Fruits of solitude : in reflections and maxims relating to the conduct of human life

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,

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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

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