 Cor. vii. 7. 2 Tim. i. 6.

1 Tim. iv. 14.

servant, who laid up his singie pound in a napkin, and of him who went and hid his talent in the earth. †

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 ev. ery 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 wish to be thought 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 inci

+ Matt. xxv.

*Luke xix. 20, 24. 25, 30. You ought to learn the extent of your capacity; and regard it in matters of the least, as well as greatest moment. Juvenal. He that takes up a burden that is too heavy for him, is in a fair way to break his back.

Horace.

In every business, consider, first, what it is you are about; and then your own ability, whether it be sufficient to carry you through it. Epiet. Enchir. cap. 36.

D

dent to the greatest men. Nature seldom forms an universal genius; but deals out her favours in the present state with a parsimonious hand. Many a man by his foible hath weakened a well established reputation.*

CHAPTER 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 self acquaintance, 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 Samson, 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.

* No one can excel in every thing. Virg.

Cecilius, a famous rhetorician of Sicily who lived in the time of Augustus, and wrote a treatise on the sublime, which is censured by Longinius in the beginning of his, was a man of a hasty and enterprising spirit, and very apt to overshoot himself on all occasions; and particularly ventured out of his depth in his Comparison of Demosthenes and Cicero. Whereupon Plutarch makes this sage and candid remark: "If, saith he, it was a thing obvious and easy for every man to know himself, possibly that saying, KNOW THYSELF had not passed for a divine oracle." Plut. Liv. vol. vii. page 347.

There is some wisdom in concealing a weakness. 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 own folly; and to set out to the most public view those things which they ought to be ashamed to think should ever enter into their character. But so it is; some men seem to be ashamed of those things which would be their glory, whilst others glory in their shame.*

The greatest weakness in man is to publish his follies, and to appear fond to have them known. But vanity will often prompt a man to this; who, unacquainted with the measure of his capacities, attempts things out of his pow er, and beyond his reach; whereby he makes the world acquainted with two things to his disadvantage, which they were ignorant of before; viz. his deficiency, and his self ignorance in appearing so blind to it.

It is ill judged, though very common, to be less ashamed of a want of temper than understanding. For it is no real dishonour or fault in a man to have but a small ability of mind, provided he have not the vanity to set up for a genius, which would be as ridiculous, as for a man of small strength and stature of body, to set up for a champion, because this is what he cannot help. But a man may in a good meas,

*Phil. iii. 19.