The PREFACE.
vantage. Accept and improve what deferves thy notice j the reft excufe, and place to account of good-will to thee whole creation of G<
Bounty
Bearing
Balance
V. t.
>j4 kf-
THE
I N D E X.
|
A PP AREL -Z*. Avarice |
Page 21 |
|
24 |
|
|
Ambition Applaufe |
126 127 |
Bounty 17
Bearing 43
Balance 62
The INDEX.
|
Cenforioufnefs |
lJage 14 |
|
Charity, bounds of |
16 |
|
Caution and Conduct |
3- |
|
Converfation, rules of |
34 |
|
Complacency |
38 |
|
Country life |
49 |
|
Capacity |
IS |
|
Clean hands |
ibid. |
|
Conformifl |
J53 |
|
Charity |
161 |
|
Difappointment |
12 |
|
Difcipline |
18 |
|
Detraction - |
5* |
|
Difpatch |
76 |
|
E |
|
|
Education |
3 |
|
Eloquence |
35 |
|
Envy |
123 |
|
Eftates, interefl of the publick in |
147 |
The INDEX.
F
Page
Frugality I7
Friendfhip 3°; 31
Fidelity 44
Friends, union of - 13 T
Formality * 3 °
G
Government 66
God, of the mean notion we have of 1 30 God, of the obligations of great
men to T54
H
Happinefs 52
Hazard 55
Ignorance Inconfideration
b 2
The I" N D E X.
Page Induftry l8, 5,
Juftice Intereft
V> Mo 38
Inquiry 39
Jealous 47
Impartiality 7g
Indifference gj
Inconfideratenefs Judging, rule of Jealoufy ,42
*34 Judging, rule of 136
K Knowledge ^
Luxury n
Life, man's 125
Living, of being eafy in 152
The INDEX.
M
|
Page |
|
|
Murmuring |
'3 |
|
Marriage |
22, 26 |
|
Mafter |
45 |
|
Moderation |
57 |
|
Moralift, the right |
106 |
N
Neutrality Sj
Obedience to parents 42
Oftentation 83
■ P
Pride 7
Promifing 43
Pofterity 47
The I N D E X.
Page
Project 5o
Paffion r8
Perfonal cautions 60
Popularity 64
Privacy 6$
Private life 73
Publick life 74
Patience yy
Party 82
Praife 12y
Partiality 134
Qualification yt
R
Refignation 1 3
Reparation 33
Right timing 4c
The I N D E X*
M
Page
Rcfpecl 54
Religion 85 Refining on other men's actions or
interefls 159
Secrefy 37
Shifts 38
Servant 46
Speech, conduct in 129
State 143
Servant, good 144
|
Temperance |
J9 |
|
Temper |
S^ |
|
Truth |
37 |
|
Trick |
58 |
|
Thoughts, governmenl of |
119 |
I
The I N D E X,
Page Virtue, complete 84
Yain man ** 15J
W
"Wit 41
World's able man 109
Wiie man 117
World'; immoderate purfuit of 146
FRUITS of SOLITUDE,
I N
REFLECTIONS
AND
MAXIMS. Pa?,t I.
Ignorance.
X* 1 T is admirable to confidef how many millions of people come into and go out of the world, ignorant of them- f elves, and of the world they have lived in.
2. If one went to fee Windlor-Caf- tle, or Hampton-Court, it would be B
2, REFLECTIONS AND MAXIMS.
ftrange not to obferve and remember the fituation, the building, the gar- dens, fountains, &c. that make up the beauty and pleafure of fuch a feat. And yet few people know themfelves : no, not their own bodies, the houfes of their minds, the molt curious ftructure of the world ; a living, walking taber- nacle ; nor the world of which it was made, and out of which it is fed ; which would be fo much our benefit, as well as our pleafure, to know- We cannot doubt of this when we are told that the <( invifible things of God are brought to light by the things that are feen $.' and confequently we read our duty in them, as often as we look upon them, to him that is the great and wife au- thor of them, if we look as we fliould do.
3. The world is certainly a great and ftately volume of natural things, and may be not improperly filled the hieroglyphicks of a better ; but, alas, how verv few leaves of it do we feri»
ppiti
REFLECTIONS AND MAXIMS. 3
oufly turn over ! This ought to be the fubjecl of the education of our youth ; who, at twenty, when they mould be fit for bufinefs, know little or nothing of it.
Education.
4. We are in pain to make them fcholars, but not men ; to talk, rather than to know ; which is true canting.
£. The firft thing obvious to children is what is fenfible ; and that we make no part of their rudiments.
6. We prefs their memory too foon, and puzzle, {train, and load them with words and rules to know grammar and rhetorick, and a ftrange tongue or two, that it is ten to one may never be ufeful to them ; leaving their natural genius to mechanical, and phyfical or natural knowledge uncultivated and neglected ; which would be of ex- ceeding ufe and pleafure to them thro* the whole courfe of their lives. B2
4 REFLECTIONS AND MAXIMS.
7. To be fure, languages are not to be defpifed or neglected ; but, things are Hill to be preferred.
8. Children had rather be making of tools and inftruments of play ; fhap- ing, drawing, framing, and building;, &c. than getting fome rules of propri- ety of fpeech by heart : and thofe alfo would follow with more judgment, and lefs trouble and time.
9. It were happy if we ftudied na- ture more in natural things ; and act- ed according to nature : whofe rules are few, plain, and moil reafonable.
ic. Let us begin where fhe begins, go her pace, and clofe always where ihe ends, and we cannot mifs of being gcod naturalifls.
1 1 . The creation would net be longer a riddle to us. The heavens, earth, and waters, with their refpeelive, va- rious, and numerous inhabitants, their productions, natures, feafons, fympa- thies, and antipathies, their ufe, be- nefit, and pUafure, would be better
REFLECTIONS AND MAXIMS. 5
underftood by us ; and an eternal wif- dom, power, majefty, and goodnefs, very confpicuous to us, through thofe fenfible and patting forms : the world wearing the mark of its Maker, whofe ft amp is every where viiible, and the characters very legible to the children of wifdoin.
12. And it would go a great way to caution and direct people in their ufe of the world, that they were better ftudi- ed and known in the creation ot it.
13. For how could men find the con- fidence to abufe it, while they fhould fee the great Creator ftare them in the face, in all and every part thereof ?
14. Their ignorance makes them in- fenfible ; and to that infenfibility may be afcribed their hard ufage of fcveral parts of this noble creation 3 that has the (lamp and voice of a Deity every where, and in every thing, to the ob- ferving.
15. It is pity therefore that books have not been compofed for youth, by
B3
t* RFLECTIONS AND MAXIMS.
fume curious and careful naturalifls, and alfo mechanicks, in the Latin tongue, to be ufed in fchools, that they might learn things with words : things obvious and familiar to theni, and which would make the tongue eafier to be obtained by them.
1 6. Many able gardeners and huf- bandmen are ignorant of the reafon of their calling ; as mofl artificers are of the reafon of their own rules that go- vern their excellent workmanfhip. But a naturalift and mechanick of this fort is mafler of the reafon of both ; and might be of the practice too, if his in- duflry kept pace with his speculation : which were very commendable ; and without which he cannot be faid to be a complete naturalift or mechanick.
17. Finally, if man be the index or epitome of the world, as philofophers tell us, we have only to read ourfelves well, to be learned in it. But becaufe there is nothing we lefs regard than the characters of the Power that made
REFLECTIONS AND MAXIMS. 7
us, which are fo clearly written upon us, and the world he has given us, and can belt tell us what we are and fhould be, we are even Grangers to our own genius : the glafs in which we fliould fee that true, instructing, and agreea- ble variety, which is to be q^fcrved ill nature, to the admiration of that wif- dom, and adoration of tH|# power, which made us all.
Pride.
i 8. And yet we are very apt to be full of ourfelves, inltead of hiin that made what we Co much value ; and but for whom we can have no reafon to va- lue ourfelves. For we have nothing that we can call our own ; no, not our- felves : for we are all but tenants, and at will too, of the great Lord of our- felves, and the relt of this great farm, the world that we live upon.
19. But, methinks, we cannot anfwer it to ourfelves, as well as our Maker, that we fliould live and die ignorant
8 REFLEICTONS AND MAXIMS.
of ourfelves, and thereby of him, and the obligations we are under to him for ourfelves.
20. If the worth of a gift fets the obligation, and directs the return of the party that receives it, he that is ignorant of it, will be at alofs to value it, and the giver for it.
21. Here is man in his ignorance of himfelf : he knows not how to eftimate his Creator, becaufe he knows not how to value his creation. If we coniider his make, and lovely compofiture, the feveral ftories of his wonderful flruc- ture, his divers members, their order, function, and dependency ; the inftru- ments of food, the vefTels of digeflion, the feveral tranfmutations it pafTes, and how nourishment is carried and diffuf- ed throughout the whole body, by molt intricate and imperceptible pafTages ; how the animal fpirit is thereby re- freflied, and, with an unfpeakable dex- terity and motion, fets all parts at work to feed themfelves ; and; lafl of all,
REFLECTIONS AND MAXIMS. 9
how the rational foul is feated in the animal, as its proper houfe, as is the animal in the body ; I fay, if this rare fabrick alone were but confidered by us, with all the reft by which it is fed. and comforted, furely man would have a more reverent fenfe of the power, wifdom, and gocdnefs of God, unci of that duty he owes to him for it. But if he would be acquainted with his own foul, its noble faculties, its union with the body, its nature and end, and the providences by which the whole frame of humanity is preferved, he would admire and adore his good and great God. But man is become a itrange contradiction to himfelf; but it is of himfelf ; not being by conftitu- tion, but corruption, fuch.
22. He would have others obey bim, even his own kind ; but he will not obey God, that is fo much above him., and who made him.
23. He will lofe none of his autho- rity ; no, not bate an ace of it. He is
10 REFLECTIONS AND MAXIMS.
humourfome to his wife, beats his chil- dren, is angry with his^ fervants, ftrict with his neighbours, revenges all af- fronts to the extremity ; but, alas ! for- gets all the while that he j« the man ; and is more in arrear to God, that is fo very patient with him, than t hey are to him, with whom he is fo Uriel and impa- tient. v
24. He is curious to wa fh, drcfs, and perfume his body, but carelefs of his foul ; the one fTiall have many hours, the other not fo many minutes ; this fhall have three or four new fiiits a year, but that muft wear its old cloaths flill.
2,5. If he be to receive or fee a great man, how nice and anxious is he that all things be in order ; and with what refpeel: and addrefs does he approach and make his court ? But to God, how dry and formal, and constrained in his devotion ?
26. In his prayers he fays, " Thy will be done ;" but means his own : at leall acls fo.
RFTLECTIONS AND >v'"-.lMS. II
27. It is too frequent to begin with God, and end with the world. But he is the good man's beginning and end, his Alpha and Omega.
Luxur. v.
2$. Such is now become our delica- •il not eat ordinary meat, nor drink fmall, palled liquor ; we imifl have the befl> and the bell- cook- ed for our bodies, while our fouls feed en empty or corrupted things.
29. In fhort, man is fpending all up- on a bare houfe, and hath little or no furniture within to recommend it ; which is preferring the cabinet to the jewel, a leafe of feven years before an inheritance,. So abfurd a thing is man, after all his proud pretences to wit and underflanding.
Inconsideration*
30. The want of due consideration is the caufe of all the unhappinefs man
12 REFLECTIONS AND MAXIMS.
brings upon himfelf. For his fecond thoughts rarely agree with the firft ; which pafs not without a confiderable retrenchment or correction. And yet that fenfible warning is, too frequent- ly, not precaution enough for his fu- ture conduct.
31. Well may we fay, u Our infeli- city is of ourfelves ;" fince there is no- thing we do that we fhould not do, but we know it, and yet do it.
Disappointment and Resignation.
32. For difappointments, that come not by our own folly, they are the tri- als or corrections of heaven : and it is our own fault, if they prove not our advantage.
33. To repine at them does not mend the matter : it is only to grumble at our Creator. But to fee the hand of God in them, with an humble fubmif- fion to his will, is the way to turn our water into wine, and engage the great- en: love and mercy on our fide.
REFLECTIONS AND MAXIMS. 13
34. We mull needs diforder our- felves, if we only look at our lofies. But if we confider how little we de- ferve what is left, our pafiion will cool, and our murmurs will turn into thankfulnefs.
35. If our hairs fall not to the ground, lefs do we, or' our fubftance, without God's providence.
36. Nor can we fall below the arms of God, how low foever it be we fall.
37. For though our Saviour's paflion is q*rer, his companion is not. That never fails his humble, fincere difciples. In him they find more than all that they lofe in the world.
Murmuring.
38. Is it reasonable to take it ill, that any body defires 6f us that which is their own ? All we have is the Almighty's : and fhall not God have his own when lve calls for it ?
14 REFLECTIONS AND MAXIMS.
39. Difcontentednefs is no£ only In fiich a cafe ingratitude, but injustice : for we are both unthankful for the time we had it, and not honeft enough to re- ftore it, if we could keep it.
40. But it is hard for us to look on things in fach a glafs, and at fiich a diftance from this low world ; and yet it is our duty, and would be our wifdom and our glory, to do fo.
Censoriousness.
41. We are apt to be very pert at cenfuring others, where we will not endure advice ourfelves. And nothing fhews our weaknefs more, than to be fo fharp-fighted at fpying other mens faults, and fo purblind about our own.
42. When the actions of a neighbour are upon the ftage, we can have all our wits about us, are fo quick and critical we can fplit an hair, and find out every failure and infirmity ; but are without feeling, or have but very little fenfe, of our own.
REFLECTIONS AND MAXIMS. 15
43. Much of this comes from ill na- ture, as well as from an inordinate value of ourfelves : fsr we love rambling better than home, and blaming the unhappy, rather than covering and relieving them,
44. In fuch occasions fome fhew their malice, and are witty upon misfortunes ; others their juftice, they can reflect a- pace ; but few or none their charity, efpe- cially if it be about money matters.
45. You fhall fee an old mifer come forth with a fet gravity, and fo much fe- verity againft the diflrened, to excufe his purfe, that he will, e'er he has done, put it out of all queflion that riches is righte- oufnefs with him. e This,' fays he, i is the fruit of your prodigality, (as if, poor man, covetoufnefs were no fault ) or, cl your projects, or grafping after a great trade :' while he himfelf would have done the fame thing, but that he had not the cour- age to venture fo much ready money out of his own trufly hands, though it had been to have brought him back the In-
C 2
l6 REFLECTIONS AND MAXIMS.
dies ill return. But the proverb is ju ft, "Vice fhould not correct fin.*'
46. They have a right to cenfure, that have a heart to help : the reft is cruelty, not juflice.
Bounds of Charity.
47. Lend not beyond thy ability, nor refufe to lend out of thy ability : efpeci- ally when it will help ethers more than it c^n hurt thee.
48. If thy debtor be honeft and capa- ble, thou haft thy money again, if net with encreafe, with praife. If he prove infolvent, do not ruin him to get that which it will not ruin thee to iofe : for thou art but a fteward, and another is thy owner, m after, and judge.
49. The more merciful acts thou deftS the more mercy thou wilt receive : and if with a charitable employment of thy temporal riches, thou gaincft eternal treafare, thy purchafe is infinite : thou wilt have found the art of multiplying indeed.
reflections and maxims. \j
Frugality or Bounty.
50 Frugality is good, if liberality be joined with it. The frrfl is leaving off fu- perfinous expences ; the laft beftowing thein to the benefit of others that need. The foil without the laft begins covet- oufnefs ; the laft without the firft begins prodigality. Both together make an ex- cellent temper. Happy the place where that is found.
51. Were it univerfal, we fhoulc! be cured of two extremes, want and excefs : and the one would fapply the other, and fo bring both nearer to a mean ; the jiul degree of earthly happinefs.
52. It is a reproach to religion and go- vernment, to fufFer fo much poverty and excefs.
53. "Were the fuperfluities of a nati- on valued, and made a perpetual tax or benevolence, there would be more alms- houfes than poor, fchools than fcholars, and enough to fpare for government befides.
c3
l8 REFLECTIONS AND MAXIMS.
54. Hofpitality is good, if the poorer fort are the fiibjects of our bounty ; elfe too near a fuperfluity.
E^SCIPLINE.
$5. If thou wouldfl be happy and eafy in thy family, above all things ob- ferve difcipline.
56. Every one in it fhould know their duty ; and there fhould be a time and place for every thing ; and, whatever elfe is done or omitted, be fure to begin and end with God.
Industry.
57* Love labour : for if thou dofl not want it for food, thou mayft for phyfic. It is wholefome for thy body, and good for thy mind. It prevents the fruits of idlenefs, which many times comes of nothing to do, arid leads too many to do what is worfe than nothing.
58. A garden, an elaboratory, a work- houfe, improvements, and breeding, are pleafant and profitable diverfions to
REFLECTIONS AND MAXIMS. ip
the idle and ingenious ; for here they mifs ill company, and converfe with na- ture and art ; whofe varieties are equal- ly grateful and inftrucfcing, and prelerve a good conilitution of body and mind.
Temperance.
59. To this a fpare diet contributes much. Eat therefore to live, and do not live to eat. That is like a man, but this below a beaft.
60. Have wholefome, but not coflly food : and be rather cleanly than dain- ty in ordering it.
61. The receipts of cookery are fwel- led to a volume, but a good ftomach excels them all : to which nothing con- tributes more than induflry and tem- perance.
62. It is a cruel folly to offer up to oflentation fo many lives of creatures, as make up the (late of our treats ; as it is a prodigal one to fpend more in fauce than in meat.
6y The proverb fays, u That enough is as good as a feaft ;" but it is certainly
20 REFLECTIONS AND MAXIMS.
better, if fuperfluity be a fault, which never fails to be at feftivals.
64. If thou rife with an appetite, thou art fure never to fit down without one.
65. Rarely drink but when thou art dry ; nor then, between meals, if it can be avoided.
66. The fmaller the drink, the clear- er the head, and the cooler the blood : which are great benefits in temper and buflnefs.
67. Strong liquors are good at fome times, and in fmall proportions : being- better for phyfic than food ; for cordi- als, than common ufe.
68. The mofl common things are the moll ufeful : which fhews both the wif- dom and goodnefs of the great Lord of the family of the world.
69. "What, therefore, he has made rare, do not thou ufe too commonly : left thou fhouldft invert the ufe and order of things, become wanton and voluptuous, and thy blemngs prove a curfe.
70. " Let nothing b e loft," faid our
REFLECTIONS AND MAXIMS. 21
Saviour ; but that is loft that is mifufed.
71. Neither urge another to that thou wouldft be unwilling to do thyfelf ; nor do thyfelf what looks to thee «ain- feemly, and intemperate in another.
72. All extefs is ill ; but drunkennefs is of the worft fort. It fpoils health, dif* mounts the mind, and unmans men. It reveals fecrets,is quarrelfome,lafcivious, impudent, dangerous, and mad. In fine^ he that is drunk is not a man : becaufe he is fo long void of reafon, that diftin- guiihes a man from a beafl.
* Apparel. ^
73. Exceljin apparel is anothel^cofi:- ly folly. The very trimming of theVain world would clothe 'all the naked one.
74. Chufe thy clothes by thine own eyes, not another's. The more plain and fimple they are, the better ; neither unfhapely, nor fantaftical ; and forufe and decency, and not for pride.
•]§. If thoii art clean and warm, it is
22 REFLECTIONS AND MAXIMS.
fufficient ; for more doth but rob the poor, and pleafe the wanton.
y6. It is faid of the true church, tl The Kind's daughter is all glorious within." Let our care, therefore, be of our minds, more than of our bodies, if we would be of her communion.
yj. We are told with truth, ' That meeknefs and modelty are the rich and charming attire of the ioul :? and the plainer the drefs, the more diftincHy, and with greater luftre, their beauty fhines.
78. It is great pity fuch beauties are fo rare, and thoie of Jezebel's fore- head are fo common : whole drefles are incentives to luft ; but bars, inilead of motives, to love or virtue.
Right Marriage.
yo)* Never marry but for love ; but fee that thou loved what is lovely.
80. If love be not thy chiefeft motive, thou wilt foon grow weary of a married
REFLECTIONS AND MAXIMS. 23
ft ate, and ft ray from thy promife, to fearch out thy pleafures in forbidden places.
81. Let not enjoyment leffen, but augment, affection : it being the bafeft of paffions to like when we have not, what we {light when we poflefs.
82. It is the difference betwixt luft and love, that this is fixed, that vola- tile. Love grows, luft waftes, by en- joyment : and the reafon is, that one fprings from an union of fouls, and the Other fprings from an union of fenfe.
83. They have diverfe originals, and fo are of different families : that inward and deep, this fuperficial ; this transi- ent, and that permanent.
84. They that marry for money, can- not have the true fatisfaclion of marri- age ; the requifite means being wanting.
85. Men arc generally more careful Gf the breed of their horfes and dogs, than of their children.
86. Thofe muftbe of the bcft fort, for fiiape, ft rength, courage, and good condi-
24 REFLECTIONS AND MAXIMS.
lions : but as for thefe, their own pofte- rity, money fhall an£wer all things. "With fuch, it makes the crooked flraight, fets f quint-eyes right, cures madne fs, co- vers folly, changes ill conditions, mends the fkin, gives a fweet breath, repairs honours, makes young, works wonders. 87. O how fordid is man grown ! man, the nobleft creature of the world, as a God on earth, and the image of him that made it ; thus to miftake earth for heaven, and wrorfhip gold for God '
Avarice.
88. Covetoufnefs is the greatefl of nionflers, as well as the root of all evil. I have once feen the man that died to fave charges! < What ! Give ten fhil- lings to a doctor, and have an apothe- cary's bill befides, that may come to I know not what ! No, not he : valuing life lefs than twenty Shillings. But, indeed, fuch a man could not, well, fet too low a price upon himfelf ; who,
REFLECTIONS AND MAXIMS. 2$
though he lived up to the chin in bags, had rather die, than find in his heart to open one of them, to help to fave his life.
89. Such a man is ' felo de fe/ and de- ferves not Chriflian burial.
90. He is a common nuifance, a way acrofs the ftream, that flops the current, an obftruction, to be removed by a purge of the law. The only gratification he gives his neighbours, is to let them fee that he himfelf is as little the better for what he has, as they are. For he always looks like Lent ; a fort of Lay-Minim* In fome fenfe he may be compared to Pharaoh's leankine ; for all that he has does him no good. He commonly wears his clothes till they leave him, or that nobody elfe can wear them. He affects to be thought poor, to efcape robbery and taxes ; and by looking as if he wanted an alms, excufes himfelf from eiviW
' too
any. He ever goes late to markets, to cover buying the v/orfl ; but does it be-
D
26 REFLECTIONS AND MAXIMS.
caufe that is cheapeft. He lives of the offal. His life were an infupportable* punifhment, to any temper but his own : and no greater torment to him on earth, than to live as other men do. But the mifery of his pleafure is, that he is ne- ver fatisfied with getting, and always in fear of lofing what he cannot ufe.
91. How vilely he has loft himfelf, that becomes a flave to his fervant, and exalts him to the dignity of his Maker ! Gold is the God, the wife, the friend, of the money-monger of the world. But in. 4
Marriage
92. Do thou be wife : prefer the per- fon before money, virtue before beauty, the mind before the body : then thou haft a wife, a friend, a companion, a fe- cond-felf, one that bears an equal (hare with thee, in all thy toils and troubles*
93. Chufe one that meafures her fatif- faclion, fafety, and danger, by thine ; and of whom thou art fure, as of thy fecreteft thoughts : a friend as well as a
REFLECTIONS AND MAXIMS. 1J
wife ; which, indeed, a wife implies j for flie is but half a wife that is not, or is not capable of being, fuch'a friend.
94. Sexes make no difference ; fince in fouls there is none : and they are the fubjeets of friendfhip.
95. He that minds a body and not a foul, has not the better part of that re- lation ; and will confequently want the nobleil comfort of a married life.
96. The fatisfacftion of our fenfes is low, flicrt, and tranflent ; but the mind gives a more raifed and extended plea- fare, and is capable of an happinefs founded uponreafon; not bounded and limited by the circumftances that bodies are confined to.
97. Here it is we ought to fear ch out our pleafure, where the field is large, and full of variety, and of an enduring nature : ficknefs, poverty, or difgrace, being not able to fhake it ; becaufe it is not under the moving influences of worldly contingencies.
D2
,28 REFLECTIONS AND MAXIMS.
98. The fatisfaction of thofe that do fo is in well-doing, and in the anurance they have of a future reward ; that they are befl loved of thofe they love inoft ; and that they enjoy and value the liber- ty of their minds above that of their bo. dies : having the whole creation for their profpeel ; the molt noble and wonderful works and providences of God, the hif- tories of the ancients, and in them the actions and examples of the virtuous, and lailly, themfelves, their affairs, and family, to exercife their minds and friendship upon.
99. Nothing can be more entire and without referve ; nothing more zealous, affectionate, and lincere ; nothing more contented and conflant, than fuch a cou„ pie ; nor no greater temporal felicity, than to be one of them.
100. Between a man and his wife, no- thing ought to rule but love. Authority is for children and fervants ; yet not without fweetnefs.
10 1. As loye ought to bring thei
REFLECTIONS AND MAXIMS. 29
gether, fo it is the beft way to keep them well together.
102. Wherefore ufe her not as a fer- vant, whom thou wouldft, perhaps, have ferved feven years to have obtained.
103. An hufband and wife that love and value one another, fhew their chil- dren and fervants that they fhould do fo too. Others vifibly lofe their authority in their families by their contempt of one another ; and teach their children to be unnatural by their own examples.
104. It is a general fault, not to be more careful to pre ferve nature in chil- dren; who, at leaft in the fecond defcent, hardly have a feeling of their relation : which mull be an unpleafant reflection to affectionate parents.
105. Frequent vifits, prefents, inti- mate correfpondence, and intermarria_ ges within allowed bounds, are means of keeping up the concern and affection that nature requires from relations.
D}
30 reflections and maxims.
Friend ship.
i 06. Friendfliip is the next pleafure We may hope for : and where we find it not at home, or have no home to find it in, we may feek it abroad. It is an uni. on of {pirits, a marriage of hearts, and the bond thereof virtue.
107. There can be no friendfliip where there is no freedom. Friendfhip loves a free air, and will not be penned up in ftraight and narrow inclofures. It will fpeak freely, and act fo too ; and take nothing ill, where no ill is meant ; nay, where it is, it will eafily forgive, and forget too, upon {mall acknowledg- ments.
108. Friends are true twins in foul; they fympathize in every thing, and have the fame love and averfion.
109. One is not happy without the other ; nor can either of them be mife- rable alone. As if they could change bodies, they take their turns in pain as well as in pleafure ; relieving one ano- ther in their moll adverfe conditions.
XEFLECTIONS AND MAXIMS* 31
1 10. "What one enjoys, the other can- not want. Like the primitive Chriftians, they have all things in common, and no property, but in one another.
OUALITIES OF A FRIEND.
ill. A true friend unbofoms freely, advifes jiiitly, aififls readily, adventures boldly, takes all patiently, defends courageouily, and continues a friend unchaiige ably.
112. Thefe being the qualities of a friend, we are to rind them before we chufe one.
113. The covetous, the angry, the proud, the jealous, the talkative, can- not but make ill friends, as well as falfe.
114. Infhort, chufe a friend as thou doft a wife, till death feparate you.
115. Yet be not a friend beyond the altar, but let virtue bound thy friend- fhip ; elfe it is not friencLQiip, but aii evil confederacy.
216. If my brother, or kinfman, will be my friend, I ought to prefer him be-
32 REFLECTIONS AND MAXIMS.
fore a ftranger ; or I fhew little duty or nature to my parents.
117. And as we ought to prefer our kindred in point of affection, fo too in point of charity, if equally needing and deferving.
Caution and Conduct.
118. Be not eafily acquainted ; left, finding reafon to cool, thou makefl an enemy inftead of a good neighbour.
119. Be referved, but not four ; grave, but not formal ; bold, but not raih ; humble, but not fervile ; patient, not infenfible ; conftant, not obflinate ; chearful, not light ; rather fweet, than familiar ; familiar, than intimate ; and intimate with very few, and upon very ?*ood grounds.
120. Return the civilities thou recei- vefl, and be ever grateful for favours.
Reparation.
121. If thou haft done an injury to another, rather own it than defend it*
XEFLECTIONS AND MAXIMS. 33
One way thou gaineft forgivenefs ; the other, thou doubleft the wrong and reckoning.
122. Some oppofe honour to fubmif- fion • but it can be no honour to main- tain what it is difhonourable to do.
123. To confefs a fault that is none, out of fear, is indeed mean ; but not to be afraid of ftanding in one, is bru- tffli.
124. "We fhould make more hafte to right our neighbour, than we do to wrong him ; and inftead of being vin- dictive, we fhould leave him to judge of his own fatisfaclion.
125. True honour will pay treble da. mages, rather than juflify one wrouc- by another.
126. In fuch c ontr over fie s, it is but too common for fome to fay, * Beth are to blame,' to excufe their own uncon- cernednefs ; which is a bale neutrality- Others will cry, * They h alike ;'■ thereby involving t ith the guilty, to mince the matter £01 the
34 REFLECTIONS AND MAXIMS.
faulty, or cover their own injuftice to the wronged party.
127. Fear and gain are great per- verters of mankind : and where either prevails, the judgment is violated.
RULES OF CONVERSATION.
128. Avoid company, where it is net profitable or neceffary : and in thofe occafioiis, fpeak little, and laft.
129. Silence is wifdom where fpeak- ing is folly, and always fafe.
130. Some are fo foolilh, as to inter- rupt and anticipate thofe that fpeak, inflead of hearing and thinking before they anfwer : which is uncivil, as well as filly.
131. If thou thinkeft twice before thou fpeakeil once, thou wilt fpeak twice the better for it.
132. Better fay nothing, than not to the purpofe. And to fpeak pertinently, confider both what is fit, and when it is fit, to fpeak.
133. In all debates, let truth be thy
• REFLECTIONS AND MAXIMS. 35
aim ; not victory, or an unjuft intereft : and endeavour to gain, rather than to expofe, thy antagonift.
134. Give no advantage in argument, nor lofe any that is offered. This is a benefit which arifes from temper.
135. Do not ufe thyfelf to difpnte againfl thine own judgment, to fliew* wit ; left it prepare thee to be too in- different about what is right : nor againft another man, to vex him, or for mere trial of fkill ; fince to inform, or to be informed, ought to be the end of all conferences.
136. Men are too apt to be more concerned for their credit, than for the caufe.
ELOQUENCE.
137. There is a truth and beauty in rhetorick ; but it oftener ferves ill turn.; than good ones.
138. Elegancy is a good mien and addrefs given to matter, be it by proper, or by figurative fpeech : where the words are apt, and allu/tons very n«tu-
36 REFLECTIONS AND MAXIMS.
ral, certainly it has a moving grace ; but it is too artificial for fimplicity and oftentimes for truth. The danger is, left it delude the weak ; who, in fuch cafes, may miflake the handmaid for the miilrefs, if not error for truth.
139. It is certain, truth is leaft in- debted to it, becaufe me has lealt need of it, and leaft ufes it.
140. But it is a reprovable delicacy in them that defpife truth in plain clothes.
141. Such luxuriant s have but falfe appetites ; like thofe gluttons, that by fauce force them, where they have no
.. flcmach, and facrifice to their palate, not their health : which cannot be without great vanity, nor that without fome fin.
TEMPER.
142. Nothing does reafon mere right, than the coolnefs of thofe that offer it ; for truth often fuffers more by the heat of its defenders, than from the argu-
REFLECTIONS AND MAXIMS, 37
orients of its oppofers.
143. Zeal ever follows an appearance of truth, and the allured are too apt to be warm ; but it is their weak fide in argument : zeal being better fhewn againft fin, than perfons, or their mif-
takes.
Truth.
144. "Where thou art obliged to fpeak, be fure to fpeak the truth ; for equivo- cation is half-way to lying, as lying the whole way to hell.
Justice.
145. Believe nothing againft another, but upon good authority : nor report what may hurt another, unlefs it be a greater hurt to others to conceal it.
Secrecy.
146. It is wife not to feek a fecret j an4 honeft not to reveal one.
147. Only tnifl thy felf, and another fliall not betray thee.
E
38 REFLECTIONS AND MAXIMS.
148. Opennefs has the mifchicf, though not the malice of treachery.
Complacency.
149. Never aflent merely to pleafe others ; for that is, befides flattery, oftentimes untruth, and difcovers a mind liable to be fervile and bafe : nor contradict to vex others ; for that fhews an ill temper, and provokes, but pro- fits nobody.
Shifts.
150. Do net accufe others to excufe thyfelf ; for that is neither generous nor juft. But let fincerity and ingenu- oufnefs be thy refuge, rather than craft and falfehood : for cunning borders very near upon knavery.
151. "Wifdom never ufes or wants it. Cunning to the wife, is as an ape to a
Bian. ^
Interest.
152. Interellhas the fecurity, though p.ot the virtue, of a principle. As the
REFLECTIONS AND MAXIMS. 39
world goes, it is the fureft fide ; for men daily leave both relations and reli- gion to follow it.
153. It is an odd fight, but very e\i- dent_, that families and nations of crofs religions and humours unite againfl thofe of their own, where they find an interelt to do it.
154. We are tied down by our fenfes to this world ; and where that is in quef- tion, it can be none w ith worldly men, whether they ihould not forfake all other coniiderauons for it.
I N QJJ I R Y.
155. Have a care of vulgar errors. Diilike, as well as allow, reafonahly.
156. Inquiry is human, blind obedience brutal. Truth never lofes by the one, but often fullers by the other.
157. The ufefulleft truths are plain- eft : and while we keep to them, our differences cannot rife high.
15S. There may be a wantonnefs in fearch, as well as a (hipidity in trailing.
40 REFLECTIONS AND MAXIMS.
It is great wifdom equally to avoid the extremes.
Right timing.
159. Do nothing improperly. Some are witty, kind, cold, angry, eafy, ftiff, jealous, carelefs, cautious, confident, clofe, open, but all in the wrong place.
160. It is ill miftaking, where the matter is of importance.
161. It is not enough that a thing be ri<rht, if it be not fit to be done. If not prudent, though juft, it is not advifable* He that lofes by getting, had better lofe
than get-
Knowledge.
162. Knowledge is the treafure, but judgment the treafurer, of a wife man.
1 63 . He that has more knowledge than judgment, is made for another man's life more than his own.
164. It cannot be a good conftitulion, where the appetite is great, and the di- geflionweak.
REFLECTIONS AND MAXIMS. 41
165. There are fome men, like dicti- onaries, to be looked into upon occafion . but have no connection, and are little entertaining.
166. Lefs knowledge than judgment, will always have the advantage upon the injudicious knowing man.
167. A wile man makes what he learns his own ; the other fliews he is but a copy, or a collection at mod.
\V I T.
168. "Wit is a happy and ftrikir.g way of expre fling a thought.
169. It is not often, though it be live- ly and mantling, that it carries a great body with it.
170. Wit, therefore, is fitter for di- verfion thanbufinefs, being more grate- ful to fancy than judgment.
?7 1 . Lefs judgment than wit, is more
fail than ball aft.
172. Yet it muft be confefled that wit
E3
42 REFLECTIONS AND MAXIMS.
gives an edge to fenfe, and recom- mends it extremely.
173. Where judgment has wit t» exprefs it, there is the b eft orator.
Obedience to Parents.
174. If thou wouldft be obeyed being a father, being a fon be obedient.
175. He that begets thee owns thee^ and has a natural right over thee.
176. Next to God, thy parents: next them, the magillrate.
177. Remember that thou art not more indebted to thy parents for thy nature, than for their love and care.
178. Rebellion, therefore, in children was made death by God's law, and in the people, the next fin to idolatry, which is renouncing of God, the great parent of all.
179. Obedience to parents is not only
our duty, but our intereft. If we re- ceived our life from them, we prolong it by obeying them • for obedience is the firfl commandment with promife.
180. The obligation is as indiflbluble
REFLECTIONS AND MAXIMS. 4$
as the relation.
181. If we mull not difobey God to obey them, at leaft we muft let them fee that there is nothing elie in our re fufal ; for fome unjuft commands can- not excufe the general neglect of our duty. They will be our parents, and we muft be their children flill : and if we cannot ael: for them againft God, neither can we act againft them for ourfelves, or any thing elfe.
Bearing-
182. A man in bufinefs mult put up many affronts, if he loves his own quiet.
183. We muft not pretend to fee all that we fee, if we would be eafy.
184. It were endlefs to difpute upon every thing that is difputable.
185. A vindictive temper is not only
uneafy to others, but to them that have
it.
Promising.
1 86. Rarely promife ; but, if law- ful, conftantly perform.
44 REFLECTIONS AND MAXIMS.
187. Hafly rcfolutions are of the na- ture of vows ; and to be equally avoid- ed.
1 83. 'I will never do this/ fays one, yet does it. ' I amrefolved to do that/ fays another ; but flags upon fecond thoughts; or does it, though aukward- ly, for his word's fake ; as if it were worfe to break his word, than to do ainifs in keeping it.
1 89. Wear none of thine own chains ; but keep free, whilft thou art free.
190. It is an effect of paflion that wif- dom corrects, to lay thyfelf under re- solutions that cannot be well made, Slid worfe performed.
Fidelity.
191. Avoid, all thou caml, being in- truded ; but do thy utmoft to difcharge the truft thou undertakefl : for care- lefnefs is injurious, if not unjuft.
192. The glory of a fervant is fidel- ity, which cannot be without diligence, as well as truth.
193. Fidelity hasenfranchifed flaves,
REFLECTIONS AND MAXIMS. 45
and adopted fervants to be fons.
194. Reward a good fervant well : and rather quit, than difquiet thyfelf with, an ill one.
Master*
195. Mix kindnefs with authority ; and rule more by difcretion than rigour.
196. If thy fervant be faulty, ftrive rather to convince him of his error, than difcover thy paffion ; and when he is feniible forgive him.
197. Remember he is thy fellow- creature ; and that God's goodnefs, not thy merit, has made the difference betwixt thee and him.
198. Let not thy children domineer over thy fervants ; nor fuffer them to ilight thy children.
199. Supprefs tales in the general 5 but where a matter requires notice, encourage the complaint, and light the aggrieved.
200. If a child, he ought to entreat , and not to command; and if a fervant, to comply, where he does not obey*
46 REFLECTIONS AND MAXIMS.
201. Though there fhould be but one mailer and miftrefs in a family, yet fervantslrK*nJd know that children have the reverfion/*'
Servant.
202. Indulge not unfeemly things in thy mailer's children, nor refufe them what is fitting : for one is the higheft unfaithfulnefs, and the other indiscreti- on, as well as difrefpecl.
203. Do' thine ov*n work honeftly and cheerfully ; and when that is done, help thy fellow, that fo another time he may help thee.
204. If thou wilt be a good fervant, thou niurt be true ; and thou canft not be true if thou defrauded thy mailer.
205. A matter may be defrauded ma- ny ways by a fervant : as in time, care, pains, money, trull .
206. But a true fervant is the con. trary : he is diligent, careful, trufty. He tells no Tales, reveals no fecrets, refufe s no pains, is not to be tempted by gain, or awed by fear, to unfaith- fulnefs.
KEFLECTiONS AND MAXIMS. 47
207. Such a fervant ferves God, in fervingliis mafter ; and has double wa- ges for his work, to wit, here and here-
after
Jealousy.
208. Be not fancifully jealous, for that is fooliih ; as to be reafonably fo is wife.
209. He that fuperflnes upon other men's actions, cozens himfelf, as well as injures them.
210. To be very fubtle and fcrupulous in bufine fs is- as hurtful, as being over- confident and fecure.
211. In difficult cafes fuch a temper is timorous, and in difpatch irrefolute.
212. Experience is a fafe guide ; and a practical head is a great happinefs in bufinefs.
Posterity. ^nx"
213. We are too carelefs of posterity 5 not confidering that as they are, fo the next o-eneration will be.
48 REFLECTIONS AKD MAXIMS.
214. If we would amend the world, we fhould mend ourfelves ; and teach our children to be, not what we are, but what they fhould be.
215. We are too apt to awaken and tune up their paflions by the example of our own ; and to teach them to be pleafed, not with what is beft, but with what pleafes befl.
216. It is our duty, and ought to be our care, to ward againft that paflion in them, which is more efpecially our own weaknefs and affliction : for we are in great meafure accountable for them, as well as fof ourfelves.
217. "We are in this, alfo, true turn- ers of the world up fide down : for mo* ney is nrft, and virtue laft, and lead in our care.
218. It is not how we leave our chii* "dfen, but what we leave them.
219. To be fare, virtue is but a flip- plement, and not a principal, in their portion and character : and therefore we fee fo little wifdom, or goodnefs,
JIEFL1CTI0N5 AND MAXIMS
goodnefs, among the rich, in prop to their wealth.
A Country Life.
220. The country life is to be preferred, for there we fee the works of God ; but in cities, little elfe but the works of men : and the one makes a better fubject for our con- templation than the other.
221. As puppets are to men, and babies to children; for is man's work- manship to God's : we arc the pic- ture, he the reality.
222« God's works declare his pow- er, wifdom, and goodnefs ; but man's works, for the mod part, his pride, folly, and excefs. The one is for ufe, the other, chiefly, for oflentation
and lufl.
223. The country is both the phi- losopher's garden and library, in which he reads and contemplates the power, wifdom, and goodnefs
of God.
F
REFLECTIONS AND MAXIMS.
4. It is his food, as well as ftudy j gives him life, as well as learning.
225. A fweet and natural retreat rom noife and talk, and allows oppor- tunity for reflection, and gives the befl fubjects for it.
226. In fhort, it is an original, and the knowledge and improvement of it man's oldeft bufinefs and trade, and the beft he can be of.
Art and Project.
227. Art is good, where it is benefi- cial. Socrates wifely bounded his know- ledge and inflruclion by practice.
228. Have a care, therefore, of pro- jects ; and yet defpife nothing rafhly,
or in the lump.
229. Ingenuity, as well as religion, foinetimes fufFers between two thieves ; pretenders and defpifers.
230. Though injudicious and diflio_ nelt projectors often difcredit art ; yet the 1110ft ufeful and extraordinary in- ventions have not, at firft, efcaped the
REFLECTIONS AND MAXIMS.
fcorn of ignorance ; as their aut rarely have cracking of their heads, breaking of* their backs.
231. Undertake no experiment ii_ fpeculation, that appears not true in art ; nor then, at thine own coft, if coftly or hazardous in making.
232. As many hands make light work ; fo feveral purfes make cheap experiments.
Industry.
233. Induftry is certainly very- commendable, and fupplies the want of parts.
234. Patience and diligence, like faith, remove mountains.
235. Never give out while there is hope ; but hope not beyond reafon : for that fhews more defire than judg- ment.
236. It is a profitable wifdom, to know when we have done enough : much time and pains are fpared, ia
F2
REFLECTIONS AND MAXIMS.
flattering ourfelves againft pro- lines.
Temporal happiness.
237. Do good with what thou halt, or it will do thee no good.
238. Seek not to be rich, but hap- py. The one lies in bags, the other in content, which wealth can never give.
239. We are apt to call things by wrong names. "We will have profper- ity to be happinefs, and adverfity to be inifery; though that is the fchool of wifdom, and oftentimes the way to eternal happinefs.
240. If thou wouldft be happy, bring thy mind to thy condition, and have an inditferency for more than what is fuf- iicient.
241. Have but little to do, and do it thy felf : and do to others as thou wouldft have them do to thee : fo thou canft not fail of temporal felicity.
242- The generality arc the worfe for their plenty. The voluptuous con- fumes it, the mi fer hides it; it is the
REFLECTIONS AND MAXIMS. 53
goodinan that ufes it, and to gosd pur- pofes. But fuch are hardly found among the profperous.
243. Be rather bountiful, than ex- penfive.
244. Neither make nor go to feafts ; but let the laborious poor blefs thee at home in their folitary cottages.
245. Never voluntarily want what thou hall in pofTeflion ; nor fo fpend it as to involve thyfelf in want unavoida- ble.
246. Be not tempted to prefume by facceis ; for many, that have got large- ly, have loft all by coveting to get more.
247. To hazard much to get much, has more of avarice than wifdom.
248. It is great prudence, both to bound and ufe profperity.
249. Too few know "when they have enough ; and fewer know how to em- ploy it.
250. It is equally advil able not to
F3
54 REFLECTIONS AND MAXIMS.
part lightly with what is hardly gotten, and not to fhut up clofely what flows in freely.
251. Act not the fhark upon thy neighbour ; nor take advantage of the ignorance, prodigality, or neceflity of any one : for that is next door to a fraud, and, at beft, makes but an un- billed gain.
252- It is oftentimes the judgment of God upon greedy rich men, that he fufters them to pufli on their defires of wealth to the excefs of over-reaching? grinding, or oppreffion ; which poifons all they have gotten : fo that it com- monly runs away as faft, and by as bad ways, as it was heaped up together*
Respect.
253. Kever efteem any man, or thy* felf, the more for money ; nor think the meaner of thy felf, or another, for want of it : virtue being the juft reafon of reflecting, and the want of it of flighting, any one.
REFLECTIONS AND MAXIMS* $$
254. A man, like a watch, is to be valued for his goings. A
255. He that prefers him upon other accounts, bows to an idol.
256. Unlefs virtue guide us, our choice mull be wrong.
257. An able bad man is an ill inftru- ment, and to be fhunned as the plague.
258. Be not deceived with the firfl appearances of things ; but give thyfelf time to be in the right.
259. Shew is not fubftance : realities govern wife men.
260. Have a care, therefore, where there is more fail than ballafl.
Hazard.
25i. In all bufinefs, it is beft to put nothing to hazard : but where it is una- voidable, be not raili, bur firm and re- figned.
262. We fhould not be troubled for what we cannot help : but if it was our fault, let it be fo no more. Amendment U repentance, if not reparation .
263. As a defperate game needs an
$6 REFLECTIONS AND MAXIMS*
able gamefter : fo confideration often would prevent, what the beft fkill in the world cannot recover.
264. 'Where the probability of ad- vantage" exceeds not that of lofs, wif- dom never adventures.
265. To flioot well flying, is well ; but to chufe it has more of vanity than judgment.
266. To be dexterous in danger, is a virtue ; but to court danger to fhow it, is weaknefs.
Detraction.
267. Have a care of that bafe evil, detraction. It is the fruit of envy, as that is of pride, the immediate off- fpring of the Devil : who, of an angel, a Lucifer, a fon of the morning, made himfelf a ferpent, a Devil, a Beelze- bub, and all that is obnoxious to the Eternal Goodnefs.
268. Virtue is not fecure againft en- vy. 'Men will lefl'en what they will not imitate.
REFLECTIONS AND MAXIMS $7
269. Diflike what deferves it ; but never hate, for that is of the nature of malice : which is almofl ever to perfons, not things ; and is one of the blackeft qualities fin begets in the foul.
Moderation.
270. It were an happy day, if men could bound and qualify their refent- ments with charity to the offender: for then, our anger would be with- out fin, and better convict and edify the guilty ; which alone can make it lawful.
271. Not to be provoked is beft ; but if moved, never correct till the fume is lpent ; for every flroke our fury fir ikes, is fure to hit ourfelves at laft.
272. If we did but obferve the allow- ances our reafon makes upon reflection, when our paffion is over, we could not want a rule how to behave ourfelves again on the like occafions.
273. "We are more prone to complain thanredrefs,and to cenfure than excufe.
58 REFLECTIONS AND MAXIMS.
274. It is next to unpardonable, that we can fo often blame what we will not once mend. It fhews that we know, but will not do, our Mailer's will.
275. They that cenfure, fhouldprac- tife ; or elfe, let them have the firft /tone, and the lafl too.
Trick.
276. Nothing needs a trick, but a trick ; fincerity loathes one.
277. We muil take care to do things rightly : for a juft fentence may be un- juilly executed.
278. Circumftances give great light to true judgment, if well weighed.
Passion.
279. Paffion is a fort of fever in the mind, which ever leaves us weaker than it found us.
280. But, being intermitting, to be fure it is curable with care.
281. It, more than any thing, de- prives us of the ufe of our judgment ;
REFLECTIONS .AND MAXIMS. 59
for it raifes a dufl very hard to fee through.
282. Like wine, whofe lees fly up, being jogged, it is too muddy to drink.
283. It may not unfitly be termed the mob of the man, that commits a riot upon his reafon.
284. I have oftentimes thought, that a paffionate man is like a weak fpring, that cannot ftand long locked.
285. And it is as true, that thofe things are unfit for ufe, that cannot bear fmall knocks without breaking.
286. He that will not hear, cannot judge ; and he that cannot bear contra- diction, may, with all his wit, mifs the mark. ;
287r^bjection and debate fift out/ truth ; which needs temper, as well as judgment.
288. But above all, obferve it in re- fentments ; for there paffion is moil extravagant.
289. Never chide for anger, but in- ft ruction.
290. He that corrects out of paffion,
6o REFLECTIONS AND MAXIMS.
raifes revenge fooner than repentance.
291. It has more of wantonnefs than vvifdom ; and refembles thofe that eat to pleafe their palate, rather than their appetite.
292. It is the difference between a wife and a weak man ; this judges by the lump, that by parts, and their connection.
293. The Greeks ufed to fay, < All cafes are governed by their circum- flances.' The fame thing may be well and ill, as they change or vary the matter.
294. A man's flrength is fliewn by his bearing. * Bonum agere, & mala pati, regis elk,'
Personal Cautions.
295. Reflect without malice, but ne- ver without need.
296. Defpife nobody, nor no condi- tion ; left it come to be thine own.
297. Never rail, nor taunt. The one is rude, the other is fcornful, and both evil.
REFLECTIONS AND MAXIMS* 6i
29S. Be not provoked by injuries, to commit them,
299. Upbraid only ingratitude.
300. Hafte makes work, which cau- tion prevents.
301. Tempt no man; left thou fall for it.
302. Have a care cf pre fuming upon after-games • for if that mils, all h gone.
303. Opportunities mould never be loft, becaufe they can hardly be regain- ed.
304. It is well to cure, but better to prevent a diftemper. The firjft fliews more fkill, but the laft more wifdom.
305. Never make a trial cf fkill in difficult or hazardous cafes.
306. Refufe net to be informed: for that fliews pride or ftupidity.
307. Humility and knowledge in poor clothes, excel pride ancl ignorance in coftlv attire.
62 REFLECTIONS AND MAXIMS.
308. Neither defpiie, nor oppofe, what thou doll not underfland.
Ballance.
309. We mull not be concerned a- bove the value of the thing that enga- ges us ; nor railed above reafon, in maintaining what we think reafonable.
310. It is too common an error, to invert the order of things, by making an end of that which is a means, and a means of that which is an end.
ail- Religion and o-overnment efcatie not this mifchief : the firft is too often made a means, inftead of an end ; the other an end, inltead of a means.
312. Thus men feek wealth, rather than fubfiilence ; and the end of cloaths is the leaft reafon of their ufe. Nor is the fatisfying of our appetite our end in eating, fo much as the pleaiing of our palate** The like may alfo be faid of building, furniture, &c. where the man rules not the beaft, and appetite fubmits not to reafon.
REFLECTIONS AND MAXIMS. 63
313. It is great wifdom to proporti- on our efteem to the nature of the thing : for as that t\ ay things will not be under- valued, fo neither will they engage us above their intrinfic worth.
314. If we fuffer little things to have great hold upon us, we ihallbe as much tr .in (ported for them, as if they defer- ved it.
315. It is an old proverb, 'jYIaxima bella ex levifliniis caufis :' The greateft feuds have had the fmallefl beginnings.
316. No matter what the f abject of the difpute be, but what place we give it in our minds ; for that governs our concern and refentment.
317. It is one of the fataleft errors of our lives, when we fpoil a good caufeby an ill management : and it is not impof- iible but we may mean well in an ill bunnefs ; but that will not defend it.
318. If we are but fure the end is right, we are too apt to gallop over ail bounds to compafs it : not con&dering,
G2
64 REFLECTIONS AND MAXlxVTS.
that lawful ends may be very unlaw- fully attained.
319. Let us be careful to take juft ways to compafsjufl things ; that they may lait in their benefits to us.
320. There is a trouble fome humour fome men have, that if they may not lead, they will not follow; but had ra- ther a thing were never done, than not done their own way, though otherw ife very deiirable.
321. This comes of an over-fulnefs of ©111 fclves, and fhews we are more con- cerned for praife, than the fuccefs of what we think a good thing.
Popularity.
322. Affect not to be feer-, and xn&\ will lefs fee thy weaknefs.
323. They that fhe v more than they are, raife an expectation they cannot anfvvcr ; and lb lofe iheir credit, as foon as they are found out.
324. Avoid popularity. It has many
REFLECTIONS AND MAXIMS. 65
Inares, and no real benefit to thyfelf; and uncertainty to others.
Privacy^
325. Remember the proverb, 'Bene qui latuit, bene vixit :' They are hap- py, that live retiredly.
326. If this be true, princes and their grandees, of all men, are the unhappi- eit ; for they live lead alone : and they that muft be enjoyed by every body, can never enjoy themfelves as they
fliould.
327. It is the advantage little men
have upon them ; they can be private, and have leifore for family comforts, which are the greateft worldly contents men can enjoy.
328. But they that place pleafure in greatnefs, feek it there : and, we fee, rule is as much the ambition of fon:e natures, as privacy is the choice c£ ethers.
G3
66 REFLECTIONS AND MAXIMS.
Government.
329. Government has many fhapes. but it is fovereignty, though not free- dom, in all Gf them.
330. Rex & Tyrannus, are very dif- ferent characters : one rules his people by laws, to which they confent ; the other by his abfolute will and pow- er. That is called freedom ; this, ty- ranny.
331. The firft is endangered by the ambition of the populace, which fhakes the com! itutio 11 ; the other by an ill ad- niiniftraticii, which hazards the tyrant and his family.
332. It is great wifdom, in princes cf "both forts, not to ftram points too high with their people ; for whether the people have a right to oppofe them or not, they are ever fure to attempt it when things are carried too far : though the remedy oftentimes proves worfe than the difeafe.
333. Happy that king who is great by jultice, and that people who are free by obedience.
REFLECTIONS AND MAXIMS. 6j
334. "Where the ruler is juft, he may be ftriei; elfe it is two to one it turns up- on him : and though he lhould prevail, lie can be no gainer, where his people are the lofcrs.
335. Princes mutt not have paflions in government, nor refcnt beyond inters eft and religion.
336. Where example keeps pace with authority, power hardly fails to be obey- ed, and magiltrates to be honoured.
337. Let the people think they go- vern, and they will be governed.
338. This cannot fail, if thofe they trufl are trufted.
339. That prince who is juft to them in great things, and humours them of- tentimes in finall ones, is fure to have and keep them from all the world.
340. For the people is the politick wife of the prince, that may be better managed by wifdom, than ruled by force.
341. But where the magistrate is par-
63 REFLECTIONS AND MAXIMS.
tial, and ferves ill turns, he lofes his authority with the people, and gives the populace opportunity to gratify their ambition: and fo lays a ftumbling- block for his people to fall.
342. It is true, that where a fubjeel is more popular than the prince, the prince is in danger ; but it is as true, that it is his own fault : for nobody has the like means, interelT, or reafcr^ to be popular, as he.
343. It is an unaccountable thing, that fome princes incline rather to be feared than loved; when they fee, that fear does net oftener fecure ja. prince againft the difTatisfacftion of his people, than love makes a fubjecl too many for fuch a prince.
344. Certainly fervice upon inclina- tion is like to go farther, than obedi- ence upon compulsion.
345. The Romans had a juft fenfe of this, when they placed Optimus before Maximus, to their moil illuflrious cap- tains and Cefars.
REFLECTIONS AND MAXIMS. 6$
346. Befides, experience tells us, that goodnefs raifes a nobler pafiion in the foul, and gives a better fenfe of duty, than fe verity.
347. What did Pharaoh get by in- creafing the Ifraelites talk? Ruin to himfelf in the end.
348. Kings, chiefly in this, fliould imitate God ; their mercy fliould be above all their works.
349. The difference between the prince and the peafant is in this world ; but a temper ought to be obferved by liim that has the advantage here, be caufe of the judgment of the next.
350. The end of every thing ihoulcl direct the means: now that of govern- ment being the good of the whole, no- thing lefs fliould be the aim of the prince.
351. As often as rulers endeavour to attain jufl ends by jufl mediums, they are fure of a quiet and eafy government ; and as fare of convulsions, where the natures of things are violated^ aud their order over-ruled.
fO RXFLECTIONS AND MAXIM'S.
352. It is certain, princes ought to have great allowances made them for faults in government, fince they fee by other people's eyes, and hear by their ears ; but mmifters of itate, their immediate confidents and inftru- ments, have much to anfwer for, if, to gratify private paflions, they mif- guide the prince to do pubiick injury.
353. Miniilers of ft ate fhould under- take their polls at their peril. If prin- ces over-rule them, let them fhew the law, and humbly refign ; if fear, gain, or flattery prevail, let them anfwer it to the law.
354. The prince cannot be prefervcd, but where the minilter is punilhable 5 for people, as well as princes, will not endure 'imperiuin in imperio.?
355. If mmifters are weak or ill men, and fo fpoil their places, it is the prince's fault that chofe them ; but if their places fpoil them, it is their own fault to be made worfe by them.
356. It is but juft, that thole that
REFLECTIONS AND MAXIMS. 71
reign by their princes, iliould fuffer for their princes : for it is a fafe and necef- fary maxim, not to ihift heads in go- vernment, while the hands are in being that fhould anfwer for them.
357. And yet it were intolerable to be a minifler of ftate, if every body lnay be accnfer and judge.
358. Let, therefore, the falfe accu- fer no more efcape an exemplary pu- nifhment, than the guilty minifler.
359. For it profanes government to have the credit of the leading men in it fubject to vulgar cenfure, which is of- ten ill-grounded.
360. The fafety of a prince, therefore, confllts in a well chofen council : and that only can be faid to be fo, where the perfons that compofe it are qualifi- ed for the buiinefs that comes before them.
361. "Who would fend to a taylor 10 make a lock, or to a fmith to make ^ fuit of clothes ?
362- Let there be merchants for trade,
72 REFLECTIONS AND MAXIMS.
feamen for the admiralty, travellers for foreign affairs, fome of the leading men of the country for home-bufmefs, and common and civil lawyers to advife of legality and right, who fhould always keep to the flrict rules of law.
363. Three things contribute much to ruin government ; looienefs, oppreffi- on, and envy.
364. Where the reins of government are too flack, there the manners of the people are corrupted : and that deflroys induftry, begets effeminacy, and pro- vokes heaven againft it.
365. Oppreflion makes a poor, country, and a defperate people, who always wait an opportunity to change.
366. "He that ruleth over men, muft feejuit, ruling in the fear of God;" laid an eld and wife kirg.
367. Envy difturbs and diftracts go- vernment, clogs the wheels, and per- plexes the adminillration : and nothing contributes more to this diforder, than a partial difbribution of rewards and pu- nifhments in the ibvereign,
REFLECTIONS AND MAXIMS. 73
368. As it is not reafonable that men fhould be compelled to ferve ; fo tbofe that have employments fliould not be endured to leave them humourfomely.
369. Where the (late intends a man
no affront, he fhould not affront the
ftate.
A private Life.
37c A private life is to be preferred . the honour and gain of publick pofts bearing no proportion with the comfort of it. The one is free and quiet, the other fervile and noify.
371. It was a great anfwer of the Shunaiuite woman, "I dwell among m^ own people."
372. They that live of their own, neither need, nor often lift, to wear the livery of the publick.
373. Their fabfiitence is not during pleafure, nor have they patrons to pleafe or prefent.
374. If they are not advanced, nei- ther can they be difgraced ; and as
H
74 REFLECTIONS AND MAXIMS.
they know not the fmiles of majefty, fo they feel not the frowns of greatnefs, or the effects of envy.
375. If they want the pleafures of a court, they alfo efcape the temptations of it.
376. Private men, in fine, are fo much their own, that, paying common dues, they are Sovereigns of all the reft.
A publick Life.
377. Yet the publick muft and will be ferved ; and they that do it well, de- ferve publick marks of honour and profit.
378. To do fo, men mujft have pub- lick minds, as well as falaries ; or they will ferve private ends at the pub- ick coft.
379. Governments can never be well administered, but where thofe intruf- ted make confcience of well difcharg- ing their places.
REFLECTIONS AND MAXIMS. J$ OUAL IFICATIONS.
380. Five things are requifite to a good officer ; ability, clean hands, difpatch, patience, and impartiality.
Capacity.
381. He that underftands not his em- ployment, whatever elfe he knows, muft be unfit for it ; and the publick fuffer by his inexpertnefs.
382. They that are able fhould be juft too ; or the government may be the worfe for their capacity.
Clean Hands.
383. Covetoufnefs in fuch men prompts them to proftitute the publick for gain.
384. The taking of a bribe, or gratu- ity, mould be puniflied with as fevere penalties as the defrauding of the ftatc.
385. Let men have fufficient falaries, amd exceed them at their peril.
H2
?6 REFLECTIONS AND MAXIMS.
386. It is a difhonour to government, that its officers ihould live of benevo- lence ; as it ought to be infamous fo* officers to difhonour the publick, by be- ing twice paid for the fame bufinefs.
387. But to be paid, and not to do fcu« finefs, is rank oppreffion.
Dispatch.
388. Difpatch is a great and good qua- lity in an officer, where duty, not gain, excites it. But of this too many make their private market, and overplus to their wages. Thus the falary is for do- ing, and the bribe for difpatching the bufinefs : as if bufinefs could be done before it were difpatched : or they were to be paid apart, one by the go- vernment, the other by the party.
389. Difpatch is as much the duty of an officer, as doing J and very much the honor of the government he ferves.
390. Delays have been more injuri- ous than direcl injuftice.
391. They too often Itarve thofe they dare not deny.
REFLECTIONS AND MAXIMS. JJ
392. The very winner is made a lofer, becaufe he pays twice for his own ; like thofe that pur chafe eflates* mortgag-ed before to the full value.
393. Our law fays well, 'To delay juf- tice, is injuflice.*
394. Not to have a right, and not to come at it, differ little.
395. Refufal, or difpatch, is the du- ty and wifdom of a good officer.
Patience.
396. Patience is a virtue every where : but it fhines with greatefl luitre in the men of government.
397. Some are fo proud or tefly, they will not hear what they fhould redrefs.
398. Others fo weak, they fink, or burft, under the weight of their office . though they can lightly run away with the falary of it.
399. Bufmefs can never be well done,
H3
78 REFLECTIONS AND MAXIMS.
that is not well underftood : which can- not be without patience.
400. It is cruelty, indeed, not to give the unhappy an hearing, whom we ought to help ; but it is the top of op- prefllon to brow-beat the humble and modeft miferable, when they feek relief.
401. Some, it is true , are unreafon- able in their defires and hopes ; but then we fhould inform, not rail at and reject them.
402. It is, therefore, as great an in- ftance of wifdom as a man in bufinefs can give, to be patient under the imper- tinencies and contradictions that at- tend it.
403. Method goes far to prevent trou- ble in bufinefs : for it makes the tafk eafy, hinders confufion, faves abun- dance of time, and inftructs thole that have bufmefs depending, what to do, and what to hope.
Impar T i al i t y.
404. Impartiality, though it bt the
REFLECTIONS AND MAXIMS. 79
laft, is not the leaft part of the charac- ter of a good magiftrate.
405. It is noted as a fault in hoi/ writ, even to regard the poor in judg- ment ; liow much more the rich ?
406. If our companions muft not fway us ; lefs fliould our fears, profits, or prejudices.
407. Juflice is juftly reprefented blind, becaufe flie fees no difference in the parties concerned.
408. She has but one fcale and weighty for rich and poor, great and fin all.
409. Her fentence is not guided by the perfon, but the caufe.
410. The impartial judge, in judg- ment, knows nothing but the law j the prince, noTmore than the peafant ; his kindred, than a flranger. Nay, his ene- my is fure to be upon equal terms with his friend, when he is upon the bench,
41 1. Impartiality is the life of juftice, as that is of government.
412. Nor is it only a benefit to the flate ; lor private families cannot fub- fift comfortably without it.
So REFLECTIONS AND MAXIMS.
413. Parents that are partial, are ill obeyed by their children ; and partial mailers not better ferved by their fer- vants.
414. Partiality is always indirecl:, if not difhoneft: for it fhews a bias, where reafon would have none ; if not an injury, which juilice every where forbids.
415. As it makes favourites without reafon, fo it ufes no reafon in judging of actions : confirming the proverb, 'The crow thinks her own bird the fair eft. '
416. "What fome fee to be no fault in one, they will have criminal in another.
417. Nay, how ugly do our failings look to us in the perfons of others ; which yet we fee not in ourfelves.
418. And but too common it is, for fome people not to know their own max- ims and principles in the mouths of other men, when they give occafion to nfe them.
419. Partiality corrupts our judgment
REFLECTIONS AND MAXIMS t'l
ofperfons and things, of ourfelves and others.
420. It contributes more than any thing to factions in the government, and feuds in families.
421. It is a prodigal paflion, that fel. doin returns till it is hunger-bit, and difappointments bring it within bounds^
422. And yet we may be indifferent to a fault.
Indifference.
423. Indifference is -good in judgment but bad in relation, and ftark naught in religion.
424. And even in judgment, our in- difference mult be to the perfons, not cauies ; for one, to be fure, is right.
Neutrality.
425. Neutrality is fomething elfe than indifference ; and yet of kin to it toe .
426. A judge ought to be indifferent ; and yet he cannot be faid tc be neutral,
427. The one being to be even iu
$2 REFLECTIONS AND MAXIMS.
judgment, and the other not to meddle at all.
428. And where it is lawful, to be iure, it is beft to be neutral.
429. He that efpoufes parties, can hardly divorce hhnfelf from- their fate ; and more fall with their party, than rife with it.
430. A wife neuter joins with neither but ufes both, as his honeft intereil leads him.
431. A neuter only has room to be a peace-maker : for being of neither fide, he has the means of mediating a reconciliation of both.
A Party.
432. And yet where right or religion gives a call, a neuter muit be a coward or a© hypocrite.
433. j|i fuch cafes, we /hould never be back^jlrd ; nor yet miflaken.
434. When our right or religion is in queflion, then is the fitteft time to af-
ert it.
435. Nor muft we always be neu- tral, where our neighbour is concerned ;
REFLECTIONS AND MAXIMS. 83
for though meddling is a fault, helping is a duty.
436. We have a call to do good, as often as we have the power and occa- sion.
437. If Heathens could fay, 'We are not born for ourfelves •* furely Chrifli- ans fhould praclife it.
438. They are taught fo by His ex- ample, as well as doctrine, from whom they have borrowed their name.
439«
Ostentation,
Do what good thou canft un- known ; and be not vain of what ought rather to be felt than feen.
440. The humble, in the para ble of the day of judgment, forgot their good works, "Lord, when did we fo and fo ? f
441. He that does good for good's fake, feeks neither praife nor rewardj though fure of both at ljtfl.
■$4 REFLECTIONS AND MAX I MS.
Complete Virtue.
442. Content not thyfelf that thou nrt virtuous in the general : for one link being wanting, the chain is de- fective.
443. Perhaps thou art rather inno- cent than virtuous, and oweft more to thy conftitution than to thy religion.
444. To be innocent is to be not guilty ; but to be virtuous is to over- come our evil inclinations'.
445. If thou haft not conquered thy- felf in that which is thy own particular weaknefs, thou haft no title to virtue, though thou art free of other mens.
446. For a covetous man to inveigh againft prodigality, an atheift againft idolatry, a tyrant againft rebellion, or a liar againft forgery, and a drunkarj againft intemperance, is for the pot to call the kettie black,
447. Such reproof would have but jittle fuccefs, becaufe it would carry but little authority with it.
REFLECTIONS AND MAXIMS. 85
448. If thou wouldft conquer thy weaknefs, thou muft never gratify it.
449. No man is compelled to evil ; his confent only makes it his.
450. It is no fin to be tempted, but to be overcome.
451. What man, in his right mind, would confpire his own hurt ? Men are be fide them fe Ives, when they tranf- grefs againft* their convictions.
452. If thou wouldft not fin, do not defire ; and if thou wouldft not luffc, do not embrace the tempi ation : no, not look at it, nor think of it.
453. Thou wouldft: take much pain^ to fave thy body : take fome, prithee, to fave thy foul.
Religion.
454. Religion is the fear of God, and its demo: vibration gccd works* and faith is the root of both : " For without faith we cannot pleafe Gcd j'^mor can we fear what we do not believe.
86 REFLECTIONS AND MAXIMS.
455. The devils alfo believe and know abundance ; but in this is the differ- ence, their faith works not by love, nor their knowledge by obedience ; and therefore they are never the better for them. And if ours be fuch, we fhall be of their church, not of ChrirVs ; for as the head is, fo in nil the body be.
456. He was holy, humble, harmle fs, meek, merciful, &c. when among us ; to teach us what we mould be when he was gone : and yet he is among us ftill, and in us too, a living and perpetual preacher of the fame grace, by his fpi- rit in our confciences.
457. A miniiter of the gofpel ought to be one of Chrifl's making, if he would pals for one of Chrift's miniflers.
458. And if he be one of his making, he knows and does, as well as believes.
459. That minifter, whofe life is nor. the model of his doclrine, is a babbler rather than a preacher, a quack rather than a phyfician of value.
REFLECTIONS AND MAXIMS. 87
460. Of old time they were made mi- niflers by the Holy Ghofl : and the more that is an ingredient now, the fitter they are for that work.
461. Running flreams are not fo apt to corrupt as ltagnant waters; nor iti- nerant, as fettled preachers : but they are not to run before they are fent.
462. As they freely receive from Chriil, fo they give.
463. They will not make that a trade, which they know ought not, in confer- ence, to be one.
464. Yet there is no fear of their living, that deflgn not to live by it.
465. The humble aud true teacher meets with more than he expects.
466. He accounts content with godli- nefs great gain, and therefore feeks not to make a gain of godlinefs.
467. As the minifters of Chrift are made by him, and are like hiin, fo they beget people into the lame likenefs.
12
S3 REFLECTIONS AND MAXIMS.
468. To be like Chriit, then, is to he a Chriftian. And regeneration is the only way to the kingdom of God, which we pray for.
469. Let us to-day, therefore, hear his voice, and not harden our hearts,, who fpeaks to us many wTays : in the fcriptures, in our hearts, by his fervants and providences: and the ium of all is holinefs and charity.
470. St. James gives a fhort draught cf the matter, but very full and teach- ing, "Pare religion, and undefiled be- fore God the Father, is this, to vjiit the fatherlefs and the widows in their affliction, and to keep ourfelves unfpot- tedfrom the world ; " which is compri- zed in thefe two words, charity and pi- ety.
471. They that truly make thefe their aim, will find them their attain- ment ; and, with them, the peace that follows fo excellent a condition.
472. Amufe not thyfelf, therefore^
REFLECTIONS AND MAXIMS. 89
with the numerous opinions of the world ; nor value thyfelf upon verbal orthodoxy, philofophy, or thy ikill in tongues, or knowledge of the fathers ; (too much the bufinefs and vanity of the world) but in this rejoice, "That thou knoweft God, that is the Lord, who exercifeth loving-kindnefs, and judg- ment, and righteoufnefs in the earth."
473. Publick worihip is very com- mendable, if well performed. We owe it to God and *cod example. But we muflknow, that God is not tied to time or place, who is every where at the fame time ; and this we fhall know as far as we are capable, if, where-ever we are, our elefires are to be with him.
474. Serving God, people generally confine to the acts of publick and pri- vate worfhip : and thoie the more zeal- ous do often repeat, in hopes of ac- ceptance.
475. But if we confider that God is an infinite fuirh, and as ilich, every
13
$0 REFLECTIONS AND MAXIMS-
where ; and that our Saviour has taught. us, that he will be worshipped in fpirk and in truth, we mall fee the fhortnefs of fiich a notion.
476. For ferving God concerns the frame of our fpirits, in the whole courfe of our lives ; in every occafion we have, in which we may jhew our love to his law.
477. For as men in battle are conti- nually in the way of mot, fo we, in this world, are ever within the reach of temptation t and herein do we ferve God,^ if we avoid what we are forbid, as well as do what he commands.
478. God is better ferved in refitting a temptation to evil, than in many for- mal prayers.
479. This is but twice or thrice a day; but that every hour and moment of the day. So much more is our continual watch, than our evening and morning devotion.
480. Wouldfl thou then ferve God?
REFLECTIONS AND MAXIMS. nT
Do not that alone, which thou wouldft not that another fhould fee thee do.
481. Do not take God's name in vain, or difobey thy parents, or wrong thy neighbour, or commit adultery, evea in thine heart*
482. Neither be vain, lafcivious, proud, drunken, revengeful, or angry ; nor lie, detraA, backbite, over-reach, opprels, deceive, or betray ; but watch vigor- oufly againfl all temptations to thefe things, as knowing that God is prefenr, the overfeer of all thy ways and moil inward thoughts, and the avenger of his own law upon the difobedient ; and. thou wilt acceptably lerve God.
483. Is itnotreafon, if we expect the acknowledgments of thofe to whom we are bountiful, that we fhould reverent- ly pay ours to God, our mofl munificent and conftant benefactor ?
484. The worldreprefentsa rare and fumptuous palace ; mankind, the great family in it ; and God, the might j Lord and Matter of it.
92 REFLECTIONS AND MAXIMS.
485. We are all fenfible what a ftate* ly feat it is ; the heavens adorned with fo many glorious luminaries ; and the earth with groves, plains, valleys, hills, fountains, ponds, lakes, and rivers 5 and variety of fruits and creatures for food, pleafure and profit ; in fhort^ how noble an houfe he keeps, and the plenty, and variety, and excellency of his table ; his orders, feafons, and fuit- ablenefs of every time and thing. But we mult be as fenfible, or at leaft ought to be, what carelefs and idle fervants we are, and how fhort and difproporti- onable our behaviour is to his bounty and goodnefs ; how long he bears, how often he reprieves and forgives us 5 who, notwithstanding our breach of promifes, and repeated neglecls, has not yet been provoked to break up houfe, and fend us to fliift for ourfelves. Shonld not this great goodnefs raife a due fenfe in us of our undutifulnefs, and a refolution to alter our courfe, and mend our manners ; that we may te
REFLECTIONS AND MAXIMS. 9$
for the future more worthy communi- cants at our Mailer's good and great table ? Efpecially fince it is not more certain that we deferve his difpleafuro than that we fhall feel it, if we conti- nue to be unprofitable fervants.
486. But though God has repleniffi- ed this world with abundance of good things for man's life and comfort, yet they are all but imperfect goods. He only is the perfect good to whom they point. But alas! men cannot fee him for them ; though they fhould al- ways iee him in them.
487. I have often wondered at the unaccountablenefs of man in this, among other things, that, though he loves charges fo w ell, he fliculd care fo little to hear cr think cf his laft, great, and, if he pleafes, his belt, change.
488. Being, as to our bodies, com. poled of changeable elements, we, with the world, are made up of, and fubiift by, revolution ; but our fouls
94 REFLECTIONS AND MAXIMS.
being of another and nobler nature, we fhould feek our reft in a more en- during habitation.
489. The trueil end of life is to know the life that never ends.
490. He that makes this his care, will find it his crown at laft.
491. Life elfe were a mifery, rather than a pleafure ; a judgment, not a buffing.
492. For, to know, regret, and re- fent, to deiire, hope, and fear, more than a beaft, and not live beyond him, is to make a man lefs than a beait.
493. It is the amends of a fhort and troublefome life, that doing good, and fuffering ill, intitles man to one longer and better.
494. This ever raifes the good man's hope, and gives him taftes beyond this woild.
495. As it is his aim, fo none elfe can hit the mark.
496. Many make it their fpeculation, but it is the good man's practice.
REFLECTIONS AND MAXIMS. $$
497. His work keeps pace with his life, and fo leaves nothing to be done when he dies.
498. And he that lives to live for ever, never fears dying.
499. Nor can the means be terrible to him that heartily believes the end.
500. For though death be a dark paf- fage, it leads to immortality ; and that is recompence enough for fuffering of it.
501. And yet faith lights us, even through the grave ; being the evidence of things not feen.
502. And this is the comfort of the good, that the grave cannot hold them, and that they live as foon as they die.
503. For death is no more than a turn. ing of us over from time to eternity.
504. Nor can there be a revolution without it ; for it fuppofes the difiolu- lion of one form, in order to the fac- ceifion of another.
505. Death, then, being the way and
96 REFLECTIONS AND MAXIMS.
condition of life, we cannot love to live, if we cannot bear to die.
506. Let us, then, not cozen ourfelves with the {hells and hufks of things ; nor prefer form to power, nor fhadows to fubftance : pictures of bread will not fatisfy hunger, nor thofe of de- votion pleafe God-
507. This world is a form ; our bo- dies are forms ; and no vifible acts of devotion can be without forms. But yet the lefs form in religion the better, flnce God is a fpirit : for the more mental our worfhip, the more adequate to the nature of God ; the more filent, the more fuitable to the language of a fpirit.
508. "Words are for others, not for ourfelves : nor for God, who hears not as bodies do, but as fpirits fliould.
509. If we would know this dialed:, wemuft learn of the divine principle in us. As we hear the dictates of that, fo God hears us.
REFLECTIONS AND MAXIMS. 9*
510. There wc may fee him, too, in all his attributes ; though but in little, yet as much as we can apprehend or bear : for as he is in himfelf, he is in- comprehenfible, and "dwelleth in that light no eye can approach." But in his image we may behold his glory ; enough to exalt our apprehenfions of God, and to inflruct us in that worihip which pieafeth him.
511. Men may tire themfelves in a labyrinth of fearch, and talk of God ; but if we would know him indeed, it muft be from the impreffions we re- ceive of him : and the fofter our hearts are, the deeper and livelier thofe will be upon us.
512. If he has made us fenfible of his jultice, by, his reproof; of his patience, by his forbearance • of his mercy, by his forgiven efs ; of his holinefs, by the fanclification of our hearts throuo-h his fpirit ; we have a grounded knowledge of God. This is experience, that fpecu-
9*5 REFLECTIONS AND MAXIMS,
lation; this enjoyment, that report. In fhort, this is undeniable evidence, with the realities of religion, and will iland all winds and weathers,
513. As our faith, fo our devotion, fhould be lively. Cold meat will not ferve at thofe rep aft s.
514. It is a coal from God's altar mull kindle our fire : and without fire, true fire, no acceptable facrifice.
$1$. "Open thou my lips, and then** faid the royal prophet, "my mouth fhall praife God." But rot 'till then.
516. The preparation of the heart, as well as the anfwer of the tongue, is of the Lord : and to have it, our pray- ers muft be powerful, and our worfhip grate hil.
517- Let us chufe, therefore, to ccm- mune where there is the wartneil fenfe of religion ; where devotion exceeds formality, and practice moft cor- refponds with profeffion ; and where there is, at leaft, as much charity as zeal : for where this fociety is to be
REFLECTIONS AND MAXIMS. 99
found, there fhall we find the church of God.
518. As good, fo ill men, are all of a church : and every body knows who muil be head of it.
519. The humble, meek, merciful, juft, pious, and devout fouls, are every where of one religion ; and when death has taken off the mafk, they will know one another, though the diverfe live- ries they wear here make them Gran- gers.
520. Great allowances are to be made for education and perfonal weaknefTes ; but it is a rule with me, 'That man is truly religious, that loves the perfua- fion he is of for the piety, rather than the ceremony, of it.'
521. They that have one end, can hardly difagree when they meet. At lead their concern in the greater, mo- derates their value for, and difference about , the leffer things.
522. It is a fad reflection, that many
K2
100 REFLECTIONS AND MAXIMS.
men hardly have any religion at all, and moil: men have none of their own 5 for that which is the religion of their education, and not of their judgment, is the religion of another, and not theirs.
523. To have religion upon authori- ty, and not upon conviction, is like a iinger-watch, to be fet forwards or backwards, as he pleafes that has it in keeping.
524. It is a prepoflerous thing, that men can venture their fouls, where they will not venture their money : for they will take their religion upon truft, but not trull a fynod about the good- ne is of half a crown.
525. They will follow their own judgment wrien their money is concert ned, whatever they do for their fouls.
526. But, to be fure, that religion cannot be right, that a man is the worfe for having.
527. No religon is better than an un-. natural one.
528. Grace perfects, but never fours, ©r fpoils, nature.
REFLECTIONS AND MAXIMS lor
529. To be unnatural in defence ©f grace is a contradiction.
530. Hardly any thing looks worfe than to defend religion by ways that ftiew it has no credit with us.
531. A devout man is one thing, a ftickler is quite another.
532. When our minds exceed their juil bounds, we muflnot difcredit what we would recommend.
533. To be furious in religion is to be irreligioufly religious.
534. If he that is without bowels is not a man : how, then, can he be a Chriftian?
525'- It were better to be of no church, than to be bitter for any.
536* Bitternefs comes very near to enmity, and that is Beelzebub ; becaufe the perfection of wickednefs.
537. A good end cannot fanclify evi\ means • nor mull we ever do evil that good may come of it.
538. Some f jlk think they may fcold,
102 REFLECTIONS AND MAXIMS.
rail, hate, rob, and kill too ; Co it be but for God's fake.
539. But nothing in us unlike him cafti pleafe him.
540. It is as great pre fumption to fend our paflions upon God's errands, as it is to palliate them with God's name.
541. Zeal dropt in charity, is good; without it, good for nothing : for it de- vours all it comes near.
542. They muft firfl judge them- felves, that prefume to ccnfui e others : and fuch will not be apt t<5 over-fhoot the mark.
543. We are too ready to retaliate, rather than forgive, or gain by love and information.
544. And yet we could hurt no man that we believe loves us.
545. Let us, then, try what love will do : for if men do once fee we love them, we ihould foon find they would not harm us.
546. Force may fubdue, but love trains ; and he that forgives firft, win- the laureh
REFLECTIONS AND MAXIMS. IOJ
547. If I am even with my enemy ^ the debt is paid ; bat if I forgive it, I oblige him for ever.
548. Love is the hardeft leflbn in Chriftianity ; but, for that reafbn, it ihould be molt our care to learn it. <Dif« ficilia quae pulchra.'
549. It is a fevere rebuke upon us, that God makes us fo many allowances, and we make fo few to our neighbour ; as if charity had nothing to do with re- ligion ; or love with faith, that ought to work by it-
550. I find all forts of people agree, whatfoever were their animohties, when humbled by the approaches of death ; then they forgive, then they pray for, and love one another : which flievvs us, that it is not our reafon, but our pamon^ that makes and holds up the feuds that reign among men in their health and fulnefs. They, there- fore, that live nearefl to that ftate in which they filould die, mull certainly live the bed*
^£©4 REFLECTIONS AND MAXlM$.
551. Did we believe a final reckon- ing and judgment, or did we thinfc. enough of what we do believe, we fhould allow more love in religion than we do : fince religion itfclf is nothing:'
Ox St
elfe but love to God and man.
557* "He that lives in love, lives iir„ Cod," fays the beloved difciple : and^ to be fure, a man can live no where better.
553. It is moft reafonable men fhould" value that benefit which is moll .durable- Now tongues iliall ceafe, and prophecy fail, and faith fhall be confummated its? fight, and hope in enjoyment ; but love, remains.
554. J,ove is indeed, heaven upon earth ; fince heaven above would not be heaven without it ; for where there is not love, there is fear; but, '-Per- fect love carls out fear." And yet we naturally fear moil to offend what we mofc love.
555' What we love, we will hear; what we love, we will truft ; and what, wa love, we will ferve, aye, and fufFei*
REFLECTIONS AND MAXIMS. I05
for too. "If you love me," fays our bleffed Redeemer, "keep my command- mencs." Why ? Why then, he will love us ; then we fhall be his friends ; then he will fend us the Comforter ; then whatever we alk we fhall receive ; and then, where he is we fhall be alfo, and that for ever. Behold the fruits of love ; the power, virtue, benefit, and beauty of love I
$$6. Love is above all ; and when it prevails in us all, we fhall all be lovely, and in love with God, and one with an- other. Amen*
FRUITS of SOLITUDE,
I N
REFLECTIONS
A N D
MAXIMS.
PART It
The Right Moralist.
I# A RIGHT moralift is a. great and /\ good man ; but, for that reafon, he is rarely to be found.
2. There are a fort of people that ar fend of the ehaiacler, who, in my opi* moAy have but little title to it,
REFLECTIONS AND MAXIMS* tOf
3. They think it enough, not to de- fraud a man of his pay, or betray his friend ; but never confider, that the law forbids the one at his peril, and that virtue is feldoni the reafon of the other.
4. But certainly, he that covets can no more be a moral man, than he that fteals ; fmce he does fo in his mind^ Nor can he be one that robs his neigh- bour of his credit, or that craftily un- dermines him of his trade or office.
5. If a man pays his taylor, but de- bauches his wife, is he a current mora- •lift >
6. But what ihall we fay of the man that rebels againft his father, is an ill hufband, or an abufive neighbour ; one that is laviih of his time, of his health and of his t ft ate, in which his family is fo nearly concerned? Muft he go for a right moralift, beeaufe he pays his rent well?
7. I would afk fome of thofe men of morals, whether he that robs God, and
Xo8 REFLECTIONS AND MAXIMS.
himfelf too, though he fhould not de* fraud his neighbour, be the moral man ?
8. Do I owe myfelf nothing ? And do I not owe all to God ? And, if paying what we owe makes the mo- ral mail) is it not fit we fhould begin to render our dues wThere we owe our very beginning ; aye, our all ?
9. The complete moralifl begins with God ; he gives him his due, his heart, his love, his fervice : the boun- tiful giver of his well-being, as well as neing.
10. He that lives without a fenfe of this dependence and obligation, cannot be a moral man, becaufe he does not know his returns of love and obedience, as becomes anhoneft and a fenfible crea- ture : which very term implies he is not his own ; and it cannot be very honefl to mifemploy another's goods.
11. But how ! can there be no debt but to a fellow creature ? Or, will our exa&nels in paying ihofe trifling ones,
REFLECTIONS AND MAXIMS. ICO
v/hile we neglect our weightier obliga- tions, cancel the bonds we lie under, and render us right and thorough mo- Talifts ?
12. As judgments are paid before bonds, and bonds before bills or book- debts ; fo the moraliil confiders his ob- ligations according to their feveral dignities.
In the firfl place, him to whom he owes himfelf. Next, himlelf, in his health and livelihood. Laflly, his other obligations, whether rational- or pecu- niary ; doing to others, to the extent of his ability, as he would have them do unto him.
13. In fhort, the moral man is he that loves God above all, and his neigh- bour as bimfllf: which fulfils both tables at once.
The World's Able Man.
14. It is by fome thought the cha- racter of an able man, to Lc catk, and
IIO REFLECTIONS AND MAXIMS*
not underftood. But I am fure that is not fair play.
15. If he be fo by filence, it is bet- ter ; but if by difguifes, it is infincere and hateful.
16. Secrefy is one thing, falfe lights are another.
17. The honeil man, that is rather free than open, is ever to be preferred ; especially when fenfe is at the helm.
18. The o-lorvino- of the other hu- mour is in a vice : for it is not human to be cold, dark, and unconver fable- I was going to fay, they are like pick- pockets in a crowd, where a man mult ever have his hand on his purfe ; or as fpies in a garrifon, that, if not preven- ted, betray it.
19. They are the reverfe of human nature ; and yet this is the prefent world's wife man and politician : excel- lent qualities for Lapland ! where^ they fay, witches (though not many conjurers) dwell.
20. Like highwaymen, that rarely rob
REFLECTIONS AND MAXIMS. Ill
without vizards, or in the fame wigs and cloaths, but have a drefs for every enterprize.
2 1 . At belt, he may be a cunning man, which is a fort of lurcher in politicks.
22. He is never too hard for the wife man upon the fquare ; for that is out of his element, and puts him quite by his Ikill. Nor are wife men ever catch- ed by him, but when they trull him.
23. But as cold and clofe as he feems, he can and will pleafe all, if he gets by it ; though it fhould neither pleafe God nor himfelf at bottom.
24. He is for every caufe that brings him gain ; but implacable, if difap- pointed cf fuccefs.
25. And what he cannot hinder, he will be fure to fpoil by orer- doing it.
26. None fo zealous then as he, for that which he cannot abide.
27. What is it he will not, or cannot do, to hide his true fentiments?
29. For his inter eft he refufes no
La
112 REFLECTIONS AND MAXIMS.
fide or party ; and will take the wrong by the hand, when the other will not do, with as good a grace as the right.
2:9. Nay, he commonly chufes the worft, becaufe that brings the beft bribe : his caufe being ever money.
30. He fails witli all winds, and is never out of his way, where any thing is to be had.
31. A privateer, indeed, and every where a bird of prey.
32. True to nothing but himfelf ; and falfe to all perfons and parties, to ferve his own turn.
33. Talk with hiin as often as you ple;i(e, he will never pay you in good coin ; for it is either falfe or clipped.
34. But to give a falfe reafon for any thing, let my reader never learn of him, no more than to give a brais half-crown for a good one : not only becaufe it is not true, but becaufe it deceives the per fon to whom it is given; which I take to be an immorality.
REFLECTIONS AND MAXIMS. 113
35. Silence is much more preferable ; for it faves the fecret, as well as the performs honour.
36. Such as give themfelves the lati- tude of faying what they do not mean, come to be arrant jockeys at more things than one : but in religion and politicks it is pernicious.
37. To hear two men talk the re- verie of their own ientiments, with all the good breeding and appearance of friendihip imaginable, onpurpofe to co- zen or pump each other, is, to a man of virtue and honour, one of the mod me- lancholy, as well as moil nauieous things in the world.
38. But that it mould be the charac- ter of an able man, is to disinherit wif- dom, and paint out our degeneracy to the life, by fetting up fraud, an arrant impoftor, in her room.
39. The trial of fkill between thefe two is, who fhall believe leaf! of what the other fays ; and he that has the .
L3
114 REFLECTIONS AND MAXIMS.
weaknefs, or good-nature, to give out firfl:, (viz. to believe any thing the other fays) is looked upon to be tricked.
40. I cannot fee the policy, any more than the neceffity, of a man's mind giving the lie to his mouth; or his mouth giving falfe alarms of his mind : for no man can be long believed, that teaches all men to diitruit him : and fince the ableft have fometimes need of credit, where lies the advantage of their politick cant or banter upon mankind ?
41. I remember a pafTage of one of queen Elizabeth's great men, as advice to his friend : ' The advantage,' lays he, 'I had upon others at court, was, that I always fpoke as I thought ; which being not believed by them, I both pre- ferved a good conscience, and fuffered no damage from that freedom :' which, as it fhows the vice to be older than our times, fo does it that gallant man's in- tegrity to be the beil way of avoiding it.
42. To be fure it is wife, as well as
REFLECTION'S AND MAXIMS. 11$
honeft, neither toilatter other men's fentiments, nor diflemble, and lefs to contradict, our own.
43. To hold one's tongue, or to fpeak truth, or talk only of indifferent things, is the fairefl converfation.
44. Women that rarely go abroad with out vizard mafks have none of the belt reputation. But when we confider what all this art and diiguife are for, it equally heightens the wife inan's wonder and averfion ; perhaps it is to betray a father, a brother, a mailer, a friend, a neighbour, or one's own party.
45. A fine conquefl ! what noble Grecians and Romans abhorred : as if government could not fubiifl without knavery, and that knaves were the ufefulleil props to it ; though the ba- feft, as well as greateft, pervcrfions of the ends of it.
46. But that it fhould become a. maxim, fhows but too grofsly the cor. ruptions of the time?.
Il6 REFLECTIONS AND MAXIMS.
47. I confe fs I have heard the ftile of f An ufeful knave,' but ever took it to be a filly or a knavifh faying ; at leaft an excufe for knavery.
48. Is it as reafonable to think a whore makes the beft wife, as a knave the beft officer.
49. Befides, employing knaves en- courages knavery, inftead of punifhing it, and alienates the reward of virtue : or, at lcaft, muft make the world believe the country yields not honefl men enough, able to lerve her.
50. Art thou a magiftrate ? Prefer fuch as have clean characters where they live ; and men of eftates to fecure a juft difcharge of their trufts, that are under no temptation to ftrain points for a fortune : for fometimes fach may be found fooncr than they are cm- ployed.
51. Art thou a private man? Con- tract thy acquaintance in a narrow compafs, and chufe thofe for the fub- jccis of it that are men of principle;
REFLECTIONS AND MAXIMS. llj
fuch as will make full flops, where honour will not lead them on ; and that had rather bear the difgrace of not being thorough-paced men, than forfeit their peace and reputation by a bafe compliance.
y The Wise Ma n.
52. The wife man governs himfelf by the reafon of his cafe, and becaufe what he does is belt : belt, in a moral and prudent, not a linilter, fenfe.
53. He propofes jult ends, and em- ploys the fairelt and moll probable means and methods to attain them.
54. Though you cannot always pe- netrate his defign, or his rtafjns for it, yet you lhall ever fee his actions of a piece, and his performance like a workman : they will bear the touch of wifdom and honour, as often as they are tried.
5$. He fcorns to ferve himfelf by inairect means, or to be an interloper in government ; fmce jult enterprise*
Il8 REFLECTIONS AND MAXIMS.
never want any unjuft ways to make them fucceed.
56. To do evil that good may come of it is for bunglers, in politicks as as well as morals.
5J. Like thofe furgeons that will cut off an arm they cannot cure, to hide iheir ignorance and fave their credit.
58. The wife man is cautious, but not cunning ; judicious, but not crafty ; making virtue the meafure of ufing his excellent underftanding in the conduct of his life.
59. The wife man is equal, ready, but not officious ; has in every thing an eye to fure-footing ; he offends no body, nor is eafily cftended ; and is always willing to compound for wrongs, if not forgive them.
60. He is never captious, nor criti- cal ; hates banter and jells ; he may be pleafant, but not light ) he never deals but in fubltantial ware, and leaves the reft for the toy-pates, (or fhops) of the world 5 which are fo far from being
REFLECTIONS AND MAXIMS. U9
his bufine fs, that they are not fo much as his diversion.
61. He is always for Tome folid good, civil or moral : as to make his country more virtuous, preferve her peace and. liberty, employ her poor, improve land, advance trade, fupprefs vice, encourage induftry, and all mechanick knowledge; and that they ihould be the care of the government, and the bleiling and praife of the people. "
62. To conclude, he is j nil, and fears God, hates covetoufnefs, and efchews ' evil, and loves his neighbour as him- felf.
Of the Government of Thoughts,
63. Man being made a reafonable and fo a thinking creature, there is nothing more worthy of his being than the right direction and employment of his thoughts : fince upon this de- pends both his ufefulnefs to the pub- lick, and his own prefent and future benefit in all refpects.
XaO REFLECTIONS AND MAXIMS.
64. The consideration of this has often obliged me to lament the un- happinefs of mankind, that, through too great a mixture and cunfufion of thoughts, have hardly been able to make a right or mature judgment of things.
65. To this is owing the various uncertainty and confufion we fee in lhe world, and the intemperate zeal that occafions them.
66. To this, alfo, is to be attributed the imperfect knowledge we ha\e of things, and the flow progrefs we make in attaining to a better, like tli chil- dren of Ifrael, that were forty years upon their journej from Egypt tj Ca- naan, which might have been per- formed in lefo than one.
6j* In fine, it is to this that we ought to afciibe, if not all, at leaft molt of the infelicities we labour un- der.
63. Clear, therefore, thy head, and rally and manage thy thoughts rightly,
REFLECTIONS AND MAXIMS lit
and thou wilt fave time, and fee and do thy bufmefs well : for thy judgment will be diuiuct., thy mind free, and thy faculties fbrong and regular.
69. Always remember to bound thy thoughts to the prefent occaflom
70. If it be thy religious duty, fuller nothing cife to fhare in them. And if any civil or temporal affair, obferve the lame caution, and thou wilt be a whole man to every thing, and do twice the bafioefs in the fame time.
71. If any point over labours thy mind, divert and relieve it by ibme other fubject, of a more fenfible or ma- nual nature, rather than what may af- fect the underitandmg : for this were to write one thing upon another, which blots out our former impre^ions, or ren- ders them illegible.
72. They that are leaft divided in their care, always give the bell account of their bimnefs.
73. As, therefore, thou art always to
M
122 REFLECTIONS AND MAXIMS.
purfue the prefein fubject till thou had mattered it, fo if it fall out that thou haft more affairs than one upon thy hand, be fure to prefer that which is of moft moment, and will leaft wait thy leifure.
74. He that judges not well of the importance of his affairs, though he may be always bufy, muft make but a fmall progrefs.
75. But make not more bufinefs ne- ceflary than is fo ; and rather leflen than augment work for thyfelf.
76. Nor yet be over-eager in purfuit of any thing ; for the mercurial too oft- en happen to leave judgment behind them, and fometimes make work for repentance.
jj* He that over-runs his bufinefs, leaves it for him that follows more lei- lurely to take it up : which has often proved a profitable harveit to them that never fowed.
78. It is the advantage that flower tempers have upon the men of lively
REFLECTIONS AND MAXIMS. I23
parts, that thougtr they do not lead, they will follow well, and glean clean. yq. Upon the whole matter, employ thy thoughts as thy bufinefs requires, and let that have place according to merit and urgency, giving every thing a review and due digeftion ; and thou wilt prevent many errors and vexations, "as well as fave much time to thyfelf in the courfe of thy life.
OfEnvv,
80. It is the mark of ill-nature, to leflen good actions, and aggravate ill ones.
81. Some men do as much beorudo-e others a good name, as they want one themfelves : and perhaps that is the reafon of it.
82. But certainly they are in the wrong that can think they are lefTened, becaufe others have their due,
83. Such people generally have lefs merit than ambition, that covet the re-
M2
124 REFLECTIONS AND MAXIMS.
ward of other men's ; and, to be fure, a very ill nature, that will rather rob °thers of their due, than allow them their praife.
84. It is more an error of our will than our judgment : for we know it to be an effect of our paffion, not our rea- fon ; and therefore we are the more culpable in our partial eflimates.
85. It is as envious as unjuft, to un- der-rate another's aclions, where their intrinfick worth recommends them to difengaged minds.
86. Nothing (hews, more the folly, as well as fraud of man, than clipping merit and reputation.
87. And as fome men think it an alloy to themfelves, that others have their right ; fo they know no end of pilfering, to raife their own credit.
88. This envy is the child of pride ; and mif-gives rather than mif-takes.
89. It will have charity to be oflenta- tion ; fobriety, covetoufnefs ; humili- ty, craft 5 bounty, popularity. In fliort,
REFLECTIONS AND MAXIMS. 1 25
▼irtue muft be defio;n, and religion on. ]y interefl. Nay, the beft of qualities muit not pafs without a but to alloy their merit, and abate their praife. Ba- fefl of tempers ! and they that have it, the worft of men.
9c ftut jnft and noble minds rejoice in other^nen's fliccefs, and help to aug- ment their praife.
91. And, indeed, they are not with- out a love to virtue, that take a fatif- faclion in feeing her rewarded; and fuch deferve to fhare her character, that do abhor to leflen it.
Of Man's Life.
92. Why is man lefs durable than the works of his hands, but becaufe this is not the place of his reit.
93. And it is a great and juit reproach upon him, that he fhould fix his mind where he cannot llay himfeif.
94. Were it not more his wifdom to be concerned about thcfe works that
M3
126 REFLECTIONS AND MAXIMS.
will go with him, and creel a mandon for him, where time has power neither over him nor it ?
95. It is a fad thing for a man fo oft- en to mifs his way to his bell, as well as mod lafling, home.
Of Ambition. 9
96. They that foar too high, often fall hard ; which makes a low and level dwelling preferable.
97. The tallefl trees are mofl in the power of the winds ; and ambitious men of the blafls of fortune.
98. They are mofl feen and obferved, and mofl envied ; leafl quiet, but mofl tallied of, and not often to their advan- tage.
99. Thole builders had need of a good foundation, that lie fo much ex- pofed to weather.
100. Good works are a rock that will fupport their credit ; but ill ones, a fandy foundation, that yields to cala mities.
REFLECTIONS AND MAXIMS. 127
ioi. And truly they ought to expect no pity in their fall, who, when in power, had no bowels for the unhappy.
102. The word of diftempers ; always craving and thirfty, reftlefs and hated ; a perfect delirium in the mind ; infuf- ferable in fuccefs, and in difappoint- raentsraB: revengeful.
Of Praise or Applause.
103. We are apt to love praife, but not to deferve it.
104. But if we would deferve it, we muil love virtue more than that.
105. As there is no paflionin us focn- cr moved, or more deceivable, fo, for that reafon, there is none over which we ought to be more watchful, whether we s;ive or receive it : for if we give it, we mud be fure to mean it, and mea- fure it too.
106. If we are penurious, it /hows emulation; if we exceed, flattery.
107. Good meafure belongs to good actions ; more looks naufeous, as well as
128 REFLECTIONS AND MAXIM9.
intincere : betides, it is periecuting the meritorious, who is out of countenance to hear what he deferves.
1 08. It is much eafier for him to me- rit applaufe, than hear of it : and he never doubts himfelf more, or the per- fon that gives it, than when he hears fo much of it.
109. But, to fay true, there need not many cautions on this hand ; tince the world is rarely juft enough to the deferring.
no. However, we cannot be too cir- cumfpect how we receive praife : for if we contemplate ourfelves in a falfe glafs, we are fure to be miftaken about our dues : and becaufe we are too apt to believe what is pleating, rather than what is true, we may be too eatily f welled beyond our juft proportion, by the windy compliments of men.
in. Make ever, therefore, allowan- ces for what is ^iaid on fuch occations > or thou cxpofeft, as well as deceiveft thvfclf.
REFLECTIONS AND MAXIMS. I2Q
112. For an over-value of ourfelves, gives us but a dangerous fecurity in ma- ny refpecls.
113. AVe expect more than belongs to us ; take all that is given us, though never meant us ; and fall out with thofe that are not fo full of us as we are e-f ourfelves.
n 4* In fhort, it is a pafilon that abit- fes our judgment, and makes us both unfafe and ridiculous.
115. Be not fond, therefore, of praife ; but feek virtue that leads to it.
116. And yet no more leffen or dif- femble thy merit, than over-rate it for, though humility be a virtue, an af- fected one is none.
Of Conduct in Speech,
117. Inquire often, but judge rarely, and thou, wilt not often be miftaken.
118. It is fafer to learn than to teach ; and he who conceals his opinion has Jicthing to anfwer for,
130 REFLECTIONS AND MAXIMS.
119. Vanity or refentment often en- gage us, and it is two to one but we come off lofers ; for one fhews a want of judgment and humility, as the other does of temper and difcretion.
120. Not that I admire the referved ; for they are next to unnatural that are not communicable. But if referved nefs be at any time a virtue, it is in throngs, or ill company.
121. Beware alfo of affectation in fpeech : it often wrongs matter, and ever fhows a blind nde.
122. Speak properly, and in as few words as you can, but always plainly : for the end of fpeech is not oftentation, but to be underflood.
123. They that affect words more than matter will dry up that little they Jiave.
124. Senfe never fails to give them that have it, words enough to make them underflood.
125. But it too often happens in fome converfations, as in apothecaries-fliops ;
REFLECTIONS AND MAXIMS. 131
that thofe pots that arc empty, or have things of fmall value in them, are as gaudily dreffed and flourifhed as thofe that are full of precious drugs.
1 26. This labouring of flight matter with flourifhed turns of expreffion is fulfome ; and worfe than the modern imitation of tapeflry, and Eafl-India goods, in fluffs and linens. In fhort, it is but taudry talk, and next to very trafh.
Union of friends.
127. They that love beyond the world cannot be feparated by it.
128. Death cannot kill what never dies.
129. Nor can fpirits ever be divided, that love and live in the fame divine principle, the root and record, of their friendfhip.
130. If abfence be not death, neither is theirs.
131. Death is but croffing the world,
132 REFLECTIONS AND MAXIMS
as friends do the feas ; they live hi one another ftill.
132. For they mufl needs be prefent that love and live in that which is cmi niprefent.
133. In this divine glafs they fee face to face ; and their converfe is free, as well as pure.
134. This is the comfort of friends, that though they may be laid to die, yet their friendship and feciety are, i-i the beft fenfe, ever prefent, becaufe immortal.
Of being easy in Living.
135. It is an happinefs to be delivered from a curious mind, as well as from a dainty palate.
136. For it is not only a troublefome <but fiavifh thing to be nice.
137. They narrow their own freedom and comforts, that make fo much requi- site to enjoy them.
138. To be eafy in livng is much of
REFLECTIONS AND MAXIMS. I33
the pleafure of life ; but difficult tem- pers will always want it.
139. A carelefs and homely breeding is Therefore preferable to one nice and delicate.
140. And he that is taught to live upon little, owes more to his father's wTiidom, than he that has a great deal left him, does to his father's care.
141. Children cannot well be too hardily bred : for beiides that it fits them to bear the rougheft providences, it is more active and healthy.
142. Nay, it is certain, that the li- berty of the mind is mightily pre ferved by it ; for fo it is ferved, inltead of be- ing a fervant, indeed a flave, to fen- fual delicacies.
143. As nature is focn anfwered, fo are fuch fatished.
144. The memory of the ancients is hardly in any thing more to be celebra- ted, than in a flrict and ufcful mitituti* on of youth.
N
*34 REFLECTIONS AND MAXIMS.
145. By labour they prevented lux- ury in their young people, till wifdom and philofophy had taught them to re- fill and defpife it.
146. It mult be ilierefore a grofs fault to itrive fo hard for the plea- fui e of our bodies, and be fo infenfible and carelefs of the freedom of our fouls.
Of Man's Inconsiderateness and Partiality.
147. It is very obfcrvable, if our ci- vil lighi s are invaded or encroached up- on, we are mightily touched, and fill every place with our refentment and complaint ; while we fuffer ourfelves, our better and nobler felves, to be the property and vaflals of flu, the worft of invaders.
148. In vain do we expect to be delivered from fuch troubles, till we are delivered from the caufe of them, our difobedience to God.
REFLECTIONS AND MAXIMS. 1 35
149. When he has his dues from us, it will be time enough for him to o-ive us ours out of one another.
150. It is our great happinefs, if* we could underfland it, that we meet with mch checks in the career of our world- ly enjoyments : left we fliould forget the giver, adore the gift, and termi- nate our felicity here, which is not man's ultimate blifs.
151. Our loffes are often made judg- ments by our guilt, and mercies by our repentance.
152. Befides, it argues great folly in men to let their fatisfa cation exceed the true value of any temporal matter : for difappointments are not always to be mcafured by the lofs of the thing, but the over- value we put upon it.
153. And thus men improve their own miferies, for want of an equal and jiift eftimate of what they enjoy or lofe.
154* There lies a provifo upon eve-
Nz
!;6 REFLECTIONS AND MAXIMS.
ry thing in this world, and we mult ebfervc it at cur own peril, viz. to love God above all, and act for judg- ment : the lad I mean.
Of the Rule of Judging.
155. In all things reafon fhould pre- vail : it is quite another thing to be ft iff, than f beady in an opinion.
156. This may be reafonable, but that is ever wilful.
157. In iuch cafes it always hap- pens, that the clearer the argument, the greater the obftinacy, where the deiign is not to be convinced.
158. This is to value humour more than truth, and prefer a fullen pride to a rsafonable fubmifTion.
159. It is the glory cf a man to vail to truth ; as it is the mark of a good nature to be eauly intrcated.
160. Beads act by fenfe, man fhould act by reafon; elfe he is a greater beaft than ever God made : and the
REFLECTIONS AND MAXIMS. 137
proverb is verified, ' The corruption of the beft things is the worit and moft offennve.'
161. A reafonable opinion mult ever be in danger where rcafon is not judge.
162. Though there is a regard due to education, and the tradition of our fathers, truth will ever defer ve, as well as claim the preference.
163. If, like Theophilus and Timo- thy, we have been brought up in the
knowledge of the beft things, it is our advantage ; but neither they nor we
lofe by trying the truth ; for fo we learn their, as well as its, intrinfick worth.
164. Truth never loft ground by in- quiry ; becaufe ihe is, moil Gf all, rea- fonable.
165. Nor can that need another au- thority that is felf-eviclent.
166. If my own reafon be on the lide cf a principle, with what can I difpute or whhfland it ?
Nj.
I}8 REFLECTIONS AND MAXIMS.
167. And if men would once confi- der one another reafonably, they would either reconcile their differences, or maintain them more amicably.
1 68. Let that, therefore, be the ftandard, that has mofl to fay for it- felf : though of that let every man be judge for himfelf.
169. Reafon, like the fun, is com- mon to all : and it is for want of ex- amining all by the fame light and mea- llirc, that we are not all of the fame mind ; for all have it to that end, though all do not ufe it fo.
Of Formality.
17c. Form is good, but not forma- lity.
171. In the ufe of the belt of forms there is too much of that, I fear.
172. It is abfolutely neccfTary, that this diftinetion fliould go along with people in their devotion ; for too many are apter to reft upon what they do, than how thev do their duty.
REFLECTIONS AND MAXIMS.
*19
173. If it were confidered, that it is the frame of the mind that gives our performances acceptance, we would lay more ftrefs on our inward prepa- ration than our outward action.
Of the mean Notion we have of God.
174. Nothing more mews the low condition man is fallen into, than the inimitable notion we mufl have of God, by the ways we take to pleafe him.
175. As if it availed any thing to him, that we performed fo many ce- remonies and external forms of devo- tion ; who never meant more by them, than to try our obedience, and, through them, to mew us fome thing more ex- cellent and durable beyond them.
176. Doing* while we are undoino- is good for nothing.
177. Of what benefit is it to fay our prayers regularly, go to church, re- ceive the iacrament, and, may be, go
I40 REFLECTIONS AND MAXIMS.
to confeffions too ; aye, feaft the prieft, and give alms to the poor ; and yet lie, fwear, curfe, be drunk, covetous, un- clean, proud, revengeful, vain, or idle, at the fame time.
178. Can one exeufe or balance the other ? Or will God think himfelf well ferved, where his law is violated ? Or well ufed, where there is fo much more fhew than fubftance ?
179. It is a moil dangerous error, for a man to think to exeufe himfelf in the breach of a moral duty, by a for- mal performance of pofitive worfhip ; and lefs, when of human invention.
180. Our bleifed Saviour moft right- ly and clearly diftinguifhed and de- termined this cafe, when he told the Jews, " That they were his mother, his brethren, and iiflers, who did the will of his Father.'7
Of t :i e Benefit of Justice.
18:. Juilice is a great fupport of fociety, becaufe an infurancc to all
REFLECTIONS AND MAXIMS. 141
men of their property : this violated, there is no fecurity ; which throws all into confufion to recover it.
182. An honeft man is a fafl pledge in dealing. A man is Aire to have it, if it be to be had.
183. Many are fo, merely of neceffi- ty ; others not fo only for the fame reafon ; but fuch an honeil man is not to be thanked ; and fuch a diflio- neft man is to be pitied.
184. But he that is diirionefl for gain is next to a robber, and to be punifhed for example.
185. And, indeed, there are few dealers but what are faulty ; which makes trade difficult, and a great tempt- ation to men of virtue.
186. It is not what they fhould, but what they can, get : faults or decays rnuft be concealed, big words given where they are not deferved, and the ignorance or neceflity of the buyer im- poied upon, for unjuft profit.
:• 187. Thefe are the men that keep
142 REFLECTIONS AND MAXIMS.
their words for their own ends ; and are only jufl for fear of the magiftrate. 1 8.8. A politick rather than a moral honefty ; a conflrained, not a chofen juf- tice : according to the proverb, ' Pa- tience per force, and thank you for nothing.'
1 89. But of all injustice, that is the greateft that paffes under the name of law. A cut-purfe in Weftminlter-Hall exceeds ; for that advances injuftice to oppreflion, where law is alledged for that which it ihould punifh.
Of Jealousy.
190. The jealous are troublefome to others, but a torment to themfelves.
191. Jealoufy is a kind of civil war in the foul, where judgment and ima- gination are at perpetual jars.
192. This civil dhTenfion in the mind, like that of the body politick, com- mits great diforders, and lays all wafle.
ic>3- Nothing ftands fafe in its way :
REFLECTIONS AND MAXIMS. I43
nature, interefl, religion, nruft yield to its fury.
194. It violates ccntracTs, dinclves fociety, breaks wedlock, betrays friends and neighbours : no body is good, and every one is either doing or defjgning them a mifchief.
195. It has a venom that more or lefs rankles where ever it bites : and as it reports fancies for faces, £0 it diflurbs its own houfe, as often as other folks.
196. Its rife is guilt or ill-nature ; and by reflection it thinks its own faults to be ether men's : as he that is over-run with the jaundice takes others to be yellow.
197. A jealous man only fees his own fpeelrum when he looks upon other men, and gives his character in their's.
Of State.
198. I love fervice, but not ltate : one is ufeful, the other fuperfluous.
199. The trouble of this, as well as
144 REFLECTIONS AND MAXIMS.
charge, is real ; but the advantage on- ly imaginary.
200. Beiides, it helps to fet us up above ourfelves, and augments our temptation to dif order.
201. The leaft thing out of joint, or omitted, makes us uneafy ; and we are ready to think ourfelves ill ferved about that which is of no real fervice at all ; or fo much better than other men, as we have the means of greater Hate.
202. But this is all for want of wif- dom, which carries the trueft and molt forcible ftate along with it.
203. He that makes not himfelf cheap by indifcreet converfation, puts value enough upon himfelf every where.
204. The other is rather pageantry than ftate.
Of a Good Servant.
205. A true, and a good fervant, are the fame thing.
REFLECTIONS A$» MAXIMS. I45
206. But no iervant is true to his matter that defrauds him.
207. Now there are many ways of defrauding a matter, as, of time, care, pains, refpeet, and reputation, as well as money.
208. He that neglects his work robs his matter, fince he is fed and paid as if he did his beft : and he that is not as diligent in the ab fence as in the pretence of his mafter, cannot be a true fervant.
209. Nor is he a true fervant that buys dear to fhare in the profit with the feller.
210. Nor yet he that tells tales without-doors ; or deals bafely, in his mailer's name, with other people ; or connives at other's loitering*; waitings, or diihoiiourable reflections.
211. So that a true fervant is dili- gent, fecret, and refpeclful : more tender of his matter's honour and in- terett, than of his own profit.
112. Such a fervant deferves well; O
I46 REFLECTIONS AND MAXIMS.
and, if modeft under his merit, mould liberally feel it at his mailer's hand.
Of an immoderate Pursuit of t pi e w orld.
213. It fhews a depraved ftate of mind, to cark and care for that which one does not need.
214. Some are as eager to be rich, as ever they were to live : for fuper- fluity, as for fubllilence.
215. But that plenty mould augment' covetoufnefs, is a perveifion of pro- vidence ; and yet the generality are the worfe for their riches.
216. But it is ftrange, that eld men ihould excel ; for generally money lies neareft them, that are neareft their graves ; as if they would augment their love, in proportion to the little time they have left to enjoy It : and yet their pleafure is without enjoy- ment, fince none enjoy what they do aot ufe»
REFLECTIONS AND MAXIMS. I47
217. So that inftead of learning to leave their great wealth eafily, they hold it the fafter, became they muft leave it : fo fordid is the temper of fome men. •
218. "Where charity keeps pace with gain, mduftry is blelTed : but to flave to get, and keep it fordidly, is a ii»_, againft providence, a vice in govern- ment, and an injury to their neigh- bours.
219. Such as they, fpend not one- fifth of their income ; and, it may be, give not one -tenth of what they fpend to the needy.
220. This is the worft fort of idol- atry, becaufe there can be no religion in if, nor ignorance pleaded in excufe of it ; and that it wrongs other folks that ought to fhare therein.
Of the Interest of the Pubuck in our Estates.
221. Hardly any thing is given us
for ourfelves, but the publick mav O a
1J\S REFLECTIONS AKD MAXIMS
claim a fhare with us. But of all Ave call ours, Ave are moil accountable to God, and the publick, for our eftates : in this we are but ftewards ; and to hoard up all to ourfelves is great in- jruftice, as Ave 11 as ingratitude.
222. If all men Avere fo far tenants to the publick, that the fuperfiuities cf gain and expence were applied to the exigencies thereof, it would put an end to taxes, leave not a beggar, and make the greatefi bank for nation- al trade in Europe.
223. It is a judgment upon us, as Avell as Aveaknefs, though we Avill not fee it, to begin at the wrong end.
224. If the taxes Ave give are not to maintain pride, I am fure there would be lefs, if pride were made a tax to the government.
22c I confefs I have wondered that fo many lawful and ufeful things are excifed by laws, and pride left to reign free over them and the publick.
226. But, fmce people are more
REFLECTIONS ANB MAXIMS I49
afraid of the laws of man than of God, becaufe their punifhment ieems to be neareft, I know not how magistrates can be excufed in their fufrering fuch excefs with impunity.
227. Our noble Engli/h patriarchs, as well as patriots, were fo fenfible of this evil, that they made feveral excellent laws, commonly called fiimp- tuary, to forbid, at lcaft limit, the pride of the people ; and, becaufe the execution of them would be our interefl and honour, their neglect mult be our juft reproach and lo fs.
228. It is but reafonable that the punifhment of pride and excefs ihould help to fupport the government ; fince it muft otherwife inevitably be ruined by them.
229. But fome fay, < It ruins trade, and will make the poor burdenfome to the publick ;' but if fuch trade, in eonfeqiience, ruins the kingdom, is it not time to ruin that trade ? Is mr.de-
Oj
I50 REFLECTIONS AND MAXIMS.
ration no part of our duty, and is tem- perance an enemy to government.
23c. He is a Judas, that will get money by any thing.
231. To wink at a trade that effe- minates the people, and invades the ancient. discipline of the kingdom, is a crime capital, and to be feverely punifhed, inflead of being excufed, by the magistrate.
232. Is there no better employment for the poor than luxury ? Miferable nation !
233. What did they before they fell into thefe forbidden methods ? Is rhere not land enough in England to cultivate, and more and better manu- factures to be made ?
234. Have we no room for them in our plantations, about things that may augment trade, without luxury ?
23^. In fhort, let pride pay, and excels be well excifed : and if that will not cure the people, it will help to keep the kingdom.
REFLECTIONS AND MAXIMS. I5I
The Vain Man.
236. But a vain man is a naufeoufr creature : he is fo full of himfelf, that he has no room for any thing elfe, be it ever fo good or defer ving. ;« 1 ,
237. It is I, at every turn, that does this, or can do that. And as he abounds in his comparifcns, f® he is fure to give himfelf the better of every body- ejfe f according to the proverb, "All his geefe are fwans."
238. They are certainly to be pitied that can be fo much miftaken at home.
239. And yet I have fome times thought, that fuch people are, in a fort, happy, that nothing can put out of countenance with themfelves, though they neither have nor merit other peo- ple's.
240. But, at the fame time, one would wonder they iliould not feel the blows they give themfelves, or get fro;n uthers, for this intolerable and ridic^j-
152 REFLECTIONS AND MAXIMS.
lous temper ; nor fhew any concern at that, which makes others blufli for, as as well as at them ; viz. their unreafon- able affurance.
241. To be a man's own fool is bad enough ; but the vain man is every bo- dy's.
242. This filly difpofition comes of a mixture of ignorance, confidence, and pride : and as there is more or lefs of the laft, fo it is more or lefs offenfive, or entertaining.
243. And yet, perhaps, the word part of this vanity is its unteachablenefs. Tell it any thing, and it has known it long ago ; and out-runs information and inftruclion, or elfe proudly puffs at it.
244. Whereas the greateft underltand- ings doubt moft, are readieft to learn, and leaft pleafed with themfelyes ; this, with nobody elfe.
245. For though they ftand on high- er ground, and fo fee farther than their neighbours, they are yet humbled r^by their proipecl, fkice it fcews th'eni
REFLECTIONS AND MAXIMS. 1 53
lbinething fo much higher, and above their reach.
246. And truly then it is that fenfe fhines with the greateft beauty, when it is fet in humility.
247. An humble able man is a jewel worth a kingdom : it is often faved by him, as Solomon's poor wife man did the city.
248. May we have more of them, or lels need of them.
The Conformist.
249. It is reafonable to concur, where conference does not forbid a compli- ance ; for conformity is at leaft a civil virtue.
250. But we fhould only prefs it in necefTaries ; the reit may prove a fnare or temptation to break fociety.
251. But, above all, it is a weaknefs ia religion and government, where it is carried to things of an indifferent na- ture ; fince, belides that it makes wajt"
154 REFLECTIONS AND MAXIMS.
forfcruples, liberty is always the price of it.
252. Such conformists have little to boaft of, and therefore the lefs reafon to reproach others that have more latitude*
253. And yet the latitudinarian that I love, is one that is only io in charity : for the freedom I recommend is no fcepticifm in judgment, and much lefs fo in practice.
The Obligations of Great Men to Almighty Go©.
254. It feems but reasonable that thofe whom God has diftinguifhed from others by his goodnefs, ihould diftiu- guifh themfelves to him by their grati- tude.
255. For though he has made of one blood all nations, he has not ranged or dignified them upon the level, but in a. fort of fubordination and dependency. 256. If we look upwards, wre find it in ia the heavens, where the planets have
REFLECTIONS AND MAXIMS. 1$5
their feveral degrees of glory ; and fo the other itars, of magnitude andluflre*
257. If we look upon the earth, we fee it among the trees of the wood, from the cedar to the bramble ; among the fifties, from the leviathan to the fprat ; in the air, among the birds, from the eagle to the fparrow ; among the hearts, from the lion to the cat ; and among mankind, from the king to the fcaverscrer.
o
258. Our great men, doubtlefs, were defigned, by the wife framer of the world, for our religious, moral, and politick planets ; for lights and directi- ons to the lower ranks of the numerous company of their own kind, both in precepts and examples ; and they are well paid for their pains too, who have the honor and fervice of their fellow- creatures, and the marrow and fat of the earth for their fhare.
259. But is it not a mofl unaccounta* ble folly, that men fhould be proud of the providences that fhould humble
t$6 REFLECTIONS AND MAXIMS*
them ; or think the better of themfelves, infteadof him that raifed them fo much above the level ; or of being fo in then- lives, in return of his extraordinary fa- vours ? 260. But it is but too near a-kin to us, to think no farther than ourfelvcs, ei- ther in the acquisition, or ufe, of our wealth and greatnefs : when, alas ! they are the preferments of heaven, to try our wifdom, bounty, and gratitude.
261. It is a dangerous perveiiion of the end of providence, to con fume the time, power, and wealth, he has given us above other men, to gratify our for- did paflions, inilead of playing the good ftewards, to the honor of our great benefactor, and the good of our fellow-creatures.
262. But it is an injultiee too ; fince thofe higher ranks of men are but the truftees of heaven, for the benefit of leffer mortals : who, as niinors, are in- titled to all their care and provifion.
REFLECTIONS AND MAXIMS. 157
263. For though God has dignified Fome men above their brethren, it ne- ver was to ferve their pleafures ; but that they might take pleafure to ferve the public k.
264. For this caufe, doubtle fs, it was that they were raifed above ne- cerlity, or any trouble to live, that they might have more time and abili- ty to care for others : and it is certain, where that ufe is not made of the bounties of providence, they are em- bezzled and wafted.
265. It has often ftruck me with a ferious reflection, when I have obferv- ed the great inequality of the world ; that one man fliould have luch num- bers of his fellow- creatures to wait upon him, who have fouls to be faved as well as he ; and this not for buil- ncfs, but flate. Certainly a poor em- ployment of his money, and a worfe of their time.
266. But that any one man mould
158 REFLECTIONS AND MAXIMS.
make work for fo many, or rather keep them from work to make up a train, has a levity or luxury in it very repiovable, both in religion and go- vernment.
267. But even in allowable fervices, it has an humbling cenficieration, and what fhould raife the thankfulncfs of the great men to him who that fo much bettered their circumflances ; and moderate the ufe of their domi- nion over thofe of their own kind.
268. When the poor Indians hear us call any of our family by the name of fervants, they cry out, 'What ! call brethren fervants ! we call our dogs fervants, but never men.* The moral certainly can do us no harm, but may inftrucl us to abate our height, and narrow our ftate and attendance.
269. And what has been faid of their excefs may, in fome meafure, be ap- plied to other branches of luxury, that fet ill examples to the lefler world, and rob the needy of their penfions.
REFLECTIONS AND MAXIMS. I59
270. God Almighty touch the hearts of our grandees with a fenfe of his diilinguilhed goodnefs, and the true end of it ; ihat they may better dif- tinguifh themfelves in their conduct, to the glory of him that has thus li- berally preferred them, and to the benefit of their fellow-creatures !
Of Refining upon other Men's Actions or Interests.
271. This feems to be the maftcr- piece of our politicians ; but no body /hoots more at random than thofe re- finers.
272. A perfect lottery, and mere hazard ! fince the true fpring of the actions of men is as invifible as their hearts ; and fo are their thoughts too, of their feveral interefts.
273. He that judges of other men
by himfelf does not always hit the
luark : becaufe all men have not the
lime capacity, nor paflions in intereft'
P 2
l6o REFLECTIONS AND MAXIMS.
274. If an able man refines upon the proceedings cf an ordinary capacity, according to his own, he muft ever inifs it : but much more the ordinary man, when he fhall pretend to fpecu- late the motives to the able man's ac- tions : for the able man deceives him- felf by making the other wi'fer than he is in the reafon of his con duel ; and the ordinary man makes himfelf fo, in pre fuming to judge of the rea- ibns of the abler man's actions.
275. It is, in fliort, a wood, amaze; and of nothing are we more uncertain, nor in any thing do we oftener befool ourfelves.
1j6> The mifchiefs are many that follow this humour, and daigcrous : for men mifguide themfelves, acl uj en falfe mealures, and raeet frequently with mifchicvous difappciutments.
277. It excludes all confidence in commerce j allows of no fuch thing as a principle in practice ; fuppofes. every man to acl: upon other reafons
AFFLICTIONS AND MAXIMS. 101
than what appear ; and that there is no fuch thing as uprightnefs or fince- rity among mankind : a trick, inftead of truth.
278. Neither allowing nature, or religion, but fome worldly turn or ad- vantage, to be the true, the hiddem motive of all men.
279. It is hard to exprefs its uncha- ritablenefs, as well as uncertainty ; and has more of vanity than benefit in it.
280. This fooliih quality gives a large field ; but let what I have faid, ferve for this time.
Of Charity.
28 1. Charity has various fenfes, but is excellent in all of them.
282. It imports, firft, the commife- ration of the poor and unhappy of mankind, and extends an helpitig- hand to mend their condition,
283. They that feel nothing of this
P3
l6z REFLECTIONS AND MAXIMS*
are, at beft, not above half of kin to human race ; fince they mufl have no bowels, which makes fuch an eflen- tial part thereof, who have no more nature.
284. A man ! and yet not have the feeling of the wants or needs of his own neih and blood ! a monfter ra- ther ! and may he never be fuffered to propagate fuch an unnatural flock in the world !
285. Such an uncharitablenefs fpcils the befl gains ; and two to one but it entails a curfe upon the poflefTors.
286. Nor can we*expecl: to be heard of God in our prayers, that turn the deaf ear to the petitions of the dif- treffed amongft our fellow-creatures.
287. God fends the poor to try us ; as well as he tries them by being inch : and he that refufes them a lit- tle, out of the great deal that God has given him, lays up poverty in rlore for his own poiterity.
288. I will not fay thefe works are
REFLECTIONS AND MAXIMS. 163
meritorious, but I dare fay they are acceutable, and go not without their reward ; though, to humble us in our fulnefs, and liberality too, we only give what is given us to give, as well as to ufe : for if we ourfelves are not our own, lefs is that fo which God has intrufled us with.
289. Nex", charity makes the beft construction of things and perfons ; and is fo far from being an evil fpy, a back-biter, or a detractor, that it ex- cufes weaknefs, extenuates mifcarri- ages, makes the befc of every thing, forgives every body, lerves all, and hopes to the end.
290. It moderates extremes, is al- ways for expedients, labours to ac- commodate differences, and had ra- ther fuffer than revenge : and is fo far from exacting the utmoft farthing, that it had rather lofe, than feek its own violently.
291. As it acts freely, fo zealouily
164 REFLECTIONS AND MAXIMS.
too ; but it is always to do good, for it hurts no-body.
292. An univerial remedy againft dif- eord, and an holy cement for mankind.
293. And laftly, it is love to God and the brethren, which raifes the foul above all worldly confiderations ; and as it gives a taite of heaven upon earth, fo it is heaven, in the fulnefs of it, to the truly charitable here.
294. This is the nobleft fenfe cha- rity has : after which all ihould prefs, as that " more excellent way."
295. Nay, moll excellent : for as faith, hope, and charity, were the more excellent way that the great a- poftle difcovered to the Christians ; (too apt to itick in outward gifts and church performances) fo, of that bet- ter way, he preferred charity as the beft part, becaufe it would outlalt the reft, and abide for ever.
296. Wherefore a man can never be a true and good Chriflian without tba- ritv, even in the lowed fenfe of it ;
REFLECTIONS AND MAXIMS. 165
and yet he may have that part thereof, and itill be none of the apoftle's true Chridian : fince he tells us, e< That though we fhould give all our goods to the poor, and want charity (in her other and higher fenfes) it would pro- fit us nothing."
297. Nay, " Though we had all tongues, all knowledge, and even gifts of prophecy, and were preachers to others, aye, ind had zeal enough to give our bodies to be burned ; yet if we v/anted charity, it would not avail us for falvatiou."
298. It feems it was his (and indeed ought to be our) li Unum necerTarium," or the " One thing needful ;" which our Saviour attributed to Mary, in preference to her fitter Martha, that feems not to have wanted the leflcr parts of charity.
299* AVould to God this divine vir- tue were more implanted and diffufed among mankind, the pretenders to Chriftianity efpecially : and we fhoiUd
l66 REFLECTIONS AND MAXIMS.
certainly mind piety more than con- troverfy ; and exercife love and com. paflion, inftead of cenfuring and per- fecuting one another, in any manney whatsoever.
FINIS
O F N