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WILLIAM P E N N 
 
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 TORICAb SOCIETY OF P EN N S Y l_ VA N ! A 
 PAINTED FROM LIFE IN 1666. 
 
JTfje ILakrsftir tf lassirs 
 
 Fruits of Solitude 
 
 Reflections and Maxims Relating 
 
 to the Conduct of Human 
 
 Life 
 
 WILLIAM PENN 
 
 The Eleventh Edition 
 Reprinted 
 
 R. R. DONNELLEY & SONS COMPANY 
 
 CHRISTMAS, MCMVI 
 
preface 
 
 THE publishers feel that they have been 
 fortunate in their discovery of William 
 Penn s Fruits of Solitude for the fourth 
 volume of the Lakeside Classics. Although the 
 book was immensely popular during the latter 
 half of the eighteenth century, yet the scattered 
 volumes of its many editions have found their 
 way to but few private libraries, and the work 
 is to-day almost unknown. Still, it possesses 
 the same charm that carried it through its early 
 editions. 
 
 The publication of the book as an American 
 classic may and undoubtedly will be questioned, 
 but Penn s connection with the early history and 
 settlement of the country warrants the extension 
 of the claim of America to anything connected 
 with him. 
 
 Although the Maxims were first published in 
 England, as Mr. John Vance Cheney, the edi 
 tor of the present edition, informs the reader 
 in his Introductory Note, yet the volume from 
 which this edition is copied was printed in 
 Philadelphia in 1797, presumably on type cast 
 in the young republic. 
 
 Thus the publishers of the Lakeside Classics 
 justify in a twofold manner the inclusion of 
 
 5 
 
preface 
 
 Penn s Reflections and Maxims in that series 
 as an American classic. 
 
 In reprinting, the editor has made very few 
 changes from the text of the copy reprinted, 
 confining himself in this matter mainly to glar 
 ing typographical errors. Many of these latter, 
 however, he has allowed to be perpetuated in 
 the present edition. 
 
 The publishers again wish to acknowledge 
 their indebtedness to John Vance Cheney, who 
 has consented to act as editor for another year. 
 
 THE PUBLISHERS. 
 CHRISTMAS, 1906. 
 
Slntrotwctor? 
 
 IT is not strange that William Penn, trav 
 eller, legislator, sectary, controvertist, man 
 of affairs, counsellor to kings, and withal 
 follower, from youth up, of the inward light, 
 should decide, at forty-eight years of age, that 
 he had certain wise, serene words to say to the 
 world. He would not, as he had oft before, 
 whet his tongue like a sword; the voice should 
 be dispassionate, tempered by the singular 
 sweetness of his native disposition. Familiar, 
 long since, with the halls of royalty, even with 
 the glitter of the court of Louis XIV. ; equally 
 well acquainted with the barren silences of the 
 dungeon ; censor of his time ; champion of 
 civil and religious liberty; philosopher and 
 friend to every brother in trouble; founder of 
 a transatlantic commonwealth, he felt now 
 to press out, drop by drop, the honey of all 
 this varied experience, to make visible and 
 fixed those broodings of the "tender spirit," 
 quiet, gracious expressions of the rich har 
 vest of life. 
 
 "The eternal stars," says Carlyle, "shine 
 
 out as soon as it is dark enough." It was in 
 
 the night of retirement that our author 
 
 temporarily deposed from the governorship of 
 
 7 
 
^Fntrotmctorp l^ote 
 
 Pennsylvania began, in the year 1692, to 
 set down the present apothegms. " Nor can 
 we fall below the arms of God, how low 
 soever we fall": here is the key-note of them, 
 happy in phrase as wholesome in substance. 
 
 The publishers of the Lakeside Classics are 
 to be congratulated on the decision to include 
 this genuine classic in the series named, and so 
 lay, in simple and chaste attire, this very 
 early American book once more before Ameri 
 can readers. While Penn is neither Anto 
 ninus nor Epictetus, he has no small share of 
 their wisdom. He has, moreover, what is rare 
 as wisdom, and what alone gives wisdom 
 access, amiability, radiance, youthful enthu 
 siasm, insistent charm. It was these qualities 
 that moved Robert Louis Stevenson to write 
 in a copy of the Maxims the following memo 
 rable words: "For while just now we are so 
 busy and intelligent, there is not the man 
 living, no, nor recently dead, that could put, 
 with so lovely a spirit, so much honest, kind 
 wisdom into words." 
 
 // were better to be of no church, than to be 
 bitter for any. 
 
 It is as great a presumption to send our 
 passions upon God s errands, as it is to palliate 
 them with God s name. 
 
 Do good with what thou hast, or it will do 
 thee no good. 
 
 The truest end of life is to know that life 
 never ends. 
 
 8 
 
Such is the clear, bright wisdom of our 
 apostle of love, the man Perm, with a beautiful 
 soul and a beautiful face; the man who walked 
 by the lamp within; the man who could not 
 endure " hat- worship"; but who could con 
 clude, in the acid language of Voltaire, the 
 "only treaty between savages and Christians 
 not ratified by an oath and the only one 
 that never was broken." 
 
 The copy followed is the eleventh edition, 
 printed in Philadelphia, 1/94. The first edi 
 tion was published anonymously, London, 
 1693. Two editions and a reprint were pub 
 lished the same year. 
 
 JOHN VANCE CHENEY. 
 
preface. 
 
 READER, 
 
 THIS enchiridion, I present thee with, is 
 the fruit of solitude: a school few care 
 to learn in, though none instructs us 
 better. Some parts of it are the result of 
 serious reflection; others the flashings of lucid 
 intervals; written for private satisfaction, and 
 now published 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 missed the mark; 
 what might have been done, what mended, 
 and what avoided, in his human conduct: to 
 gether 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 neighbour and himself, better than he 
 hath done, and have seven years of his time 
 to spare. And yet, perhaps, he hath not been 
 ii 
 
i)e 
 
 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 
 end he employs it; and what returns he makes 
 to God, his neighbour, and himself for it. 
 Will he never have a ledger 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. 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 unconcerned in the use 
 of their most precious time. 
 
 This is but too evident, if we will allow 
 ourselves to consider, that there is hardly 
 any thing we take by the right end, or improve 
 to its just advantage. 
 
 12 
 
fje preface 
 
 We understand little of the works of God, 
 either in nature or grace. We pursue false 
 knowledge, and mistake education extremely. 
 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 ourselves or others; 
 misapprehending the true notion of happiness, 
 and so missing of the right use of life, and 
 way of happy living. 
 
 And until we are persuaded to stop, and 
 step a little aside, out of the noisy croud 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 ourselves 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 
 
 13 
 
Clje preface 
 
 often as we reflect upon our past errors; but 
 alas! they are apt to flag again upon fresh 
 temptations to the same things. 
 
 The author does not pretend to deliver thee 
 an exact piece; his business being not osten 
 tation, but charity. It 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 thyself 
 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, public or private, 
 mean or honourable, rich or poor, prosperous 
 or improsperous, in peace or controversy, 
 in business or solitude; whatever be thy in 
 clination 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. 
 
Part I 
 
FRUITS OF SOLITUDE, 
 
 IN 
 
 REFLECTIONS AND MAXIMS. 
 
 PART I. 
 
 IGNORANCE. 
 
 1. TT is admirable to consider how many 
 
 millions of people come into and go 
 out of the world, ignorant of them 
 selves, 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 conse 
 quently we read our duty in them, as often as 
 
 7 
 
Reflections anti 
 
 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 stiled 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 busi 
 ness know little or nothing of it. 
 
 EDUCATION. 
 
 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 memory too soon, and 
 puzzle, 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 genious to mechanical, and physical or 
 natural knowledge uncultivated and neglected; 
 which would be of exceeding use and pleasure 
 to them thro the whole course of their lives. 
 
 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 
 
 18 
 
fteflectiong anfc 
 
 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 when she begins, go her 
 pace, and close always when 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, sea 
 sons, sympathies, and antipathies, their use, 
 benefit, and pleasure, would be better under 
 stood by us; and an eternal wisdom, power, 
 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. And it would go a great way to cau 
 tion 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 men find the confi 
 dence to abuse it, while they should see the 
 great Creator stare them in the face, in all 
 and every part thereof ? 
 
 19 
 
fteffectiong attfc 
 
 14. Their ignorance makes them insensi 
 ble; and to that insensibility may be ascribed 
 their hard usage of several parts of 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. 
 
 1 6. Many able gardeners and husbandmen 
 are ignorant 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 com 
 mendable; and without which he cannot be 
 said to be a complete naturalist or mechanick. 
 
 17. Finally, if man be the index or epitome 
 of the world, as philosophers tell us, we have 
 only to read ourselves 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 
 20 
 
Reflections anfc 
 
 which we should see that true, instructing, 
 and agreeable, variety, which is to be ob 
 served in nature, to the admiration of that 
 wisdom, and adoration of that power, which 
 made us all. 
 
 PRIDE. 
 
 1 8. And yet we are very apt to be full of 
 ourselves, instead of him that made what we 
 so much value; and but for whom we can 
 have no reason to value ourselves. For we 
 have nothing that we can call our own; no, 
 not ourselves : for we are all but tenants, and 
 at will too, of the great Lord of ourselves, 
 and the rest of this great farm, the world 
 that we live upon. 
 
 19. But, methinks, we cannot answer it to 
 ourselves, as well as our Maker, that we 
 should live and die ignorant of ourselves, and 
 thereby of him, and the obligations we are 
 under to him for ourselves. 
 
 20. If the worth of a gift sets the obliga 
 tion, 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 him 
 self: he knows not how to estimate his Cre 
 ator, because he knows not how to value his 
 creation. If we consider his make, and lovely 
 compositure, the several stories of his won 
 derful structure, his divers members, their 
 order, function, and dependency; the instru- 
 
 21 
 
Reflections anfc 
 
 ments of food, the vessels of digestion, the 
 several transmutations it passes, and how 
 nourishment is carried and diffused through 
 out the whole body, by most intricate and 
 imperceptible passages : how the animal spirit 
 is thereby refreshed, and, with an unspeak 
 able 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 con 
 sidered 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 ac 
 quainted 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 humoursome 
 to his wife, beats his children, is angry with his 
 servants, strict with his neighbours, revenges 
 all affronts to the extremity; but, alas ! forgets 
 
 22 
 
Reflections ana 
 
 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. 
 
 24. He is curious to wash, dress and per 
 fume 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 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. 
 
 LUXURY. 
 
 28. Such is now become our delicacy, that 
 we will not eat ordinary meat, nor drink small, 
 palled liquor; we must have the best, and the 
 best-cooked 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 
 
 23 
 
Reflections anfc 
 
 the cabinet to 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. 
 
 INCONSIDERATION. 
 
 30. The want of due consideration is the 
 cause of all the unhappiness man brings upon 
 himself. For his second thoughts rarely 
 agree with the first; which pass not without 
 a considerable retrenchment or correction. 
 And yet that sensible warning is, too fre 
 quently, not precaution enough for his future 
 conduct. 
 
 31. Well may we say, "Our infelicity is 
 of ourselves; " since there is nothing we do 
 that we should not do, but we know it, and 
 yet do it. 
 
 DISAPPOINTMENT AND RESIGNATION. 
 
 32. For disappointments, that come not by 
 our own folly, they are the trials or correc 
 tions 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 ourselves, if 
 we only look at our losses. But if we con- 
 
 24 
 
anti 
 
 sider 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. 
 
 MURMURING. 
 
 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. 
 
 CENSORIOUSNESS. 
 
 41 . We are apt to be very pert at censuring 
 others, where we will not endure advice 
 ourselves. And nothing shews our weakness 
 25 
 
anto 
 
 more, than to be so sharp-sighted at spying 
 other mens faults, and so purblind about our 
 own. 
 
 42. When the actions of a neighbour 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 every 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 ourselves : 
 for we love rambling better than home, and 
 blaming the unhappy rather than covering and 
 relieving them. 
 
 44. In such occasions some shew their ma 
 lice, and are witty upon misfortunes; others 
 their justice, they can reflect apace; 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 ques 
 tion that riches is righteousness with him. 
 This, says he, is the fruit of your prodigal 
 ity, (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. 
 
 26 
 
Reflections anfc 
 
 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. 
 
 BOUNDS OF CHARITY. 
 
 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 money again, if not with en- 
 crease, with praise. If he prove insolvent, do 
 not 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. 
 
 49. The more merciful acts thou dost, the 
 more mercy thou wilt receive: and if with a 
 charitable employment of thy temporal riches, 
 thou gainest eternal treasure, thy purchase is 
 infinite : thou wilt have found the art of multi 
 plying indeed. 
 
 FRUGALITY OR BOUNTY. 
 
 50. Frugality is good, if liberality be joined 
 with it. The first is leaving off superfluous 
 expences; the last bestowing them to the bene 
 fit 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 
 that is found. 
 
 51. Were it universal, we should be cured 
 
 27 
 
Reflections anti 
 
 of two extremes, 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 govern 
 ment to suffer so much poverty and excess. 
 
 53. Were the superfluities of a nation val 
 ued, and made a perpetual tax or benevolence, 
 there would be more almshouses 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. 
 
 DISCIPLINE. 
 
 55. If thou wouldst be happy and easy in 
 thy family, above all things abserve 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, 
 besure to begin and end with God. 
 
 INDUSTRY. 
 
 57. Love labour: for if thou dost not want 
 it for food, thou mayest for physic. It is 
 wholesome 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, and breeding, are pleas- 
 
 28 
 
ftcflectiong anfc 
 
 ant and profitable diversions to the idle and 
 ingenious; for here they miss ill company, and 
 converse with nature and art; whose varieties 
 are equally grateful and instructing, and pre 
 serve a good constitution both of body and 
 mind. 
 
 TEMPERANCE. 
 
 59. To this a spare diet contributes much. 
 Eat therefore to live, and do not live to eat. 
 That is 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 swelled to 
 a volume, but a good stomach excels them all : 
 to which nothing contributes more than indus 
 try and temperance. 
 
 62. It is a cruel folly to offer up to osten 
 tation so many lives of creatures, as make up 
 the state of our treats; as it is a prodigal one 
 to spend more in sauce 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 smaller the drink, the clearer the 
 head, and the cooler the blood: which are great 
 benefits in temper and business. 
 
 29 
 
an& 
 
 67. Strong liquors are good at some times, 
 and in small proportions: being better for 
 physic 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, 
 do not thou use too commonly: lest thou 
 should invert the use and order of things, be 
 come wanton and voluptuous, and thy bless 
 ings prove a curse. 
 
 70. "Let nothing be lost," said our Sa 
 viour; but that is lost that is misused. 
 
 71. Neither urge another to that thou 
 wouldst be unwilling to do thyself; nor do 
 thyself what looks to be unseemly, or intem 
 perate 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. 
 
 APPAREL. 
 
 73. Excess in apparel is another costly 
 folly. The very trimming of the vain world 
 would clothe all the naked one. 
 
 74. Chuse thy clothes by thine own eyes, 
 
 30 
 
anfc 
 
 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 suf 
 ficient; 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 meek 
 ness 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 
 virtue. 
 
 RIGHT MARRIAGE. 
 
 79. Never marry but for love; but see 
 that thou lovest 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. 
 
 81. Let not enjoyment lessen, but aug 
 ment, affection: it being the basest of passions 
 
Reflections an& 
 
 to like when we have not, what we slight when 
 we possess. 
 
 82. It is the difference betwixt lust and 
 love, that this is fixed, 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 diverse originals, and so are 
 of different families: that inward and deep, 
 this superficial; this transient, and that per 
 manent. 
 
 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 condi 
 tions, mends the skin, gives a sweet breath, 
 repairs honours, makes young, works wonders. 
 
 87. O how sordid 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 ! 
 
atifc 
 
 AVARICE. 
 
 88. Covetousness is the greatest of mon 
 sters, as well as the root of all evil. I have 
 once seen the man that died to save charges! 
 What! Give ten shillings to a docter, and 
 have an apothecary s bill besides, that may 
 come to I know not what! No, not he: valu 
 ing life less than twenty shillings. But, in 
 deed, such a man could not, well, set too low 
 a price upon himself; who though he lived 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, and deserves 
 not Christian burial. 
 
 90. He is a common nuisance, a way across 
 the stream, that stops the current, an obstruc 
 tion, to be removed 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 compared to Pha 
 raoh s lean kine; for all that he has, does him 
 no good. He commonly wears his clothes till 
 they leave him, or that nobody 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 from 
 giving any. He ever goes late to markets, to 
 cover buying the worst; but does it because 
 
 33 
 
Reflections anfc 
 
 that is cheapest. He lives of the offal. His 
 life were an tmsupportable 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 he has lost himself, that be 
 comes 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. But in 
 
 MARRIAGE 
 
 92. Do thou be wise: prefer the person 
 before money, virtue 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 toils 
 and troubles. 
 
 93. Chuse one that measures her satisfac 
 tion, 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 
 
 34 
 
^Reflections anfc 
 
 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 reason, 
 not bounded and limited by the circumstances 
 that bodies are confined to. 
 
 97. Here it is we ought to search out our 
 pleasure, where the field is large, and full of 
 variety, and of an enduring nature: sickness, 
 poverty, or disgrace, being not able to shake 
 it; because it is not under the moving in 
 fluences 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 ancients, and in them the actions and 
 examples of the virtuous, and lastly, them 
 selves, 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 con 
 stant, than such a couple; nor no greater 
 temporal felicity, than to be one of them. 
 
 100. Between a man and his wife, nothing 
 
 35 
 
Reflections ant* 
 
 ought to rule but love. Authority is for chil 
 dren and servants; yet not without sweetness. 
 
 101. As love ought to bring them together, 
 so it is the best way to keep them well to 
 gether. 
 
 102. Wherefore use her not as a servant, 
 whom thou wouldst, perhaps, have served 
 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 examples. 
 
 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 a 
 feeling of their relation : which must be an un 
 pleasant reflection to affectionate parents. 
 
 105. Frequent visits, presents, intimate 
 correspondence, and intermarriages within al 
 lowed bounds, are means of keeping up the 
 concern and affection that nature requires from 
 relations. 
 
 FRIENDSHIP. 
 
 106. Friendship is the next pleasure we 
 may hope for: and when 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 
 virtue. 
 
 36 
 
ftcffectiong anfc 
 
 107. There can be no friendship where there 
 is no freedom. Friendship loves a free air, and 
 will not be penned up in straight and narrow 
 enclosures. It will speak freely, and act so 
 too; and take nothing ill, where no ill is meant; 
 nay, where it is, it will easily forgive, and for 
 get too, upon small acknowledgments. 
 
 1 08. Friends are true twins in soul; they 
 sympathize in every thing, and have the same 
 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. 
 
 no. What one enjoys, the other cannot 
 want. Like the primitive Christians, they 
 have all things in common, and no property, 
 but in one another. 
 
 QUALITIES OF A FRIEND. 
 
 111. A true friend unbosoms freely, ad 
 vises 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 false. 
 
 114. In short, chuse a friend as thou dost 
 a wife, till death separate you. 
 
 37 
 
anfc 
 
 115. Yet be not a friend beyond the altar, 
 but let virtue bound thy friendship; else it is 
 not friendship, but an evil confederacy. 
 
 1 1 6. 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. 
 
 117. And as we ought to prefer our kin 
 dred in point of affection, so too in point of 
 charity, if equally needing and deserving. 
 
 CAUTION AND CONDUCT. 
 1 1 8. Be not easily acquainted; lest finding 
 reason to cool, thou makest an enemy instead 
 of a good neighbour. 
 
 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 ever grateful for favours. 
 
 REPARATION. 
 
 121. If thou hast done an injury to another, 
 rather own it than defend it. One way thou 
 gainest forgiveness; the other thou doublest 
 the wrong and reckoning. 
 
 122. Some oppose honour to submission; 
 but it can be no honour to maintain what it is 
 dishonourable to do. 
 
 38 
 
anti 
 
 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 neighbour, than we do to wrong him; and 
 instead of being vindictive, we should leave 
 him to judge of his own satisfaction. 
 
 125. True honour will pay treble damages, 
 rather than justify one wrong by 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 prevails, the judg 
 ment is violated. 
 
 RULES OF CONVERSATION. 
 
 128. Avoid company, where it is not pro 
 fitable 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 
 
 39 
 
anfc 
 
 speakest once, thou wilt speak twice the bet 
 ter 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 en 
 deavour 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. Do not use thyself to dispute against 
 thine own judgment, to shew wit; lest it pre 
 pare 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 con 
 ferences. 
 
 136. Men are too apt to be more concerned 
 for their credit, than for the cause. 
 
 ELOQUENCE. 
 
 137. There is a truth and beauty in rheto- 
 rick; but it oftener serves ill turns than good 
 ones. 
 
 138. Elegancy is a good mien and address 
 given to matter, be it by proper or by figura 
 tive speech: where the words are apt, and 
 allusions very natural, certainly it has a mov 
 ing grace : but it is too artificial for simplicity 
 and oftentimes for truth. The danger is, lest 
 
 40 
 
feffcctiong anti 
 
 it delude the weak; who, in such cases, may 
 mistake the handmaid for the mistress, if not 
 error for truth. 
 
 139. It is certain, truth is least indebted to 
 it, because she has least need of it, and least 
 uses it. 
 
 140. But it is a reprovable delicacy in them 
 that despise truth in plain clothes. 
 
 141. Such luxuriants have but false appe 
 tites; like those gluttons, that by sauce force 
 them, where they have no stomach, and sac 
 rifice to their palate, not their health: which 
 cannot be without great vanity, nor that with 
 out some sin. 
 
 TEMPER. 
 
 142. Nothing does reason more right, than 
 the coolness of those that offer it: for truth 
 often suffers more by the heat of its defend 
 ers, 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 it is their weak side in argument: zeal 
 being better shewn against sin, than persons, 
 or their mistakes. 
 
 TRUTH. 
 
 144. 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. 
 
and 
 
 JUSTICE. 
 
 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. 
 
 SECRECY. 
 
 146. It is wise not to seek a secret; and 
 honest not to reveal one. 
 
 147. Only trust thyself, and another shall 
 not betray thee. 
 
 148. Openness has the mischief, though 
 not the malice of treachery. 
 
 COMPLACENCY. 
 
 149. Never assent merely to please others; 
 for that is, besides flattery, oftentimes un 
 truth, 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 nobody. 
 
 SHIFTS. 
 
 150. Do not accuse others to excuse thy 
 self; for that is neither generous nor just. 
 But let sincerity and ingenuousness be thy 
 refuge, rather than craft and falsehood: for 
 cunning borders very near upon knavery. 
 
 151. Wisdom never uses or wants it. Cun 
 ning to the wise, is as an ape to a man. 
 
anfc 
 
 INTEREST. 
 
 152. Interest has the security, though not 
 the virtue, of a principle. As the world goes, 
 it is the surest side ; for men daily leave both 
 relations and religion to follow it. 
 
 153. It is an odd sight, but very evident, 
 that families and nations of cross religions 
 and humours 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. 
 
 INQUIRY. 
 
 155. Have a care of vulgar errors. Dis 
 like, 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 usefullest 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 extremes. 
 
 RIGHT TIMING. 
 
 159. Do nothing improperly. Some are 
 witty, kind, cold, angry, easy, stiff, jealous, 
 
 43 
 
fteflectiong anfc 
 
 careless, cautious, confident, close, open, but 
 all in the wrong place. 
 
 1 60. It is ill mistaking, where the matter is 
 of importance. 
 
 161. It is not enough that a thing be right, 
 if it be not fit to be done. If not prudent, 
 though just, it is not advisable. He that loses 
 by getting, had better lose than get. 
 
 KNOWLEDGE. 
 
 162. Knowledge is the treasure, but judg 
 ment 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 
 weak. 
 
 165. There are some men, like dictionaries, 
 to be looked into upon occasion; but have no 
 connection, and are little entertaining. 
 
 166. Less knowledge than judgment, will 
 always have the advantage upon the injudi 
 cious knowing man. 
 
 167. A wise man makes what he learns his 
 own; the other shews he is but a copy, or a 
 collection at most. 
 
 WIT. 
 
 1 68. Wit is a happy and striking way of 
 expressing a thought. 
 
 169. It is not often, though it be lively 
 44 
 
fteffectiong auto 
 
 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 sail 
 than ballast. 
 
 172. Yet it must be confessed that wit 
 gives an edge to sense, and recommends it 
 extremely. 
 
 173. Where judgment has wit to express it, 
 there is the best orator. 
 
 OBEDIENCE TO PARENTS. 
 
 174. If thou would be obeyed being a 
 father, being a son be obedient. 
 
 175. He that begets thee owns thee, and 
 has a natural right over thee. 
 
 176. Next to God, thy parents: next them 
 the magistrate. 
 
 177. Remember that thou art not more in 
 debted to thy parents for thy nature, than for 
 their love and care. 
 
 178. Rebellion, therefore, in children was 
 made death by God s law, and in the people, 
 the next sin to idolatry, which is renouncing 
 of God, the great 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. 
 
 45 
 
Reflection^ anti 
 
 1 80. The obligation is as indissoluble 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 any thing else. 
 
 BEARING. 
 
 182. A man in business must put up with 
 many affronts, if he loves his own quiet. 
 
 183. We must not pretend to see all that 
 we see, if we would be easy. 
 
 184. It were endless to dispute upon every 
 thing that is disputable. 
 
 185. A vindictive temper is not only uneasy 
 to others, but to them that have it. 
 
 PROMISING. 
 
 1 86. Rarely promise; but if lawful, con 
 stantly 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 that/ says an 
 other, but flags upon second thoughts; or does 
 it, though aukwardly, for his word s sake; as 
 if it were worse to break his word, than to do 
 amiss in keeping it. 
 
 46 
 
jHeflection anti 
 
 189. Wear none of thine own chains; but 
 keep free whilst thou art free. 
 
 190. It is an effect of passion that wis 
 dom corrects, to lay thyself under resolutions 
 that cannot be well made, and worse per 
 formed. 
 
 FIDELITY. 
 
 191. Avoid, all thou canst, being intrusted; 
 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 thyself with, an ill one. 
 
 MASTER. 
 
 195. Mix kindness with authority; and rule 
 more by discression than rigour. 
 
 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. 
 
 47 
 
Reflection^ anti 
 
 199. Suppress tales in the general; but 
 where a matter requires notice, encourage the 
 complaint, and right the agrieved. 
 
 200. If a child, he ought to entreat, and 
 not to command; and if a servant, to comply, 
 where he does not obey. 
 
 20 1. Though there should be but one mas 
 ter and mistress in a family, yet servants should 
 know that children have the reversion. 
 
 SERVANT. 
 
 202. Indulge not unseemly things in thy 
 master s children, nor refuse them what is fit 
 ting: for one is the highest unfaithfulness, and 
 the other indiscretion, as well as disrespect. 
 
 203. Do thine own work honestly and 
 cheerfully; 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 defraudest 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 is diligent, careful, trusty. He tells no 
 tales, reveals no secrets, refuses no pains, is 
 not to be tempted by gain, or awed by fear, 
 to unfaithfulness. 
 
 207. Such a servant serves God, in serv 
 ing his master; and has double wages for his 
 work, to wit, here and hereafter. 
 
 48 
 
Ueflectiong anfc 
 
 JEALOUSY. 
 
 208. Be not fancifully jealous, for that is 
 foolish; as to be reasonably so is wise. 
 
 209. He that superfines upon other men s 
 actions, cozens himself, as well as injures them. 
 
 210. To be very subtle and scrupulous in 
 business, is as hurtful, as being over confident 
 and secure. 
 
 211. In difficult cases such a temper is tim 
 orous, and in dispatch irresolute. 
 
 212. Experience is a safe guide; and a prac 
 tical head is a great happiness in business. 
 
 POSTERITY. 
 
 213. We are too careless of posterity; not 
 considering, that as they are, so the next gen 
 eration will be. 
 
 214. If we would amend the world, we 
 should mend ourselves ; and teach our children 
 to be, not what we are, but what they should 
 be. 
 
 215. 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. 
 
 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 a great measure 
 accountable for them, as well as for our 
 selves. 
 
 49 
 
Reflections anfc 
 
 2 1 7. We are in this, also, true turners of 
 the world upside down : for money is first, and 
 virtue last, and least in our care. 
 
 2 1 8. It is not how we leave our children, 
 but what we leave them. 
 
 219. To be sure, virtue is but a supple 
 ment, and not a principal, in their portion and 
 character: and therefore we see so little 
 wisdom, or goodness, among the rich, in pro 
 portion to their wealth. 
 
 A COUNTRY LIFE. 
 
 220. The country life is to be prefered, 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 babies to 
 children: so is man s workmanship to God s: 
 we are the picture, he the reality. 
 
 222. God s works declare his power, wis 
 dom, and goodness; but man s works, for the 
 most part, his pride, folly, and excess. The 
 one is for use, the other, chiefly, for ostenta 
 tion and lust. 
 
 223. The country is both the philosopher s 
 garden and library, in which he reads and con 
 templates the power, wisdom, and goodness 
 of God. 
 
 224. It is food, as well as study; and gives 
 him life as well as learning. 
 
 50 
 
Reflections anti 
 
 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, it is an original, and the 
 knowledge and improvement of it man s oldest 
 business and trade, and the best he can be of. 
 
 ART AND PROJECT. 
 
 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, some 
 times suffers between two thieves; pretenders 
 and despisers. 
 
 230. Though injudicious and dishonest pro 
 jectors often discredit art; yet the most useful 
 and extraordinary inventions have not, at first, 
 escaped the scorn of ignorance; as their au 
 thors rarely have cracking of heads, or break 
 ing of their backs. 
 
 231. Undertake no experiment in specu 
 lation, 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. 
 
fteflettiong anfc 
 
 INDUSTRY. 
 
 233. Industry is certainly very commend 
 able, and supplies the want of parts. 
 
 234. Patience and diligence, like faith, re 
 move 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 ourselves 
 against probabilities. 
 
 TEMPORAL HAPPINESS. 
 
 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 happi 
 ness, and adversity to be misery; though that 
 is the school of wisdom, and oftentimes the 
 way to eternal happiness. 
 
 240. If thou wouldst be happy, bring thy 
 mind to thy condition, and have an indiffer- 
 ency for more than what is sufficient. 
 
 241. Have but little to do, and do it thy 
 self: and do to others as thou wouldst have 
 them to do thee; so thou canst not fail of 
 temporal felicity. 
 
 52 
 
foeflectiong anfc 
 
 242. The generality are the worse for their 
 plenty. The voluptuous consumes it, the miser 
 hides it; it is 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 so spend it as to involve 
 thyself in want unavoidable. 
 
 246. Be not tempted to presume by suc 
 cess; 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 advisable 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 neigh 
 bour; nor take advantage of the ignorance, 
 prodigality, or necessity of any one; for that 
 is next door to a fraud, and at best, makes but 
 an unblessed 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 ex- 
 
 53 
 
Reflections and 
 
 cess of over-reaching, grinding, or oppression; 
 which poisons all they have gotten: so that 
 it commonly runs away as fast, and by as bad 
 ways, as it was heaped up together. 
 
 RESPECT. 
 
 253. Never esteem any man or thyself, the 
 more for money; nor think the meaner of 
 thyself, or another, for want of it : virtue 
 being the just reason of respecting, and the 
 want of it of slighting any one. 
 
 254. A man, like a watch, is to be valued 
 for his goings. 
 
 255. He that prefers him upon other ac 
 counts, bows to an idol. 
 
 256. Unless virtue guide us, our choice 
 must be wrong. 
 
 257. An able bad man is an ill instru 
 ment, and to be shunned as the plague. 
 
 258. Be not deceived with the first appear 
 ances of things ; but give thyself time to be in 
 the right. 
 
 259. Shew is not substance: realities gov 
 ern wise men. 
 
 260. Have a care, therefore, where there 
 is more sail than ballast. 
 
 HAZARD. 
 
 261. In all business, it is best to put noth 
 ing to hazard: but where it is unavoidable, be 
 not rash, but firm and resigned. 
 
 262. We should not be troubled for what 
 
 54 
 
Reflections anfc 
 
 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 pre 
 vent, what the best skill in the world cannot 
 recover. 
 
 264. Where the probability of advantage 
 exceeds not that of loss, wisdom never ad 
 ventures. 
 
 265. To shoot well flying, is well; but to 
 chuse it, has more of vanity than judgment. 
 
 266. To be dexterous in danger, is a virtue; 
 but to court danger to show it, is weakness. 
 
 DETRACTION. 
 
 267. Have a care of that base evil, detrac 
 tion. 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. Virtue is not secure against envy. 
 Men will lessen what they will not imitate. 
 
 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. 
 
 55 
 
fteflectiong anti 
 
 MODERATION. 
 
 2/O. It were an happy day, if men could 
 bound and qualify their resentments with 
 charity to the offender: for then, our anger 
 would be without sin, and better convict and 
 edify the guilty; which alone can make it 
 lawful. 
 
 271. Not to be provoked is best; but if 
 moved, never correct till the fume is spent; 
 for every stroke our fury strikes, is sure to 
 hit ourselves 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 ourselves again on the like occa 
 sions. 
 
 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 that 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. 
 
 TRICK. 
 
 276. Nothing needs a trick, but a trick; 
 sincerity loathes one. 
 
 277. We must take care to do things 
 rightly: for a just sentence may be unjustly 
 executed. 
 
 56 
 
fteflecticmg anfc 
 
 278. Circumstances give great light to true 
 judgment, if well weighed. 
 
 PASSION. 
 
 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 it 
 is curable with care. 
 
 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 up, being 
 jogged, 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 oftentimes thought, that a pas 
 sionate man is like a weak spring, that cannot 
 stand long locked. 
 
 285. And it is as true, that those things are 
 unfit for use, that cannot bear small knocks 
 without breaking. 
 
 286. He that will not hear cannot judge; 
 and he that cannot 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 resent 
 ments; for there 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 wis- 
 
 57 
 
fteflecticmg anfc 
 
 dom; and resembles those that eat to please 
 their palate, 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 used 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 bear 
 ing. Bonum agere, & mala pati, regis est. 
 
 PERSONAL CAUTIONS. 
 
 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 is scornful, and both evil. 
 
 298. Be not provoked by injuries to com 
 mit them. 
 
 299. Upbraid only in gratitude. 
 
 300. Haste makes work, which caution pre 
 vents. 
 
 301. Tempt no man, lest thou fall for it. 
 
 302. Have a care of presuming upon after 
 games; 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 pre 
 vent a distemper. The first shews more skill, 
 but the last more wisdom. 
 
 58 
 
anfc 
 
 305. Never make a trial 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 
 clothes, excel pride and ignorance in costly 
 attire. 
 
 308. Neither despise nor oppose, what thou 
 dost not understand. 
 
 BALANCE. 
 
 309. We must not be concerned above the 
 value of the thing that engages us; nor raised 
 above reason, in maintaining what we think 
 reasonable. 
 
 310. 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 clothes 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 palate. 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 
 
 59 
 
an& 
 
 esteem to the nature of the thing: for as 
 that way things will not be undervalued, so 
 neither will they engage us above their intrin 
 sic worth. 
 
 314. If we suffer little things to have great 
 hold upon us, we shall be as much transported 
 for them, as if they deserved it. 
 
 315. It is an old proverb, Maxima bella 
 ex levissimis 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 re 
 sentment. 
 
 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 humour 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 
 otherwise very desirable. 
 
 321. This comes of an over- fulness of our- 
 
 60 
 
anfc 
 
 selves, and shews we are more concerned for 
 praise, than the success of what we think a 
 good thing. 
 
 POPULARITY. 
 
 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 thyself; and uncertainty 
 to others. 
 
 PRIVACY. 
 
 325. Remember the proverb, Bene qui 
 latuit, bene vixit: They are happy that live 
 retiredly. 
 
 326. If this be true, princes and their gran 
 dees, of all men, are the unhappiest ; for they 
 live least alone : and 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 great 
 ness, seek it there : and, we see, rule is as much 
 the ambition of some natures, as privacy is 
 the choice of others. 
 
 61 
 
anfc 
 
 GOVERNMENT. 
 
 329. Government has many shapes; but it 
 is sovereignty, though not freedom, in all of 
 them. 
 
 330. Rex and 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 called freedom; this, 
 tyranny. 
 
 331. The first is endangered by the ambi 
 tion of the populace, which shakes the con 
 stitution; 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 though 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 au- 
 
 62 
 
anfc 
 
 thority, power hardly fails to be obeyed, and 
 magistrates to be honoured. 
 
 337. Let the people think they govern, and 
 they will be governed. 
 
 338. This cannot fail, if those they trust 
 are trusty. 
 
 339. That prince who is just to them in 
 great things, and humours them oftentimes 
 in small ones, is sure to have and keep them 
 from all the world. 
 
 340. For the people is the politic 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 op 
 portunity to gratify their ambition: and so 
 lays 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 nobody 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 feared than loved; 
 when they see, that fear does not oftener se 
 cure 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 com 
 pulsion. 
 
 63 
 
Jteflectiong ant) 
 
 345. The Romans had a just sense of this, 
 when they placed Optimus before Maximus, 
 to their most illustrious captains and Cesars. 
 
 346. Besides, experience tells us, that good 
 ness 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 ? Ruin 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 observed by him that has the 
 advantage here, because of the judgment of 
 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 endeavour to attain 
 just ends by just mediums, they are sure of a 
 quiet and easy government; and as sure of 
 convulsions, where the natures of things are 
 violated, and their order over-ruled. 
 
 352. It is certain, princes ought to have 
 great allowances made them for faults in gov 
 ernment, 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 
 
 64 
 
Reflection^ anto jHavmu; 
 
 passions, they misguide the prince to do pub 
 lic injury. 
 
 353. Ministers of state should undertake 
 their posts at their peril. If princes over-rule 
 them, let them shew the law, and humbly re 
 sign; if fear, gain, or flattery prevail, let them 
 answer it to the law. 
 
 354. The prince cannot be preserved, but 
 where the minister is punishable; for people, 
 as well as princes, will not endure, imperium 
 in imperio. 
 
 355. If ministers are weak or ill men, and 
 so spoil their places, it is the prince s fault 
 that choose 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, con 
 sists in a well chosen council: and that only 
 
 65 
 
Reflections anfc 
 
 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 clothes? 
 
 362. Let there be merchants for trade, sea 
 men for the admiralty, travellers for foreign 
 affairs, some of the leading men of the country 
 for home-business, and common and civil law 
 yers to advise of legality and right, who should 
 always keep to the strict rules of law. 
 
 363. Three things contribute much to ruin 
 government; looseness, oppression, and envy. 
 
 364. Where the reigns 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 oppor 
 tunity to change. 
 
 366. "He that ruleth over men, must be 
 just, ruling in the fear of God;" said an old 
 and wise king. 
 
 367. Envy disturbs and distracts govern 
 ment, 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. 
 
 368. As it is not reasonable that men should 
 be compelled to serve; so those that have em 
 ployments should not be endured to leave them 
 humoursomely. 
 
 66 
 
fteflectiong anD 
 
 369. Where the state intends a man no 
 affront, he should not affront the state. 
 
 A PRIVATE LIFE. 
 
 370. A private life is to be preferred; the 
 honour 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 subsistence is not during pleas 
 ure, nor have they patrons to please or pre 
 sent. 
 
 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 the 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 sov 
 ereigns of all the rest. 
 
 A PUBLICK LIFE. 
 
 377. Yet the public must and will be served; 
 and they that do it well, deserve publick marks 
 of honour and profit. 
 
 378. To do so, men must have publick 
 
 67 
 
Reflections attfc 
 
 minds, as well as salaries; or they will serve 
 private ends at the publick cost. 
 
 379. Governments can never be well admin 
 istered, but where those intrusted make con 
 science of well discharging their places. 
 
 QUALIFICATIONS. 
 
 380. Five things are requisite to a good 
 officer; ability, clean hands, dispatch, patience, 
 and impartiality. 
 
 CAPACITY. 
 
 381. He that understands not his employ 
 ment, whatever else he knows, must be unfit for 
 it; and the publick suffer by his inexpertness. 
 
 382. They that are able should be just too; 
 or the government may be the worse for their 
 capacity. 
 
 CLEAN HANDS. 
 
 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 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. 
 
 68 
 
anfc 
 
 387. But to be paid, and not to do busi 
 ness, is rank oppression. 
 
 DISPATCH. 
 
 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 mar 
 ket, and overplus to their wages. Thus the 
 salary is for doing, and the bribe for dispatch 
 ing the business: as if business could be done 
 before it were dispatched : or they were to be 
 paid apart, one by the government, the other 
 by the party. 
 
 389. Dispatch is as much the duty of an 
 officer, as doing; and very much the honour 
 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 these 
 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, differ little. 
 
 395. Refusal, or dispatch, is the duty and 
 wisdom of a good officer. 
 
 69 
 
fteflectiong anti 
 
 PATIENCE. 
 
 396. Patience is a virtue every where: but 
 it shines with greatest lustre in the men of 
 government. 
 
 397. Some are so proud or testy, they will 
 not 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 with 
 out 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 brow-beat 
 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 con 
 tradictions that attend it. 
 
 403 . Method goes far to prevent trouble in 
 business: for it makes the task easy, hinders 
 confusion, saves abundance of time, and in 
 structs those that have business depending, 
 what to do, and what to hope. 
 
Reflections anti 
 
 IMPARTIALITY. 
 
 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 in judgment; how 
 much more the rich ? 
 
 406. If our compassions must not sway us; 
 less should our fears, profits, or prejudices. 
 
 407. Justice is justly represented blind, be 
 cause 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 
 
anfc 
 
 dishonest: for it shews a bias, where reason 
 would have none; if not an injury, which jus 
 tice every where forbids. 
 
 415. As it makes favourites without rea 
 son, 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 failings look to 
 us in the persons of others; which yet we see 
 not in ourselves. 
 
 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 ourselves and others. 
 
 420. It contributes more than any thing 
 to factions in the government, and feuds in 
 families. 
 
 421. It is a prodigal passion, that seldom 
 returns till it is hunger-bit, and disappoint 
 ments bring it within bounds. 
 
 422. And yet we may be indifferent, to a 
 fault. 
 
 INDIFFERENCE. 
 
 423. Indifference is good in judgment, but 
 bad in relation, and stark naught in religion. 
 
 424. And even in judgment, our indiffer 
 ence must be to the persons, not causes; for 
 one, to be sure, is right. 
 
 72 
 
Reflections anfc 
 
 NEUTRALITY. 
 
 425. Neutrality is something else than in 
 difference; 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 judg 
 ment, 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. 
 
 A PARTY. 
 
 432. And yet where right or religion gives 
 a call, a neuter must be a coward or an hypo 
 crite. 
 
 433. In such cases, we should never be 
 backward; nor yet mistaken. 
 
 434. When our right or religion is in ques 
 tion, then is the fittest time to assert it. 
 
 435. Nor must we always be neutral, where 
 our neighbour is concerned: for though med 
 dling is a fault, helping is a duty. 
 
 436. We have a call to do good, as often 
 as we have the power and occasion. 
 
 73 
 
Reflections anfc 
 
 437. If heathens could say, We are not 
 born for ourselves; surely Christians should 
 practise it. 
 
 438. They are taught so by His example, 
 as well as doctrine, from whom they have 
 borrowed their name. 
 
 OSTENTATION. 
 
 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 so and so." 
 
 441. He that does good for good s sake, 
 seeks neither praise nor reward, though sure 
 of both at last. 
 
 COMPLETE VIRTUE. 
 
 442 . Content not thyself that thou art virtu 
 ous 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 to thy religion. 
 
 444. To be innocent is to be not guilty; 
 but to be virtuous is to overcome our evil 
 inclinations. 
 
 445. If thou hast not conquered thyself in 
 that which is thy own particular weakness, 
 thou hast no title to virtue, though thou art 
 free of other mens. 
 
 74 
 
Reflections anb 
 
 446. For a covetous man to inveigh against 
 prodigality, an atheist against idolatry, a tyrant 
 against rebellion, or a liar 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 au 
 thority with it. 
 
 448. If thou wouldst conquer thy weakness, 
 thou must never gratify it. 
 
 449. No man is compelled to evil; his con 
 sent only makes it his. 
 
 450. It is no sin to be tempted, but to be 
 overcome. 
 
 451. What man, in his mind, would con 
 spire his own hurt ? Men are beside them 
 selves, when they transgress against their 
 convictions. 
 
 452. If thou wouldst not sin, do not desire; 
 and if thou wouldst not lust, do not embrace 
 the temptation: no, not look at it, nor think 
 of it. 
 
 453. Thou wouldst take much pains to save 
 thy body: take some, prithee, to save thy 
 soul. 
 
 RELIGION. 
 
 454. Religion is the fear of God, and its 
 demonstration 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. 
 
 75 
 
fteflectiong anfc 
 
 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 babbler 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. 
 
 461. Running-streams are not so apt to cor 
 rupt as stagnant waters ; nor itinerant, as set 
 tled preachers : but they are not to run before 
 they are sent. 
 
 462. As they freely receive from Christ, so 
 they give. 
 
 76 
 
Reflections anfc 
 
 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 specks 
 to us many ways, in the scriptures, in our 
 hearts, by his servants and providences; and 
 the sum of all his holiness and charity. 
 
 470. St. James gives a short draught of the 
 matter, but very full and teaching, "Pure reli 
 gion, and undefiled before God the Father, is 
 this, to visit the fatherless and the widows in 
 their affliction, and to keep ourselves unspotted 
 from the world, which is comprised 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 thyself, therefore, with the 
 numerous opinions of the world ; nor value thy- 
 
 77 
 
Reflections anfc 
 
 self upon verbal orthodoxy, philosophy, or thy 
 skill in tongues, or of knowledge 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-kind 
 ness, and judgment, and righteousness in the 
 earth." 
 
 473. Public worship is very commendable, 
 if well performed. We owe it to God and 
 good example. But we must know, that God 
 is not tied 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. 
 
 474. 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. 
 
 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. 
 
 78 
 
ftefiectiong anfc 
 
 478. God is better served in resisting a 
 temptation to evil, than in many formal pray 
 ers. 
 
 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 wouldst not that 
 another should see thee do. 
 
 481. Do not take God s name in vain, or 
 disobey thy parents, or wrong thy neighbour, 
 or commit adultery, even in thine heart. 
 
 482. Neither be vain, lascivious, proud, 
 drunken, revengeful, or angry; nor lie, detract, 
 backbite, over-reach, oppress, deceive, or be 
 tray; but watch vigorously against all temp 
 tations 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 munificent and constant 
 benefactor? 
 
 484. The world represents a rare and sump 
 tuous palace; mankind, the great family in it; 
 and God, the mighty Lord of and Master [of] it. 
 
 485. We are all sensible what a stately 
 seat it is ; the heavens adorned with so many 
 
 79 
 
fteffectiong anfc 
 
 glorious luminaries; and the earth with groves, 
 plains, vallies, 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 or 
 ders, 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 dispro 
 portionate our behaviour is to his bounty and 
 goodness; how long he bears, how often he 
 reprieves and forgives us; who, notwithstand 
 ing our breach of promises, and repeated 
 neglects, has not yet been provoked to break 
 up house, and send us to shift for ourselves. 
 Should not this great goodness raise a due 
 sense in us of our undutifulness, and a resolu 
 tion to alter our course, and mend our man 
 ners; 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. 
 
 486. But though God has replenished this 
 world with abundance of good things for man s 
 life and comfort, yet they are all but imper 
 fect goods. He only is the perfect good to 
 whom they point. But alas! men cannot see 
 him for them; though they should always see 
 him in them. 
 
 80 
 
fteffectiong anfc 
 
 487. I have often wondered at the unac- 
 countableness of man in this, among other 
 things, that, though he loves changes so well, 
 he should care so little to hear or think of his 
 last, great, and if he pleases, his best change. 
 
 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 enduring 
 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. 
 
 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 trou 
 blesome life, that doing good, and suffering 
 ill, entitles man to one longer and better. 
 
 494. This ever raises the good man s hope, 
 and gives him tastes beyond this world. 
 
 495. As it is his aim, so none else can hit 
 the mark. 
 
 496. Many make it their speculation, but it 
 is the good man s practice. 
 
 497. His work keeps pace with his life, 
 and so leaves nothing to be done when he dies. 
 
 81 
 
Reflections anil 
 
 498. And he that lives to live for ever, 
 never fears dying. 
 
 499. Nor can the means be terrible to him 
 that heartily believes the end. 
 
 500. For though death be a dark passage, 
 it leads to immortality; and that is recom- 
 pence enough for suffering of it. 
 
 501. 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 con 
 dition of life, we cannot love to live, if we 
 cannot bear to die. 
 
 506. Let us, then, not cozen ourselves with 
 the shells 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. 
 
 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 reli 
 gion 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 the spirit. 
 
 82 
 
Reflections anb 
 
 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; though but in little, yet as much as 
 we can apprehend or bear: for as he is in him 
 self, he is incomprehensible, and "dwelleth in 
 that light 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 impres 
 sions 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 jus 
 tice, by his reproof; of his patience, by his 
 forbearance; of his mercy, by his forgive 
 ness; of his holiness, by the sanctification of 
 our hearts through his spirit; we have a 
 grounded knowledge of God. This is experi 
 ence, 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 
 
 83 
 
*5cflection anfc 
 
 be lively. Cold meat will not serve at those 
 repasts. 
 
 514. It is 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 the 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; 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 every where, of 
 one religion; and when death has taken off 
 the mask, they will know one another, though 
 the diverse liveries they wear here make them 
 strangers. 
 
 520. Great allowances are to be made for 
 education and personal weaknesses; but it is 
 a rule with me, "That man is truly religious, 
 that loves the persuasion he is of for the piety, 
 rather than the ceremony of it." 
 
 84 
 
anfc 
 
 521. They that have one end, can hardly 
 disagree when they meet. At least their con 
 cern in the greater, moderates their value for, 
 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 re 
 ligion of their education, and not of their judg 
 ment, 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 unnat 
 ural 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. 
 
 85 
 
Reflections attfc 
 
 531. A devout man is one thing, a. stickler 
 is quite another. 
 
 532. When our minds exceed their just 
 bounds, we must not discredit what we would 
 recommend. 
 
 533. To be furious in religion is to be irre 
 ligiously 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 sanctify evil means ; 
 nor must we ever do evil that good may come 
 of it. 
 
 538. Some folk 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 dropt 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 over-shoot the mark. 
 
 543. We are too ready to retaliate rather 
 
 86 
 
attfc 
 
 than forgive, or gain by love and informa 
 tion. 
 
 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 do 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 laurel. 
 
 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 Chris 
 tianity; but, for that reason, it should be most 
 our care to learn it. Difficilia quae pulchra. 
 
 549. 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. 
 
 550. I find all sorts of people agree, what 
 soever were their animosities, when humbled 
 by the approaches of death; then they for 
 give, 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 ful 
 ness. They, therefore, that live nearest to 
 that state in which they should die, must cer 
 tainly live the best. 
 
 551. Did we believe a final reckoning and 
 judgment, or did we think enough of what 
 
 87 
 
anfc 
 
 we do believe, we should allow more love in 
 religion than we do: since religion itself 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 with 
 out 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 will hear; what we 
 love we will trust; and what we love we will 
 serve, aye, and suffer for too. "If you love 
 me," says our blessed Redeemer, " Keep my 
 commandments." Why? Why then, he will 
 love us; then we shall be his friends; then he 
 will send us the comforter; then whatever we 
 ask we shall receive; and then where he is 
 we shall be also, and that forever. Behold 
 the fruits of love; the power, virtue, benefit, 
 and beauty of love. 
 
 556. Love is above all; and when it pre 
 vails in us all, we shall all be in love with 
 God, and one with another. Amen. 
 
 88 
 
Part II 
 
FRUITS OF SOLITUDE, 
 
 IN 
 
 REFLECTIONS AND MAXIMS. 
 
 PART II. 
 
 THE RIGHT MORALIST. 
 
 1. 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 neighbour 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 
 
inflections anti 
 
 rebels against his father, as an ill husband, or 
 an abusive neighbour? one that is 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 him 
 self too, though he should not defraud his 
 neighbour, be the moral man? 
 
 8. Do I owe myself 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; aye, our all. 
 
 9. The complete moralist begins with God; 
 he gives him 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 
 dependence and obligation, cannot be a moral 
 man, because he does not know his returns of 
 love and obedience, as becomes an honest and 
 sensible creature which very term implies he 
 is not his own; and it cannot be very honest 
 to misemploy another s goods. 
 
 11. But how! can there be no debt but to 
 a fellow creature? Or will our exactness in 
 paying those trifling ones, while we neglect 
 our weightier obligations, cancel the bonds we 
 lie under, and render us right and thorough 
 moralists? 
 
 92 
 
Reflections anti 
 
 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 neighbour as himself: 
 which fulfils both tables at once. 
 
 THE WORLD S ABLE MAN. 
 
 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, it is better; but 
 if by disguises, it is insincere and hateful. 
 
 1 6. Secrecy is one thing, false lights are 
 another. 
 
 17. The honest man, that is rather free 
 than open, is ever to be preferred; especially 
 when sense is at the helm. 
 
 1 8. The glorying of the other humour is in 
 a vice: for it is not human to be cold, dark, 
 and unconversable. I was 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, 
 betray it. 
 
 19. They are the reverse of human nature; 
 93 
 
anfc 
 
 and yet this is the present world s wise man 
 and politician: excellent qualities for Lapland ! 
 where they say, witches (though not many con 
 jurers) dwell. 
 
 20. Like highwaymen, that rarely rob with 
 out 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 politics. 
 
 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 catched 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 suc 
 cess. 
 
 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 the other will not do, with as good a 
 grace as the right. 
 
 29. Nay, he commonly chuses the worst, 
 
 94 
 
anfc 
 
 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 every where a 
 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 it is 
 either false or clipped. 
 
 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. 
 
 35. Silence is much more preferable; for it 
 saves the secret, as well as the persons honour. 
 
 36. Such as give themselves the latitude 
 of saying what they do not mean, come to be 
 arrant jockeys at more things than one: but 
 in religion and politicks it is pernicious. 
 
 37. To hear two men talk the reverse to 
 their own sentiments, with all the good breed 
 ing and appearance of friendship imaginable, 
 on purpose to cozen or pump each other, is, 
 to a man of virtue and honour, one of the 
 most melancholy, as well as most nauseous 
 things in the world. 
 
 38. But that it should be the character of 
 
 95 
 
Reflections anti 
 
 an able man, is to disinherit wisdom and paint 
 out our degeneracy to the life, by setting up 
 fraud, an arrant imposter, in her room. 
 
 39. The trial of skill between these two is, 
 who shall believe least of what the other says; 
 and he that has the weakness, or good-nature, 
 to give out first, (viz. to believe any thing the 
 other says) is looked upon to be tricked. 
 
 40. I cannot see the policy any more than 
 the necessity, of a man s mind giving the lie 
 to his mouth; or his mouth giving 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 preserved a good conscience, 
 and suffered no damage from that freedom : 
 which as it shows the vice to be older than 
 our times, so does it that gallant man s integ 
 rity 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 to contradict, our own. 
 
 43. To hold one s tongue, or to speak 
 truth, or only talk of indifferent things, is the 
 fairest conversation. 
 
 96 
 
Reflections anfc 
 
 44. Women that rarely go abroad with out 
 vizard masks have none of the best reputation. 
 But when we consider 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 neighbour, or one s own party. 
 
 45. A fine conquest ! what noble Grecians 
 and Romans abhorred : as if government could 
 not subsist without knavery, and that knaves 
 were the usefullest props to it; though the 
 basest, as well as greatest, pervertions of the 
 ends of it. 
 
 46. But that it should become a maxim, 
 shews but too grossly the corruptions of the 
 times. 
 
 47. I confess I have heard the style of 
 An 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 makes 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 
 men of estates to secure a just discharge of 
 their trusts, that are under no temptation to 
 
 97 
 
fteflectiong anti 
 
 strain points for a fortune: for sometimes 
 such may be found sooner than they are em 
 ployed. 
 
 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 
 principle; such as will make full stops, where 
 honour will not lead them on; and that had 
 rather bear the disgrace of not being thorough 
 paced men, than forfeit their peace and repu 
 tation by a base compliance. 
 
 THE WISE MAN. 
 
 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 most probable means and methods 
 to attain them. 
 
 54. Though you cannot always penetrate 
 his design, or his reasons for it, yet you shall 
 ever see his actions of a piece, and his per 
 formance like a workman: they will bear the 
 touch of wisdom and honour, as often as they 
 are tried. 
 
 55. He scorns to serve himself by indirect 
 means, or to be an interloper in government; 
 since just enterprizes never want any unjust 
 means to make them succeed. 
 
 56. To do evil that good may come of it is 
 for bunglers, in politics as well as morals. 
 
 98 
 
fteflectiong anti 
 
 57. Like those surgeons that will cut off 
 an arm they cannot cure, to hide their igno 
 rance and save their credit. 
 
 58. The wise man is cautious, but not cun 
 ning; judicious, but not crafty; making virtue 
 the measure of using his excellent understand 
 ing 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 is easily 
 offended; and is 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 diver 
 sion. 
 
 61. He is always for some solid good, 
 civil or moral: as to make his country more 
 virtuous, preserve her peace and liberty, em 
 ploy her poor, improve land, advance trade, 
 suppress vice, encourage industry, and all 
 mechanick knowledge: and that they should 
 be the care of the government, and the bless 
 ing and praise of the people. 
 
 62. To conclude, he is just, and fears God, 
 hates covetousness, and eschews evil, and loves- 
 his neighbour as himself. 
 
 99 
 
anfc 
 
 OF THE GOVERNMENT OF THOUGHTS. 
 
 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 pub- 
 lick, and his own present and future benefit in 
 all respects. 
 
 64. The consideration of this has often 
 obliged me to lament the unhappiness of man 
 kind, that, through too great a mixture and 
 confusion of thoughts, have hardly been able 
 to make a right or mature judgment of things. 
 
 65. To this is owing the various uncer 
 tainty 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, it is to this that we ought to 
 ascribe, if not all, at least most of the infelici 
 ties we labour 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 thy faculties strong and regular. 
 
 100 
 
Reflections anfc 
 
 69 . Always remember to bound thy thoughts 
 to the present occasion. 
 
 70. If it be thy religious duty, suffer noth 
 ing 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 labours thy mind, di 
 vert 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 mastered 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 impor 
 tance of his affairs, though he may be always 
 busy, must make but a small progress. 
 
 75. But make not more business necessary 
 than is so; and rather lessen than augment 
 work for thyself. 
 
 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. 
 
 101 
 
Reflections anti 
 
 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 sowed. 
 
 78. It is the advantage that slower tempers 
 have upon the men of lively parts that though 
 they do not lead they will follow well and 
 glean clean. 
 
 79. upon the whole matter, employ thy 
 thoughts as thy business requires, and let that 
 have place according to merit and urgency, 
 giving every thing a review and due digestion ; 
 and thou wilt prevent many errors and vexa 
 tions, as well as save much time to thyself in 
 the course of thy life. 
 
 OF ENVY. 
 
 80. It is the mark of ill-nature, to lessen 
 good actions, and aggravate ill ones. 
 
 81. Some men do as much begrudge 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 have generally less merit 
 than ambition, and 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 
 
 102 
 
anti 
 
 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 intrinsic worth 
 recommends them to disengaged minds. 
 
 86. Nothing shews more the folly as well 
 as fraud of man, than clipping merit and repu 
 tation. 
 
 87. And as some men think it an alloy to 
 themselves, 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 
 mis-gives rather than mis-takes. 
 
 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 alloy 
 their merit, and abate their praise. Basest 
 of tempers! and they that have it the worst 
 of men. 
 
 90. But just and noble minds rejoice in 
 others 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 see 
 ing her rewarded; and such deserve to share 
 her character, that do abhor to lessen it. 
 
 103 
 
anti 
 
 Or MAN S LIFE. 
 
 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 just and great 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. It is a sad thing for a man so often to 
 miss his way to his best as well as most last 
 ing home. 
 
 OF AMBITION. 
 
 96. They that soar too high often fall hard; 
 which makes a low and level dwelling prefer 
 able. 
 
 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 envied; least quiet but most talked of, 
 and not often to their advantage. 
 
 99. Those builders had need of a good 
 foundation, that lie so much exposed to the 
 weather. 
 
 100. Good works are a rock that will sup 
 port their credit; but ill ones a sandy founda 
 tion, that yield to calamities. 
 
 101. And truly they ought to expect no 
 
 104 
 
an& 
 
 pity in their fall, who when in power have no 
 bowels for the unhappy. 
 
 I O2 . The worst of distempers ; always crav 
 ing and thirsty, restless and hated; a perfect 
 delirium in the mind; insufferable in success, 
 and in disappointments most revengeful. 
 
 OF PRAISE OR APPLAUSE. 
 
 103. We are 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. 
 
 1 06. If we are penurious it shews emula 
 tion; if we exceed, flattery. 
 
 107. Good measure belongs to good ac 
 tions; more looks nauseous, as well as insin 
 cere: besides it is persecuting the meritorious, 
 who is out of countenance to hear what he 
 deserves. 
 
 1 08. 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 need not many 
 cautions on this hand; since the world is 
 rarely just enough to the deserving. 
 105 
 
anfc 
 
 no. However, we cannot be too circum 
 spect how we receive praise : for if we con 
 template ourselves 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 swelled beyond our just propor 
 tion, by the windy compliments of men. 
 
 in. Make ever, therefore, allowances for 
 what is said on such occasions; or thou ex- 
 posest, as well as deceivest thyself. 
 
 112. For an over-value of ourselves, gives 
 us but a dangerous security in many respects. 
 
 113. We expect more than belongs to us; 
 take all that is given us, though never meant 
 us; and fall out with those that are not so full 
 of us as we are of ourselves. 
 
 114. In short, it 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 leeds to it. 
 
 1 1 6. And yet no more lessen or dissemble 
 thy merit, than over-rate it : for, though hu 
 mility be a virtue, an affected one is none. 
 
 OF CONDUCT IN SPEECH. 
 117. Inquire often, but judge rarely and 
 thou wilt not often be mistaken. 
 
 1 1 8. It is safer to learn than to teach; 
 and he who conceals his opinion has nothing 
 to answer for. 
 
 106 
 
anti 
 
 119. Vanity or resentment often engage us, 
 and it 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. 
 
 1 20. Not that I admire the reserved; for 
 they are next to unnatural that are not com 
 municable. But if reservedness be at any 
 time a virtue, it is in throngs, or ill com 
 pany. 
 
 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 under 
 stood. 
 
 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 under 
 stood. 
 
 125. But it too often happens in some con 
 versations, as in apothecaries-shops; that those 
 pots that are empty, or have things of small 
 value in them, are as gaudily dressed and flour 
 ished as those that are full of precious drugs. 
 
 126. This labouring of slight matter with 
 flourished turns of expression is fulsome; and 
 worse than the modern imitation of tapestry, 
 and East-India goods, in stuffs and linens. 
 In short, it is but taudry talk, and next to 
 very trash. 
 
 107 
 
anfc 
 
 UNION OF FRIENDS. 
 
 127. They that love beyond the world can 
 not 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. 
 
 OF BEING EASY IN LIVING. 
 
 135. It is an 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. 
 
 108 
 
fteflectiong anfc 
 
 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 
 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 cannot well be too hardily 
 bred: for besides that it fits them to bear the 
 roughest providences, it is more active and 
 healthy. 
 
 142. Nay it is certain that the liberty of 
 the mind is mightily preserved by it; for so 
 it is served, that 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 labour 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 free 
 dom of our souls. 
 
 109 
 
ftcflectiong an& 
 
 OF MAN S INCONSIDERATENESS AND 
 PARTIALITY. 
 
 147. It is very observable, if our civil rights 
 are invaded or encroached upon, we are might 
 ily touched, and fill every place with our re 
 sentment and complaint; while we suffer our 
 selves, our better and nobler selves, to be the 
 property and vassals of sin, the worst of in 
 vaders. 
 
 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. It is 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 it. 
 
 153. And thus men improve their own mis 
 eries, for want of an equal and just estimate 
 of what they enjoy or lose. 
 
 no 
 
Reflections anfc 
 
 154. There lies a proviso upon every thing 
 in this world, and we must observe it at our 
 peril, viz. to love God above all, and act for 
 judgment; the last I mean. 
 
 OF THE RULE OF JUDGING. 
 
 155. In all things reason should prevail: it 
 is 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 obsti 
 nacy, where the design is not to be convinced. 
 
 158. This is to value humour more than 
 truth, and prefer a sullen pride to a reason 
 able submission. 
 
 159. It is the glory of a man to vail to 
 truth, as it is the mark of a good nature to be 
 easily intreated. 
 
 1 60. Beasts act by sense, man should act 
 by reason; else he is a greater beast than ever 
 God made: and the proverb is verified, The 
 corruption of the best of 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 edu 
 cation, and the tradition of our fathers, truth 
 will deserve, as well as claim the preference. 
 
 163. If like Theophilus and Timothy, we 
 had been brought up in the knowledge of the 
 
 in 
 
fteflectiong anfc 
 
 best things, it is our advantage; but neither 
 they nor we loose by trying the truth; for so 
 we learn their, as well as its, intrinsick worth. 
 
 164. Truth never lost ground by inquiry: 
 because she is most of all reasonable. 
 
 165. Nor can that need another authority 
 that is self-evident. 
 
 1 66. If my own reason be on the side of 
 a principle, with what can I dispute or with 
 stand it. 
 
 167- And if men would once consider one 
 another reasonably, they would either reconcile 
 differences, or maintain them more friendly. 
 
 1 68. Let that therefore be the standard 
 that has most to say for itself: though of 
 that let every man be judge for himself. 
 
 169. Reason like the sun is common to all: 
 and it 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 FORMALITY. 
 
 I/O. Form is good, but not formality. 
 1 7 1 . In the use of the best of forms there is 
 too much of that, I fear. 
 
 172. It is 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 
 
 112 
 
Reflections anfc 
 
 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 exter 
 nal 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 sacrament, 
 and, may be, go to confessions too; aye, feast 
 the priest, and give alms to the poor; and yet 
 lie, swear, curse, be drunk, covetous, unclean, 
 proud, revengeful, vain, or idle, at the same 
 time. 
 
 178. Can one excuse or balance 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 ? 
 
 179. It is 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. 
 
ttcflcc tion.a" anti 
 
 1 80. 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." 
 
 OF THE BENEFIT OF JUSTICE. 
 
 181. Justice is a great support of society, 
 because an insurance to all men of their prop 
 erty: this violated, there is 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 pitied. 
 
 184. But he that is dishonest for gain is 
 next to a robber, and to be punished 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. 
 
 1 86. It is not what they should, but what 
 they can, get : faults or decays must be con 
 cealed, 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. 
 114 
 
Reflections anfc 
 
 1 88. A politick rather than a moral hon 
 esty; a constrained, not a chosen justice: 
 according to the proverb, Patience per force, 
 and thank you for nothing/ 
 
 189. But of all injustice, that is the great 
 est 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. 
 
 OF JEALOUSY. 
 
 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 dissention in the mind, like 
 that of the body politick, commits great dis 
 orders, 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 neigh 
 bours : no body is good, and every one is either 
 doing or designing them a mischief. 
 
 195. It has a venom that more or less 
 rankles where ever 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 it thinks its own faults to be other 
 
Reflections anfc 
 
 men s: as he that is over-run with the jaun 
 dice 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 their s. 
 
 OF STATE. 
 
 198. I love service, but not state: one is 
 useful, the other 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 
 ourselves, and augments our temptation to 
 disorder. 
 
 2O I . The least thing out of joint, or omitted, 
 makes us uneasy; and we are ready to think 
 ourselves 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 forcible 
 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. 
 
 OF A GOOD SERVANT. 
 
 205. A true, and a good servant are the 
 same thing. 
 
 116 
 
Reflections anfc 
 
 206. But no servant is true to his master, 
 that defrauds him. 
 
 207. Now there are many ways of defraud 
 ing 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 other s loiter- 
 ings, wastings, or dishonourable reflections. 
 
 211. So that a true servant is diligent, 
 secret, and respectful: more tender of his 
 master s honour 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 IMMODERATE 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 sub 
 sistence. 
 
 117 
 
fteffectiong anfc 
 
 215. But that plenty should augment cov- 
 etousness, is a perversion of providence; and 
 yet the generality are the worse for their 
 riches. 
 
 2 1 6. But it is strange, that old men should 
 excel; for generally money lies nearest them, 
 that are nearest their graves; as if they aug 
 ment 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 great wealth easily, they hold it the faster, 
 because they must leave it: so sordid is the 
 temper of some men. 
 
 218. Where charity keeps pace with gain, 
 industry is blessed: but to slave to get, and 
 keep it sordidly, is a sin, against providence, 
 a vice in government, and an injury to their 
 neighbours. 
 
 219. Such as they, spend 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 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 
 
 118 
 
anti 
 
 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 
 hoard 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 ex- 
 pence were applied to the exigencies thereof, 
 it would put an end to taxes, leave not a beg 
 gar, and make the greatest bank for national 
 trade in Europe. 
 
 223. It is a judgment upon us, as well as 
 weakness, though we will not see it, to begin 
 at the wrong end. 
 
 224. If the taxes we give are not to main 
 tain 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 public. 
 
 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 suf 
 fering 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, and, because the execu 
 tion of them would be our interest and honour, 
 
 119 
 
anfc 
 
 their neglect must be our just reproach and 
 loss. 
 
 228. It is but reasonable that the punish 
 ment of pride and excess should help to sup 
 port the government; since it must otherwise 
 inevitably be ruined by them. 
 
 229. But some say, It ruins trade, and will 
 make the poor burdensome to the public ; but 
 if such trade, in consequence, ruins the king 
 dom, is it not time to ruin that trade? Is 
 moderation no part of our duty, and is tem 
 perance 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 punished, 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 not cure the 
 people, it will help to keep the kingdom. 
 
 120 
 
Reflections anti 
 
 THE VAIN MAN. 
 
 236. Bat a vain man is a nauseous crea 
 ture; he is so full of himself, that he has no 
 room for any thing else, be it ever so good or 
 deserving. 
 
 237. It is 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 any body else; according to the 
 proverb, "All his geese are swans." 
 
 238. They are certainly to be pitied 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 them 
 selves, though they neither have nor merit other 
 people s. 
 
 240. But, at the same time one would won 
 der they should not feel the blows they give 
 themselves, or get from others, for this intol 
 erable and ridiculous temper; nor shew any 
 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 conies of a mix 
 ture 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 
 
 121 
 
&effection anfc 
 
 this vanity is its 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 
 pleased with themselves; this with nobody 
 else. 
 
 245 . For though they stand on higher ground 
 and so see farther than their neighbours, 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 Solo 
 mon s poor wise man did the city. 
 
 248. May we have more of them, or less 
 need of them. 
 
 THE CONFORMIST. 
 
 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 neces 
 saries; the rest may prove a snare or tempta 
 tion 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, be- 
 
 122 
 
auto 
 
 sides 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 only so in charity; for the free 
 dom 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 distinguished from others by 
 his goodness, should distinguish themselves to 
 him by their gratitude. 
 
 255. For though he has made of one blood 
 all nations, he hath not ranged or dignified 
 them upon the level, but in a sort of subordi 
 nation 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; among the fishes from the 
 leviathan to the sprat; in the air, among the 
 birds, from the eagle to the sparrow; among 
 the beasts, from the lion to the cat; and among 
 mankind, from the king to the scavenger. 
 
 258. Our great men, doubtless, were de- 
 
 123 
 
fieflectiong anfr 
 
 signed, by the wise framer of the world, for 
 our religious, moral, and political 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 honour and 
 service of their fellow creatures, and the mar 
 row and fat of the earth for their share. 
 
 259. But is it not a most unaccountable 
 folly, that men should be proud of the provi 
 dences that should humble them; or think the 
 better of themselves, instead of him that raised 
 them so much above the level ; or of being so 
 in their lives, in return for his extraordinary 
 favours. 
 
 260. But it is but too near a-kin to us to 
 think no farther than ourselves either in the 
 acquisition, or use, of our wealth and great 
 ness: when alas! they are the preferments of 
 heaven, to try, wisdom, bounty and gratitude. 
 
 261 . It is a dangerous perversion of the end 
 of providence, to consume the time, dower and 
 wealth, he has given us above other men, to 
 gratify our sordid passions, instead of play 
 ing the good stewards, to the honour 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 entitled to all their care and 
 provision. 
 
 124 
 
&effettiott anfc 
 
 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 trou 
 ble to live that they might have more time and 
 ability to care for others: and it is certain, 
 where that use is not made of the bounties of 
 providence, they are embezzled and wasted. 
 
 265. It hath 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 or luxury 
 in it very reprovable both in religion and gov 
 ernment. 
 
 267. But even in allowable services it has 
 an humbling consideration, and what should 
 raise the thankfulness of the great men to 
 him who that so much bettered their circum 
 stances; and moderate the use of their domin 
 ion 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 
 
 125 
 
Reflections anfc 
 
 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 applied 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 distinguished 
 goodness, and the true end of it; that they 
 may better distinguish themselves in their 
 conduct, to the glory of him that has thus 
 liberally preferred them, and to the benefit of 
 their fellow-creatures ! 
 
 OF REFINING UPON OTHER MEN S ACTIONS 
 
 OR INTERESTS. 
 
 2/1. This seems to be the master-piece of 
 our politicians; but no body shoots more at 
 random than those refiners. 
 
 272. A perfect lottery, and mere 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 him 
 self 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 pro 
 ceedings of an ordinary capacity, according to 
 
 126 
 
fteffecticmg anfc 
 
 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 the 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. It is, in short, a wood, a maze; and 
 of nothing are we more uncertain, nor in any 
 thing do we oftener befool ourselves. 
 
 276. The mischiefs are many that follow 
 this humour, and dangerous: for men mis 
 guide themselves, act upon false measures, 
 and meet frequently with mischievous disap 
 pointments. 
 
 277. It excludes all confidence in com 
 merce: allows of no such thing as a principle 
 in practice; supposes every man to act upon 
 other reasons than what appear; and that there 
 is no such thing as uprightness or sincerity 
 among mankind: a trick, instead of truth. 
 
 278. Neither allowing nature, or religion, 
 but some worldly turn or advantage, to be the 
 true, the hidden motive of all men. 
 
 279. It is hard to express its uncharitable- 
 ness, 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. 
 
 127 
 
Reflections anti 
 
 OF CHARITY. 
 
 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 
 suffered 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 merito 
 rious, but I dare say they are acceptable, and 
 go not without their reward ; though, to humble 
 
 128 
 
ftefiectiong anti 
 
 us in our fulness, and liberality too, we only 
 give, what is given us to give as well as to 
 use; for if we ourselves are not our own, less 
 is that so which God has intrusted us with. 
 
 289. Next, charity makes the best construc 
 tion of things and persons; and is so far from 
 being an evil spy, a back-biter, or a detractor, 
 that it excuses weakness, extenuates miscar 
 riages, makes the best of every thing, forgives 
 every body, serves all, and hopes to the end. 
 
 290. It moderates extremes, is always for 
 expedients, labours to accommodate differ 
 ences, and had rather suffer than revenge: and 
 is so far from exacting the utmost farthing, that 
 it had rather lose, than seek its own violently. 
 
 291. As it acts freely, so zealously too; but 
 it 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, it is 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 it is heaven, in the 
 fulness of it, 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 
 the great apostle discovered to the Christians; 
 (too apt to stick in outward gifts and church 
 performances) so, of that better way, he pre- 
 129 
 
anfc 
 
 f erred charity as the best part, because it would 
 outlast 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 though 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, "That though we had all 
 tongues, all knowledge, and even gifts of 
 prophecy, and were preachers to others, aye, 
 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 to 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 compas 
 sion, instead of censuring and persecuting one 
 another, in any matter whatsoever. 
 
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