THE ECONbM x / Of BITMAP Ll J ; V, T.; THE ECONOMY OF HUMAN LIFE. BY ROBERT DODSLEY. IN TWO PARTS. ILLUSTRATED BY TWELVE ENGRAVINGS ON STEEL, FROM Q jtjlOMtAfirra^I G N S BY F. HOWARD, HARVEY, WILLIAMS, ETr. ** X> - OF THE ^ UNIVERSITY LONDON: JOHN VAN VOORST, 1, PATERNOSTER ROW. 1839. LONDON: PRINTED BY MANNING AND MASON, IVY-LANE, PATERNOSTER-BOW. CONTENTS. PA RT I. BOOK I. DUTIES THAT RELATE TO MAN AS AN INDIVIDUAL. Consideration Page 1 Prudence - Page 10 Modesty 3 Fortitude 1.3 Application - 5 Contentment 15 Emulation 7 Temperance - 17 BOOK II. THE PASSIONS. Hope and Fear - 21 Pity - 28 Joy and Grief 23 Desire and Love 30 Anger - - 26 BOOK III. Woman 32 BOOK IV. CONSANGUINITY, OR NATURAL RELATIONS. Husband 36 Son 41 Father - - 39 Brothers 43 BOOK V. PROVIDENCE, OR ACCIDENTAL DIFFERENCES IN MEN. Wise and Ignorant 44 Masters and Servants 50 Rich and Poor 46 Magistrates & Subjects 52 BOOK VI. THE SOCIAL DUTIES. Benevolence - 56 Gratitude 61 Justice - 58 Sincerity 63 Charity - 60 BOOK VII. Religion 66 VI CONTENTS. PART II. BOOK I. MAN, CONSIDERED IN THE GENERAL. Page Of the Human Frame and Structure - 75 Of the USe of the Senses - - 78 Page The Soul of Man, its Origin and Affections 81 Of the Period and Uses of Human Life - 86 BOOK II. MAN; HIS INFIRMITIES, AND THEIR EFFECTS. Misery - - 112 Judgment^ - - 116 Vanity - Inconstancy - Weakness Of Knowledge 93 97 102 107 Presumption - 122 BOOK III. THE AFFECTIONS HURTFUL TO HIMSELF AND OTHERS. Covetousness Profusion Revenge - 128 - 1:3-2 - 133 Cruelty, Hatred, and Envy - 138 Heaviness of Heart 143 BOOK IV. ADVANTAGES ACQUIRED OVER HIS FELLOW-CREATURES. Nobility and Honour 148 | Science and Learning 155 BOOK V. OF NATURAL ACCIDENTS. Prosperity and Ad- versity - 160 Pain and Sicknes^ Death . 164 166 INTRODUCTION. Bow down your heads unto the dust, O ye inhabitants of earth ! be silent, and receive with reverence, instruction from on high. Wheresoever the sun doth shine, where- soever the wind doth blow, wheresoever there is an ear to hear, and a mind to conceive ; there let the precepts of life be made known, let the maxims of truth be honoured and obeyed. All things proceed from God. His power is unbounded, his wisdom is from eternity, and his goodness endureth for ever. He sitteth on his throne in the centre, and the breath of his mouth giveth life to the world. He toucheth the stars with his finger, and they run their course rejoicing. On the wings of the wind he walketh abroad, and performeth his will through all the regions of unlimited space. Vlll INTRODUCTION. Order, and grace, and bounty, spring from his hand. The voice of wisdom speaketh in all his works ; but the human understanding compre- hendeth it not. The shadow of knowledge passeth over the mind of man as a dream : he seeth as in the dark ; he reasoneth, and is often deceived. But the wisdom of God is as the light of heaven ; he reasoneth not ; his mind is the fountain of truth. Justice and mercy wait before his throne ; benevolence and love enlighten his countenance for ever. Who is like unto the Lord in glory ? Who in power shall contend with the Almighty? Hath he any equal in wisdom ? Can any in goodness be compared unto him ? He it is, O man ! who hath created thee : thy station on earth is fixed by his appoint- ment : the powers of thy mind are the gift of his goodness : the wonders of thy frame are the work of his hand. Hear then his voice, for it is gracious ; and he that obeyeth, shall establish his soul in peace. ECONOMY OF HUMAN LIFE. BOOK I. DUTIES THAT RELATE TO MAN CONSIDERED AS AN INDIVIDUAL CHAPTER CONSIDERATION. COMMUNE with thyself, O man, and consider wherefore thou wast made. Contemplate thy powers, thy wants, and thy connexions ; so shalt thou discover the duties of life, and be directed in all thy ways. Prp- ceed not to speak or to act before thou hast weighed thy words, and examined the tendency of every step thou shalt take ; so shall disgrace 2 CONSIDERATION. fly far from thee, and in thy house shall shame be a stranger ; repentance shall not visit thee, nor sorrow dwell upon thy cheek. The thoughtless man bridleth not his tongue ; he speaketh at random, and is entangled in the foolishness of his own words. As one that runneth in haste, and leapeth over a fence, may fall into a pit on the other side, which he doth not see ; so is the man that plungeth suddenly into any action, before he hath considered the consequences thereof. Hearken therefore unto the voice of Consi- deration ; her words are the words of wisdom, and her paths shall lead thee to truth and safety. CHAPTER II. MODESTY. WHO art thou, O man, that presumest on thine own wisdom ? or why dost thou vaunt thyself on thine own acquirements ? The first step towards being wise, is to know that thou art ignorant ; and if thou wouldst not be esteemed foolish in the judgment of others, cast off the folly of being wise in thine own conceit. As a plain garment best adorneth a beautiful woman, so a decent behaviour is the greatest ornament of wisdom. The speech of a modest man giveth lustre to truth, and the diffidence of his words absolveth his error. He relieth not on his own wisdom ; he weigheth the counsels of a friend, and receiveth the benefit thereof. He turneth away his ear from his own praise, B 2 MODESTY. and belie veth it not ; he is the last in discover- ing his own perfections. Yet, as a veil addeth to beauty, so are his virtues set off by the shade which his modesty casteth upon them. But, behold the vain man, and observe the arrogant ! he clotheth himself in rich attire, he walketh in the public street, he casteth round his eyes, and courteth observation. He tosseth up his head and overlooketh the poor ; he treateth his inferiors with insolence, and his superiors in return look down on his pride and folly with laughter. He despiseth the judgment of others, he re- lieth on his own opinion, and is confounded. He is puffed up with the vanity of his ima- gination ; his delight is to hear and to speak of himself all the day long. He swalloweth with greediness his own praise, and the flatterer in return eateth him up. CHAPTER III. APPLICATION. SINCE the days that are past are gone for ever, and those that are to come may not come to thee, it behoveth thee, O man, to employ the present time, without regretting the loss of that which is past, or too much depending on that which is to come. This instant is thine, the next is in the womb of futurity, and thou knowest not what it may bring forth. Whatsoever thou resolvest to do, do it quickly ; defer not till the evening what the morning may accomplish. Idleness is the parent of want and of pain ; but the labour of virtue bringeth forth pleasure. The hand of diligence defeateth want ; pros- perity and success are the industrious man's attendants. I APPLICATION. Who is he that hath acquired wealth, that hath risen to power, that hath clothed himself with honour, that is spoken of in_the city with praise, and that standeth before the king in his counsel ? Even he that hath shut out Idleness from his house, and hath said unto Sloth, Thou art mine enemy. He riseth up early, and lieth down late ; he exerciseth his mind with contemplation, and his body with action, and preserveth the health of both. The slothful man is a burden to himself, his hours hang heavy on his head ; he loiter- eth about, and knoweth not what he would do. His days pass away like the shadow of a cloud, and he leaveth behind him no mark for remembrance. His body is diseased for want of exercise ; he wisheth for action, but hath not power to move ; his mind is in darkness ; his thoughts are confused ; he longeth for knowledge, but hath no application. He would eat of the EMULATION. 7 almond, but hateth the trouble of breaking its shell. His house is in disorder, his servants are wasteful and riotous, and he runneth on towards ruin : he seeth it with his eyes, he heareth it with his ears, he shaketh his head and wisheth, but hath no resolution ; till ruin cometh upon him like a whirlwind, and shame and repent- ance descend with him to the grave. CHAPTER IV. EMULATION. IF thy soul thirsteth for honour, if thy ear hath any pleasure in the voice of praise, raise thyself from the dust whereof thou art made, and exalt thy aim to something that is praise- worthy. The oak that now spreadeth its branches EMULATION. towards the heavens, was once but an acorn in the bowels of the earth. Endeavour to be first in thy calling, what- ever it be ; neither let any one go before thee in well-doing : nevertheless, do not envy the merits of another, but improve thine own talents. Scorn also to depress thy competitor by dishonest or unworthy methods : strive to raise thyself above him only by excelling him ; so shall thy contest for superiority be crowned with honour, if not with success. By a virtuous emulation the spirit of a man is exalted within him ; he panteth after fame, and rejoiceth as a racer to run his course. He riseth like the palm-tree in spite of op- pression ; and as an eagle in the firmament of heaven he soareth aloft, and fixeth his eye upon the glories of the sun. The examples of eminent men are in his visions by night ; and his delight is to follow them all the day long. He formeth great designs, he rejoiceth in EMULATION. 9 the execution thereof, and his name goeth forth to the ends of the world. But the heart of the envious man is gall and bitterness ; his tongue spitteth venom ; the success of his neighbour breaketh his rest. He sitteth in his cell repining, and the good that happeneth to another is to him an evil. Hatred and malice feed upon his hearfy^ttnd there is no rest in him. He endeavours to depreciate those that ex- cel him, and putteth an evil interpretation on all their doings. He lieth on the watch, and meditates mis- chief ; but the detestation of man pursueth him, and he is crushed as a spider in his own web. 10 CHAPTER V. PRUDENCE. HEAR the words of Prudence, give heed unto her counsels, and store them in thine heart : her* maxims are universal, and all the virtues lean upon her ; she is the guide and mistress of human life. Put a bridle on thy tongue : set a guard be- fore thy lips, lest the words of thine own mouth destroy thy peace. Let him that scoffeth at the lame, take care that he halt not himself: whosoever speaketh of another's failings with pleasure, shall hear of his own with bitterness of heart. Of much speaking cometh repentance, but in silence is safety. A talkative man is a nuisance to society ; the ear is sick of his babbling, the torrent of his words overwhelmeth conversation. Boast not of thyself, for it shall bring con- PRUDENCE. 11 tempt upon thee ; neither deride another, for it is dangerous. A bitter jest is the poison of friendship ; and he that cannot restrain his tongue, shall have trouble. Furnish thyself with the proper accommoda- tions belonging to thy condition ; yet spend not to the utmost of what thou canst afford, that the providence of thy youth may be a comfort to thy old age. Let thine own business engage thy attention ; leave the care of the state to the governors thereof. Let not thy recreations be expensive, lest the pain of purchasing them exceed the pleasure thou hast in their enjoyment. Neither let prosperity put out the eyes of circumspection, nor abundance cut off the hands of frugality ; he that too much indulgeth in the superfluities of life, shall live to lament the want of its necessaries. From the experience of others, do thou learn wisdom ; and from their failings correct thine own faults. 12 PRUDENCE. When thou hast proved a man to be honest, lock him up in thine heart as a treasure : re- gard him as a jewel of inestimable price. Refuse the favours of a mercenary man ; they will be a snare unto thee ; thou shalt never be quit of the obligation. Use not to-day what to-morrow may want ; neither leave that to hazard which foresight may provide for or care prevent. Yet expect not even from prudence infallible success ; for the day knoweth not what the night may bring forth. The fool is not always unfortunate, nor the wise man always successful : yet never had a fool a thorough enjoyment ; never was a wise man wholly unhappy. 13 CHAPTER VI. FORTITUDE. PERILS, and misfortunes, and want, and pain, and injury, are more or less the certain lot -of every man that cometh into the world. It behoveth thee, therefore, thou child of calamity ! early to fortify thy mind with courage and patience, that thou mayest support, with becoming resolution, thy allotted portion of human evil. As the camel beareth labour and heat, and hunger and thirst, through deserts of sand, and fainteth not ; so the fortitude of man shall sustain him through all perils. A man of a noble spirit disdaineth the malice of fortune ; his greatness of soul is nbt to be cast down. He hath not suffered his happiness to depend on her smiles, and therefore with her frowns he shall not be dismayed. 14 FORTITUDE. As a rock on the sea- shore, he standeth firm, and the dashing of the waves disturbeth him not. He raiseth his head like a tower on a hill, and the arrows of Fortune drop at his feet. In the instant of danger the courage of his heart sustaineth him ; and the steadiness of his mind beareth him out. He meeteth the evils of life as a man that goeth forth into battle, and returneth with vic- tory in his hand. Under the pressure of misfortunes, his calm- ness alleviates their weight, and his constancy shall surmount them. But the dastardly spirit of a timorous man betrayeth him to shame. As a reed is shaken with a breath of air, so the shadow of evil maketh him tremble. In the hour of danger he is embarrassed and confounded ; in the day of misfortune he sink- eth, and despair overwhelmeth his soul. 15 CHAPTER VII. CONTENTMENT. FORGET not, O man, that thy station on earth is appointed by the wisdom of the Eternal ; who knoweth thy heart, who seeth the vanity of all thy wishes, and who often, in mercy, denieth thy requests. Yet for all reasonable desires, for all honest endeavours, his benevolence hath established, in the nature of things, a probability of success. The uneasiness thou feelest, the misfortunes thou bewailest, behold the root from whence they spring ! even thine own folly, thine own pride, thine own distempered fancy. Murmur not therefore at the dispensations of God, but correct thine own heart : neither say within thyself, " If I had wealth, or power, or leisure, I should be happy ;" for know, they all bring to their several possessors their peculiar inconveniences. 16 CONTENTMENT. The poor man seeth not the vexations and anxieties of the rich, he feeleth not the difficul- ties and perplexities of power, neither knoweth he the wearisomeness of leisure ; and therefore it is that he repineth at his own lot. But envy not the appearance of happiness in any man, for thou knowest not his secret griefs. To be satisfied with a little, is the greatest wisdom ; and he that increaseth his riches, in- creaseth his cares : but a contented mind is a hidden treasure, and trouble findeth it not. Yet if thou sufFerest not the allurements of fortune to rob thee of justice, or temperance, or charity, or modesty, even riches themselves shall not make thee unhappy. But hence shalt thou learn, that the cup of felicity, pure, and unmixed, is by no means a draught for mortal man. Virtue is the race which God hath set him to run, and happiness the goal, which none can arrive at till he hath finished his course, and received his crown in the mansions of eternity. 17 CHAPTER VIII. TEMPERANCE. THE nearest approach thou canst make to happiness on this side the grave, is to enjoy from heaven understanding and health. These blessings, if thou possessest, and wouldst preserve to old age, avoid the allure- ments of Voluptuousness, and fly from her temptations. When she spreadeth her delicacies on the board, when her wine sparkleth in the cup, when she smileth upon thee, and persuadeth thee to be joyful and happy ; then is the hour of danger, then let Reason stand firmly on her guard. For if thou hearkenest unto the words of her adversary, thou art deceived and betrayed. The joy which she promiseth, changeth to madness, and her enjoyments lead on to dis- eases and death. 18 TEMPERANCE. Look round her board ; cast thine eyes upon her guests, and observe those who have been allured by her smiles, who have listened to her temptations. Are they not meagre or bloated ? are they not sickly ? are they not spiritless ? Their short hours of jollity and riot are fol- lowed by tedious days of pain and dejection. She hath debauched and palled their appetites, that they have no relish for their nicest dainties ; her votaries are become her victims ; the just and natural consequence which God hath or- dained, in the constitution of things, for the punishment of those who abuse his gifts. But who is she that with graceful steps, and with a lively air, trips over yonder plain ? The rose blusheth on her cheeks, the sweet- ness of the morning breatheth from her lips ; joy, tempered with innocence and modesty, sparkleth in her eyes, and from the cheerful- ness of her heart she singeth as she walks. Her name is Health ; she is the daughter of Exercise and Temperance ; their sons inhabit the mountains of the northern regions. TEMPERANCE. 19 They are brave, active, and lively, and par- take of all the beauties and virtues of their sister. Vigour stringeth their nerves, strength dwelleth in their bones, and labour is their delight all the day long. The employments of their father excite their appetites, and the repasts of their mother re- fresh them. To combat the passions is their delight ; to conquer evil habits their glory. Their pleasures are moderate, and therefore they endure ; their repose is short, but sound and undisturbed. Their blood is pure, their minds are serene, and the physician findeth not the way to their habitations. But safety dwelleth not with the sons of men, neither is security found within their gates. Behold them exposed to new dangers from without, while a traitor within lurketh to be- tray them. Their health, their strength, their beauty c 2 20 TEMPERANCE. and activity, have raised desire in the bosom of lascivious Love. She standeth in her bower, she courteth their regard, she spreadeth her temptations. Her limbs are soft and delicate ; her attire is loose and inviting. Wantonness speaketh in her eyes, and on her bosom sits Temptation. She beckoneth them with her fingers, she wooeth them with her looks, and by the smooth- ness of her tongue she endeavoureth to deceive. Ah ! fly from her allurements, stop thy ears to her enchanting words. If thou meetest the languishing of her eyes ; if thou hearest the softness of her voice ; if she casteth her arms about thee, she bindeth thee in chains for ever. Shame followeth, and disease and want, and care and repentance. Enfeebled by dalliance, with luxury pam- pered, and softened by sloth, strength shall forsake thy limbs, and health thy constitution ; thy days shall be few, and those inglorious ; thy griefs shall be many, yet meet with no compassion. BOOK II. THE PASSIONS. CHAPTER I. HOPE AND FEAR. THE promises of hope are sweeter than roses in the bud, and far more nattering to expecta- tion ; but the threatenings of fear are a terror to the heart. Nevertheless, let not hope allure, nor fear deter thee from doing that which is right ; so shalt thou be prepared to meet all events with an equal mind. The terrors even of death are no terrors to the good; he that committeth no evil hath nothing to fear. 22 HOPE AND FEAR. In all thy undertakings let a reasonable assurance animate thy endeavours; if thou despairest of success, thou shalt not succeed. Terrify not thy soul with vain fears, neither let thy heart sink within thee from the phan- toms of imagination. From fear proceedeth misfortune ; but he that hopeth, helpeth himself. As the ostrich when pursued hideth his head, but forgetteth his body ; so the fears of a coward expose him to danger. If thou belie vest a thing impossible, thy despondency shall make it so ; but he that persevereth, shall overcome all difficulties. A vain hope flattereth the heart of a fool ; but he that is wise pursueth it not. In all thy desires let reason go along with thee, and fix not thy hopes beyond the bounds of probability ; so shall success attend thy undertakings, thy heart shall not be vexed with disappointments. 23 CHAPTER II. JOY AND GRIEF. LET not thy mirth be so extravagant as to intoxicate thy mind, nor thy sorrow *so heavy as to depress thy heart. This world affordeth no good so transporting, nor inflicteth any evil so severe, as should raise thee far above, or sink thee much beneath, the balance of mo- deration. Lo ! yonder standeth the house of Joy. It is painted on the outside, and looketh gay ; thou mayest know it from the continual noise of mirth and exultation that issueth from it. The mistress standeth at the door, and call- eth aloud to all that pass by ; she singe th and shouteth, and laugheth without ceasing. She inviteth them to go in and taste the pleasures of life, which she telleth them are nowhere to be found but beneath her roof. But enter not thou into her gate ; neither 24 JOY AND GRIEF. associate thyself with those who frequent her house. They call themselves the sons of Joy ; they laugh and seem delighted: but madness and folly are in all their doings. They are linked with mischief hand in hand, and their steps lead down to evil. Dangers beset them round about, and the pit of de- struction yawneth beneath their feet. Look now on the other side, and behold; in that vale overshadowed with trees, and hid from the sight of men, the habitation of ^Sorrow. Her bosom heaveth with sighs, her mouth is filled with lamentation ; she delighteth to dwell on the subject of human misery. She looketh on the common accidents of life, and weepeth ; the weakness and wicked- ness of man is the theme of her lips. All nature to her teemeth with evil, every object she seeth is tinged with the gloom of her own mind, and the voice of complaint sad- deneth her dwelling day and night. Come not near her cell ; her breath is con- tagious ; she will blast the fruits, and wither JOY AND GRIEF. 25 the flowers, that adorn and sweeten the garden of life. In avoiding the house of Joy, let not thy feet betray thee to the borders of this dismal mansion ; but pursue with care the middle path, which shall lead thee by a gentle ascent to the bower of Tranquillity. With her dwell eth Peace, with her dwelleth Safety and Contentment. She is cheerful, but not gay ; she is serious, but not grave ; she vieweth the joys and the sorrows of life with an equal and steady eye. From hence, as from an eminence, shalt thou behold the folly and the misery of those who, led by the gaiety of their hearts, take up their abode with the companions of Jollity and riotous Mirth ; or, infected with gloomi- ness and melancholy, spend all their days in complaining of the woes and calamities of human life. Thou shalt view them both with pity, and the error of their ways shall keep thy feet from straying. 26 CHAPTER III. As the whirlwind in its fury teareth up trees, and deform eth the face of nature ; or as an earthquake in its convulsions overturneth whole cities ; so the rage of an angry man throweth mischief around him. Danger and destruction wait on his hand. But consider, and forget not thine own weakness ; so shalt thou pardon the failings of others. Indulge not thyself in the passion of anger ; it is whetting a sword to wound thine own breast, or murder thy friend. If thou bearest slight provocations with patience*, it shall be imputed unto thee for wisdom ; and if thou wipest them from thy remembrance, thy heart shall not reproach thee. Seest thou not that the angry man loseth ANGER. 27 his understanding? Whilst thou art yet in thy senses, let the wrath of another be a lesson to thyself. Do nothing in a passion. Why wilt thou put to sea in the violence of a storm ? If it be difficult to rule thine anger, it is wise to prevent it : avoid therefore all occasions of falling into wrath : or guard thyself against them whenever they occur. A fool is provoked with insolent speeches, but a wise man laugheth them to scorn. Harbour not revenge in thy breast, it will torment thy heart, and warp its best inclina- tions. Be always more ready to forgive than to return an injury : he that watches for an opportunity of revenge, lieth in wait against himself, and draweth down mischief on his own head. A mild answer to an angry man, like water cast upon the fire, abateth his heat ; and from an enemy he shall become thy friend. Consider how few things are worthy of 28 PITY. anger, and thou wilt wonder that any but fools should be wrath. In folly or weakness it always beginneth ; but remember, and be well assured, it seldom conclude th without repentance. On the heels of folly treadeth shame ; at the back of anger standeth remorse. CHAPTER IV. PITY. As blossoms and flowers are strewed upon earth by the hand of spring, as the kindness of summer produceth in perfection the boun- ties of harvest ; so the smiles of pity shed blessings on the children of misfortune. He who pitieth another, recommendeth him- self ; but he who is without compassion, de- serveth it not. The butcher relenteth not at the bleating of the lamb ; neither is the heart of the cruel moved with distress. OF THE UNIVERSITY T Id H LTMAN LI i : !', ok! pirr PITY. 29 But the tears of the compassionate are sweeter than dew-drops falling from roses on the bosom of the spring. Shut not thine ear therefore against the cries of the poor ; neither harden thine heart against the calamities of the innocent. When the fatherless call upon thee, when the widow's heart is sunk, and she imploreth thy assistance with tears of sorrow ; O pity her affliction, and extend thy hand to those who have none to help them ! When thou seest the naked wanderer of the street, shivering with cold, and destitute of habitation ; let bounty open thine heart, let the wings of charity shelter him from death, that thine own soul may live. Whilst the poor man groaneth on the bed of sickness, whilst the unfortunate languish in the horrors of a dungeon, or the hoary head of age lifts up a feeble eye to thee for pity ; O how canst thou riot in superfluous enjoyments, regardless of their wants, unfeeling of .their woes ! 30 CHAPTER V. DESIRE AND LOVE. BEWARE, young man, beware of the allure- ments of Wantonness, and let not the harlot tempt thee to her delight. The madness of desire shall defeat its own pursuits ; from the blindness of its rage thou shalt rush upon destruction. Therefore give not up thy heart to her en- ticements, neither suffer thy soul to be enslaved by her delusions. The fountain of health, which must supply the stream of pleasure, shall quickly be dried up, and every spring of joy shall be exhausted. In the prime of thy life, old age shall over- take thee ; thy sun shall decline in the morn- ing of thy days. But when virtue and modesty enlighten her charms, the lustre of a beautiful woman is DESIRE AND LOVE. 31 brighter than the stars of heaven, and the in- fluence of her power it is in vain to resist. The whiteness of her bosom transcendeth the lily; her smile is more delicious than a garden of roses. The innocence of her eye is like that of the turtle ; simplicity and truth dwell in her heart. The kisses of her mouth are sweeter than honey ; the perfumes of Arabia breathe from her lips. Shut not thy bosom to the tenderness of love ; the purity of its flame shall ennoble thy heart, and soften it to receive the fairest im- pressions. 32 BOOK III. WOMAN. GIVE ear, fair daughter of love, to the in- structions of prudence, and let the precepts of truth sink deep in thy heart, so shall the charms of thy mind add lustre to the elegance of thy form ; and thy beauty, like the rose it resembleth, shall retain its sweetness when its bloom is withered. In the spring of thy youth, in the morning of thy days, when the eyes of men gaze on thee with delight, and nature whispereth in thine ear the meaning of their looks ; ah ! hear with caution their seducing words ; guard well thy heart, nor listen to their soft persuasions. Remember that thou art made man's rea- sonable companion, not the slave of his pas- sion ; the end of thy being is not merely to gratify his loose desire, but to assist him in TfJ ECO ^ LIFE ., ..'.'. LONDON. WOMAN. 33 the toils of life, to soothe him with thy ten- derness, and recompense his care with soft endearments. Who is she that winneth the heart of man, that subdue th him to love, and reigneth in his hreast ? Lo ! yonder she walketh in maiden sweet- ness, with innocence in her mind, and modesty on her cheek. Her hand seeketh employment, her foot delighteth not in gadding abroad. She is clothed with neatness, she is fed with temperance ; humility and meekness are as a crown of glory circling her head. On her tongue dwelleth music, the sweetness of honey floweth from her lips. Decency is in all her words, in her answers are mildness and truth. Submission and obedience are the lessons of her life, and peace and happiness are her reward. Before her steps walketh Prudence, and Virtue attendeth at her right hand. 34 WOMAN. Her eye speaketh softness and love ; but Discretion with a sceptre sitteth on her brow. The tongue of the licentious is dumb in her presence, the awe of her virtue keepeth them silent. When scandal is busy, and the fame of her neighbour is tossed from tongue to tongue, if charity and good-nature open not her mouth, the finger of silence resteth on her lip. Her breast is the mansion of goodness, and therefore she suspecteth no evil in others. Happy were the man that should make her his wife ; happy the child that should call her mother ! She presideth in the house, and there is peace ; she commandeth with judgment, and is obeyed. She ariseth in the morning, she considers her affairs, and appointeth to every one their proper business. The care of her family is her whole delight, to that alone she applieth her study ; and ele- gance with frugality is seen in her mansions. WOMAN. 35 The prudence of her management is an honour to her husband, and he heareth her praise with a secret delight. She informeth the minds of her children with wisdom : she fashioneth their manners from the example of her own goodness. The word of her mouth is the law of their youth, the motion of her eye commandeth their obedience. She speaketh, and her servants fly ; she pointeth, and the thing is done ; for the law of love is in their hearts, and her kindness addeth wings to their feet. In prosperity she is not puffed up ; in ad- versity she healeth the wounds of fortune with patience. The troubles of her husband are alleviated by her counsels, and sweetened by her endear- ments : he putteth his heart in her bosom, and receiveth comfort. Happy is the man that hath made her his wife ; happy the child that calleth her mother ! D2 BOOK IV. CONSANGUINITY; OR, NATURAL RELATIONS. CHAPTER I. HUSBAND. TAKE unto thyself a wife, and obey the ordi- nance of God ; take unto thyself a wife, and become a faithful member of society. But examine with care, and fix not suddenly. On thy present choice depends thy future hap- piness. If much of her time is destroyed in dress and adornments ; if she is enamoured with her own beauty, and delighteth in her own praise ; if she laugheth much, and talketh loud ; if her foot abideth not in her father's house, and her TH COJ X JOJVJ Y Of HUMAN LIF E, , HUSBAND. 37 eyes with boldness rove on the faces of men : though her beauty were as the sun in the firmament of heaven, turn thy face from her charms, turn thy feet from her paths, and suffer not thy soul to be ensnared by the allurements of imagination. But when thou findest sensibility of heart, joined with softness of manners ; an accom- plished mind, with a form agreeable to thy fancy; take her home to thy house ; she is worthy to be thy friend, thy companion in life, the wife of thy bosom. O cherish her as a blessing sent thee from heaven. Let the kindness of thy behaviour endear thee to her heart. She is the mistress of thy house ; treat her therefore with respect, that thy servants may obey her. Oppose not her inclination without cause ; she is the partner of thy cares, make her also the companion of thy pleasures. Reprove her faults with gentleness ; exact not her obedience with rigour. 38 HUSBAND. Trust thy secrets in her "breast ; her counsels are sincere, thou shalt not he deceived. Be faithful to her bed, for she is the mother of thy children. When pain and sickness assault her, let thy tenderness soothe her affliction : a look from thee of pity and love shall alleviate her grief, or mitigate her pain, and be of more avail than ten physicians. Consider the tenderness of her sex, the de- licacy of her frame ; and be not severe to her weakness, but remember thine own imperfec- tions. 39 CHAPTER II. FATHER. CONSIDER thou, who art a parent, the im- portance of thy trust: the being thou hast produced, it is thy duty to support. Upon thee also it may depend, whether the child of thy bosom shall be a blessing or a curse to thyself; a useful or a worthless member to the community. Prepare him early with instruction, and season his mind with the maxims of truth. Watch the bent of his inclination, set him right in his youth, and let no evil habit gain strength with his years. So shall he rise like a cedar on the moun- tains ; his head shall be seen above the trees of the forest. A wicked son is a reproach to his father ; but he that doth right is an honour to his grey hairs. 40 FATHER. Xhe soil is thine own, let it not want culti- vation ; the seed which thou sowest, that also expect to reap. Teach him obedience, and he shall bless thee ; teach him modesty, and he shall not be ashamed. Teach him gratitude, and he shall receive benefits ; teach him charity, and he shall gain love. Teach him temperance, and he shall have health ; teach him prudence, and fortune shall attend him. Teach him justice, and he shall be honoured by the world ; teach him sincerity, and his own heart shall not reproach him. Teach him diligence, and his wealth shall increase ; teach him benevolence, &nd his mind shall be exalted. Teach him science, and his life shall be useful ; teach him religion, and his death shall be happy. CHAPTER III. SON. FROM the creatures of God let man learn wisdom, and apply to himself the instruction they give. Go to the desert, my son ; observe the young stork of the wilderness ; let him speak to thy heart ; he beareth on his wings his aged sire, he lodge th him with safety, and supplieth him with food. The piety of a child is sweeter than the in- cense of Persia offered to the sun ; yea, more delicious than odours wafted from a field of Arabian spices by the western gales. Be grateful then to thy father for he gave thee life ; and to thy mother, for she sustained thee. Hear the words of his mouth, for they are 42 sotf. spoken for thy good ; give ear to his admoni- tion, for it proceedeth from love. He hath watchM for thy welfare, he hath toiled for thy ease : do honour therefore to his age, and let not his grey hairs be treated with irreverence. Forget not thy helpless infancy, nor the fro- , wardness of thy youth, and indulge the infir- mities of thy aged parents ; assist and support them in the decline of life. So shall their hoary heads go down to the grave in peace ; and thine own children, in re- verence of thy example, shall repay thy piety with filial love. 43 CHAPTER IV. BROTHERS. YE are the children of one father, provided for by his care ; and the breast of one mother hath given you suck. / Let the bonds of affection, therefore, unite you, that peace and happiness may dwell in your father's house. And when ye separate in the world, remem- ber the relation that bindeth you to love and unity ; and prefer not a stranger to your own blood. If thy brother is in adversity, assist him : if thy sister is in trouble, forsake her not. So shall the fortunes of thy father contribute to the support of his whole race ; and his care,, be continued to you all in your love to each* other. BOOK V. PROVIDENCE J OR, THE ACCIDENTAL DIFFERENCES IN MEN. CHAPTER I. WISE AND IGNORANT. THE gifts of the understanding are the trea- sures of God ; and he appointeth to every one his portion, in what measure seemeth good unto himself. Hath he endued thee with wisdom ? hath he enlightened thy mind with the knowledge of truth? Communicate it to the ignorant, for their instruction ; communicate it to the wise, for thine own improvement. True wisdom is less presuming than folly. The fool is ohstinate, and doubteth not : he knoweth all things but his own ignorance. WISE AND IGNORANT. 45 The pride of emptiness is an abomination ; and to talk much is the foolishness of folly. Nevertheless, it is the part of wisdom to bear impertinence with patience, and to pity absur- dity. Yet be not puffed up with thine own conceit, neither boast of superior understanding ; the clearest human knowledge is but blindness and folly. The wise man feeleth his imperfections, and is humbled ; he laboureth in vain for his own approbation : but the fool peepeth in the shal- low stream of his own mind, and is pleased with the pebbles which he sees at the bottom : he bringeth them up, and sheweth them as pearls ; and with the applause of his brethren delighteth he himself. He boasteth attainments in things that are of " no worth ; but where it is a shame to be igno- rant, there he hath no understanding. Even in the paths of wisdom he toileth after folly ; and shame and disappointment are the reward of his labour. 46 RICH AND POOR. But the wise man cultivates his mind with knowledge : the improvement of arts is his delight, and their utility to the public crowneth him with honour. Nevertheless the attainment of virtue he ac- counteth as the highest learning: and the science of happiness is the study of his life. CHAPTER II. RICH AND POOR. THE man to whom God hath given riches, and blessed with a mind to employ them aright, is peculiarly favoured, and highly distinguished. He looketh on his wealth with pleasure, be- cause it aifordeth him the means to do good. He seeketh out objects of compassion ; he inquireth into their wants ; he relieveth with judgment, and without ostentation. He assisteth and rewardeth merit ; he en- courageth ingenuity, and liberally promoteth every useful design. THE HUMAN LIFE RICH AND POOR. 47 He carrieth on great works ; his country is enriched, and the labourer is employed; he formeth new schemes, and the arts receive im- provement. He considereth the superfluities of his table as belonging to the poor of his neighbourhood, and he defraudeth them not. The benevolence of his mind is not checked by his fortune ; he rejoiceth therefore in riches, and his joy is blameless. But woe unto him that heapeth up wealth in abundance, and rejoiceth alone in the possession thereof : That grindeth the face of the poor, and con- sidereth not the sweat of their brows. He thriveth on oppression without feeling : the ruin of his brother disturbeth him not. The tears of the orphan he drinketh as milk ; the cries of the widow are music to his ear. His heart is hardened with the love of wealth ; no grief nor distress can make impression upon it. 48 RICH AND POOR. But the curse of iniquity pursueth him ; he liveth in continual fear ; the anxiety of his mind, and the rapacious desires of his own soul, take vengeance upon him for the calamities he hath brought upon others. O what are the miseries of poverty, in com- parison with the gnawings of this man's heart ! Let the poor man comfort himself, yea, rejoice ; for he hath many reasons. He sitteth down to his morsel in peace ; his table is not crowded with flatterers and de- vour ers. He is not embarrassed with a train of de- pendents, nor teased with the clamours of soli- citation. Debarred from the dainties of the rich, he escapeth also their diseases. The bread that he eateth, is it not sweet to his taste ? the water he drinketh, is it not pleasant to his thirst? yea, far more delicious than the richest draughts of the luxurious. His labour preserveth his health, and pro- RICH AND POOR. 49 cureth him a repose, to which the downy bed of sloth is a stranger. He limiteth his desires with humility, and the calm of contentment is sweeter to his soul than all the acquirements of wealth and grandeur. Let not the rich, therefore, presume on his riches ; nor the poor, in his poverty, yield to his despondence ; for the providence of God dispenseth happiness to them both. 50 CHAPTER III. MASTERS AND SERVANTS. REPINE not, O man, at the state of servitude : it is the appointment of God, and hath many advantages ; it removeth thee from the cares and solicitudes of life. The honour of a servant is his fidelity : his highest virtues are submission and obedience, Be patient, therefore, under the reproofs of thy master ; and, wham he rebuketh thee, answer not again. The silence of thy re- signation shall not be forgotten. Be studious of his interests ; be diligent in his affairs, and faithful to the trust which he reposeth in thee. Thy time and thy labour belong unto him. Defraud him not, therefore, for he payeth thee for them. And thou who art a master, be just to thy servant, if thou expecteth from him fidelity ; MASTERS AND SERVANTS. 51 and reasonable in thy commands, if thou ex- pectest a ready obedience. The spirit of a man is in him ; severity and rigour may create fear, but can never command his love. Mix kindness with reproof, and reason with authority : so shall thy admonitions take place in his heart, and his duty shall become his pleasure. He shall serve thee faithfully from the motive of gratitude ; he shall obey thee cheer- fully from the principle of love : and fail not thou, in return, to give his diligence and fidelity their proper reward. E 2 52 CHAPTER IV. MAGISTRATES AND SUBJECTS. O thou, favourite of heaven, whom the sons of men, thy equals, have agreed to raise to sovereign power, and set as a ruler over them- selves ; consider the ends and importance of their trust, far more than the dignity and height of thy station. Thou art clothed in purple, and seated on a throne ; the crown of majesty investeth thy temples ; the sceptre of power is placed in thy hand : but not for thyself were these ensigns given ; not meant for thine own, but the good of thy kingdom. The glory of a king is the welfare of his people ; his power and dominion rest on the hearts of his subjects. The mind of a great prince is exalted with MAGISTRATES AND SUBJECTS. 53 the grandeur of his situation ; he revolveth high things, and searcheth for business worthy of his power. He calleth together the wise men of his kingdom, he consulteth amongst them with freedom, and heareth the opinions of them all. He looketh among his people with discern- ment ; he discovereth the abilities of men, and employeth them according to their merits. His magistrates are just, his ministers are wise, and the favourite of his" bosom deceiveth him not. He smileth on the arts, and they flourish ; the sciences improve beneath the culture of his hand. With the learned and ingenious he delighteth himself ; he kindleth in their breasts emulation, and the glory of his kingdom is exalted by their labours. The spirit -of the merchant, who extendeth his commerce ; the skill of the farmer, who enricheth his lands ; the ingenuity of the artist ; 54 MAGISTRATES AND SUBJECTS. the improvement of the scholar: all these he honoureth with his favour, or rewarded with his bounty. He planteth new colonies, he buildeth strong ships, he openeth rivers for convenience, he formeth harbours for safety ; his people abound in riches, and the strength of his kingdom increaseth. He frameth his statutes with equity and wisdom ; his subjects enjoy the fruits of their labour in security, and their happiness consists in the observance of the law. He foundeth his judgments on the principles of mercy ; but in the punishment of offenders he is strict and impartial. His ears are open to the complaints of his subjects ; he restraineth the hand of their oppressors, and delivereth them from their tyranny. His people therefore look up to him as a father, with reverence and love : they consider him as the guardian of all they enjoy. MAGISTRATES AND SUBJECTS. 55 Their affection unto him begetteth in his breast a love of the public ; the security of their happiness is the object of his care. No murmurs against him arise in their hearts : the machinations of his enemies en- danger not his state. His subjects are faithful and firm in his cause ; they stand in his defence as a wall of brass ; the army of a tyrant flieth before them as chaff before the wind. Security and peace bless the dwellings of his people ; glory and strength encircle his throne for ever. BOOK VI. THE SOCIAL DUTIES. CHAPTER I. BENEVOLENCE, WHEN thou considerest thy wants, when thou beholdest thy imperfections, acknowledge His goodness, O son of humanity ! who honoured thee with reason, endued thee with speech, and placed thee in society, to receive and con- fer reciprocal helps and mutual obligations. Thy food, thy clothing, thy convenience of habitation ; thy protection from the injuries, thy enjoyments of the comforts and the plea- sures of life : all these thou owest to the assistance of others, and couldst not enjoy but in the bands of society. BENEVOLENCE. 57 It is thy duty therefore to be a friend to mankind, as it is thy interest that man should be friendly to thee. As the rose breatheth sweetness from its own nature, so the heart of a benevolent man produceth good works. He enjoy eth the ease and tranquillity of his own breast, and rejoiceth in the happiness and prosperity of his neighbour. He openeth not his ear unto slander : the faults and the failings of men give a pain to his heart. His desire is to do good, and he searcheth out the occasions thereof; in removing the oppressions of another he relieveth himself. From the largeness of his mind, he compre- hendeth in his wishes the happiness of all men ; and, from the generosity of his heart, he endeavoureth to promote it. 58 CHAPTER II. JUSTICE. THE peace of society dependeth on justice ; the happiness of individuals on the safe enjoy- ment of all their possessions. Keep the desires of thy heart, therefore, within the bounds of moderation : let the hand of justice lead them aright. Cast not an evil eye on the goods of thy neighbour : let whatever is his property be sacred from thy touch. Let no temptation allure thee, nor any pro- vocation excite thee, to lift up thy hand to the hazard of his life. Defame him not in his character; bear no false witness against him. Corrupt not his servant to cheat or forsake him ; and the wife of his bosom, O tempt not to sin. It will be a grief to his heart, which thou canst not relieve ; an injury to his life, which no reparation can atone for. JUSTICE. 59 In thy dealings with men, be impartial and just ; and do unto them as thou wouldst they should do unto thee. Be faithful to thy trust, and deceive not the man who relieth upon thee ; be assured it is less evil in the sight of God to steal than to betray. Oppress not the poor, and defraud not of his hire the labouring man. When thou sellest for gain, hear the whis- perings of conscience, and be satisfied with moderation; nor from the ignorance of the buyer make any advantage. Pay the debts which thou owest, for he who gave thee credit relied upon thine honour ; and to withhold from him his due, is both mean and unjust. Finally, O son of society ! examine thy heart, call remembrance to thy aid ; and if in any of these things thou findest thou hast transgressed, take sorrow and shame to thyself, and make speedy reparation to the utmost of thy power. 60 CHAPTER III. CHARITY. HAPPY is the man who hath sown in his breast the seeds of benevolence ; the produce thereof shall be charity and love. From the fountain of his heart shall rise rivers of goodness, and the streams shall over- flow for the benefit of mankind. He assisteth the poor in their trouble ; he rejoiceth in furthering the prosperity of all men. He censureth not his neighbour, he believeth not the tales of envy and malevolence, neither repeateth he their slanders. He forgiveth the injuries of men, he wipeth them from his remembrance ; revenge and ma- lice have no place in his heart. For evil he returneth not evil; he hateth not even his enemies, but requiteth their in- justice with friendly admonition. :.! UMAN L ; ,'' E , tiie prosperity GRATITUDE. 61 The griefs and anxieties of men excite his compassion ; he endeavoureth to alleviate the weight of their misfortunes, and the pleasure of success rewardeth his lahour. He calmeth the fury, he healeth the quarrels of angry men, and preventeth the mischiefs of strife and animosity. He promoteth in his neighbourhood peace and good-will, and his name is repeated with praise and benedictions. CHAPTER IV. GRATITUDE. As the branches of a tree return their sap to the root from whence it arose ; as a river pour- eth his streams to the sea, where his spring was supplied ; so the heart of a grateful man de- lighteth in returning a benefit received. He acknowledgeth his obligations with cheer- fulness ; he looketh on his benefactor with love and esteem : and if to return them be not 62 GRATITUDE. in his power, he nourisheth the memory of them in his breast with kindness, and forgetteth them not all the days of his life. The hand of the generous man is like the clouds of heaven, which drop, upon the earth, fruits, heubage, and flowers : but the heart of the ungrateful is like a desert of sand, which swalloweth, with greediness, the showers that fall, and burieth them in its bosom, and pro- duceth nothing. Envy not thy benefactor, neither strive to conceal the benefit he hath conferred ; for though the act of generosity commandeth ad- miration, yet the humility of gratitude touch- eth the heart, and is amiable in the sight both of God and man. But receive not a favour from the hands of the proud: to the selfish and avaricious have no obligation ; the vanity of pride shall expose thee to shame, the greediness of avarice shall never be satisfied. 63 CHAPTER V. SINCERITY. O THOU who art enamoured with the beau- ties of Truth, and hast fixed thy heart on the simplicity of her charms, hold fast thy fidelity unto her, and forsake her not ; the constancy of thy virtue shall crown thee with honour. The tongue of the sincere is rooted in his heart : hypocrisy and deceit have no place in his words. He blusheth at falsehood, and is confounded : but, in speaking the truth, he hath a steady eye. He supporteth as a man the dignity of his character ; to the arts of hypocrisy he scorneth to stoop. He is consistent with himself; he is never embarrassed ; he hath courage enough for truth, but to lie he is afraid. He is far above the meanness of dissimula- tion ; the words of his mouth are the thoughts of his heart. 64 SINCERITY. Yet with prudence and caution he openeth his lips ; he studieth what is right, and speaketh with discretion. He adviseth with friendship, he reproveth with freedom : and whatsoever he promiseth shall surely be performed. But the heart of the hypocrite is hid in his breast : he masketh his words in the semblance of truth, while the business of his life is only to deceive. He laugheth in sorrow, he weepeth in joy ; and the words of his mouth have no interpre- tation, He worketh in the dark as a mole, and fan- cieth he is safe ; but he blundereth into light, and is betrayed and exposed, with his dirt on his head. Hepasseth his days with perpetual constraint; his tongue and his heart are for ever at variance. He laboureth for the character of a righteous man ; and he huggeth himself in the thoughts of his cunning. O fool, fool ! the pains which thou takest to hide what thou art, are more than would make SINCERITY. 65 thee what thou wouldst seem ; and the children of wisdom shall mock at thy cunning, when, in the midst of security, thy disguise is stripped off, and the finger of derision shall point thee to scorn. BOOK VII. RELIGION. THERE is but one God, the author, the creator, the governor of the world, almighty, eternal, and incomprehensible. The sun is not God, though his noblest image. He enliveneth the world with his brightness, his warmth giveth life to the products of the earth ; admire him as the creature, the instru- ment of God ; but worship him not. To the One who is supreme, most wise and beneficent, and to him alone belong worship? adoration, thanksgiving, and praise. Who hath stretched forth the heavens with his hand, who hath described with his fingers the courses of the stars. THE C O J X J O iVl Y O F HUMAN LIFE . ise, and. iienefLcent. , adoration, -thanks- RELIGION. 67 Who setteth bounds to the ocean, that it cannot pass ; and saith unto the stormy winds, Be still. Who shaketh the earth, and the nations tremble ; who darteth his lightnings, and the wicked are dismayed. Who called forth worlds by the word of his mouth; who smiteth with his arm, and they sink into nothing. " O reverence the Majesty of the Omni- potent ; and tempt not his anger, lest thou be destroyed!" The providence of God is over all his works ; he ruleth and directeth with infinite wisdom. He hath instituted laws for the government of the world ; he hath wonderfully varied them in his beings ; and each, by his nature, con- formeth to his will. In the depths of his mind he revolveth all knowledge ; the secrets of futurity lie open before him. The thoughts of thy heart are naked to his F 2 68 RELIGION. view ; he knoweth thy determinations before they are made. With respect to his prescience, there is nothing contingent ; with respect to his pro- vidence, there is nothing accidental* Wonderful he is in all his ways ; his counsels are inscrutable ; the manner of his knowledge transcendeth thy conception. " Pay therefore to his wisdom all honour and veneration ; and bow down thyself in humble and submissive obedience to his supreme direction." The Lord is gracious and beneficent; he hath created the world in mercy and love. His goodness is conspicuous in all his works ; he is the fountain of excellence, the centre of perfection. The creatures of his hand declare his good- ness, and all their enjoyments speak his praise ; he clotheth them with beauty, he supporteth them with food, he preserveth them with plea- sure from generation to generation. RELIGION. 69 If we lift up our eyes to the heavens, his glory shineth forth ; if we cast them down upon the earth, it is full of his goodness ; the hills and the valleys rejoice and sing ; fields, rivers, and woods resound his praise. But thee, O man, he hath distinguished with peculiar favour ; and exalted thy station above all creatures. He hath endued thee with reason, to main- tain thy dominion ; he hath fitted thee with language, to improve by society; and exalted thy mind with the powers of meditation to con- template and adore his inimitable perfections. And in the laws he hath ordained, as the rule of thy life, so kindly hath he suited thy duty to thy nature, that obedience to his pre- cepts is happiness to thyself. " O praise his goodness with songs of thanksgiving, and meditate, in silence, on the wonders of his love ; let thy heart overflow with gratitude and acknowledgment; let the language of thy lips speak praise and adora- 70 RELIGION. tion ; let the actions of thy life shew thy love to his law." The Lord is just and righteous, and will judge the earth with equity and truth. Hath he established his laws in goodness and mercy, and shall he not punish the trans- gressors thereof? O think not, bold man ! because thy punish- ment is delayed, that the arm of the Lord is weakened ; neither flatter thyself with hopes that he winketh at thy doings. His eye pierceth the secrets of every heart, and he remembereth them for ever ; he re- specteth not the persons or the stations of men. The high and the low, the rich and the poor, the wise and the ignorant, when the soul hath shaken off the cumbrous shackles of this mortal life, shall equally receive from the sentence of God a just and everlasting retribution, accord^ ing to their works. Then shall the wicked tremble and be afraid: but the heart of the righteous shall rejoice in his judgments. RELIGION. i I " O fear the Lord, therefore, all the days of thy life, and walk in the paths which he hath opened before thee. Let prudence admonish thee, let temperance restrain, let justice guide thy hand, benevolence warm thy heart, and gratitude to heaven inspire thee with devotion. These shall give thee happiness in thy present state, and bring thee to the mansions of eternal felicity in the paradise of God." This is the true ECONOMY of HUMAN LIFE. END OF PART I. THE ECONOMY OF HUMAN LIFE. PART II. ;iTY BOOK I. MAN CONSIDERED IN THE GENERAL. CHAPTER I. OF THE HUMAN FRAME AND STRUCTURE. WEAK and ignorant as thou art, O man ! humble as thou oughtest to be, O child of the dust ! wouldst thou raise thy thoughts to in- finite wisdom wouldst thou see omnipotence displayed before thee, contemplate thine own frame ! Fearfully and wonderfully art thou made : Praise, therefore, thy Creator with awe, and rejoice before him with reverence. Wherefore of all creatures art thou only erect, but that thou shouldst behold his works ! 76 OF THE HUMAN FRAME wherefore art thou to behold but that thou mayst admire them ! wherefore to admire, but that thou mayst adore their and thy Creator ! Wherefore is consciousness reposed in thee alone, and whence is it derived to thee ? Tis not in flesh to think 'tis not in bones to reason. The lion knoweth not that worms shall eat him the ox perceiveth not that he is fed for slaughter. Something is added to thee unlike to what thou seest ; something informs thy clay higher than all that is the object of thy senses. Be- hold, what is it ! The body remaineth perfect after this is fled therefore it is no part of the body. It is immaterial therefore eternal. It is free to act therefore accountable for its actions. Knoweth the ass the use of food, because his teeth mow down the herbage ; or standeth the crocodile erect, although his back-bone is straight as thine ? God formed thee as he had formed these ; after them all, wast thou created ; superiority 5* ' Y THE ECONOMY HUMAIST X.IFE . :t.y and commari.d were divrxa. ttiee over -i of Ms own. "bxeath. di3 Jie commtLnicate to tb.ee -:sd.ge . ^ e 7y AND STRUCTURE. 77 and command were given thee over all ; and of his own breath did he communicate to thee thy principle of knowledge. Know thyself then the pride of his creation the link uniting divinity and matter. Behold a part of God himself within thee ; remember thine own dignity, nor dare to descend unto evil. Who planted terror in the tail of the ser- pent ? who clothed the neck of the horse with thunder ? Even he who hath instructed thee to crush the one under thy feet, and to tame the other to thy purposes. 78 CHAPTER II. OF THE USE OF THE SENSES. VAUNT not of thy body, because it was first formed ; nor of thy brain, because therein thy soul resideth. Is not the master of the house more honorable than its walls ? The ground must be prepared before com be planted ; the potter must build his furnace, before he can make his porcelain. As the breath of Heaven sayeth unto the waters of the deep " This way shall thy billows roll, and no other thus high shall they raise their fury, and no higher ;" so let thy spirit, O man! actuate and direct thy flesh so let thy spirit bring it into subjection. Thy soul is the monarch of thy frame ; suffer not its subjects to rebel against it. Thy body is as the globe of the earth ; thy bones the pillars that sustain it on its basis. THE SENSES. 79 As the ocean giveth rise to springs, whose waters return again into its bosom through the rivers, so runneth thy life from the heart out- ward, and so returneth it into its place again. Do not both retain their course for ever? behold the same God ordained them. Is not thy nose the channel to perfumes ? thy mouth the path to delicacies ? yet know thou, that perfumes long smelt become offen- sive ; and delicacies destroy the appetite they flatter. Are not thine eyes the sentinels that watch for thee? yet how often are they unable to distinguish truth from error ! Keep then thy soul in moderation, teach thy spirit to be at- tentive to its good ; so shall these its ministers be ever unto thee conveyances of truth. Thine hand, is it not a miracle ? is there in the creation aught like unto it? wherefore was it given thee, but that thou mightest stretch it out to the assistance of thy brother ? Why of all things living art thou alone made capable of blushing ? the world shall read tjiy 80 THE SENSES. shame upon thy face ; therefore do nothing shameful. Fear and dismay, why rob they thy counte- nance of its ruddy splendour? Avoid guilt, and thou shalt know that fear is beneath thee, that dismay is unmanly. Wherefore to thee alone speak shadows in the visions of thy pillow? Reverence them; for know that dreams are from on high. Thou, man, alone can speak ; wonder at thy glorious prerogative, and pay to him who gave thee speech, a rational and welcome praise ; teach also thy children wisdom ; instruct the offspring of thy loins in piety. 81 CHAPTER III. THE SOUL OF MAN *. ITS ORIGIN AND AFFECTIONS. THE blessings, O man ! of thy external part, are health, vigour, and proportion ; the greatest of these is health. What health is to the body, even that is honesty to the soul. That thou hast a soul, is of all knowledge the most certain of all truths the most plain unto thee. Be meek, be grateful for it ; seek not to know it perfectly it is inscrutable. Thought, understanding, reason, will, call not these thy soul they are its actions, but they are not its essence. Raise it not too high, that thou be not despised. Be not thou like unto those who fall by climbing, neither debase it to the sense of brutes ; nor be thou like to the horse and G 82 THE SOUL OF MAN : the mule, in whom there is no understand- ing. Search it by its faculties, know it by its virtues ; they are more in number than the hairs of thy head ; the stars of heaven are not to be counted with them. Think not, with Arabia, that one soul is parted among all men ; neither believe thou, with the sons of Egypt, that every man hath many ; know that as thy heart, so is thy soul, also one. Doth not the sun harden the clay ? doth it not also soften the wax ? as it is one sun that worketh both, even so it is one soul that willeth contraries. As the moon retaineth her nature, though darkness spread itself before her face as a cur- tain ; so the soul remaineth perfect even in the bosom of a fool. She is immortal ; she is unchangeable ; she is alike in all : health calleth her forth to shew her loveliness, and application anointeth her with the oil of wisdom. Although she shall live after thee, think not ITS ORIGIN AND AFFECTIONS. 83 she was born before thee ; she was created with thy flesh, and formed with thy brain. Justice could not give her to thee exalted by virtues, nor mercy deliver her to thee de- formed by vices. These must be thine, and thou must answer them* Suppose not death can shield thee from exa- mination ; think not conniption can hide thee from inquiry. He who formed thee of thou knowest not what, can he not raise thee from thou knowest not what again ? Perceiveth not the cock the hour of midnight exalteth he not his voice, to tell thee when it is morning ? knoweth not the dog the foot- steps of his master ? and flieth not the wounded goat unto the herb that healeth him ? yet when these die, their spirit returneth to the dust ; thine alone surviveth. Envy not these their senses, because quicker than thine own ; learn that the advantage lieth not in possessing good things, but in the know- ledge how to use them. G2 84 THE SOUL* OF MAN : Hadst thou the ear of the stag, or were thine eye as strong and piercing as the eagle's ; didst thou equal the hound in smell, or could the ape resign to thee his taste, or the tortoise her feeling ; yet without reason what would they avail thee ? Perish not all these like their kindred ? Hath any one of them the gift of speech? Can any say unto thee " Wherefore did I so ?" The lips of the wise are as the doors of a cabinet ; no sooner are they opened, but trea- sures are poured out before thee. Like unto trees of gold arranged in beds of silver, are wise sentences uttered in due season. Canst thou think too greatly of thy soul, or can too much be said in its praise ? It is the " image of him who gave it. Remember thou its dignity for ever ; forget not how great a talent is committed to thy charge. Whatsoever may do good may also do harm ; beware that thou directest its course to virtue. ITS ORIGIN AND AFFECTIONS. 85 t Think not that thou canst lose her in the crowd ; suppose not that thou canst bury her in thy closet ; action is her delight, and she will not be withheld from it. Her motion is perpetual, her attempts are universal, her agility is not to be surpassed. Is it at the uttermost part of the earth, she will have it. Is it beyond the region of the stars, yet her eye will discover it. Inquiry is her delight : as one who traverseth the burning sands in search of water, so is the soul that thirsteth after knowledge. Guard her, for she is rash ; restrain her, for she is irregular ; correct her, for she is outra- geous ; more unstable is she than water, more flexible than wax, more yielding than air ; is there aught then can bind her ? As a sword in the hand of a madman, even so is the soul to him who wanteth discretion. The end of the search is truth ; her means to discover it are reason and experience ; but are not these weak, uncertain, and fallacious ? How then shall she attain unto it ? 86 THE PERIOD AND USES General opinion is no proof of truth, for the generality of men are ignorant. > Perception of thyself, the knowledge of him who created thee, the sense of the worship thou owest unto him, are not these plain be- fore thy face ? And behold ! what is there more that man needeth to know ? CHAPTER IV. OF THE PERIOD AND USES OF HUMAN LIFE. As the eye of the morning to the lark, as the shade of the evening to the owl, as honey to the bee, or as the carcass to the vulture, even such is life unto the heart of man. Though bright, it dazzle th not ; though obscure, it displeaseth not; though sweet, it cloyeth not ; though corrupt, it forbiddeth not ; yet who is he that knoweth its true value ? Learn to esteem life as thou oughtest ; then art thou near the pinnacle of wisdom. OF HUMAN LIFE. 87 Think not, with the fool, that nothing is more valuable, nor believe, with the pretended wise, that thou oughtest to condemn it ; love not life for itself, but for the good it may be of to others. Gold cannot buy it for thee, neither can mines of diamonds purchase back the moments thou hast now lost of it : employ thy succeed- ing ones in virtue. Say not that it were best not to have been born, or if born, that it had been best to die early ; neither dare thou to ask of thy Creator "Where had been the evil, had I not ex- isted?" Good is in thy power; the want of good is evil ; and if thy question be just, lo ! it condemneth thee. Would the fish swallow the bait, if he knew the hook was hid therein? Would the lion enter the toils, if he saw they were prepared for him ? so neither, were the soul to perish with this clay, would man wish to live, neither would a merciful God have created him : know hence that thou shalt live afterward. 88 THE PEEIOD AND USES As a bird enclosed in the cage before he seeth it, yet teareth not its flesh against its sides, so neither labour thou vainly to run from the state thou art in, but know it is allotted thee, and be content with it. Though its ways are uneven, yet are they not all painful : accommodate thyself to all ; and where there is least appearance of evil, suspect the greatest danger. When thy bed is straw, thou sleepest in security : but when thou stretchest thyself on roses, beware of the thorns. A good death is better than an evil life ; strive therefore to live as long as thou oughtest, not as long as thou canst: while thy life is to others worth more than thy death, it is thy duty to preserve it. Complain not with the fool of the shortness of thy time ; remember that with thy days thy cares are shortened. Take from the period of thy life the useless parts of it, and what remaineth? Take off the time of thine infancy, the second infancy OF HUMAN LIFE. 89 of age, thy sleep, thy thoughtless hours, thy days of sickness ; and even at the fullness of years, how few seasons hast thou truly numbered ! He who gave thee life as a blessing, short- ened it to make it more so : to what end would longer life have served thee ? Wishest thou to have had an opportunity of more vice ? As to the good, will not he who limited thy span be satisfied with the fruits of it ? To what end, oh child of sorrow ! wouldst thou live longer ? To breathe, to eat, to see the world? All this thou hast done often already : too frequent repetition, is it not tire- some, or is it not superfluous ? Wouldst thou improve thy wisdom and thy virtue ? Alas ! what art thou to know, or who is it that shall teach thee ? badly thou employest the little thou hast ; dare not there- fore to complain that more is not given thee. Repine not at the want of knowledge it must perish with thee in the grave ; be honest here, thou shalt be wise hereafter. 90 THE PERIOD AND USES Say not unto the crow " Why numberest thou seven times the age of thy lord ?" or to the fawn "Why are thine eyes to see my offspring to a hundred generations?" Are these to be compared with thee in the abuse of life ? Are they riotous ? Are they cruel ? Are they ungrateful ? Learn from them rather that innocence of life, and simplicity of man- ners, are the paths to a good old age. Knowest thou to employ life better than these ? then less of it may suffice thee. Man, who dares enslave the world, when he knows that he can enjoy his tyranny but for a moment, what would he not aim at, were he immortal ? Enough hast thou of life, but thou regardest not : thou art not in want of it, O man ! But thou art prodigal: thou throwest it lightly away, as if thou hadst more than enough ; and yet thou repinest that it is not gathered again unto thee. Know that it is not abundance which maketh rich, but economy. OF HUMAN LIFE. 91 The wise continueth to live from his first period ; the fool is always beginning. Labour not after riches first, and think thou afterwards wilt enjoy them : he who neglecteth the present moment, throweth away all that he hath ; as the arrow passeth through the heart while the warrior knew not that it was coming, so shall his life be taken away before he knoweth that he hath it. What then is life, that man should desire it? and what is breathing, that he should covet it ? Is it not a scene of delusion, a series of misadventures, a pursuit of evils linked on all sides together? In the beginning it is ignorance, pain is in its middle, and its end is sorrow. As one wave pusheth on another, till both are involved in that behind them ; even so succeedeth evil to evil in the life of man: the greater and the present, swallow up the lesser and the past. Our terrors are real evils ; our expectations look forward into improba- bilities. 92 HUMAN LIFE. Fools, to dread as mortals, and to desire as if immortal ! What part of life is it that we would wish to remain with us ? Is it youth ? Can we be in love with outrage, licentiousness, and temerity? Is it age? then we are fond of infirmities ? It is said, grey hairs are revered, and in length of days is honour. Virtue can add reverence to the bloom of youth ; and without it age plants more wrinkles in the soul than on the forehead. Is age respected because it hateth riot? What Justice is in this, when it is not age that despiseth pleasure, but pleasure that despiseth age ? Be virtuous while thou art young, so shall thine age be honoured. BOOK JI. MAN CONSIDERED IN REGARD TO HIS INFIRMITIES, AND THEIR EFFECTS. CHAPTER I. VANITY. INCONSTANCY is powerful in the heart of man : intemperance swayeth it whither it will : des- pair engrosseth much of it : and fear proclaim- eth "Behold I sit unrivalled therein!" but vanity is beyond them all. Weep not, therefore, at the calamities of the human state ; rather smile at its follies. In the hands of a man addicted to vanity, life is but the shadow of a dream. The hero, the most renowned of human characters, what is he but a bubble of this weakness? The public is unstable and un- 94 VANITY. grateful; why should the man of wisdom endanger himself for fools ? The man who neglecteth his present con- cerns, to revolve how he will behave when he is greater, feedeth himself with wind, while his bread is eaten by another. Act as becometh thee in thy present station; and in a more exalted one thou shalt not be ashamed. What blindeth the eye, or what hideth the heart of a man from himself, like vanity ? Lo ! when thou seest not thyself, then others discover thee most plainly. As the tulip that is gaudy without smell, conspicuous without use ; so is the man who setteth himself upon high, and hath no merit. The heart of the vain is troubled while it seemeth content; his cares are greater than his pleasures. His solicitude cannot rest with his bones : the grave is not deep enough to hide it: he extendeth his thoughts beyond his being ; he bespeaketh praise to be paid when he is gone ; but whoso promiseth it, deceiveth him* OF THE UN; SJTY raiment to fh.e tie Tnrngry.- so sTiaLt then feel tlmt fkoTL deservest tli) r fooiurLto azid. slialt BTJOHTbT V, 3, PATERITOSTKR VANITY. 95 As the man who engageth his wife to remain in widowhood, that she disturb not his soul ; so is he who expecteth that praise shall reach his ears beneath the earth, or cherish his heart in its shroud. Do well whilst thou livest, but regard not what is said of it ; content thyself with deserv- ing praise, and thy posterity shall rejoice hi hearing it. As the butterfly, who seeth not her own colours as the jessamine, which scenteth not the odour it casteth around; so is the man who appeareth gay, and biddeth others to take note of it. To what purpose, saith he, is my vesture of gold, to what end are my tables filled with dainties, if no eye gaze upon them, if the world know it not ? Give thy raiment to the naked, and thy food unto the hungry; so shalt thou be praised, and shalt feel thou de- servest it. Why bestowest thou on every man the flat- tery of unmeaning words? Thou knowest that when returned unto thee, thou regardest 96 VANITY. / it not He knoweth he lieth unto thee ; yet he knoweth thou wilt thank him for it. Speak in sincerity, and thou shalt hear with instruc- tion. The vain delighteth to speak of himself ; hut he seeth not that others like not to hear him. If he hath done any thing worthy of praise, if he possess that which is worthy of admira- tion, his joy is to proclaim it, his pride is to hear it reported. The desire of such a man defeateth itself: men say not Behold he hath done it ; or, see he possesseth it ! but Mark how proud he is of it ! The heart of man cannot attend at once to many things : he who fixeth his soul on shew, loseth reality ; he pursueth bubbles which break in their flight, while he treadeth to earth what would do him honour. 97 CHAPTER II. INCONSTANCY. NATURE urgeth thee to inconstancy, O man ! therefore guard thyself at all times against it. Thou art from the womb of thy mother various and wavering; from the loins of thy father inheritest thou instability; how then shalt thou be firm ? Those who gave thee a body, furnished it with weakness ; but He who gave thee a soul, armed thee with resolution : employ it, and thou art wise be wise, and thou art happy. Let him who doeth well, beware how he boasteth of it ; for rarely is it of his own will. Is it not the event of an impulse from with- out ? Born of uncertainty, enforced by acci- dent, dependent on somewhat else; to these then, and to accident, is the praise due. Beware of irresolution in the intent of thy H yo INCONSTANCY. actions, beware of instability in the execution ; so shalt thou triumph over two great failings of thy nature. What reproacheth reason more than to act contrarieties ? What can suppress the ten- dences of these, but firmness of mind ? The inconstant feeleth that he change th, but he knoweth not why ; he seeth that he escapeth from himself, but he perceiveth not how ; be thou incapable of change in that which is right, and men will rely upon thee. Establish unto thyself principles of action, and see that thou ever act according to them. First know that thy principles are just ; and then be thou inflexible in the path of them. So shall thy passions have no rule over thee : so shall thy constancy ensure unto thee the good thou possessest, and drive from thy door misfortune : anxiety and disappointment shall be strangers to thy gates. Suspect not evil in any one until thou seest it ; when thou seest it, forget it not. INCONSTANCY. 99 Whoso hath, been an enemy cannot be a friend ; for man mendeth not of his faults. How should his actions be right who hath no rule of life? Nothing can be just which proceedeth not from reason. The inconstant hath no peace in his soul ; neither can any be at ease, whom he concern- eth himself with. His life is unequal, his motions are irregular, his soul changeth with the weather. To-day he loveth thee, to-morrow thou art detested by him, and why? himself knoweth not wherefore he loved, or wherefore he now hates. To-day he is a tyrant, to-morrow the servant is less humble, and why ? He who is arrogant without power, will be servile where there is no subjection. To-day he is profuse, to-morrow ha grudg- eth unto his mouth that which it should eat ; thus it is with him that knoweth not mode- ration. Who shall say of the camelion, he is black, H 2 100 INCONSTANCY. when a moment after the verdure of the grass overspreadeth him ? Who shall say of the inconstant, he is joy- ful, when his next breath shall be spent in sighing ? What is the life of such a man but the phantom of a dream ? in the morning he riseth happy, at noon he is on the rack : this hour he is a god, the next below a worm : one moment he laugheth, the next he weepeth. He now willeth, in an instant he willeth not, and in another he. knoweth not whether he willeth or no. Yet neither ease nor pain have fixed them- selves on him neither is he waxed greater, nor become less neither hath he had cause for laughter, nor reason for his sorrow : there- fore shall none of them abide with him. The happhless of the inconstant is as a palace built on the surface of the sand; the blowing of the wind carrieth away its founda- tion : what wonder then that it falleth ? But what exalted form is this, that hither- INCONSTANCY. 101 ward directs its even, its uninterrupted course ; whose foot is on the earth, whose head above the clouds ? On his brow sitteth majesty, steadiness is in his port, and in his heart reigneth tranquillity. Though obstacles appear in the way, he deigneth not to look down upon them : though heaven and earth oppose his passage, he pro- ceedeth. The mountains sink beneath his tread : the waters of the ocean are dried up under the sole of his foot. The tiger throweth herself across his way in vain ; the spots of the leopard glow against him unregarded. He marcheth through the embattled legions : with his hand he putteth aside the terrors of death. Storms roar against his shoulders, but are not able to shake them : the thunder bursteth over his head in vain ; the lightning serveth but to shew the glories of his countenance. His name is Resolution! he cometh from the 102 WEAKNESS, utmost part of the earth ; he seeth Happiness afar off before him ; his eye discovereth her temple beyond the limits of the pole. He walketh up to it, he.entereth boldly, and he remaineth there for ever. Establish thy heart, O man ! in that which is right, and then know the greatest of human praise is to be immutable. CHAPTER III. WEAKNESS. VAIN and inconstant as thou art, O child of imperfection ! how canst thou be but weak ? Is not inconstancy connected with frailty? Can there be vanity without infirmity ? Avoid the danger of the one, and thou shalt escape the mischief of the other. Wherein art thou most weak ? in that where- in thou seemest most strong in that wherein WEAKNESS. 103 most thou gloriest even in possessing the thing which thou hast in using the good that is about thee. Are not thy desires also frail ; or knowest thou even what it is thou wouldst wish ? When thou hast obtained what most thou soughtest after, behold it contenteth thee not. Wherefore loseth the pleasure that is before thee its relish ? and why appeareth that which is yet to come the sweeter? Because thou art wearied with the good of this because thou knowest not the evil of that which is not with thee. Know that to be content is to be happy. Couldst thou choose for thyself, would thy Creator lay before thee all that thine heart could ask for, would happiness then remain with thee ? or would joy dwell always in thy gates ? Alas ! thy weakness forbiddeth it thy in- firmity declareth against it. Variety is to thee iji the place of pleasure ; but that which permanently delighteth, must be permanent. 104 WEAKNESS. When it is gone, thou repentest the loss -of it ; though while it was with thee, thou didst despise it. TJiat which succeedeth it, hath no more pleasure for thee ; and thou afterwards quar- rel! est with thyself for preferring it ; behold the only circumstance in which thou errest not. Is there any thing in which thy weakness appeareth more than in desiring things ? it is in the possessing, and in using them. Good things often cease to be good in our enjoyment of them : what nature meant to be pure sweets, are sources of bitterness to us ; from our delights arise pain, from our joys sorrow. Be moderate in thy enjoyment, and it shall remain in thy possession : let thy joy be found- ed on reason, and to its end shall sorrow be a stranger. The delights of love are ushered in by sighs, and they terminate in languishment and de- jection ; the object thou burnest for nauseates with satiety, and no sooner hadst thou pos- sessed it, but thou wert weary of its presence. / WEAKNESS. 105 Join esteem to thy admiration unite friend- ship with thy love; so shalt thou find in the end, that content surpasseth raptures ; that tranquillity is of more worth than ecstasy. God hath- given thee no good without its admixtures of evil; but he hath given thee also the means of throwing off the evil from it. As joy is not without its alloy of pain, so neither is sorrow without its portion of plea- sure. Joy and grief, though unlike, are united ; our own choice only can give them to us entire. Melancholy itself often giveth delight ; and the extremity of joy is mingled with tears. The best things in the hand of a fool may be turned to his destruction ; and out of the worst, the wise will find the means of good. So blended is weakness in thy nature, O man ! that thou hast no strength either to be good or to be evil entirely : rejoice that thou canst not excel in evil, and let the good that is within thy reach content thee. The virtues are allotted to various stations ; seek not after impossibilities, nor grieve that thou canst not possess them all. 106 WEAKNESS. Wouldst thou at tfnce have^the liberality of the rich and the contentment of the poor ? or should the wife of thy "bosom be despised, because she sheweth not the virtues of the widow ? If thy father sink before thee in the divi- sions of thy country, can at once thy justice destroy him, and thy duty save his life ? If thou behold thy brother in the agonies of a slow death, is it not mercy to put a period to his life ? and is it not also death to be his murderer ? Truth is but one ; thy doubts are of thine own raising ; He who made virtues what they are, planted also in thee a knowledge of their pre-eminence : inform thy soul, and act as that dictates to thee, and the end shall be always right. 107 CHAPTElf IV. OF THE INSUFFICIENCY OF KNOWLEDGE. IF there is anything lovely if there is any thing desirable if there is any thing within the reach of man that is worthy of praise, is it not knowledge ? and yet who is he that attain- eth unto it ? The statesman proclaimeth that he hath it ; the ruler of the people claimeth the praise of it; but findeth the subject that he possesseth it? Evil is not requisite to man, neither can vice be necessary to be tolerated ; yet how many evils are permitted by the connivance of the laws ! how many crimes committed by the decrees of the council ! But be wise, O ruler ! and learn, O thou that art to command the nations ! one crime authorized by thee, is worse than the escape of ten from punishment. 108 OF THE INSUFFICIENCY When thy people are numerous, when thy sons increase about thy table, sendest thou them not out to slay the innocent, and to fall before the sword of him whom they have not offended ? If the object of thy desires demandeth the lives of a thousand, sayest thou not I will have it? surely thou forgettest that he who created thee, created also these ; and that their blood is as rich as thine. Sayest thou that justice cannot be executed without wrong ; surely thine own words con- demn thee. Thou who flatterest with false hopes the criminal, that he may confess his guilt, art thou not unto him a criminal ? or is thy guilt the less, because he cannot punish it ? When thou commandest to the torture him who is but suspected of ill, darest thou to remember that thou mayest rack the innocent? Is thy purpose answered by the event ? Is thy soul satisfied with his confession ? Pain will enforce him to say what is not, as easy as OF KNOWLEDGE. 109 what is : and anguish hath caused Innocence to accuse herself. That thou mayest not kill him without cause, thou dost worse than kill him ; that thou mayest prove whether he be guilty, thou destroyest him innocent. Oh, blindness to all truth ! oh, insufficiency of the wisdom of the wise ! know when thy Judge shall bid thee account for this, then shall thou wish ten thousand guilty to have gone free, rather than one innocent to stand forth against thee. Insufficient as thou art to the maintenance of justice, how shalt thou arrive at the know- ledge of truth ? how shalt thou ascend to the footstep of her throne ? As the owl is blinded by the radiance of the sun, so shall the bright countenance of truth dazzle thee in thy approaches. If thou wouldst mount up into her throne, first bow thyself at her footstool if thou wouldst arrive at the knowledge of her, first inform thyself of thine own ignorance. 110 OF THE INSUFFICIENCY More worth is she than pearls, therefore seek her carefully : the emerald, and the sap- phire, and the ruby, are as dirt beneath her feet ; therefore pursue her manfully. The way to her is labour : attention is the pilot that must conduct thee into her ports : but weary not in the way, for when thou art arrived at her, the toil shall be to thee for pleasure. Say not unto thyself Behold, truth breed- eth hatred, and I will avoid it ; dissimulation raiseth friends, and I will follow it : are not the enemies made by truth, better than the friends obtained by flattery ? Naturally doth man desire the truth, yet when it is before him, he will not apprehend it ; and if it force itself upon him, is he not offended at it ? The fault is not in truth, for that is amiable ; but the weakness of man beareth not its splendour. Wouldst thou see thine insufficiency more plainly, vie/vv thyself at thy devotions. To OF KNOWLEDGE. Ill what end was religion instituted, but to teach thee thine infirmities, to remind thee of thy weakness, to shew thee that from heaven alone thou art to hope for good ? Doth it not remind thee that thou art dust ? Doth it not tell thee that thou art ashes ? And behold repentance ! is it not built of frailty ? When thou givest an oath when thou swear- est thou wilt not deceive, behold it spreadeth shame upon thy face, and upon the face of him that receiveth it ! learn to be just, and repentance may be forgotten ; learn to be honest, and oaths are unnecessary. The shorter follies are the better ; say not therefore to thyself I will not play the fool by halves. He that beareth his own faults with patience, shall reprove another with boldness. He that giveth a denial with reason, shall suffer a repulse with moderation. If thou art suspected, answer with freedom ; whom shall suspicion affright, except the guilty? The tender of heart is turned from his pur- 112 MISERY. pose by supplications ; the proud is rendered more obstinate by entreaty ; the sense of thine insufficiency commandeth thee to hear : but to be just, thou must hear without thy passions. CHAPTER V. MISERY. FEEBLE and insufficient as thou art, O man ! in good ; frail and inconstant as thou art in pleasure ; yet is there a thing in which thou art strong and unshaken its name is Misery. It is the character of thy being, the prero- gative of thy nature ; in thy breast alone it resideth ; without thee there is nothing of it ; and behold, what is its source, but thine own passions ? He who gave thee these, gave thee also rea- son to subdue them ; exert it, and thou shalt trample them under thy feet. MISERY. 113 Thine entrance into the world, is it not shameful ? thy destruction, is it not glorious ? Lo ! men adorn the instruments of death with gold and gems, and wear them above their garments. He who begetteth a man, hideth his face ; but he who killeth a thousand is honoured. Know thou notwithstanding, that in this is error : custom cannot alter the nature of truth, neither can the opinion of man destroy justice ; the glory and the shame are misplaced. There is but one way for man to be pro- duced ; there are a thousand by which he may be destroyed. There is no praise or honour to him who giveth being to another; but triumphs and empire are the rewards of murder. Yet he who hath many children hath as many blessings ; and he who hath taken away the life of another shall not enjoy his own. While the savage curseth the birth of his son, and blesseth the death of his father, doth he not call himself a monster ? I 114 MISERY. Enough of evil is allotted unto man ; but he maketh it more while he lamenteth it. The greatest of all human ills is sorrow ; too much of this thou art born unto add not unto it by thine own perverseness. Grief is natural to thee, and is always about thee ; pleasure is a stranger, and visiteth thee but at times : use well thy reason, and sorrow shall be cast behind thee ; be prudent, and the visits of joy shall remain long with thee. Every part of thy frame is capable of sorrow ; but few and narrow are the paths that lead to delight. Pleasures can be admitted only simply ; but pains rush in a thousand at a time. As the blaze of straw fadeth as soon as it is kindled ; so passeth away the brightest of joy, and thou knowest not what is become of it. Sorrow is frequent pleasure is rare ; pain cometh of itself delight must be purchased ; grief is unmixed but joy wanteth not its alloy of bitterness. As the soundest health is less perceived than MISERY. 115 the lightest malady, so the highest joy touches us less deep than the smallest sorrow. We are in love with anguish we often fly from pleasure ; when we purchase it, costeth it not more than it is worth ? Reflection is the business of man : a sense of his state is his first duty ; but who remem- bereth himself in joy ? Is it not in mercy then that sorrow is allotted unto us ? Man foreseeth the evil that is to come ; he remembereth it when it is past ; he con* sidereth not that the thought of affliction woundeth deeper than the affliction itself; think not of thy pain but when it is upon thee, and thou shalt avoid what most would hurt thee. He who weepeth before he needeth, weepeth more than he needeth and why ? but that he loveth weeping. The stag weepeth not till the spear is lifted up against him, nor do the tears of the beaver fall till the hound is ready to seize him ; man anticipateth death by the apprehension of it ; i 2 116 OF JUDGMENT. and the fear is greater misery than the event itself. Be always prepared to give an account of thine actions, and the best death is that which is the least premeditated. CHAPTER VI. OF JUDGMENT. THE greatest bounties given to man are judg- ment and will : happy is he who misapplieth them not. As the torrent that rolleth down the moun- tains destroyeth all that is borne away by it ; so doth common opinion overwhelm reason in him who submitteth to it, without saying " What is thy foundation ?" See that what thou receivest as truth, be not the shadow of it; what thou acknow- ledgest as convincing, is often but plausible : OF JUDGMENT. 117 be firm, be constant, determine for thyself ; so shalt thou be answerable only for thine own weakness. Say not that the event proveth the wisdom of the action ; remember, man is not above the reach of accidents. Condemn not the judgment of another be- cause it differeth from thine own ; may not even both be in an error ? When thou esteemest a man for his titles, and contemnest the stranger because he want- eth them, judgest thou not of the camel by his bridle ? Think not thou art revenged of thine enemy when thou slayest him thou puttest him beyond thy reach thou givest him quiet, and thou takest from thyself all means of hurting him. Was thy mother incontinent, and grieveth it thee to be told of it ? Is frailty in thy wife, and art thou pained at the reproach of it ? He who despiseth thee for it, condemneth himself: art thou answerable for the vices of another? 118 OF JUDGMENT- Disregard not a jewel because thou possessest it ; neither enhance thou the value of a thing because it is another's : possession to the wise addeth to the price of it. Honour not thy wife the less, because she is in thy power ; and despise him that hath said u Wouldst thou love her less, marry her!" What hath put her into thy power, but her confidence in thy virtue ? Shouldst thou love her less for being more obliged to her ? If thou wert just in thy courtship of her, though thou neglectest her while thou hast her, yet shall her loss be bitter to thy soul. He who thinketh another best only because he possesseth her, if he be not wiser than thee, at least he is more happy. Weigh not the loss thy friend hath suffered by the tears he sheddeth ; the greatest griefs are oft above these expressions of them. Esteem not an action because it is done with noise and pomp ; the noblest soul is that which doth great things, and is not moved in the doing them. OF JUDGMENT. 119 Fame astonisheth the ear of him who heareth it ; but tranquillity rejoiceth the heart that is possessed of it. Attribute not the good actions of another to bad causes : thou canst not know his heart ; but the world will know by this, that thine is full of envy. There is not in hypocrisy more vice than folly ; to be honest is as easy as to seem so. Be more ready to acknowledge a benefit than to revenge an injury ; so shalt thou have more benefits than injuries done unto thee. Be more ready to love than to hate ; so shalt thou be loved by more than hate thee. Be willing to commend, and be slow to censure ; so shall praise be upon thy virtues, and the eye of enmity shall be blind to thy imperfections. When thou dost good, do it because it is good, not because men esteem it : when thou avoidest evil, fly it, because it is evil, not because men speak against it : be honest for love of honesty, and thou shalt be uniform" 120 OF JUDGMENT. ly so: lie that doth it without principle is wavering. Wish rather to be reproved by the wise, than to be applauded by him who hath no under- standing: when they tell thee of a fault, they suppose thou canst improve; the other when he praiseth thee, thinketh thee like unto him- self. Accept not an office for which thou art not qualified, lest he who knoweth more of it despise thee. Instruct not another in that wherein thyself art ignorant : when he seeth it, he shall upbraid thee. Except not a friendship with him who hath injured thee : he who suffereth the wrong may forgive it ; but he who doeth it, it never will be well with him. Lay not too great obligations on him thou wishest to be thy friend ; behold the sense of them will drive him from thee : a little benefit alienateth friendship a great one maketh an enemy. . OF JUDGMENT. / 121 Nevertheless ingratitu3e~is~Tl6Tm the nature of man, neither is his anger irreconcileable : he hateth to be put in mind of a debt he cannot pay : he is ashamed in the presence of him whom he hath injured. Repine not at the good of a stranger, neither rejoice thou in the evil that befalleth thine enemy ; wishest thou that others should do thus by thee ? Wouldst thou enjoy the good- will of all men, let thine own benevolence be universal. If thou obtainest it not by this, no other means could give it thee: and know, though thou hast it not, thou hast the greater pleasure of having merited it. 122 CHAPTER VII. PRESUMPTION. PRIDE and meanness seem incompatible ; but man reconcileth contrarieties ; he is at once the most miserable and the most arrogant of all creatures. Presumption is the bane of reason it is the nurse of error ; yet it is congenial with reason in us. Who is there that judge th not either too highly of himself, or thinketh too meanly of others ? Our Creator himself escapeth not our pre- sumption : how then shall we be safe from one another ? What is the origin of superstition ? and whence arises false worship ? From our pre- suming to reason about what is above our reach to comprehend what incomprehensible. PRESUMPTION. 123 Limited and weak as our understandings are, we employ not even their little forces as we ought : we soar not high enough in our ap- proaches to God's greatness ; we give not wing enough to our ideas, when we enter into the adoration of the Divinity. Man who fears to breathe a whisper against his earthly sovereign, trembles not to arraign the dispensations of his God : he forgetteth his majesty, and rejudgeth his judgments. He who dareth not repeat the name of his prince without honour, yet blusheth not to call that of his Creator to be witness to a lie. He who would hear the sentence of the magistrate with silence, yet dareth to plead with the Eternal : he attempteth to soothe him with entreaties ; to flatter him with pro- mises ; to agree with him upon conditions nay, to brave and murmur at him if his request is not granted. Why art thou not punished, O man ! in thy impiety, but that this is not thy day of retri- bution. 124 PRESUMPTION. Be not like unto those who fight with the thunder, nor dare thou to deny thy Creator thy prayers, because he chastiseth thee ; thy madness is on thine own head in this thy impiety hurteth no one but thyself. Why boasteth man that he is the favourite of his Maker ; yet neglecteth to pay his thanks, his adorations for it ? How suiteth such a life, with a belief so haughty ? Man, who is truly but a mote in the wide expanse, belie veth the whole earth and heaven created for him ; he thinketh the whole frame of nature hath interest in his well-being. As the fool, while the images tremble on the bosom of the water, thinketh that trees, towns, and the wide horizon, are dancing to do him pleasure ; so man, while Nature performs her destined course, believes that all her mo- tions are but to entertain his eye. While he courts the rays of the sun to warm him, he supposeth it made only to be of use to him ; while he traceth the moon in her mighty path, he believeth she was created to do him pleasure. PRESUMPTION. 125 Fool to thine own pride, be humble ! know thou art not the cause why the world holdeth its course : for thee are not made the vicissi- tudes of summer and winter. No change would follow if thy whole race existed not : thou art but one among millions that are blessed in it. Exalt not thyself to the heavens, for lo ! the angels are above thee ; nor disdain thy fellow- inhabitants of the earth, for that they are be- neath thee ; are they not the work of the same hand? Thou who art happy by the mercy of thy Creator, how darest thou in wantonness put other of his creatures to torture ? Beware that it return not upon thee. Serve they not all the same universal Master with thee? Hath he not appointed unto each its law ? Hath he not care of their preserva- tion ? and darest thou to infringe it ? Set not thy judgment above that of all the earth; neither condemn as falsehood what agreeeth not with thine own apprehension. 126 PRESUMPTION. Who gave thee power to determine for others ? or who took from the world the right of choice ? How many things have been rejected which are now received as truths ? How many now received as truths shall in their turn be de- spised ? of what then can man be certain ? Do the good that thou knowest, and happi- ness shall be unto thee : virtue is more thy business here than wisdom. Truth and falsehood, have they not the same appearance in what we understand not ? What then but our presemption can determine be- tween them ? We easily believe what is above our com- prehension ; or we are proud to pretend it, that we may appear to have understanding : is not this folly and arrogance ? Who is it that affirms most boldly ? Who is it that holds his opinion most obstinately ? even he who hath most ignorance, for he also hath most pride. Every man, when he layeth hold of an opinion, desireth to maintain it ; but most of PRESUMPTION. 127 all, he who hath most presumption : he con- tenteth not himself to betray his own soul into it, but he will impose it on others to believe in it also. Say not that truth is established by years, or that in a multitude of believers there is certainty. One human proposition hath as much au- thority as another, if reason maketh not the difference. BOOK III. OF THE AFFECTIONS OF MAN WHICH ARE HURTFUL TO HIMSELF AND OTHERS. | CHAPTER I. COVETOUSNESS. / RICHES are not worthy a strong attention ; an earnest care of obtaining them is therefore un- justifiable. The desire of what man calleth good, the joy he taketh in possessing it, is grounded only in opinion ; take not up that from the vulgar ; examine the worth of things thyself, and thou shalt not be covetous. An immoderate desire of riches is a poison lodged in the soul ; it contaminates and destroys every thing that is good in it ; it is no sooner COVETOUSNESS. 129 rooted there, than all virtue, all honesty, all natural affection, fly before the face of it. The covetous would sell his children for gold ; his parents might die ere he would open his cof- fer nay, he considereth not himself in respect of it: in the search of happiness he maketh himself unhappy. As the man who selleth his house to purchase ornaments for the embellishment of it ; even so is he who giveth up peace in the search of riches, in hope that he may be happy in en- joying them. ^ Where covetousness reigneth, know that the soul is poor. Whoso accounteth not riches the principal good of man, will not throw away all other goods in the pursuit of them. Whoso feareth not poverty as the greatest evil of his nature, will not purchase to himself all other evils in the avoiding of it. Thou fool, is not virtue more worth than riches ? Is not guilt more base than poverty ? enough for his necessities are in the power of every man : be content with it, and thy happi- K 130 COVETOUSNESS. ness shall smile at the sorrows of him who heapeth up more. Nature hath hid gold beneath the earth, as unworthy to be seen : silver hath she placed where thou tramplest it under thy feet : mean- eth she not by this to inform thee, that gold is not worthy regard that silver is beneath thy notice ? Covetousness burieth under the ground millions of wretches : they dig for their hard masters what returneth the injury what maketh them more miserable than these their slaves. The earth is barren of good things where she hoardeth up treasure ; where gold is in her bowels, there no herb groweth. As the horse findeth not there his grass, or the mule his provender as the fields of corn laugh not on the sides of the hills as the olive holdeth not forth there her fruits, nor the vine her clusters ; even so no good dwelleth in the breast of him whose heart broodeth over his treasure. COVETOUSNESS. 131 Riches are servants to the wise ; but they are tyrants over the soul of the fool. The covetous serveth his gold, it serveth not him ; he possesseth his wealth as the sick doth a fever it burneth and torture th him, and will not quit him until death. Hath not gold destroyed the virtue of mil- lions ? Did it ever add to the goodness of any ? Is it not most abundant with the worst of men ? Wherefore then shouldst thou desire to be distinguished by possessing it ? Have not the wisest been those who have had least of it ? and is not wisdom happiness ? Have not the worst of thy species possessed the greatest portions of it ? and hath not their end been miserable ? Poverty wanteth many things, but covetous- ness denieth itself all. The covetous can be good to no man ; but he is to none so cruel as to himself. Be industrious to procure gold, and be gene- rous in the disposal of it : man never is so hap- py as when he giveth happiness unto another. K2 132 CHAPTER II. PROFUSION. IF there be a vice greater than the hoarding up of riches, it is the employing them to useless purposes. He that prodigally lavisheth that which he hath to spare, robbeth the poor of what nature giveth them a right unto. He who squandereth away his treasure, re- fuseth the means to do good : he denieth him- self the practice of virtue, whose reward is in their hand, whose end is no other than his own happiness. It is more difficult to be well with riches, than to be at ease under the want of them ; man governeth himself much easier in poverty than in abundance. Poverty require th but one virtue, patience, to support it : the rich, if he have not cha- nty, temperance, prudence, and many more, is guilty. PROFUSION. 133 The poor hath only the good of his own state committed unto him ; the rich is entrusted with the welfare of thousands. He who giveth away his treasure, wisely giveth away his plagues : he that retaineth their increase, heapeth up sorrows. Refuse not unto the stranger that which he wanteth ; deny not to thy brother, even that which thou wantest thyself. Know there is more delight in being without what thou hast given, than in possessing mil- lions which thou knowest not the use of. CHAPTER III. REVENGE. THE root of revenge is in the weakness of the soul ; the most abject and timorous are the most addicted to it. Who torture those they hate but cowards ? Who murder those they rob but women ? The feeling an injury must be previous to 134 REVENGE. the revenging it ; Jmt the noble mind disdain- eth to say " It hurts me." If the injury is not below thy notice, he that doth it unto thee maketh himself so ; wouldst thou enter the lists with thine inferior ? Disdain the man who attempteth to wrong thee ; contemn him who would give thee dis- quiet. In this thou not only preservest thine own peace, but thou inflictest all the punishment of revenge, without stooping to employ it against him. As the tempest and the thunder affect not the sun or the stars, but spend their fury on stones and trees below ; so injuries ascend not to the souls of the great, but waste themselves on those who offer them. Poorness of spirit will actuate revenge ; great- ness of soul despiseth the offence, nay, it doth good unto him who intended to have dis- turbed it. Why seekest thou vengeance, O man ! with what purpose is it that thou pursuest it ? think- REVENGE. 135 est thou to pain thine adversary by it ? know that thyself feelest its greatest torment. Revenge gnaweth the heart of him who is infected with it ; while he against whom it is intended remaineth easy. It is unjust in the anguish it inflicts ; there- fore nature intended it not for thee : needeth he who is injured, more pain ? or ought he to add force to the affliction which another hath cast upon him ? The man who meditateth revenge is not con- tent with the mischief he hath received : he addeth to his anguish the punishment due unto another ; while he whom he seeketh to hurt, goeth his way laughing ; he maketh himself merry at this addition to his misery. Revenge is painful in the intent, and it is dangerous in the execution : seldom doth the axe fall where he who lifted it up intended ; and he remembereth not that it must recoil against him. Whilst the revengeful seeketh his enemy's hurt, he oftentimes procureth his own de- 136 REVENGE. struction ; while he aimeth at one of the eyes of his adversary, lo ! he putteth out both his own. If he attain not his end, he lamenteth it ; if he succeed, he repenteth of it. The fear of justice taketh away the peace of his own soul ; the care to hide him from it, destroyeth that of his friend. Can the death of thine adversary satiate thy hatred? Can the setting him at rest, restore thy peace ? Wouldst thou make him sorry for his offence, conquer him and spare him ; in death he own- eth not thy superiority, nor feeleth he more the power of thy wrath. In revenge there should be a triumph of the avenger ; and he who hath injured him should feel his displeasure ; he should suffer pain from it, and should repent him of the cause. This is the revenge inspired from anger ; but that which maketh the greatest is contempt. Murder for an injury ariseth only from REVENGE. 137 cowardice ; he who inflicteth it, feareth that the enemy may live and avenge himself. Death endeth the quarrel, but it restoreth not the reputation : killing is an act of cau- tion, not of courage : it is safe, but it is not honorable. There is nothing so easy as to revenge an offence : but nothing is so honorable as to pardon it. The greatest victory man can obtain is over himself : he that disdaineth to feel an injury, retorteth it upon him who offereth it. When thou meditatest revenge, thou con- fesseth that thou feelest the wrong : when thou complainest, thou acknowledgest thyself hurt by it, meanest thou to add this triumph to the pride of thine enemy ? That cannot be an injury which is not felt : how then can he who despiseth it revenge it ? If thou think it dishonorable to bear an offence, more is in thy power thou mayst conquer it. Good offices will make a man ashamed to 138 CRUELTY, HATRED, be thine enemy. Greatness of soul will terrify him from the thought of hurting thee. The greater the wrong, the more glory is in pardoning it ; and by how much more justifi- able would be revenge, by so much the more honour is there in clemency. Hast thou a right to be a judge in thine own cause ; to be a party in the act, and yet to pronounce sentence on it ? Before thou con- demnest, let another say it is just. The revengeful is feared, and therefore he is hated ; but he that is endowed with clemency is adored. The praise of his actions remaineth for ever, and the love of the world attendeth him. CHAPTER IV. CRUELTY, HATRED, AND ENVY. REVENGE is detestable : what then is cruelty ? lo ! it possesseth the mischiefs of the other, but it wanteth even the pretence of its pro- vocations. AND ENVY. 139 Men disown it as not of their nature : they are ashamed of it, as a stranger to their hearts. Do they not call it Inhumanity ? Whence then is her origin ? unto what that is human oweth she her existence ? Her father is Fear; and behold Dismay, is it not her mother ? The hero lifteth his sword against the enemy that resisteth ; but no sooner doth he submit, than he is satisfied. It is not in honour to trample on the object that feareth ; it is not in virtue to insult what is beneath it : subdue the insolent and spare the humble, and thou art at the height of victory. He who wanteth virtue to arrive at this end ; he who hath not courage to ascend thus into it ; lo ! he supplieth the place of conquest by murder, of sovereignty by slaughter. He who feareth all, striketh at all : why are tyrants cruel, but because they live in terror ? The cur will tear the carcass, though he dare not look it in the face while living ; but the 140 CRUELTY, HATRED, hound that hunteth it to death, mangleth it not afterwards. Civil wars are the most bloody, because those who fight them are cowards. Conspira- tors are murderess, because in death there is silence. Is it not fear that telleth them they may be betrayed ? That thou mayest not be cruel, set thyself too high for hatred ; that thou mayest not be inhuman, place thyself above the reach of envy. Every man may be viewed in two lights ; in one he will be troublesome, in the other less inoffensive : choose to see him in that in which he least hurteth thee, then shalt thou not do hurt unto him. What is there that a man may not turn unto his good ? In that which offendeth us most, there is more ground for complaint than hatred. Man would be reconciled to him of whom he complaineth : what murdereth he but what he hateth ? If thou art prevented of a benefit, fly not into rage : the loss of thy reason is the want of a greater. AND ENVY. 141 Because thou art robbed of thy cloak, wouldst thou strip thyself of thy coat also ? When thou enviest the man who possesseth honours when his titles and his greatness raise thy indignation, seek to know whence they came unto him ; inquire by what means he was possessed of them, and thine envy will be turned into pity. If the same fortune were offered unto thee at the same price, be assured, if thou wert wise, thou wouldst refuse it. What is the pay for titles but flattery ? how doth man purchase power, but by being a slave to him who giveth it ? Wouldst thou lose thine own liberty, to be able to take away that of another? or canst thou envy him who doth so ? Man purchaseth nothing of his superiors but for a price ; and that price, is it not more than the value ? Wouldst thou pervert the customs of the world ? wouldst thou have the purchase and the price also ? As thou canst not envy what thou wouldst 142 HATRED AND ENVY. not accept, disdain this cause of hatred, and drive from thy soul this occasion of the parent of cruelty. If thou possessest honour, canst thou envy that which is obtained at the expense of it? If thou knowest the value of virtue, pitiest thou not those who have bartered it so meanly ? When thou hast taught thyself to hear the seeming good of men without repining, thou wilt hear of their real happiness with pleasure. If thou seest good things fall to one who deservest them, thou will rejoice in it ; for virtue is happy in the prosperity of the virtuous. He who rejoiceth in the happiness of an- other, increaseth by it his own. 143 CHAPTER V. HEAVINESS OF HEART. THE soul of the cheerful forceth a smile upon the face of affliction ; but the despondence of the sad, deadeneth even the brightness of joy. What is the source of sadness, but a fee- bleness of the soul? What giveth it power but the want of spirit ? Rouse thyself to the combat, and she quitteth the field before thou strikest. She is an enemy to thy race ; therefore drive her from thy heart : she poisoneth the sweets of thy life, therefore suffer her not to enter thy dwelling. She raiseth the loss of a straw to the destruc- tion of thy fortune ; while she vexeth thy soul about trifles, she robbeth thee of thine atten- tion to the things of consequence : behold ! she but prophesieth what she seemeth to relate unto thee. 144 HEAVINESS OF HEART. She spreadeth drowsiness as a veil over thy virtues she hideth them from those who would honour thee on beholding them she entangleth and keepeth them down, while she maketh it most necessary for thee to exert them. Lo ! she oppresseth thee with evil ; and she tieth down thine hands, when they would throw the load from off thee. If thou wouldst avoid what is base if thou wouldst disdain what is cowardly if thou wouldst drive from thy heart what is unjust, suffer not sadness to lay hold upon it. Suffer it not to cover itself with the face of piety : let it not deceive thee with a show of wisdom. Religion payeth honour to thy Maker ; let it not be clouded with melancholy : wisdom maketh thee happy ; know then that sorrow in her sight is as a stranger. For what should man be sorrowful, but for afflictions ? Why should his heart give up joy, when the causes of it are not removed from him ? Is not this being miserable for the sake of misery ? HEAVINESS OF HEART. 145 As the mourner who looketh sad because he is hired to do so, who weepeth because his tears are paid for ; such is the man who suffer- eth his heart to be sad, not because he suffereth aught, but because he is gloomy. It is not the occasion that produceth the sorrow ; for behold the same thing shall be to another rejoicing. Ask men if their sadness maketh things the better, and themselves will confess to thee that it is folly ; nay, they will praise him who bear- eth his ills with patience, who maketh head against misfortune with courage : applause shall be followed by admiration. Sadness is against nature, for it troubleth her motions : lo ! it rendereth distasteful what- soever she hath made amiable. As the oak falleth before the tempest, and raiseth not its head again ; so boweth the heart of man to the force of sadness, and returneth unto his strength no more. As the snow melteth upon the mountains from the rain that trickleth down their sides, L 146 HEAVINESS OF HEART. even so is beauty washed from off the cheeks by tears ; and neither the one nor the other res tore th itself again for ever. As the pearl is dissolved by the vinegar, which seemeth at first only to obscure its sur- face ; so is thy happiness, O man ! swallowed up by heaviness of heart, though at first it seemeth only to cover it with its shadow. Behold Sadness in the public streets : cast thine eyes upon her in the places of reeort doth any look upon her? avoideth she not every one ? and doth not every one flee from her presence ? See how she droopeth her head, like the flower whose root is cut asunder ; see how she fixeth her eyes upon the earth see how they serve her to no purpose but for weeping. Is there in her mouth discourse ? is there in her heart the love of society ? is there in her soul reason ? Ask her the cause, and she knoweth it not : inquire the occasion, and be- hold there is none. Yet doth her strength fail her : lo ! at length Y of .1 I r. li', like -the flower nhcefh HEAVINESS OF HEART. 147 she sinketh into the grave, and no one sayeth, what is become of her ? Hast thou understanding, and seest thou not this ? Hast thou piety, and perceivest thou not thine error? God created thee in mercy ; had he not in- tended thee to be happy, his beneficence would not have called thee into existence : how darest thou then fly in the face of his Majesty ? While thou art most happy with innocence, thou doest him most honour ; and what is thy discontent but murmuring against him ? Created he not all things liable to change ? and darest thou to weep at their changing ? If we know the law of nature, wherefore do we complain of it ? if we are ignorant of it, what should we accuse but our blindness to what every moment giveth us proof of it ? Know that it is not thou that art to give laws to the world ; thy part is to submit to them as thou findest them : if they distress thee, thy lamenting it but addeth to thy torment. Be not deceived with fair pretences, nor sup- 148 HEAVINESS OF HEART. pose that sorrow healeth misfortune : it is a poison under the colour of a remedy ; while it pretendeth to draw the arrow from thy breast, lo ! it plungeth it into thine heart. While sadness separateth thee from thy friends, doth it not say thou art unfit for conversation ? while it driveth thee into corners, doth it not proclaim that it is ashamed of itself? It is not in thy nature to meet the arrows of ill-fortune unhurt, nor doth reason require it of thee : it is thy duty to bear misfortune like a man ; but thou must first also feel it like one. Tears may drop from thine eyes, though vir- tue falleth not from thine heart : be thou careful only that there is cause, and that they flow not too abundantly. The greatness of the evil is not to be reckoned from the number of tears shed for it ; the greatest griefs are above these testi- monies, as the greatest joys are beyond utter- ance. What is there that weakeneth the soul. like grief? What depresseth it like sadness ? HEAVINESS OF HEART. 149 Is the sorrowful prepared for noble enter- prises ? or armeth he himself in the cause of virtue ? Subject not thyself to ills, where there are in return no advantages ; neither sacrifice thou the means of good unto that which is in itself an evil. BOOK IV. OF THE ADVANTAGES MAN MAY ACQUIRE OVER HIS FELLOW-CREATURES. CHAPTER I. NOBILITY AND HONOUR. NOBILITY resideth not but in the soul, nor is there true honour except in virtue. The favour of princes may be bought by vice rank and title may be purchased for money ; but these are not true honours. Crimes cannot exalt a man to real glory ; neither can gold make men noble. When titles are the reward of virtue when he is set on high who hath served his country, he who bestoweth the honours hath glory, like as he who receiveth them, and the world is benefited thereby* NOBILITY AND HONOUR. 151 Wouldst thou wish to be raised, and men know not for what ? or wouldst thou that they should say, why is this ? When the virtues of the hero descend to his children, his titles accompany them : well but when he who possesseth them is unlike to him who deserveth them lo, do they not call him degenerate ? Hereditary honour is accounted the most noble; but reason speaketh in the cause of him who hath acquired it. He who, meritless himself, appealeth to the actions of his ancestors for his greatness, is like the thief who claimeth protection by flying to the pagod. What good is it to the blind that his parents can see ? What benefit is it to the dumb, that his grandfather was eloquent ? even so what is it to the mean that their predecessors were noble ? A mind disposed to virtue maketh great the possessor of it ; and without titles it will raise him above the vulgar. 152 NOBILITY AND HONOUR. He will acquire honour, while others receive it ; and will he not say unto them Such were the men whom thou gloriest in being derived from ! As the shadow waiteth on the substance, even so true honour attendeth upon virtue. Say not that honour is the child of boldness, nor believe thou that the hazard of life alone can pay the price of it ; it is not to the action that it is due, but to the manner of perform- ing it. All are not called to the guiding of the helm of state ; neither are armies to be commanded by every one : do well in that which is com- mitted to thy charge, and praise shall remain upon thee. Say not that difficulties are necessary to be conquered ; or that labour and danger must be in the way to renown : the woman who is chaste, is she not praised? the man who is honest, deserveth he not to be honoured ? The thirst of fame is violent ; the desire of honour is powerful ; and he who gave them to us, gave them for great purposes. NOBILITY AND HONOUR. 153 When desperate actions are necessary to the public ; when our lives are to be exposed for the good of our country, what can add force to virtue but ambition ? It is not the receiving honour that delighteth a noble mind ; its pride is the deserving it. Is it not better men should say, why hath not this man a statue, than that they should ask why he hath one ? The ambitious will always be first in the crowd; he presseth forward, he looketh not behind him : more anguish is it to his soul to see one before him, than joy to leave thou- sands at a distance. The root of ambition is in every man, but it riseth not in all ; fear keepeth it down in some ; in many it is suppressed by modesty. It is the inner garment of the soul : the first thing put on by it with the flesh, and the last it layeth down at its separation from it. It is an honour to thy nature when worthily employed : when thou directest it to wrong purposes, it shameth and destroyeth thee. 154 NOBILITY AND HONOUR. In the breast of the traitor Ambition is covered ; Hypocrisy hideth his face under her mantle, and cool Dissimulation furnisheth her with smooth words ; but in the end, men shall see what she is. The serpent loseth not his sting, though be- numbed with the frost ; the tooth of the viper is not broken, though the cold closeth his mouth : take pity on his state, and he will shew thee his spirit ; warm him in thy bosom, and he ,will requite thee with death. He that is truly virtuous, loveth Virtue for herself : he disdaineth the applause which Am- bition aimeth after. How pitiable were the state of Virtue, if she could not be happy but from another's praise*! She is too noble to seek recompense ; and no more will, than can be rewarded. The higher the sun riseth, the less shadow doth he make : even so the greater is the virtue, the less doth it covet praise ; yet cannot it avoid its rewards in honours. Glory, like a shadow, flieth him who pur- TrJ ZCOM&M Y Of H DTJMJtN LI .[" E . SCIENCE AND LEARNING. 155 sueth it ; but it followeth at the heels of him who would fly from it : if thou courtest it with- out merit, thou shalt never attain unto it ; if thou deservest it, though thou hidest thyself, it will never forsake thee. Pursue that which is honorable, do that which is right ; and the applause of thine own conscience will be more joy to thee than the shouts of millions who know not that thou deservest them. CHAPTER II. SCIENCE AND LEARNING. THE noblest employment of the mind of man is the study of the works of his Creator. To him whom the science of nature delight- eth, every object bringeth a proof of his God ; and every thing that proveth this, giveth cause of adoration. 156 SCIENCE AND LEARNING. His mind is lifted up to heaven every mo- ment ; his life is one continual act of devotion. Casteth he his eyes towards the clouds, find- eth he not the heavens full of wonders ? Look- eth he down to the earth, doth not the worm proclaim to him Could less than Omnipotence have formed me ? While the planets perform their courses while the sun remaineth in his place while the comet wandereth through the liquid air, and returneth to his destined road again ; who but thy God, O man ! could have formed them ? What but infinite wisdom could have appointed them their laws ? Behold how awful their splendour ! yet do they not diminish : lo, how rapid their motion ! yet one runneth not in the way of another. Look down upon the earth, and see her pro- duce ; examine her bowels, and behold what they contain : hath not wisdom and power ordained the whole ? Who biddeth the grass to spring up ? who watereth it at its due season ? Behold the ox SCIENCE AND LEARNING. 157 croppeth it ; the horse and the sheep, feed they not upon it ? who is He that provideth it for them? Who giveth increase to the corn which thou sowest? and returneth it to thee a thousand fold? Who ripeneth for thee the olive in its time ; and the grape also, though thou knowest not the cause of it ? Can the meanest fly create itself? or couldst thou, being ought less than God couldst thou have fashioned it ? The beasts feel that they exist, but they wonder not at it ; they rejoice in their life, but they know not that it shall end : each perform- eth its course in succession ; nor is there a loss of one species in a thousand generations. Thou, who seest the whole as admirable as its parts, canst thou better employ thine eye than in tracing out thy Creator's greatness in them thy mind than in examining their won- ders ? Power and mercy are displayed in their for- 158 SCIENCE AND LEARNING. mation ; justice and goodness shine forth in the provision that is made for them ; all are happy in their several ways, nor envieth one the other. What is the study of words compared with this ? Wherein is knowledge, but in the study of Nature ? When thou hast adored the fabric, inquire into its use ; for know, the earth produceth nothing but may be of good to thee : are not food and raiment, and the remedies for thy diseases, all derived from the earth alone ? Who is wise then, but he that knoweth it ? Who has understanding but he that contem- plateth it ? for the rest, whatever science hath most utility whatever knowledge hath least vanity, prefer these unto others, and profit of them for the sake of thy neighbour. To live and to die to command and to obey - to do and to suffer, are not these all that thou hast further to care about ? morality shall teach thee these ; the Economy of Life shall lay them before thee. SCIENCE AND LEARNING. 159 Behold they are written in thine heart, and thou needest only to be reminded of them ; they are easy of conception : be attentive, and thou shalt retain them. All other sciences are vain all other know- ledge is boast : lo ! it is not necessary or bene- ficial to man, nor doth it make him more good or more honest. Piety to thy God, and benevolence to thy fellow-creatures, are they not thy great duties? What shall teach thee the one, or what shall inform thee of the other, like unto the study of his works ? BOOK V. OF NATURAL ACCIDENTS. CHAPTER I. PROSPERITY AND ADVERSITY. LET not prosperity elate thy heart above mea- sure ; neither let thy soul be depressed unto the grave, because fortune beareth hard against thee. Her smiles are not stable, therefore build not thy confidence upon them ; her frowns endure not for ever, therefore let hope teach thee patience. To bear adversity well is difficult ; but to be temperate in prosperity is the height of wisdom. Good and ill are the test by which thou art to know thy constancy ; nor is there aught PROSPERITY AND ADVERSITY. 161 else that can tell thee tlie powers of thine own soul : be therefore watchful when these are upon thee. Behold Prosperity, how sweetly she flatter- eth thee ! how insensibly she robbeth thee of thy strength and thy vigour ! Though thou hast been constant in ill-fortune though thou hast been invincible in distress, yet by her thou art conquered : not knowing that thy strength returneth not again, and yet that thou again mayst need it. Affliction moveth our enemies to pity ; suc- cess and happiness cause even our friends to envy. Adversity is the seed of well-doing ; it is the nurse of heroism and boldness : who that hath enough, will endanger himself to have more ? who that is at ease, will set his life on the hazard ? True virtue will act under all circumstances : but men see most of its effects when accidents occur. . In adversity, man seeth himself abandoned 11 162 PROSPERITY AND ADVERSITY. by others ; he findeth that all his hopes are centred within himself ; he rouseth his soul ; he encountereth his difficulties, and they yield before him. In prosperity he fancieth himself safe he thinketh that he is beloved of all that smile about his table he groweth careless and remiss he seeth not the danger that is before him he trusteth to others, and, in the end, they deceive him. Every man can advise his own soul in dis- tress ; but prosperity blindeth the truth. Better is the sorrow that leadeth to content- ment, than the joy that rendereth man unable to endure distress, and afterwards plungeth him into it. Our passions dictate to us in all our ex- tremes ; moderation is the effect of wisdom. Be upright in thy whole life, be content in all its changes ; so shalt thou make thy profit out of all occurrences ; so shall every thing that happeneth unto thee be the source of praise. PROSPERITY AND ADVERSITY. 163 The wise maketh every thing the means of advantage ; and with the same countenance be- holdeth he all the faces of Fortune : he govern- eth the good he conquereth the evil he is unmoved in all. Presume not in prosperity, neither despair in adversity : court not dangers, nor meanly fly from before them : dare to despise what- ever will not remain with thee. Let not adversity tear off the wings of Hope, neither let prosperity obscure the light of pru- dence. He who despaireth of the end, shall never attain unto it ; and he who seeth not the pit, shall perish therein. He who calleth Prosperity his good who hath said unto her " With thee will I estab- lish my happiness;" lo! he anchoreth his vessel in a bed of sand, which the return of the tide washeth away. As the water that passeth from the mountains kisseth, in its way to the ocean, every field that bordereth the rivers as it tarrieth not in 164 PAIN AND SICKNESS. any place ; even so Fortune visiteth the sons of men : her motion is incessant, she will not stay she is unstable as the winds : how then wilt thou hold her ? when she kisseth thee, thou art blessed ; but behold as thou turnest to thank her, she is gone unto another. CHAPTER II. PAIN AND SICKNESS. THE sickness of the body affecteth even the soul ; the one cannot be in health without the other. Pain is of all ills that which is most felt ; and it is that from which nature hath the fewest remedies. When thy constancy faileth thee, call in thy reason : when thy patience quitteth thee, call in thy hope. PAIN AND SICKNESS. 165 To suffer, is a necessity entailed upon thy nature ; wouldst thou that miracles should pro- tect thee from it ? or shalt thou repine because it happeneth unto thee, when, lo ! it happeneth unto all? It is injustice to expect exemption from that thou wert horn unto : submit with modesty to the laws of thy condition. Wouldst thou say to the seasons Pass not on, lest I grow old ? Is it not better to suffer with an equal mind that which thou canst not avoid ? Pain that endureth long, is moderate ; blush therefore to complain of it; that which is violent, is short ; behold thou seest the end of it. The body was created to be subservient to the soul: while thou afflictest the soul for pain, behold thou settest the body above it. As the wise afflicteth not himself because a thorn teareth his garment ; so the patient griev- eth not his soul, because that which covereth it is injured. 166 CHAPTER III. DEATH. As the production of the metal proveth the work of the alchemist ; so is death the test of our lives, the assay which sheweth the standard of all our actions. Wouldst thou judge of a life, examine the period of it : the end crowneth the attempt ; and where dissimulation is no more, there truth appeareth. He hath not spent his life ill, who knoweth to die well : neither can he have lost all his time, who employeth the last portion of it to his honour. He was not born in vain who dieth as he ought : neither hath he Hved unprofitably who dieth happily. He that considereth he is to die, is content while he liveth : he who striveth to forget it, Ti-J HUMAN LIFE . He frath. -not spent ; : : r .D BY JC ^ss I UN!V,- 3iTY DEATH. 167 hath no pleasure in anything : his joy appear- eth to him a jewel, which he expecteth every moment he shall lose. Wouldst thou learn to die nobly, let thy vices die before thee. 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