 | Some Fruits of Solitude |  |
2. THE RIGHT MORALIST
A RIGHT Moralist, is a Great and Good Man, but for that Reason he is rarely to be found.
2. There are a Sort of People, that are fond of the Character, who, in my Opinion, have but little Title to it.
3. They think it enough, not to defraud a Man of his Pay, or betray his Friend; but never consider, That the Law forbids the one at his Peril, and that Virtue is seldom the Reason of the other.
4. But certainly he that Covets, can no more be a Moral Man, than he that Steals; since he does so in his Mind. Nor can he be one that Robs his Neighbor of his Credit, or that craftily undermines him of his Trade or Office.
5. If a Man pays his Taylor, but Debauches his Wife; Is he a current Moralist?
6. But what shall we say of the Man that Rebels against his Father, is an Ill Husband, or an Abusive Neighbor; one that 's Lavish of his Time, of his Health, and of his Estate, in which his Family is so nearly concerned? Must he go for a Right Moralist, because he pays his Rent well?
7. I would ask some of those Men of Morals, Whether he that Robs God and Himself too, tho' he should not defraud his Neighbor, be the Moral Man?
8. Do I owe my self Nothing? And do I not owe All to God? And if paying what we owe, makes the Moral Man, is it not fit we should begin to render our Dues, where we owe our very Beginning; ay, our All?
9. The Compleat Moralist begins with God; he gives him
10. He that lives without a Sense of this Dependency and Obligation, cannot be a Moral Man, because he does not make his Returns of Love and 0bedience; as becomes an honest and a sensible Creature: Which very Term Implies he is not his own; and it cannot be very honest to mis-imploy another's Goods.
11. But can there be no Debt, but to a fellow Creature? Or, will our Exactness in paying those Dribling ones, while we neglect our weightier Obligations, Cancel the Bonds we lie under, and render us right and thorough Moralists?
12. As Judgments are paid before Bonds, and Bonds before Bills or Book-Debts, so the Moralist considers his Obligations according to their several Dignities.
In the first Place, Him to whom he owes himself. Next, himself, in his Health and Livelihood. Lastly, His other Obligations, whether Rational or Pecuniary; doing to others, to the Extent of his Ability, as he would have them do unto him.
13. In short, The Moral Man is he that Loves God above All, and his Neighbor as himself, which fulfils both Tables at once.
THE WORLD'S ABLE MAN
14. It is by some thought, the Character of an Able Man,
to be Dark and not Understood. But I am sure that is not
fair Play.
15. If he be so by Silence, 't is better; but if by Disguises, 't is insincere and hateful.
16. Secrecy is one Thing, false Lights is another.
17. The honest Man, that is rather free, than open, is ever to be preferrd; especially when Sense is at Helm.
18. The Glorying of the other Humor is in a Vice: For it is not Humane to be Cold, Dark, and Unconversable. I was a going to say, they are like Pick-Pockets in a Crowd, where a Man must ever have his Hand on his Purse; or as Spies in a Garrison, that if not prevented betrays it.
19. They are the Reverse of Human Nature, and yet this is the present World's Wise Man and Politician: Excellent
20. Like Highway-Men, that rarely Rob without Vizards, or in the same Wigs and Cloaths, but have a Dress for every Enterprize.
21. At best, he may be a Cunning Man, which is a sort of Lurcher in the Politicks.
22. He is never too hard for the Wise Man upon the Square, for that is out of his Element, and puts him quite by his Skill.
Nor are Wise Men ever catch'd by him, but when they trust him.
23. But as Cold and Close as he seems, he can and will please all, if he gets by it, though it should neither please God nor himself at bottom.
24. He is for every Cause that brings him Gain, but Implacable if disappointed of Success.
25. And what he cannot hinder, he will be sure to Spoil, by over-doing it.
26. None so Zealous then as he, for that which he cannot abide.
27. What is it he will not, or cannot do, to hide his true Sentiments.
28. For his Interest, he refuses no Side or Party; and will take the Wrong by the Hand, when t'other won't do, with as good a Grace as the Right.
29. Nay, he commonly chooses the Worst, because that brings the best Bribe: His Cause being ever Money.
30. He Sails with all Winds, and is never out of his Way, where any Thing is to be had.
31. A Privateer indeed, and everywhere a very Bird of Prey.
32. True to nothing but himself, and false to all Persons and Parties, to serve his own Turn.
33. Talk with him as often as you please, he will never pay you in good Coin; for 't is either False or Clipt.
34. But to give a False Reason for any Thing, let my Reader never learn of him, no more than to give a Brass Half-Crown for a good one: Not only because it is not true, but because it Deceives the Person to whom it is given; which I take to be an Immorality.
35. Silence Is much more preferable, for it saves the Secret, as well as the Person's Honor.
36. Such as give themselves the Latitude of saying what they do not mean, come to be errant Jockeys at more Things than one; but in Religion and Politicks, 't is most pernicious.
37. To hear two Men talk the Reverse of their own Sentiments, with all the good Breeding and Appearance of Friendship imaginable, on purpose to Cozen or Pump each other, is to a Man of Virtue and Honor, one of the Melancholiest, as well as most Nauseous Thing in the World.
38. But that it should be the Character of an Able Man, is to Disinherit Wisdom, and Paint out our Degeneracy to the Life, by setting up Fraud, an errant Impostor, in her Room.
39. The Tryal of Skill between these two is, who shall believe least of what t'other says; and he that has the Weakness, or good Nature to give out first, (viz. to believe any Thing t'other says) is lookd upon to be Trickd.
40. I cannot see the Policy, any more than the Necessity, of a Man's Mind always giving the Lye to his Mouth, or his Mouth ever giving the false Alarms of his Mind: For no Man can be long believed, that teaches all Men to distrust him; and since the Ablest have sometimes need of Credit, where lies the Advantage of their Politick Cant or Banter upon Mankind?
41. I remember a Passage of one of Queen Elizabeth's Great Men, as Advice to his Friend; The Advantage, says he, I had upon others at Court, was, that I always spoke as I thought, which being not believed by them, I both preserv'd a good Conscience, and suffered no Damage from that Freedom: Which, as it shows the Vice to be Older than our Times, so that Gallant Man's Integrity, to be the best Way of avoiding it.
42. To be sure it is wise as well as Honest, neither to flatter other Men's Sentiments, nor Dissemble and less Contradict our own.
43. To hold ones Tongue, or speak Truth, or talk only of indifferent Things, is the Fairest Conversation.
44. Women that rarely go Abroad without Vizard-Masks, have none of the best Reputation. But when we consider
45. A fine Conquest! what Noble Grecians and Romans abhorr'd: As if Government could not subsist without Knavery, and that Knaves were the Usefullest Props to it; tho' the basest, as well as greatest, Perversion of the Ends of it.
46. But that it should become a Maxim, shows but too grossly the Corruption of the Times.
47. I confess I have heard the Stile of a Useful Knave, but ever took it to be a silly or a knavish Saying; at least an Excuse for Knavery.
48. It is as reasonable to think a Whore makes the best Wife, as a Knave the best Officer.
49. Besides, Employing Knaves, Encourages Knavery instead of punishing it; and Alienates the Reward of Virtue. Or, at least, must make the World believe, the Country yields not honest Men enough, able to serve her.
50. Art thou a Magistrate? Prefer such as have clean Characters where they live, and of Estates to secure a just Discharge of their Trusts; that are under no Temptation to strain Points for a Fortune: For sometimes such may be found, sooner than they are Employed.
51. Art thou a Private Man? Contract thy Acquaintance
in a narrow Compass, and chuse Those for the Subjects of
it, that are Men of Principles; such as will make full Stops,
where Honor will not lead them on; and that had rather
bear the disgrace of not being thorow Paced Men, than
forfeit their Peace and Reputation by a base Compliance.
THE WISE MAN
52. The Wise Man Governs himself by the Reason of his Case, and because what he does is Best: Best, in a Moral and Prudent, not a Sinister Sense.
53. He proposes just Ends, and employs the fairest and Probablest Means and Methods to attain them.
54. Though you cannot always penetrate his Design, on
55. He scorns to serve himself by Indirect Means, or be an Interloper in Government, since just Enterprises never want any just Ways to succeed them.
56. To do Evil, that Good may come of it, is for Bunglers in Politicks, as well as Morals.
57. Like those Surgeons, that will cut off an Arm they can't cure, to hide their Ignorance and save their Credit.
58. The Wise Man is Cautious, but not cunning; Judicious, but not Crafty; making Virtue the Measure of using his Excellent Understanding in the Conduct of his Life.
59. The Wise Man is equal, ready, but not officious; has in every Thing an Eye to Sure Footing: He offends no Body, nor easily is offended, and always willing to Compound for Wrongs, if not forgive them.
60. He is never Captious, nor Critical; hates Banter and Jests: He may be Pleasant, but not Light; he never deals but in Substantial Ware, and leaves the rest for the Toy Pates (or Shops) of the World; which are so far from being his Business, that they are not so much as his Diversion.
61. He is always for some solid Good, Civil or Moral; as, to make his Country more Virtuous, Preserve her Peace and Liberty, Imploy her Poor, Improve Land, Advance Trade, Suppress Vice, Incourage Industry, and all Mechanick Knowledge; and that they should be the Care of the Government, and the Blessing and Praise of the People.
62. To conclude: He is Just, and fears God, hates
Covetousness, and eschews Evil, and loves his Neighbor as himself.
OF THE GOVERNMENT OF THOUGHTS
63. Man being made a Reasonable, and so a Thinking Creature, there is nothing more Worthy of his Being, than the Right Direction and Employment of his Thoughts; since upon This, depends both his Usefulness to the Publick, and his own present and future Benefit in all Respects.
64. The Consideration of this, has often obliged me to Lament the Unhappiness of Mankind, that through too great a Mixture and Confusion of Thoughts, have been hardly able to make a Right or Mature Judgment of Things.
65. To this is owing the various Uncertainty and Confusion we see in the World, and the Intemperate Zeal that occasions them.
66. To this also is to be attributed the imperfect Knowledge we have of Things, and the slow Progress we make in attaining to a Better; like the Children of Israel that were forty Years upon their Journey, from Egypt to Canaan, which might have been performed in Less than One.
67. In fine, 't is to this that we ought to ascribe, if not all, at least most of the Infelicities we Labor under.
68. Clear therefore thy Head, and Rally and Manage thy Thoughts Rightly, and thou wilt Save Time, and See and Do thy Business Well; for thy Judgment will be Distinct, thy Mind Free, and the Faculties Strong and Regular.
69. Always remember to bound thy Thoughts to the present Occasion.
70. If it be thy Religious Duty, suffer nothing else to Share in them. And if any Civil or Temporal Affair, observe the same Caution, and thou wilt be a whole Man to every Thing, and do twice the Business in the same Time.
71. If any Point over-Labors thy Mind, divert and relieve it, by some other Subject, of a more Sensible, or Manual Nature, rather than what may affect the Understanding; for this were to write one Thing upon another, which blots out our former Impressions, or renders them illegible.
72. They that are least divided in their Care, always give the best Account of their Business.
73. As therefore thou art always to pursue the present Subject, till thou hast master'd it, so if it fall out that thou hast more Affairs than one upon thy Hand, be sure to prefer that which is of most Moment, and will least wait thy Leisure.
74. He that judges not well of the Importance of his Affairs, though he may be always Busy, he must make but a small Progress.
75. But make not more Business necessary than is so; and rather lessen than augment Work for thy self.
76. Nor yet be over-eager in pursuit of any Thing; for the Mercurial too often happen to leave Judgment behind them, and sometimes make Work for Repentance.
77. He that over-runs his Business, leaves it for him that follows more leisurely to take it up; which has often proved a profitable Harvest to them that never Sowd.
78. 'Tis the Advantage that slower Tempers have upon the Men of lively Parts, that tho' they don't lead, they will Follow well, and Glean Clean.
79. Upon the whole Matter, Employ thy Thoughts as thy
Business requires, and let that have a Place according to
Merit and Urgency; giving every Thing a Review and due
Digestion, and thou wilt prevent many Errors and Vexations,
as well as save much Time to thy self in the Course of thy
Life.
OF ENVY
80. It is the Mark of an ill Nature, to lessen good Actions, and aggravate ill Ones.
81. Some men do as much begrutch others a good Name, as they want one themselves; and perhaps that is the Reason of it.
82. But certainly they are in the Wrong, that can think they are lessened, because others have their Due.
83. Such People generally have less Merit than Ambition, that Covet the Reward of other Men's; and to be sure a very ill Nature, that will rather Rob others of their Due, than allow them their Praise.
84. It is more an Error of our Will, than our Judgment: For we know it to be an Effect of our Passion, not our Reason; and therefore we are the more culpable in our Partial Estimates.
85. It is as Envious as Unjust, to underrate another's Actions where their intrinsick Worth recommends them to disengaged Minds.
86. Nothing shews more the Folly, as well as Fraud of Man, than Clipping of Merit and Reputation.
87. And as some Men think it an Allay to themselves,
88. This Envy is the Child of Pride and Misgives, rather than Mistakes.
89. It will have Charity, to be Ostentation; Sobriety, Covetousness; Humility, Craft; Bounty, Popularity: In short, Virtue must be Design, and Religion, only Interest. Nay, the best of Qualities must not pass without a BUT to allay their Merit and abate their Praise. Basest of Tempers! and they that have them, the Worst of Men!
90. But Just and Noble Minds Rejoice in other Men's Success, and help to augment their Praise.
91. And indeed they are not without a Love to Virtue,
that take a Satisfaction in seeing her Rewarded, and such
deserve to share her Character that do abhor to lessen it.
OF MAN'S LIFE
92. Why is Man less durable than the Works of his Hands, but because This is not the Place of his Rest?
93. And it is a Great and Just Reproach upon him, that he should fix his Mind where he cannot stay himself.
94. Were it not more his Wisdom to be concerned about those Works that will go with him, and erect a Mansion for him where Time has Power neither over him nor it?
95. 'Tis a sad Thing for Man so often to miss his Way
to his Best, as well as most Lasting Home.
OF AMBITION
96. They that soar too high, often fall hard; which makes a low and level Dwelling preferrable.
97. The tallest Trees are most in the Power of the Winds, and Ambitious Men of the Blasts of Fortune.
98. They are most seen and observed, and most envyed: Least Quiet, but most talk'd of, and not often to their Advantage.
99. Those Buildings had need of a good Foundation, that lie so much exposed to Weather.
100. Good Works are a Rock, that will support their
101. And truly they ought to expect no Pity in their Fall, that when in Power had no Bowels for the Unhappy.
102. The worst of Distempers; always Craving and
Thirsty, Restless and Hated: A perfect Delirium in the
Mind: Insufferable in Success, and in Disappointments most
Revengeful.
OF PRAISE OR APPLAUSE
103. We are too apt to love Praise, but not to Deserve it.
104. But if we would Deserve it, we must love Virtue more than That.
105. As there is no Passion in us sooner moved, or more deceivable, so for that Reason there is none over which we ought to be more Watchful, whether we give or receive it: For if we give it, we must be sure to mean it, and measure it too.
106. If we are Penurious, it shows Emulation; if we exceed, Flattery.
107. Good Measure belongs to Good Actions; more looks Nauseous, as well as Insincere; besides, 't is a Persecuting of the Meritorious, who are out of Countenance to hear, what they deserve.
108. It is much easier for him to merit Applause, than hear of it: And he never doubts himself more, or the Person that gives it, than when he hears so much of it.
109. But to say true, there needs not many Cautions on this Hand, since the World is rarely just enough to the Deserving.
110. However, we cannot be too Circumspect how we receive Praise: For if we contemplate our selves in a false Glass, we are sure to be mistaken about our Dues; and because we are too apt to believe what is Pleasing, rather than what is True, we may be too easily swell'd, beyond our just Proportion, by the Windy Compliments of Men.
111. Make ever therefore Allowances for what is said on such Occasions, or thou Exposest, as well as Deceivest thy self.
112. For an Over-value of our selves, gives us but a dangerous Security in many Respects.
113. We expect more than belongs to us; take all that 's given us though never meant us; and fall out with those that are not as full of us as we are of our selves.
114. In short, 't is a Passion that abuses our Judgment, and makes us both Unsafe and Ridiculous.
115. Be not fond therefore of Praise, but seek Virtue that leads to it.
116. And yet no more lessen or dissemble thy Merit, than
over-rate it: For tho' Humility be a Virtue, an affected one
is none.
OF CONDUCT IN SPEECH
117. Enquire often, but Judge rarely, and thou wilt not often be mistaken.
118. It is safer to Learn, than teach; and who conceals his Opinion, has nothing to Answer for.
119. Vanity or Resentment often engage us, and 't is two to one but we come off Losers; for one shews a Want of Judgment and Humility, as the other does of Temper and Discretion.
120. Not that I admire the Reserved; for they are next to Unnatural that are not Communicable. But if Reservedness be at any Time a Virtue, 't is in Throngs or ill Company.
121. Beware also of Affectation in Speech; it often wrongs Matter, and ever shows a blind Side.
122. Speak properly, and in as few Words as you can, but always plainly; for the End of Speech is not Ostentation, but to be understood.
123. They that affect Words more than Matter, will dry up that little they have.
124. Sense never fails to give them that have it, Words enough to make them understood.
125. But it too often happens in some Conversations, as in Apothecary-Shops, that those Pots that are Empty, or have things of Small Value in them, are as gaudily Dress'd and Flourish'd, as those that are full of precious Drugs.
126. This Laboring of slight Matter with flourish'd Turns
127. They that love beyond the World, cannot be separated by it.
128. Death cannot kill, what never dies.
129. Nor can Spirits ever be divided that love and live in the same Divine Principle; the Root and Record of their Friendship.
130. If Absence be not death, neither is theirs.
131. Death is but Crossing the World, as Friends do the Seas; They live in one another still.
132. For they must needs be present, that love and live in that which is Omnipresent.
133. In this Divine Glass, they see Face to Face; and their Converse is Free, as well as Pure.
134. This is the Comfort of Friends, that though they may
be said to Die, yet their Friendship and Society are, in the
best Sense, ever present, because Immortal.
OF BEING EASY IN LIVING
135. 'Tis a Happiness to be delivered from a Curious Mind, as well as from a Dainty Palate.
136. For it is not only a Troublesome but Slavish Thing to be Nice.
137. They narrow their own Freedom and Comforts, that make so much requisite to enjoy them.
138. To be Easy in Living, is much of the Pleasure of Life: But Difficult Tempers will always want it.
139. A Careless and Homely Breeding is therefore preferable to one Nice and Delicate.
140. And he that is taught to live upon a little, owes more to his Father's Wisdom, than he that has a great deal left him, does to his Father's Care.
141. Children can't well be too hardly Bred: For besides that it fits them to bear the Roughest Providences, it is more Masculine, Active and Healthy.
142. Nay, 't is certain, that Liberty of the Mind is mightily preserved by it: For so 't is served, instead of being a Servant, indeed a Slave to sensual Delicacies.
143. As Nature is soon answered, so are such satisfied.
144. The Memory of the Ancients is hardly in any Thing more to be celebrated, than in a Strict and Useful Institution of Youth.
145. By Labor they prevented Luxury in their young People, till Wisdom and Philosophy had taught them to Resist and Despise it.
146. It must be therefore a gross Fault to strive so hard
for the Pleasure of our Bodies, and be so insensible and
careless of the Freedom of our Souls.
OF MAN'S INCONSIDERATENESS AND PARTIALITY
147. 'Tis very observable, if our Civil Rights are invaded or incroach'd upon, we are mightily touch'd, and fill every Place with our Resentment and Complaint; while we suffer our selves, our Better and Nobler Selves, to be the Property and Vassals of Sin, the worst of Invaders.
148. In vain do we expect to be delivered from such Troubles, till we are delivered from the Cause of them, our Disobedience to God.
149. When he has his Dues from us, it will be time enough for Him to give us ours out of one another.
150. 'Tis our great Happiness, if we could understand it, that we meet with such Checks in the Career of our worldly Enjoyments, lest we should Forget the Giver, adore the Gift, and terminate our Felicity here, which is not Man's ultimate Bliss.
151. Our Losses are often made Judgments by our Guilt, and Mercies by our Repentance.
152. Besides, it argues great Folly in Men to let their Satisfaction exceed the true Value of any Temporal Matter: For Disappointments are not always to be measured by the Loss of the Thing, but the Over-value we put upon lt.
153. And thus Men improve their own Miseries, for want of an Equal and Just Estimate of what they Enjoy or Lose.
154. There lies a Proviso upon every Thing in this World,
155. In all Things Reason should prevail: 'Tis quite another Thing to be stiff than steady in an Opinion.
156. This May be Reasonable, but that is ever Wilful.
157. In such Cases it always happens, that the clearer the Argument, the greater the Obstinacy, where the Design is not to be convinced.
158. This is to value Humor more than Truth, and prefer a sullen Pride to a reasonable Submission.
159. 'Tis the Glory of a Man to vail to Truth; as it is the Mark of a good Nature to be Easily entreated.
160. Beasts Act by Sense, Man should by Reason; else he is a greater Beast than ever God made: And the Proverb is verified, The Corruption of the best Things is the worst and most offensive.
161. A reasonable Opinion must ever be in Danger, where Reason is not Judge.
162. Though there is a Regard due to Education, and the Tradition of our Fathers, Truth will ever deserve, as well as claim the Preference.
163. If like Theophilus and Timothy, we have been brought up in the Knowledge of the best Things, 't is our Advantage: But neither they nor we lose by trying their Truth; for so we learn their, as well as its intrinsick Worth.
164. Truth never lost Ground by Enquiry, because she is most of all Reasonable.
165. Nor can that need another Authority, that is Self-evident.
166. If my own Reason be on the Side of a Principle, with what can I Dispute or withstand it?
167. And if Men would once consider one another reasonably, they would either reconcile their Differences, or more Amicably maintain them.
168. Let That therefore be the Standard, that has most to say for itself. Tho' of that let every Man he Judge for himself.
169. Reason, like the Sun, is Common to All; And 't is
for want of examining all by the same Light and Measure,
that we are not all of the same Mind: For all have it to that
End, though all do not use it So.
OF FORMALITY
170. Form is Good, but not Formality.
171. In the Use of the best of Forms there is too much of that I fear.
172. 'Tis absolutely necessary, that this Distinction should go along with People in their Devotion; for too many are apter to rest upon What they do, than How they do their Duty.
173. If it were considered, that it is the Frame of the
Mind that gives our Performances Acceptance, we would
lay more Stress on our Inward Preparation than our
Outward Action.
OF THE MEAN NOTION WE HAVE OF GOD
174. Nothing more shews the low Condition Man is fallen into, than the unsuitable Notion we must have of God, by the Ways we take to please him.
175. As if it availed any Thing to him that we performed so many Ceremonies and external Forms of Devotion, who never meant more by them, than to try our Obedience, and, through them, to shew us something more Excellent and Durable beyond them.
176. Doing, while we are Undoing, is good for nothing.
177. Of what Benefit is it to say our Prayers regularly, go to Church, receive the Sacraments, and may be go to Confessions too; ay, Feast the Priest, and give Alms to the Poor, and yet Lye, Swear, Curse, be Drunk, Covetous, Unclean, Proud, Revengeful, Vain and Idle at the same Time?
178. Can one excuse or ballance the other? Or will God think himself well served, where his Law is Violated? Or well used, where there is so much more Shew than Substance?
179. 'Tis a most dangerous Error for a Man to think to excuse himself in the Breach of a Moral Duty, by a Formal Performance of Positive Worship; and less when of Human Invention.
180. Our Blessed Saviour most rightly and clearly
distinguished and determined this Case, when he told the Jews,
that they were his Mother, his Brethren and Sisters, who
did the Will of his Father.
OF THE BENEFIT OF JUSTICE
181. Justice is a great Support of Society, because in Insurance to all Men of their Property: This violated, there 's no Security, which throws all into Confusion to recover it.
182. An Honest Man is a fast Pledge in Dealing. A Man is Sure to have it if it be to be had.
183. Many are so, merely of Necessity: Others not so only for the same Reason: But such an honest Man is not to be thanked, and such a dishonest Man is to be pity'd.
184. But he that is dishonest for Gain, is next to a Robber, and to be punish'd for Example.
185. And indeed there are few Dealers, but what are Faulty, which makes Trade Difficult, and a great Temptation to Men of Virtue.
186. 'Tis not what they should, but what they can get: Faults or Decays must be concealed: Big Words given, where they are not deserved, and the Ignorance or Necessity of the Buyer imposed upon for unjust Profit.
187. These are the Men that keep their Words for their own Ends, and are only Just for Fear of the Magistrate.
188. A Politick rather than a Moral Honesty; a constrained, not a chosen Justice: According to the Proverb, Patience per Force, and thank you for nothing.
189. But of all Justice, that is the greatest, that passes under the Name of Law. A Cut-Purse in Westminster-Hall exceeds; for that advances Injustice to Oppression, where Law is alledged for that which it should punish.
190. The Jealous are Troublesome to others, but a Torment to themselves.
191. Jealousy is a kind of Civil War in the Soul, where Judgment and Imagination are at perpetual Jars.
192. This Civil Dissension in the Mind, like that of the Body Politick, commits great Disorders, and lays all waste.
193. Nothing stands safe in its Way: Nature, Interest, Religion, must Yield to its Fury.
194. It violates Contracts, Dissolves Society, Breaks Wedlock, Betrays Friends and Neighbors. No Body is Good, and every one is either doing or designing them a Mischief.
195. It has a Venome that more or less rankles wherever it bites: And as it reports Fancies for Facts, so it disturbs its own House as often as other Folks.
196. Its Rise is Guilt or Ill Nature, and by Reflection thinks its own Faults to be other Men's; as he that 's overrun with the Jaundice takes others to be Yellow.
197. A Jealous Man only sees his own Spectrum, when he
looks upon other Men, and gives his Character in theirs.
OF STATE
198. I love Service, but not State; One is Useful, the other is Superfluous.
199. The Trouble of this, as well as Charge, Is Real; but the Advantage only Imaginary.
200. Besides, it helps to set us up above our selves, and Augments our Temptation to Disorder.
201. The Least Thing out of Joint, or omitted, make us uneasy: and we are ready to think our selves ill served, about that which is of no real Service at all: Or so much better than other Men, as we have the Means of greater State.
202. But this is all for want of Wisdom, which carries the truest and most forceable State along with it.
203. He that makes not himself Cheap by indiscreet Conversation, puts Value enough upon himself every where.
204. The other is rather Pageantry than State.
205. A True, and a Good Servant, are the same Thing.
206. But no Servant is True to his Master, that Defrauds him.
207. Now there are many Ways of Defrauding a Master, as, of Time, Care, Pains, Respect, and Reputation, as well as Money.
208. He that Neglects his Work, Robs his Master, since he is Fed and Paid as if he did his Best; and he that is not as Diligent in the Absence, as in the Presence of his Master, cannot be a true Servant.
209. Nor is he a true Servant, that buys dear to share in the Profit with the Seller.
210. Nor yet he that tells Tales without Doors; or deals basely in his Master's Name with other People; or Connives at others Loyterings, Wasteings, or dishonorable Reflections.
211. So that a true Servant is Diligent, Secret, and Respectful: More Tender of his Master's Honor and Interest, than of his own Profit.
212. Such a Servant deserves well, and if Modest under
his Merit, should liberally feel it at his Master's Hand.
OF AN IMMEDIATE PURSUIT OF THE WORLD
213. It shews a Depraved State 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 Superfluity, as for Subsistance.
215. But that Plenty should augment Covetousness, is a Perversion of Providence; and yet the Generality are the worse for their Riches.
216. But it is strange, that Old Men should excel: For generally Money lies nearest them that are nearest their Graves; As if they would augment their Love in Proportion to the little Time they have left to enjoy it: And yet their Pleasure is without Enjoyment, since none enjoy what they do not use.
217. So that instead of learning to leave their greath Wealth easily, they hold the Faster, because they must leave it: So Sordid is the Temper of some Men.
218. Where Charity keeps Pace with Gain, Industry is
219. Such are they as spend not one Fifth of their Income, and, it may be, give not one Tenth of what they spend to the Needy.
220. This is the worst Sort of Idolatry, because there can be
no Religion in it, nor Ignorance pleaded in Excuse of it; and
that it wrongs other Folks that ought to have a Share therein.
OF THE INTEREST OF THE PUBLICK IN OUR ESTATES
221. Hardly any Thing is given us for our Selves, but the Publick may claim a Share with us. But of all we call ours, we are most accountable to God and the Publick for our Estates: In this we are but Stewards, and to Hord up all to ourselves is great Injustice as well as Ingratitude.
222. If all Men were so far Tenants to the Publick, that the Superfluities of Gain and Expence were applied to the Exigencies thereof, it would put an End to Taxes, leave never a Beggar, and make the greatest Bank for National Trade in Europe.
223. It is a Judgment upon us, as well as Weakness, tho' we wont't see it, to begin at the wrong End.
224. If the Taxes we give are not to maintain Pride, I am sure there would be less, if Pride were made a Tax to the Government.
225. I confess I have wondered that so many Lawful and Useful Things are excised by Laws, and Pride left to Reign Free over them and the Publick.
226. But since People are more afraid of the Laws of Man than of God, because their Punishment seems to be nearest: I know not how magistrates can be excused in their suffering such Excess with Impunity.
227. Our Noble English Patriarchs as well as Patriots, were so sensible of this Evil, that they made several excellent Laws, commonly called Sumptuary, to Forbid, at least Limit the Pride of the People; which because the Execution of them would be our Interest and Honor, their Neglect must be our just Reproach and Loss.
228. 'Tis but Reasonable that the Punishment of Pride and Excess should help to support the Government, since it must otherwise inevitably be ruined by them,
229. But some say, It ruins Trade, and will make the Poor Burthensome to the Publick; But if such Trade in Consequence ruins the Kingdom, is it not Time to ruin that Trade? Is Moderation no Part of our Duty, and Temperance an Enemy to Government?
230. He is a Judas that will get Money by any Thing.
231. To wink at a Trade that effeminates the People, and invades the Ancient Discipline of the Kingdom, is a Crime Capital, and to be severely punish'd instead of being excused by the Magistrate.
232. Is there no better Employment for the Poor than Luxury? Miserable Nation!
233. What did they before they fell into these forbidden Methods? Is there not Land enough in England to Cultivate, and more and better Manufactures to be Made?
234. Have we no Room for them in our Plantations, about Things that may augment Trade, without Luxury?
235. In short, let Pride pay, and Excess be well Excised:
And if that will Cure the People, it will help to Keep the
Kingdom.
THE VAIN MAN
236. But a Vain Man is a Nauseous Creature: He is so full of himself that he has no Room for any Thing else, be it never so Good or Deserving.
237. 'Tis I at every turn that does this, or can do that. And as he abounds in his Comparisons, so he is sure to give himself the better of every Body else; according to the Proverb, All his Geese are Swans.
238. They are certainly to be pity'd that can be so much mistaken at Home.
239. And yet I have sometimes thought that such People are in a sort Happy, that nothing can put out of Countenance with themselves, though they neither have nor merit other Peoples.
240. But at the same Time one would wonder they should not feel the Blows they give themselves, or get from others, for this intolerable and ridiculous Temper; nor shew any
241. To be a Man's own Fool is bad enough, but the Vain Man is Every Body's.
242. This silly Disposition comes of a Mixture of Ignorance, Confidence, and Pride; and as there is more or less of the last, so it is more or less offensive or Entertaining.
243. And yet perhaps the worst Part of this Vanity is it's Unteachableness. Tell it any Thing, and it has known it long ago; and out-runs Information and Instruction, or else proudly puffs at it.
244. Whereas the greatest Understandings doubt most, are readiest to learn, and least pleas'd with themselves; this, with no Body else.
245. For tho' they stand on higher Ground, and so see farther than their Neighbors, they are yet humbled by their Prospect, since it shews them something, so much higher and above their Reach.
246. And truly then it is, that Sense shines with the greatest Beauty when it is set in Humility.
247. An humble able Man is a Jewel worth a Kingdom: It is often saved by him, as Solomon's Poor Wise Man did the City.
248. May we have more of them, or less Need of them.
THE CONFORMIST
249. It is reasonable to concur where Conscience does not forbid a Compliance; for Conformity is at least a Civil Virtue.
250. But we should only press it in Necessaries, the rest may prove a Snare and Temptation to break Society.
251. But above all, it is a Weakness in Religion and Government, where it is carried to Things of an Indifferent Nature, since besides that it makes Way for Scruples, Liberty is always the Price of it.
252. Such Conformists have little to boast of, and therefore the less Reason to Reproach others that have more Latitude.
253. And yet the Latitudinarian that I love, is one that is
254. It seems but reasonable, that those whom God has Distinguish'd from others; by his Goodness, should distinguish themselves to him by their Gratitude.
255. For tho' he has made of One Blood all Nations, he has not rang'd or dignified them upon the Level, but in a sort of Subordination and Dependency.
256. If we look upwards, we find it in the Heavens, where the Planets have their several Degrees of Glory, and so the other Stars of Magnitude and Lustre.
257. If we look upon the Earth, we see it among the Trees of the Wood, from the Cedar to the Bramble; in the Waters among the Fish, from the Leviathan to the Sprat; in the Air among the Birds, from the Eagle to the Sparrow; among the Beasts, from the Lyon to the Cat; and among Mankind it self, from the King to the Scavenger.
258. Our Great Men, doubtless, were designed by the Wise Framer of the World for our Religious, Moral and Politick Planets; for Lights and Directions 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 Service of their fellow Creatures, and the Marrow and Fat of the Earth for their Share.
259. But is it not a most unaccountable Folly, that Men should be Proud of the Providences that should Humble them? Or think the Better of themselves, instead of Him that raised them so much above the Level; or in being so in their Lives, in Return of his Extraordinary Favors.
260. But it is but too near a-kin to us, to think no further than our selves, either in the Acquisition, or Use of our Wealth and Greatness; when, alas, they are the Preferments of Heaven, to try our Wisdom, Bounty and Gratitude.
261. 'Tis a dangerous Perversion of the End of Providence to Consume the Time, Power and Wealth he has given us above other Men, to gratify our Sordid Passions,
262. But it is an Injustice too; since those Higher Ranks of Men are but the Trustees of Heaven for the Benefit of lesser Mortals, who, as Minors, are intituled to all their Care and Provision.
263. For though God has dignified some Men above their Brethren, it never was to serve their Pleasures, but that they might take Pleasure to serve the Publick.
264. For this Cause doubtless it was, that they were raised above Necessity or any Trouble to Live, that they might have more Time and Ability to Care for Others: And 't is certain, where that Use is not made of the Bounties of Providence, they are Imbezzell'd and Wasted.
265. It has often struck me with a serious Reflection, when I have observed the great Inequality of the World; that one Man should have such Numbers of his fellow Creatures to Wait upon him, who have Souls to be saved as well as he; and this not for Business, but State. Certainly a poor Employment of his Money, and a worse of their Time.
266. But that any one Man should make Work for so many; or rather keep them from Work, to make up a Train, has a Levity and Luxury in it very reprovable, both in Religion and Government.
267. But even in allowable Services it has an humbling Consideration, and what should raise the Thankfulness of the Great Men to him that has so much better'd their Circumstances, and Moderated the Use of their Dominion over those of their own Kind.
268. When the poor Indians hear us call any of our Family by the Name of Servants, they cry out, What, call Brethren Servants! We call our Dogs Servants, but never Men. The Moral certainly can do us no Harm, but may Instruct us to abate our Height, and narrow our State and Attendance.
269. And what has been said of their Excess, may in some measure be apply'd to other Branches of Luxury, that set ill Examples to the lesser World, and Rob the Needy of their Pensions.
270. GOD Almighty Touch the Hearts of our Grandees with a Sense of his Distinguish'd Goodness, and that true
271. This seems to be the Master-Piece of our Politicians; But nobody shoots more at Random, than those Refiners.
272. A perfect Lottery, and meer Hap-Hazard. Since the true Spring of the Actions of Men is as Invisible as their Hearts; and so are their Thoughts too of their several Interests.
273. He that judges of other Men by himself, does not always hit the Mark, because all Men have not the same Capacity, nor Passions in Interest.
274. If an able Man refines upon the Proceedings of an ordinary Capacity, according to his own, he must ever miss it: But much more the ordinary Man, when he shall pretend to speculate the Motives to the able Man's Actions: For the Able Man deceives himself by making t'other wiser than he is in the Reason of his Conduct; and the ordinary Man makes himself so, in presuming to judge of the Reasons of the Abler Man's Actions.
275. 'Tis in short a Wood, a Maze, and of nothing are we more uncertain, nor in anything do we oftener befool ourselves.
276. The Mischiefs are many that follow this Humor, and dangerous: For Men Misguide themselves, act upon false Measures, and meet frequently with mischievous Disappointments.
277. It excludes all Confidence in Commerce; allows of no such Thing as a Principle in Practice; supposes every Man to act upon other Reasons than what appears, and that there is no such Thing as a Straightness or Sincerity among Mankind: A Trick instead of Truth.
278. Neither, allowing Nature or Religion; but some Worldly Fetch or Advantage: The true, the hidden Motive to all Men to act or do.
279. 'Tis hard to express its Uncharitableness, as well as Uncertainty; and has more of Vanity than Benefit in it.
280. This Foolish Quality gives a large Field, but let what I have said serve for this Time.
281. Charity has various Senses, but is Excellent in all of them.
282. It imports; first, the Commiseration of the Poor, and Unhappy of Mankind, and extends an Helping-Hand to mend their Condition.
283. They that feel nothing of this, are at best not above half of Kin to Human Race; since they must have no Bowels, which makes such an Essential Part thereof, who have no more Nature.
284. A Man, and yet not have the Feeling of the Wants or Needs of his own Flesh and Blood! A Monster rather! And may he never be suffer'd to propagate such an unnatural Stock in the World.
285. Such an Uncharitableness spoils the best Gains, and two to one but it entails a Curse upon the Possessors.
286. Nor can we expect to be heard of God in our Prayers, that turn the deaf Ear to the Petitions of the Distressed amongst our fellow Creatures.
287. God sends the Poor to try us, as well as he tries them by being such: And he that refuses them a little out of the great deal that God has given him, Lays up Poverty in Store for his own Posterity.
288. I will not say these Works are Meritorious, but dare say they are Acceptable, and go not without their Reward: Tho' to Humble us in our Fulness and Liberality too, we only Give but what is given us to Give as well as use; for if we are not our own, less is that so which God has intrusted us with.
289. Next, CHARITY makes the best Construction of Things and Persons, and is so far from being an evil Spy, a Back-biter, or a Detractor, that it excuses Weakness, extenuates Miscarriages, makes the best of every Thing; forgives every Body, serves All, and hopes to the End.
290. It moderates Extreams, is always for Expediences, labors to accommodate Differences, and had rather suffer than Revenge: And so far from Exacting the utmost Farthing, that it had rather lose than seek her Own Violently.
291. As it acts Freely, so, Zealously too; but 't is always to do Good, for it hurts no Body.
292. An Universal Remedy against Discord, and an Holy Cement for Mankind.
293. And lastly, 'Tis Love to God and the Brethren, which raises the Soul above all worldly Considerations; and, as it gives a Taste of Heaven upon Earth, so 't is Heaven in the Fulness of it hereafter to the truly Charitable here.
294. This is the Noblest Sense Charity has, after which all should press, as that more Excellent Way.
295. Nay, most Excellent; for as Faith, Hope and Charity were the more Excellent Way that Great Apostle discovered to the Christians, (too apt to stick in Outward Gifts and Church Performances) so of that better Way he preferred Charity as the best Part, because it would out-last the rest, and abide for ever.
296. Wherefore a Man can never be a true and good Christian without Charity, even in the lowest Sense of it: And yet he may have that Part thereof, and still be none of the Apostle's true Christian, since he tells us, That tho' we should give all our Goods to the Poor, and want Charity (in her other and higher Senses) it would profit us nothing.
297. Nay, tho' we had All Tongues, All Knowledge, and even Gifts of Prophesy, and were Preachers to others; ay, and had Zeal enough to give our Bodies to be burned, yet if we wanted Charity, it would not avail us for Salvation.
298. It seems it was his (and indeed ought to be our) Unum Necessarium, or the One Thing Needful, which our Saviour attributed to Mary in Preference to her Sister Martha, that seems not to have wanted the lesser Parts of Charity.
299. Would God this Divine Virtue were more implanted and diffused among Mankind, the Pretenders to Christianity especially, and we should certainly mind Piety more than Controversy, and Exercise Love and Compassion instead of Censuring and Persecuting one another in any Manner whatsoever.
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