The Harvard Classics, vol. 1
IGNORANCE* . . . . . . . . . . . . . . . . . . . 337
* EDUCATION . . . . . . . . . . . . . . . . . . . 337
* PRIDE . . . . . . . . . . . . . . . . . . . . . 339
* LUXURY . . . . . . . . . . . . . . . . . . . . 341
* INCONSIDERATION . . . . . . . . . . . . . 341
* DISAPPOINTMENT AND RESIGNATION . . . . . . . . 342
* MURMURING . . . . . . . . . . . . . . . . . . . 342
* CENSORIOUSNESS . . . . . . . . . . . . . . . . 342
* BOUNDS OF CHARITY . . . . . . . . . . . . . . . 343
* FRUGALITY OR BOUNTY . . . . . . . . . . . . . . 344
* DISCIPLINE . . . . . . . . . . . . . . . . . . 344
* INDUSTRY . . . . . . . . . . . . . . . . . . . 344
* TEMPERANCE . . . . . . . . . . . . . . . . . . 345
* APPAREL . . . . . . . . . . . . . . . . . . . . 346
* RIGHT MARRIAGE . . . . . . . . . . . . . . . . 346
* AVARICE . . . . . . . . . . . . . . . . . . . . 347
* FRIENDSHIP . . . . . . . . . . . . . . . . . . 350
* QUALITIES OF A FRIEND . . . . . . . . . . . . . 350
* CAUTION AND CONDUCT . . . . . . . . . . . . . . 351
* REPARATION . . . . . . . . . . . . . . . . . . 351
* RULES OF CONVERSATION . . . . . . . . . . . . . 352
* ELOQUENCE . . . . . . . . . . . . . . . . . . . 352
* TEMPER . . . . . . . . . . . . . . . . . . . . 353
* TRUTH . . . . . . . . . . . . . . . . . . . . . 353
* JUSTICE . . . . . . . . . . . . . . . . . . . . 353
* SECRECY . . . . . . . . . . . . . . . . . . . . 353
* COMPLACENCY . . . . . . . . . . . . . . . . . . 353
* SHIFTS . . . . . . . . . . . . . . . . . . . . 354
* INTEREST . . . . . . . . . . . . . . . . . . . 354
* INQUIRY . . . . . . . . . . . . . . . . . . . . 354
* RIGHT-TIMING . . . . . . . . . . . . . . . . . 354
* KNOWLEDGE . . . . . . . . . . . . . . . . . . . 355
* WIT . . . . . . . . . . . . . . . . . . . . . . 355
* OBEDIENCE TO PARENTS . . . . . . . . . . . . . 355
* BEARING . . . . . . . . . . . . . . . . . . . . 356
* PROMISING . . . . . . . . . . . . . . . . . . . 356
* FIDELITY . . . . . . . . . . . . . . . . . . . 357
* MASTER . . . . . . . . . . . . . . . . . . . . 357
* SERVANT . . . . . . . . . . . . . . . . . . . . 357
* JEALOUSY . . . . . . . . . . . . . . . . . . . 358
* POSTERITY . . . . . . . . . . . . . . . . . . . 358
* A COUNTRY LIFE . . . . . . . . . . . . . . . . 359
* ART AND PROJECT . . . . . . . . . . . . . . . . 360
* INDUSTRY . . . . . . . . . . . . . . . . . . . 360
* TEMPORAL HAPPINESS . . . . . . . . . . . . . . 360
* RESPECT . . . . . . . . . . . . . . . . . . . . 361
* HAZARD . . . . . . . . . . . . . . . . . . . . 362
* DETRACTION . . . . . . . . . . . . . . . . . . 362
* MODERATION . . . . . . . . . . . . . . . . . . 363
* TRICK . . . . . . . . . . . . . . . . . . . . . 363
* PASSION . . . . . . . . . . . . . . . . . . . . 363
* PERSONAL CAUTIONS . . . . . . . . . . . . . . . 364
* BALLANCE . . . . . . . . . . . . . . . . . . . 365
* POPULARITY . . . . . . . . . . . . . . . . . . 366
* PRIVACY . . . . . . . . . . . . . . . . . . . . 366
* GOVERNMENT . . . . . . . . . . . . . . . . . . 367
* A PRIVATE LIFE . . . . . . . . . . . . . . . . 370
* A PUBLICK LIFE . . . . . . . . . . . . . . . . 370
* QUALIFICATIONS . . . . . . . . . . . . . . . . 371
* CAPACITY . . . . . . . . . . . . . . . . . . . 371
* CLEAN HANDS . . . . . . . . . . . . . . . . . . 371
* DISPATCH . . . . . . . . . . . . . . . . . . . 371
* PATIENCE . . . . . . . . . . . . . . . . . . . 372
* IMPARTIALITY . . . . . . . . . . . . . . . . . 373
* INDIFFERENCY . . . . . . . . . . . . . . . . . 374
* NEUTRALITY . . . . . . . . . . . . . . . . . . 374
* A PARTY . . . . . . . . . . . . . . . . . . . . 374
* OSTENTATION . . . . . . . . . . . . . . . . . . 375
* COMPLEAT VIRTUE . . . . . . . . . . . . . . . . 375
* RELIGION . . . . . . . . . . . . . . . . . . . 376
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Page 385
MORE FRUITS OF SOLITUDE
BEING THE SECOND PART
OF
REFLECTIONS AND MAXIMS, RELATING
TO THE CONDUCT OF HUMAN LIFE
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Page 387
* THE RIGHT MORALIST . . . . . . . . . . . . . . 391
* THE WORLD'S ABLE MAN . . . . . . . . . . . . . 392
* THE WISE MAN . . . . . . . . . . . . . . . . . 395
* OF THE GOVERNMENT OF THOUGHTS . . . . . . . . 396
* OF ENVY . . . . . . . . . . . . . . . . . . . 398
* OF MAN'S LIFE . . . . . . . . . . . . . . . . 399
* OF AMBITION . . . . . . . . . . . . . . . . . 399
* OF PRAISE OR APPLAUSE . . . . . . . . . . . . 400
* OF CONDUCT IN SPEECH . . . . . . . . . . . . . 401
* UNION OF FRIENDS . . . . . . . . . . . . . . . 402
* OF BEING EASY IN LIVING . . . . . . . . . . . 402
* OF MAN'S INCONSIDERATENESS AND PARTIALITY . . 403
* OF THE RULE OF JUDGING . . . . . . . . . . . . 404
* OF FORMALITY . . . . . . . . . . . . . . . . . 405
* OF THE MEAN NOTION WE HAVE OF GOD . . . . . . 405
* OF THE BENEFIT OF JUSTICE . . . . . . . . . . 406
* OF JEALOUSY . . . . . . . . . . . . . . . . . 407
* OF STATE . . . . . . . . . . . . . . . . . . . 407
* OF A GOOD SERVANT . . . . . . . . . . . . . . 408
* OF AN IMMEDIATE PURSUIT OF THE WORLD . . . . . 409
* OF THE INTEREST OF THE PUBLICK IN OUR ESTATES . . 409
* THE VAIN MAN . . . . . . . . . . . . . . . . . 410
* THE CONFORMIST . . . . . . . . . . . . . . . . 411
* THE OBLIGATIONS OF GREAT MEN TO ALMIGHTY GOD . 412
* OF REFINING UPON OTHER MEN'S ACTIONS OR INTERESTS 414
* OF CHARITY . . . . . . . . . . . . . . . . . . 415
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THE INTRODUCTION TO THE READER
THE Title of this Treatise shows, there was a former of the same Nature;
and the Author hopes he runs no Hazard in recommending both to his Reader's
Perusal. He is well aware of the low Reckoning the Labors of indifferent
Authors are under, at a Time when hardly any Thing passes for current, that
is not calculated to flatter the Sharpness of contending Parties. He is
also sensible, that Books grow a very Drug, where they cannot raise and
support their Credit, by their own Usefulness; and how far this will be
able to do it, he knows not; yet he thinks himself tollerably safe in
making it publick, in three Respects.
First, That the Purchase is small, and the Time but little, that is
requisite to read it.
Next, Though some Men should not find it relish'd high enough for their
finer Wits, or warmer Pallats, it will not perhaps be useless to those of
lower Flights, and who are less engaged in publick Heats.
Lastly, The Author honestly aims at as general a Benefit as the Thing
will bear; to Youth especially, whether he hits the Mark or not: And that
without the least Ostentation, or any private Regards.
Let not Envy misinterpret his Intention, and he will be accountable for
all other Faults.
VALE.
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IGNORANCE
IT IS admirable to consider how many Millions of People come into, and
go out of the World, Ignorant of themselves, and of the World they have
lived in.
2. If one went to see Windsor-Castle, or Hampton-Court, it would be
strange not to observe and remember the Situation, the Building, the
Gardens, Fountains, &c. that make up the Beauty and Pleasure of such a
Seat? And yet few People know themselves; No, not their own Bodies, the
Houses of their Minds, the most curious Structure of the World; a living
walking Tabernacle: Nor the World of which it was made, and out of which it
is fed; which would be so much our Benefit, as well as our Pleasure, to
know. We cannot doubt of this when we are told that the Invisible Things of
God are brought to light by the Things that are seen; and consequently we
read our Duty in them as often as we look upon them, to him that is the
Great and Wise Author of them, if we look as we should do.
3. The World is certainly a great and stately Volume of natural Things;
and may be not improperly styled the Hieroglyphicks of a better: But, alas!
how very few Leaves of it do we seriously turn over! This ought to be the
Subject of the Education of our Youth, who, at Twenty, when they should be
fit for Business, know little or nothing of it.
4. We are in Pain to make them Scholars, but not Men! To talk, rather
than to know, which is true Canting.
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5. The first Thing obvious to Children is what is sensible; and that we
make no Part of their rudiments.
6. We press their Memory too soon, and puzzle, strain, and load them
with Words and Rules; to know Grammer and Rhetorick, and a strange Tongue
or two, that it is ten to one may never be useful to them; Leaving their
natural Genius to Mechanical and Physical, or natural Knowledge
uncultivated and neglected; which would be of exceeding Use and Pleasure to
them through the whole Course of their Life.
7. To be sure, Languages are not to be despised or neglected. But Things
are still to be preferred.
8. Children had rather be making of Tools and Instruments of Play;
Shaping, Drawing, Framing, and Building, &c. than getting some Rules of
Propriety of Speech by Heart: And those also would follow with more
judgment, and less Trouble and Time.
9. It were Happy if we studied Nature more in natural Things; and acted
according to Nature; whose rules are few, plain and most reasonable.
10. Let us begin where she begins, go her Pace, and close always where
she ends, and we cannot miss of being good Naturalists.
11. The Creation would not be longer a Riddle to us: The Heavens, Earth,
and Waters, with their respective, various and numerous Inhabitants: Their
Productions, Natures, Seasons, Sympathies and Antipathies; their Use,
Benefit and Pleasure, would be better understood by us: And an eternal
Wisdom, Power, Majesty, and Goodness, very conspicuous to us, thro' those
sensible and passing Forms: The World wearing the Mark of its Maker, whose
Stamp is everywhere visible, and the Characters very legible to the
Children of Wisdom.
12. And it would go a great way to caution and direct People in their
Use of the World, that they were better studied and known in the Creation
of it.
13. For how could Man find the Confidence to abuse it, while they should
see the Great Creator stare them in the Face, in all and every part
thereof?
14. Their Ignorance makes them insensible, and that
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Insensibility hardy in misusing this noble Creation, that has the Stamp and
Voice of a Deity every where, and in every Thing to the Observing.
15. It is pity therefore that Books have not been composed for Youth, by
some curious and careful Naturalists, and also Mechanicks, in the Latin
Tongue, to be used in Schools, that they might learn Things with Words:
Things obvious and familiar to them, and which would make the Tongue easier
to be obtained by them.
16. Many able Gardiners and Husbandmen are yet Ignorant of the Reason of
their Calling as most Artificers are of the Reason of their own Rules that
govern their excellent Workmanship. But a Naturalist and Mechanick of this
sort is Master of the Reason of both, and might be of the Practice too, if
his Industry kept pace with his Speculation; which were very commendable;
and without which he cannot be said to be a complete Naturalist or
Mechanick.
17. Finally, if Man be the Index or Epitomy of the World, as
Philosophers tell us, we have only to read our selves well to be learned in
it. But because there is nothing we less regard than the Characters of the
Power that made us, which are so clearly written upon us and the World he
has given us, and can best tell us what we are and should be, we are even
Strangers to our own Genius: The Glass in which we should see that true
instructing and agreeable Variety, which is to be observed in Nature, to
the Admiration of that Wisdom and Adoration of that Power which made us
all.
18. And yet we are very apt to be full of our selves, instead of Him
that made what we so much value; and, but for whom we can have no Reason to
value our selves. For we have nothing that we can call our own; no, not our
selves: For we are all but Tenants, and at Will too, of the great Lord of
our selves, and the rest of this great Farm, the World that we live upon.
19. But methinks we cannot answer it to our Selves as well as our Maker,
that we should live and die ignorant of our
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Selves, and thereby of Him and the Obligations we are under to Him for our
Selves.
20. If the worth of a Gift sets the Obligation, and directs the return
of the Party that receives it; he that is ignorant of it, will be at a loss
to value it and the Giver, for it.
21. Here is Man in his Ignorance of himself. He knows not how to
estimate his Creator, because he knows not how to value his Creation. If we
consider his Make, and lovely Compositure; the several Stories of his
lovely Structure. His divers Members, their Order, Function and Dependency:
The Instruments of Food, the Vessels of Digestion, the several
Transmutations it passes. And how Nourishment is carried and diffused
throughout the whole Body, by most innate and imperceptible Passages. How
the Animal Spirit is thereby refreshed, and with an unspeakable Dexterity
and Motion sets all Parts at work to feed themselves. And last of all, how
the Rational Soul is seated in the Animal, as its proper House, as is the
Animal in the Body: I say if this rare Fabrick alone were but considered by
us, with all the rest by which it is fed and comforted, surely Man would
have a more reverent Sense of the Power, Wisdom and Goodness of God, and of that Duty he owes to Him for it. But if he would be acquainted with his own
Soul, its noble Faculties, its Union with the Body, its Nature and End, and
the Providences by which the whole Frame of Humanity is preserved, he would
Admire and Adore his Good and Great God. But Man is become a strange
Contradiction to himself; but it is of himself; Not being by Constitution,
but Corruption, such.
22. He would have others obey him, even his own kind; but he will not
obey God, that is so much above him, and who made him.
23. He will lose none of his Authority; no, not bate an Ace of it: He is
humorous1 to his Wife, he beats his Children, is angry with his Servants,
strict with his Neighbors, revenges all Affronts to Extremity; but, alas,
forgets all the while that he is the Man; and is more in Arrear to God,
that is so very patient with him, than they are to him with whom he is so
strict and impatient.
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24. He is curious to wash, dress, and perfume his Body, but careless of
his Soul. The one shall have many Hours, the other not so many Minutes.
This shall have three or four new Suits in a Year, but that must wear its
old Cloaths still.
25. If he be to receive or see a great Man, how nice and anxious is he
that all things be in order? And with what Respect and Address does he
approach and make his Court? But to God, how dry and formal and constrained
in his Devotion?
26. In his Prayers he says, Thy Will be done: But means his own: At
least acts so.
27. It is too frequent to begin with God and end with the World. But He
is the good Man's Beginning and End; his Alpha and Omega.
Note 1: Capricious.
28. Such is now become our Delicacy, that we will not eat ordinary
Meat, nor drink small, pall'd2 Liquor; we must have the best, and the best
cook'd for our Bodies, while our Souls feed on empty or corrupted Things.
29. In short, Man is spending all upon a bare House, and hath little or
no Furniture within to recommend it; which is preferring the Cabinet before
the jewel, a Lease of seven Years before an Inheritance. So absurd a thing
is Man, after all his proud Pretences to Wit and Understanding.
Note 2: Stale.
30. The want of due Consideration is the Cause of all the Unhappiness
Man brings upon himself. For his second Thoughts rarely agree with his
first, which pass not without a considerable Retrenchment or Correction.
And yet that sensible Warning is, too frequently, not Precaution enough for
his future Conduct.
31. Well may we say our Infelicity is of our selves; since there is
nothing we do that we should not do, but we know it, and yet do it.
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DISAPPOINTMENT AND RESIGNATION
32. For Disappointments, that come not by our own Folly, they are the
Tryals or Corrections of Heaven: And it is our own Fault, if they prove not
our Advantage.
33. To repine at them does not mend the Matter: It is only to grumble at
our Creator. But to see the Hand of God in them, with an humble submission
to his Will, is the Way to turn our Water into Wine, and engage the
greatest Love and Mercy on our side.
34. We must needs disorder our selves, if we only look at our Losses.
But if we consider how little we deserve what is left, our Passion will
cool, and our Murmurs will turn into Thankfulness.
35. If our Hairs fall not to the Ground, less do we or our Substance
without God's Providence.
36. Nor can we fall below the Arms of God, how low soever it be we fall.
37. For though our Saviour's Passion is over, his Compassion is not.
That never fails his humble, sincere Disciples: In him, they find more than
all that they lose in the World.
38. Is it reasonable to take it ill, that any Body desires of us that
which is their own? All we have is the Almighty's: And shall not God have
his own when he calls for it?
39. Discontentedness is not only in such a Case Ingratitude, but
Injustice. For we are both unthankful for the time we had it, and not
honest enough to restore it, if we could keep it.
40. But it is hard for us to look on things in such a Glass, and at such
a Distance from this low World; and yet it is our Duty, and would be our
Wisdom and our Glory to do so.
41. We are apt to be very pert at censuring others, where we will not
endure advice our selves. And nothing shews our Weakness more than to be so
sharp-sighted at spying other Men's Faults, and so purblind about our own.
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42. When the Actions of a Neighbor are upon the Stage, we can have all
our Wits about us, are so quick and critical we can split an Hair, and find
out ever Failure and Infirmity: But are without feeling, or have but very
little Sense of our own.
43. Much of this comes from Ill Nature, as well as from an inordinate
Value of our selves: For we love Rambling better than home, and blaming the
unhappy, rather than covering and relieving them.
44. In such Occasions some shew their Malice, and are witty upon
Misfortunes; others their Justice, they can reflect a pace: But few or none
their Charity; especially if it be about Money Matters.
45. You shall see an old Miser come forth with a set Gravity, and so
much Severity against the distressed, to excuse his Purse, that he will,
e'er he has done, put it out of all Question, That Riches is Righteousness
with him. This, says he, is the Fruit of your Prodigality (as if, poor Man,
Covetousness were no Fault) Or, of your Projects, or grasping after a great
Trade: While he himself would have done the same thing, but that he had not
the Courage to venture so much ready Money out of his own trusty Hands,
though it had been to have brought him back the Indies in return. But the
Proverb is just, Vice should not correct Sin.
46. They have a Right to censure, that have a Heart to help: The rest is
Cruelty, not Justice.
47. Lend not beyond thy Ability, nor refuse to lend out of thy Ability;
especially when it will help others more than it can hurt thee.
48. If thy Debtor be honest and capable, thou hast thy Mony again, if
not with Encrease, with Praise. If he prove insolvent, don't ruin him to
get that, which it will not ruin thee to lose: For thou art but a Steward,
and another is thy Owner, Master and judge.
48. The more merciful Acts thou dost, the more Mercy thou wilt receive;
and if with a charitable Imployment of thy Temporal Riches, thou gainest
eternal Treasure, thy Purchase
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is infinite: Thou wilt have found the Art of Multiplying3 indeed.
Note 3: The term used by the alchemists for increasing the precious metals.
50. Frugality is good if Liberality be join'd with it. The first is
leaving off superfluous Expences; the last bestowing them to the Benefit of
others that need. The first without the last begins Covetousness; the last
without the first begins Prodigality: Both together make an excellent
Temper. Happy the Place where ever that is found.
51. Were it universal, we should be Cur'd of two Extreams, Want and
Excess: and the one would supply the other, and so bring both nearer to a
Mean; the just Degree of earthly Happiness.
52. It is a Reproach to Religion and Government to suffer so much
Poverty and Excess.
53. Were the Superfluities of a Nation valued, and made a perpetual Tax
or Benevolence, there would be more Alms- houses than Poor; Schools than
Scholars; and enough to spare for Government besides.
54. Hospitality is good, if the poorer sort are the subjects of our
Bounty; else too near a Superfluity.
55. If thou wouldst he happy and easie in thy Family, above all things
observe Discipline.
56. Every one in it should know their Duty; and there should be a Time
and Place for every thing; and whatever else is done or omitted, be sure to
begin and end with God.
57. Love Labor: For if thou dost not want it for Food, thou mayest for
Physick. It is wholesom for thy Body, and good for thy Mind. It prevents
the Fruits of Idleness, which many times comes of nothing to do, and leads
too many to do what is worse than nothing.
58. A Garden, an Elaboratory, a Work-house, Improvements
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and Breeding, are pleasant and Profitable Diversions to the Idle and
Ingenious: For here they miss Ill Company, and converse with Nature and
Art; whose Variety are equally grateful and instructing; and preserve a
good Constitution of Body and Mind.
59. To this a spare Diet contributes much. Eat therefore to live, and do
not live to eat. That's like a Man, but this below a Beast.
60. Have wholesome, but not costly Food, and be rather cleanly than
dainty in ordering it.
61. The Receipts of Cookery are swell'd to a Volume, but a good Stomach
excels them all; to which nothing contributes more than Industry and
Temperance.
62. It is a cruel Folly to offer up to Ostentation so many Lives of
Creatures, as make up the State of our Treats; as it is a prodigal one to
spend more in Sawce than in Meat.
63. The Proverb says, That enough is as good as a Feast: But it is
certainly better, if Superfluity be a Fault, which never fails to be at
Festivals.
64. If thou rise with an Appetite, thou art sure never to sit down
without one.
65. Rarely drink but when thou art dry; nor then, between Meals, if it
can be avoided.
66. The smaller4 the Drink, the clearer the Head, and the cooler the
Blood; which are great Benefits in Temper and Business.
67. Strong Liquors are good at some Times, and in small Proportions;
being better for Physick than Food, for Cordials than common Use.
68. The most common things are the most useful; which shews both the
Wisdom and Goodness of the great Lord of the Family of the World.
69. What therefore he has made rare, don't thou use too commonly: Lest
thou shouldest invert the Use and Order of things; become Wanton and
Voluptuous; and thy Blessings prove a Curse.
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70. Let nothing be lost, said our saviour. But that is lost that is
misused.
71. Neither urge another to that thou wouldst be unwilling to do thy
self, nor do thy self what looks to thee unseemly, and intemperate in
another.
72. All Excess is ill: But Drunkenness is of the worst Sort. It spoils
Health, dismounts the Mind, and unmans Men: It reveals Secrets, is
Quarrelsome, Lascivious, Impudent, Dangerous and Mad. In fine, he that is
drunk is not a Man: Because he is so long void of Reason, that
distinguishes a Man from a Beast.
Note 4: Weaker.
73. Excess in Apparel is another costly Folly. The very Trimming of the
vain World would cloath all the naked one.
74. Chuse thy Cloaths by thine own Eyes, not another's. The more plain
and simple they are, the better. Neither unshapely, nor fantastical; and
for Use and decency, and not for Pride.
75. If thou art clean and warm, it is sufficient; for more doth but rob
the Poor, and please the Wanton.
76. It is said of the true Church, the King's Daughter is all glorious
within. Let our Care therefore be of our Minds more than of our Bodies, if
we would be of her Communion.
77. We are told with Truth, that Meekness and Modesty are the Rich and
Charming Attire of the Soul: And the plainer the Dress, the more
Distinctly, and with greater Lustre, their Beauty shines.
78. It is great Pity such Beauties are so rare, and those of Jezebel's
Forehead are so common: Whose Dresses are Incentives to Lust; but Bars
instead of Motives, to Love or Vertue.
79. Never Marry but for Love; but see that thou lov'st what is lovely.
80. If Love be not thy chiefest Motive, thou wilt soon grow weary of a
Married State, and stray from thy Promise, to search out thy Pleasures in
forbidden Places.
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81. Let not Enjoyment lessen, but augment Affection; it being the basest
of Passions to like when we have not, what we slight when we possess.
82. It is the difference betwixt Lust and Love, that this is fixt, that
volatile. Love grows, Lust wastes by Enjoyment: And the Reason is, that one
springs from an union of Souls, and the other from an Union of Sense.
83. They have Divers Originals, and so are of different Families: That
inward and deep, this superficial, this transient, and that parmanent.
84. They that Marry for Money cannot have the true Satisfaction of
Marriage; the requisite Means being wanting.
85. Men are generally more careful of the Breed of their Horses and Dogs
than of their Children.
86. Those must be of the best Sort, for Shape, Strength, Courage and
good Conditions: But as for these, their own Posterity, Money shall answer
all Things. With such, it makes the Crooked Straight, sets Squint-Eyes
Right, cures Madness, covers Folly, changes ill Conditions, mends the Skin,
gives a sweet Breath, repairs Honors, makes Young, works Wonders.
87. O how sordid is Man grown! Man, the noblest Creature in the World,
as a God on Earth, and the Image of him that made it; thus to mistake Earth
for Heaven, and worship Gold for God!
88. Covetousness is the greatest of Monsters, as well as the Root of all
Evil. I have once seen the Man that dyed to save Charges. What! Give Ten
Shillings to a Doctor, and have an Apothecary's Bill besides, that may come
to I know not what! No, not he: Valuing Life less than Twenty Shillings.
But indeed such a Man could not well set too low a Price upon himself; who,
though he liv'd up to the Chin in Bags, had rather die than find in his
Heart to open one of them, to help to save his Life.
89. Such a Man is felo de se,5 and deserves not Christian Burial.
90. He is a common Nusance, a Weyer 6 across the Stream
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that stops the Current: An Obstruction, to be remov'd by a Purge of the
Law. The only Gratification he gives his Neighbors, is to let them see that
he himself is as little the better for what he has, as they are. For he
always looks like Lent; a Sort of Lay Minim.7 In some Sense he may be
compar'd to Pharoah's lean Kine, for all that he has does him no good. He
commonly wears his Cloaths till they leave him, or that no Body else can
wear them. He affects to be thought poor, to escape Robbery and Taxes: And
by looking as if he wanted an Alms, excusing himself from giving any. He
ever goes late to Markets, to cover buying the worst: But does it because
that is cheapest. He lives of the Offal. His Life were an insupportable
Punishment to any Temper but his own: And no greater Torment to him on
Earth, than to live as other Men do. But the Misery of his Pleasure is,
that he is never satisfied with getting, and always in Fear of losing what
he cannot use.
91. How vilely has he lost himself, that becomes a Slave to his Servant,
and exalts him to the Dignity of his Maker! Gold is the God, the Wife, the
Friend of the Money-Monger of the World.
92. But in Marriage do thou be wise; prefer the Person before Money;
Vertue before Beauty, the Mind before the Body: Then thou hast a Wife, a
Friend, a Companion, a Second Self; one that bears an equal Share with thee
in all thy Toyls and Troubles.
93. Chuse one that Measures her satisfaction, Safety and Danger, by
thine; and of whom thou art sure, as of thy secretest Thoughts: A Friend as
well as a Wife, which indeed a Wife implies: For she is but half a Wife
that is not, or is not capable of being such a Friend.
94. Sexes make no Difference; since in Souls there is none: And they are
the Subjects of Friendship.
95. He that minds a Body and not a Soul, has not the better Part of that
Relation; and will consequently want the Noblest Comfort of a Married Life.
96. The Satisfaction of our Senses is low, short, and transient: But the
Mind gives a more raised and extended Pleasure, and is capable of an
Happiness founded upon
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Reason; not bounded and limited by the Circumstances that Bodies are
confin'd to.
97. Here it is we ought to search out our Pleasure, where the Field is
large and full of Variety, and of an induring Nature: Sickness, Poverty, or
Disgrace, being not able to shake it, because it is not under the moving
Influences of Worldly Contingencies.
98. The Satisfaction of those that do so is in well-doing, and in the
Assurance they have of a future Reward: That they are best loved of those
they love most, and that they enjoy and value the Liberty of their Minds
above that of their Bodies; having the whole Creation for their Prospect,
the most Noble and Wonderful Works and Providences of God, the Histories of
the Antients, and in them the Actions and Examples of the Vertuous; and
lastly, themselves, their Affairs and Family, to exercise their Minds and
Friendship upon.
99. Nothing can be more entire and without Reserve; nothing more
zealous, affectionate and sincere; nothing more contented and constant than
such a Couple; nor no greater temporal Felicity than to be one of them.
100. Between a Man and his Wife nothing ought to rule but Love.
Authority is for Children and Servants; yet not without Sweetness.
101. As Love ought to bring them together, so it is the best Way to keep
them well together.
102. Wherefore use her not as a Servant, whom thou would'st, perhaps,
have serv'd Seven Years to have obtained.
103. An Husband and Wife that love and value one another, shew their
Children and Servants, That they should do so too. Others visibly lose
their Authority in their Families by their Contempt of one another; and
teach their Children to be unnatural by their own Example.
104. It is a general Fault, not to be more careful to preserve Nature in
Children; who, at least in the second Descent, hardly have the Feeling of
their Relation; which must be an unpleasant Reflection to affectionate
Parents.
105. Frequent Visits, Presents, intimate Correspondence and
Intermarriages within allowed Bounds, are Means of
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keeping up the Concern and Affection that Nature requires from Relations.
Note 5: A suicide.
Note 6: Dam.
Note 7: One of an order of monks pledged to the observance of perpetual
Lent.
106. Friendship is the next Pleasure we may hope for: And where we find
it not at home, or have no home to find it in, we may seek it abroad. It is
an Union of Spirits, a Marriage of Hearts, and the Bond thereof Vertue.
107. There can be no Friendship where there is no Freedom. Friendship
loves a free Air, and will not be penned up in streight and narrow
Enclosures. It will speak freely, and act so too; and take nothing ill
where no ill is meant; nay, where it is, 'twill easily forgive, and forget
too, upon small Acknowledgments.
108. Friends are true Twins in Soul; they Sympathize in every thing, and
have the Love and Aversion.
109. One is not happy without the other, nor can either of them be
miserable alone. As if they could change Bodies, they take their turns in
Pain as well as in Pleasure; relieving one another in their most adverse
Conditions.
110. What one enjoys, the other cannot Want. Like the Primitive
Christians, they have all things in common, and no Property but in one
another.
111. A true Friend unbosoms freely, advises justly, assists readily,
adventures boldly, takes all patiently, defends courageously, and continues
a Friend unchangeably.
112. These being the Qualities of a Friend, we are to find them before
we chuse one.
113. The Covetous, the Angry, the Proud, the Jealous, the Talkative,
cannot but make ill Friends, as well as the False.
114. In short, chuse a Friend as thou dost a Wife, till Death separate
you.
115. Yet be not a Friend beyond the Altar: but let Virtue bound thy
Friendship: Else it is not Friendship, but an Evil Confederacy. 116. If my
Brother or Kinsman will be my Friend, I ought
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to prefer him before a Stranger, or I shew little Duty or Nature to my
Parents.
117. And as we ought to prefer our Kindred in Point of Affection, so too
in Point of Charity, if equally needing and deserving.
118. Be not easily acquainted, lest finding Reason to cool, thou makest
an Enemy instead of a good Neighbor.
119. Be Reserved, but not Sour; Grave, but not Formal; Bold, but not
Rash; Humble, but not Servile; Patient, not Insensible; Constant, not
Obstinate; Chearful, not Light; Rather Sweet than Familiar; Familiar, than
Intimate; and Intimate with very few, and upon very good Grounds.
120. Return the Civilities thou receivest, and be grateful for Favors.
121. If thou hast done an Injury to another, rather own it than defend
it. One way thou gainest Forgiveness, the other, thou doubl'st the Wrong
and Reckoning.
122. Some oppose Honor to Submission: But it can be no Honor to
maintain, what it is dishonorable to do.
123. To confess a Fault, that is none, out of Fear, is indeed mean: But
not to be afraid of standing in one, is Brutish.
124. We should make more Haste to Right our Neighbor, than we do to
wrong him, and instead of being Vindicative, we should leave him to be
judge of his own Satisfaction.
125. True Honor will pay treble Damages, rather than justifie one wrong
with another.
126. In such Controversies, it is but too common for some to say, Both
are to blame, to excuse their own Unconcernedness, which is a base
Neutrality. Others will cry, They are both alike; thereby involving the
Injured with the Guilty, to mince the Matter for the Faulty, or cover their
own Injustice to the wronged Party.
127. Fear and Gain are great Perverters of Mankind, and where either
prevail, the judgment is violated.
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128. Avoid Company where it is not profitable or necessary; and in those
Occasions speak little, and last.
129. Silence is Wisdom, where Speaking is Folly; and always safe.
130. Some are so Foolish as to interrupt and anticipate those that
speak, instead of hearing and thinking before they answer; which is uncivil
as well as silly.
131. If thou thinkest twice, before thou speakest once, thou wilt speak
twice the better for it.
132. Better say nothing than not to the Purpose. And to speak
pertinently, consider both what is fit, and when it is fit to speak.
133. In all Debates, let Truth be thy Aim, not Victory, or an unjust
Interest: And endeavor to gain, rather than to expose thy Antagonist.
134. Give no Advantage in Argument, nor lose any that is offered. This
is a Benefit which arises from Temper.
135. Don't use thy self to dispute against thine own judgment, to shew
Wit, lest it prepare thee to be too indifferent about what is Right: Nor
against another Man, to vex him, or for mere Trial of Skill; since to
inform, or to be informed, ought to be the End of all Conferences.
136. Men are too apt to be concerned for their Credit, more than for the
Cause.
137. There is a Truth and Beauty in Rhetorick; but it oftener serves ill
Turns than good ones.
138. Elegancy, is a good Meen and Address given to Matter, be it by
proper or figurative Speech: Where the Words are apt, and allusions very
natural, Certainly it has a moving Grace: But it is too artificial for
Simplicity, and oftentimes for Truth. The Danger is, lest it delude the
Weak, who in such Cases may mistake the Handmaid for the Mistress, if not
Error for Truth.
139. 'Tis certain Truth is least indebted to it, because she has least
need of it, and least uses it.
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140. But it is a reprovable Delicacy in them, that despise Truth in
plain Cloths.
141. Such Luxuriants have but false Appetites; like those Gluttons, that
by Sawces force them, where they have no Stomach, and Sacrifice to their
Pallate, not their Health: Which cannot be without great Vanity, nor That
without some Sin.
142. Nothing does Reason more Right, than the Coolness of those that
offer it: For Truth often suffers more by the Heat of its Defenders, than
from the Arguments of its Opposers.
143. Zeal ever follows an Appearance of Truth, and the Assured are too
apt to be warm; but 't is their weak side in Argument; Zeal being better
shewn against Sin, than Persons or their Mistakes.
144. Where thou art Obliged to speak, be sure speak the Truth: For
Equivocation is half way to Lying, as Lying, the whole way to Hell.
145. Believe nothing against another but upon good Authority: Nor report
what may hurt another, unless it be a greater hurt to others to conceal it.
146. It is wise not to seek a Secret, and honest not to reveal one.
147. Only trust thy self, and another shall not betray thee.
148. Openness has the Mischief, though not the Malice of Treachery.
149. Never assent merely to please others. For that is, besides
Flattery, oftentimes Untruth; and discovers a Mind liable to be servile and
base: Nor contradict to vex others,
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for that shows an ill Temper, and provokes, but profits no Body.
150. Do not accuse others to excuse thy self; for that is neither
Generous nor Just. But let Sincerity and Ingenuity be thy Refuge, rather
than Craft and Falsehood: for Cunning borders very near upon Knavery.
151. Wisdom never uses nor wants it. Cunning to Wise, is as an Ape to a
Man.
152. Interest has the Security, tho' not the Virtue of a Principle. As
the World goes 't is the surer side; For Men daily leave both Relations and
Religion to follow it.
153. 'Tis an odd Sight, but very evident, That Families and Nations, of
cross Religions and Humors unite against those of their own, where they
find an Interest to do it.
154. We are tied down by our Senses to this World; and where that is in
Question, it can be none with Worldly Men, whether they should not forsake
all other Considerations for it.
155. Have a care of Vulgar Errors. Dislike, as well as Allow Reasonably.
156. Inquiry is Human; Blind Obedience Brutal. Truth never loses by the
one, but often suffers by the other.
157. The usefulest Truths are plainest: And while we keep to them, our
Differences cannot rise high.
158. There may be a Wantonness in Search, as well as a Stupidity in
Trusting. It is great Wisdom equally to avoid the Extreams.
159. Do nothing improperly. Some are Witty, Kind, Cold, Angry, Easie,
Stiff, Jealous, Careless, Cautious, Confident, Close, Open, but all in the
wrong Place.
160. It is all mistaking where the Matter is of Importance.
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161. It is not enough that a thing be Right, if it be not fit to be
done. If not Imprudent, tho' just, it is not advisable. He that loses by
getting, had better lose than get
162. Knowledge is the Treasure, but Judgment the Treasurer of a Wise
Man.
163. He that has more Knowledge than Judgment, is made for another Man's
use more than his own.
164. It cannot be a good Constitution, where the Appetite is great and
the Digestion is weak.
165. There are some Men like Dictionaries; to be lookt into upon
occasions, but have no Connection, and are little entertaining.
166. Less Knowledge than Judgment will always have the advantage upon
the Injudicious knowing Man.
167. A Wise Man makes what he learns his own, 'tother shows he's but a
Copy, or a Collection at most.
168. Wit is an happy and striking way of expressing a Thought.
169. 'Tis not often tho' it be lively and mantling, that it carries a
great Body with it.
170. Wit therefore is fitter for Diversion than Business, being more
grateful to Fancy than judgment.
171. Less Judgment than Wit, is more Sale than Ballast.
172. Yet it must be confessed, that Wit gives an Edge to Sense, and
recommends it extreamly.
173. Where Judgment has Wit to express it, there's the best Orator.
174. If thou wouldest be obeyed, being a Father; being a Son, be
Obedient.
175. He that begets thee, owes thee; and has a natural Right over thee.
176. Next to God, thy Parents; next them, the Magistrate.
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177. Remember that thou are not more indebted to thy Parents for thy
Nature, than for thy Love and Care.
178. Rebellion therefore in Children, was made Death by God's Law, and
the next Sin to Idolatry, in the People; which is renouncing of God, the
Parent of all.
179. Obedience to Parents is not only our Duty, but our Interest. If we
received our Life from them, We prolong it by obeying them: For Obedience
is the first Commandment with Promise.
180. The Obligation is as indissolvable as the Relation.
181. If we must not disobey God to obey them; at least we must let them
see, that there is nothing else in our refusal. For some unjust Commands
cannot excuse the general Neglect of our Duty. They will be our Parents and
we must be their Children still: And if we cannot act for them against God,
neither can we act against them for ourselves or anything else.
182. A Man in Business must put up many Affronts, if he loves his own
Quiet.
183. We must not pretend to see all that we see, if we would be easie.
184. It were endless to dispute upon everything that is disputable.
185. A vindictive Temper is not only uneasie to others, but to them that
have it.
186. Rarely Promise: But, if Lawful, constantly perform.
187. Hasty Resolutions are of the Nature of Vows; and to be equally
avoided.
188. I will never do this, says one, yet does it: I am resolved to do
this, says another; but flags upon second Thoughts: Or does it, tho'
awkwardly, for his Word's sake: As if it were worse to break his Word, than
to do amiss in keeping it.
189. Wear none of thine own Chains; but keep free, whilst thou art free.
190. It is an Effect of Passion that Wisdom corrects, to
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lay thy self under Resolutions that cannot be well made, and must be worse
performed.
191. Avoid all thou canst to be Entrusted: But do thy utmost to
discharge the Trust thou undertakest: For Carelessness is Injurious, if not
Unjust.
192. The Glory of a Servant is Fidelity; which cannot be without
Diligence, as well as Truth.
193. Fidelity has Enfranchised Slaves, and Adopted Servants to be Sons.
194. Reward a good Servant well: And rather quit than Disquiet thy self
with an ill one.
195. Mix Kindness with Authority; and rule more by Discretion than
Rigor.
196. If thy Servant be faulty, strive rather to convince him of his
Error, than discover thy Passion: And when he is sensible, forgive him.
197. Remember he is thy Fellow-Creature, and that God's Goodness, not
thy Merit, has made the Difference betwixt Thee and Him.
198. Let not thy Children Domineer over thy Servants: Nor suffer them to
slight thy Children.
199. Suppress Tales in the general: But where a Matter requires notice,
encourage the Complaint, and right the Aggrieved.
200. If a Child, he ought to Entreat, and not to Command; and if a
Servant, to comply where he does not obey.
201. Tho' there should be but one Master and Mistress in a Family, yet
Servants should know that Children have the Reversion.
202. Indulge not unseemly Things in thy Master's Children, nor refuse
them what is fitting: For one is the highest
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Unfaithfulness, and the other, Indiscretion as well as Disrespect.
203. Do thine own Work honestly and chearfully: And when that is done,
help thy Fellow; that so another time he may help thee.
204. If thou wilt be a Good Servant, thou must be True; and thou canst
not be True if thou Defraud'st thy Master.
205. A Master may be Defrauded many ways by a servant: As in Time, Care,
Pains, Money, Trust.
206. But, a True Servant is the Contrary: He's Diligent, Careful,
Trusty. He Tells no Tales, Reveals no Secrets, Refuses no Pains: Not to be
Tempted by Gain, nor aw'd by Fear, to Unfaithfulness.
207. Such a Servant, serves God in serving his Master; and has double
Wages for his Work, to wit, Here and Hereafter.
208. Be not fancifully jealous: For that is Foolish; as, to be
reasonably so, is Wise.
209. He that superfines up another Man's Actions, cozens himself, as
well as injures them.
210. To be very subtil and scrupulous in Business, is as hurtful, as
being over-confident and secure.
211. In difficult Cases, such a Temper is Timorous; and in dispatch
Irresolute.
212. Experience is a safe Guide: And a Practical Head, is a great
Happiness in Business.
POSTERITY
213. We are too careless of Posterity; not considering that as they are,
so the next Generation will be.
214. If we would amend the World, we should mend Our selves; and teach
our Children to be, not what we are, but what they should be.
215. We are too apt to awaken and turn up their Passions by the Examples
of our own; and to teach them to be pleased, not with what is best, but
with what pleases best.
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216. It is our Duty, and ought to be our Care, to ward against that
Passion in them, which is more especially our Own Weakness and Affliction:
For we are in great measure accountable for them, as well as for our
selves.
217. We are in this also true Turners of the World upside down; For
Money is first, and Virtue last, and least in our care.
218. It is not How we leave our Children, but What we leave them.
219. To be sure Virtue is but a Supplement, and not a Principal in their
Portion and Character: And therefore we see so little Wisdom or Goodness
among the Rich, in proportion to their Wealth.
220. The Country Life is to be preferr'd; for there we see the Works of
God; but in Cities little else but the Works of Men: And the one makes a
better Subject for our Contemplation than the other.
221. As Puppets are to Men, and Babies8 to Children, so is Man's
Workmanship to God's: We are the Picture, he the Reality.
222. God's Works declare his Power, Wisdom and Goodness; but Man's
Works, for the most part, his Pride, Folly and Excess. The one is for use,
the other, chiefly, for Ostentation and Lust.
223. The Country is both the Philosopher's Garden and his Library, in
which he Reads and Contemplates the Power, Wisdom and Goodness of God.
224. It is his Food as well as Study; and gives him Life, as well as
Learning.
225. A Sweet and Natural Retreat from Noise and Talk, and allows
opportunity for Reflection, and gives the best Subjects for it.
226. In short, 't is an Original, and the Knowledge and Improvement of
it, Man's oldest Business and Trade, and the best he can be of.
Note 8: Dolls.
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227. Art, is Good, where it is beneficial. Socrates wisely bounded his
Knowledge and Instruction by Practice.
228. Have a care therefore of Projects: And yet despise nothing rashly,
or in the Lump.
229. Ingenuity, as well as Religion, sometimes suffers between two
Thieves; Pretenders and Despisers.
230. Though injudicious and dishonest Projectors often discredit Art,
yet the most useful and extraordinary Inventions have not, at first,
escap'd the Scorn of Ignorance; as their Authors, rarely, have cracking of
their Heads, or breaking their backs.
231. Undertake no Experiment, in Speculation, that appears not true in
Art; nor then, at thine own Cost, if costly or hazardous in making.
232. As many Hands make light Work, so several Purses make cheap
Experiments.
233. Industry, is certainly very commendable, and supplies the want of
Parts.
234. Patience and Diligence, like Faith, remove Mountains.
235. Never give out while there is Hope; but hope not beyond Reason, for
that shews more Desire than Judgment.
236. It is a profitable Wisdom to know when we have done enough: Much
Time and Pains are spared, in not flattering our selves against
Probabilities.
237. Do Good with what thou hast, or it will do thee no good.
238. Seek not to be Rich, but Happy. The one lies in Bags, the other in
Content: which Wealth can never give.
239. We are apt to call things by wrong Names. We will have Prosperity
to be Happiness, and Adversity to be Misery; though that is the School of
Wisdom, and oftentimes the way to Eternal Happiness.
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240. If thou wouldest be Happy, bring thy Mind to thy Condition, and
have an Indifferency for more than what is sufficient.
241. Have but little to do, and do it thy self: And do to others as thou
wouldest have them do to thee: So, thou canst not fail of Temporal
Felicity.
242. The generality are the worse for their Plenty: The Voluptuous
consumes it, the Miser hides it: 'Tis the good Man that uses it, and to
good Purposes. But such are hardly found among the Prosperous.
243. Be rather Bountiful, than Expensive.
244. Neither make nor go to Feasts, but let the laborious Poor bless
thee at Home in their Solitary Cottages.
245. Never voluntarily want what thou hast in Possession; nor sospend it
as to involve thyself in want unavoidable.
246. Be not tempted to presume by Success: For many that have got
largely, have lost all, by coveting to get more.
247. To hazard much to get much, has more of Avarice than Wisdom.
248. It is great Prudence both to Bound and Use Prosperity.
249. Too few know when they have Enough; and fewer know how to employ
it.
250. It is equally adviseable not to part lightly with what is hardly
gotten, and not to shut up closely what flows in freely.
251. Act not the Shark upon thy Neighbors; nor take Advantage of the
Ignorance, Prodigality or Necessity of any one: For that is next door to
Fraud, and, at best, makes but an Unblest Gain.
252. It is oftentimes the judgment of God upon Greedy Rich Men, that he
suffers them to push on their Desires of Wealth to the Excess of
over-reaching, grinding or oppression, which poisons all the rest they have
gotten: So that it commonly runs away as fast, and by as bad ways as it was
heap'd up together.
253. Never esteem any Man, or thy self, the more for Money; nor think
the meaner of thy self or another for want of it: Vertue being the just
Reason of respecting, and the want of it, of slighting any one.
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255. He that prefers him upon other accounts, bows to an Idol.
256. Unless Virtue guide us, our Choice must be wrong.
257. An able bad Man, is an ill Instrument, and to be shunned as the
Plague.
258. Be not deceived with the first appearances of things, but give thy
self Time to be in the right.
259. Show, is not Substance: Realities Govern Wise Men.
260. Have a Care therefore where there is more Sail than Ballast.
261. In all Business it Is best to put nothing to hazard: But where it
is unavoidable, be not rash, but firm and resign'd.
262. We should not be troubled for what we cannot help: But if it was
our Fault, let it be so no more. Amendment is Repentance, if not
Reparation.
263. As a Desperate Game needs an able Gamester, so Consideration often
would prevent, what the best skill in the World Cannot Recover.
264. Where the Probability of Advantage exceeds not that of Loss, Wisdom
never Adventures.
265. To Shoot well Flying is well; but to Chose it, has more of Vanity
than judgment.
266. To be Dextrous in Danger is a Virtue; but to Court Danger to show
it, is Weakness.
267. Have a care of that base Evil Detraction. It is the Fruit of Envy,
as that is of Pride; the immediate Offspring of the Devil: Who, of an
Angel, a Lucifer, a Son of the Morning, made himself a Serpent, a Devil, a
Beelzebub, and all that is obnoxious to the Eternal Goodness.
268. Vertue is not secure against Envy. Men will Lessen what they won't
Imitate.
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269. Dislike what deserves it, but never Hate: For that is of the Nature
of Malice; which is almost ever to Persons, not Things, and is one of the
blackest Qualities Sin begets in the Soul.
270. It were an happy Day if Men could bound and qualifie their
Resentments with Charity to the Offender: For then our Anger would be
without Sin, and better convict and edifie the Guilty; which alone can make
it lawful.
271. Not to be provok'd is best: But if mov'd, never correct till the
Fume is spent; For every Stroke our Fury strikes, is sure to hit our selves
at last.
272. If we did but observe the Allowances our Reason makes upon
Reflection, when our Passion is over, we could not want a Rule how to
behave our selves again in the like Occasions.
273. We are more prone to Complain than Redress, and to Censure than
Excuse.
274. It is next to unpardonable, that we can so often Blame what we will
not once mend. It shews, we know, but will not do our Master's Will.
275. They, that censure, should Practice: Or else let them have the
first stone, and the last too.
276. Nothing needs a Trick but a Trick; Sincerity loathes one.
277. We must take care to do Right Things Rightly: For a just Sentence
may be unjustly executed.
278. Circumstances give great Light to true Judgment, if well weigh'd.
279. Passion is a sort of Fever in the Mind, which ever leaves us weaker
than it found us.
280. But being, intermitting to be sure, 't is curable with care.
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281. It more than any thing deprives us of the use of our Judgment; for
it raises a Dust very hard to see through.
282. Like Wine, whose Lees fly by being jogg'd, it is too muddy to
Drink.
283. It may not unfitly be termed, the Mob of the Man, that commits a
Riot upon his Reason.
284. I have sometimes thought, that a Passionate Man is like a weak
Spring that cannot stand long lock'd.
285. And as true, that those things are unfit for use, that can't bear
small Knocks, without breaking.
286. He that won't hear can't Judge, and he that can't bear
Contradiction, may, with all his Wit, miss the Mark.
287. Objection and Debate Sift out Truth, which needs Temper as well as
Judgment.
288. But above all, observe it in Resentments, for their Passion is most
Extravagant.
289. Never chide for Anger, but Instruction.
290. He that corrects out of Passion, raises Revenge sooner than
Repentance.
291. It has more of Wantonness than Wisdom, and resembles those that Eat
to please their Pallate, rather than their Appetite.
292. It is the difference between a Wise and a Weak Man; This judges by
the Lump, that by Parts and their Connection.
293. The Greeks use to say, all Cases are governed by their
Circumstances. The same thing may be well and ill as they change or vary
the Matter.
294. A Man's Strength is shewn by his Bearing. Bonum Agere, & Male Pati,
Regis est.9
Note 9: To do good and ill to endure is the part of aking.
295. Reflect without Malice but never without Need.
296. Despise no Body, nor no Condition; lest it come to be thine own.
297. Never Rail nor Taunt. The one is Rude, the other Scornful, and both
Evil.
298. Be not provoked by Injuries, to commit them.
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299. Upbraid only Ingratitude.
300. Haste makes Work which Caution prevents.
301. Tempt no Man; lest thou fall for it.
302. Have a care of presuming upon After-Games: 10 For if that miss, all
is gone.
303. Opportunities should never be lost, because they can hardly be
regained.
304. It is well to cure, but better to prevent a Distemper. The first
shows more Skill, but the last more Wisdom.
305. Never make a Tryal of Skill in difficult or hazardous Cases.
306. Refuse not to be informed: For that shews Pride or Stupidity.
307. Humility and Knowledge in poor Cloaths, excel Pride and Ignorance
in costly attire.
308. Neither despise, nor oppose, what thou dost not understand.
Note 10: A second game played to reverse the issue of the first.
309. We must not be concern'd above the Value of the thing that engages
us; nor raised above Reason, in maintaining what we think reasonable.
31O.It is too common an Error, to invert the Order of Things; by making
an End of that which is a Means, and a Means of that which is an End.
311. Religion and Government escape not this Mischief: The first is too
often made a Means instead of an End; the other an End instead of a Means.
312. Thus Men seek Wealth rather than Subsistence; and the End of
Cloaths is the least Reason of their Use. Nor is the satisfying of our
Appetite our End in Eating, so much as the pleasing of our Pallate. The
like may also be said of Building, Furniture, &c. where the Man rules not
the Beast, and Appetite submits not to Reason.
313. It is great Wisdom to proportion our Esteem to the Nature of the
Thing: For as that way things will not he undervalued, so neither will they
engage as above their intrinsick worth.
314. If we suffer little Things to have great hold upon us,
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we shall be as much transported for them, as if they deserv'd it.
315. It is an old Proverb, Maxima bella ex levissimus causis: The
greatest Feuds have had the smallest Beginnings.
316. No matter what the Subject of the Dispute be, but what place we
give it in our Minds: For that governs our Concern and Resentment.
317. It is one of the fatalest Errors of our Lives, when we spoil a good
Cause by an ill Management: And it is not impossible but we may mean well
in an ill Business; but that will not defend it.
318. If we are but sure the End is Right, we are too apt to gallop over
all Bounds to compass it; not considering that lawful Ends may be very
unlawfully attained.
319. Let us be careful to take just ways to compass just Things; that
they may last in their Benefits to us.
320. There is a troublesome Humor some Men have, that if they may not
lead, they will not follow; but had rather a thing were never done, than
not done their own way, tho' other ways very desirable.
321. This comes of an over-fulness of our selves; and shows we are more
concern'd for Praise, than the Success of what we think a good Thing.
322. Affect not to be seen, and Men will less see thy Weakness.
323. They that shew more than they are, raise an Expectation they cannot
answer; and so lose their Credit, as soon as they are found out.
324. Avoid Popularity. It has many Snares, and no real Benefit to thy
self; and Uncertainty to others.
325. Remember the Proverb, Bene qui latuit, bent vixit. They are happy
that live Retiredly.
326. If this be true, Princes and their Grandees, of all Men, are the
unhappiest: For they live least alone: And
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they that must be enjoyed by every Body, can never enjoy themselves as they
should.
327. It is the Advantage little Men have upon them; they can be Private,
and have leisure for Family Comforts, which are the greatest worldly
Contents Men can enjoy.
328. But they that place Pleasure in Greediness, seek it there: And we
see Rule is as much the Ambition of some Natures, as Privacy is the Choice
of others.
329. Government has many Shapes: But 't is Sovereignty, tho' not
Freedom, in all of them.
330. Rex & Tyrannus are very different Characters: One Rules his People
by Laws, to which they consent; the other by his absolute Will and Power.
That is call'd Freedom, This Tyranny.
331. The first is endanger'd by the Ambition of the Popular, which
shakes the Constitution: The other by an ill Administration, which hazards
the Tyrant and his Family.
332. It is great Wisdom in Princes of both sorts, not to strain Points
too high with their People: For whether the People have a Right to oppose
them or not, they are ever sure to attempt it, when things are carried too
far; though the Remedy oftentimes proves worse than the Disease.
333. Happy that King who is great by Justice, and that People who are
free by Obedience.
334. Where the Ruler is Just, he may be strict; else it is two to one it
turns upon him: And tho' he should prevail, he can be no Gainer, where his
People are the Losers.
335. Princes must not have Passions in Government, nor Resent beyond
Interest and Religion.
336. Where Example keeps pace with Authority, Power hardly fails to be
obey'd, and Magistrates to be honored.
337. Let the People think they Govern and they will be Govern'd.
338. This cannot fail, if Those they Trust, are Trusted.
339. That Prince that is Just to them in great things, and Humors them
sometimes in small ones, is sure to have and keep them from all the World.
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340. For the People is the Politick Wife of the Prince, that may be
better managed by Wisdom, than ruled by Force.
341. But where the Magistrate is partial and serves ill turns, he loses
his Authority with the People; and gives the Populace opportunity to
gratifie their Ambition: And to lay a Stumbling-block for his People to
fall.
342. It is true, that where a Subject is more Popular than the Prince,
the Prince is in Danger: But it is as true, that it is his own Fault: For
no Body has the like Means, Interest or Reason, to be popular as He.
343. It is an unaccountable thing, that some Princes incline rather to
be fear'd than lov'd; when they see, that Fear does not oftener secure a
Prince against the Dissatisfaction of his People, than Love makes a Subject
too many for such a Prince.
344. Certainly Service upon Inclination is like to go farther than
Obedience upon Compulsion.
345. The Romans had a just Sense of this, when they plac'd Optimus
before Maximus, to their most Illustrious Captains and Cesars.
346. Besides, Experience tells us, That Goodness raises a nobler Passion
in the Soul, and gives a better Sense of Duty than Severity.
347. What did Pharaoh get by increasing the Israelites Task? Ruine to
himself in the End.
348. Kings, chiefly in this, should imitate God: Their Mercy should be
above all their Works.
349. The Difference between the Prince and the Peasant, is in this
World: But a Temper ought to be observ'd by him that has the Advantage
here, because of the Judgment in the next.
350. The End of every thing should direct the Means: Now that of
Government being the Good of the whole, nothing less should be the Aim of
the Prince.
351. As often as Rulers endeavor to attain just Ends by just Mediums,
they are sure of a quiet and easy Government; and as sure of Convulsions,
where the Nature of things are violated, and their Order overrul'd.
352. It is certain, Princes ought to have great Allowances made them for
Faults in Government; since they see by other
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People's Eyes, and hear by their Ears. But Ministers of State, their
immediate Confidants and Instruments, have much to answer for, if to
gratifie private Passions, they misguide the Prince to do publick Injury.
353. Ministers of State should undertake their Posts at their Peril. If
Princes overrule them, let them shew the Law, and humbly resign: If Fear,
Gain or Flattery prevail, let them answer it to the Law.
354. The Prince cannot be preserv'd, but where the Minister is
punishable: For People, as well as Princes, will not endure Imperium in
Imperio.11
355. If Ministers are weak or ill Men, and so spoil their Places, it is
the Prince's Fault that chose them: But if their Places spoil them, it is
their own Fault to be made worse by them.
356. It is but just that those that reign by their Princes, should
suffer for their Princes: For it is a safe and necessary Maxim, not to
shift Heads in Government, while the Hands are in being that should answer
for them.
357. And yet it were intolerable to be a Minister of State, if every
Body may be Accuser and judge.
358. Let therefore the false Accuser no more escape an exemplary
Punishment, than the Guilty Minister.
359. For it profanes Government to have the Credit of the leading Men in
it, subject to vulgar Censure; which is often ill grounded.
360. The Safety of a Prince, therefore consists in a well- chosen
Council: And that only can be said to be so, where the Persons that compose
it are qualified for the Business that comes before them.
361. Who would send to a Taylor to make a Lock, or to a Smith to make a
Suit of Cloaths?
362. Let there be Merchants for Trade, Seamen for the Admiralty,
Travellers for Foreign Affairs, some of the Leading Men of the Country for
Home-Business, and Common and Civil Lawyers to advise of Legality and
Right: Who should always keep to the strict Rules of Law.
363. Three Things contribute much to ruin Governments; Looseness,
Oppression and Envy.
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364. Where the Reins of Government are too slack, there the Manners of
the People are corrupted: And that destroys Industry, begets Effeminacy,
and provokes Heaven against it.
365. Oppression makes a Poor Country, and a Desperate People, who always
wait an Opportunity to change.
366. He that ruleth over Men, must be just, ruling in the Fear of God,
said an old and a wise King.
367. Envy disturbs and distracts Government, clogs the Wheels, and
perplexes the Administration: And nothing contributes more to the Disorder,
than a partial distribution of Rewards, and Punishments in the Sovereign.
368. As it is not reasonable that Men should he compell'd to serve; so
those that have Employments should not be endured to leave them humorously.
369. Where the State intends a Man no Affront, he should not Affront the
State.
Note 11: An empire within an empire.
370. Private Life is to be preferr'd; the Honor and Gain of publick
Posts, bearing no proportion with the Comfort of it. The one is free and
quiet, the other servile and noisy.
371. It was a great Answer of the Shunamite Woman, I dwell among my own
People.
372. They that live of their own, neither need, nor often list to wear
the Livery of the Publick.
373. Their Subsistance is not during Pleasure; nor have they patrons to
please or present.
374. If they are not advanced, neither can they be, disgraced. And as
they know not the Smiles of Majesty, so they feel not the Frowns of
Greatness; or th Effects of Envy.
375. If they want the Pleasures of a Court, they also escape the
Temptations of it.
376. Private Men, in fine, are so much their own, that paying common
Dues, they are Sovereigns of all the rest.
377. Yet the Publick must and will be served; and they that do it well,
deserve publick Marks of honor and Profit.
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378. To do so, Men must have publick Minds, as well as Salaries; or they
will serve private Ends at the Publick Cost.
379. Governments can never be well administered, but where those
entrusted make Conscience of well discharging their Place.
380. Five Things are requisite to a good Officer; Ability, Clean Hands,
Dispatch, Patience and Impartiality.
381. He that understands not his Employment, whatever else he knows,
must be unfit for it, and the Publick suffers by his Inexpertness.
382. They that are able, should be just too; or the Government may be
the worse for their Capacity.
383. Covetousness in such Men prompts them to prostitute the Publick for
Gain.
384. The taking of a Bribe or Gratuity, should be punished with as
severe Penalties, as the defrauding of the State.
385. Let Men have sufficient Salaries, and exceed them at their Peril.
386. It is a Dishonor to Government, that its Officers should live of
Benevolence; as it ought to be Infamous for Officers to dishonor the
Publick, by being twice paid for the same Business.
387. But to be paid, and not to do Business, is rank Oppression.
388. Dispatch is a great and good Quality in an Officer where Duty, not
Gain, excites it. But of this, too many make their private Market and
Over-plus to their Wages Thus the Salary is for doing, and the Bribe, for
dispatching
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the Business: As if Business could be done before it were dispatched: Or
what ought to be done, ought not to be dispatch'd: Or they were to be paid
apart, one by the Government, t'other by the Party.
389. Dispatch is as much the Duty of an Officer, as doing; and very much
the Honor of the Government he serves.
390. Delays have been more injurious than direct Injustice.
391. They too often starve those they dare not deny.
392. The very Winner is made a Loser, because he pays twice for his own;
like those that purchase Estates Mortgaged before to the full Value.
393. Our Law says well, to delay Justice is Injustice.
394. Not to have a Right, and not to come at it, differs little.
395. Refuse or Dispatch is the Duty and Wisdom of a good Officer.
396. Patience is a Virtue every where; but it shines with great Lustre
in the Men of Government.
397. Some are so Proud or Testy, they won't hear what they should
redress.
398. Others so weak, they sink or burst under the weight of their
Office, though they can lightly run away with the Salary of it.
399. Business can never be well done, that is not well understood: Which
cannot be without Patience.
400. It is Cruelty indeed not to give the Unhappy an Hearing, whom we
ought to help: But it is the top of Oppression to Browbeat the humble and
modest Miserable, when they seek Relief.
401. Some, it is true, are unreasonable in their Desires and Hopes: But
then we should inform, not rail at and reject them.
402. It is therefore as great an Instance of Wisdom as a Man in Business
can give, to be Patient under the Impertinencies and Contradictions that
attend it.
403. Method goes far to prevent Trouble in Business: For
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it makes the Task easy, hinders Confusion, saves abundance of Time, and
instructs those that have Business depending, both what to do and what to
hope.
404. Impartiality, though it be the last, is not the least Part of the
Character of a good Magistrate.
405. It is noted as a Fault, in Holy Writ, even to regard the Poor: How
much more the Rich in judgment?
406. If our Compassions must not sway us; less should our Fears, Profits
or Prejudices.
407. Justice is justly represented Blind, because she sees no Difference
in the Parties concerned.
408. She has but one Scale and Weight, for Rich and Poor, Great and
Small.
409. Her Sentence is not guided by the Person, but the Cause.
410. The Impartial Judge in Judgment, knows nothing but the Law: The
Prince no more than the Peasant, his Kindred than a Stranger. Nay, his
Enemy is sure to be upon equal Terms with his Friend, when he is upon the
Bench.
411. Impartiality is the Life of Justice, as that is of Government.
412. Nor is it only a Benefit to the State, for private Families cannot
subsist comfortably without it.
413. Parents that are partial, are ill obeyed by their Children; and
partial Masters not better served by their Servants.
414. Partiality is always Indirect, if not Dishonest: For it shews a
Byass where Reason would have none; if not an Injury, which Justice every
where forbids.
415. As it makes Favorites without Reason, so it uses no Reason in
judging of Actions: Confirming the Proverb, The Crow thinks her own Bird
the fairest.
416. What some see to be no Fault in one, they will have Criminal in
another.
417. Nay, how ugly do our own Failings look to us in the Persons of
others, which yet we see not in our selves.
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418. And but too common it is for some People, not to know their own
Maxims and Principles in the Mouths of other Men, when they give occasion
to use them.
419. Partiality corrupts our judgment of Persons and Things, of our
selves and others.
420. It contributes more than any thing to Factions in Government, and
Fewds in Families.
421. It is prodigal Passion, that seldom returns 'till it is Hunger-bit,
and Disappointments bring it within bounds.
422. And yet we may be indifferent, to a Fault.
423. Indifference is good in Judgment, but bad in Relation, and stark
nought in Religion.
424. And even in judgment, our Indifferency must be to the Persons, not
Causes: For one, to be sure, is right
425. Neutrality is something else than Indifferency; and yet of kin to
it too.
426. A judge ought to be Indifferent, and yet he cannot be said to be
Neutral.
427. The one being to be Even in judgment, and the other not to meddle
at all.
428. And where it is Lawful, to be sure, it is best to be Neutral.
429. He that espouses Parties, can hardly divorce himself from their
Fate; and more fall with their Party than rise with it.
430. A wise Neuter joins with neither; but uses both, as his honest
Interest leads him.
431. A Neuter only has room to be a Peace-maker: For being of neither
side, he has the Means of mediating a Reconciliation of both.
432. And yet, where Right or Religion gives a Call, a Neuter must be a
Coward or an Hypocrite.
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433. In such Cases we should never be backward: nor yet mistaken.
434. When our Right or Religion is in question, then is the fittest time
to assert it.
435. Nor must we always be Neutral where our Neighbors are concerned:
For tho' Medling is a Fault, Helping is a Duty.
436. We have a Call to do good, as often as we have the Power and
Occasion.
437. If Heathens could say, We are not born for our selves; surely
Christians should practise it.
438. They are taught so by his Example, as well as Doctrine, from whom
they have borrowed their Name.
439. Do what good thou canst unknown; and be not vain of what ought
rather to be felt, than seen.
440. The Humble, in the Parable of the Day of Judgment, forgot their
good Works; Lord, when did we do so and so?
441. He that does Good, for Good's sake, seeks neither Praise nor
Reward; tho' sure of both at last.
442. Content not thy self that thou art Virtuous in the general: For one
Link being wanting, the Chain is defective.
443. Perhaps thou art rather Innocent than Virtuous, and owest more to
thy Constitution, than thy Religion.
444. Innocent, is not to be Guilty: But Virtuous is to overcome our evil
Inclinations.
445. If thou hast not conquerd thy self in that which is thy own
particular Weakness, thou hast no Title to Virtue, tho' thou art free of
other Men's.
446. For a Covetous Man to inveigh against Prodigality, an Atheist
against Idolatry, a Tyrant against Rebellion, or a Lyer against Forgery,
and a Drunkard against Intemperance, is for the Pot to call the Kettle
black.
447. Such Reproof would have but little Success; because it would carry
but little Authority with it.
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448. If thou wouldest conquer thy Weakness, thou must never gratify it.
449. No Man is compelled to Evil; his Consent only makes it his.
450. 'Tis no Sin to be tempted, but to be overcome.
451. What Man in his right Mind, would conspire his own hurt? Men are
beside themselves, when they transgress their Convictions.
452. If thou would'st not Sin, don't Desire; and if thou would'st not
Lust, don't Embrace the Temptation: No, not look at it, nor think of it.
453. Thou would'st take much Pains to save thy Body: Take some, prithee,
to save thy Soul.
454. Religion is the Fear of God, and its Demonstration on good Works;
and Faith is the Root of both: For without Faith we cannot please God, nor
can we fear what we do not believe.
455. The Devils also believe and know abundance: But in this is the
Difference, their Faith works not by Love, nor their Knowledge by
Obedience; and therefore they are never the better for them. And if ours be
such, we shall be of their Church, not of Christ's: For as the Head is, so
must the Body be.
456. He was Holy, Humble, Harmless, Meek, Merciful, &c. when among us;
to teach us what we should be, when he was gone. And yet he is among us
still, and in us too, a living and perpetual Preacher of the same Grace, by
his Spirit in our Consciences.
457. A Minister of the Gospel ought to be one of Christ's making, if he
would pass for one of Christ's Ministers.
458. And if he be one of his making, he Knows and Does as well as
Believes.
459. That Minister whose Life is not the Model of his Doctrine, is a
Babler rather than a Preacher; a Quack rather than a Physician of Value.
460. Of old Time they were made Ministers by the Holy Ghost: And the
more that is an Ingredient now, the fitter they are for that Work.
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461. Running Streams are not so apt to corrupt; nor Itinerant, as
settled Preachers: But they are not to run before they are sent.
462. As they freely receive from Christ, so they give.
463. They will not make that a Trade, which they know ought not, in
Conscience, to be one.
464. Yet there is no fear of their Living that design not to live by it.
465. The humble and true Teacher meets with more than he expects.
466. He accounts Content with Godliness great Gain, and therefore seeks
not to make a Gain of Godliness.
467. As the Ministers of Christ are made by him, and are like him, so
they beget People into the same Likeness.
468. To be like Christ then, is to be a Christian. And Regeneration is
the only way to the Kingdom of God, which we pray for.
469. Let us to Day, therefore, hear his Voice, and not harden our
Hearts; who speaks to us many ways. In the Scriptures, in our Hearts, by
his Servants and his Providences: And the Sum of all is HOLINESS and
CHARITY.
470. St. James gives a short Draught of this Matter, but very full and
reaching, Pure Religion and undefiled before God the Father, is this, to
visit the Fatherless and the Widows in their Affliction, and to keep our
selves unspotted from the World. Which is compriz'd in these Two Words,
CHARITY and PIETY.
471. They that truly make these their Aim, will find them their
Attainment; and with them, the Peace that follows so excellent a Condition.
472. Amuse not thy self therefore with the numerous Opinions of the
World, nor value thy self upon verbal Orthodoxy, Philosophy, or thy Skill
in Tongues, or Knowledge of the Fathers: (too much the Business and Vanity
of the World). But in this rejoyce, That thou knowest God, that is the
Lord, who exerciseth loving Kindness, and Judgment, and Righteousness in
the Earth.
473. Publick Worship is very commendable, if well performed. We owe it
to God and good Example. But we must know, that God is not tyed to Time or
Place, who is
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every where at the same Time: And this we shall know, as far as we are
capable, if where ever we are, our Desires are to be with him.
474. Serving God, People generally confine to the Acts of Publick and
Private Worship: And those, the more zealous do oftener repeat, in hopes of
Acceptance.
475. But if we consider that God is an Infinite Spirit, and, as such,
every where; and that our Saviour has taught us, That he will be worshipped
in Spirit and in Truth; we shall see the shortness of such a Notion.
476. For serving God concerns the Frame of our Spirits, in the whole
Course of our Lives; in every Occasion we have, in which we may shew our
Love to his Law.
477. For as Men in Battle are continually in the way of shot, so we, in
this World, are ever within the Reach of Temptation. And herein do we serve
God, if we avoid what we are forbid, as well as do what he commands.
478. God is better served in resisting a Temptation to Evil, than in
many formal Prayers.
479. This is but Twice or Thrice a Day; but That every Hour and Moment
of the Day. So much more is our continual Watch, than our Evening and
Morning Devotion.
480. Wouldst thou then serve God? Do not that alone, which thou wouldest
not that another should see thee do.
481. Don't take God's Name in vain, or disobey thy Parents, or wrong thy
Neighbor, or commit Adultery even in thine Heart.
482. Neither be vain, Lascivious, Proud, Drunken, Revengeful or Angry:
Nor Lye, Detract, Backbite, Overreach, Oppress, Deceive or Betray: But
watch vigorously against all Temptations to these Things; as knowing that
God is present, the Overseer of all thy Ways and most inward Thoughts, and
the Avenger of his own Law upon the Disobedient, and thou wilt acceptably
serve God.
483. Is it not reason, if we expect the Acknowledgments of those to whom
we are bountiful, that we should reverently pay ours to God, our most
magnificent and constant Benefactor?
484. The World represents a Rare and Sumptuous Palace,
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Mankind the great Family in it, and God the mighty Lord and Master of it.
485. We are all sensible what a stately Seat it is: The Heavens adorned
with so many glorious Luminaries; and the Earth with Groves, Plains,
Valleys, Hills, Fountains, Ponds, Lakes and Rivers; and Variety of Fruits,
and Creatures for Food, Pleasure and Profit. In short, how Noble an House
he keeps, and the Plenty and Variety and Excellency of his Table; his
Orders, Seasons and Suitableness of every Time and Thing. But we must be as
sensible, or at least ought to be, what Careless and Idle Servants we are,
and how short and disproportionable our Behavior is to his Bounty and
Goodness: How long he bears, and often he reprieves and forgives us: Who,
notwithstanding our Breach of Promises, and repeated Neglects, has not yet
been provok'd to break up House, and send us to shift for our selves.
Should not this great Goodness raise a due Sense in us of our
Undutifulness, and a Resolution to alter our Course and mend our Manners;
that we may be for the future more worthy Communicants at our Master's good
and great Table? Especially since it is not more certain that we deserve
his Displeasure than that we should feel it, if we continue to be
unprofitable Servants.
486. But tho' God has replenisht this World with abundance of good
Things for Man's Life and Comfort, yet they are all but Imperfect Goods. He
only is the Perfect Good to whom they point. But alas! Men cannot see him
for them; tho' they should always see him In them.
487. I have often wondered at the unaccountableness of Man in this,
among other things; that tho' he loves Changes so well, he should care so
little to hear or think of his last, great, and best Change too, if he
pleases.
488. Being, as to our Bodies, composed of changeable Elements, we with
the World, are made up of, and subsist by Revolution: But our Souls being
of another and nobler Nature, we should seek our Rest in a more induring
Habitation.
489. The truest end of Life, is, to know the Life that never ends.
490. He that makes this his Care, will find it his Crown at last.
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491. Life else, were a Misery rather than a Pleasure, a Judgment, not a
Blessing.
492. For to Know, Regret and Resent; to Desire, Hope and Fear, more than
a Beast, and not live beyond him, is to make a Man less than a Beast.
493. It is the Amends of a short and troublesome Life, that Doing well,
and Suffering ill, Entitles Man to One Longer and Better.
494. This ever raises the Good Man's Hope, and gives him Tastes beyond
the other World.
495. As 't is his Aim, so none else can hit the Mark.
496. Many make it their Speculation, but 't is the Good Man's Practice.
497. His Work keeps Pace with his Life, and so leaves nothing to be done
when he Dies.
498. And he that lives to live ever, never fears dying.
499. Nor can the Means be terrible to him that heartily believes the
End.
500. For tho' Death be a Dark Passage, it leads to Immortality, and that
's Recompence enough for Suffering of it.
50l.And yet Faith Lights us, even through the Grave, being the Evidence
of Things not seen.
502. And this is the Comfort of the Good, that the Grave cannot hold
them, and that they live as soon as they die.
503. For Death is no more than a Turning of us over from Time to
Eternity.
504. Nor can there be a Revolution without it; for it supposes the
Dissolution of one form, in order to the Succession of another.
505. Death then, being the Way and Condition of Life, we cannot love to
live, if we cannot bear to die.
506. Let us then not cozen our selves with the Shells and Husks of
things; nor prefer Form to Power, nor Shadows to Substance: Pictures of
Bread will not satisfie Hunger, nor those of Devotion please God.
507. This World is a Form; our Bodies are Forms; and no visible Acts of
Devotion can be without Forms. But yet the less Form in Religion the
better, since God is a Spirit: For the more mental our Worship, the more
adequate to the
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Nature of God; the more silent, the more suitable to the Language of a
Spirit.
508. Words are for others, not for our selves: Nor for God, who hears
not as Bodies do; but as Spirits should.
509. If we would know this Dialect; we must learn of the Divine
Principle in us. As we hear the Dictates of that, so God hears us.
510. There we may see him too in all his Attributes; Tho' but in little,
yet as much as we can apprehend or bear: for as he is in himself, he is
incomprehensible, and dwelleth in that Light which no Eye can approach. But
in his Image we may behold his Glory; enough to exalt our Apprehensions of
God, and to instruct us in that Worship which pleaseth him.
511. Men may Tire themselves in a Labyrinth of Search, and talk of God:
But if we would know him indeed, it must be from the Impressions we receive
of him; and the softer our Hearts are, the deeper and livelier those will
be upon us.
512. If he has made us sensible of his Justice, by his Reproof; of his
Patience, by his Forbearance; of his Mercy, by his Forgiveness; of his
Holiness, by the Sanctification of our Hearts through his Spirit; we have a
grounded Knowledge of God. This is Experience, that Speculation; This
Enjoyment, that Report. In short, this is undeniable Evidence, with the
realities of Religion, and will stand all Winds and Weathers.
513. As our Faith, so our Devotion should be lively. Cold Meat won't
serve at those Repasts.
514. It 's a Coal from God's Altar must kindle our Fire: And without
Fire, true Fire, no acceptable Sacrifice.
515. Open thou my Lips, and then, said the Royal Prophet, My Mouth shall
praise God. But not 'till then.
516. The Preparation of the Heart, as well as Answer of the Tongue, is
of the Lord: And to have it, our Prayers must be powerful, and our Worship
grateful.
517. Let us chuse, therefore, to commune where there is the warmest
Sense of Religion; where Devotion exceeds Formality, and Practice most
corresponds with Profession;
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and where there is at least as much Charity as Zeal: For where this Society
is to be found, there shall we find the Church of God.
518. As Good, so Ill Men are all of a Church; and every Body knows who
must be Head of it.
519. The Humble, Meek, Merciful, Just, Pious and Devout Souls, are
everywhere of one Religion; and when Death has taken off the Mask, they
will know one another, tho' the divers Liveries they wear here make them
Strangers.
520. Great Allowances are to be made of Education, and personal
Weaknesses: But 't is a Rule with me, that Man is truly Religious, that
loves the Persuasion he is of, for the Piety rather than Ceremony of it.
521. They that have one End, can hardly disagree when they meet. At
least their concern is in the Greater, moderates the value and difference
about the lesser things.
522. It is a sad Reflection, that many Men hardly have any Religion at
all; and most Men have none of their own: For that which is the Religion of
their Education, and not of their Judgment, is the Religion of Another, and
not Theirs.
523. To have Religion upon Authority, and not upon Conviction, is like a
Finger Watch, to be set forwards or backwards, as he pleases that has it in
keeping.
524. It is a Preposterous thing, that Men can venture their Souls where
they will not venture their Money: For they will take their Religion upon
trust, but not trust a Synod about the Goodness of Half a Crown.
525. They will follow their own Judgment when their Money is concerned,
whatever they do for their Souls.
526. But to be sure, that Religion cannot be right, that a Man is the
worse for having.
527. No Religion is better than an Unnatural One.
528. Grace perfects, but never sours or spoils Nature.
529. To be Unnatural in Defence of Grace, is a Contradiction.
530. Hardly any thing looks worse, than to defend Religion by ways that
shew it has no Credit with us.
531. A Devout Man is one thing, a Stickler is quite another.
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532. When our Maids exceed their just Bounds, we must needs discredit
what we would recommend.
533. To be Furious in Religion, is to be Irreligiously Religious.
534. If he that is without Bowels, is not a Man; How then can he be a
Christian?
535. It were better to be of no Church, than to be bitter for any.
536. Bitterness comes very near to Enmity, and that is Beelzebub;
because the Perfection of Wickedness.
537. A good End cannot sanctifie evil Means; nor must we ever do Evil,
that Good may come of it.
538. Some Folks think they may Scold, Rail, Hate, Rob and Kill too; so
it be but for God's sake.
539. But nothing in us unlike him, can please him.
540. It is as great Presumption to send our Passions upon God's Errands,
as it is to palliate them with God's Name.
541. Zeal dropped in Charity, is good, without it good for nothing: For
it devours all it comes near.
542. They must first judge themselves, that presume to censure others:
And such will not be apt to overshoot the Mark.
543. We are too ready to retaliate, rather than forgive, or gain by Love
and Information.
544. And yet we could hurt no Man that we believe loves us.
545. Let us then try what Love will do: For if Men did once see we Love
them, we should soon find they would not harm us.
546. Force may subdue, but Love gains: And he that forgives first, wins
the Lawrel,
547. If I am even with my Enemy, the Debt is paid; but if I forgive it,
I oblige him for ever.
548. Love is the hardest Lesson in Christianity; but, for that reason,
it should be most our care to learn it. Difficilia quae Pulchra.12
549. It is a severe Rebuke upon us, that God makes us so many
Allowances, and we make so few to our Neighbor: As
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if Charity had nothing to do with Religion; Or Love with Faith, that ought
to work by it.
550. I find all sorts of People agree, whatsoever were their
Animosities, when humbled by the Approaches of Death: Then they forgive,
then they pray for, and love one another: Which shews us, that it is not
our Reason, but our Passion, that makes and holds up the Feuds that reign
among men in their Health and Fulness. They, therefore, that live nearest
to that which they should die, must certainly live best.
551. Did we believe a final Reckoning and Judgment; or did we think
enough of what we do believe, we would allow more Love in Religion than we
do; since Religion it self is nothing else but Love to God and Man.
552. He that lives in Love lives in God, says the Beloved Disciple: And
to be sure a Man can live no where better.
553. It is most reasonable Men should value that Benefit, which is most
durable. Now Tongues shall cease, and Prophecy fail, and Faith shall be
consummated in Sight, and Hope in Enjoyment; but Love remains.
554. Love is indeed Heaven upon Earth; since Heaven above would not be
Heaven without it: For where there is not Love; there is Fear: But perfect
Love casts out Fear. And yet we naturally fear most to offend what we most
Love.
555. What we Love, we 'll Hear; what we Love, we 'll Trust; and what we
Love, we 'll serve, ay, and suffer for too. If you love me (says our
Blessed Redeemer) keep my Commandments. Why? Why then he 'll Love us; then
we shall be his Friends; then he 'll send us the Comforter; then whatsoever
we ask, we shall receive; and then where he is we shall be also, and that
for ever. Behold the Fruits of Love; the Power, Vertue, Benefit and Beauty
of Love!
556. Love is above all; and when it prevails in us all, we shall all be
Lovely, and in Love with God and one with another.
Amen.
Note 12: These things are difficult which are beautiful.
END OF PART I
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A RIGHT Moralist, is a Great and Good Man, but for that Reason he is
rarely to be found.
2. There are a Sort of People, that are fond of the Character, who, in
my Opinion, have but little Title to it.
3. They think it enough, not to defraud a Man of his Pay, or betray his
Friend; but never consider, That the Law forbids the one at his Peril, and
that Virtue is seldom the Reason of the other.
4. But certainly he that Covets, can no more be a Moral Man, than he
that Steals; since he does so in his Mind. Nor can he be one that Robs his
Neighbor of his Credit, or that craftily undermines him of his Trade or
Office.
5. If a Man pays his Taylor, but Debauches his Wife; Is he a current
Moralist?
6. But what shall we say of the Man that Rebels against his Father, is
an Ill Husband, or an Abusive Neighbor; one that 's Lavish of his Time, of
his Health, and of his Estate, in which his Family is so nearly concerned?
Must he go for a Right Moralist, because he pays his Rent well?
7. I would ask some of those Men of Morals, Whether he that Robs God and
Himself too, tho' he should not defraud his Neighbor, be the Moral Man?
8. Do I owe my self Nothing? And do I not owe All to God? And if paying
what we owe, makes the Moral Man, is it not fit we should begin to render
our Dues, where we owe our very Beginning; ay, our All?
9. The Compleat Moralist begins with God; he gives him
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his Due, his Heart, his Love, his Service; the Bountiful Giver of his
Well-Being, as well as Being.
10. He that lives without a Sense of this Dependency and Obligation,
cannot be a Moral Man, because he does not make his Returns of Love and
0bedience; as becomes an honest and a sensible Creature: Which very Term
Implies he is not his own; and it cannot be very honest to mis- imploy
another's Goods.
11. But can there be no Debt, but to a fellow Creature? Or, will our
Exactness in paying those Dribling ones, while we neglect our weightier
Obligations, Cancel the Bonds we lie under, and render us right and
thorough Moralists?
12. As Judgments are paid before Bonds, and Bonds before Bills or
Book-Debts, so the Moralist considers his Obligations according to their
several Dignities.
In the first Place, Him to whom he owes himself. Next, himself, in his
Health and Livelihood. Lastly, His other Obligations, whether Rational or
Pecuniary; doing to others, to the Extent of his Ability, as he would have
them do unto him.
13. In short, The Moral Man is he that Loves God above All, and his
Neighbor as himself, which fulfils both Tables at once.
14. It is by some thought, the Character of an Able Man, to be Dark and not
Understood. But I am sure that is not fair Play.
15. If he be so by Silence, 't is better; but if by Disguises, 't is
insincere and hateful.
16. Secrecy is one Thing, false Lights is another.
17. The honest Man, that is rather free, than open, is ever to be
preferrd; especially when Sense is at Helm.
18. The Glorying of the other Humor is in a Vice: For it is not Humane
to be Cold, Dark, and Unconversable. I was a going to say, they are like
Pick-Pockets in a Crowd, where a Man must ever have his Hand on his Purse;
or as Spies in a Garrison, that if not prevented betrays it.
19. They are the Reverse of Human Nature, and yet this is the present
World's Wise Man and Politician: Excellent
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Qualities for Lapland, where, they say, Witches, though not many Conjurors,
dwell.
20. Like Highway-Men, that rarely Rob without Vizards, or in the same
Wigs and Cloaths, but have a Dress for every Enterprize.
21. At best, he may be a Cunning Man, which is a sort of Lurcher in the
Politicks.
22. He is never too hard for the Wise Man upon the Square, for that is
out of his Element, and puts him quite by his Skill.
Nor are Wise Men ever catch'd by him, but when they trust him.
23. But as Cold and Close as he seems, he can and will please all, if he
gets by it, though it should neither please God nor himself at bottom.
24. He is for every Cause that brings him Gain, but Implacable if
disappointed of Success.
25. And what he cannot hinder, he will be sure to Spoil, by over-doing
it.
26. None so Zealous then as he, for that which he cannot abide.
27. What is it he will not, or cannot do, to hide his true Sentiments.
28. For his Interest, he refuses no Side or Party; and will take the
Wrong by the Hand, when t'other won't do, with as good a Grace as the
Right.
29. Nay, he commonly chooses the Worst, because that brings the best
Bribe: His Cause being ever Money.
30. He Sails with all Winds, and is never out of his Way, where any
Thing is to be had.
31. A Privateer indeed, and everywhere a very Bird of Prey.
32. True to nothing but himself, and false to all Persons and Parties,
to serve his own Turn.
33. Talk with him as often as you please, he will never pay you in good
Coin; for 't is either False or Clipt.
34. But to give a False Reason for any Thing, let my Reader never learn
of him, no more than to give a Brass Half-Crown for a good one: Not only
because it is not true, but because it Deceives the Person to whom it is
given; which I take to be an Immorality.
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35. Silence Is much more preferable, for it saves the Secret, as well as
the Person's Honor.
36. Such as give themselves the Latitude of saying what they do not
mean, come to be errant Jockeys at more Things than one; but in Religion
and Politicks, 't is most pernicious.
37. To hear two Men talk the Reverse of their own Sentiments, with all
the good Breeding and Appearance of Friendship imaginable, on purpose to
Cozen or Pump each other, is to a Man of Virtue and Honor, one of the
Melancholiest, as well as most Nauseous Thing in the World.
38. But that it should be the Character of an Able Man, is to Disinherit
Wisdom, and Paint out our Degeneracy to the Life, by setting up Fraud, an
errant Impostor, in her Room.
39. The Tryal of Skill between these two is, who shall believe least of
what t'other says; and he that has the Weakness, or good Nature to give out
first, (viz. to believe any Thing t'other says) is lookd upon to be Trickd.
40. I cannot see the Policy, any more than the Necessity, of a Man's
Mind always giving the Lye to his Mouth, or his Mouth ever giving the false
Alarms of his Mind: For no Man can be long believed, that teaches all Men
to distrust him; and since the Ablest have sometimes need of Credit, where
lies the Advantage of their Politick Cant or Banter upon Mankind?
41. I remember a Passage of one of Queen Elizabeth's Great Men, as
Advice to his Friend; The Advantage, says he, I had upon others at Court,
was, that I always spoke as I thought, which being not believed by them, I
both preserv'd a good Conscience, and suffered no Damage from that Freedom:
Which, as it shows the Vice to be Older than our Times, so that Gallant
Man's Integrity, to be the best Way of avoiding it.
42. To be sure it is wise as well as Honest, neither to flatter other
Men's Sentiments, nor Dissemble and less Contradict our own.
43. To hold ones Tongue, or speak Truth, or talk only of indifferent
Things, is the Fairest Conversation.
44. Women that rarely go Abroad without Vizard-Masks, have none of the
best Reputation. But when we consider
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what all this Art and Disguise are for, it equally heightens the Wise Man's
Wonder and Aversion: Perhaps it is to betray a Father, a Brother, a Master,
a Friend, a Neighbor, or ones own Party.
45. A fine Conquest! what Noble Grecians and Romans abhorr'd: As if
Government could not subsist without Knavery, and that Knaves were the
Usefullest Props to it; tho' the basest, as well as greatest, Perversion of
the Ends of it.
46. But that it should become a Maxim, shows but too grossly the
Corruption of the Times.
47. I confess I have heard the Stile of a Useful Knave, but ever took it
to be a silly or a knavish Saying; at least an Excuse for Knavery.
48. It is as reasonable to think a Whore makes the best Wife, as a Knave
the best Officer.
49. Besides, Employing Knaves, Encourages Knavery instead of punishing
it; and Alienates the Reward of Virtue. Or, at least, must make the World
believe, the Country yields not honest Men enough, able to serve her.
50. Art thou a Magistrate? Prefer such as have clean Characters where
they live, and of Estates to secure a just Discharge of their Trusts; that
are under no Temptation to strain Points for a Fortune: For sometimes such
may be found, sooner than they are Employed.
51. Art thou a Private Man? Contract thy Acquaintance in a narrow
Compass, and chuse Those for the Subjects of it, that are Men of
Principles; such as will make full Stops, where Honor will not lead them
on; and that had rather bear the disgrace of not being thorow Paced Men,
than forfeit their Peace and Reputation by a base Compliance.
52. The Wise Man Governs himself by the Reason of his Case, and because
what he does is Best: Best, in a Moral and Prudent, not a Sinister Sense.
53. He proposes just Ends, and employs the fairest and Probablest Means
and Methods to attain them.
54. Though you cannot always penetrate his Design, on
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his Reasons for it, yet you shall ever see his Actions of a Piece , and his
Performances like a Workman: They will bear the Touch of Wisdom and Honor,
as often as they are tryed.
55. He scorns to serve himself by Indirect Means, or be an Interloper in
Government, since just Enterprises never want any just Ways to succeed
them.
56. To do Evil, that Good may come of it, is for Bunglers in Politicks,
as well as Morals.
57. Like those Surgeons, that will cut off an Arm they can't cure, to
hide their Ignorance and save their Credit.
58. The Wise Man is Cautious, but not cunning; Judicious, but not
Crafty; making Virtue the Measure of using his Excellent Understanding in
the Conduct of his Life.
59. The Wise Man is equal, ready, but not officious; has in every Thing
an Eye to Sure Footing: He offends no Body, nor easily is offended, and
always willing to Compound for Wrongs, if not forgive them.
60. He is never Captious, nor Critical; hates Banter and Jests: He may
be Pleasant, but not Light; he never deals but in Substantial Ware, and
leaves the rest for the Toy Pates (or Shops) of the World; which are so far
from being his Business, that they are not so much as his Diversion.
61. He is always for some solid Good, Civil or Moral; as, to make his
Country more Virtuous, Preserve her Peace and Liberty, Imploy her Poor,
Improve Land, Advance Trade, Suppress Vice, Incourage Industry, and all
Mechanick Knowledge; and that they should be the Care of the Government,
and the Blessing and Praise of the People.
62. To conclude: He is Just, and fears God, hates Covetousness, and
eschews Evil, and loves his Neighbor as himself.
63. Man being made a Reasonable, and so a Thinking Creature, there is
nothing more Worthy of his Being, than the Right Direction and Employment
of his Thoughts; since upon This, depends both his Usefulness to the
Publick, and his own present and future Benefit in all Respects.
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64. The Consideration of this, has often obliged me to Lament the
Unhappiness of Mankind, that through too great a Mixture and Confusion of
Thoughts, have been hardly able to make a Right or Mature Judgment of
Things.
65. To this is owing the various Uncertainty and Confusion we see in the
World, and the Intemperate Zeal that occasions them.
66. To this also is to be attributed the imperfect Knowledge we have of
Things, and the slow Progress we make in attaining to a Better; like the
Children of Israel that were forty Years upon their Journey, from Egypt to
Canaan, which might have been performed in Less than One.
67. In fine, 't is to this that we ought to ascribe, if not all, at
least most of the Infelicities we Labor under.
68. Clear therefore thy Head, and Rally and Manage thy Thoughts Rightly,
and thou wilt Save Time, and See and Do thy Business Well; for thy Judgment
will be Distinct, thy Mind Free, and the Faculties Strong and Regular.
69. Always remember to bound thy Thoughts to the present Occasion.
70. If it be thy Religious Duty, suffer nothing else to Share in them.
And if any Civil or Temporal Affair, observe the same Caution, and thou
wilt be a whole Man to every Thing, and do twice the Business in the same
Time.
71. If any Point over-Labors thy Mind, divert and relieve it, by some
other Subject, of a more Sensible, or Manual Nature, rather than what may
affect the Understanding; for this were to write one Thing upon another,
which blots out our former Impressions, or renders them illegible.
72. They that are least divided in their Care, always give the best
Account of their Business.
73. As therefore thou art always to pursue the present Subject, till
thou hast master'd it, so if it fall out that thou hast more Affairs than
one upon thy Hand, be sure to prefer that which is of most Moment, and will
least wait thy Leisure.
74. He that judges not well of the Importance of his Affairs, though he
may be always Busy, he must make but a small Progress.
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75. But make not more Business necessary than is so; and rather lessen
than augment Work for thy self.
76. Nor yet be over-eager in pursuit of any Thing; for the Mercurial too
often happen to leave Judgment behind them, and sometimes make Work for
Repentance.
77. He that over-runs his Business, leaves it for him that follows more
leisurely to take it up; which has often proved a profitable Harvest to
them that never Sowd.
78. 'Tis the Advantage that slower Tempers have upon the Men of lively
Parts, that tho' they don't lead, they will Follow well, and Glean Clean.
79. Upon the whole Matter, Employ thy Thoughts as thy Business requires,
and let that have a Place according to Merit and Urgency; giving every
Thing a Review and due Digestion, and thou wilt prevent many Errors and
Vexations, as well as save much Time to thy self in the Course of thy Life.
80. It is the Mark of an ill Nature, to lessen good Actions, and
aggravate ill Ones.
81. Some men do as much begrutch others a good Name, as they want one
themselves; and perhaps that is the Reason of it.
82. But certainly they are in the Wrong, that can think they are
lessened, because others have their Due.
83. Such People generally have less Merit than Ambition, that Covet the
Reward of other Men's; and to be sure a very ill Nature, that will rather
Rob others of their Due, than allow them their Praise.
84. It is more an Error of our Will, than our Judgment: For we know it
to be an Effect of our Passion, not our Reason; and therefore we are the
more culpable in our Partial Estimates.
85. It is as Envious as Unjust, to underrate another's Actions where
their intrinsick Worth recommends them to disengaged Minds.
86. Nothing shews more the Folly, as well as Fraud of Man, than Clipping
of Merit and Reputation.
87. And as some Men think it an Allay to themselves,
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that others have their Right; so they know no End of Pilfering to raise
their own Credit.
88. This Envy is the Child of Pride and Misgives, rather than Mistakes.
89. It will have Charity, to be Ostentation; Sobriety, Covetousness;
Humility, Craft; Bounty, Popularity: In short, Virtue must be Design, and
Religion, only Interest. Nay, the best of Qualities must not pass without a
BUT to allay their Merit and abate their Praise. Basest of Tempers! and
they that have them, the Worst of Men!
90. But Just and Noble Minds Rejoice in other Men's Success, and help to
augment their Praise.
91. And indeed they are not without a Love to Virtue, that take a
Satisfaction in seeing her Rewarded, and such deserve to share her
Character that do abhor to lessen it.
92. Why is Man less durable than the Works of his Hands, but because
This is not the Place of his Rest?
93. And it is a Great and Just Reproach upon him, that he should fix his
Mind where he cannot stay himself.
94. Were it not more his Wisdom to be concerned about those Works that
will go with him, and erect a Mansion for him where Time has Power neither
over him nor it?
95. 'Tis a sad Thing for Man so often to miss his Way to his Best, as
well as most Lasting Home.
96. They that soar too high, often fall hard; which makes a low and
level Dwelling preferrable.
97. The tallest Trees are most in the Power of the Winds, and Ambitious
Men of the Blasts of Fortune.
98. They are most seen and observed, and most envyed: Least Quiet, but
most talk'd of, and not often to their Advantage.
99. Those Buildings had need of a good Foundation, that lie so much
exposed to Weather.
100. Good Works are a Rock, that will support their
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Credit; but Ill Ones a Sandy Foundation that Yields to Calamities.
101. And truly they ought to expect no Pity in their Fall, that when in
Power had no Bowels for the Unhappy.
102. The worst of Distempers; always Craving and Thirsty, Restless and
Hated: A perfect Delirium in the Mind: Insufferable in Success, and in
Disappointments most Revengeful.
103. We are too apt to love Praise, but not to Deserve it.
104. But if we would Deserve it, we must love Virtue more than That.
105. As there is no Passion in us sooner moved, or more deceivable, so
for that Reason there is none over which we ought to be more Watchful,
whether we give or receive it: For if we give it, we must be sure to mean
it, and measure it too.
106. If we are Penurious, it shows Emulation; if we exceed, Flattery.
107. Good Measure belongs to Good Actions; more looks Nauseous, as well
as Insincere; besides, 't is a Persecuting of the Meritorious, who are out
of Countenance to hear, what they deserve.
108. It is much easier for him to merit Applause, than hear of it: And
he never doubts himself more, or the Person that gives it, than when he
hears so much of it.
109. But to say true, there needs not many Cautions on this Hand, since
the World is rarely just enough to the Deserving.
110. However, we cannot be too Circumspect how we receive Praise: For if
we contemplate our selves in a false Glass, we are sure to be mistaken
about our Dues; and because we are too apt to believe what is Pleasing,
rather than what is True, we may be too easily swell'd, beyond our just
Proportion, by the Windy Compliments of Men.
111. Make ever therefore Allowances for what is said on such Occasions,
or thou Exposest, as well as Deceivest thy self.
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112. For an Over-value of our selves, gives us but a dangerous Security
in many Respects.
113. We expect more than belongs to us; take all that 's given us though
never meant us; and fall out with those that are not as full of us as we
are of our selves.
114. In short, 't is a Passion that abuses our Judgment, and makes us
both Unsafe and Ridiculous.
115. Be not fond therefore of Praise, but seek Virtue that leads to it.
116. And yet no more lessen or dissemble thy Merit, than over-rate it:
For tho' Humility be a Virtue, an affected one is none.
117. Enquire often, but Judge rarely, and thou wilt not often be
mistaken.
118. It is safer to Learn, than teach; and who conceals his Opinion, has
nothing to Answer for.
119. Vanity or Resentment often engage us, and 't is two to one but we
come off Losers; for one shews a Want of Judgment and Humility, as the
other does of Temper and Discretion.
120. Not that I admire the Reserved; for they are next to Unnatural that
are not Communicable. But if Reservedness be at any Time a Virtue, 't is in
Throngs or ill Company.
121. Beware also of Affectation in Speech; it often wrongs Matter, and
ever shows a blind Side.
122. Speak properly, and in as few Words as you can, but always plainly;
for the End of Speech is not Ostentation, but to be understood.
123. They that affect Words more than Matter, will dry up that little
they have.
124. Sense never fails to give them that have it, Words enough to make
them understood.
125. But it too often happens in some Conversations, as in
Apothecary-Shops, that those Pots that are Empty, or have things of Small
Value in them, are as gaudily Dress'd and Flourish'd, as those that are
full of precious Drugs.
126. This Laboring of slight Matter with flourish'd Turns
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of Expression, is fulsome, and worse than the Modern Imitation of Tapestry,
and East-India Goods, in Stuffs and Linnens. In short, 't is but Taudry
Talk, and next to very Trash.
127. They that love beyond the World, cannot be separated by it.
128. Death cannot kill, what never dies.
129. Nor can Spirits ever be divided that love and live in the same
Divine Principle; the Root and Record of their Friendship.
130. If Absence be not death, neither is theirs.
131. Death is but Crossing the World, as Friends do the Seas; They live
in one another still.
132. For they must needs be present, that love and live in that which is
Omnipresent.
133. In this Divine Glass, they see Face to Face; and their Converse is
Free, as well as Pure.
134. This is the Comfort of Friends, that though they may be said to
Die, yet their Friendship and Society are, in the best Sense, ever present,
because Immortal.
135. 'Tis a Happiness to be delivered from a Curious Mind, as well as
from a Dainty Palate.
136. For it is not only a Troublesome but Slavish Thing to be Nice.
137. They narrow their own Freedom and Comforts, that make so much
requisite to enjoy them.
138. To be Easy in Living, is much of the Pleasure of Life: But
Difficult Tempers will always want it.
139. A Careless and Homely Breeding is therefore preferable to one Nice
and Delicate.
140. And he that is taught to live upon a little, owes more to his
Father's Wisdom, than he that has a great deal left him, does to his
Father's Care.
141. Children can't well be too hardly Bred: For besides that it fits
them to bear the Roughest Providences, it is more Masculine, Active and
Healthy.
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142. Nay, 't is certain, that Liberty of the Mind is mightily preserved
by it: For so 't is served, instead of being a Servant, indeed a Slave to
sensual Delicacies.
143. As Nature is soon answered, so are such satisfied.
144. The Memory of the Ancients is hardly in any Thing more to be
celebrated, than in a Strict and Useful Institution of Youth.
145. By Labor they prevented Luxury in their young People, till Wisdom
and Philosophy had taught them to Resist and Despise it.
146. It must be therefore a gross Fault to strive so hard for the
Pleasure of our Bodies, and be so insensible and careless of the Freedom of
our Souls.
OF MAN'S INCONSIDERATENESS AND PARTIALITY
147. 'Tis very observable, if our Civil Rights are invaded or incroach'd
upon, we are mightily touch'd, and fill every Place with our Resentment and
Complaint; while we suffer our selves, our Better and Nobler Selves, to be
the Property and Vassals of Sin, the worst of Invaders.
148. In vain do we expect to be delivered from such Troubles, till we
are delivered from the Cause of them, our Disobedience to God.
149. When he has his Dues from us, it will be time enough for Him to
give us ours out of one another.
150. 'Tis our great Happiness, if we could understand it, that we meet
with such Checks in the Career of our worldly Enjoyments, lest we should
Forget the Giver, adore the Gift, and terminate our Felicity here, which is
not Man's ultimate Bliss.
151. Our Losses are often made Judgments by our Guilt, and Mercies by
our Repentance.
152. Besides, it argues great Folly in Men to let their Satisfaction
exceed the true Value of any Temporal Matter: For Disappointments are not
always to be measured by the Loss of the Thing, but the Over-value we put
upon lt.
153. And thus Men improve their own Miseries, for want of an Equal and
Just Estimate of what they Enjoy or Lose.
154. There lies a Proviso upon every Thing in this World,
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and we must observe it at our own Peril, viz. To love God above all, and
Act for Judgment, the Last I mean.
155. In all Things Reason should prevail: 'Tis quite another Thing to be
stiff than steady in an Opinion.
156. This May be Reasonable, but that is ever Wilful.
157. In such Cases it always happens, that the clearer the Argument, the
greater the Obstinacy, where the Design is not to be convinced.
158. This is to value Humor more than Truth, and prefer a sullen Pride
to a reasonable Submission.
159. 'Tis the Glory of a Man to vail to Truth; as it is the Mark of a
good Nature to be Easily entreated.
160. Beasts Act by Sense, Man should by Reason; else he is a greater
Beast than ever God made: And the Proverb is verified, The Corruption of
the best Things is the worst and most offensive.
161. A reasonable Opinion must ever be in Danger, where Reason is not
Judge.
162. Though there is a Regard due to Education, and the Tradition of our
Fathers, Truth will ever deserve, as well as claim the Preference.
163. If like Theophilus and Timothy, we have been brought up in the
Knowledge of the best Things, 't is our Advantage: But neither they nor we
lose by trying their Truth; for so we learn their, as well as its
intrinsick Worth.
164. Truth never lost Ground by Enquiry, because she is most of all
Reasonable.
165. Nor can that need another Authority, that is Self- evident.
166. If my own Reason be on the Side of a Principle, with what can I
Dispute or withstand it?
167. And if Men would once consider one another reasonably, they would
either reconcile their Differences, or more Amicably maintain them.
168. Let That therefore be the Standard, that has most to say for
itself. Tho' of that let every Man he Judge for himself.
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169. Reason, like the Sun, is Common to All; And 't is for want of
examining all by the same Light and Measure, that we are not all of the
same Mind: For all have it to that End, though all do not use it So. OF
170. Form is Good, but not Formality.
171. In the Use of the best of Forms there is too much of that I fear.
172. 'Tis absolutely necessary, that this Distinction should go along
with People in their Devotion; for too many are apter to rest upon What
they do, than How they do their Duty.
173. If it were considered, that it is the Frame of the Mind that gives
our Performances Acceptance, we would lay more Stress on our Inward
Preparation than our Outward Action.
OF THE MEAN NOTION WE HAVE OF GOD
174. Nothing more shews the low Condition Man is fallen into, than the
unsuitable Notion we must have of God, by the Ways we take to please him.
175. As if it availed any Thing to him that we performed so many
Ceremonies and external Forms of Devotion, who never meant more by them,
than to try our Obedience, and, through them, to shew us something more
Excellent and Durable beyond them.
176. Doing, while we are Undoing, is good for nothing.
177. Of what Benefit is it to say our Prayers regularly, go to Church,
receive the Sacraments, and may be go to Confessions too; ay, Feast the
Priest, and give Alms to the Poor, and yet Lye, Swear, Curse, be Drunk,
Covetous, Unclean, Proud, Revengeful, Vain and Idle at the same Time?
178. Can one excuse or ballance the other? Or will God think himself
well served, where his Law is Violated? Or well used, where there is so
much more Shew than Substance?
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179. 'Tis a most dangerous Error for a Man to think to excuse himself in
the Breach of a Moral Duty, by a Formal Performance of Positive Worship;
and less when of Human Invention.
180. Our Blessed Saviour most rightly and clearly distinguished and
determined this Case, when he told the Jews, that they were his Mother, his
Brethren and Sisters, who did the Will of his Father.
181. Justice is a great Support of Society, because in Insurance to all
Men of their Property: This violated, there 's no Security, which throws
all into Confusion to recover it.
182. An Honest Man is a fast Pledge in Dealing. A Man is Sure to have it
if it be to be had.
183. Many are so, merely of Necessity: Others not so only for the same
Reason: But such an honest Man is not to be thanked, and such a dishonest
Man is to be pity'd.
184. But he that is dishonest for Gain, is next to a Robber, and to be
punish'd for Example.
185. And indeed there are few Dealers, but what are Faulty, which makes
Trade Difficult, and a great Temptation to Men of Virtue.
186. 'Tis not what they should, but what they can get: Faults or Decays
must be concealed: Big Words given, where they are not deserved, and the
Ignorance or Necessity of the Buyer imposed upon for unjust Profit.
187. These are the Men that keep their Words for their own Ends, and are
only Just for Fear of the Magistrate.
188. A Politick rather than a Moral Honesty; a constrained, not a chosen
Justice: According to the Proverb, Patience per Force, and thank you for
nothing.
189. But of all Justice, that is the greatest, that passes under the
Name of Law. A Cut-Purse in Westminster-Hall exceeds; for that advances
Injustice to Oppression, where Law is alledged for that which it should
punish.
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190. The Jealous are Troublesome to others, but a Torment to themselves.
191. Jealousy is a kind of Civil War in the Soul, where Judgment and
Imagination are at perpetual Jars.
192. This Civil Dissension in the Mind, like that of the Body Politick,
commits great Disorders, and lays all waste.
193. Nothing stands safe in its Way: Nature, Interest, Religion, must
Yield to its Fury.
194. It violates Contracts, Dissolves Society, Breaks Wedlock, Betrays
Friends and Neighbors. No Body is Good, and every one is either doing or
designing them a Mischief.
195. It has a Venome that more or less rankles wherever it bites: And as
it reports Fancies for Facts, so it disturbs its own House as often as
other Folks.
196. Its Rise is Guilt or Ill Nature, and by Reflection thinks its own
Faults to be other Men's; as he that 's overrun with the Jaundice takes
others to be Yellow.
197. A Jealous Man only sees his own Spectrum, when he looks upon other
Men, and gives his Character in theirs.
198. I love Service, but not State; One is Useful, the other is
Superfluous.
199. The Trouble of this, as well as Charge, Is Real; but the Advantage
only Imaginary.
200. Besides, it helps to set us up above our selves, and Augments our
Temptation to Disorder.
201. The Least Thing out of Joint, or omitted, make us uneasy: and we
are ready to think our selves ill served, about that which is of no real
Service at all: Or so much better than other Men, as we have the Means of
greater State.
202. But this is all for want of Wisdom, which carries the truest and
most forceable State along with it.
203. He that makes not himself Cheap by indiscreet Conversation, puts
Value enough upon himself every where.
204. The other is rather Pageantry than State.
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205. A True, and a Good Servant, are the same Thing.
206. But no Servant is True to his Master, that Defrauds him.
207. Now there are many Ways of Defrauding a Master, as, of Time, Care,
Pains, Respect, and Reputation, as well as Money.
208. He that Neglects his Work, Robs his Master, since he is Fed and
Paid as if he did his Best; and he that is not as Diligent in the Absence,
as in the Presence of his Master, cannot be a true Servant.
209. Nor is he a true Servant, that buys dear to share in the Profit
with the Seller.
210. Nor yet he that tells Tales without Doors; or deals basely in his
Master's Name with other People; or Connives at others Loyterings,
Wasteings, or dishonorable Reflections.
211. So that a true Servant is Diligent, Secret, and Respectful: More
Tender of his Master's Honor and Interest, than of his own Profit.
212. Such a Servant deserves well, and if Modest under his Merit, should
liberally feel it at his Master's Hand.
OF AN IMMEDIATE PURSUIT OF THE WORLD
213. It shews a Depraved State of Mind, to Cark and Care for that which
one does not need.
214. Some are as eager to be Rich, as ever they were to Live: For
Superfluity, as for Subsistance.
215. But that Plenty should augment Covetousness, is a Perversion of
Providence; and yet the Generality are the worse for their Riches.
216. But it is strange, that Old Men should excel: For generally Money
lies nearest them that are nearest their Graves; As if they would augment
their Love in Proportion to the little Time they have left to enjoy it: And
yet their Pleasure is without Enjoyment, since none enjoy what they do not
use.
217. So that instead of learning to leave their greath Wealth easily,
they hold the Faster, because they must leave it: So Sordid is the Temper
of some Men.
218. Where Charity keeps Pace with Gain, Industry is
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blessed: But to slave to get, and keep it Sordidly, is a Sin against
Providence, a Vice in Government, and an Injury to their Neighbors.
219. Such are they as spend not one Fifth of their Income, and, it may
be, give not one Tenth of what they spend to the Needy.
220. This is the worst Sort of Idolatry, because there can be no
Religion in it, nor Ignorance pleaded in Excuse of it; and that it wrongs
other Folks that ought to have a Share therein.
OF THE INTEREST OF THE PUBLICK IN OUR ESTATES
221. Hardly any Thing is given us for our Selves, but the Publick may
claim a Share with us. But of all we call ours, we are most accountable to
God and the Publick for our Estates: In this we are but Stewards, and to
Hord up all to ourselves is great Injustice as well as Ingratitude.
222. If all Men were so far Tenants to the Publick, that the
Superfluities of Gain and Expence were applied to the Exigencies thereof,
it would put an End to Taxes, leave never a Beggar, and make the greatest
Bank for National Trade in Europe.
223. It is a Judgment upon us, as well as Weakness, tho' we wont't see
it, to begin at the wrong End.
224. If the Taxes we give are not to maintain Pride, I am sure there
would be less, if Pride were made a Tax to the Government.
225. I confess I have wondered that so many Lawful and Useful Things are
excised by Laws, and Pride left to Reign Free over them and the Publick.
226. But since People are more afraid of the Laws of Man than of God,
because their Punishment seems to be nearest: I know not how magistrates
can be excused in their suffering such Excess with Impunity.
227. Our Noble English Patriarchs as well as Patriots, were so sensible
of this Evil, that they made several excellent Laws, commonly called
Sumptuary, to Forbid, at least Limit the Pride of the People; which because
the Execution of them would be our Interest and Honor, their Neglect must
be our just Reproach and Loss.
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228. 'Tis but Reasonable that the Punishment of Pride and Excess should
help to support the Government, since it must otherwise inevitably be
ruined by them,
229. But some say, It ruins Trade, and will make the Poor Burthensome to
the Publick; But if such Trade in Consequence ruins the Kingdom, is it not
Time to ruin that Trade? Is Moderation no Part of our Duty, and Temperance
an Enemy to Government?
230. He is a Judas that will get Money by any Thing.
231. To wink at a Trade that effeminates the People, and invades the
Ancient Discipline of the Kingdom, is a Crime Capital, and to be severely
punish'd instead of being excused by the Magistrate.
232. Is there no better Employment for the Poor than Luxury? Miserable
Nation!
233. What did they before they fell into these forbidden Methods? Is
there not Land enough in England to Cultivate, and more and better
Manufactures to be Made?
234. Have we no Room for them in our Plantations, about Things that may
augment Trade, without Luxury?
235. In short, let Pride pay, and Excess be well Excised: And if that
will Cure the People, it will help to Keep the Kingdom.
236. But a Vain Man is a Nauseous Creature: He is so full of himself
that he has no Room for any Thing else, be it never so Good or Deserving.
237. 'Tis I at every turn that does this, or can do that. And as he
abounds in his Comparisons, so he is sure to give himself the better of
every Body else; according to the Proverb, All his Geese are Swans.
238. They are certainly to be pity'd that can be so much mistaken at
Home.
239. And yet I have sometimes thought that such People are in a sort
Happy, that nothing can put out of Countenance with themselves, though they
neither have nor merit other Peoples.
240. But at the same Time one would wonder they should not feel the
Blows they give themselves, or get from others, for this intolerable and
ridiculous Temper; nor shew any
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Concern at that which makes others blush for, as well as at them, (viz.)
their unreasonable Assurance.
241. To be a Man's own Fool is bad enough, but the Vain Man is Every
Body's.
242. This silly Disposition comes of a Mixture of Ignorance, Confidence,
and Pride; and as there is more or less of the last, so it is more or less
offensive or Entertaining.
243. And yet perhaps the worst Part of this Vanity is it's
Unteachableness. Tell it any Thing, and it has known it long ago; and
out-runs Information and Instruction, or else proudly puffs at it.
244. Whereas the greatest Understandings doubt most, are readiest to
learn, and least pleas'd with themselves; this, with no Body else.
245. For tho' they stand on higher Ground, and so see farther than their
Neighbors, they are yet humbled by their Prospect, since it shews them
something, so much higher and above their Reach.
246. And truly then it is, that Sense shines with the greatest Beauty
when it is set in Humility.
247. An humble able Man is a Jewel worth a Kingdom: It is often saved by
him, as Solomon's Poor Wise Man did the City.
248. May we have more of them, or less Need of them.
249. It is reasonable to concur where Conscience does not forbid a
Compliance; for Conformity is at least a Civil Virtue.
250. But we should only press it in Necessaries, the rest may prove a
Snare and Temptation to break Society.
251. But above all, it is a Weakness in Religion and Government, where
it is carried to Things of an Indifferent Nature, since besides that it
makes Way for Scruples, Liberty is always the Price of it.
252. Such Conformists have little to boast of, and therefore the less
Reason to Reproach others that have more Latitude.
253. And yet the Latitudinarian that I love, is one that is
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only so in Charity; for the Freedom I recommend is no Scepticism in
Judgment, and much less so in Practice.
THE OBLIGATIONS OF GREAT MEN TO ALMIGHTY GOD
254. It seems but reasonable, that those whom God has Distinguish'd from
others; by his Goodness, should distinguish themselves to him by their
Gratitude.
255. For tho' he has made of One Blood all Nations, he has not rang'd or
dignified them upon the Level, but in a sort of Subordination and
Dependency.
256. If we look upwards, we find it in the Heavens, where the Planets
have their several Degrees of Glory, and so the other Stars of Magnitude
and Lustre.
257. If we look upon the Earth, we see it among the Trees of the Wood,
from the Cedar to the Bramble; in the Waters among the Fish, from the
Leviathan to the Sprat; in the Air among the Birds, from the Eagle to the
Sparrow; among the Beasts, from the Lyon to the Cat; and among Mankind it
self, from the King to the Scavenger.
258. Our Great Men, doubtless, were designed by the Wise Framer of the
World for our Religious, Moral and Politick Planets; for Lights and
Directions to the lower Ranks of the numerous Company of their own Kind,
both in Precepts and Examples; and they are well paid for their Pains too,
who have the Honor and Service of their fellow Creatures, and the Marrow
and Fat of the Earth for their Share.
259. But is it not a most unaccountable Folly, that Men should be Proud
of the Providences that should Humble them? Or think the Better of
themselves, instead of Him that raised them so much above the Level; or in
being so in their Lives, in Return of his Extraordinary Favors.
260. But it is but too near a-kin to us, to think no further than our
selves, either in the Acquisition, or Use of our Wealth and Greatness;
when, alas, they are the Preferments of Heaven, to try our Wisdom, Bounty
and Gratitude.
261. 'Tis a dangerous Perversion of the End of Providence to Consume the
Time, Power and Wealth he has given us above other Men, to gratify our
Sordid Passions,
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instead of playing the good Stewards, to the Honor of our great Benefactor,
and the Good of our Fellow-Creatures.
262. But it is an Injustice too; since those Higher Ranks of Men are but
the Trustees of Heaven for the Benefit of lesser Mortals, who, as Minors,
are intituled to all their Care and Provision.
263. For though God has dignified some Men above their Brethren, it
never was to serve their Pleasures, but that they might take Pleasure to
serve the Publick.
264. For this Cause doubtless it was, that they were raised above
Necessity or any Trouble to Live, that they might have more Time and
Ability to Care for Others: And 't is certain, where that Use is not made
of the Bounties of Providence, they are Imbezzell'd and Wasted.
265. It has often struck me with a serious Reflection, when I have
observed the great Inequality of the World; that one Man should have such
Numbers of his fellow Creatures to Wait upon him, who have Souls to be
saved as well as he; and this not for Business, but State. Certainly a poor
Employment of his Money, and a worse of their Time.
266. But that any one Man should make Work for so many; or rather keep
them from Work, to make up a Train, has a Levity and Luxury in it very
reprovable, both in Religion and Government.
267. But even in allowable Services it has an humbling Consideration,
and what should raise the Thankfulness of the Great Men to him that has so
much better'd their Circumstances, and Moderated the Use of their Dominion
over those of their own Kind.
268. When the poor Indians hear us call any of our Family by the Name of
Servants, they cry out, What, call Brethren Servants! We call our Dogs
Servants, but never Men. The Moral certainly can do us no Harm, but may
Instruct us to abate our Height, and narrow our State and Attendance.
269. And what has been said of their Excess, may in some measure be
apply'd to other Branches of Luxury, that set ill Examples to the lesser
World, and Rob the Needy of their Pensions.
270. GOD Almighty Touch the Hearts of our Grandees with a Sense of his
Distinguish'd Goodness, and that true
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End of it; that they may better distinguish themselves in their Conduct, to
the Glory of Him that has thus liberally Preferr'd them, and the Benefit of
their fellow Creatures.
OF REFINING UPON 0THER MEN'S ACTIONS OR INTERESTS
271. This seems to be the Master-Piece of our Politicians; But nobody
shoots more at Random, than those Refiners.
272. A perfect Lottery, and meer Hap-Hazard. Since the true Spring of
the Actions of Men is as Invisible as their Hearts; and so are their
Thoughts too of their several Interests.
273. He that judges of other Men by himself, does not always hit the
Mark, because all Men have not the same Capacity, nor Passions in Interest.
274. If an able Man refines upon the Proceedings of an ordinary
Capacity, according to his own, he must ever miss it: But much more the
ordinary Man, when he shall pretend to speculate the Motives to the able
Man's Actions: For the Able Man deceives himself by making t'other wiser
than he is in the Reason of his Conduct; and the ordinary Man makes himself
so, in presuming to judge of the Reasons of the Abler Man's Actions.
275. 'Tis in short a Wood, a Maze, and of nothing are we more uncertain,
nor in anything do we oftener befool ourselves.
276. The Mischiefs are many that follow this Humor, and dangerous: For
Men Misguide themselves, act upon false Measures, and meet frequently with
mischievous Disappointments.
277. It excludes all Confidence in Commerce; allows of no such Thing as
a Principle in Practice; supposes every Man to act upon other Reasons than
what appears, and that there is no such Thing as a Straightness or
Sincerity among Mankind: A Trick instead of Truth.
278. Neither, allowing Nature or Religion; but some Worldly Fetch or
Advantage: The true, the hidden Motive to all Men to act or do.
279. 'Tis hard to express its Uncharitableness, as well as Uncertainty;
and has more of Vanity than Benefit in it.
280. This Foolish Quality gives a large Field, but let what I have said
serve for this Time.
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281. Charity has various Senses, but is Excellent in all of them.
282. It imports; first, the Commiseration of the Poor, and Unhappy of
Mankind, and extends an Helping-Hand to mend their Condition.
283. They that feel nothing of this, are at best not above half of Kin
to Human Race; since they must have no Bowels, which makes such an
Essential Part thereof, who have no more Nature.
284. A Man, and yet not have the Feeling of the Wants or Needs of his
own Flesh and Blood! A Monster rather! And may he never be suffer'd to
propagate such an unnatural Stock in the World.
285. Such an Uncharitableness spoils the best Gains, and two to one but
it entails a Curse upon the Possessors.
286. Nor can we expect to be heard of God in our Prayers, that turn the
deaf Ear to the Petitions of the Distressed amongst our fellow Creatures.
287. God sends the Poor to try us, as well as he tries them by being
such: And he that refuses them a little out of the great deal that God has
given him, Lays up Poverty in Store for his own Posterity.
288. I will not say these Works are Meritorious, but dare say they are
Acceptable, and go not without their Reward: Tho' to Humble us in our
Fulness and Liberality too, we only Give but what is given us to Give as
well as use; for if we are not our own, less is that so which God has
intrusted us with.
289. Next, CHARITY makes the best Construction of Things and Persons,
and is so far from being an evil Spy, a Back- biter, or a Detractor, that
it excuses Weakness, extenuates Miscarriages, makes the best of every
Thing; forgives every Body, serves All, and hopes to the End.
290. It moderates Extreams, is always for Expediences, labors to
accommodate Differences, and had rather suffer than Revenge: And so far
from Exacting the utmost Farthing, that it had rather lose than seek her
Own Violently.
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291. As it acts Freely, so, Zealously too; but 't is always to do Good,
for it hurts no Body.
292. An Universal Remedy against Discord, and an Holy Cement for
Mankind.
293. And lastly, 'Tis Love to God and the Brethren, which raises the
Soul above all worldly Considerations; and, as it gives a Taste of Heaven
upon Earth, so 't is Heaven in the Fulness of it hereafter to the truly
Charitable here.
294. This is the Noblest Sense Charity has, after which all should
press, as that more Excellent Way.
295. Nay, most Excellent; for as Faith, Hope and Charity were the more
Excellent Way that Great Apostle discovered to the Christians, (too apt to
stick in Outward Gifts and Church Performances) so of that better Way he
preferred Charity as the best Part, because it would out-last the rest, and
abide for ever.
296. Wherefore a Man can never be a true and good Christian without
Charity, even in the lowest Sense of it: And yet he may have that Part
thereof, and still be none of the Apostle's true Christian, since he tells
us, That tho' we should give all our Goods to the Poor, and want Charity
(in her other and higher Senses) it would profit us nothing.
297. Nay, tho' we had All Tongues, All Knowledge, and even Gifts of
Prophesy, and were Preachers to others; ay, and had Zeal enough to give our
Bodies to be burned, yet if we wanted Charity, it would not avail us for
Salvation.
298. It seems it was his (and indeed ought to be our) Unum Necessarium,
or the One Thing Needful, which our Saviour attributed to Mary in
Preference to her Sister Martha, that seems not to have wanted the lesser
Parts of Charity.
299. Would God this Divine Virtue were more implanted and diffused among
Mankind, the Pretenders to Christianity especially, and we should certainly
mind Piety more than Controversy, and Exercise Love and Compassion instead
of Censuring and Persecuting one another in any Manner whatsoever.
WILLIAM PENN, the founder of Pennsylvania, was the son of Sir William
Penn, a distinguished English Admiral. He was born in 1644. His boyhood was
marked by a combination of pietism with a strong interest in athletics, and
he was expelled from Oxford for nonconformity. After leaving the University
he traveled on the Continent, served in the navy, and studied law. In 1667
he became a Quaker, and in the next year he was committed to the Tower for
an attack on the orthodoxy of the day. During his imprisonment he wrote his
well-known treatise on self-sacrifice, "No Cross, No Crown"; and after his
release he suffered from time to time renewed imprisonments, till he
finally turned his attention to America as a possible refuge for the
persecuted Friends. In 1682 he obtained a charter creating him proprietor
and governor of East New Jersey and Pennsylvania, and, after drawing up a
constitution for the colony on the basis of religious toleration, he sailed
for his new province. After two years, during which the population of the
colony grew rapidly through emigration from Germany, Holland, and
Scandinavia, as well as Great Britain, he returned to England, where his
consultations with James II, whom he believed to be sincere in his
professions of toleration, led to much misunderstanding of his motives and
character. At the Revolution of 1688 he was treated as a Jacobite, but
finally obtained the goodwill of William III, and resumed his preaching and
writing. In 1699 he again came to America, this time with the intention of
remaining; but two years later he went home to oppose the proposal to
convert his province into a crown colony. Queen Anne received him
favorably, and he remained in England till his death in 1719.
Penn's voluminous writings are largely controversial, and often
concerned with issues no longer vital. But his interpretation and defense
of Quaker doctrine remain important; and the "Fruits of Solitude," here
printed, is a mine of pithy comment upon human life, which combines with
the acute common sense of Franklin the spiritual elevation of Woolman.
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READER, -- This Enchiridion, I present thee with, is the Fruit of
Solitude: A School few care to learn in, tho' None instructs us better.
Some Parts of it are the Result of serious Reflection: Others the Fleshings
of Lucid Intervals: Writ for private Satisfaction, and now publish'd for an
Help to Human Conduct.
The Author blesseth God for his Retirement, and kisses that Gentle Hand
which led him into it: For though it should prove Barren to the World, it
can never do so to him.
He has now had some Time he could call his own; a Property he was never
so much Master of before: In which he has taken a View of himself and the
World; and observed wherein he hath hit and mist the Mark; What might have
been done, what mended, and what avoided in his Human Conduct: Together
with the Omissions and Excesses of others, as well Societies and
Governments, as private Families, and Persons. And he verily thinks, were
he to live over his Life again, he could not only, with God's Grace, serve
Him, but his Neighbor and himself, better than he hath done, and have Seven
Years of his Time to spare. And yet perhaps he hath not been the Worst or
the Idlest Man in the World; nor is he the Oldest. And this is the rather
said, that it might quicken, Thee, Reader, to lose none of the Time that is
yet thine.
There is nothing of which we are apt to be so lavish as of Time, and
about which we ought to be more solicitous; since without it we can do
nothing in this World. Time is what we want most, but what, alas! we use
worst; and for which God will certainly most strictly reckon with us, when
Time shall be no more.
It is of that Moment to us in Reference to both Worlds, that I can
hardly wish any Man better, than that he would seriously consider what he
does with his Time: How and to What Ends he Employs it; and what Returns he
makes to God, his Neighbor and Himself for it. Will he ne'er have a Leidger
for this? This, the greatest Wisdom and Work of Life.
To come but once into the World, and Trifle away our true Enjoyment of
it, and of our selves in it, is lamentable indeed. This one Reflection
would yield a thinking Person great Instruction.
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And since nothing below Man can so Think; Man, In being Thoughtless, must
needs fall below himself. And that, to be sure, such do, as are unconcern'd
in the Use of their most Precious Time.
This is but too evident, if we will allow our selves to consider, that
there 's hardly any Thing we take by the Right End, or improve to its just
Advantage.
We understand little of the Works of God, either In Nature or Grace. We
pursue False Knowledge, and Mistake Education extreamly. We are violent in
our Affections, Confused and Immethodical in our whole Life; making That a
Burthen, which was given for a Blessing; and so of little Comfort to our
selves or others; Misapprehending the true Notion of Happiness, and so
missing of the Right Use of Life, and Way of happy Living.
And till we are perswaded to stop, and step a little aside, out of the
noisy Crowd and Incumbering Hurry of the World, and Calmly take a Prospect
of Thins, it will be impossible we should be able to make a right judgment
of our Selves or know our own Misery. But after we have made the just
Reckonings which Retirement will help us to, we shall begin to think the
World in great measure Mad, and that we have been in a sort of Bedlam all
this while.
Reader, whether Young or Old, think it not too soon or too late to turn
over the Leaves of thy past Life: And be sure to fold down where any
Passage of it may affect thee; And bestow thy Remainder of Time, to correct
those Faults in thy future Conduct; Be it in Relation to this or the next
life. What thou wouldst do, if what thou hast done were to do again, be
sure to do as long as thou livest, upon the like Occasions.
Our Resolutions seem to be Vigorous, as often as we reflect upon our
past Errors; But, Alas! they are apt to flat again upon fresh Temptations
to the same Things.
The Author does not pretend to deliver thee an Exact Place; his Business
not being Ostentation, but Charity. 'Tis Miscellaneous in the Matter of it,
and by no means Artificial in the Composure. But it contains Hints, that it
may serve thee for Texts to Preach to thy Self upon, and which comprehend
Much of the Course of Human Life: Since whether thou art Parent or Child,
Prince or Subject, Master or Servant, Single or Married,
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Publick or Private, Mean or Honorable, Rich or Poor, Prosperous or
Improsperous, in Peace or Controversy, in Business or Solitude; Whatever be
thy Inclination or Aversion, Practice or Duty, thou wilt find something not
unsuitably said for thy Direction and Advantage. Accept and Improve what
deserves thy Notice; The rest excuse, and place to account of good Will to
Thee and the whole Creation of God.