Some fruits of solitude in reflections and maxims relating to the conduct of human life. Licens'd, May 24. 1693. Penn, William, 1644-1718. 1693 Approx. 98 KB of XML-encoded text transcribed from 76 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54216 Wing P1367 ESTC R216936 99828649 99828649 33080 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54216) Transcribed from: (Early English Books Online ; image set 33080) Images scanned from microfilm: (Early English books, 1641-1700 ; 1956:14) Some fruits of solitude in reflections and maxims relating to the conduct of human life. Licens'd, May 24. 1693. Penn, William, 1644-1718. [16], 134 p. printed for Thomas Northcott, in George-Yard in Lombard-Street, London : 1693. By William Penn. The first leaf is blank; last leaf blank?. Caption title on p. 1 reads: Reflections and maxims. Errata on verso of final leaf. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Maxims -- Early works to 1800. Conduct of life -- Early works to 1800. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-09 John Latta Sampled and proofread 2005-09 John Latta Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Some Fruits of Solitude : IN REFLECTIONS AND MAXIMS Relating to the CONDUCT OF Human Life . Licens'd , May 24. 1693. LONDON : Printed for Thomas Northcott , in George-Yard in Lombard-Street , 1693. The Preface . 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 Flashings of Lucid Intervals ; writ for private Satisfaction , and now publisht for an Help to Human Conduct . The Author blesseth God for his Retirement , and kisses that gentle Hand which lead him into it . For tho' it should prove Barren toth ' World , it can never do so to him . He has now had some Time he could call his own ; a Property he was never 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 ; 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 , with God's Grace , serve Him , his Neighbour 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 so lavish as of Time , and about which we ought to be more solicitous . 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 Neighbour and Himself for it . Will he never have a Leger for this ? 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 . And since nothing below Man can 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 is 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 Knowledg ; 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 of little Comfort to our selves hending the true Notion of Happiness , and so missing of the Right Use of Life and Way of happy Living . And till we are persuaded to stop , and step a little aside , out of the noisy Crowd and Incumbering Hurry of the World , and calmly take a Prospect of things , 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 , he sure to do as long as thou livest , upon the like Occasions . Our Reflections seem to be vigorous , as often as we survey our past Errors . But , alas , our Resolutions are apt to be flat upon fresh Temptations to the same things . The Author does not pretend to deliver thee an Exact Piece ; his Business being not Vanity , but Charity : 'T is Miscellaneous in the Matter of it , and by no means Artificial in the Composure . But it contains Hints , that 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 ; Publick or Private ; Mean or Honourable ; 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. REFLECTIONS AND MAXIMS . I. 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 if he did not observe and remember the Situation , the Building , the Gardens , Fountains , &c. 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 out of which it was made , and in which it is fed ; which would be so much our Benefit , as well as our Pleasure , to know . 3. The World is a great and stately Volume of Natural Things ; but 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 20 , when they should be fit for Business , know not any thing of it . 4. We are in Pain to make them Scholars , but not Men ; to Talk , rather than to Know ; which is true Canting . 5. The first thing obvious to Children is what is Sensible ; And that we make no part of their Rudiments . 6. We press their Memories too soon , and puzle , strain and load them with Words and Rules ; to know Grammar 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 Knowledge uncultivated and neglected ; which is 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 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 Naturalists . 11. The World would not be longer a Riddle to us , the Heavens , Earth and Waters , with their respective , various and numerous Inhabitants ; their Productions , Natures , Seasons , Simpathies 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 , through those sensible and passing Forms : The World wearing the Mark of its Maker , whose Stamp is every where visible , and the Characters very legible to the Children of Wisdom . 12. It is pity Books have not been composed for Youth , by some curious and careful Naturalists and 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 attained by them . 13. 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 a Mechanick of this sort , is Master of the reason of both , and may be of the Practice too , if his Industry keep pace with his Speculation ; which were very commendable ; and without which he cannot be said to be a compleat Naturalist or Mechanick . 14. 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 that Power that made 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 . 15. 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 by . 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 . 16. Man is become a strange Contradiction to himself , but it is of himself ; not being by Constitution but Corruption such . 17. 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 . 18. He will lose none of his Authority ; no , not bate an Ace of it : He beats his Children , is angry with his Servants , strict with his Neighbours , revenges all Affronts to extremity , and 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 . 19. 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 3 or 4 new Suits in a year , but that must wear its old Cloaths still . 20. 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 ? 21. In our Prayers we say , Thy Will be done : But mean our own : At least act so . 22. 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 . 23. Such is now become our Delicacy , that we will not eat ordinary Meat , nor drink small , pall'd Liquor ; We must have the best , and the best cook't for our Body , while our Soul feeds on empty or corrupted Things . 24. 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 . 25. 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 , or pass without a considerable Retrenchment or Correction . And yet that sensible Warning is , too frequently , not Precaution enough for his future Conduct . 26. 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 . 27. For Disappointments , that come not by our own Folly , They are the Tryals or Corrections of Heaven ; And it is our own sault , if they prove not our Advantage . 28. 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 . 29. 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 turn to Thankfulness . 30. If our Hairs fall not to the Ground , less do we or our Substance , without God's Providence . 31. Nor can we fall below the Arms of God , how low soever it be we fall . 32. And tho' 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 . 33. 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 ? 34. 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 . 35. But it is hard for us to look on things in such a Glass , and at such a distance . And yet it is our Duty , and would be our Wisdom and Glory to do so . 36. 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 Mens Faults , and so Purblind about our own . 37. When the Actions of a Neighbour are upon the Stage , we have all our Wits about us ; are Quick and Critical ; can split an Hair to find out every Failure and Infirmity : But are without any , or have but very little , sense of our own . 38. 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 . 39. In such Occasions some shew their Malice , others their Justice , but few or none their Charity ; Especially if it be about Mony-matters . 40. 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 , ' ere 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 gread Trade : While he himself would have done the same thing , but that he had not the Courage to venture so much ready Mony out of his own trusty Hands , tho' it had been to have brought him back the Indies in return . But the Proverb is just , Vice should not correct Sin. 41. They have a Right to censure , that have a Heart to help : The rest is Cruelty , not Justice . 42. 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 . 43. 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 Master and Judge . 44. 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 is infinite ; Thou wilt have found the Art of multiplying indeed . 45. 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 it is found . 46. Were it universal , we should be cur'd of two Extreams , Want and Excess ; And the one would supply the other , bringing both nearer to a Mean ; the just degree of earthly Happiness . 47. It is a Reproach to Religion and Government to suffer so much Poverty and Excess . 48. 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 . 49. Hospitality is good , if the poorer sort are the Subjects of our Bounty ; else Superfluity . 50. If thou wouldst be happy and easy in thy Family , above all things observe Discipline . 51. Every one 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. 51. Love Labor : For if thou dost not want it for Food , thou mayest for Physick . It is wholsom 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 . 53. A Garden , an Elaboratory , a Work-house , Improvements 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 & Mind . 54. To this a spare Dyet contributes much . Eat thereforeto live , and do not live to eat . That 's like a Man , but this below a Beast . 55. Have Wholsom but not costly Food , and be rather cleanly than dainty in ordering it . 56. 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 . 57. It is a cruel Folly to offer up 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 . 58. 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 . 59. Rarely drink but when thou art dry ; nor then , between Meals , if it can be avoided . 60. The smaller the Drink , the clearer the Head , and the cooler the Blood ; which are great Benefits in Temper and Business . 61. Strong Liquors are good at some Times , and in small Proportions ; being better for Physick than Food , for Cordials than common use . 62. The most comon things are the most useful ; Which shews both the Wisdom and Goodness of the great Lord of the Family of the World. 63. What therefore he has made rare , don't thou use too commonly : Lest thou shouldst invert the Use and Order of Things ; become Wanton and Voluptuous ; and thy Blessings prove a Curse . 64. Let nothing be lost , said our Saviour . But that is lost that is misused . 65. 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 . 66. All Excess is ill : But Drunkenness is of the worst sort . It spoils Health , dismounts the Mind , and unmans Men : It reveals Secrets , is quarrelsom , 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 . 67. Excess in Apparel is another costly Folly. The very Trimming of the vain World would cloath all the naked one . 68. Chuse thy Cloaths by thine own Eyes , not anothers . The more plain and simple they are , the better . Neither unshapely , nor fantastical ; and for Decency , not for Pride . 69. If thou art clean and warm , it is sufficient ; for more doth but rob the Poor , and please the Wanton . 70. 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 . 71. 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 . 72. It is great pity such Beauties are so rare , and those of Jezabel's Forehead are so common : Whose Dresses are Incentives to Lust ; but Bars , instead of Motives , to Love or Vertue . 73. Never marry but for Love ; but see that thou lov'st what is lovely . 74. 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 . 75. 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 . 76. 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 . 77. They have divers Originals , and so are of different Families : That inward and deep , this superficial ; This transient , and that Permanent . 78. They that Marry for Mony cannot have the true Satisfaction of Marriage ; the requisite means being wanting . 79. Men are generally more careful of the Breed of their Horses and Dogs than of their Children . 80. Those must be of the best Sort , for Shape , Strength , Courage and good Conditions : But as for these , their own Posterity , Mony shall answer all Things . It makes the Crooked Streight , sets Squint-Eyes right , cures Madness , covers Folly , changes ill Conditions , mends the Skin , gives a sweet Breath , repairs Honour , makes Young , works Wonders . 81. O how fordid is Man grown ! Man , the noblest Creature of 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! 82. 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 , tho' 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 . 83. Such a Man is felo de se , and deserves not Christian Burial . 84. He is a common Nusance , a Weyr cross the Stream , that stops the Current : An Obstruction , to be remov'd by a Purge of the Law. The only Gratification he gives his Neighbours 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 . In some Sense he may be compar'd to Pharaoh'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 , excuses himself for giving none . He ever goes late to Markets , to excuse 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 geting , and always in Fear of losing . 85. How vilely had 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 Mony-Monger of the World. 86. But in Marriage do thou be wise ; Prefer the Person before Mony , 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 . 87. 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 . 88. Sexes make no Difference ; since in Souls there is none : And they are the Subjects of Friendship . 89. 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 . 90. 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 Reason ; not bounded and limited by the Circumstances that Bodies are confin'd to . 91. Here it is we ought to search 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 Contingences . 92 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 . 93. 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 . 94. Between a Man and his Wife nothing ought to rule but Love. Authority is for Children and Servants ; Yet not without Sweetness . 95. As Love ought to bring them together , so it is the best way to keep them well together . 96. Wherefore use her not as a Servant , whom thou would'st , perhaps , have serv'd Seven Years to obtain . 97. 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 . 98. 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 . 99. Frequent Visits , Presents , intimate Correspondence and Intermarriages , within allowed bounds , are means of keeping up the concern and affection that Nature requires from Relations . 100. 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 , the Bond , of Virtue . 101. 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 , 't will easily forgive and forget too , upon small Acknowledgments . 102. Friends are true Twins in Soul ; They Sympathize in every thing ; have the same Love and Aversion . 103. 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 Fortunes . 104. What one enjoys , the other cannot want . Like the Primitive Christians , they have all things in common , and no Property but in one another . 105. A true Friend unbosomes freely , advises justly , assists readily , adventures boldly , takes all patiently , defends couragiously , and continues a Friend unchangeably . 106. These being the Qualities of a Friend , we are to find them before we chuse one . 107. The Covetous , the Angry , the Proud , the Talkative , cannot but make ill Friends , as well as the False . 108. In short , chuse a Friend as thou dost a Wife , till Death separates you . 109. Yet be not a Friend beyond the Altar : But let Virtue bound thy Friendship : Else it is not Friendship , but an evil Confederacy . 110. If my Brother or Kinsman will be my Friend , I ought to prefer him before a Stranger ; or I shew little Duty or Nature to my Parents . 111. And as we ought to prefer our Kindred in point of Affection , so too in point of Charity ; if equally needing and deserving . 112. Be not easily acquainted ; lest finding reason to cool , thou makest an Enemy instead of a good Neighbour . 113. 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 . 114. Return the Civilities thou receivest , and be ever grateful for Favours . 115. If thou hast done an Injury to another , rather own it than defend it . One way thou gain'st Forgiveness ; the other , thou doubl'st the Wrong and Reckoning . 116. Some oppose Honour to Submission : But it can be no Honour to maintain , what it is Dishonourable to do . 117. To confess a Fault , that is none , out of fear ; is indeed mean : But not to be afraid of standing in one , is Brutish . 118. We should make more haste to Right our Neighbour , than we did to Wrong him : And instead of being Vindicative , we should leave him to be judge of his own Satisfaction . 119. True Honour will pay treble Damages , rather than justifie one Wrong by another . 120. 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 . 121. Fear and Gain are great Perverters of Mankind , and where either prevail , the Judgment is violated . 122. Avoid Company , where it is not profitable or necessary ; and in those Occasions speak little , and last . 123. Silence is Wisdom , where Speaking is Folly ; and always safe . 124. 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 . 125. If thou thinkest twice , before thou speakest once , thou wilt speak twice the better for it . 126. Better say nothing than not to the purpose . And to speak pertinently , consider both what is fit , and when it is fit to speak . 127. In all Debates , let Truth be thy aim , not Victory , or an unjust Interest ; and endeavour to gain , rather than to expose thy Antagonist . 128. Give no advantage in Argument , nor lose any that is offered . This is a Benefit which arises from Temper . 129. Don't use thy self to dispute against thine own Judgment , to shew Wit ; lest it prepare thee to be too indifferent of what is Right : Nor against another Man , to vex him , or for meer trial of Skill ; Since to inform , or to be informed , ought to be the end of all Conferences . 130. Men are too apt to be concerned for their Credit , more than for the Cause . 131. There is a Truth and Beauty in Rhetorick ; but it oftner serves ill turns than good ones . 132. Elegancy is a good Meen and Adress 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 . 133. 'T is certain , Truth is least indebted to it ; Because she has least need of it , and least uses it . 134. But it is a reproveable Delicacy in some that despise Truth in plain Cloaths . 135. Such Luxuriants have but false Appetites ; like those Gluttons , that by Sawces force an Appetite where they have no Stomach ; and Sacrifice to their Pallate , not their Health : Which cannot be without great Vanity , nor that without some Sin. 136. Nothing does Reason more Right , than the Coolness of those that offer it : And Truth often suffers more by the Heat of its Defenders , than from the Arguments of its Opposers . 137. 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 . 138. Where thou art obliged to speak , be sure to speak the Truth : For Equivocation is half way to Lying ; as Lying , the whole way to Hell. 139. 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 . 140. It is wise not to seek a Secret ; and honest not to reveal one . 141. Trust thy self , and another shall not betray thee . 142. Openness has the Mischief , tho' not the Malice of Treachery . 143. Never assent meerly to please others . For that is , beside Flattery , oftentimes Untruth ; and discovers a Mind liable to be servile and base : Nor contradict to vex others , for that shews an ill Temper ; and provokes , but profits no Body . 144. 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 Falshood : For Cunning borders very near upon Knavery . 145. Wisdom never uses nor wants it . Cunning to Wise , is as an Ape to a Man. 146. 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 Relation and Religion to follow it . 147. 'T is 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 . 148. 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 . 149. Have a care of Vulgar Errors . Dislike , as well as Allow , Reasonably . 150. Inquiry , is Human ; Blind Obedience , Brutal . Truth never loses by the one , but often suffers by the other . 151. The usefullest Truths are plainest : And while we keep to them , our Differences cannot rise high . 152. There may be a Wantonness in Search , as well as a Stupidity in Trusting . It is great Wisdom equally to avoid the Extreams . 153. Do nothing improperly . Some are Witty , Kind , Cold , Angry , Easie , Stiff , Jealous , Careless , Cautious , Confident , Close , Open , but all in the wrong Place . 154. It is ill mistaking where the Matter is of Importance . 155. It is not enough that a thing be Right , if it be not fit to be done . If not Prudent , tho Just , it is not adviseable . He that loses by getting , had better lose than get . 156. Knowledge is the Treasure , but Judgment the Treasurer of a Wise Man. 157. If thou wouldst be obeyed , being a Father ; being a Son , be obedient . 158. He that begets thee , owes thee ; and has a natural Right over thee . 159. Next to God , thy Parents ; next them , the Magistrate . 160. Remember thou art not more Indebted to thy Parents for thy Nature , than for their Love and Care. 161. Rebellion , in Children , was therefore Death by God's Law ; and the next Sin to Idolatry ; Which is renouncing of God , the great Parent of all . 162. Obedience to Parents is not only our Duty , but our Interest . We received our Life from them , and prolong it by obeying them : For Obedience is the first Commandment with Promise . 163. The Obligation is as indissolvable as the Relation . 164. If we must not disobey God to obey them ; at least , we must let them see , when we do disobey them , that there is nothing else in our Refusal . For some unjust Commands cannot excuse the general neglect of our Duty . 165. A Man in Business must put up many Affronts , if he loves his own quiet . 166. We must not pretend to see all that we see , if we would be easie . 167. It were endless to dispute upon every thing that is disputable . 168. A vindictive Temper is not only uneasie to others , but to them that have it . 169. Rarely Promise : But , if Lawful , constantly perform . 170. Hasty Resolutions are of the Nature of Vows ; and to be equally avoided . 171. I will never do this , says one , yet does it . I am resolved to do that , says another , but flags upon second Thoughts : Or does it , though awkardly , for his Word's sake ; As if it were worse to break his Word , than to do a miss in keeping it . 172. Wear none of thine own Chains ; but keep free whilst thou art free . 173. It is an effect of Passion that Wisdom corrects , to lay thy self under Resolutions that cannot be well made , and must be worse performed . 174. Avoid all thou canst being Entrusted : But do thy utmost to discharge the Trust thou undertakest : For Carelesness is Injurious , if not Unjust . 175. The Glory of a Servant is Fidelity ; which cannot be without Diligence , as well as Truth . 176. Fidelity has Enfranchised Slaves , and Adopted Servants to be Sons . 177. Reward a good Servant well : And rather quit than disquiet thy self with an ill one . 178. Mix Kindness with Authority ; and rule more by Discretion than Rigour . 179. If thy Servant be faulty , strive rather to convince him of his Error , than discover thy Passion : And when he is sensible , forgive him . 180. Remember he is thy Fellow-Creature , and that God's Goodness , not thy Merit , has made the difference betwixt Thee and Him. 181. Let not thy Children Domineer over thy Servants : Nor suffer Them to slight thy Children . 182. Suppress Tales in the general : But where a Matter requires notice , encourage the Complaint , and right the Aggrieved . 183. If thou art a Child , thou art to Entreat , and not to Command ; And if a Servant , to comply where thou dost not obey . 184. Tho' there should be but one Master and Mistress in a Family , yet Servants should remember that Children have the Reversion . 185. Indulge not unseemly things in thy Master's Children ; nor refuse them what is fitting : For one is the highest Unfaithfulness ; and the other Indiscretion as well as Disrespect . 186. Do thine own Work honestly and chearfully : And when that is done , help thy Fellow ; that so another time he may help thee . 187. Be not fancifully Jealous : For that is Foolish ; as , to be reasonably so , is Wise . 188. He that superfines upon other Men's Actions , cozens himself , as well as injures them . 189. To be very subtle and scrupulous in Business , is as hurtful as being over confident and secure . 190. In difficult Cases , such a Temper is timorous ; and in dispatch , irresolute . 191. Experience is a safe Guide : And a Practical Head , is a great happiness in Business . 192. We are too careless of Posterity ; not considering that as they are , so the next Generation will be . 193. If we would mend the World , we should mend our selves ; and teach our Children not what we are , but what they should be . 194. We are too apt to awaken and tune up their Passions by the Example of our own ; and to teach them to be pleased , not with what is best , but with what pleases best . 195. 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 . 196. We are true Turners of the World upside down : For Mony is first ; and Vertue last , and least in our care . 197. It is not how we leave our Children , but what we leave them . 198. To be sure Vertue is but a Supplement , and not a Principal in their Portion and Character . 199. 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 make a better subject for our Contemplation than the other . 200. As Puppets are to Men , and Babies to Children , so is Man's Workmanship to God's : We are the Picture , he the Reality . 201. 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 . 202. Art is Good , where it is beneficial . Socrates wisely bounded his Knowledge and Instruction by Practice . 203. Have a Care therefore of Projects : And yet despise nothing rashly , or in the Lump . 204. Ingenuity , as well as Religion , sometimes suffers between two Thieves ; Pretenders and Despisers . 205. 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 escap'd cracking of their Heads , or breaking their Backs . 206. Undertake no Experiment , in Speculation , that appears not true in Art ; Nor then , at thine own Cost , if costly or hazardous in making . 207. As many Hands make light Work , so several Purses make cheap Experiments . 208. Industry is certainly very commendable , and supplies want of Parts . 209. Patience and Diligence , like Faith , remove Mountains . 210. Do good with what thou hast , or it will do thee no good . 211. Seek not to be Rich , but Happy . The one lyes in Bags , the other in Content ; which Wealth can never give . 212. 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 . 213. If thou wouldst be happy , bring thy Mind to thy Condition , and have an Indifferency for more than what is sufficient . 114. Have but little to do , and do it thy self : And do to others as thou wouldst have them do to thee . So , thou canst not fail of Temporal Felicity . 215. The generality are the worse for their Plenty . The voluptuous consumes it ; the Miser hides it ; 't is the good Man that uses it ; and to good Purposes . But such are hardly found among the Prosperous . 216. Be rather Bountiful than Expensive . 217. Neither make nor go to Feasts : But let the laborious Poor bless thee at Home in their solitary Cottages . 218. Never voluntarily want what thou hast in possession ; Nor so spend it as to involve thy self in want unavoidable . 219. Be not tempted to presume by Success : For many that have got largly , have lost all , by coveting to get more . 210. To hazard much to get much , has more of Avarice than Wisdom . 221. It is great Prudence both to bound and use Prosperity . 222. Too few know when they have enough ; and fewer know how to employ it . 223. It is equally adviseable not to part lightly with what is hardly gotten , and not to shut up closely what flows in freely . 224. Act not the Shark upon thy Neighbour ; 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 . 225. 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 poysons all the rest , they have gotten : So that it runs away as fast , and by as bad ways , as it was heaped up together . 226. Never esteem any Man , or thy self , the more for Mony ; 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 . 127. A Man , like a Watch , is to be valued for his Goings . 128. Have a Care of more Sail than Ballast . 129. In all Business , it is best to put nothing to hazard : But where it is unavoidable , be not rash ; but firm , and resign'd . 230. 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 . 231. Have a care of that base Evil , Detraction . It is the Fruit of Envy : As that is of Pride ; the immediate Off-spring 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 . 232. Dislike what deserves it ; but never Hate : For that is of the Nature of Malice ; which is ever to Persons , not Things ; and is one of the blackest Qualities Sin begets in the Soul. 233. It were an happy Day , if Men could bound and qualify their Refentments with Charity to the Offender : For then our Angerwould be without Sin , and better convict and edify the Guilty ; which only can make it lawful . 234. 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 . 235. 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 by , in the like Occasions . 236. We are more prone to complain than redress , and to censure than excuse . 237. 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. 238. They that censure , should practise : Or else let them have the first Stone , and the last too . 239. Vertue is not secure against Envy . Men will lessen what they won't imitate . 240. Nothing needs a Trick but a Trick ; Sincerity loaths one . 241. We must take care to do Right Things Rightly : For a just Sentence may be unjustly executed . 242. Circumstances give great Light to true Judgment , if well weigh'd . 243. Never chide for Anger , but for Amendment . 244. Whipping out of Passion , is like eating only to gratify the Pallate . 245. Reflect without Malice , but never without need . 246. Despise no Body , nor no Condition ; lest it come to be thy own . 247. Never Rail , nor Taunt . The one is Rude , the other scornful ; and both evil . 248. Be not provoked by Injuries , to commit them . 249. Upbraid only Ingratitude . 250. Haste makes Work , which Caution prevents . 251. Tempt no Man ; lest thou fall for it . 252. Have a care of presuming upon After Games : For if that miss , all is lost . 253. Opportunities should never be lost : Because they can never be regain'd . 254. It is well to cure , but better to prevent a Distemper . The first shews more Skill , but the last more Wisdom . 255. Never make a tryal of Skill in difficult or hazardous Cases . 256. Refuse not to be inform'd : For that shews Pride , or Stupidity . 257. Humility and Knowledge in poor Cloaths , excels Pride and Ignorance in costly Attire . 258. Neither despise , nor oppose , what thou dost not understand . 259. 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 . 260. 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. 261. 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 . 262. 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 . 263. It is great Wisdom to proportion our Esteem to the Nature of the Thing : For as , that way things , will not be undervalued , so neither will they engage us above their intrinsick worth . 264. If we suffer little Things to have great hold upon us , we shall be as much transported for them , as if they deserv'd it . 265. It is an old Proverb , Maxima bella ex levissimis causis , The greatest Feuds have had the smallest Beginnings . 266. 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 . 267. 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 . 268. If we are but sure the End is Right , we gallop over all Bounds to compass it ; not considering that lawful Ends may be very unlawfully attained . 269. Let us be careful to take just ways to compass just Things ; that they may last in their Benefits to us . 270. There is a troublesom 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 , though other ways very desirable . 271. This comes of an over-fulness of our selves ; and she ws we are more concern'd for praise , than the Success of what we think a good Thing . 272. Affect not to be seen ; and Men will less see thy Weakness . 273. 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 . 274. Avoid Popularity . It has many Snares , and no real Benefit to thy self ; and uncertainty to others . 275. Remember the Proverb , Bene qui latuit bene vixit , They are happy that live retiredly . 276. If this be true , Princes and their Grandees , of all Men , are the unhappiest : For they live least alone . And they that must be enjoy'd by every Body , can never enjoy themselves . 277. It is the Advantage little Men have upon them ; They can be private , and have leisure for Family Comforts ; which are the greatest worldly Comforts Men can enjoy . 278. But they that place Pleasure in Greatness , seek it there : And we see Rule is as much the Ambition of some Natures , as Privacy is the choice of others . 279. Government has many Shapes : But 't is Sovereignty , tho' not Freedom , in all of them . 280. Rex & Tyrannus are very differing 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 . 281. The First is endanger'd by the Ambition of the Populace ; which shakes the Constitution : The other by an ill Administration ; which hazards the Tyrant and his Family . 282. 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 oppugn 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 . 283. Happy that King who is great by Justice , and the People who are free by Obedience . 284. Where the Ruler is Just , he may be strict ; else , it is two to one it turns upon him : And though he should prevail , he can be no gainer , where his People are the losers . 285. Princes must not have Passions in Government , nor Resent beyond Interest or Religion . 286. Where Example keeps pace with Authority , Power hardly fails to be obey'd , and Magistrates to be honour'd . 287. Where the Magistrate serves ill turns , he loses his Authority with the People ; and gives the Populace opportunity to gratify their Ambition ; And so lays a Stumbling-block for his People to fall . 288. 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. 289. It is an unaccountable thing , that some Princes encline rather to be fear'd than lov'd ; when they see , that Fear does not oftner secure a Prince against the Dissaffection of his People , than Love makes a Subject too many for such a Prince . 290. Certainly Service upon Inclination is like to go farther than Obedience upon Compulsion . 291. The Romans had a just Sense of this , when they plac'd Optimus before Maximus , to their most illustrious Captains and Caesars . 292. Besides , Experience tells us , That Goodness raises a nobler Passion in the Soul , and gives a better Sense of Duty than Severity . 293. What did Pharaoh get by increasing the Israelites Task ? Ruin to himself in the End. 294. Kings , chiefly in this , should imitate God : Their Mercy should be above all their Works . 295. 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 . 296. 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 . 297. As often as Rulers endeavour 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 over-rul'd . 298. It is certain , Princes ought to have great Allowances made them for Faults in Government ; since they see by other People's Eyes , and hear by their Ears . But Ministers of State , their immediate Confidents and Instruments , have much to answer for , if to gratify private Passions , they misguide the Prince to do a publick Injury . 299. Ministers of State should undertake their Posts at their Peril . If Princes over-rule them , let them shew the Law , and humbly resign : If Fear , Gain or Flattery prevail , let them answer it to the Law. 300. The Prince cannot be preserv'd , but where the Minister is punishable : For People , as well as Princes , will not endure Imperium in Imperio . 301. 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 Fault to be made worse by them . 302. It is but just that those that reign by their Princes , should suffer for their Prince's : 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 . 303. And yet it were intolerable to be a Minister of State , if every Body may be Accuser and Judge . 304. Let therefore the false Accuser no more escape an exemplary Punishment , than the Guilty Minister . 305. For it profanes Government to have the Credit of the leading Men in it , subject to vulgar Censure ; which is often ill-grounded . 306. 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 . 307. Who would send to a Taylor to make a Lock , or to a Smith to make a Suit of Cloaths ? 308. 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. 309. Three things contribute much to ruin Governments ; Looseness , Oppression and Envy . 310. Where the Reins of Government are too slack , there the Manners of the People are corrupted : And that destroys Industry , begets Effiminacy , and provokes Heaven against it . 311. Oppression makes a Poor Country , and a Desperate People , who always wait an Opportunity to change . 312. He that ruleth over Men , must be just , ruling in the Fear of God , said an old and a wise King. 313. Envy disturbs and distracts Government ; clogs the Wheels , and perplexes the Administration : And nothing contributes more to this Disorder , than a partial distribution of Rewards and Punishments in the Sovereign . 314. As it is not reasonable that Men should be compel'd to serve ; so those that have Employments should not be endured to leave them humourously . 315. Where the State intends a Man no Affront , he should not Affront the State. 316. A private Life is to be preferred ; the Honour and Gain of publick Posts , bearing no proportion with the Benefits of it . The one is free and quiet ; the other servile and noisy . 317. It was a great Answer of the Shunamite Woman , I dwell among my own People . 318. They that live of their own , neither need nor often list to wear the Livery of the Publick . 319. Their Substance is not during Pleasure ; nor have they Patrons to please or present . 320. 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 the effects of Envy . 321. If they want the Pleasures of a Court , they also escape the Temptations of it . 322. Private Men , in fine , are so much their own , that paying common Dues , they are Sovereigns of all the rest . 323. Yet the Publick must and will be served ; And they that do it well , deserve publick Marks of Honour and Fortune . 324. To do so , Men must have publick Minds , as well as Salaries ; or they will serve private Ends at the publick Cost . 325. Governments can never be well administred , but where those entrusted make Conscience of well discharging their Places . 326. Five things are requisite to a good Officer , Ability , Clean Hands , Dispatch , Patience and Impartiality . 327. He that understands not his Employment , whatever else he knows , must be unfit for it ; and the Publick suffers by his Inexpertness . 328. They that are able , should be just too ; or the Government may be the worse for their Capacity . 329. Covetousness in such Men prompts them to prostitute the Publick for Gain . 330. The taking of a Bribe or Gratuity , should be punished with as severe Penalties , as the defrauding of the State. 331. Let Men have sufficient Sallaries , and exceed them at their Peril . 332. It is a Dishonour to Government , that its Officers should live of Benevolence ; As it ought to be infamous for Officers to dishonour the Publick , by being twice paid for the same Business . 333. But to be paid , and not to do Business , is rank Oppression . 334. 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 Overplus to their Wages . Thus the Salary is for doing , and the Bribe for dispatching the Business ; As if Business could be done before it were dispatched ; Or what ought to be done , ought not to be dispatched ; Or they were to be paid a part , one by the Government , t'other by the Party . 335. Dispatch is as much the Duty of an Officer , as doing ; and very much the Honour of the Government he serves . 336. Patience is a Virtue every where ; but it shines with great Lustre in the Men of Government . 337. Some are so Proud or Testy , they wont hear , what they should redress . 338. Others so weak , they sink or burst under the weight of their Office , tho' they can easily run away with the Salery of it . 339. Business can never be well done , that is not well understood : Which cannot be without Patience . 340. It is Cruelty indeed not to give the Unhappy an Hearing , whom we ought to help : But it is the top of Oppression to Brow-beat the humble and modest Miserable , when they seek Relief . 341. Some , it is true , are unreasonable in their Desires and Hopes : But then we should inform , not rail at and reject them . 342. 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 . 343. Method goes far to prevent trouble in Business : For it makes the Task easie , hinders Confusion , saves abundance of Time , and instructs those that have Business depending , both what to do and what to hope . 344. Impartiality , tho ' it be the last , is not the least part of the Character of a good Magistrate . 345. It is noted as a Fault , in Holy Writ , even to regard the Poor : How much more the Rich , in Judgment ? 346. If our Compassions must not sway us ; less should our Fears , Profits or Prejudices . 347. Justice is justly represented Blind ; because she sees no difference in the Parties concerned . 348. She has but one Scale and Weight , for Rich and Poor , Great and Small . 349. Her Sentence is not guided by the Person , but the Cause . 350. 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. 351. Impartiality is the Life of Justice ; as That is of Government . 352. Nor is it only a Benefit in the State , but private Families cannot subsist comfortably without it . 353. Parents that are partial , are ill obeyed by their Children ; and partial Masters not better served by their Servants . 354. 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 . 355. As it makes Favourites without Reason , so it uses no Reason in judging of Actions ; Confirming the Proverb , The Crow thinks her own Bird the fairest . 356. What some see to be no Fault in one , they will have Criminal in another . 357. Nay how ugly do our own Failings look to us in the Persons of others , which yet we see not in our selves ? 358. 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 . 359. Partiality corrupts our Judgment of Persons and Things , of our selves and others . 360. It contributes more than any thing to Factions in Government , and Fewds in Families . 361. It is a prodigal Passion , that seldom returns till it is Hunger-bit , and Disappointments bring it within bounds . 362. And yet we may be indifferent , to a Fault . 363. Indifference is good in Judgment , but bad in Relation , and stark naught in Religion . 364. And even in Judgment , our Indifferency must be to the Persons , not Causes : For one , to be sure , is right . 365. Neutrality is something else than Indifferency ; and yet of kin to it too . 366. A Judge ought to be Indifferent ; and yet he cannot be said to be Neutral . 367. The one being to be Even in Judgment , and the other not to meddle at all . 368. And where it is Lawful , to be sure it is best to be Neutral . 369. He that espouses Parties , can hardly divorce himself from their Fate ; And more fall with their Party , than rise with it . 370. A Wise Neuter joins with neither ; But uses both , as his Advantage leads him . 371. 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 . 372. And yet , where Right or Religion gives a Call , a Neuter must be a Coward or an Hypocrite . 373. In such Cases , we should never be backward ; nor yet mistaken . 374. When our Right or Religion is in question , then is the fittest time to assert it . 375. Nor must we always be Neutral where our Neighbour is concerned : For tho' medling is a Fault , helping is a Duty . 376. We have a Call to do good , as often as we have the Power and Occasion . 377. If Heathens could say , We are not born for our selves ; surely Christians should practice it . 378. They are taught so by his Example , as well as Doctrin , from whom they have borrowed their Name . 379. Do what good thou canst unknown ; and be not vain of what ought rather to be felt , than seen . 380. The Humble , in the Parable of the Day of Judgment , had forgot their good Works . Lord , when did we so and so ? 381. He that does Good , for Good 's sake , seeks neither Praise nor Reward ; tho sure of both at last . 382. Content not thy self that thou art Virtuous in the general : For one Link being wanting , the Chain is defective . 383. Perhaps thou art rather Innocent than Vertuous ; and owest more to thy Constitution , than Religion . 384. Innocent , is not to be Guilty : But Virtuous , is to overcome our evil Inclinations . 385. If thou hast not conquered thy self in that which is thy own particular Weakness , thou hast no Title to Virtue , tho' thou art free of other Men's . 386 For a Covetous Man to inveigh against Prodigality , an Atheist against Idolatry , a Tyrant against Rebellion , or a Lyer against Swearing , and a Drunkard against Gaming , is for the Pot to call the Kettle black . 387. Such reproof would have but little Success ; because it would carry no Authority with it . 388. If thou wouldst conquer thy Weakness , thou must never gratifie it . 389. No Man is compelled to Evil ; his Consent only makes it his . 390. What Man , in his right Mind , would conspire his own hurt ? Men are besides themselves , when they transgress their Convictions . 391. 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 . 392. Thou would'st take much Pains to save thy Body : Take some , prethee , to save thy Soul. 393. Religion , is the Fear of God , and its Demonstration good Wooks ; Faith , the Root of both : For without Faith we cannot please God , nor can we fear what we do not believe . 394. The Devils also believe and know abundance : But in this is the Difference ; Their Faith works not by love , nor their Knowledg by Obedience ; and therefore they are never the better for them . And if ours do so too , we shall be of their Church , not of Christ's : For as the Head is , so must the Body be . 395. 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 . 396. A Minister of the Gospel ought to be one of Christ's making , if he would pass for one of Christ's Ministers . 397. And if he be one of his making , he knows as well as believes . 398. That Minister whose Life is not the Model of his Doctrin , is a Babler rather than a Preacher ; a Quack rather than a Physician of Value . 399. 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. 400. Running Streams are not so apt to corrupt ; nor Itinerant , as settled Preachers : But they are not to run before they are sent . 401. As the Ministers of Christ are made by him , and are like him , so they beget People into the same Likeness . 402. 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 . 403. Let us to Day hear his Voice , and not harden our Heart ; 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 . 404. S. James gives a short Draught of the 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 . 405. They that truly make these their Aim , will find them their Attainment ; And with them , the Peace that follows so excellent a Condition . 406. Amuse not thy self therefore with the numerous Opinions of the World , nor value thy self upon̄ verbal Orthodoxy , Philosophy , or thy Skill in Tongues , or Knowledg of the Fathers ; ( too much the Business and Vanity of the World ) But in this rejoice , that thou knowest God , that is the Lord , who exerciseth loving Kindness and Judgment , and Righteousness in the Earth . 407. Publick Worship is very commendable , if well perform'd . We owe it to God and good Example . But we must know , that God is not tyed to Time or Place , who is 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 . 408. Serving God , People generally confine to the Acts of Publick and Private Worship : And those , the more zealous do often repeat , in hopes of Acceptance . 409. 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 worshipp'd in Spirit and in Truth ; we shall see the shortness of such a Notion . 410. 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. 411. 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 . 412. God is better serv'd in resisting a Temptation to Evil , than in many formal Prayers . 413. 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 . 414. Wouldst thou then serve God ? Do not that alone , which thou wouldst not another should see thee do . 415. Don't take God's Name in vain , or disobey thy Parents , or wrong thy Neighbour , or commit Adultery , even in thine Heart . 416. Neither be Vain , Lascivious , Proud , Drunken , Revengeful or Angry ; Nor Lye , Detract , Backbite , Over-reach , 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. 417. Is it but Reason , if we expect the Acknowledgments of those to whom we are bountiful , that we should reverently pay ours to God , our most munificent and constant Benefactor ? 418. The World represents a Rare and Sumptuous Palace , Mankind the great Family in it , and God the mighty Lord and Master of it . 419. 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 Behaviour 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 shall feel it , if we continue to be unprofitable Servants . 420. Let us then not cozen our selves with the Shels and Husks of things ; nor prefer Form to Power , nor Shadows to Substance : Pictures of Bread will not satisfy Hunger , nor those of Devotion please God. 421. This World is a Form ; our Bodies are Forms ; and no visible Acts of Devotion can be without Forms . But yet the less Forms , in Religion , the better , since God is a Spirit : For the more mental our Worship , the more adequate to the Nature of God ; the more silent , the more suitable to the Language of a Spirit . 422. Words are for others , not for our selves : Nor for God , who hears not as Bodies do ; but as Spirits should . 423. If we would know this Dialect ; we must learn of the Divine Principle in us . As we hear the Dictates of that , God hears us . 424. 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 . 425. 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 . 426. 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 reality of Religion , and will stand all Winds and Weathers . 427. As our Faith , so our Devotion should be lively . Cold Meat wont serve at those Repasts . 428. It s a Coal from God's Altar must kindle our Fire : And without Fire , true Fire , no acceptable Sacrifice . 429. Open thou my Lips , and then , said the Royal Prophet , my Mouth shall praise God. But not till then . 430. The Preparation of the Heart , as well as Answer of the Tongue , is of the Lord ; and to have it , we must make our Prayers powerful , and our Worship grateful . 431. Let us chuse , therefore , to commune where there is the warmest sense of Religion ; where Devotion exceeds Formality , and Practice most corresponds with Profession ; 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. 432. As Good , so Ill Men are all of a Church ; and every Body knows who must be Head of it . 433. 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 their own . 434. 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 . 435. It is a preposterous thing , that Men can venture their Souls where they will not venture their Mony : For they will take their Religion upon trust , but not trust a Synod about the Goodness of Half a Crown . 436. They will follow their own Judgment when their Mony is concerned , whatever they do for their Souls . 437. But to be sure , that Religion cannot be right , that a Man is the worse for having . 438. No Religion is better than an Unnatural One. 439. Grace perfects , but never sours or spoils Nature . 440. To be Unnatural in Defence of Grace , is a Contradiction . 441. He that is without Bowels , is not a Man. How then can he be a Christian ? 442. It were better to be of no Church , than to be bitter for any . 443. Bitterness comes very near to Enmity , and that is the Devil ; because the Perfection of Wickedness . 444. A good End cannot sanctify evil Means ; nor must we ever do Evil , that Good may come of it . 445. Some Folks think they may Scold , Rail , Hate , Rob and Kill too ; so it be but for God's sake . 446. But nothing in us unlike him , can please him . 447. God has replenisht this World with abundance of good Things for Man's Life and Comfort ; but 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 see him in them . 448. It is as great Presumption to send our Passions upon God's Errands , as it is to palliate them with God's Name . 249. Zeal dropt in Charity , is good ; without it , good for nothing : For it devours all it comes near . 450. They must first judge themselves , that presume to censure others : And such will not be apt to overshoot the Mark. 451. We are too ready to retaliate ; rather than forgive , or gain by Love and Information . 452. And yet we could hurt no Man , that we believe loves us . 453. 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 . 454. Force may subdue , but Love gains : And he that forgives first , wins the Lawrel . 455. If I am even with my Enemy , the Debt is paid ; But if I forgive it , I oblige him for ever . 456. Love is the hardest Lesson in Christianity ; but , for that reason , it should be most our care to learn it . Difficilia quae Pulchra . 457. It is a severe Rebuke upon us , that God makes us so many Allowances , and we make so few to our Neighbour : As if Charity had nothing to do with Religion ; Or Love with Faith , that ought to work by it . 458. I have often wondred 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 . 459. 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 enduring Habitation . 460. 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 . 407. Did we believe a final Reckoning and Judgment ; or did we think eno ' 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. 462. He that lives in Love , lives in God , says the Beloved Disciple : And to be sure a Man can live no where better . 463. 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 . 464. 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. 465. What we Love , we 'll Hear ; what we Love , we 'll Trust ; and what we Love , we 'll serve , and suffer for too . If you Love me ( says our Blessed Redeemer ) keep my Commandments . Why ? Then he 'll Love us ; then we shall be his Friends ; then he 'll send us the Comforter ; then whatever we ask , we shall receive ; and then where he is we shall be also . Behold the Fruits of Love , the Power , Vertue , Benefit and Beauty of Love ! 466. Love is above all ; And when it prevails in us all , we shall all be Lovely , and in Love with God and with one another . Amen FINIS . ERRATA . P. 8. l. 8. del . by p. 34. l. 15. r. in daring . p. 35. l. 14. r. of the p. 38. l. 12. r. bond , vertue . p. 71. l. 22. by by del . p. 88. l. 6. r. Shift Heads . l. 7. r. Hands are . p. 117. l. 3. r. is not .