I. IT is admirable to consi­der how many Millions of People come into, and go out of the World, ignorant of themselves, and of the World they have lived in.

2. If one went to see Wind­sor-Castle or Hampton-Court, it would be strange if he did not observe and remember the Situation, the Building, the Gardens, Fountains, &c. [Page 2] And yet few People know themselves; no, not their own Bodies, the Houses of their Minds, the most curious Structure of the World; a living walking Tabernacle; nor the World out of which it was made, and in which it is fed; which would be so much our Benefit, as well as our Pleasure, to know.

3. The World is a great and stately Volume of Natural Things; but how very few Leaves of it do we seriously turn over! This ought to be the Subject of the Education of our Youth, who, at 20, when they should be fit for Business, know not any thing of it.

[Page 3] 4. We are in Pain to make them Scholars, but not Men; to Talk, rather than to Know; which is true Canting.

5. The first thing obvious to Children is what is Sensible; And that we make no part of their Rudiments.

6. We press their Memories too soon, and puzle, strain and load them with Words and Rules; to know Gram­mar and Rhetorick, and a strange Tongue or two, that it is ten to one may never be useful to them; leaving their Natural Genius to Mechanical and Physical Knowledge un­cultivated and neglected; which is of exceeding Use and Pleasure to them through the whole course of their Life.

[Page 4] 7. To be sure, Languages are not to be despised or neglec­ted. But Things are to be preferred.

8. Children had rather be making of Tools and Instru­ments of Play; Shaping, Drawing, Framing and Build­ing, &c. than getting some Rules of Propriety of Speech by Heart: And those also would follow with more Judgment, and less Trouble and Time.

9. It were happy if we studi­ed Nature more in Natural Things; and acted according to Nature; whose Rules are few, plain and most reason­able.

10. Let us begin where she begins, go her pace, and close [Page 5] always where she ends, and we cannot miss of being Naturalists.

11. The World would not be longer a Riddle to us, the Heavens, Earth and Waters, with their respective, vari­ous and numerous Inhabi­tants; their Productions, Natures, Seasons, Simpa­thies and Antipathies; their Use, Benefit and Pleasure, would be better understood by us: And an Eternal Wisdom, Power, Majesty and Goodness, very conspicuous to us, through those sensible and passing Forms: The World wearing the Mark of its Maker, whose Stamp is every where visible, and the Characters very legible [Page 6] to the Children of Wis­dom.

12. It is pity Books have not been composed for Youth, by some curious and careful Na­turalists and Mechanicks, in the Latin Tongue, to be used in Schools, that they might learn Things with Words: Things obvious and familiar to them, and which would make the Tongue easier to be attained by them.

13. Many able Gardiners and Husbandmen are yet ignorant of the reason of their Call­ing; as most Artificers are of the reason of their own Rules that govern their ex­cellent Workmanship. But a Naturalist and a Mecha­nick of this sort, is Master [Page 7] of the reason of both, and may be of the Practice too, if his Industry keep pace with his Speculation; which were very commendable; and without which he can­not be said to be a compleat Naturalist or Mechanick.

14. Finally, if Man be the In­dex or Epitomy of the World, as Philosophers tell us, we have only to read our selves well to be learned in it. But because there is nothing we less regard than the Characters of that Power that made us, and can best tell us what we are and should be, we are even Strangers to our own Genius; The Glass in which we should see that true, instructing and agreeable [Page 8] Variety, which is to be ob­served in Nature.

15. And yet we are very apt to be full of our selves, instead of him that made what we so much value; and, but for whom, we can have no rea­son to value our selves by. For we have nothing that we can call our own, no not our selves: For we are all but Tenants; and at Will too, of the great Lord of our selves, and the rest of this great Farm, the World that we live upon.

16. Man is become a strange Contradiction to himself, but it is of himself; not being by Constitution but Corrup­tion such.

[Page 9] 17. He would have others obey him, even his own kind; But he will not obey God, that is so much above him, and who made him.

18. He will lose none of his Authority; no, not bate an Ace of it: He beats his Children, is angry with his Servants, strict with his Neighbours, revenges all Affronts to extremity, and forgets all the while that he is the Man; and is more in Arrear to God, that is so very patient with him, than they are to him with whom he is so strict and impatient.

19. He is curious to Wash, Dress and Perfume his Body, but careless of his Soul. The one shall have many [Page 10] Hours, the other not so many Minutes. This shall have 3 or 4 new Suits in a year, but that must wear its old Cloaths still.

20. If he be to receive or see a great Man, how nice and anxious is he that all things be in order? And with what respect and address does he approach and make his Court? But to God, how dry and formal and constrained in his Devotion?

21. In our Prayers we say, Thy Will be done: But mean our own: At least act so.

22. It is too frequent to begin with God and end with the World. But He is the good Man's Beginning and End; his Alpha and Omega.

[Page 11] 23. Such is now become our Delicacy, that we will not eat ordinary Meat, nor drink small, pall'd Liquor; We must have the best, and the best cook't for our Body, while our Soul feeds on empty or corrupted Things.

24. In short, Man is spending all upon a bare House, and hath little or no Furniture within to recommend it; Which is preferring the Cabinet before the Jewel, a Lease of seven years before an Inheritance. So absurd a thing is Man, after all his proud Pretences to Wit and Understanding.

25. The want of due Consi­deration is the cause of all the Unhappiness Man brings up­on himself. For his second [Page 12] Thoughts rarely agree with his first, or pass without a considerable Retrenchment or Correction. And yet that sensible Warning is, too frequently, not Precaution e­nough for his future Conduct.

26. Well may we say our In­felicity is of our selves; since there is nothing we do that we should not do, but we know it, and yet do it.

27. For Disappointments, that come not by our own Folly, They are the Tryals or Cor­rections of Heaven; And it is our own sault, if they prove not our Advantage.

28. To repine at them does not mend the Matter: it is only to grumble at our Cre­ator. But to see the Hand of [Page 13] God in them, with an hum­ble Submission to his Will, is the way to turn our Water into Wine, and engage the greatest Love and Mercy on our side.

29. We must needs disorder our selves, if we only look at our Losses. But if we consider how little we deserve what is left, our Passion will cool, and our Murmurs turn to Thankfulness.

30. If our Hairs fall not to the Ground, less do we or our Substance, without God's Providence.

31. Nor can we fall below the Arms of God, how low soever it be we fall.

32. And tho' our Saviour's Passion is over, his Compas­sion [Page 14] is not. That never fails his humble, sincere Disci­ples: In him, they find more than all that they lose.

33. Is it reasonable to take it ill, that any Body desires of us that which is their own? All we have is the Almigh­ty's: And shall not God have his own when he calls for it?

34. Discontentedness is not only in such a case Ingrati­tude, but Injustice. For we are both unthankful for the time we had it, and not ho­nest enough to restore it, if we could keep it.

35. But it is hard for us to look on things in such a Glass, and at such a distance. [Page 15] And yet it is our Duty, and would be our Wisdom and Glory to do so.

36. We are apt to be very pert at censuring others, where we will not endure Advice our selves. And nothing shews our Weakness more, than to be so sharp-sighted at spying other Mens Faults, and so Purblind about our own.

37. When the Actions of a Neighbour are upon the Stage, we have all our Wits about us; are Quick and Critical; can split an Hair to find out every Failure and Infirmity: But are without any, or have but very little, sense of our own.

38. Much of this comes from ill Nature, as well as from an [Page 16] inordinate Value of our selves: For we love ramb­ling better than home, and blaming the Unhappy, ra­ther than covering and re­lieving them.

39. In such Occasions some shew their Malice, others their Justice, but few or none their Charity; Especi­ally if it be about Mony-mat­ters.

40. You shall see an old Mi­ser come forth with a set Gra­vity, and so much Severity against the Distressed, To excuse his Purse, that he will, 'ere he has done, put it out of all question, That Riches is Righteousness with him. This, says he, is the Fruit of your Prodigality; (as if, [Page 17] poor Man, Covetousness were no Fault) Or of your Pro­jects, or grasping after a gread Trade: While he him­self would have done the same thing, but that he had not the Courage to venture so much ready Mony out of his own trusty Hands, tho' it had been to have brought him back the Indies in re­turn. But the Proverb is just, Vice should not correct Sin.

41. They have a Right to censure, that have a Heart to help: The rest is Cruelty, not Justice.

42. Lend not beyond thy Ability, nor refuse to Lend out of thy Ability; Especially when it will help others [Page 18] more than it can hurt thee.

43. If thy Debtor be honest and capable, thou hast thy Mony again; if not with Encrease, with Praise; If he prove insolvent, don't ruin him to get that, which it will not ruin thee to lose: For thou art but a Steward, and another is thy Master and Judge.

44. The more merciful Acts thou dost, the more Mercy thou wilt receive; And if with a charitable Imployment of thy Temporal Riches, thou gainest eternal Treasure, thy Purchase is infinite; Thou wilt have found the Art of multiplying indeed.

45. Frugality is good, if Li­berality, be join'd with it. The [Page 19] first is leaving off superfluous Expences; the last bestow­ing them to the Benefit of others that need. The first without the last begins Co­vetousness; the last without the first begins Prodigality: Both together make an excel­lent Temper. Happy the Place where ever it is found.

46. Were it universal, we should be cur'd of two Ex­treams, Want and Excess; And the one would supply the o­ther, bringing both nearer to a Mean; the just degree of earthly Happiness.

47. It is a Reproach to Reli­gion and Government to suf­fer so much Poverty and Ex­cess.

[Page 20] 48. Were the Superfluities of a Nation valued, and made a perpetual Tax or Benevolence, there would be more Alms­houses than Poor; Schools than Scholars; and enough to spare for Government besides.

49. Hospitality is good, if the poorer sort are the Sub­jects of our Bounty; else Su­perfluity.

50. If thou wouldst be hap­py and easy in thy Family, above all things observe Dis­cipline.

51. Every one should know their Duty, and there should be a Time and Place for every thing: And whatever else is done or omitted, be sure to begin and end with God.

51. Love Labor: For if thou [Page 21] dost not want it for Food, thou mayest for Physick. It is wholsom for thy Body, and good for thy Mind. It pre­vents the Fruits of Idleness, which many times comes of nothing to do, and leads too many to do what is worse than nothing.

53. A Garden, an Elaboratory, a Work-house, Improvements and Breeding, are pleasant and profitable Diversions to the Idle and Ingenious: For here they miss ill Company, and converse with Nature and Art; whose Variety are equally grateful and instruct­ing; and preserve a good Constitution of Body & Mind.

54. To this a spare Dyet con­tributes much. Eat there­foreto [Page 22] live, and do not live to eat. That's like a Man, but this below a Beast.

55. Have Wholsom but not costly Food, and be rather cleanly than dainty in order­ing it.

56. The Receipts of Cookery are swell'd to a Volume, but a good Stomach excels them all; to which nothing con­tributes more than Industry and Temperance.

57. It is a cruel Folly to offer up so many Lives of Crea­tures, as make up the State of our Treats; As it is a pro­digal one to spend more in Sawce than in Meat.

58. The Proverb says, That enough is as good as a Feast: But it is certainly better, if [Page 23] Superfluity be a Fault, which never fails to be at Festivals.

59. Rarely drink but when thou art dry; nor then, be­tween Meals, if it can be avoided.

60. The smaller the Drink, the clearer the Head, and the cooler the Blood; which are great Benefits in Temper and Business.

61. Strong Liquors are good at some Times, and in small Proportions; being better for Physick than Food, for Cordials than common use.

62. The most comon things are the most useful; Which shews both the Wisdom and Goodness of the great Lord of the Family of the World.

[Page 24] 63. What therefore he has made rare, don't thou use too commonly: Lest thou shouldst invert the Use and Order of Things; become Wanton and Voluptuous; and thy Blessings prove a Curse.

64. Let nothing be lost, said our Saviour. But that is lost that is misused.

65. Neither urge another to that, thou wouldst be un­willing to do thy self; nor do thy self what looks to thee unseemly and intemperate in another.

66. All Excess is ill: But Drunkenness is of the worst sort. It spoils Health, dismounts the Mind, and unmans Men: It reveals Secrets, is quarrel­som, [Page 25] lascivious, impudent, dangerous and mad. In fine, he that is drunk is not a Man: Because he is so long void of Reason, that distin­guishes a Man from a Beast.

67. Excess in Apparel is an­other costly Folly. The very Trimming of the vain World would cloath all the naked one.

68. Chuse thy Cloaths by thine own Eyes, not ano­thers. The more plain and simple they are, the better. Neither unshapely, nor fan­tastical; and for Decency, not for Pride.

69. If thou art clean and warm, it is sufficient; for more doth but rob the Poor, and please the Wanton.

[Page 26] 70. It is said of the true Church, The King's Daugh­ter is all glorious within. Let our Care therefore be of our Minds more than of our Bodies.

71. We are told, with Truth, that Meekness and Modesty are the Rich and Charming Attire of the Soul: And the plainer the Dress, the more distinctly, and with greater Lustre, their Beauty shines.

72. It is great pity such Beauties are so rare, and those of Jezabel's Forehead are so common: Whose Dresses are Incentives to Lust; but Bars, instead of Motives, to Love or Vertue.

[Page 27] 73. Never marry but for Love; but see that thou lov'st what is lovely.

74. If Love be not thy chiefest Motive, thou wilt soon grow weary of a Mar­ried State, and stray from thy Promise, to search out thy Pleasures in forbidden Places.

75. Let not Enjoyment lessen, but augment Affection; it being the basest of Passions to like when we have not, what we slight when we possess.

76. It is the Difference betwixt Lust and Love, that this is fixt, that volatile. Love grows, Lust wastes by Enjoyment: And the Reason is, That one springs from an Union of Souls, and the [Page 28] other from an Union of Sense.

77. They have divers Ori­ginals, and so are of different Families: That inward and deep, this superficial; This transient, and that Perma­nent.

78. They that Marry for Mony cannot have the true Satisfaction of Marriage; the requisite means being want­ing.

79. Men are generally more careful of the Breed of their Horses and Dogs than of their Children.

80. Those must be of the best Sort, for Shape, Strength, Courage and good Conditions: But as for these, their own Posterity, Mony shall answer all Things. It makes the [Page 29] Crooked Streight, sets Squint-Eyes right, cures Madness, covers Folly, changes ill Con­ditions, mends the Skin, gives a sweet Breath, repairs Ho­nour, makes Young, works Wonders.

81. O how fordid is Man grown! Man, the noblest Creature of the World; as a God on Earth, and the Image of him that made it; thus to mistake Earth for Heaven, and worship Gold for God!

82. Covetousness is the great­est of Monsters, as well as the Root of all Evil. I have once seen the Man that dyed to save Charges. What! Give Ten Shillings to a Do­ctor, and have an Apothecary's [Page 30] Bill besides, that may come to I know not what! No, not he: Valuing Life less than Twenty Shillings. But indeed such a Man could not well set too low a Price upon him­self; who, tho' he liv'd up to the Chin in Bags, had ra­ther die than find in his Heart to open one of them, to help to save his Life.

83. Such a Man is felo de se, and deserves not Christian Burial.

84. He is a common Nu­sance, a Weyr cross the Stream, that stops the Cur­rent: An Obstruction, to be remov'd by a Purge of the Law. The only Gratifica­tion he gives his Neighbours is to let them see that he him­self [Page 31] is as little the better for what he has, as they are. For he always looks like Lent; A sort of Lay Minim. In some Sense he may be com­par'd to Pharaoh's lean Kine, for all that he has does him no good. He commonly wears his Cloaths till they leave him, or that no Body else can wear them. He affects to be thought poor, to escape Robbery and Taxes; and by looking as if he wanted an Alms, excuses himself for giving none. He ever goes late to Markets, to excuse buying the worst: But does it because that is cheap­est. He lives of the Offal. His Life were an in­supportable Punishment [Page 32] to any Temper but his own; and no greater Torment to him on Earth than to live as other Men do. But the Misery of his Pleasure is, that he is never satisfied with get­ing, and always in Fear of losing.

85. How vilely had He lost himself, that becomes a Slave to his Servant; and exalts him to the Dignity of his Maker? Gold is the God, the Wife, the Friend of the Mony-Monger of the World.

86. But in Marriage do thou be wise; Prefer the Person before Mony, Vertue before Beauty, the Mind before the Body: Then thou hast a Wife, a Friend, a Compa­nion, a Second Self; one that [Page 33] bears an equal Share with thee in all thy Toyls and Troubles.

87. Chuse one that Mea­sures her Satisfaction, Safe­ty and Danger, by thine; and of whom thou art sure, as of thy secretest Thoughts: A Friend as well as a Wife, which indeed a Wife implies: For she is but half a Wife that is not, or is not capable of being such a Friend.

88. Sexes make no Diffe­rence; since in Souls there is none: And they are the Sub­jects of Friendship.

89. He that minds a Bo­dy and not a Soul, has not the better part of that Rela­tion; and will consequently [Page 34] want the noblest Comfort of a Married Life.

90. The Satisfaction of our Senses is low, short and transient: But the Mind gives a more raised and extended Pleasure, and is capable of an Happiness founded upon Reason; not bounded and limited by the Circumstances that Bodies are confin'd to.

91. Here it is we ought to search our Pleasure, where the Field is large and full of Variety, and of an induring Nature: Sickness, Poverty or Disgrace being not able to shake it, because it is not un­der the moving Influences of worldly Contingences.

[Page 35] 92 The Satisfaction of those that do so is in well-doing, and in the Assurance they have of a future Reward; that they are best loved of those they love most; and that they enjoy and value the Liberty of their Minds above that of their Bodies; having the whole Creation for their Pro­spect, the most Noble and wonderful Works and Pro­vidences of God, the Histo­ries of the Antients, and in them the Actions and Exam­ples of the Vertuous, and lastly, themselves, their Af­fairs and Family, to exer­cise their Minds and Friend­ship upon.

93. Nothing can be more entire and without Reserve; [Page 36] nothing more zealous, affe­ctionate and sincere; nothing more contented and constant than such a Couple; nor no greater temporal Felicity than to be one of them.

94. Between a Man and his Wife nothing ought to rule but Love. Authority is for Children and Servants; Yet not without Sweetness.

95. As Love ought to bring them together, so it is the best way to keep them well together.

96. Wherefore use her not as a Servant, whom thou would'st, perhaps, have serv'd Seven Years to ob­tain.

97. An Husband and Wife that love and value [Page 37] one another, shew their Children and Servants, That they should do so too. Others visibly lose their Authority in their Families, by their Con­tempt of one another; and teach their Children to be unnatural by their own Ex­ample.

98. It is a general Fault not to be more careful to pre­serve Nature in Children; Who (at least in the second Descent) hardly have the Feel­ing of their Relation; which must be an unpleasant Re­flection to affectionate Pa­rents.

99. Frequent Visits, Pre­sents, intimate Correspon­dence and Intermarriages, within allowed bounds, are [Page 38] means of keeping up the con­cern and affection that Na­ture requires from Relati­ons.

100. Friendship is the next Pleasure we may hope for: And where we find it not at home, or have no home to find it in, we may seek it abroad. It is an Union of Spirits, a Marriage of Hearts, the Bond, of Virtue.

101. There can be no Friendship where there is no Freedom. Friendship loves a free Air, and will not be penned up in streight and narrow Enclosures. It will speak freely, and act so too; and take nothing ill where no ill is meant; nay where it is, 'twill easily forgive and [Page 39] forget too, upon small Ac­knowledgments.

102. Friends are true Twins in Soul; They Sympa­thize in every thing; have the same Love and Aversion.

103. One is not happy without the other, nor can either of them be miserable alone. As if they could change Bodies, they take their turns in Pain as well as in Pleasure; relieving one a­nother in their most adverse Fortunes.

104. What one enjoys, the other cannot want. Like the Primitive Christians, they have all things in com­mon, and no Property but in one another.

[Page 40] 105. A true Friend un­bosomes freely, advises just­ly, assists readily, adventures boldly, takes all patiently, de­fends couragiously, and con­tinues a Friend unchange­ably.

106. These being the Qualities of a Friend, we are to find them before we chuse one.

107. The Covetous, the Angry, the Proud, the Talka­tive, cannot but make ill Friends, as well as the False.

108. In short, chuse a Friend as thou dost a Wife, till Death separates you.

109. Yet be not a Friend beyond the Altar: But let Virtue bound thy Friendship: [Page 41] Else it is not Friendship, but an evil Confederacy.

110. If my Brother or Kinsman will be my Friend, I ought to prefer him before a Stranger; or I shew little Duty or Nature to my Pa­rents.

111. And as we ought to prefer our Kindred in point of Affection, so too in point of Charity; if equally need­ing and deserving.

112. Be not easily ac­quainted; lest finding rea­son to cool, thou makest an Enemy instead of a good Neighbour.

113. Be Reserved, but not Sour; Grave, but not Formal; Bold, but not Rash; Humble, but not Servile; [Page 42] Patient, not Insensible; Con­stant, not Obstinate; Chear­ful, not Light; rather Sweet, than Familiar; Familiar, than Intimate; and Intimate with very few, and upon very good Grounds.

114. Return the Civilities thou receivest, and be ever grateful for Favours.

115. If thou hast done an Injury to another, rather own it than defend it. One way thou gain'st Forgive­ness; the other, thou doubl'st the Wrong and Reckon­ing.

116. Some oppose Honour to Submission: But it can be no Honour to maintain, what it is Dishonourable to do.

[Page 43] 117. To confess a Fault, that is none, out of fear; is indeed mean: But not to be afraid of standing in one, is Brutish.

118. We should make more haste to Right our Neighbour, than we did to Wrong him: And instead of being Vindicative, we should leave him to be judge of his own Satisfaction.

119. True Honour will pay treble Damages, rather than justifie one Wrong by another.

120. In such Controver­sies, it is but too common for some to say, Both are to blame; to excuse their own Unconcernedness; which is a base Neutrality. Others will [Page 44] cry, They are both alike; thereby involving the In­jured with the Guilty; to mince the Matter for the Faulty, or cover their own Injustice to the wronged Party.

121. Fear and Gain are great Perverters of Mankind, and where either prevail, the Judgment is violated.

122. Avoid Company, where it is not profitable or necessary; and in those Occasions speak little, and last.

123. Silence is Wisdom, where Speaking is Folly; and always safe.

124. Some are so Foolish as to interrupt and anticipate those that speak, instead of [Page 45] hearing and thinking before they answer; which is un­civil as well as silly.

125. If thou thinkest twice, before thou speakest once, thou wilt speak twice the better for it.

126. Better say nothing than not to the purpose. And to speak pertinently, consi­der both what is fit, and when it is fit to speak.

127. In all Debates, let Truth be thy aim, not Vic­tory, or an unjust Interest; and endeavour to gain, ra­ther than to expose thy An­tagonist.

128. Give no advantage in Argument, nor lose any that is offered. This is a Benefit which arises from Temper.

[Page 46] 129. Don't use thy self to dispute against thine own Judgment, to shew Wit; lest it prepare thee to be too indifferent of what is Right: Nor against another Man, to vex him, or for meer trial of Skill; Since to inform, or to be informed, ought to be the end of all Confe­rences.

130. Men are too apt to be concerned for their Credit, more than for the Cause.

131. There is a Truth and Beauty in Rhetorick; but it oftner serves ill turns than good ones.

132. Elegancy is a good Meen and Adress given to Matter; be it by proper or figurative Speech; where [Page 47] the words are apt, and Al­lusions very natural. Cer­tainly it has a moving Grace: But it is too artificial for Sim­plicity, and oftentimes for Truth. The danger is, lest it delude the Weak, who in such cases may mistake the Handmaid for the Mistress; if not Error for Truth.

133. 'Tis certain, Truth is least indebted to it; Be­cause she has least need of it, and least uses it.

134. But it is a reprove­able Delicacy in some that despise Truth in plain Cloaths.

135. Such Luxuriants have but false Appetites; like those Gluttons, that by Sawces force an Appetite [Page 48] where they have no Sto­mach; and Sacrifice to their Pallate, not their Health: Which cannot be without great Vanity, nor that without some Sin.

136. Nothing does Rea­son more Right, than the Coolness of those that offer it: And Truth often suffers more by the Heat of its De­fenders, than from the Ar­guments of its Opposers.

137. Zeal ever follows an appearance of Truth, and the Assured are too apt to be warm; But 'tis their weak side in Argument; Zeal be­ing better shewn against Sin, than Persons, or their Mi­stakes.

[Page 49] 138. Where thou art obliged to speak, be sure to speak the Truth: For Equi­vocation is half way to Lying; as Lying, the whole way to Hell.

139. Believe nothing a­gainst another but upon good Authority: Nor re­port what may hurt another, unless it be a greater hurt to others to conceal it.

140. It is wise not to seek a Secret; and honest not to reveal one.

141. Trust thy self, and another shall not betray thee.

142. Openness has the Mischief, tho' not the Malice of Treachery.

[Page 50] 143. Never assent meerly to please others. For that is, beside Flattery, oftentimes Untruth; and discovers a Mind liable to be servile and base: Nor contradict to vex others, for that shews an ill Temper; and provokes, but profits no Body.

144. Do not accuse others to excuse thy self, for that is neither Generous nor Just. But let Sincerity and Inge­nuity be thy Refuge, rather than Craft and Falshood: For Cunning borders very near upon Knavery.

145. Wisdom never uses nor wants it. Cunning to Wise, is as an Ape to a Man.

[Page 51] 146. Interest has the Se­curity, tho' not the Virtue of a Principle. As the World goes, 'tis the surer side: For Men daily leave both Rela­tion and Religion to follow it.

147. 'Tis an odd sight, but very evident, That Fa­milies and Nations, of cross Religions and Humors, unite against those of their own, where they find an Interest to do it.

148. We are tied down by our Senses to this World: And where that is in Que­stion, it can be none with Worldly Men, whether they should not forsake all other Considerations for it.

[Page 52] 149. Have a care of Vul­gar Errors. Dislike, as well as Allow, Reasonably.

150. Inquiry, is Human; Blind Obedience, Brutal. Truth never loses by the one, but often suffers by the o­ther.

151. The usefullest Truths are plainest: And while we keep to them, our Diffe­rences cannot rise high.

152. There may be a Wantonness in Search, as well as a Stupidity in Trust­ing. It is great Wisdom equally to avoid the Ex­treams.

153. Do nothing impro­perly. Some are Witty, Kind, Cold, Angry, Easie, Stiff, Jealous, Careless, Cau­tious, [Page 53] Confident, Close, Open, but all in the wrong Place.

154. It is ill mistaking where the Matter is of Im­portance.

155. It is not enough that a thing be Right, if it be not fit to be done. If not Prudent, tho Just, it is not advise­able. He that loses by get­ting, had better lose than get.

156. Knowledge is the Treasure, but Judgment the Treasurer of a Wise Man.

157. If thou wouldst be obeyed, being a Father; be­ing a Son, be obedient.

158. He that begets thee, owes thee; and has a natural Right over thee.

[Page 54] 159. Next to God, thy Parents; next them, the Magistrate.

160. Remember thou art not more Indebted to thy Parents for thy Nature, than for their Love and Care.

161. Rebellion, in Child­ren, was therefore Death by God's Law; and the next Sin to Idolatry; Which is re­nouncing of God, the great Parent of all.

162. Obedience to Parents is not only our Duty, but our Interest. We received our Life from them, and prolong it by obeying them: For Obedience is the first Com­mandment with Promise.

[Page 55] 163. The Obligation is as indissolvable as the Rela­tion.

164. If we must not dis­obey God to obey them; at least, we must let them see, when we do disobey them, that there is nothing else in our Refusal. For some un­just Commands cannot ex­cuse the general neglect of our Duty.

165. A Man in Business must put up many Affronts, if he loves his own quiet.

166. We must not pre­tend to see all that we see, if we would be easie.

167. It were endless to dispute upon every thing that is disputable.

[Page 56] 168. A vindictive Tem­per is not only uneasie to others, but to them that have it.

169. Rarely Promise: But, if Lawful, constantly per­form.

170. Hasty Resolutions are of the Nature of Vows; and to be equally avoided.

171. I will never do this, says one, yet does it. I am resolved to do that, says another, but flags upon se­cond Thoughts: Or does it, though awkardly, for his Word's sake; As if it were worse to break his Word, than to do a miss in keeping it.

172. Wear none of thine own Chains; but keep free whilst thou art free.

[Page 57] 173. It is an effect of Passion that Wisdom cor­rects, to lay thy self under Resolutions that cannot be well made, and must be worse performed.

174. Avoid all thou canst being Entrusted: But do thy utmost to discharge the Trust thou undertakest: For Carelesness is Injurious, if not Unjust.

175. The Glory of a Ser­vant is Fidelity; which can­not be without Diligence, as well as Truth.

176. Fidelity has En­franchised Slaves, and Adopt­ed Servants to be Sons.

177. Reward a good Ser­vant well: And rather quit [Page 58] than disquiet thy self with an ill one.

178. Mix Kindness with Authority; and rule more by Discretion than Rigour.

179. If thy Servant be faulty, strive rather to con­vince him of his Error, than discover thy Passion: And when he is sensible, forgive him.

180. Remember he is thy Fellow-Creature, and that God's Goodness, not thy Merit, has made the diffe­rence betwixt Thee and Him.

181. Let not thy Child­ren Domineer over thy Ser­vants: Nor suffer Them to slight thy Children.

[Page 59] 182. Suppress Tales in the general: But where a Matter requires notice, en­courage the Complaint, and right the Aggrieved.

183. If thou art a Child, thou art to Entreat, and not to Command; And if a Ser­vant, to comply where thou dost not obey.

184. Tho' there should be but one Master and Mistress in a Family, yet Servants should remember that Child­ren have the Reversion.

185. Indulge not unseemly things in thy Master's Child­ren; nor refuse them what is fitting: For one is the high­est Unfaithfulness; and the other Indiscretion as well as Disrespect.

[Page 60] 186. Do thine own Work honestly and chearfully: And when that is done, help thy Fellow; that so another time he may help thee.

187. Be not fancifully Jea­lous: For that is Foolish; as, to be reasonably so, is Wise.

188. He that superfines upon other Men's Actions, cozens himself, as well as in­jures them.

189. To be very subtle and scrupulous in Business, is as hurtful as being over confident and secure.

190. In difficult Cases, such a Temper is timorous; and in dispatch, irresolute.

191. Experience is a safe Guide: And a Practical Head, is a great happiness in Busi­ness.

[Page 61] 192. We are too careless of Posterity; not considering that as they are, so the next Generation will be.

193. If we would mend the World, we should mend our selves; and teach our Children not what we are, but what they should be.

194. We are too apt to awaken and tune up their Passions by the Example of our own; and to teach them to be pleased, not with what is best, but with what pleases best.

195. It is our Duty, and ought to be our Care, to ward against that Passion in them, which is more espe­cially our own Weakness and Affliction: For we are [Page 62] in great measure accountable for them, as well as for our selves.

196. We are true Turners of the World upside down: For Mony is first; and Vertue last, and least in our care.

197. It is not how we leave our Children, but what we leave them.

198. To be sure Vertue is but a Supplement, and not a Principal in their Por­tion and Character.

199. The Country Life is to be preferr'd: For there we see the Works of God; but in Cities little else but the Works of Men. And the one make a better subject for our Contemplation than the other.

[Page 63] 200. As Puppets are to Men, and Babies to Children, so is Man's Workmanship to God's: We are the Picture, he the Reality.

201. God's Works declare his Power, Wisdom and Good­ness; but Man's Works, for the most part, his Pride, Folly and Excess. The one is for use, the other, chiefly, for Ostentation and Lust.

202. Art is Good, where it is beneficial. Socrates wise­ly bounded his Knowledge and Instruction by Practice.

203. Have a Care there­fore of Projects: And yet de­spise nothing rashly, or in the Lump.

204. Ingenuity, as well as Religion, sometimes suf­fers [Page 64] between two Thieves; Pretenders and Despisers.

205. Though injudicious and dishonest Projectors of­ten discredit Art, yet the most useful and extraordinary In­ventions have not at first escap'd the Scorn of Igno­rance; As their Authors, rare­ly, have escap'd cracking of their Heads, or breaking their Backs.

206. Undertake no Expe­riment, in Speculation, that appears not true in Art; Nor then, at thine own Cost, if costly or hazardous in mak­ing.

207. As many Hands make light Work, so seve­ral Purses make cheap Expe­riments.

[Page 65] 208. Industry is certainly very commendable, and sup­plies want of Parts.

209. Patience and Diligence, like Faith, remove Moun­tains.

210. Do good with what thou hast, or it will do thee no good.

211. Seek not to be Rich, but Happy. The one lyes in Bags, the other in Content; which Wealth can never give.

212. We are apt to call things by wrong Names. We will have Prosperity to be Happiness, and Adversity to be Misery; though That is the School of Wisdom, and often­times the way to eternal Hap­piness.

[Page 66] 213. If thou wouldst be happy, bring thy Mind to thy Condition, and have an Indifferency for more than what is sufficient.

114. Have but little to do, and do it thy self: And do to others as thou wouldst have them do to thee. So, thou canst not fail of Temporal Felicity.

215. The generality are the worse for their Plenty. The voluptuous consumes it; the Miser hides it; 'tis the good Man that uses it; and to good Purposes. But such are hardly found among the Prosperous.

216. Be rather Bountiful than Expensive.

217. Neither make nor go to Feasts: But let the [Page 67] laborious Poor bless thee at Home in their solitary Cot­tages.

218. Never voluntarily want what thou hast in possession; Nor so spend it as to involve thy self in want unavoidable.

219. Be not tempted to presume by Success: For ma­ny that have got largly, have lost all, by coveting to get more.

210. To hazard much to get much, has more of Ava­rice than Wisdom.

221. It is great Prudence both to bound and use Pro­sperity.

222. Too few know when they have enough; and few­er know how to employ it.

[Page 68] 223. It is equally advise­able not to part lightly with what is hardly gotten, and not to shut up closely what flows in freely.

224. Act not the Shark upon thy Neighbour; nor take Advantage of the Igno­rance, Prodigality or Neces­sity of any one: For that is next door to Fraud, and at best makes but an unblest gain.

225. It is oftentimes the Judgment of God upon gree­dy rich Men, that he suffers them to push on their De­sires of Wealth to the Ex­cess of over-reaching, grind­ing or oppression; which poy­sons all the rest, they have got­ten: So that it runs away as [Page 69] fast, and by as bad ways, as it was heaped up together.

226. Never esteem any Man, or thy self, the more for Mony; nor think the meaner of thy self or another, for want of it; Vertue being the just Reason of respecting, and the want of it, of slight­ing any one.

127. A Man, like a Watch, is to be valued for his Go­ings.

128. Have a Care of more Sail than Ballast.

129. In all Business, it is best to put nothing to hazard: But where it is unavoidable, be not rash; but firm, and re­sign'd.

230. We should not be troubled for what we cannot [Page 70] help: But if it was our Fault, let it be so no more. Amendment is Repentance, if not Reparation.

231. Have a care of that base Evil, Detraction. It is the Fruit of Envy: As that is of Pride; the immediate Off­spring of the Devil; who of an Angel, a Lucifer, a Son of the Morning, made himself a Serpent, a Devil, a Beelzebub, and all that is obnoxious to the Eternal Goodness.

232. Dislike what deserves it; but never Hate: For that is of the Nature of Malice; which is ever to Persons, not Things; and is one of the blackest Qualities Sin begets in the Soul.

[Page 71] 233. It were an happy Day, if Men could bound and qualify their Refentments with Charity to the Offen­der: For then our Angerwould be without Sin, and better convict and edify the Guilty; which only can make it lawful.

234. Not to be provok'd is best: But if mov'd, never correct till the Fume is spent: For every Stroke our Fury strikes, is sure to hit our selves at last.

235. If we did but ob­serve the Allowances our Reason makes upon Reflecti­on, when our Passion is over, we could not want a Rule how to behave our selves by, in the like Occa­sions.

[Page 72] 236. We are more prone to complain than redress, and to censure than excuse.

237. It is next to unpar­donable, that we can so often blame what we will not once mend. It shews, we know, but will not do our Master's Will.

238. They that censure, should practise: Or else let them have the first Stone, and the last too.

239. Vertue is not secure against Envy. Men will les­sen what they won't imitate.

240. Nothing needs a Trick but a Trick; Sincerity loaths one.

241. We must take care to do Right Things Rightly: For a just Sentence may be unjustly executed.

[Page 73] 242. Circumstances give great Light to true Judg­ment, if well weigh'd.

243. Never chide for Anger, but for Amend­ment.

244. Whipping out of Passion, is like eating only to gratify the Pallate.

245. Reflect without Ma­lice, but never without need.

246. Despise no Body, nor no Condition; lest it come to be thy own.

247. Never Rail, nor Taunt. The one is Rude, the other scornful; and both evil.

248. Be not provoked by Injuries, to commit them.

[Page 74] 249. Upbraid only Ingra­titude.

250. Haste makes Work, which Caution prevents.

251. Tempt no Man; lest thou fall for it.

252. Have a care of pre­suming upon After Games: For if that miss, all is lost.

253. Opportunities should never be lost: Because they can never be regain'd.

254. It is well to cure, but better to prevent a Di­stemper. The first shews more Skill, but the last more Wisdom.

255. Never make a tryal of Skill in difficult or hazard­ous Cases.

[Page 75] 256. Refuse not to be in­form'd: For that shews Pride, or Stupidity.

257. Humility and Know­ledge in poor Cloaths, excels Pride and Ignorance in costly Attire.

258. Neither despise, nor oppose, what thou dost not understand.

259. We must not be con­cern'd above the Value of the thing that engages us; Nor raised above Reason, in main­taining what we think rea­sonable.

260. It is too common an Error, to invert the Order of Things; by making an End of that which is a Means, and a Means of that which is an End.

[Page 76] 261. Religion and Go­vernment escape not this Mischief: The first is too often made a Means instead of an End; the other an End instead of a Means.

262. Thus Men seek Wealth rather than Subsi­stence; and the End of Cloaths is the least Reason of their Use. Nor is the satisfying of our Appetite our End in eating, so much as the pleasing of our Pallate. The like may also be said of Building, Furniture, &c. where the Man rules not the Beast, and Appetite submits not to Reason.

263. It is great Wisdom to proportion our Esteem to the Nature of the Thing: [Page 77] For as, that way things, will not be undervalued, so nei­ther will they engage us above their intrinsick worth.

264. If we suffer little Things to have great hold up­on us, we shall be as much transported for them, as if they deserv'd it.

265. It is an old Proverb, Maxima bella ex levissimis causis, The greatest Feuds have had the smallest Begin­nings.

266. No matter what the Subject of the Dispute be; but what place we give it in our Minds: For that governs our Concern and Resent­ment.

267. It is one of the fatal­est Errors of our Lives, when [Page 78] we spoil a good Cause by an ill Management: And it is not impossible but we may mean well in an ill Business; but that will not defend it.

268. If we are but sure the End is Right, we gallop over all Bounds to compass it; not considering that law­ful Ends may be very unlaw­fully attained.

269. Let us be careful to take just ways to compass just Things; that they may last in their Benefits to us.

270. There is a trouble­som Humor some Men have, that if they may not lead, they will not follow; but had rather a thing were never done, than not done their [Page 79] own way, though other ways very desirable.

271. This comes of an over-fulness of our selves; and she ws we are more concern'd for praise, than the Success of what we think a good Thing.

272. Affect not to be seen; and Men will less see thy Weakness.

273. They that shew more than they are, raise an Ex­pectation they cannot answer; and so lose their Credit, as soon as they are found out.

274. Avoid Popularity. It has many Snares, and no real Benefit to thy self; and uncertainty to others.

[Page 80] 275. Remember the Pro­verb, Bene qui latuit bene vixit, They are happy that live retiredly.

276. If this be true, Prin­ces and their Grandees, of all Men, are the unhappiest: For they live least alone. And they that must be enjoy'd by eve­ry Body, can never enjoy themselves.

277. It is the Advantage little Men have upon them; They can be private, and have leisure for Family Comforts; which are the greatest world­ly Comforts Men can enjoy.

278. But they that place Pleasure in Greatness, seek it there: And we see Rule is as much the Ambition of some Natures, as Pri­vacy [Page 81] is the choice of o­thers.

279. Government has many Shapes: But 'tis Sove­reignty, tho' not Freedom, in all of them.

280. Rex & Tyrannus are very differing Characters: One rules his People by Laws, to which they consent; the other by his absolute Will and Power. That is call'd Freedom, this Tyranny.

281. The First is endan­ger'd by the Ambition of the Populace; which shakes the Constitution: The other by an ill Administration; which hazards the Tyrant and his Family.

282. It is great Wisdom in Princes of both sorts, not [Page 82] to strain Points too high, with their People: For whe­ther the People have a Right to oppugn them or not, they are ever sure to attempt it, when things are carried too far; though the Remedy oftentimes proves worse than the Disease.

283. Happy that King who is great by Justice, and the People who are free by Obedience.

284. Where the Ruler is Just, he may be strict; else, it is two to one it turns upon him: And though he should prevail, he can be no gainer, where his People are the losers.

285. Princes must not have Passions in Government, nor Resent beyond Interest or Religion.

[Page 83] 286. Where Example keeps pace with Authority, Power hardly fails to be obey'd, and Magistrates to be honour'd.

287. Where the Magistrate serves ill turns, he loses his Authority with the People; and gives the Populace op­portunity to gratify their Ambition; And so lays a Stumbling-block for his People to fall.

288. It is true, that where a Subject is more popular than the Prince, the Prince is in Danger: But it is as true, that it is his own Fault: For no Body has the like Means, Interest or Reason to be popular as He.

[Page 84] 289. It is an unaccount­able thing, that some Prin­ces encline rather to be fear'd than lov'd; when they see, that Fear does not oftner se­cure a Prince against the Dissaffection of his People, than Love makes a Subject too many for such a Prince.

290. Certainly Service upon Inclination is like to go farther than Obedience upon Compulsion.

291. The Romans had a just Sense of this, when they plac'd Optimus before Maxi­mus, to their most illustrious Captains and Caesars.

292. Besides, Experience tells us, That Goodness raises a nobler Passion in the Soul, [Page 85] and gives a better Sense of Duty than Severity.

293. What did Pharaoh get by increasing the Israel­ites Task? Ruin to himself in the End.

294. Kings, chiefly in this, should imitate God: Their Mercy should be above all their Works.

295. The Difference be­tween the Prince and the Peasant, is in this World. But a Temper ought to be ob­serv'd by him that has the Advantage here, because of the Judgment in the next.

296. The End of every thing should direct the Means. Now that of Go­vernment being the Good of the whole, nothing less should [Page 86] be the Aim of the Prince.

297. As often as Rulers endeavour to attain just Ends by just Mediums, they are sure of a quiet and easy Government; And as sure of Convulsions, where the Nature of things are vio­lated, and their Order over­rul'd.

298. It is certain, Princes ought to have great Allow­ances made them for Faults in Government; since they see by other People's Eyes, and hear by their Ears. But Ministers of State, their immediate Confidents and Instruments, have much to answer for, if to gratify pri­vate Passions, they misguide the Prince to do a publick In­jury.

[Page 87] 299. Ministers of State should undertake their Posts at their Peril. If Princes over-rule them, let them shew the Law, and humbly resign: If Fear, Gain or Flattery prevail, let them an­swer it to the Law.

300. The Prince cannot be preserv'd, but where the Minister is punishable: For People, as well as Princes, will not endure Imperium in Imperio.

301. If Ministers are weak or ill Men, and so spoil their Places, it is the Prince's Fault that chose them: But if their Places spoil them, it is their Fault to be made worse by them.

[Page 88] 302. It is but just that those that reign by their Princes, should suffer for their Prince's: For it is a safe and necessary Maxim, not to shift Heads in Govern­ment, while the Hands are in being that should answer for them.

303. And yet it were in­tolerable to be a Minister of State, if every Body may be Accuser and Judge.

304. Let therefore the false Accuser no more escape an exemplary Punishment, than the Guilty Minister.

305. For it profanes Go­vernment to have the Credit of the leading Men in it, subject to vulgar Censure; which is often ill-grounded.

[Page 89] 306. The Safety of a Prince therefore consists in a well-chosen Council: And that only can be said to be so, where the Persons that compose it are qualified for the Business that comes be­fore them.

307. Who would send to a Taylor to make a Lock, or to a Smith to make a Suit of Cloaths?

308. Let there be Merch­ants for Trade, Seamen for the Admiralty, Travellers for Foreign Affairs, some of the Leading Men of the Coun­try for Home Business, and Common and Civil Lawyers to advise of Legality and Right, who should always keep to the strict Rules of Law.

[Page 90] 309. Three things contri­bute much to ruin Govern­ments; Looseness, Oppression and Envy.

310. Where the Reins of Government are too slack, there the Manners of the People are corrupted: And that destroys Industry, begets Effiminacy, and provokes Heaven against it.

311. Oppression makes a Poor Country, and a Despe­rate People, who always wait an Opportunity to change.

312. He that ruleth over Men, must be just, ruling in the Fear of God, said an old and a wise King.

313. Envy disturbs and distracts Government; clogs the Wheels, and perplexes [Page 91] the Administration: And nothing contributes more to this Disorder, than a partial distribution of Rewards and Punishments in the Sovereign.

314. As it is not reason­able that Men should be compel'd to serve; so those that have Employments should not be endured to leave them humourously.

315. Where the State in­tends a Man no Affront, he should not Affront the State.

316. A private Life is to be preferred; the Honour and Gain of publick Posts, bearing no proportion with the Benefits of it. The one [Page 92] is free and quiet; the other servile and noisy.

317. It was a great Answer of the Shunamite Woman, I dwell among my own Peo­ple.

318. They that live of their own, neither need nor often list to wear the Livery of the Publick.

319. Their Substance is not during Pleasure; nor have they Patrons to please or present.

320. If they are not ad­vanced, neither can they be disgraced. And as they know not the Smiles of Ma­jesty, so they feel not the Frowns of Greatness, or the effects of Envy.

[Page 93] 321. If they want the Pleasures of a Court, they also escape the Temptations of it.

322. Private Men, in fine, are so much their own, that paying common Dues, they are Sovereigns of all the rest.

323. Yet the Publick must and will be served; And they that do it well, deserve publick Marks of Honour and Fortune.

324. To do so, Men must have publick Minds, as well as Salaries; or they will serve private Ends at the publick Cost.

325. Governments can never be well administred, but where those entrusted [Page 94] make Conscience of well discharging their Places.

326. Five things are requi­site to a good Officer, Ability, Clean Hands, Dispatch, Pa­tience and Impartiality.

327. He that understands not his Employment, what­ever else he knows, must be unfit for it; and the Pub­lick suffers by his Inexpert­ness.

328. They that are able, should be just too; or the Government may be the worse for their Capacity.

329. Covetousness in such Men prompts them to prosti­tute the Publick for Gain.

330. The taking of a Bribe or Gratuity, should be [Page 95] punished with as severe Pe­nalties, as the defrauding of the State.

331. Let Men have suffi­cient Sallaries, and exceed them at their Peril.

332. It is a Dishonour to Government, that its Officers should live of Benevolence; As it ought to be infamous for Officers to dishonour the Publick, by being twice paid for the same Business.

333. But to be paid, and not to do Business, is rank Oppression.

334. Dispatch is a great and good Quality in an Of­ficer; where Duty, not Gain, excites it. But of this too many make their private Market and Over­plus [Page 96] to their Wages. Thus the Salary is for doing, and the Bribe for dispatching the Business; As if Business could be done before it were dispatched; Or what ought to be done, ought not to be dispatched; Or they were to be paid a part, one by the Government, t'other by the Party.

335. Dispatch is as much the Duty of an Officer, as doing; and very much the Honour of the Government he serves.

336. Patience is a Virtue every where; but it shines with great Lustre in the Men of Government.

337. Some are so Proud or Testy, they wont hear, [Page 97] what they should re­dress.

338. Others so weak, they sink or burst under the weight of their Office, tho' they can easily run away with the Salery of it.

339. Business can never be well done, that is not well understood: Which cannot be without Pati­ence.

340. It is Cruelty in­deed not to give the Unhap­py an Hearing, whom we ought to help: But it is the top of Oppression to Brow­beat the humble and modest Miserable, when they seek Relief.

341. Some, it is true, are unreasonable in their [Page 98] Desires and Hopes: But then we should inform, not rail at and reject them.

342. It is therefore as great an Instance of Wis­dom as a Man in Business can give, to be Patient under the Impertinencies and Contra­dictions that attend it.

343. Method goes far to prevent trouble in Business: For it makes the Task easie, hinders Confusion, saves abundance of Time, and instructs those that have Bu­siness depending, both what to do and what to hope.

344. Impartiality, tho 'it be the last, is not the least part of the Character of a good Magistrate.

[Page 99] 345. It is noted as a Fault, in Holy Writ, even to re­gard the Poor: How much more the Rich, in Judg­ment?

346. If our Compassions must not sway us; less should our Fears, Profits or Preju­dices.

347. Justice is justly re­presented Blind; because she sees no difference in the Par­ties concerned.

348. She has but one Scale and Weight, for Rich and Poor, Great and Small.

349. Her Sentence is not guided by the Person, but the Cause.

350. The Impartial Judge in Judgment, knows no­thing but the Law; The Prince no more than the [Page 100] Peasant; his Kindred, than a Stranger. Nay, his Ene­my is sure to be upon equal Terms with his Friend, when he is upon the Bench.

351. Impartiality is the Life of Justice; as That is of Government.

352. Nor is it only a Be­nefit in the State, but pri­vate Families cannot subsist comfortably without it.

353. Parents that are partial, are ill obeyed by their Children; and partial Masters not better served by their Servants.

354. Partiality is always Indirect, if not Dishonest: For it shews a Byass where Reason would have none; [Page 101] if not an Injury, which Justice every where forbids.

355. As it makes Favour­ites without Reason, so it uses no Reason in judging of Actions; Confirming the Proverb, The Crow thinks her own Bird the fairest.

356. What some see to be no Fault in one, they will have Criminal in another.

357. Nay how ugly do our own Failings look to us in the Persons of others, which yet we see not in our selves?

358. And but too com­mon it is, for some People, not to know their own Maxims and Principles in the Mouths of other Men, [Page 102] when they give occasion to use them.

359. Partiality corrupts our Judgment of Persons and Things, of our selves and others.

360. It contributes more than any thing to Factions in Government, and Fewds in Families.

361. It is a prodigal Pas­sion, that seldom returns till it is Hunger-bit, and Disap­pointments bring it within bounds.

362. And yet we may be indifferent, to a Fault.

363. Indifference is good in Judgment, but bad in Re­lation, and stark naught in Religion.

[Page 103] 364. And even in Judg­ment, our Indifferency must be to the Persons, not Causes: For one, to be sure, is right.

365. Neutrality is some­thing else than Indifferency; and yet of kin to it too.

366. A Judge ought to be Indifferent; and yet he can­not be said to be Neutral.

367. The one being to be Even in Judgment, and the other not to meddle at all.

368. And where it is Lawful, to be sure it is best to be Neutral.

369. He that espouses Parties, can hardly divorce himself from their Fate; And more fall with their Party, than rise with it.

[Page 104] 370. A Wise Neuter joins with neither; But uses both, as his Advantage leads him.

371. A Neuter only has room to be a Peace-maker: For being of neither side, he has the means of mediating a Reconciliation of both.

372. And yet, where Right or Religion gives a Call, a Neuter must be a Coward or an Hypocrite.

373. In such Cases, we should never be backward; nor yet mistaken.

374. When our Right or Religion is in question, then is the fittest time to as­sert it.

[Page 105] 375. Nor must we always be Neutral where our Neigh­bour is concerned: For tho' medling is a Fault, helping is a Duty.

376. We have a Call to do good, as often as we have the Power and Occasion.

377. If Heathens could say, We are not born for our selves; surely Christians should practice it.

378. They are taught so by his Example, as well as Doctrin, from whom they have borrowed their Name.

379. Do what good thou canst unknown; and be not vain of what ought rather to be felt, than seen.

380. The Humble, in the Parable of the Day of Judg­ment, [Page 106] had forgot their good Works. Lord, when did we so and so?

381. He that does Good, for Good's sake, seeks neither Praise nor Reward; tho sure of both at last.

382. Content not thy self that thou art Virtuous in the general: For one Link being wanting, the Chain is defective.

383. Perhaps thou art rather Innocent than Vertu­ous; and owest more to thy Constitution, than Reli­gion.

384. Innocent, is not to be Guilty: But Virtuous, is to overcome our evil Incli­nations.

[Page 107] 385. If thou hast not con­quered thy self in that which is thy own particular Weakness, thou hast no Title to Virtue, tho' thou art free of other Men's.

386 For a Covetous Man to inveigh against Prodiga­lity, an Atheist against Ido­latry, a Tyrant against Re­bellion, or a Lyer against Swearing, and a Drunkard against Gaming, is for the Pot to call the Kettle black.

387. Such reproof would have but little Success; be­cause it would carry no Au­thority with it.

388. If thou wouldst con­quer thy Weakness, thou must never gratifie it.

[Page 108] 389. No Man is compel­led to Evil; his Consent only makes it his.

390. What Man, in his right Mind, would conspire his own hurt? Men are be­sides themselves, when they transgress their Convicti­ons.

391. If thou would'st not Sin, don't Desire; and if thou would'st not Lust, don't Embrace the Tempta­tion: No, not look at it, nor think of it.

392. Thou would'st take much Pains to save thy Bo­dy: Take some, prethee, to save thy Soul.

393. Religion, is the Fear of God, and its Demonstra­tion good Wooks; Faith, the [Page 109] Root of both: For without Faith we cannot please God, nor can we fear what we do not believe.

394. The Devils also be­lieve and know abundance: But in this is the Difference; Their Faith works not by love, nor their Knowledg by Obedience; and therefore they are never the better for them. And if ours do so too, we shall be of their Church, not of Christ's: For as the Head is, so must the Body be.

395. He was Holy, Hum­ble, Harmless, Meek, Mer­ciful, &c. when among us; to teach us what we should be, when he was gone. And yet he is among us still, and [Page 110] in us too, a living and per­petual Preacher of the same Grace, by his Spirit in our Consciences.

396. A Minister of the Go­spel ought to be one of Christ's making, if he would pass for one of Christ's Ministers.

397. And if he be one of his making, he knows as well as believes.

398. That Minister whose Life is not the Model of his Doctrin, is a Babler ra­ther than a Preacher; a Quack rather than a Physician of Value.

399. Of old Time they were made Ministers by the Holy Ghost: And the more that is an Ingredient now, the fitter they are for that Work.

[Page 111] 400. Running Streams are not so apt to corrupt; nor Itinerant, as settled Preach­ers: But they are not to run before they are sent.

401. As the Ministers of Christ are made by him, and are like him, so they beget People into the same Like­ness.

402. To be like Christ then, is to be a Christian. And Regeneration is the only way to the Kingdom of God, which we pray for.

403. Let us to Day hear his Voice, and not harden our Heart; who speaks to us many ways; in the Scri­ptures, in our Hearts, by his Servants and his Provi­dences: [Page 112] And the Sum of all is Holiness and Charity.

404. S. James gives a short Draught of the Matter, but very full and reaching. Pure Religion and undefiled before God the Father, is this, To visit the Fatherless and the Widows in their affliction, and to keep our selves unspotted from the World. Which is compriz'd in these Two Words, Charity and Piety.

405. They that truly make these their Aim, will find them their Attainment; And with them, the Peace that follows so excellent a Con­dition.

406. Amuse not thy self therefore with the numerous Opinions of the World, nor [Page 113] value thy self upon̄ verbal Orthodoxy, Philosophy, or thy Skill in Tongues, or Knowledg of the Fathers; (too much the Business and Vanity of the World) But in this rejoice, that thou know­est God, that is the Lord, who exerciseth loving Kindness and Judgment, and Righte­ousness in the Earth.

407. Publick Worship is very commendable, if well perform'd. We owe it to God and good Example. But we must know, that God is not tyed to Time or Place, who is every where, at the same Time: And this we shall know, as far as we are capable, if where ever we [Page 114] are, our Desires are to be with him.

408. Serving God, People generally confine to the Acts of Publick and Private Wor­ship: And those, the more zealous do often repeat, in hopes of Acceptance.

409. But if we consider that God is an Infinite Spirit, and as such every where; and that our Saviour has taught us, That he will be worshipp'd in Spirit and in Truth; we shall see the shortness of such a Notion.

410. For Serving God concerns the Frame of our Spirits, in the whole Course of our Lives; In every Occa­sion we have, in which we [Page 115] may shew our Love to his Law.

411. For as Men in Bat­tle are continually in the way of Shot; so we in this World are ever within the Reach of Temptation. And herein do we serve God, if we avoid what we are forbid, as well as do what he commands.

412. God is better serv'd in resisting a Temptation to Evil, than in many formal Prayers.

413. This is but Twice or Thrice a Day; but That every Hour and Moment of the Day. So much more is our continual Watch, than our Evening and Morning Devotion.

[Page 116] 414. Wouldst thou then serve God? Do not that alone, which thou wouldst not ano­ther should see thee do.

415. Don't take God's Name in vain, or disobey thy Parents, or wrong thy Neighbour, or commit Adul­tery, even in thine Heart.

416. Neither be Vain, La­scivious, Proud, Drunken, Revengeful or Angry; Nor Lye, Detract, Backbite, O­ver-reach, Oppress, Deceive or Betray: But watch vigor­ously against all Temptati­ons to these things; as know­ing that God is present, the Overseer of all thy Ways and most inward Thoughts, and the Avenger of his own Law upon the Disobedient, and [Page 117] thou wilt acceptably serve God.

417. Is it but Reason, if we expect the Acknow­ledgments of those to whom we are bountiful, that we should reverently pay ours to God, our most munificent and constant Benefactor?

418. The World repre­sents a Rare and Sumptuous Palace, Mankind the great Family in it, and God the mighty Lord and Master of it.

419. We are all sensible what a stately Seat it is; the Heavens, adorned with so many glorious Luminaries; and the Earth with Groves, Plains, Valleys, Hills, Foun­tains, Ponds, Lakes and Ri­vers; [Page 118] and Variety of Fruits and Creatures, for Food, Plea­sure and Profit: In short, how Noble an House he keeps, and the Plenty and Variety and Excellency of his Table; His Orders, Seasons and Suit­ableness of every Time and Thing. But we must be as sensible, or at least ought to be, what Careless and Idle Servants we are, and how short and disproportionable our Behaviour is to his Bounty and Goodness. How long he bears, and often he reprieves and forgives us; who, not­withstanding our Breach of Promises, and repeated Neg­lects, has not yet been pro­vok'd to break up House, and send us to shift for our selves. [Page 119] Should not this great Good­ness raise a due Sense in us of our undutifulness, and a Resolution to alter our Course and mend our Manners; that we may be for the future more worthy Communicants at our Master's good and great Table? Especially since it is not more certain that we deserve his Displeasure, than that we shall feel it, if we continue to be unprofitable Servants.

420. Let us then not co­zen our selves with the Shels and Husks of things; nor prefer Form to Power, nor Shadows to Substance: Pi­ctures of Bread will not satis­fy Hunger, nor those of De­votion please God.

[Page 120] 421. This World is a Form; our Bodies are Forms; and no visible Acts of Devo­tion can be without Forms. But yet the less Forms, in Religion, the better, since God is a Spirit: For the more men­tal our Worship, the more adequate to the Nature of God; the more silent, the more suitable to the Language of a Spirit.

422. Words are for others, not for our selves: Nor for God, who hears not as Bo­dies do; but as Spirits should.

423. If we would know this Dialect; we must learn of the Divine Principle in us. As we hear the Dictates of that, God hears us.

[Page 121] 424. There we may see him too in all his Attributes; Tho' but in little, yet as much as we can apprehend or bear: For as he is in himself, he is incomprehensible, and dwel­leth in that Light which no Eye can approach. But in his Image we may behold his Glory; Enough to exalt our Appre­hensions of God, and to in­struct us in that Worship which pleaseth him.

425. Men may Tire them­selves in a Labyrinth of Search, and talk of God: But if we would know him indeed, it must be from the Impressions we receive of him; And the softer our Hearts are, the deeper and livelier those will be upon us.

[Page 122] 426. If he has made us sensible of his Justice, by his Reproof; of his Patience, by his Forbearance; of his Mercy, by his Forgiveness; of his Holiness, by the Sanc­tification of our Hearts through his Spirit; we have a grounded knowledge of God. This is Experience, that Speculation: This En­joyment, that Report. In short, this is undeniable Evi­dence, with the reality of Religion, and will stand all Winds and Weathers.

427. As our Faith, so our Devotion should be lively. Cold Meat wont serve at those Repasts.

[Page 123] 428. Its a Coal from God's Altar must kindle our Fire: And without Fire, true Fire, no acceptable Sacrifice.

429. Open thou my Lips, and then, said the Royal Prophet, my Mouth shall praise God. But not till then.

430. The Preparation of the Heart, as well as An­swer of the Tongue, is of the Lord; and to have it, we must make our Prayers powerful, and our Worship grateful.

431. Let us chuse, there­fore, to commune where there is the warmest sense of Religion; where Devotion exceeds Formality, and Prac­tice most corresponds with [Page 124] Profession; and where there is at least as much Charity as Zeal: For where this Society is to be found, there shall we find the Church of God.

432. As Good, so Ill Men are all of a Church; and every Body knows who must be Head of it.

433. It is a sad Reflec­tion; That many Men hardly have any Religion at all; and most Men have none of their own; for that which is the Religion of their Edu­cation, and not of their Judgment, is the Religion of another, and not their own.

[Page 125] 434. To have Religion upon Authority, and not upon Conviction, is like a Finger-Watch, to be set forwards or backwards, as he pleases that has it in keeping.

435. It is a preposterous thing, that Men can ven­ture their Souls where they will not venture their Mo­ny: For they will take their Religion upon trust, but not trust a Synod about the Goodness of Half a Crown.

436. They will follow their own Judgment when their Mony is concerned, whatever they do for their Souls.

437. But to be sure, that Religion cannot be right, [Page 126] that a Man is the worse for having.

438. No Religion is bet­ter than an Unnatural One.

439. Grace perfects, but never sours or spoils Na­ture.

440. To be Unnatural in Defence of Grace, is a Con­tradiction.

441. He that is without Bowels, is not a Man. How then can he be a Chri­stian?

442. It were better to be of no Church, than to be bitter for any.

443. Bitterness comes ve­ry near to Enmity, and that is the Devil; because the Perfection of Wickedness.

[Page 127] 444. A good End cannot sanctify evil Means; nor must we ever do Evil, that Good may come of it.

445. Some Folks think they may Scold, Rail, Hate, Rob and Kill too; so it be but for God's sake.

446. But nothing in us unlike him, can please him.

447. God has replenisht this World with abundance of good Things for Man's Life and Comfort; but they are all but Imperfect Goods. He only is the Perfect Good, to whom they point. But alas! Men cannot see him for them; tho' they should see him in them.

[Page 128] 448. It is as great Presum­ption to send our Passions upon God's Errands, as it is to palliate them with God's Name.

249. Zeal dropt in Chari­ty, is good; without it, good for nothing: For it de­vours all it comes near.

450. They must first judge themselves, that pre­sume to censure others: And such will not be apt to overshoot the Mark.

451. We are too ready to retaliate; rather than for­give, or gain by Love and Information.

452. And yet we could hurt no Man, that we be­lieve loves us.

[Page 129] 453. Let us then try what Love will do: For if Men did once see we Love them, we should soon find they would not harm us.

454. Force may subdue, but Love gains: And he that forgives first, wins the Lawrel.

455. If I am even with my Enemy, the Debt is paid; But if I forgive it, I oblige him for ever.

456. Love is the hardest Lesson in Christianity; but, for that reason, it should be most our care to learn it. Difficilia quae Pulchra.

457. It is a severe Rebuke upon us, that God makes us so many Allowances, and we make so few to our [Page 130] Neighbour: As if Charity had nothing to do with Reli­gion; Or Love with Faith, that ought to work by it.

458. I have often won­dred at the unaccountableness of Man in this, among other things; that tho' he loves Changes so well, he should care so little to hear or think of his last, great, and best Change too, if he pleases.

459. Being, as to our Bo­dies, composed of changeable Elements, we, with the World, are made up of, and subsist by Revolution: But our Souls being of another and nobler Nature, we should seek our Rest in a more enduring Habitation.

[Page 131] 460. I find all sorts of People agree, whatsoever were their Animosities, when humbled by the Approaches of Death: Then they for­give, then they pray for, and love one another: Which shews us, that it is not our Reason, but our Passion, that makes and holds up the Feuds that reign among Men in their Health and Fulness. They, therefore, that live nearest to that which they should die, must certainly live best.

407. Did we believe a final Reckoning and Judg­ment; or did we think eno' of what we do believe we would allow more Love in Reli­gion than we do; since Re­ligion [Page 132] it self is nothing else but Love to God and Man.

462. He that lives in Love, lives in God, says the Be­loved Disciple: And to be sure a Man can live no where better.

463. It is most reasonable Men should value that Be­nefit, which is most durable. Now Tongues shall cease, and Prophecy fail, and Faith shall be consummated in Sight, and Hope in Enjoyment; But Love remains.

464. Love is indeed Heaven upon Earth; since Heaven above would not be Heaven without it: For where there is not Love; there is Fear: But perfect Love casts out Fear. And yet we natu­rally [Page 133] fear most to offend what we most Love.

465. What we Love, we'll Hear; what we Love, we'll Trust; and what we Love, we'll serve, and suf­fer for too. If you Love me (says our Blessed Redeem­er) keep my Commandments. Why? Then he'll Love us; then we shall be his Friends; then he'll send us the Com­forter; then whatever we ask, we shall receive; and then where he is we shall be also. Behold the Fruits of Love, the Power, Ver­tue, Benefit and Beauty of Love!

466. Love is above all; And when it prevails in us all, [Page 134] we shall all be Lovely, and in Love with God and with one another.

Amen