THE duties of religion, sincerely and regularly performed, will always be sufficient to exalt the meanest, and to exercise the highest understanding. That mind will never be vacant, which is frequently recalled by stated duties to meditations on eter­nal interests; nor can any hour be long, which is spent in obtaining some new qualification for celestial happiness.

TO love an enemy, is the distinguishing characteristic of a religion, which is not of man but of God. It could be de­livered as a precept, only by him who lived and died to esta­blish it by his example.

IF thou dost good to man, as an evidence of thy love to God, thy virtue will be exalted from moral to divine; and that hap­piness, which is the foretaste of paradise, will be thy reward upon earth.

RECREATION after business is allowable; but he that follows his pleasure instead of his business, shall in a little time have no business to follow.

‘BLESSED are the poor in spirit, for their's is the king­dom of Heaven.’ —Thus our blessed Saviour opened his ser­mon on the mount; and from his example we may be assured, that humility is the richest garment that the soul can wear. By this word is to be understood, not an abject poorness of spirit, that would stoop to do a mean thing; but such an humble sense of human nature, as sets the heart and affections right towards God, and gives us every temper that is tender and affectionate towards our fellow creatures. This is the soil of all virtues, where every thing that is good and lovely grows.

DESPISE not labour; if you do not want it for food, you may for physic: It strengthens the body, invigorates the mind, and prevents the ill consequences of idleness.

PRIDE hides a man's faults from himself, and magnifies them to others.

‘THERE is nothing (says Plato) so delightful, as the hear­ing or the speaking of truth.’ For this reason, there is no con­versation so agreeable, as that of the man of integrity, who hears without any intention to betray, and speaks without any intention to deceive.

Truth is always consistent with itself, and needs nothing to help it out; it is always near at hand, and fits upon our lips, and is ready to drop out before we are aware: Whereas a lie is troublesome, and sets a man's invention on the rack, and one trick needs a great many more of the same kind to make it good.

MORAL virtues themselves, without religion, are but cold, lifeless and insipid: It is religion only which opens the mind to great conceptions, fills it with the most sublime ideas, and warms the soul more than sensual pleasures.

BY reading we enjoy the dead, by conversation, the living, and by contemplation, ourselves. Reading enriches the me­mory, conversation polishes the wit, and contemplation im­proves the judgment.

THE commands of Heaven (in the observance of which re­ligion principally consists) are very plain and obvious to the meanest understanding, and are nothing else but exhortations to love and directions for social happiness.

MOST of the miseries of life, undoubtedly result from our straying from the path which leads to content.

NEVER say any thing directly tending to your own praise: and when you have done or said any thing that deserves it, receive it from others with indifference. Be neither too co­vetous of it, nor appear displeased or confused at receiving it; but when you have done any thing worthy of praise, suffer yourself to be told of it, without rebuffing those who are doing you justice. In your private thoughts divest yourself of it, and return it to God, as the giver of the gift, and the blesser of the action. Give him unfeigned thanks, for making you an instrument of his glory for the benefit of others.

THE advice of Pythagoras is, that as the body is no more than the servant of the soul, it should only be nourished so as it may best perform an humble and obedient service to it.

THE duties that are owing to friends, are integrity, love, counsel and assistance. It is not intimacy and frequency of conversation, that makes a friend, but a disinterested ob­servance of these duties.

THERE is no manner of life so strait, or miserable, that hath not some solace and consolation. Jonah had leisure to make his prayer unto God, even in the belly of the whale, and was heard.

IT is some short refreshment to friends and relations, to see and hear from one another, but it passeth away; and we have here no continuing city, no abiding delights in this world; our rest remains elsewhere. Those we have, lose much of their sweetness, from the thoughts of parting with them, even while we enjoy them; but the happiness to come is eternal.

[Page 13]BE very careful in your promises, and just in your perform­ances, and remember it is better to do, and not promise, than to promise, and not perform.

NEVER do any thing for your friends, that is not con­sonant to your honour and your conscience; you ought always to prefer those to your friends.

DEATH seems to enter a cottage only as a gentle de­liverer from the miseries of human life; but into courts and the seats of grandeur, with insult and terror. To languish under a gilded canopy, to expire on soft and downy pillows, and give up the ghost in state, has a more gloomy aspect, than at the call of nature, to expire on a grassy turf, and resign the breathless clay, back to its proper element. What does a crowd of friends or flatterers signify in that important hour, to the most glorious mortal? Which of his numerous attendants would stand the arrest of death, descend into the silent prison of the grave for him, or answer the summons of the supreme tribunal?

BEAUTY is a short-lived flower, which is easily withered: A cultivated mind is a treasure, which encreases every moment; it is a rich soil, which brings forth an hundred fold.

A PERSON never appears so ridiculous by the quali­ties he has, as by those he affects to have. He gains more by being contented to be seen as he is, than by attempting to appear what he is not.

TRUE greatness of soul pays itself, as it were, with its own hands, by the satisfaction of doing good.

PEOPLE may talk like good Christians at their ease; but pretty sentences, and formal speeches, are very trifling reme­dies to a real and unaffected sorrow.

THAT little incendiary, called the tongue, is more venomous than a poisoned arrow; and more killing than a two-edged sword.

A MIND formed upon the principles of the gospel, may look down with contempt upon the lustre of a throne, and yet know the value, and feel a sense of gratitude, in the possession of a crumb. The most exalted situation in the present life is exposed; yea, probably most exposed, to the fascinating al­lurements of temptation; and whosoever shall look heedfully upon those who are eminent for their riches, will not think their condition such as that he should hazard his quiet, and much less his virtue, to obtain it. The rich and the poor have their hours of sorrow, and their intervals of joy; neither poverty nor wealth exempt them from feeling the common calamities of life, nor confer that happiness we so eagerly pursue, but which we must not experience, till our race is finished, and our work done.

INDUSTRY is needful in every condition of life; we cannot, without it, act in any state to the benefit or satisfaction of others, or to our own advantage and comfort; it is requisite for procuring ease and satisfaction to the mind; and if attended with a good conscience, sweetens our enjoyments, and seasons our attainments; and is a guard to innocence, and a bar to temptation.

A PERSON under the influence and temper of the gospel, will say with gratitude and joy, "I have learned, in whatsoever state I am, therewith to be content." In the most trying circumstances, I have a sure and certain promise, that my bread shall be given, and my water shall be sure; and if I am not favoured with all the elegancies of life, yet I am confident that the God whom I serve, will afford me such temporary supplies, as shall be most conducive to my own happiness and his glory.

TRUE religion will shew its influence in every part of our conduct; it is like the sap of a living tree, which pene­trates to the most distant boughs.

ACTION keeps the soul in constant health, but idleness corrupts and rusts the mind; for a man of great abilities may by negligence and idleness become so useless as to be an in­cumbrance to society and a burthen to himself.

HE is the most worthy of possessing riches, who knows best how to do without them.

KEEP no company with a man who is given to detrac­tion; to hear him patiently, is to partake of his guilt, and prompt him to a continuance in that vice which all good men shun him for.

THOU shalt not curse the deaf, Lev. xix.14. Those that are absent are deaf; they cannot right themselves, and therefore say no ill of them.

HAPPY are those who can see the beauty of virtue!—Is it possible to see her, without loving her? Is it possible to love her, without being happy?

RELIGION, the balm of life, the anchor of hope, the dispeller of f [...]rs, the haven of rest, will carry us into the arms of him, who is mighty to save from every trouble; defended [Page 19] by his shield, tho' afflictions spring not out of the dust, they shall not hurt us; supported by his power, tho' the mighty rage, they shall not prevail against us; guided by his wisdom, tho' snares and evils encompass our paths, we shall escape them all. In vain may be our toil for riches to secure us; but our trust in him will never be in vain. The arrows of affliction may reach the very pinnacle of greatness, and cares and terrors climb up to us, how ever high we may place ourselves; but he is a tower of defence, a place of safety, a rock of salvation. O then! amidst all the storms, and tumults of the world, give ear to that voice which speaketh peace, and says, ‘Come unto me, all ye that labour and are heavy laden, and I will give you rest; take my yoke upon you, and ye shall find rest to your souls; for my yoke is easy, and my burthen is light.’

‘EPICTETUS, who lies here, was a slave and a crip­ple; poor as the beggar in the proverb, and the favourite of Heaven.’

[Page 20]In this distich is comprized the noblest panegyric, and the most important instruction. We may learn from it, that virtue is impracticable in no condition, since Epictetus could recom­mend himself to the regard of Heaven, amidst the temptations of poverty and slavery. Slavery has been found so destructive to virtue, that, in some languages, a slave and a thief are ex­pressed by the same word. And we may be admonished by it, not to lay any stress on a man's outward circumstances, in making an estimate of his real virtue, since Epictetus the beg­gar, the cripple, and the slave, was the favourite of Heaven.

THE use of learning is not to procure popular applause, or excite vain admiration, but to make the possessor more vir­tuous and useful to society, and his virtue a more conspicuous example to those that are illiterate.

WHAT exalted mortal, in the last hour of life, would not resign all the advantages of greatness and power, for a few mo­ments of leisure and obscurity.

IF there is any happiness below the stars, it consists in a freedom from the hurry and censure of the world, where the mind may devote all its bright and se [...]e intervals to Heaven.

HE is no fool, who parts with that which he cannot keep, when he is sure to be recompenced with that which he can­not lose.

THE pursuit of glory and happiness in another life, by every means of improving and exalting our own minds, be­comes more and more interesting to us, the nearer we draw to the end of all sublunary enjoyments.

AS that God, whom we all adore, is a God of peace and concord, there ought to be a sacred harmony between all that profess and believe in the same Saviour.

THEY must certainly be persons of narrow and mean conceptions, who (tho' under the mask of superficial greatness of spirit) cannot raise their little ideas above pleasures familiar to their senses.

WE should never be over eager for any thing, either in our pursuits or our prayers, lest what we endeavour, or ask too violently for our interest, should be granted us by Providence only in order to our ruin.

None but the Almighty author of our beings, who knows our inmost thoughts and desires, and from whom no secrets are hid, can see into futurit [...]: And he only knows what is b [...]s [...] and most proper for us; if we cheerfully rely on his all-wise Provi­dence, and confidently trust in his powerful protection, we may rest ourselves assured, that he, who is our truest friend, will guard and secure us from the many evils and dangers, which every where surround us. He will guide and direct the future events of our lives in such a manner, as will prove, by happy experience, to be the most conducive to our own good, and the most consistent with the scheme of our own happiness, both here and hereafter.

AN humble man leans not to his own understanding, he is sensible of the deficiency of his own power and wisdom, and trusts not in it; Le is also sensible of the all-sufficient power, wisdom and goodness of Almighty God, and commits him­self to him for counsel, guidance, direction and strength.

[Page 26]VIRTUE is the highest exercise and improvement of reason, the integrity, the harmony and just balance of affecti­on, the health, strength and beauty of the mind.

WITH the talents of an angel a man may be a fool, if he judges amiss in the supreme point; judging aright in all else but aggravates his folly, as it shews him wrong, though blest with the best capacity of being right.

WHAT a great deal of time and ease that man gains, who is not troubled with the spirit of curiosity, who lets his neigh­bours thoughts and behaviour alone, confines his inspections to himself, and takes care of the point of honesty and conscience.

A MAN of true piety, that has no designs to carry on, like one of an established fortune, always makes the least noise. One never pulls out his money, the other never talks of religi­on, but when there is occasion for it.

ADVERSITY does not make merit lose its name, it serves only as a foil to virtue.

I BELIEVE in thee, oh my God! do thou strengthen my faith; I hope in thee, confirm my hope; I love thee, in­flame [Page 28] my love more and more; I repent of all my sins, but do thou increase my repentance. As my first beginning, I wor­ship thee; as my last end, I long for thee; as my eternal be­nefactor, I praise thee; and as my supreme protector, I pray unto thee, that it may please thee, O Lord! to guide and lead me by thy providence; to keep me in obedience to thy justice; to comfort me by thy mercy; and to protect me by thy almigh­ty power. I submit unto thee all my thoughts, words and deeds, as well as my afflictions, pains and sufferings; and I desire to have thee always in my mind, to do all my works in thy name, and for thy sake to bear all adversity with patience. I will nothing, but what thou willest, O God! because it is agreeable unto thee. O give me grace, that I may be atten­tive in my prayer, temperate in my diet, vigilant in my con­duct, and immoveable in all good purposes. Grant, most mer­ciful Lord! that I may be true and faithful to those who have entrusted me with their secrets; that I may be courteous and kind towards all men; and that both in my words and acti­ons I may shew unto them a good example. Dispose my heart to praise and admire thy goodness; to [...]ate all errors and evil works, to love my neighbour; and to despise the world. As­sist me, good God! in subduing lust by mortification; covet­ousness by liberality; anger by mildness; and lukewarmness by zeal and fervency. Enable me to conduct myself with pru­dence in all transactions; and to shew courage in danger; pa­tience in adversity; and in prosperity an humble mind. Let thy grace illuminate my understanding; direct my will; sanc­tify my body; and bless my soul. Make me diligent in curb­ing all irregular affections; zealous in imploring thy grace; careful in keeping thy commandments; and constant in work­ing out my own salvation. Finally, O God! make me sen­sible, how little is the world; how great thy Heavens; how short time; and how long will be the blessed eternity. O! that I may well prepare myself for death; that I may dread thy judgments; that I may avoid the torments of hell; and ob­tain of thee, O God! eternal life, thro' the merits of Jesus Christ our Lord. Amen.

THERE is one sure way of pleasing in company, which is in every one's power to practise, viz. shewing a disposition to be pleased.

[Page 29]IT often happens, that those are most desirous of go­verning others, who are least able to govern themselves.

IT is indeed a serious thing to die; but virtue disarms the gloomy king of all his terrors, and brightens the prospect of futurity.

SENECA says, there is no difference betwixt possessing a thing and not desiring it.

The character of the Lady of one of the antient Earls of West­moreland, written by her husband, and inscribed in the chimney-wall of a large room, at Budstone Place, in Kent, once the seat of that noble family.

SHE feared God, and knew how to serve him; she as­signed times for her devotion, and kept them; she was a perfect wife, and a true friend; she joyed most to oblige those nearest and dearest to me; she was still the same, ever kind and never troublesome; often preventing my desires; disputing none; providently managing all that was mine; living in appearance above mine estate, while she advanced it; she was of a great [Page 30] spirit; sweetly tempered; of a sharp wit; without offence; of excellent speech; blest with silence; of a chearful temper; mildly governed; of a brave fashion to win respect, and to daunt boldness; pleasing to all of her sex; intimate with few; delighting in the best; ever avoiding all persons and places in their honour blemished; and was as free from doing ill as giving the occasion. She died as she lived, well; and blest in the greatest extremity; most patiently sending forth her pure soul with many zealous prayers and hymns to her Maker; pour­ing out her affectionate heart in passionate streams to her Sa­viour.—

N. B. The beginning and ending of this inscription being defaced by time, the date is uncertain.

IF you desire to live in peace and honour, in favour with God and man, and to die in the glorious hope of rising from the grave to a life of endless happiness—if these things appear worthy your ambition, you must set out in earnest in the pur­suit of them. Virtue and happiness are not attainable by chance, nor by a cold and languid approbation; they must be sought with ardour, attended to with diligence, and every as­sistance must be eagerly embraced that may enable you to ob­tain them.

[Page 31]TO take sincere pleasure in the blessings and excellencies of others, is a much surer mark of benevolence than to pity their calamities.

EQUALLY vain and absurd is every scheme of life that is not subservient to, and does not terminate in that great end of our being, the attainment of real excellence, and of the fa­vour of God. Whenever this becomes sincerely our object, then will pride and vanity, envy, ambition, covetousness, and every evil passion, lose their power over us; and we shall, in the language of scripture, "walk humbly with our God."

IN the works of man, perfection is aimed at, but it can only be found in those of the Creator.

CONSCIENCE is the law of the all-wise author of na­ture, written on our hearts, or properly the application of this law, as it regards the judgments we should form of particular actions.—It is like a censor noting and observing our actions, and therefore it has not undeservedly been called by some a por­tion of the virgin soul, as not admitting the least blemish of prevarication. Hence good actions beget security in the con­science, but bad cause anguish and vexation, which is better known by experience than explained by words: For, if it is painful to us to abide by the judgments of those we live with, and to put up with their reprehensions, it will be more so to be condemned by our own reason, and to carry about us so se­vere a judge of our actions. And thus it is, that conscience performs the function both of a witness and judge, when it re­primands us for having done amiss, as Juvenal says—

WHEN Ulysses entrusted the education of his son to the nobles of Ithaca, "O my friends," said he, ‘if ever you loved his father, shew it in your care towards him; but above all, do not omit to form him just, sincere, and faith­ful in keeping a secret.’

THE surest way to purchase happiness, must be, to let as little of our time as possible slip away unobserved and unim­proved.

VARIOUS are the innocent diversions of life, by which we may lengthen time in general, and prevent any part of it to be useless, or tedious.

BEFORE you make an absolute promise, weigh all the consequences of keeping it; but, when once you have made it, let the circumstances be important, or ever so trifling, hold it as sacred; and never be influenced to break it, unless the making it good prove injurious to virtue.

THE table of a good oeconomist, is always attended with neatness, plenty and [...]hearfulness. When we have provided enough to maintain us, in the order suitable to our charac­ter, we ought to be proportionably hospitable; but the more we live within decent bounds, the more of our fortune may be converted to noble uses.

[Page 35]HE that keeps not open a constant intercourse with Hea­ven, by frequent fervors of rational devotion, knows not the sublimest joy.

THERE are attractions in modest diffidence, above the force of words. A silent address is the genuine eloquence of sincerity.

WHEREVER a great deal of gratitude is found in a poor man, it may be taken for granted there would be as much generosity, if he were a rich man.

ADDISON, after a long and manly, but vain struggle with his distemper, dismissed his physicians, and with them all hopes of life; but with his hopes of life, he dismissed not his con­cern for the living, but sent for a youth nearly related and finely accomplished, but not above being the better for good impressions from a dying friend; he came, but life now glim­mering in the socket, the dying friend w [...]s silent; after a de­cent [Page 36] and proper pause, the youth said, ‘dear sir! you sent for me I believe, and I hope that you have some commands; if you have, I shall hold them most sacred.’ May distant ages not only hear but feel the reply!—Forcibly grasping the youth's hand, he softly said, ‘see in what peace a Chris­tian can die.’ He spoke with difficulty, and soon expired.

Thro' grace divine, how great is man! thro' divine mer­cy how stingless death! who would not thus expire?

WHAT can the man fear, who takes care in all his ac­tions to please a Being that is omnipotent?—A Being who is able to crush all his adversaries?—A Being that can divert any misfortune from befalling him, or turn any such misfortune to his advantage? The person who lives with this constant and habitual regard to the great superintendant of the world, is indeed sure that no real evil can come into his lot. Bles­sings may appear under the shape of pains, losses and disap­pointments; but let him have patience, and he will see them [Page 37] in their proper figures. Dangers may threaten him, but he may rest satisfied, that they will either not reach him, or that if they do, they will be the instruments of good to him. In short, he may look upon all crosses and accidents, suffer­ings and afflictions, as means which are made use of to bring him to happiness.

ALL the ways of growing rich, are equal to persons gree­dy of gain. Riches, in their esteem, obtain the place of equity, reputation, their friends, relations, and frequently their God.

THE love of pleasure has so blinded the eyes of the present age, that they cannot see clearly the satisfaction of a pure and rational life.

[Page 38]WHEN you see the choler of a friend begin to kindle, if you would do good, throw water thereon to cool, not wood to inflame it.

NO simple custom is more blamable, than that of lying shut up in the arms of sloth and darkness, when the cheerful return of day invites the whole creation to joy and business. Sleep, any further than as it is a necessary refreshment, is the poorest, dullest state of existence we can be in; and it is so far from being a real enjoyment, that it bears the nearest resem­blance of death, and carries all the horrors of oblivion in it. We are forced to receive it, either in a state of insensibility, or in the delusive folly of dreams. Sleep, when too much hu­moured, gives a softness and idleness to all our tempers; and no sluggish person can be qualified, or disposed, to enter into the true spiri [...] of prayer, or the exercise of any active virtue.

IT is not when misfortunes come upon us, the time to set about the philosophy of bearing, or the resignation of sub­mitting to them; it is in health we should prepare ourselves against sickness.

IF affectation could be entirely banished, how few, in com­parison with the present state of things, would be the number of preposterous mistakes.

THE nicest rule in oeconomy, is to make our being one uniform and consistent scene of innocent pleasures, and mode­rate cares; and not to be transported with joy on occasions of good fortune, or too much dejected, in circumstances of dis­tress.

VAGRANT desires, and impertinent mirth, will be too apt to engage our minds, unless we can possess ourselves in that sobriety of heart, which is above all transient pleasures, and which will fix our affections on things above.

IF people took as much pains to be good, as they do to appear so, they would, through grace, bring about their purpose.

GOD the Lord and Father of all, has given no one of his children such a property in his peculiar portion of the things of this world, but that he has given his needy brother a right in the surplusage of his goods; so that it cannot justly be de­nied him, when his pressing wants call for it.

WHO is wise? He that learns from every one. Who is powerful? He that governs his passions. Who is rich? He that is content.

THE advantages of frequent thoughts of death are certain­ly unspeakable; and most erroneous is the notion, that gloomi­ness must be the consequence of such meditation.

IT most certainly becomes us, as we are rational and mor­tal, to consider the high things expected of us as rationals; and the haste we ought to make in accomplishing them as we are mortal; and it would bespeak us wise, as we ourselves would receive the benefit, if we, with great seriousness and attention, pondered over and meditated upon that, which must, 'ere long, be our lot; that hour, which high and low, rich and poor, must all arrive at; and by which the beggar and the prince will be levelled with the dust.

LET prudence always attend your pleasures; it is the way to enjoy the sweets of them, and not to be afraid of the conse­quences.

COMPANY and cheerfulness are necessary, and of use; but a constant course of mirth betrays such a levity of mind, that your presence will never be desired, but to divert others, whose regard ceases the instant the laughter is over; and should your wit offend, you may be assured of an enemy.

[Page 41]IF you have any good quality, do not make eulogiums your­self upon it, as it will not be credited upon your word only.

WE have to do with one whose power is unbounded, whose knowledge is infinite, and whose justice is perfect; therefore from him we can hide no guilt; we can fly to no place of de­fence, nor can we expect acceptance, but in the paths of reason and religion; in them we shall find the highest pleasure, and join to the cheerful enjoyment of the thi [...]gs of this world, the pros­pect of a continuance and encrease of pleasure when this world has no more to give.

THE life of man is compared to the herbage of the field, but a shadow is a more striking emblem; and the flux of time, measured by a shadow, is a lesson that teaches us the necessity of preparing ourselves for a more permanent state.

AS too long retirement weakens the mind, so too much company dissipates it. It is good sometimes to recollect one's [Page 42] self; nay, it is even necessary to give an exact account of one's words and thoughts to one's self; and of the progress we have made in wisdom. A man that would reap the fruits of reading and conversation, and improve by what he has seen, must be no stranger to silence, repose and meditation.

AS arrogance and conceitedness of our own abilities are very disgustful to men of sense and virtue, we may be sure they are highly displeasing to that being who delights in an humble mind.

THE reproofs of a relation may be thought to proceed from an affectation of superiority; of an enemy, from a spirit of malice; and of an indifferent person, from pride or imper­tinence, and so be slighted: But when they come from one who loves us, and come armed with all the tender concern that an unfeigned affection is known to dictate, they ought of course to take effect, and become irresistible.

IT is possible to be happy in the absence of all that peo­ple call amusement and diversion. When the mind is in a situation superior to the changing scenes below the sun, in pur­suit of boundless and immortal bliss, the soul, with a noble free­dom, ascends the celestial heights, in search of its great ori­ginal, the fountain of its existence, and centre of all its hopes.

TO keep the passions of others submissive, there is a neces­sity of triumphing over one's own; to oblige them to be vir­tuous, one must set the example and be the model: There is not a better lesson than that, which a superior makes it his duty to practise.

THERE is so great a grace and authority in virtue, that it never fails to attract the esteem even of those that are most abandoned to vice and immorality; so that religion, by its own authority, and the reasonable force of it, is sufficent to establish its empire in the mind of any thinking person.

LET your expectations be higher than any dignity or en­joyment this world can boast. Let a celestial crown fire your ambition; and in the pursuit of infinite happiness, grasp at no­thing below the glories of immortality. With what a divine ambition does the prospect of Heavenly joys inspire the soul. If you are reckoned by any of the gay and giddy world the less polite for entertaining such exalted thoughts of pleasure, be content in being unfashionably good, since thereby you can keep your peace; be fearless and open to the inspection of Heaven; justify yourself to your own conscience, and secure the divine interest. Be always assured, that no character is more amiable than that of a female, who in the gayest bloom [Page 44] of youth, and triumph of beauty, practises the rules of purity and virtue; and that in the exercise of those qualities the finest breeding consists.

IN all things preserve integrity; the consciousness of thy own uprightness will alleviate the toil of business, and soften the harshness of ill success and disappointments, and give thee an humble confidence before God, when the ingratitude of man, or the iniquity of the times, may rob thee of other due reward.

THE time of sickness or affliction is like the cool of the day was to Adam, a season of peculiar propriety for the voice of God to be heard; and may be improved into a very advanta­geous opportunity of begetting or encreasing spiritual life in the soul.

A WISE Heathen, with great justice, compares prosperity to the indulgence of a fond mother to her child, which often proves his ruin; but the affection of the Divine Being to that of a wise father, who would have his sons exercised with labour, disappointment and pains, that they may gather strength and improve their fortitude. Sometimes too, a misfortune may happen to a good man, to preserve him from a much greater one. Thus sickness may be a very great mercy to him, if it keeps him from embarking in a vessel which will be lost in its passage. Thus poverty may screen him from a great many evils which would be brought upon him by riches, and the like. We are so short-sighted, that we know not how to dis­tinguish, and often take the greatest blessings for misfortunes, and the heaviest curses for blessings. We are like mariners, who by fair winds might run into the way of pirates; but by those contrary to their wishes, reach their port in safety.

[Page 46]IT is a melancholy consideration, that our comforts often produce our greatest anxieties; and that an encrease of our possessions is but an inlet to new disquietudes.

WEAK and feeble minds are most prone to anger, and by their exceeding fierceness, generally disappoint their own purpose; but the greatest and bravest of men, are always calm and sedate; they are above being disturbed with little injuries, and can generously pardon the greatest; taking more delight in mercy and forgiveness, than in prosecuting revenge when it is in their power.

OTHER vices are confined within certain bounds, and have a particular object, but affectation diffuses itself over the whole man, and infects the good qualities both of body and mind.

SHUN the least appearance of evil, that you may not be suspected; and if you cannot avoid both, choose rather to be suspected, when you do not deserve it, than to do evil, with­out being suspected.

BE very cautious of speaking or believing any ill of your neighbours; but be much more cautious of making hasty re­ports of them to their disadvantage.

LET virtue and innocence accompany your recreations; for unlawful pleasures, tho' agreeable for a moment, are too often attended with bad consequences; and instead of relaxing the mind, plunge us into an abyss of trouble and affliction.

TEMPORAL things more ravish in the expectation, than in fruition; but things eternal, more in the fruition than expectation.

VIRTUE is the greatest ornament; it is to the young necessary, to the aged comfortable, to the poor serviceable, to the rich an ornament, to the fortunate an honour, to the un­fortunate a support. She ennobles the slave, and exalts nobi­lity itself. In short, let it be remembered, that none can be disciples of the graces but in the school of virtue; and that those who wish to be lovely, must learn to be good.

OH virtue, how lovely are thy charms! not half so fair the beauteous blushes of the morn, the flowery meads, or all the cheering verdure of the groves.

THE man who has so little knowledge of human nature, as to seek happiness by changing any thing, but his own disposi­tions, will waste his life in fruitless efforts, and multiply the griefe which he purposes to remove.

[Page 50]THERE can be no true and sincere pleasure in any sinful and vicious course, tho' it be attended with all the pomp and splendour of outward happiness and prosperity; for wherever sin or vice is, there must be guilt; and wherever guilt is, the mind will be restless and unquiet.

[Page 51]OF all the calamities to which the condition of mortality exposes mankind, the loss of reason appears, to those who have the least spark of humanity, by far the most dreadful; and they behold that last stage of human wretchedness with deeper commiseration than any other.

THE forgiving of injuries, is a virtue which not only Christianity, but morality enforces. The Heathens practised it to admiration; the primitive Christians exceeded them: But what a glorious example have we in the Lord and Master of our salvation, who prayed for his crucifiers—"Father, forgive them," &c. Luke xxiii.34.

A Wise man will desire no more, than what he may get just­ly, use soberly, distribute cheerfully, and leave contentedly.

EXPENSIVE dress is not a crime, because there is any harm in good apparel; but because it shews a depravity of mind, which turns the necessary use of clothes into extrava­gance, pride and folly.

REPUTATIONS are of a subtile, insinuating nature— like water, derived from the clearest spring, when it chances to mix with a foul current, it runs undistinguished in one muddy stream; and they both partake of the same colour and condition. If we keep bad company, however little we may be criminal in reality, we must expect the same censure that is due to the worst of our associates.

HUMILITY is a virtue, which highly adorns the character in which it resides, and sets off every other virtue; it is an admirable ingredient of a contented mind, and an ex­cellent security against many of those ills in life, which are most sensibly felt by people of a delicate nature.

THAT man is most blessed, who receives his daily bread with gratitude and thankfulness from the hand of God; and he who does, experiences a pleasure that exceeds description. It is this that gives a relish to every repast; it is this that makes the coarsest morsel delicious to the taste; and it is the want of this that makes affluence a burthen, instead of a blessing to the rich.

THE sleep of the labouring man is sweet; and if he toil hard for the bread that perisheth, he has, in the midst of every want, if a follower of Christ, bread to eat tha [...] the world knows nothing of. It is not said, happy are they who pos­sess abundance; but happy is the man who findeth wisdom, which is Christ, the pearl of great price. In him are hid those durable riches and righteousness, the merchandize of which is better than that of silver, and the gain thereof than fine gold.

[Page 53]TO complain that life has no joys, while there is a single creature whom we can relieve by our bounty, assist by our counsels, or enliven by our presence, is to lament the loss of that which we possess; and is just as rational as to die of thirst with the cup in our hands.

NEVER treat common beggars with contempt or aver­sion, though their appearance be ever so offensive; but remem­ber the kindness of our Saviour and his apostles towards them. Consider, that even they have an equal right with you, to the [Page 54] protection of Heaven; be thankful that you are not afflicted with their disorders, their sores, or their poverty, but always treat them as your fellow-creatures; for, as they are such, it is your duty to wish them peace of mind in this world, and eternal happiness in the next; which it is impossible you can sincerely do, and yet not have the heart to give them a small relief.

THE poor man is, from his situation, cut off from a thou­sand temptations to vice; and that levity and dissipation of thought which are the common attendants of ease and affluence, are obliged to give way to the steady exercise of reason and cool reflection, which are as closely connected with wisdom, as vice is with folly.

THE chest of the miser might as well contain brass as gold, unless benevolence should pour it into the lap of distress, or generosity place it in the hands of merit.

THE accidents of life are numerous; it is impossible to guard against them all; he that meets with the fewest, has a double tie of gratitude to that Being who is about his bed and his paths; he that meets with most, may convert them into blessings, by using them as means to exalt and improve his vir­tues. On both sides there is a strong call for the exercise of patience and compassion; and he that exercises them most, bears the strongest resemblance to him whose mercy endureth forever.

WE often overlook the blessings which are in our possession, to hunt after those which are out of our reach.

TRUE greatness of soul ought to be conformable to the rules of equity; its object ought to be the doing of all the good it is capable of, without requiring any retribution for the fa­vours granted, or the treasures distributed.

POOR were the expectations of the studious, the brave, the modest and the good, if the reward of their labours and virtues was to be determined by this life.

THAT friendship, which makes the least noise, is often the most useful; and a prudent friend, is generally of more service than a zealous one.

THE surest means we can use, to arrive at a true estimate of ourselves, and to find out the secret faults and vices that lurk within us, is to examine ourselves by the rules which are laid down for our direction in sacred history, and to compare our lives with the life of him who lived up to the perfection of human nature, and is the standing example, as well as the great guide and instructor, of those that receive his doctrines.

[Page 56]NO person is insensible to the injury of contempt; nor is there any talent so invidious, or so certain to create ill will, as that of ridicule. The natural effects of years, which all hope to attain, and the infirmities of the body, which none can prevent, are surely of all others the most improper objects of mirth.

TO receive advice, reproof and instruction, properly, is the surest sign of a sincere and humble heart, and shews a great­ness of mind, which commands our respect and reverence, while it appears so willingly to yield to us the superiority.

AVOID the folly of slighting those excellencies in others which you have not acquired. Rather endeavour, with a well tempered emulation, to imitate them.

NEVER add confusion to the inquietudes of those who have failed of success in any attempt; nor express a malicious joy at their disappointment.

GREAT inconveniencies attend running into any extremes. Much of our happiness depends upon an evenness of temper, in not suffering the scale of our reason to mount us too high, in the season of prosperity; nor to sink us too low, with the weight of adversity.

AS whatever worldly substance you enjoy, is the gift of Providence, make it, in all cases, serve the wise and reasona­ble ends of a benificent, hospitable life.

WE travel through time, as through a desart of wild and empty wastes, which we would fain hurry over, to get at the imaginary points of rest and pleasure.

IT is a melancholy truth, that though among the talents of our stewardship, TIME is the most valuable, yet in general, we are more profuse and regardless of it than of any other.

A MAN who entertains an high opinion of himself, is natu­rally ungrateful. He has too great an esteem of his own merit, to be thankful for any favours received.

WHEN tired and sick of all mortal vanities, the religious mind reposes itself in the firm expectation of drinking at the fountain of life, and of bathing in rivers of immortal plea­sure; even death (which to the guilty is the gloomy period of all their joys, and the entrance to a gulph of undying wretchedness) brightens into a smile, and, in an angel's form, invites the religious soul to endless rest from labour, and to end­less scenes of joy.

A COURSE of virtue, innocence and piety, is superior to all the luxury and grandeur, by which the greatest libertines ever proposed to gratify their desires; for then the soul is still enlarged, by grasping at the enjoyments of eternal bliss. The mind, by retiring calmly into itself, finds there capacities form­ed for infinite objects and desires, that stretch themselves beyond the limits of this creation, in search of the great original of life and pleasure.

SUCH is the uncertainty of human affairs, that we cannot assure ourselves of the constant possession of any objects that gratify any one pleasure or desire, except that of vir­tue; which, as it does not depend on external objects, we may promise ourselves always to enjoy.

WHEN you are lawfully engaged in the business of life, take heed that your heart and affections cleave not to the dust.

[Page 61]IT is not without good reason that we are exhorted to pass the time of our sojourning in fear; an attachment to riches, to worldly greatness, or its ca [...]s, has a natural tendency to di­vert the mind from better objects, to draw off its attention from the one thing needful, and to impede its progress in the pursuit of that happiness, which is only worth pursuing.

PROVIDENCE is commonly indulgent to the honest endeavours of industrious persons, that the more laborious they are in their employments, the more they thrive and are blessed in them.

KNOWLEDGE, softened with complacency and good breeding, will make a person beloved and admired; but being joined with a severe and motose temper, it makes him rather feared than respected.

WHEN once the soul, by contemplation, is raised to any right apprehension of the divine perfections, and the foretastes of celestial bliss, how will this world, and all that is in it, vanish and disappear before his eyes! With what holy disdain will he look down upon things, which are the highest objects of other men's ambitious desires! All the splendour of courts, all the pageantry of greatness, will no more dazzle his eyes, than the faint lustre of a glow-worm will trouble the eagle after it hath been beholding the sun.

WERE there but a single mercy apportioned to each mi­nute of our lives, the sum would rise very high; but how is our arithmetic confounded, when every minute has more than we can distinctly number!

A RICH man is no way happier than another man, but that he hath more opportunities ministered unto him of doing more good than his neighbour.

HUMILITY is the grand virtue that leads to content­ment; it cuts off the envy and malice of inferiors and equals, and makes us patiently bear the insults of superiors.

POVERTY has not always the nature of an affliction or judgment, but is rather merely a state of life appointed by providence for the proper trial and exercise of the virtues of contentment, patience and resignation: And for one man to murmur against God because he possesses not those riches he sees given to another, ‘is the wrath that killeth the foolish man, and the envy that slayeth the silly one.’

[Page 63]SURELY if we did not lose our remembrance, or at least our sensibility, that view would always predominate in our lives, which alone can afford us comfort when we die.

A Serious and contemplative mind sees God in every thing. Every object we behold, the food by which we are sustained, the raiment wherewith we are cloathed, suggest thoughts of piety and gratitude; and if we attend to the silent voice of meditation, we shall

OUR principles only become pleasing and delightful, when by the influence of them we learn to calm and govern our passions; and are formed by them into such a temper, as renders us capable of cheerfully enjoying the blessings of the present world, and the higher happiness of a better.

THE most momentous concern of man, is the state he shall enter upon, after this short and transitory life is ended: And in proportion as eternity is of greater importance than time, so ought men to be solicitous upon what grounds their ex­pectations, with regard to that durable state, are built; and upon what assurances their hopes or their fears stand.

WE should take all the care imaginable, how we create enemies, it being one of the hardest things in the Christian religion, to behave ourselves as we ought to do towards them.

A WISE Heathen was of opinion, that if mankind, in ge­neral, had the power given them to change their station in life, and at the same time were made acquainted with the inconve­niencies [Page 65] attending every other state, as well as their own, they would unanimously choose to continue in the situation [...] were at first placed in by Providence.

THE first ingredient in conversation is truth; the next good sense; the third good humour; the last wit.

DISCREET people generally have a reserve of necessa­ries before-hand, that when the time comes for using them, there may be no hurry and confusion.

CIVILITY overacted, is always suspicious. A blast of thorns begins in a blaze, and soon ends in a smoke; but a fire made of proper materials, designed to be useful and lasting, at its first kindling breaks out from a cloud of smoke, and grows clearer and brighter as it burns.

PLUTARCH (in his book of friendship) directs us, to "make a trial of our friends, as of our money, and to be equally cautious of choosing both." Tacitus tells us, that "the longer a friendship is contracted, so much the surer and more firm it is." From this we may collect, that an old friend is always to be most valued, the best to be loved, and the first to be trusted.

THE duties that are owing to friends, are integrity, love, counsel and assistance. It is not intimacy, and frequency of conversation, that makes a friend, but a disinterested observance of these duties.

NEVER admit (says the philosopher Seneca) vain glory into your heart; for human glory is at best no more than hu­man folly.

MERE bashfulness, without merit, is awkward; and merit, without modesty, insolent: But modest merit has a dou­ble claim to acceptance, and generally meets with as many pa­trons as beholders.

XENOPHON in his Cyrus, which he designed for the perfect idea of a good prince, represents him in the last minutes of his life, addressing himself to God to this purpose: ‘Thou knowest that I have been a lover of mankind; and now that I am leaving this world, I hope to find that mercy from thee which I have shewn to others.’

WHAT impression can treasure and great possessions make upon the mind that is contemplating, seriously, on the king­dom of Heaven, and a crown of glory that never fades away? What are the pomp and majesty of an earthly court; the mag­nificence of palaces and crouded theatres, to one who has in view the glories of Heaven; the triumphs of the saints; and the ineffable splendour of the angelic order? What are feasts, sports, plays, and all the varieties of sensual pleasures and de­lights, to him who stedfastly fixes his eye on celestial bliss, and everlasting transports of joy?

HE that would pass the latter part of life with honour and decency, must, when he is young, consider that he shall one day be old, and lay up knowledge for his support, when his powers of acting shall forsake him; and remember when he is old, that he has once been young, and forbear to animadvert, with unnecessary rigour, on faults which experience only can correct.

[Page 69]PATIENCE consists in a well pleased submission to the divine will, and a quiet yielding to whatever it pleases the Deity to afflict us with. If we are possessed with a sincere re­verence and esteem of God, humility will fortify us with pa­tience to suffer, and not murmur, at his dispensations.

IN every affair of life, despair should give way to hope, and impatience to content; for the hand of Providence is al­ways nearest to assist us, when perils are most evident.

AFFLICTIONS, if we make a discreet use of them, are messengers of love from Heaven to invite us thither.

CHRISTIANITY is not a speculative science, but a practical obligation.

PIETY and pride can no more thrive together, than health and sickness, light and darkness.

THO' our nature is imperfect and corrupt, yet it is so far improvable, by the grace of God upon our own good endea­vours, that we all may, tho' not equally, be instruments of his glory, ornaments and blessings to this world, and capable of eternal happiness.

THERE is a certain candour in true virtue, which none can counterfeit.

IN the moderate use of lawful things, there can be no crime; but in all extremes there is.

‘WE cannot (says Amasis in his epistle to Polycartes) ex­pect in this world an unmixt happiness, without being fre­quently tempered with troubles and disasters.’

THE family is the proper province for private women to shine in.

TEMPERANCE is a regimen into which all persons may put themselves.

GOD hath promised pardon to him that repenteth; but he hath not promised repentance to him that sinneth.

WERE it lawful and becoming in man to choose his cir­cumstances in life, a mediocrity would perhaps be the most useful, and the freest from temptation; though notwithstand­ing these advantages, some might think it not the most desir­able. Opulence may tempt us to dissipation, indolence, sen­suality, and total forgetfulness of God; poverty, to envy, falshood, dishonesty and perjury. Let us, therefore, say with Agur, ‘Give me neither poverty nor riches, feed me with food convenient for me; lest I be full and deny thee, and say, who is the Lord? or be poor and steal, and take the [Page 73] name of my God in vain.’ But even those Christians, who move in this middle sphere, have their sorrows and their joys; they feel some degree of pain, some proportionable measure of anxiety and care; they taste a bitter mixed with every sweet, and they find a faithful monitor within, who tells them that the earth is not their portion, was not given as their rest, nor intended as their home.

FORTITUDE has its extremes, as well as the rest of the virtues; and ought, like them, to be always attended by prudence.

THE end of learning is, to know God, and out of that knowledge, to love him, and to imitate him, as we may the nearest, by possessing our souls of true virtue.

[Page 75]CICERO says, ‘Vicious habits are so great a stain to human nature, and so odious in themselves, that every person actuated by right reason, would avoid them, though he was sure they would be always concealed both from God and man, and had no future punishment entailed upon them.’

AS to be perfectly just, is an atribute of the divine nature; to be so to the utmost of our abilities, is the glory of a man.

A VIRTUOUS habit of mind is so absolutely necessary to influence the whole life, and beautify every particular action; to overbalance or repel all the gilded charms of avarice, pride, and self-interest, that a man deservedly procures the lasting epi­thets of good or bad, as he appears either swayed by, or re­gardless of it.

A MAN of virtue is an honour to his country, a glory to humanity, a satisfaction to himself, and a benefactor to the world. [...]e is rich without oppression or dishonesty, charita­ble without ostentation, courteous without deceit, and brave without vice.

ANGER may glance into the breast of a wise man, but rests only in the bosom of fools.

WHEN the last hour seems to be approaching, all terres­trial advantages are viewed with indifference; and the value that we once set upon them, is disregarded or forgotten. And if the same thought was always predominant, we should then find the absurdity of stretching out our arms incessantly to grasp that which we cannot keep; and wearing out ourselves in endeavours to add new turrets to the fabric of ambition, when the foundation itself is shaking, and the ground on which it stands is mouldering away.

TO him who is animated with a view of obtaining appro­bation from the Sovereign of the universe, no difficulty should seem insurmountable.

WE have seen those virtues which have, while living, re­tired from the public eye, generally transmitted to posterity, as the truest objects of admiration and praise.

A WISE and virtuous man can never be proud; nor can he be exalted in his thoughts at any advantages he has above others, because he is conscious of his own weakness and inabili­ty to become either wise or virtuous, by any thing he finds in his own power; and his sense of the goodness of the bountiful God in bestowing upon him more abundantly, what he has been pleased more sparingly to vouchsafe to others, will in­spire his soul with humility, thankfulness and adoration.

[Page 77]MEN generally love to have their praises proclaimed, not whispered. There are not many who can have the patience to stay till the day of judgment, to receive the approbation and applause of their good actions.

ALL have their frailties. Whoever looks for a friend without imperfections, will never find what he seeks; we love ourselves with all our faults, and we ought to love our friend in like manner.

THERE is nothing so engaging as a benevolent disposi­tion. This temper makes a man's behaviour inoffensive, a [...]a­ble and obliging; it multiplies friends, and disarms the ma­lice of an enemy.

A MAN without complaisance, ought to have a great d [...]al of merit in the room of it.

[Page 78]HE whose lionest freedom makes it his virtue to speak what he thinks, makes it his necessity to think what is good.

[Page 79]IT is a sign of great prudence, to be willing to receive in­struction; the most intelligent person, sometimes, stands in need of it.

THERE is nothing more disagreeable, than continual jesting. By endeavouring to purchase the reputation of be­ing pleasant, a man loses the advantage of being thought wise.

IT is ungenerous to give a person occasion to blush at his own ignorance in any one thing, who perhaps may excel us in many.

THE greatest wisdom of speech, is to know when, and what, and where to speak; the time, matter and manner. The next to it, is silence.

AS we should never construe that in earnest, which is spo­ken in jest, so we should not speak that in jest, which may be construed in earnest.

THE talent of turning men into ridicule, and exposing those we converse with, is the qualification of little, ungenerous tempers. What an absurd thing it is to pass over all the va­luable parts of a man, and fix our attention on his infirmities; to observe his imperfections more than his virtues!

AS, amongst wise men, he is the wisest who thinks he knows least, so, amongst fools, he is the greatest who thinks he knows most.

THERE is far more satisfaction in doing, than receiving good. To relieve the oppressed, is the most glorious act a man is capable of; it is in some measure doing the business of God and Providence; and is attended with a Heavenly plea­sure, unknown but to those that are beneficent and liberal.

ALPHONSUS, king of Sicily, being asked what he would reserve for himself, who gave so much away? Even those things, said he, that I do give, for the rest I esteem as nothing.

NO character is more attractive of universal respect, than that of helping those who are in no condition of helping them­selves.

THE temperate man's pleasures are durable, because they are regular; and all his life is calm and serene, because it is innocent.

SOCRATES said, ‘all the treasures of the earth were not to be compared to the least virtue of the soul.’

THE gifts of the mind are able to cover the defects of the body; but the perfections of the body cannot hide the imper­fections of the mind.

[Page 81]THOUGH prudence may oblige a man to secure a competency, yet never was any one by right reason induced to seek superfluities.

RICHNESS of dress contributes nothing to a man of sense, but rather makes his sense enquired into. The more the body is set off, the mind appears the less.

THE greatest pleasure wealth can afford us, is that of do­ing good.

OF all the things this world affords us, the possession and enjoyment of wisdom alone is immortal. A strict adherence to virtue, and a well regulated life, renders our pleasures more solid and lasting.

IF we apply ourselves seriously to wisdom, we shall never live without true pleasure, but learn to be pleased with every thing. We shall be pleased so far with wealth, as it makes us beneficial to others; with poverty, for not having much to care for; and with obscurity, for being unenvied.

IT is no common blessing to meet with a faithful, sensible, and discreet friend; faithful to conceal nothing from us; sen­sible to remark our faults; and discreet to reprehend us for them. But to be able to believe and follow his advice, is indeed a real happiness. It frequently happens, that we take a pride in following our own conceits; like those travellers that lose their way for want of taking a guide, or enquiring after the road.

SLANDER is the revenge of a coward, and dissimula­tion his defence.

IT is not sufficient, that the Christian avoid only the com­mission of known actual sins; for more is certainly required of him who is commanded to abstain from all appearance of evil; who is to speak the truth to his neighbour, and so to walk that he may be pronounced blameless and without re­buke in the midst of this crooked and perverse generation. Circumspection in the ordering of our speech, is, in some re­spects, perhaps, as necessary for the ornament of religion, as the outward deportment of our conduct in the world; or, at least, as necessary for the approbation of him, who, as one expresses, "Views effects in their causes, and actions in their motives;" or, to use words still more awful, who hath declared, that ‘Every idle word which men shall speak, they shall give an account thereof in the day of judgment.’

DISCRETION does not only shew itself in words, but in all the circumstances of action, and is like an under agent of Providence, to guide and direct us in the ordinary concerns of life.

IMPRINT this maxim deeply in your mind, that there is nothing certain in this human and mortal state; by which means you will avoid being transported with prosperity, and being dejected in adversity.

HOUSHOLD affairs ought insensibly to slide along, and represent a still current without noise or waves.

CLEARNESS is the rule of speaking, as sincerity is the rule of thinking. Too bright sallies of wit, like flashes of lightning, rather dazzle than illuminate.

LESSONS and precepts ought to be gilded and sweetened as we do pills and potions, so as to take off the disgust of the remedy; for it holds both in virtue and in health, that we love to be instructed, as well as physick'd with pleasure.

A TREE that is every year transplanted, will never bear fruit; and a mind that is always hurried from its proper station, will scarce ever do good in any.

SUPPOSING men were to live forever in this world, it would be hardly possible for them to do more towards their establishment here, than they now do.

LIBERALITY should have such a mixture of pru­dence, as not to exceed the ability of the giver.

WITH a false companion, it is hard to retain innocence; be, therefore, very cautious in choosing your company.

RESOLVE to speak and act well in company, in oppo­sition to those that do ill; whose vice set against thy virtue, will render it the more conspicuous and excellent.

YOUR wit may make clear things doubtful; but it is your prudence to make doubtful things clear.

IN conversation, a man of good sense will seem to be less knowing, to be more obliging, and choose to be on a level with others, rather than oppress with the superiority of his genius.

IT is according to nature, to be merciful; for no man that hath not divested himself of humanity, can be hard-hearted to others, without feeling a pain in himself.

TRUE honour, as defined by Cicero, is the concurrent approbation of good men; such only being fit to give true praise, who are themselves praise-worthy.

NOBILITY is to be considered only as an imaginary distinction, unless accompanied with the practice of those gene­rous virtues by which it ought to be obtained. Titles of honour, conferred upon such as have no personal merit to deserve them, are at best but the royal stamp set upon base metal.

AS no man lives so happy, but to some his life would seem unpleasant; so we find none so miserable, but one shall hear of another that would change calamities with him.

HE that is ashamed to be seen in a mean condition, would probably be proud of a splendid one.

[Page 88]IMPRINT this maxim deeply in your mind, that there is nothing certain in this human and mortal state; by which means you will avoid being transported with prosperity, and being dejected in adversity.

ENDEAVOUR to make peace among thy neighbours. It is a worthy and reputable action, and will bring greater and juster commendations to thee, and more benefit to those with whom thou conversest, than wit or learning, or any of those so much admired accomplishments.

PREFER solid sense to wit; never study to be diverting, without being useful; let no jest intrude upon good manners, nor say any thing that may offend modesty.

BE slow in choosing a friend, and slower to change him; courteous to all; intimate with few. Slight no man for his meanness, [...]or esteem any for their wealth and greatness alone.

AN idle body is a kind of monster in the creation. All na­ture is busy about him. How wretched is it to hear people complain, that the day hangs heavy upon them; that they do not know what to do with themselves. How absurd are such expressions among creatures, who can apply themselves to the duties of religion and meditation; to the reading of useful books; who may exercise themselves in the pursuits of know­ledge and virtue, and every hour of their lives make themselves wiser and better than they were before.

AS riches are in general the means of procuring some of the comforts, and almost all the conveniencies of life, we most commonly think that happiness is annexed to the possession of them. We, therefore, toil and labour for abundance; and when abundance is obtained, we find as many wants, as many cares, and as many sorrows, as when humble poverty was our only burthen; when industry procured the necessaries of life; or when mediocrity of circumstances placed us beyond the reach of want.

IT is our business to follow the leadings of Divine Provi­dence, as the best and wisest rule for our conduct in every stage and circumstance of life. If worldly affluence is to be the portion of the labouring man, the hand of God will point out the way, and he will surmount the greatest difficulties.

LET us be particularly careful to shun all occasion of superfluous discourse, and watch over our words, that we utter nothing but what may tend to the glory of God, or the good of our neighbour.

HE that does good for virtue's sake, seeks neither praise nor reward, though sure of both at last.

SO fond of liberty is man, that to restrain him from any thing, however indifferent, is sufficient to make that thing an object of desire.

NO man ever did a designed injury to another, without doing a greater to himself.

MAN's chief good is an upright mind, which no earthly power can bestow, not take from him.

TAKE no advantage of the ignorance, necessity or pro­digality of any man, for that gain can never be blest.

UPON whatsoever foundation happiness is built, when that foundation fails, happiness must be destroyed; for which rea­son, it is wisdom to choose such a foundation for it, as is not liable to destructive accidents.

IF happiness be founded upon riches, it lies at the mercy of theft, deceit, oppression, war and tyranny; if upon fine houses, and costly furniture, one spark of fire is able to consume it; if upon wife, children, friends, health or life, a thousand diseas­es, and ten thousand accidents, have power to destroy it; but, if it be founded upon the infinite bounty and goodness of God, and upon those virtues that entitle to his favour, its foundation is unmoveable, and its duration eternal.

SENECA himself allows, that in conferring benefits, the present should always be suited to the dignity of the receiver. Thus the rich receive large presents, and are thanked for ac­cepting [Page 93] them. Men of middling stations are obliged to be con­tent with presents something less, while [...]e poor beggar, who may be truly said to want indeed, is tho [...]ght to be well paid if a single farthing rewards his warmest solicitations.

SELF-DENIAL is the most exalted pleasure; and the conquest of evil habits is the most glorious triumph.

THE true way to advance another's virtue, is to follow it; and the best means to cry down another's vice, is to decline it.

HOW ought every testimony of God's goodness to excite our love, our gratitude and praise! The smallest temporal ad­vantage is a blessing, to which we have no title; if we have food and raiment, they are more than we deserve.

WHY are we commanded to pray, "Give us this day our daily bread," if not to teach us, among other things, our daily dependence upon God as the dispenser of all our temporal blessings? Our various wants return with the morning; and to whom should we look, but to him who is able to supply them? We need his direction through the perplexities and dif­ficulties of every day; and without his blessing and support, we can effect nothing to any valuable purpose. In the even­ing, we seek rest in vain, unless he give slumber to the eye-lids, and sleep to the eyes: And as there are wants common to every family, and what all its members constantly experience, they ought certainly to unite in supplicating the same divine good­ness▪ and also in returning thanks for the mercies of which they have all been joint partakers.

THE neglect of any spiritual duty, arises from a declension of religion in the soul. Were we to live more under the sen­sible enjoyment of divine love, we should be more active, vi­gorous, and steady in the performance of every divine precept or command. The ways of God would not then appear either burthensome or grievous, but as they truly are "Ways of pleasantness, and paths of peace."

THE discontents of the poor are much easier allayed, than those of the rich.

NONE should be so implacable, as to refuse an humble submission; he whose very best actions must be seen with favour­able allowance, cannot be too mild, moderate and forgiving.

A PASSIONATE temper renders a man unfit for ad­vice; deprives him of his reason; robs him of all that is great or noble in his nature; it makes him unfit for conversation; [Page 95] destroys friendship; changes justice into cruelty; and turns all order into confusion.

THERE is no greater sign of a mean and sordid spirit, says Cicero, than to doat upon riches; nor is any thing more magnificent, than to lay them out freely in acts of bounty and liberality.

A FIRM trust in the assistance of an Almighty being, na­turally produces patience, hope, cheerfulness, and all other dis­positions of mind, that alleviate those calamities which we are not able to remove.

DIVINE Providence always places the remedy near the evil. There is not any duty, to which Providence has not an­nexed a blessing; nor any affliction, for which he has not pro­vided a remedy.

A GOOD conscience, and a contented mind, will make a man happy in all conditions.

HE that overcomes his passions, conquers his greatest ene­mies.

THE desire of being thought wise, is often an hinderance to being so; for such a one is more solicitous to let the world see what knowledge he hath, than to learn that which he wants.

A WISE man endeavours to shine in himself; a fool to outshine others. The first is humbled by the sense of his own infirmities; the last is lifted up by the discovery of those which he observes in others. The wise man considers what he wants; and the fool, what he abounds in. The wise man is happy when he gains his own approbation; and the fool, when he re­commends himself to the applause of those about him.

NO knowledge, which terminates in curiosity and specula­tion, is comparable to that which is of use; and of all useful knowledge, that is most so which consists in a due care and just notion of ourselves.

[Page 96]OF all parts of wisdom, the practice is the best. Socrates was esteemed the wisest man of his time, because he turned his acquired knowledge into morality, and aimed at goodness more than greatness.

THO' it be an argument of a great wit, to give ingenious reasons for many wonderful appearances in nature; yet, it is an evidence of small judgment, to be positive in any thing but the knowledge of our own ignorance.

THE highest learning is, to be wise; and the greatest wis­dom is, to be good.

INSTEAD of labouring in nice learning and intricate sciences; instead of trifling away precious time upon the secrets of nature, or mysteries of state, it were better to seek that only which is really and substantially good.

TRUE philosophy, says Plato, consists more in fidelity, constancy, justice, sincerity, and in the love of our duty, than in a great capacity.

THE best people need afflictions for trial of their virtue. How can we exercise the grace of contentment, if all things succeed well? Or that of forgiveness, if we have no enemies?

THE most excellent of all moral virtues, is to have a low esteem of ourselves, which has this particular advantage, that it attracts not the envy of others.

IF a man should forsake a kingdom, and all the world, if he cannot renounce himself, he has hardly done any thing.

WHATSOEVER convenience may be thought to be in falshood and dissimulation, it is soon over; but the incon­venience of it is perpetual, because it brings a man under a continual jealousy and suspicion; so that he is not believed when he speaks truth, nor trusted, when perhaps he means honestly.

BE careful not to endeavour to imitate other men's ways except it be in their essential virtues.

THE distribution of all our temporal mercies is wisely re­gulated by the hand of God. Some men are favoured with a large share of worldly blessings; some with things just neces­sary and convenient; while some, equally deserving, have scarce­ly whereon to lay their heads. The disposal of these thing is the work of God: He maketh poor and maketh rich; I [...] bringeth low and listeth up, and none have a right to say to him, what doest thou?

[Page 98]EVERY serious person must trace the marks of an invisi­ble hand in all the variegated paths of life. He must acknow­ledge, that it is not in man who walketh, to direct his steps; yea, he will rejoice to find they are ordered by the Lord, who de­lighteth in his way. And were we more observant of the hand of Providence, many of our enquiries would be needless; we should see the path marked out before us, and if at any time through mistake we should turn either to the right hand or to the left, we should hear a still small voice whispering behind, "this is the way, walk in it."

[Page 99]LET your promises be sincere, and so prudently considered, as not to exceed the reach of your ability; he who promises more than he is able to perform, disgraces himself; and he who does not perform what he has promised, is false to his friend.

THE immortal mind, perhaps, will quit a cottage with less regret than it would leave the splendour of a palace; and the breathless dust sleep as quietly beneath the grassy turf, as under the parade of a costly monument. These are insignifi­cant circumstances, to a spirit doomed to an endless duration of misery or bliss.

AS the belief of a God is the foundation of all religion, there can be no religion without faith; but as true religion in­cludes virtue, religion can not be perfect without works.

WHAT, oh! my heart, overflowing with happiness! are the sentiments that ought to spring up in thee, when admit­ted, either in the solemnities of public worship, or the retired­ness of private devotion, into the more immediate presence of thy Maker—who does not govern, but to bless! whose divine commands are sent to succour human reason in search of hap­piness! [Page 100] Let thy law, Almighty! be the rule, and thy glory the constant end, of all I do. Let me not build virtue on any notions of honour, but of honour to thy name. Let me not sink piety in the boast of benevolence; my love of God in the love of my fellow-creatures. Can good be of human growth! No—it is thy gift, Almighty, and All-good! Let not thy bounties remove the donor from my thought; nor the love of pleasures make me forsake the fountain from which they flow. When joys entice, let me ask their title to my heart: When evils threaten, let me see thy mercy shining through the cloud, and discern the great hazard of having all to my wish. In an age of such licentiousness, let me not take comfort from the number of those who do amiss; an omen rather of public ruin, than of private safety. Let the joys of the multitude less allure than alarm me; and their danger, not example, determine my choice. In this day of domineering pleasures, so lower my taste as to make me relish the comforts of life. And in this day of dissipation, O give me thought sufficient to preserve me from being so desperate, as in this per­petual flux of things, and as perpetual swarm of accidents, to depend on to-morrow; a dependence that is the ruin of to­day, as that is of eternity. Let my whole existence be ever before me, nor let the terrors of the grave turn back my sur­vey. When temptations arise, and virtue staggers, let imagi­nation sound the final trumpet, and judgment lay hold on eter­nal life. In what is well begun, grant me to persevere, and to know, that none are wise, but they who determine to be wiser still. And since, O Lord! the fear of thee is the beginning of wisdom, and, in its progress, its secret shield, turn the world entirely out of my heart, and place that guardian angel, thy blessed fear, in its stead. Turn out a foolish world, which gives its money for what is not bread; which hews out broken cis [...]erns, that hold no water; a world, in which even they, whose hands are mighty, have found no­thing. There is nothing, Lord God Almighty! in Heaven, in earth, but thee—I will seek thy face; bless thy name; sing thy praises; love thy law; do thy will; enjoy thy peace; hope thy glory, till my final hour! Thus shall I grasp all that can be grasped by man. This will heighten good, and soften evil, in the present life, and when death summons, I shall [Page 101] sleep sweetly in the dust, till his mighty conqueror bids the trumpet sound, and then shall I, through his merits, awake to eternal glory.

WHEN the oil of grace actuates the soul, the wheels of obedience move with celerity; but when this is wanting, every duty, if not neglected, will be indifferently performed.

[Page 103]TRUE happiness is of a retired nature, and an enemy to pomp and noise; it arises, in the first place, from the enjoy­ment of one's self; and, in the next, from the friendship and conversation of a few select companions. It loves shade and solitude, and naturally haunts groves and fountains, fields and meadows: In short, it feels every thing it wants within itself, and receives no addition from multitudes of witnesses and spec­tators. On the contrary, false happiness loves to be in a crowd, and to draw the eyes of the world upon her. She does not re­ceive any satisfaction from the applauses which she gives her­self, but from the admiration which she raises in others. She flourishes in courts and palaces, theatres and assemblies; and has no existence, but when she is looked upon.

LEARN to pursue virtue from the man that is blind, who never makes a step, without first examining the ground with his staff.

[Page 104]SET bounds to your zeal by discretion; to error by truth; to passion by reason; and to division by charity.

THE path of virtue is the path of peace; in that only we can travel with safety, or rationally hope to enjoy permanent pleasures.

[Page 105]THE line of human understanding, is undoubtedly too short to fathom the depths of the divine dispensations; and the most enlarged capacity too narrow, to comprehend the ways of infinite wisdom.

IT is desirable, for the inward peace and ease of men's own minds within themselves, that they should not be under the power of fretful passions, and the lasting resentments of a re­vengeful spirit; but that they be meek and gentle, peaceable, and easy to be reconciled; which sweetness of disposition, im­proved upon religious principles into a habit of meekness, is a virtue, reflecting upon itself that calm and sedate satisfaction, which is in a peculiar manner a reward to itself; nor is it less beneficial to the public, as being the great preservative against that beginning of strife, which Solomon elegantly compares to the letting out of water; that is, the opening of a breach, which no man can be sure to stop, before it proceeds to the most calamitous events.

THERE is no terrestrial good, that can yield that sub­stantial happiness, which is suited to the nature and desires of the human mind; and he who thinks to find it in any thing be­neath the sun, is pursuing a phantom, that will elude his chase; and if it seem to loiter for his approach, it will only be to convince him of his folly, to shew him a mistake that he never saw, and of which thousands never thought, till their race terminated in that country, from whence none ever yet returned to own their error, or confess their shame.

BOAST not of health or beauty, or the days of youth. Delay not the care of the soul, in hopes that you will live to old age, or that you can do all that is required of youth, with respect to religion, on a bed of affliction. Strive, by the grace of God, ever to be in readiness to go hence and be with our Saviour, which is infinitely better than all that this world can afford; and then you may meet the king of terrors with a placid countenance, and a heart that rejoiceth in hope.

THEY enjoy life best, who are best prepared for death; who look not for more happiness from this world, than it is capable of giving; who live righteously, soberly and piously; who pray to God for the blessings they need, and receive thankfully all good things as his gifts—and who can rejoice in the animating hope of salvation, thro' a Redeemer.

FORGET not 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 in mercy often denieth thy requests; yet for all reasonable desires, for all honest en­deavours, [Page 107] his benevolence hath appointed, 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 of them bring to their several possessors their peculiar inconveniencies.

THE poor man seeth not the vexations and anxieties of the rich; he feeleth not the difficulties and perplexities of power, neither 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 griefs. To be satisfied with a little, is the greatest wisdom; and he that en­creaseth his riches, encreaseth 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 appointed 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.

THERE is not a more pleasing exercise of the mind, than gratitude. It is accompanied with such an inward satis­faction, that the duty is sufficiently rewarded by the perfor­mance. It is not like the practice of many other virtues, dif­ficult and painful, but attended with so much pleasure, that were there no positive command which enjoined it, nor any re­compence laid up for it hereafter, a generous mind would in­dulge in it for the natural gratification that accompanies it. If gratitude is due from man to man, how much more from man [Page 110] to his Maker. The Supreme Being does not only confer up­on us those bounties, which proceed more immediately from his hand, but even those benefits which are conveyed to us by others. Every blessing we enjoy, by what means soever it may be derived upon us, is the gift of him who is the great Author of Good, and Father of Mercies.

WHEN thou hast done a kindness, or good office to any, be sure thou boast not of it. It is the employment of a great soul, rather to do things worthy to be admired, than to ad [...]re what himself hath done.

NOTHING but virtue is capable of making us happy; if other advantages contribute thereto in some measure, it is only in as much as virtue bears them company.

SUPINENESS and effeminacy have ruined more con­stitutions, than were ever destroyed by excessive labours; mo­derate exercise, far from prejudicing, strengthens and consoli­dates the body.

WE ought never to think too lightl [...] of other people's com­plaints; but to regard the sorrows of our fellow-creatures with sentiments of humanity and compassion.

THINK, oh my soul, that while friends or strangers are engaged on this spot, and reading the date of my departure hence, thou wilt be fixed under a decisive and unchangeable sentence, rejoicing in the rewards of time well improved, or suffering the sorrows which shall attend the abuse of it, in an unknown world of happiness or misery.

MODESTY seldom resides in a breast, that is not en­riched with nobler virtues.

[Page 114]MODESTY is always, and justly, supposed to be a con­comitant of merit; and every appearance of it is winning and prepossessing.

PRAISE bestow'd on living merit, is often found to in­jure the goodness it applauds.

THE ingratitude of the world, can never deprive us of the conscious happiness of having acted with humanity ourselves.

MODESTY is not only an ornament, but also a guard to virtue. It is a kind of quick and delicate feeling in the [Page 115] soul, which makes her shrink and withdraw herself from every thing that has danger in it. It is such an exquisite sensibility, as warns her to shun the first appearance of every thing which is hurtful.

RICHES, in the hand of a beneficent man, are a blessing to the public. Such an one is a steward to Providence, and the noble means of correcting the inequalities of fortune, of relieving the miserable, and spreading happiness to all that are within the reach of his acquaintance.

[Page 116]GOOD discourse is but the reflection or shadow of wis­dom; the pure and solid substance, is good actions.

THERE can be no true and sincere pleasure in any sinful and vicious course, tho' it be attended with all the pomp and splendour of outward happiness and prosperity; for wherever sin and vice is, there must be guilt; and wherever guilt is, the mind will be restless and unquiet.

INDUSTRIOUS wisdom often prevents what lazy folly thinks inevitable. Industry argues an ingenious, great and generous disposition of soul, by unweariedly pursuing things in the fairest light, and disdaining to enjoy the fruit of other men's labours, without deserving it.

CONCEITEDNESS and ignorance are a most un­happy composition; for none are so invincible as the half-witted, who know just enough to excite their pride, but not so much as to cure their ignorance.

ENDEAVOUR to be religious without superstition; just without rigour; merciful without partiality; cautious without fear; valiant without rashness; and great without pride.

TO endeavour not to please, is ill nature; altogether to ne­glect it, folly; and to overstrain for it, vanity and design.

RELIGION better qualifies all sorts of men, and makes them in public affairs the more serviceable; governors apter to rule with conscience; and inferiors, for conscience sake, more willing to obey.

LIBERALITY is never so beautiful or engaging, as when the hand is concealed which bestows the gift.

OECONOMY is no disgrace, it is better living on a little, than outliving a great deal.

IF at any time you are pressed to do any thing hastily, be careful: Fraud and deceit are always in haste; but diffidence is the right eye of prudence.

IT is of little consequence to read eternal truths, if we pray not to obtain the gift of understanding them aright.

MEN take a great deal more pains for this world, than Heaven would cost them; and when they have it, do not live long to enjoy it.

THE time of life is the only time wherein we can pre­pare for another world; and oh! how short and uncertain is this time! How frail and uncertain is the life of man! What multitudes does death surprize in an hour, when they think nothing of it! How silently and insensibly does time slide [Page 119] away; with what a winged swiftness does it fly, and we can­not stay its progress, stop its course, or retard its hasty motion.

IN the morning say to thyself, what shall I do this day, which God has given me? How shall I employ it to his glory? In the evening consider within thyself, and recollect, what have I done this day, and how have I spent it?

TO prevent speaking evil of your neighbour, think no evil of him; and if you hear any, live in hopes that it is a mistake.

IF you desire to depend upon God, let it appear in every instance of his Providence towards you: Be content with the want of those outward comforts which he thinks fit to deny you.

'TIS commonly observed, that the first step to wickedness, is idleness; and indeed there is little hopes of any one being a good man, or a good Christian, who takes no care of his time.

OUR wants are daily, and the temptations which draw our hearts from God, to the things of this world, are also daily; and upon both these accounts, ought our prayers to be daily also.

LET it never enter into your head, that you are a man of merit. Be the only person, who neither knows or speaks of your own worth.

WE must never undervalue any person. The workman loves not that his work should be despised in his presence. Now God is present every where, and every person is his work.

TO live contented, in a moderate estate, we must never con­sider those that have more, but those that have less than our­selves.

SERENITY and gladness of heart, will attend a de­vout mind, when it maintain [...] an intercourse with the great Author of its Being. When we are in company with our God, with our Redeemer, with our dearest and best of friends, our hearts will burn with love, exult with gratitude, swell with hope, and triumph in the consciousness of that presence, which every where surrounds us; or else we pour out our fears, our troubles, or our dangers, to the great Supporter of our existence.

THE happiness of a life religiously spent, plainly appears, from the poor and trifling enjoyments, that all those are forced to take up with, who live according to their own humour.

RELIGION is a secure refuge, in seasons of deepest dis­tress; it smooths the chagrin of life, makes us easy in all cir­cumstances, and fills our souls with the greatest peace that our natures are capable of. The contemplation of the life and suf­ferings of our Divine Leader, must administer comfort in the se­verest affliction; while the sense of his pow [...] and omnipotence, gives us humiliation in prosperity▪

IT is the peculiar excellence of a good name, that it is out of the reach of death, and is not buried in the grave, but rather grows up from it. Solomon hath joined this good name, which is better than precious ointment, with the day of one's death, which is better than the day of one's birth, as it completes the character of those that finish their course well, and are faithful unto death; whereas a great name, like the names of the great ones of the earth, is often withered and blemished by death.

RELIGION naturally tends to all that is great, worthy, friendly, generous and noble; and the true spirit of it, not only composes, but cheers the soul. Though it banishes all levity of behaviour, all vicious and dissolute mirth—yet in exchange, it fills the mind with a perpetual serenity, and uninterrupted pleasure. The contemplation of divine mercy and power, and the exercise of virtue, are in their own nature so far from exclud­ing all gladness of heart, that they are the principal and con­stant sources of it.

HE that can say to himself, I do as much good, and am as virtuous, as my most earnest endeavours will allow me, what­ever is his station in the world, is as to himself possessed of the highest honour. If ambition is not thus turned, it is no other than a continual succession of anxiety and vexation. But when it has this cast, it invigorates the mind; and the consciousness of its own worth is a reward, which it is not in the power of envy, detraction, or reproach, to take from it. Thus the seat of solid honour is in a man's own bosom; and no one can want support, who is in possession of an honest conscience, but he who would suffer the reproaches of it for other greatness.

THERE are some men, in whom a deficiency of sense or wit gives no pain; there are some, in whom abundance of both gives no pleasure.

[Page 125]The following lines are taken from a description of Hawkstone, an elegant seat in Shropshire. The author of that descrip­tion tells us, they were composed by the owner of the above­mentioned seat, when he was contemplating the astonishing scenes around him in his own park, where the verses are to be seen in a natural cavern of a vast rock, from the top of which you command a very diversified and romantic prospect.

[Page 126]THE bent and inclination of a virtuous man is towards silence, as much as possible, because the principal light and knowledge of this life, consists in being thoroughly acquaint­ed with the depth and greatness of his own ignorance. So that those who make great progress in human sciences, for the most part become peremptory and decisive: On the contrary, the proficients in the science of God become more reserved, more inclind to silence, less addicted to their own sense, and less venturesome to judge of others, because they discover more and more how uncertain and obscure our knowledge is; how much we often deceive ourselves in the things we think we know best; how many faults and errors we run into by haste and precipitation in judging; and what disorders are often caused by rash judgments and advices.

WHEN any body's misbehaviour disturbs you, dismiss the image of the injury, and bethink yourself whether you have not been guilty of the same fault. Such reflection is the short­est and most certain way of becoming truly wise and truly pi­ous.

NO trees bear fruit in autumn, unless they blossom in the spring. To the end that our age may be profitable, and laden with ripe fruit, let all endeavour, that our youth may be studi­ous, and flowered with the blossoms of learning and observa­tion.

WE may judge of men by their conversation towards God, but never by Gods dispensation towards them.

TO learn to accommodate our taste to that portion of hap­piness, which Providence has set before us, is of all the lessons of philosophy, surely the most necessary. High and exquisite gratifications are not consistent with the appointed measures of humanity; and perhaps if we would fully enjoy the relish of our being, we should rather consider the miseries we escape, than too nicely examine the intrinsic worth of the happiness we possess.

WHEN a man is in company with his betters, it is as much more advisable to hear, than to speak, as it is better to reap, than to sow.

HE is the richest man, who desires no superfluity, and wants for no necessary.

SOME have pleased themselves with the thought, "That departed spirits supply the place of guardian an [...]els to their friends; that they delight to follow them in their solitary walks, and watch their nightly slumbers, and make impressions on their sleeping fancy, to warn them of approaching dangers." 'Tis not unlikely, that the tempests of human passions are some­times composed by the soft inspiring whispers of those propitious beings, while the seats of joy have opened their glories in vi­sionary scenes to their sleeping imagination.

YOU may enjoy what you have, if you do not wish for more. Like a clear stream, which glides smoothly on, but by endeavouring to encrease the waters, it becomes a torrent.

MANY scripture parables and similitudes are taken from the common actions of this life, that when our hands are em­ployed about them, our hearts may the more easily pass thro' them to divine and heavenly things.

EVERY thing is beautiful in its season; and it is the wisdom of the prudent, so to order the duties of their general callings as Christians, and those of their particular callings in the world, as that they may not clash or interfere.

IT is related of the pious Philip Henry, that if any asked his charity, whose representation of their case he did not like, or who he thought did amiss to take that course, he would first give them an alms, and then mildly reprove them; labouring to convince them that they were out of the way of duty; that they could not expect God should bless them in it, and would not chide, but reason with them. He would say, if he should tell them of their faults, and not give them an alms, the reproof would look only like an excuse to deny his charity, and would be rejected accordingly.

TO be over solicitous after praise, to be greedy of it, and eager in pursuing it, and to seem in some measure to beg it, in­stead of being the character of a great soul, is the most certain sign of a vain and light disposition, which feeds upon the wind, and takes the shadow for the substance.

POSTS of preferment, and the marks of respect annexed to them, may flatter the ambition and vanity of mankind, but in themselves include no real glory or solid greatness, as they are foreign to them—as they are not always the proof and re­ward of merit—as they add nothing to the good qualities either of body or mind—as they correct none of our faults, but often, on the contrary, serve only to multiply and make them more remarkable, by making them conspicuous, and exhibiting them in a stronger light.

IT is virtue alone which fixes the price of every thing, and is the sole source of solid glory and real greatness.

WIT is commonly looked upon with a suspicious eye, as a two- [...]ged sword, from which not even the sacredness of friendship can secure. It is more especially dreaded in women.

[Page 131]A MAN may be reserved and modest in the midst of riches and honours, as he may be proud and avaricious in the obscu­rity of a poor and wretched life.

TIME, always precious, can never be more so, than in our early years; the first ideas make the strongest and most last­ing impression.

NUMBERLESS are the branches of good nature!— Numberless are the benefits we ourselves receive by it, and con­fer on others!

MERE good humour, if abused, will degenerate into its reverse; but good nature is always the same, and incapable of changing; like the divine source, of which it is an emanation, it returns injuries with benefits; it endeavours to work on the bad heart that offers them, by soft persuasion, and pities what it cannot mend.

A WOMAN of true sense, will be always ambitious— not of gaining admiration, but of deserving it.

THERE is no being long, and sincerely happy, without being good; which, as common an observation as it has been, yet wants to be made anew, by most, even of those, whom the world thinks both wise and happy.

GOOD humour shuns not an opportunity of obliging; but good nature is industrious, in seeking out as many as it can. Good humour frequently promises more than is in its power to perform; but good nature does more than it gives you reason to expect.

THE want of thought creates many mischiefs among man­kind; and this is the reason that none ought to speak, 'till they have first reflected on every thing that may possibly be the consequence of what they speak.

[Page 134]IT is indeed a dreadful thing, when people cannot resolve to content themselves with the sphere in which they are placed by Heaven. It is this restlesness of the mind, that occasions half the mischiefs that befal mankind; and yet we are all, more or less, apt to have some share of it. Every one wishes for something he has not, and that hinders him from enjoy­ing, properly, what he is possessed of. We fancy we know better than him that made us, what would befit us, and accuse Providence of partiality, in the lot assigned to us.

LIFE is an uncertain ocean; numberless, nameless dan­gers, lurk beneath the fairest surface. No one, at his first em­barkation, can promise to himself that he shall go through his voyage, unruffled with the storms which from above, below, and every where, surround. Who then would not be glad to secure some friendly bark at hand, whose kind assistance, in case of a wreck, might save him.

THE seeds of those spiritual joys and raptures, which are to rise up and flourish in the soul to all eternity, must be plant­ed in her, during her present state of probation.

TO be too inquisitive, into things in which we have no con­cern, and which, with the utmost labour, assisted by the greatest learning, and strongest capacity, we can never be able to pene­trate, is doubtless both a sin and a folly.

A MIND, eager to enquire into the minutest works of nature, will be insensibly led to a contemplation on the greatest; and in all, we shall find sufficient for our astonishment, and the exciting in us such ideas of the great Author of Nature, as cannot fail to fill us with the highest sense of the in [...]inity of his goodness to all his creatures; and to us in particular, to [Page 136] whom alone, of all sublunary beings, he has given the power of reason and reflection.

THERE is nothing requires a greater delicacy of senti­ment and expression, than what we call raillery; and a person must be very polite indeed, who knows how to practise it, so as not to give offence.

TO be merry ourselves, or make sport for others, on the errors or mistakes of our friend or companion, is certainly very unkind; but if our jest is on the defects or infirmities of his person, it is really cruel.

THE brightest hours of prosperity, have their clouds; and the stream of life, if it is not ruffled by obstructions, will grow putrid by stagnation.

WHATEVER busies the mind, without corrupting it, has at least this use, that it rescues the day from idleness; and he that is never idle, will not often be vicious.

KNOWLEDGE is praised and desired by multitudes, whom her charms could never rouse from the couch of sloth.

SINCE life itself is uncertain, nothing which has life for its basis, can boast much stability.

OF him that hopes to be forgiven, it is indispensably re­quired, that he forgive.

FEW are placed in a situation so gloomy and distressful, as not to see every day beings yet more forlorn and miserable, from whom they may learn to rejoice in their own lot.

A CONSTANT habit of unprofitable amusement, re­laxes the tone of the mind, and renders it totally incapable of application, study, or virtue.

TO insult over the miseries of an unhappy creature, is in­human; not to compassionate them, is unchristian.

THE wickedness of a woman changeth her face, and dark­eneth her countenance like sack-cloth.

As the climbing of a sandy way is to the feet of the aged, so is a wife full of words to a quiet man.

A woman that will not comfort her husband in distress, mak­eth weak hands and feeble knees. Eccles. xxv. chap.

IT was the practice of Vespasian, the Roman emperor, to call himself to an account every night, for the actions of the past day; and as often as he let slip one day without doing some good, he entered upon his diary this memorial—"I have lost a day."

THE grace of a wife delighteth her husband, and her dis­cretion will f [...]t [...]n his bones.

A silent and l [...]ving woman is a gift of the Lord, and there is no [...]hing so much worth, as a mind well instructed.

As the sun when it ariseth in the high heaven—so is the beau­ty of a good wife in the ordering of her house. Eccl. xxvi.

[Page 139]TO hint at a fault, does more mischief, than speaking out; for whatever is left for the imagination to finish, will not fail to be overdone.

MEEKNESS is imperfect, if it be not both active and passive; if it will not enable us to subdue our own passions and resentments, as well as qualify us to bear, patiently, the passi­ons and resentments of others.

ALEXANDER (says Seneca) had two friends, Clitus and Lysimachus; the one he exposed to a lion, the other to himself; he who was turned loose to the beast, escaped, but Clitus was murdered, for he was turned loose to an angry man.

MEEKNESS may be called the pioneer of all the other virtues, which levels every obstruction, and smooths every dif­ficulty, that might impede their entrance, or retard their pro­gress.

IF it were only for mere human reasons, it would turn to a better account, to be patient; nothing defeats the malice of an enemy, like a spirit of forbearance; the return of rage for rage cannot be so effectually provoking. True gentleness, like an impenetrable armour, repels the most pointed shafts of malice; they cannot pierce thro' this invulnerable shield, but either fall hurtless to the ground, or return to wound the hand that shot them

A MEEK spirit will not look out of itself for happiness, because it finds a constant banquet at home; yet by a sort of Di­vine Alchymy, it will convert all external events to its own profit, and be able to deduce some good, even from the most unpromising; it will extract comfort and satisfaction from the most barren circumstances; "it will suck honey out of the rock, and oil out of the flinty rock."

HONOURS and dignities are transient, beauty and riches frail and fleeting, to a proverb. Would not the truly [Page 141] wise, therefore, wish to have some one possession, which they might call their own in the severest exigencies? But this wish can only be accomplished, by acquiring, and maintaining, that calm and absolute self-possession, which as the world had no hand in giving, so it cannot, by the most malicious exerti­on of its power, take away.

AN amiable and wise woman will, always have something better to value herself on than outward advantages, which, however captivating, are still but subordinate parts of a truly excellent character.

HOW cruel is it to exti [...]ish, by neglect or unkindness, the precious sensibility of an open temper, to chill the amiable glow of an ingenious soul, and to quench the bright flame of a noble and generous spirit! These are of higher worth, than all the documents of learning; of dearer price, than all the ad­vantages which can be derived from the most refined and artifi­cial mode of education.

THE best of men, and the best of books, can do us good, only so far as they turn us from themselves, and every human comfort, to seek and receive every kind of good, from God alone.

TO desire to communicate good to every creature, in the degree we can, and it is capable of receiving from us, is a di­vine temper; for thus God stands unchangeably disposed to­wards the whole creation.

LET thy flock clothe the naked, and thy table feed the hungry; deliver the poor from oppression, and let thy conver­sation be above. Thus shalt thou "rejoice in hope," and look forward to the end of life, as the consummation of thy felicity.

WHAT an example is Job, to such as have lost their sub­stance all at once, by unforeseen misfortunes:—"The Lord gave—the Lord hath taken away. Blessed be the name of the Lord."

HE that keepeth the law, bringeth offerings enough: He that taketh heed to the commandment, offereth a peace-offering: He that requiteth a good turn offereth fine flour: And he that giveth alms, sacrificeth praise. To depart from wickedness, is a thing pleasing to the Lord; and to forsake unrighteousness, is a propitiation. Thou shalt not appear empty before the Lord; for all these things are to be done, because of the com­mandment. The offering of the righteous maketh the altar fat, and the sweet savour thereof is before the Most High! The sacrifice of a just man is acceptable, and the memorial thereof shall never be forgotten. Eccles. xxxv.

WE see almost every day, the unexpected death of our friends and our enemies; we see new graves often opened for men older and younger than ourselves; for the cautious and the careless, the dissolute and the temperate; for men, who like us, were providing to enjoy or improve hours now irreversibly cut off; we see all this, and yet, instead of living, let year glide after year, in preparations to live.

A MAN that fasteth for his sins, and goeth again and do­eth the same, who will hear his prayer? or what doth his hum­bling profit him. Eccles. xxxiv.26.

THE mind is never so sensibly disposed to pity the suffer­ings of others, as when it is itself subdued and softened by ca­lamity. Adversity diffuses a kind of sacred calm over the breast, that is the parent of thoughtfulness and meditation.

HE that looks upon the business and bustle of the world, with the philosophy with which Socrates surveyed the fair at Athens, will turn away at last with his exclamation, "how many things are here which I do not want."

WHILE affliction prepares us for felicity, we may con­sole ourselves under its pressures, by remembering, that they are no particular marks of divine displeasure, since all the dis­tresses of persecution have been suffered by those, "of whom the world was not worthy;" and the Redeemer of mankind himself was "a man of sorrows, and acquainted with grief."

[Page 144]IF thou hast gathered nothing in thy youth, how canst thou find any thing in thine ag [...]

Much experience is the [...]wn of old men, and the fear of God is their glory.

Oh, how great is he that findeth wisdom! Yet is there none above him that feareth the Lord! The fear of the Lord is the beginning of his love; and faith is the beginning of cleaving unto him.

OF all the virtues, there are none ought more to be incul­cated, into the mind of a young girl, than modesty and meek­ness. Vanity and pride are perpetually endeavouring to force their way into the heart; and too much care cannot be taken to repulse their efforts.

WE must, in this world, gain a relish of truth and virtue, if we would be able to taste that knowledge and perfection, which are to make us happy in the next.

IT is a certain sign of an ill heart, to be inclined to defa­mation. They who are harmless and innocent, can have no gratification that way; but it ever arises from a neglect of what is laudable in a man's self, and an impatience of seeing it in another.

TO forbear replying to an unjust reproach, and overlook it, with a generous, or (if possible) with an entire neglect of it, is one of the most heroic acts of a great mind.

EVERY appearance of amiable simplicity, or of honest shame, nature's hasty conscience, will be dear to sensible hearts; they will carefully cherish every such indication in a young fe­male; for they will perceive, that it is this temper, wisely culti­vated, which will one day make her enamoured of the loveliness of virtue and the beauty of holiness; from which she will ac­quire a taste for the doctrines of religion, and a spirit to perform the duties of it.

[Page 146]THE hypocrisy of assuming virtues, which are not inhe­rent in the heart, prevents the growth and disclosure of those real ones, which it is the great end of education to cultivate.

GOOD dispositions, of themselves, will go but a very little way, unless they are confirmed into good principles. And this cannot be effected, but by a careful course of religious in­struction, and a patient and laborious cultivation of the moral temper.

IN the great and universal concern of religion, both sexes, and all ranks, are equally interested. The truly catholic spirit of Christianity accommodates itself, with an astonishing con­descension, to the circumstances of the whole human race.

LET no mistaken girl fancy she gives a proof of her wit, by her want of piety; or that a contempt of things serious and sacred, will exalt her understanding, or raise her character, even in the opinion of the most avowed male infidels.

CICERO spoke it as the highest commendation of Cato's character, that he embraced philosophy, not for the sake of disputing like a philosopher, but of living like one. The chief purpose of Christian knowledge, is to promote the great end of a Christian life.

AN unwary moment may happen to the most guarded and re [...]erved; and this reflection ought to fill us with charity for o [...]ers.

A PRUDENT man hath his eyes open, and his mouth [...]at; and as much desires to inform himself, as to instruct others.

IN discourse, make not too great a profusion or expence of your knowledge, lest your treasure be soon exhausted.

THE thought of immortality, the hope of endless happi­ness, is enough to animate the soul with the noblest ambition, and yet make it look, with the humblest compassion, upon that part of the creation, that wants so divine a hope.

"IF thine enemy hunger, feed him; if he thirst, give him drink." That is, if we behold our enemy labouring under any extraordinary distress or calamity, which it is in our power to re­move, or alleviate, as in the case of extreme poverty, sickness, or misfortune, we ought then cheerfully to [...]end him our help and assistance, to extricate him out of his difficulties or afflic [...] ­ons. An amiable example of which our Saviour affords us in the parable of the good Samaritan, who had a much better rea­son for neglecting the distressed traveller, than either the priest, or the Levite, viz. Because he was a Jew, and therefore his de­clared enemy. But in him all party-animosities were overpow­ered by the tender feelings of pity and compassion.

SELFISHNESS may indifferently happen to be a mo­tive to an action, that, in itself, is either good or evil, either [Page 149] hurtful or beneficent. But, as far as selfishness, merely, is a motive to any action, it never had, nor can have, any relation to virtue. We must search somewhat deeper for the root of that tree, which is productive of this divine fruit.

ALL who would please the great, must be flatterers; but the true province of friendship is, to put us in mind of our own faults.

MEEKNESS makes any condition tolerable and easy to be endured. He that meekly bears any suffering, takes off the edge of it, that it cannot wound him; whereas he that frets and rages at it, whets it, and makes it much sharper than it would otherwise be.

IT is said of our blessed Saviour, that "he was led as a sheep to the slaughter; that when he was reviled, reviled not again; when he suffered, threatened not." And if he, the Lord of glory, suffered thus meekly and unjustly from his own crea­tures, with what face can we ever complain of any injury done to us?

BE very watchful over thine heart, and never suffer it to seed on the fancy of thy own worth; but whenever any such thought arises, beat it down immediately, with the remem­brance of some of thy follies or sins, and so make this very mo­tion of pride an occasion of humility.

NEVER compare thyself with those thou thinkest more foolish or more wicked, that so thou mayest, like the Phari­see, extol thyself for being better; but if thou wilt compare, do it with the wise and godly; and then thou wilt find thou comest so far short, as may help to pull down thy high esteem of thyself.

POVERTY is apt to betray a man into envy, riches into arrogance; poverty is too often attended with fraud, vicious compliance, repining, murmur and discontent. Riches expose a man to pride and luxury, a foolish elation of heart, and too great a fondnes [...] for the present world. In short, the middle condition is most eligible.

I [...] every person would consider, that he is in this life nothing more than a passenger, and that he is not to set up his rest here, but to keep an attentive eye upon that state of being to which he approaches every moment, and which [Page 151] will be forever fixed and permanent; this single consideration would be sufficient to extinguish the bitterness of hatred, the thirst of avarice, and the cruelty of ambition.

IT is a great presumption, to ascribe our successes to our own management, and not to esteem ourselves upon any bles­sing, rather as it is the bounty of Heaven, than the acquisition of our own prudence.

NOTHING will give a greater lustre to all your virtues, than modesty.

HE that is his own appraiser, will be mistaken in the value.

A LITTLE esteem of one's lelf, hinders a great deal from others; boasting may gain applause from fools, but it puts a wise man to the expence of a blush.

SELF esteem, is commonly punished by universal contempt.

NO revenge is more heroic, than that which torments envy by doing good.

IT is in vain for him to pretend to love either God or man' who loves his money so much better, that he will see his poor brother (who is a man, and bears the image of God) suffer all extremities, rather than part with any thing to relieve him.

"He that giveth to the poor, lendeth unto the Lord"— and that too on solemn promise of repayment. "That which he hath given, will he pay him again." It is, amongst men, thought a great disparagement, when we refuse to trust them: It shews we either think them not sufficient, or not honest. How great an affront is it then to God, thus to distrust him?

Innumerable accidents there are, which may, in an instant, bring a rich man to beggary: And therefore, what course so prudent can we take for our wealth, as to put it out of the reach of those accidents, by lending it to God, where we may be sure to find it ready at our greatest need, and that too with improvement and increase?

AMONG the antient Romans, it was not the house which honoured the master, but the master the house. A cottage with them became as august as a temple, when justice, gene­rosity, probity, sincerity, and honour, were lodged in it; and how can a house be called small, which contains so many and such great virtues?

[Page 154]AN extraordinary merit may lie hid under a mean habit, as a rich garment may cover enormous vices.

THE nobility arising from birth, is by far inferior to that which proceeds from merit.

MARCUS Aurelius was averse to every thing that had the air of pomp and luxury. He lay upon the bare ground; at twelve years old he took the habit of a Philosopher; he forbore the use of guards, the imperial ornaments, and the en­signs of honour, which were carried before the Caesars and the Augusti. Nor was this conduct owing to his ignorance of what was grand and beautiful, but to the juster and purer taste he had of both, and to an intimate persuasion, that the greatest glory, and principal duty of man, especially if in power, and eminently conspicuous, is so far to imitate the Deity, as to throw himself into a condition of wanting as little as may be for himself, and doing all the good to others he is capable of.

IF it shews a greatness of soul to overlook our own nobility, and not suffer it to gain the ascendant over our actions, we may likewise observe, that it is no less great in such as have raised themselves by merit, not to forget the meanness of their extraction, nor be ashamed of it.

WE read in the scriptures, that Boaz, in the midst of riches, was laborious, diligent in husbandry, plain without luxury, delicacy, sloth or pride. How affable, how obliging and kind to his servants! "The Lord be with you," says he to his reapers; and they answered him, "the Lord bless thee." This was the beautiful language of religious antiquity; but how little known in our days.

How commendable was his behaviour towards Ruth, when he desires her not to go into any other field to glean, but to abide fast by his maidens, to eat and drink with them, and the charitable order he gives his reapers to let her glean even among the sheaves, and to let fall some of the handfuls on purpose for her that she might gather them up without being ashamed; teaching us by this wise conduct, to save those we oblige, the confusion of receiving, and ourselves the tempta­tion of vain-glory in giving.

[Page 155]THE Providence of God is universal; it presides over all to the minutest particular, and governs and directs all.

PROSPERITY quickens, and gives a sort of false cou­rage to men of low, degenerate minds, and dresses them up in an outward grandeur, which imposes upon the majority of mankind; but adversity is the touchstone of souls truly great and generous.

SILENCE is sometimes more significant and sublime, than the most noble and most expressive eloquence, and is, on many occasions, the indication of a great mind.

But silence never shows itself to so great an advantage, as when it is made the reply to calumny and defamation, pro­vided that we give no just occasion for them.

HOW different is the view of past life, in the man who is grown old in knowledge and wisdom, from that of him who [Page 158] is grown old in ignorance and folly. The latter is like the owner of a barren country, that fills his eye with the prospect of naked hills and plains, which produce nothing either pro­fitable or ornamental; the other beholds a beautiful and spaci­ous landscape, divided into delightful gardens, green meadows, fruitful fields, and can scarce cast his eye on a single spot of his possessions, that is not covered with some beautiful plant or flower.

TO look upon the soul as going on from strength to strength, to consider that she is to shine forever with new accessions of glory, and brighten to all eternity; that she will be still add­ing virtue to virtue, and knowledge to knowledge, carries in it something wonderfully agreeable to that ambition, which is natural to the mind of man. Nay, it must be a prospect plea­sing to God himself, to see his creation forever beautifying in his eyes, and drawing nearer to him, by greater degrees of re­semblance.

THAT we might not want inducements to engage us in such an exercise of the body, as is proper for its welfare, it is so ordered, that nothing valuable can be procured without it. Not to mention riches and honour, even food and raiment are not to be come at without the toil of the hands, and sweat of the brows. Providence furnishes materials, but expects that we should work them up ourselves.

As for those who are not obliged to labour, by the condi­tion in which they are born, they are more miserable than the rest of mankind, unless they indulge themselves in that volun­tary labour, which goes by the name of exercise.

IF we are firmly resolved to live up to the dictates of rea­son, without any regard to wealth, reputation, or the like con­siderations, any more than as they fall in with our principal design, we may go through life with steadiness and pleasure; but if we act by several broken views, and will not only be virtuous, but wealthy, popular, and every thing that has a value set upon it by the world, we shall live and die in misery and repentance.

ENQUIRIES after happiness, and rules for attaining it, are not so necessary and useful to mankind, as the arts of con­solation, and supporting one's self under affliction. The utmost we can hope for, in this world, is contentment; if we aim at any thing higher, we shall meet with nothing but grief and [Page 161] disappointments. A man should direct all his studies and en­deavours, at making himself easy now, and happy hereafter.

IT is of the last importance to season the passions of a child with devotion, which seldom dies in a mind that has received an early tincture of it. Tho' it may seem extinguished for a while by the cares of the world, the heats of youth, or the al­lurements of vice, it generally breaks out, and discovers itself again as soon as discretion, consideration, age, or misfortunes, have brought the man to himself. The fire may be covered and overlaid, but cannot be entirely quenched and smothered.

PURE devotion opens the mind to great conceptions, and fills it with more sublime ideas, than any that are to be met with in the most exalted science; and at the same time warms and agitates the soul more than sensual pleasure.

IT is of unspeakable advantage to possess our minds with an habitual good intention, and to aim all our thoughts, words and actions, at the same laudable end, the glory of our Maker, the good of mankind, and the benefit of our own souls.

SOCRATES, on the day of his execution, a little be­fore the draught of poison was brought to him, entertaining his friends with a discourse on the immortality of the soul, has these words: "Whether or no God will approve of my actions, I know not; but this I am sure of, that I have at all times made it my endeavour to please him; and I have a good hope, that this my endeavour will be accepted by him."

IT may be laid down as a position, which will seldom de­ceive, that when a man cannot bear his own company, there is something wrong. He must fly from himself, either be­cause he feels a tediousness in life from the equipoise of an empty mind, which, having no tendency to one motion, more than another, but as it is impelled by some external power, must always have recourse to foreign objects; or he must be afraid of the intrusion of some unpleasing ideas, and is, per­haps, [Page 163] struggling to escape from the remembrance of a loss, the fear of a calamity, or some other thought of greater horror.

CAN a mortal look down, without giddiness and stupe­faction, into the vast abyss of eternal wisdom? Can a mind, that sees not infinitely, perfectly comprehend any thing among an infinity of objects mutually relative? Remember, that per­fect happiness cannot be conferred on a creature, for perfect happiness is an attribute as incommunicable, as perfect power and eternity.

[Page 164]CRUEL sports, were thought very high reflections on the politeness of the Romans. Are they not much greater on the mercy and humanity of Christians?

IT behoves us to accustom ourselves to a sober, modest way of speaking, and to avoid all those modes of speech, which border upon, or naturally lead to falshood.

BE careful to practise nothing which you are ashamed of; to do nothing for which you need be afraid of the eye or ear of God, and the world, then will you be under no temptation of lying, to conceal what you have done amiss.

IF we had true notions of God, and eternity, right notions of ourselves, and of the world, they could not fail to create in us thoughts full of humility towards ourselves, full of contempt towards the vain world, full of the highest adoration towards God, and full of earnestness to acquire a happy eternity.

PRAYER, unaccompanied with a fervent love of God, is like a lamp unlighted; the words of the one, without love, being as unprofitable as the oil and cotton of the other, with­out flame.

HE alone is a great man, whose heart is strongly disposed to acts of humanity and benevolence; and who has fortitude enough to do his duty in all circumstances of life; who acts for the good of mankind, as long as he is able, and then finishes his course in the cause of virtue.

THE way to avoid prejudice, is to govern the passions with a steady hand; to treat all things, in a calm and disinterested manner, not suffering our desires or aversions to be moved, but by a just consideration of real usefulness.

THERE is such a thing as converse with God in prayer, and it is the life and pleasure of a pious soul; without it we are no Christians, and he that practises it most, is the best follower of Christ; for our Lord spent much time in converse with his Heavenly Father. This is balm that eases the most raging pains of the mind, when the wounded conscience comes to the mercy-seat, and finds pardon and peace there. This is the cor­dial that revives and exalts our natures, when the spirit, bro­ken with sorrows, and almost fainting to death, draws near to the Almighty physician, and is healed and refreshed.

THE mercy-seat in Heaven is our surest and sweetest refuge in every hour of distress and darkness upon earth; this is our daily support and relief, while we are passing through a world of temptations and hardships, in the way to the promised land. "It is good to draw near to God."

[Page 166]THE Creator is to be first loved for his own sake, for his infinite goodness and perfection, and then the creature, as his work, and in proportion to its resemblance to him.

HE that thinks twice before he speaks once, will speak twice the better for it.

THE prince of peace—He first reconciled God to man, and then endeavoured to reconcile men to each other. When he came into the world, he, by his angels, proclaimed peace; and when he left the world, he bequeathed the same as his legacy: "Peace I leave with you," &c.

THE merciful man will extend his hand of relief and com­fort, as far as he may, to his fellow-creatures, whether they labour under temporal or spiritual distress, whether they call for his pity from their sins or from their sorrows; while, in every relation of life, he will exercise this Heavenly temper: As a magistrate, gentle and humane, however compelled, in certain cases, to be severely just: As a creditor, mild and for­bearing, not flying hastily and vigorously to the utmost ex­tremity, much less condemning the unhappy debtor to im­prisonment, which may utterly incapacitate from all power and hope of payment; and in short, in every case exercising that lenity, mildness, forgiveness, and mercy, whereof the eternal God hath set us so bright an example; and all our expectation of which from him, he hath made to depend on our shewing the same to others: "Blessed are the merciful, for they shall obtain mercy."

LET us entertain a general good opinion of all men, till unquestionable evidence shall oblige us to give up that good opinion; yet, at the same time, let us be cautious not to suffer our good opinion to betray us into any improper compliances or connexions.

SELL not your hopes of Heavenly treasures, nor any thing that belongs to your eternal interest, for any of the advantages of the present life: "What shall it profit a man, to gain the whole world, and lose his own soul?"

TO piety join modesty and docility, reverence of your pa­rents, and submission to those who are your superiors in know­ledge, in station, and in years. Dependence and obedience belong to youth. Modesty is one of its chief ornaments; and has ever been esteemed a presage of rising merit.

PROVIDENCE never intended, that any state here should be either completely happy, or entirely miserable. If the feelings of pleasure are more numerous, and more lively, in the higher departments of life, such also are those of pain. If greatness flatters our vanity, it multiplies our dangers. If opulence encreases our gratifications, it encreases, in the same proportion, our desires and demands. If the poor are confined to a more narrow circle, yet, within that circle, lie most of those natural satisfactions, which, after all the refinements of art, are found to be the most genuine and true.

WE have seen, that inordinate passions are the great disturb­ers of life; and that, unless we possess a good conscience, and a well governed mind, discontent will blast every enjoyment, [Page 170] and the highest prosperity will prove only disguised misery. Fix then this conclusion in your mind, that the destruction of your virtue, is the destruction of your peace. "For our re­joicing is this, the testimony of our conscience, that in simpli­city, and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-wards." 2 Cor. i.12.

CONSIDER what you shall be. Your flesh returns to corruption and common earth again; nor shall your dust be dis­tinguished from the meanest beggar or slave; no, nor from the dust of brutes and insects, or the most contemptible of crea­tures; and as for your souls, they must stand before God, in the world of spirits, on a level with the rest of mankind, and di­vested of all your haughty and flattering circumstances. None of your vain distinctions in this life, shall attend you to the judgment-seat. Keep this tribunal in view, and pride will wither, and hang down its head.

MONEY, like manure, does no good, till it is spread; there is no real use of riches, except in the distribution; the rest is all conceit.

HAPPY are they who preserve their innocence unsullied by any great or wilful crimes, and who have only the common failings of humanity to repent of; these are sufficiently mor­tifying to a heart deeply smitten with the love of virtue, and with the desire of perfection.

[Page 171]"WHATSOEVER ye would that men should do un­to you, even so do unto them." There is no occasion, great or small, on which you may not safely apply this rule for the direction of your conduct; and, whilst your heart honestly ad­heres to it, you can never be guilty of any sort of injustice or unkindness.

ENDEAVOUR to acquire a temper of universal can­dour and benevolence; and learn neither to despise nor con­demn any persons on account of their particular modes of faith and worship; remembering, always, that goodness is confined to no party—that there are wise and worthy men among all the sects of Christians—and that to his own master, every one must stand or fall.

VIRTUE is the foundation of honour and esteem, and the source of all beauty, order, and happiness, in nature.

BEAUTY and wit will die, learning will vanish away, and all the arts of life be soon forgot; but virtue will remain forever.

A GOOD word is an easy obligation; but not to speak ill, requires only our silence, which costs us nothing.

SINCERITY is firm and substantial, and there is no­thing hollow or unsound in it; and because it is plain and open, fears no discovery; of which the crafty man is always in dan­ger.

PLUTARCH has written an essay on the benefits which a man may receive from his enemies; and mentions this in particular, "that, by the reproaches cast upon us we see the worst side of ourselves, and open our eyes to several blemishes and defects in our lives and conversations, which we should not have observed without the help of such ill-natured monitors."

LET us "keep the heart with all diligence, seeing out of it are the issues of life." Let us account our mind the most im­portant province which is committed to our care; and as we cannot rule events, study at least to rule ourselves.

IT is too common with the young, even when they resolve to tread the path of virtue and honour, to set out with presump­tuous confidence in themselves. Trusting to their own abilities, for carrying them successfully through life, they are careless of applying to God, or of deriving any assistance from what they are apt to reckon the gloomy discipline of religion. Alas! how little do they know the dangers which await them?"

Neither human wisdom, nor human virtue, unsupport­ed by religion, are equal for the trying situations which [Page 175] often occur in life. By the shock of temptation, how fre­quently have the most virtuous intentions been overthrown! Under the pressure of disaster, how often has the greatest con­stancy sunk! Destitute of the favour of God, you are in no bet­ter situation, with all your boasted abilities, than orphans left to wander in a trackless desart, without any guide to conduct them, or any shelter to cover them from the gathering storm. Correct, then, this ill-founded arrogance. Expect not that your happiness can be independent of him who made you. By faith and repentance, apply to the Redeemer of the world. By piety and prayer, seek the protection of the God of Hea­ven.

THE cheerfulness of a well-regulated mind, springs from a good conscience, and the favour of Heaven, and is bounded by temperance and reason. It makes a man happy in himself, and promotes the happiness of all around him. It is the clear and calm sunshine of a mind illuminated by piety and virtue. It crowns all other good dispositions, and comprehends the ge­neral effect which they ought to produce on the heart.

LET no man rashly determine, that his unwillingness to be pleased, is a proof of understanding, unless his superiority appears from a less doubtful evidence; for though peevishness may sometimes boast its descent from learning or from wit, it is much oftener of base extraction, the child of vanity and nursling of ignorance.

LET the virtuous remember, amidst all their sufferings, that though the heart of the good man may bleed, even to death, he will never feel a torment equal to the rendings of remorse.

PLATO being told, that he had many enemies who spoke ill of him, "It is no matter, said he, I will live so that none shall believe them." Hearing, at another time, that an inti­mate friend of his had spoken detractingly of him, "I am sure he would not do it, says he, if he had not some reason for it." This is the surest, as well as the noblest way, of drawing the sting out of a reproach, and the true method of preparing a [Page 176] man for that great and only relief against the pains of calumny, a good conscience.

JUDGE not of mankind in general from the conduct of a few individuals. There are persons capable of alleviating all our cares by a friendly participation, and of heightening every satisfaction by sharing them. Cultivate an acquaintance with the truly deserving, and the painful remembrance of in­gratitude will soon be lost in the reciprocal endearments of sin­cere friendship.

DOST thou ask a torch to discover the brightness of the morning? Dost thou appeal to argument for proofs of divine perfection? Look down to the earth on which thou standest, and lift up thine eye to the worlds that roll above thee: Thou be­holdest splendour, abundance and beauty; is not he who pro­duced them mighty? Thou considerest—is not he who formed thy understanding, wise? Thou enjoyest—is not he who gra­tifies thy senses, good? Can aught have limited his bounty, but his wisdom? or can any defects be therein discovered by thy sagacity?

RELIGION prescribes to every miserable man, the means of bettering his condition; it shews him, that the bear­ing of his afflictions as he ought to do, will naturally end in the removal of them; it makes him easy here, because it can make him happy hereafter.

A CONTENTED mind is the greatest blessing a man can enjoy in this world; and if in the present life his happi­ness arises from the subduing of his desires, it will arise in the next from the gratification of them.

EVERY wise man will consider this life only as it may conduce to the happiness of the other, and cheerfully sacrifice the pleasures of a few years to those of an eternity.

HOWEVER far some men may have gone in the science of impartiality, perhaps there is not one of them but would be surprized, if he could be shewn how much farther he might go.

EVERY station of life has duties, which are proper to it. Those who are determined, by choice, to any particular kind of business, are indeed more happy than those who are deter­mined by necessity; but both are under an equal obligation of fixing on employments, which may be either useful to them­selves, or beneficial to others.

NO one of the sons of Adam, ought to think himself ex­empt from that labour and industry, which were denounced upon our first parent, and in him, to all his posterity. Those to whom birth or affluence may seem to make such an appli­cation unnecessary, ought to find out some calling or profes­sion for themselves, that they may not lie as a burden on the species, and be the only useless parts of the creation.

IT sometimes happens, that too close an attention to minute exactness, or a too rigorous examination of every thing, by [Page 178] the standard of perfection, vitiates the temper, rather than improves the understanding, and teaches the mind to discern faults with unhappy penetration. It is incident, likewise, to men of vigorous imaginations, to please themselves too much with futurities, and to fret, because those expectations are dis­appointed, which should never have been formed.

KNOWLEDGE and genius are often enemies to quiet, by suggesting ideas of excellence, to which men, and the per­formances of men, cannot attain.

WE should always act with great cautiousness and circum­spection, in points where it is not impossible that we may be deceived.

IT was a common saying among the Heathens, that the wise man hates nobody, but only loves the virtuous. The Christian owes a more general love.

DEATH, to a good man, is but passing through a dark entry, out of one little dusky room of his father's house, into another, that is fair and large, lightsome, glorious and di­vinely entertaining.

THERE is nothing of greater importance to us, than to sift our thoughts, and examine all the dark recesses of the mind, if we would establish our souls in such a solid and substantial virtue, as will turn to account in that great day, when it must stand the test of infinite wisdom and justice.

ALL the real pleasures and conveniences of life, lie in a narrow compass; but it is the humour of mankind, to be al­ways looking forward, and straining after those who have got the start of them in wealth and honour.

A Good conscience is to the soul, what health is to the body; it preserves a constant ease and serenity within us, and more than countervails all the calamities and afflictions which can possibly befal us. I know nothing so hard for a generous mind to get over, as calumny and reproach; and cannot find any method of quieting the soul under them, besides this single one, of our being conscious to ourselves, that we do not deserve them.

THE Providence of Almighty God, has placed you under difficult circumstances of life, and daily reads you a lesson in a more particular manner to depend upon him. This you may be assured of for your comfort, that you are under God's constant and immediate care: And one advantage you enjoy above the rich, in your journey to Heaven, is, that you are not clogged and hindered in your course thither, by those manifold incumbrances which lie on them▪ of whom our Saviour hath said, "That it is very hard for them to enter into the king­dom of Heaven." Their temptations are proportioned to their abundance; their cares are more and their distractions greater; so that you have no reason to envy them, nor repine at your own condition; and these are chiefly your temptations, and against these you must be more particularly watchful. Cer­tainly, if you consider things aright, you will find that your store-house is the most sure, your supply most certain; for you are immediately in the hands of God, of him who feedeth the ravens, and cloatheth the grass of the field; so that you may be much more assured that he will cloathe you. Endeavour to be humble, holy, Heavenly minded; always remembering, that he is the poorest man, who is poor in grace. Your Saviour had not where to lay his head; let his example serve to recon­cile your low condition to you; and let your religious beha­viour under it, be the means to sanctify it.

WHEREVER we turn our eyes, we find something to revive our curiosity, and engage our attention. In the dusk of the morning, we watch the rising of the sun, and see the day diversify the clouds, and open new prospects in its gradual [Page 182] advance. After a few hours, we see the shades lengthen, and the light decline, till the sky is resigned to a multitude of shin­ing orbs, different from each other in magnitude and splendour. The earth varies its appearance, as we move upon it; the woods offer their shades, and the fields their harvests; the hill flatters with an extensive view, and the valley invites with shel­ter, fragrance and flowers.

SHE who values not the virtue of modesty in her words and dress, will not be thought to set much price upon it in her actions.

[Page 183]IN case of temptation, it is a prudent caution to avoid the encounter, when we are conscious of weakness, or unable to withstand it.

MOST men are ready enough to reckon up the income of their estates, and compute how it will answer their several ex­pences; but few employ their arithmetic to calculate the value and income of their life and time, or consider how they may be expended to the best advantage. In these the beggar has as large a revenue as the king, though they are justly accounted the more valuable treasure.

THE soul, agitated with passions, fares like a weak bird in a stormy day; she is not able to make a straight flight, but is tossed from the track she would pursue, being lost and carried in the air at the pleasure of the winds. In this condition is the soul, till, by a constant meditation on God, and application to him, it has obtained a strong and vigorous faith to ballast and strengthen it, and enable it to maintain the straight and steady course of virtue.

[Page 184]'TIS a contradiction to imagine, that reputation or praise is a suitable recompence for virtue; since it is a reward that no­thing but vanity can make acceptable; it declares a man both foolish and vicious, that can be pleased and satisfied with it; and that his merit is only owing to his pride

TRUE virtue, as it has no other aims than the service and honour of God, so the least and only recompence it aspires to, is his approbation and favour.

THERE is no preservative from vice, equal to an habi­tual and constant intercourse with God: Neither does any thing equally alleviate distress, or heighten prosperity; in distress it sustains us with hope, and in prosperity it adds to every other enjoyment, the delight of gratitude.

[Page 185]IN true good nature, there is neither the acrimony of spleen nor the sullenness of malice; it is neither clamorous nor fret­ful, neither easy to be offended, nor impatient to revenge; it is a tender sensibility, a participation of the pains and pleasures of others, and is, therefore, a forcible and constant motive, to communicate happiness, and alleviate misery.

IT should be a general rule, never to utter any thing in conversation, which would justly dishonour us if it should be reported to the world.

TO a benevolent disposition, every state of life will afford some opportunities of contributing to the welfare of mankind. Opulence and splendour are enabled to dispel the cloud of ad­versity, to dry up the tears of the widow and the orphan, and to encrease the felicity of all around them. Their example will animate virtue, and retard the progress of vice. And even indigence and obscurity, tho' without power to confer hap­piness, may at least prevent misery, and apprize those who are blinded by their passions, that they are on the brink of irre­mediable calamity.

[Page 187]WHEN we consider the different allotments of Providence to his creature man, in this state of existence, and compare the wants and sufferings of some, with the ease and affluence of others, we should be almost ready to conclude, that the pre­serving care of our Heavenly Father, was not equally exten­ded to all; though he has assured us in scripture, that he is no respecter of persons; but we must be very cautious of making such an inference; for as our Great Creator sees not as we see, and has a view in all his dispensations to the ultimate good of his creatures, we ought rather to suppose, that the particular condition of every man, so far from being an impeachment of divine impartiality, is alloted him in perfect wisdom, in order to his happiness at last.

THE necessities of the poor may be intended as the most certain means of preserving their health, and keeping them mo­ral, temperate and humble, which are great virtues. While the superfluities of the rich, by subjecting them to many vices, may render the final account of their stewardship a matter of the greatest anxiety and distress of mind, to which no temporal suffering can be equivalent. Hence, if we consider present less grievous than future evil, it will appear, in this comparative view of the higher and lower ranks of men, that the differ­ence is rather in favour of the latter, under all the pressures and mortifications of poverty.—Yet this is by no means to be used as an argument by the opulent, for withholding assistance and support from their fellow-creatures, in real want of them; for humanity, and, the cardinal virtue, charity, call upon and require all, who are able, to succour and relieve such objects— to which may be added, that this is a duty particularly en­joined by our blessed Saviour, who has told us, as a forcible incitement to the practice of it, that such as give to the poor, lend to the Lord, which is telling us, in other words, that by this means treasure is to be laid up in Heaven.

SIMPLICITY, the inseparable companion both of ge­niune grace, and of real modesty, if it doth not always strike at first (of which it seldom fails) is sure, however, when it does strike, to produce the deepest and most permanent impressions.

EVERY thing, overdone, is liable to suspicion. Inno­cence, in women, wants not the aid of ostentation; like inte­grity in men, it rests in its own consciousness.

AS cheerfulness is the most natural effect of real goodness, it is also its most powerful recommendation. Wisdom is never so attractive, as when she smiles.

SHE that cannot "weep with them that weep," as well as rejoice with them that rejoice," is a stranger to one of the sweetest sources of enjoyment, no less than to one of the no­blest lessons of Christianity. Those are the happiest dispositi­ons, which are the best.

THERE is not any thing more contemptible, or more to be pitied, than that turn of mind, which, finding no entertain­ment in itself, none at home, none in books, none in rational conversation, nor in the intercourses of real friendship, nor in ingenious works of any kind, is continually seeking to stif [...]le reflection in a tumult of pleasures, and to divert weariness in a crowd.

FEMALE modesty is often silent; female decorum is never bold. Both forbid a young woman to lead the conver­sation; [Page 190] and true religion dreads every thing that might look ostentatious. The most prudent course you can pursue, is to associate, as much as possible, with those that from real princi­ple love the shade.

IF thou wouldest bear thy neighbour's faults, cast thine eye upon thine own.

THE truly humble man, suffers quietly, and patiently, in­ternal troubles; and he is the man that makes great way in a little [...]ne, like one that sails before the wind.

PERFECTION does not consist in teaching the truth, but in doing it, because he is neither the greatest saint, nor the wisest man, that knows the truth most, but he that practises it.

WHEN a young woman behaves to her parents in a man­ner particularly tender and respectful, from principle as well as nature, their is nothing good or gentle, that may not be ex­pected from her, in whatever condition she is placed.

FROM the consideration of God, as he is in himself pow­er, wisdom, goodness, beauty and felicity itself, children must be often exc [...]ted and stirred up to the desire of esteeming him, of praising him, of honouring him as he deserves, and of pleas­ing him in every thing. They must be made to understand, that this is [...]he principal end for which we are sent into the world, namely, to esteem, honour and praise God, without ceasing, by the continual desires and elevations of our hearts to him; and that, since this is the employment of angels, by being exercised in it, we become their companions in this [Page 192] world, and even fellow-citizens of Heaven with them, by imi­tating those divine spirits.

SINCE both the imagination and the memory, are facul­ties which have the most strength, and most activity in chil­dren, it would be well to cultivate them from the very be­ginning, that we may communicate unto them as much know­ledge of the things of their salvation, as is possible, and as they are capable of receiving.

SILENCE is necessary on many occasions, but you must always be sincere and courteous; You ought to retain some thoughts, but disguise none.

WE should be cautious and circumspect in all our ways, and watchful over ourselves, living in the fear of God all the day long, that we sin not against him.

LET us all endeavour to be spiritually-minded, and set our affections on things above; subdue our passions, be peacea­ble and loving, meek, courteous, modest, teachable and go­vernable, not wise in our own conceit, not wilful or stubborn.

[Page 193]WE must be contented with our present condition, not mur­muring or repining at it, or either ambitiously or covetously seeking one more high or plentiful; neither fretting and vexing our own souls, nor envying others; but leaving freely all things to God's disposal, and submitting cheerfully to his providence.

MAY we wisely improve every talent that God has given us; doing as much good as we can with every thing, both to ourselves and others. We must shun sloth and idleness, vain pastimes, and superfluous recreations, costly vanities, unpro­fitable studies and employments.

IN the evening reason with thyself and say, how have I spent this day? Am I better than I was yesterday? Have I overcome any vice? and hath God's grace been effectual in me? if it has, then let my soul rejoice exceedingly, and ascribe to her Lord the glory of her good actions.

THE heart is the fountain, and our words are the streams; and if the fountain be muddy, the streams proceeding from it, cannot be clear.

YIELDING to immoral pleasures, corrupts the mind; living to animal and trifling ones, debases it; both, in their de­gree, disqualify it for its genuine good, and consign it over to wretchedness. Whoever would be really happy, must make the diligent and regular exercise of his superior powers his chief attention, adoring the perfections of his Maker, expressing good will to his fellow-creatures, and cultivating inward rectitude.

THE greatest honour you can pay to the author of your being, is by such a cheerful behaviour, as discovers a mind sa­tisfied with his dispensations.

THE scripture says, we are to forgive until seventy times seven; that is, perpetually, those who do repent; and those who do not repent, but persist in injuring us, we are to pray for, and be willing to do acts of charity and humanity to them, when need requires; and not to revenge, but much ra­ther to desire their amendment, and by all reasonable means promote reconciliation.

GOOD-NATURE is not of less importance to our­selves than to others. The morose and petulant first feel the anguish that they give: Reproach, revilings and invective, are but the overflowings of their own infelicity, and are constantly again forced back upon their source.

SO much have our common pursuits, which we plead as the means of supporting life, diverted men from the true ends for which they were sent into the world, that the judicious and [Page 196] pious, in all ages, since the time of Solomon, have readily subscribed to his opinion, that all of them are indeed "vanity and vexation of spirit." For we find there are some who spend their whole time in grammar and rhetoric, or in learning to speak well, without allowing themselves any leisure to study the more important concern of living well.

Others there are, who are so busy in finding out the riddles of a logical sphinx, that they examine all the trifles and impertinencies of reason, to find out what reason is, and in the search thereof, oftentimes lose themselves and their reason too.

There are many, who, by arithmetic, learn to divide every thing into the most minute fractions, and yet do not know how to divide an halfpenny with a poor afflicted brother in the way of charity.

Many there are, who, by the help of geometry, can set li­mits to grounds, and separate them from one another▪ can measure cities and countries, and yet cannot attain to any rule whereby they are enabled to measure themselves.

The musician can bring different voices and tones into one harmony, and yet all the while may have nothing that is har­monious in his own mind; nothing, which, by reason of its perturbation, does not run counter to all musical measures.

The astronomer, whilst with fixed eyes he looks up to Hea­ven, and attentively views the motion of the stars, very fre­quently stumbles into the next ditch; and while he is fortelling things to come, loses those that are present; for tho' with fixed eyes he looks up to Heaven, yet his mind is too much darkened and defiled with the mire of this world, to think of a better.

The philosopher disputes gravely and accurately, of the nature of things, and yet, perhaps, is no wiser than a real child, as to the nature of himself, and the things of Heaven.

The physician takes care of the health of others, but as to the knowledge of the diseases of his own mind, may be as blind as a beetle; he diligently watches the variations of his patient's pulse, but how to cure the evil dispositions, and wrong tempers, in himself, he knows and cares but little about them.

The historian has the Theban and Trojan wars at his fingers ends, but is almost wholly ignorant of a much higher con­cern, the proper knowledge of himself.

[Page 197]The lawyer, though he has spent whole years in the con­struction and exposition of human laws, for the government of others, is too often but little acquainted with that divine law which teaches and enjoins a strict government over his own actions.

The theologist, earnestly contends for, and disputes about faith, but too seldom thinks of charity; he speaks much of God, but to help his neighbour in time of need, has too little concern.

The merchant is very solicitous of gain from every port to which he can extend his trade, or in which he can obtain cre­dit—yet seldom troubles his head in establishing a correspon­dence with that happy country, which offers the richest mer­chandize—that neither moth can corrupt, or thieves have pow­er to steal.

The farmer, tho' daily exercised with much toil and fatigue, in breaking up and improving the most stubb [...] and rugged soils, with a view to a beneficial crop, yet how does he neglect, year after year, to break up and improve the barren soil of his own heart, which, without equal care and cultivation, will ne­ver produce that crop of good works, which makes truly rich, and adds no sorrow.

Arts and sciences do indeed weary the minds of men with continual labour, but yield them no true felicity.

It is religion, only, can regulate the heart—it causes it to melt in sympathy with distress, or to glow with pleasure at the happiness of another—it is that alone can harmonize the mind, "Attuning all its passions into peace."

The astronomer, if enlightened by it, must contemplate, with wonder and admiration, those luminaries which his eye so often gazes on with pleasure. The philosopher too, when the wonders of nature are opened to his view, with what ado­ration and gratitude must he look to that great source from whence they flow! And in all professions, how imperfect is man unless illumined by the bright rays of religion, which, like the glorious luminary, the sun, will enlighten all our paths.

NO thought is beautiful, which is not just; and no thought can be just, which is not founded in truth.

WE are apt to fancy, that we shall be happy and satisfied, if we possess ourselves of such and such particular enjoyments; but either by reason of their emptiness, or the natural inquietude of the mind, we have no sooner gained one point, but we ex­tend our hopes to another. We still find new inviting scenes and landscapes, lying behind those which at a distance termi­nated our view.

[Page 199]IF we hope for what we are not likely to possess, we act and think in vain, and make life a greater dream and shadow than it really is.

THERE is nothing in nature unworthy of a wise man's regard, because the most inferior of all her productions, may, in some light or another, be made instrumental to his improve­ment.

☞ THERE is such a close affinity betwen a proper cul­tivation of a flower garden, and a right discipline of the mind, that it appears difficult for a rightly thoughtful person, that has made any proficiency in the one, to avoid paying a due atten­tion to the other. That industry and care which are so requi­site to cleanse a garden from all sorts of weeds, will naturally suggest to him how much more expedient it would be to exert the same diligence in eradicating all sorts of prejudices, follies and vices, from the mind, where they will be as sure to pre­vail, without a great deal of care and correction, as common weeds in a neglected piece of ground. And as it requires more pains to extirpate some weeds than others, according as they are more firmly fixt, more numerous, or more naturalized to the soil; so those faults will be found the most difficult to be suppressed, which have been of the longest growth, and taken the deepest root; which are more predominate in num­ber, and most congenial to the constitution.

IF our common life is not a common course of humility, self-denial, renunciation of the world, poverty of spirit, and Heavenly affection, we do not live the lives of Christians.

[Page 201]WEAK and imperfect men, shall, notwithstanding their frailties and defects, be received, as having pleased God, if they have done their utmost to please him.

THE rewards of charity, piety and humility, will be given to those whose lives have been a careful labour to exercise these virtues in as high a degree as they could.

VALUE no man but for his probity, and living up to the rules of piety and justice. If integrity does not make you prosperous, it will at least keep you from being miserable; for no man can be truly religious, that is not likewise consci­entiously just and honest.

A SOUND faith is the best divinity; a good conscience the best law; and temperance the best physic.