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28. Such is now become our delicacy, that we will not eat ordinary meat, nor drink small, palled liquor; we must have the best, and best-cooked, for our bodies, while our souls feed on empty or corrupted things.

29. In short, man is spending all upon a bare house, and hath little or no furniture to recommend it; which is preferring the cabinet before the jewel, a lease of seven years before an inheritance. So absurd a thing is man, after all bis proud pretences to wit and understanding.


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30. The want of due consideration is the cause of all the unhappiness man brings upon himself. For his second thoughts rarely agree with his first; which pass not without a considerable retrenchment or correction. And yet that sensible warning is, too frequently, not precaution enough for his future conduct.

31. Well may we say, 'Our infelicity is of ourselves ;' since there is nothing we do that we should not do, but we know it, and yet do it.

Disappointments and Resignation.

32. For disappointments, that come not by our own folly, they are the trials or correction 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 see the hand of God in them, with an humble submission to his will, is the way to turn our water into wine, and engage the greatest love and mercy on our side.

34. We must needs disorder ourselves, if we only look at our losses. But if we consider how little we deserve what is left, our passions will cool, and our murmurs will turn into thankfulness.

35. If our hairs fall not to the ground, less do we, or our substance, without God's providence.

36. Nor can we fall below the arms of God, how low soever it be we fall.

37. For though our Saviour's passion is over, his com passion is not. That never fails his humble, sincere disciples in him they find more than all that they lose in the world.


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

39. Discontentedness is not only in such a case ingratitude,

but injustice, for we are both unthankful for the time we had it, and not honest enough to restore it, if we could keep it.

40. But it is hard for us to look on things in such a glass, and at such a distance from this low world; and yet It is our duty, and would be our wisdom and our glory, to do so.


41. We are apt to be very pert at censuring others, where we will not endure advice ourselves. And nothing shows our weakness more, than to be so sharp-sighted at spying other men's faults, and so purblind about our own.

42. When the actions of a neighbour are upon the stage, we can have all our wits about us, are so quick and critical we can split an hair, and find out every failure and infirmity: but are without feeling, or have but very little sense of our


43. Much of this comes from ill-nature, as well as from an inordinate value of ourselves: for we love rambling better than home; and blaming the unhappy, rather than covering and relieving them.

44. In such occasions, some show their malice, and are witty upon misfortunes; others their justice, they can reflect apace; but few or none their charity; especially if it be about money-matters.


45. You shall see an old miser come forth with a set gravity, and so much severity against the distressed, to excuse his purse, that he will, ere he has done, put it out of all question, that riches is righteousness with him. This,' says he, is the fruit of your prodigality, (as if, poor man, covetousness were no fault) or, of your projects, or grasping after a great trade:' while he himself would have done the same thing, but that he had not the courage to venture so much ready money out of his own trusty hands, though it had been to have brought him back the Indies in return. But the proverb is just, Vice should not correct sin.'

46. They have a right to censure, that have an heart to help the rest is cruelty, not justice.

Bounds of Charity.

47 Lend not beyond thy ability, nor refuse to lend out of thy ability; especially when it will help others more than it can hurt thee.

48. If thy debtor be honest and capable, thou hast thy money again, if not with increase, with praise: if he prove insolvent, do not ruin him to get that, which it will not ruin thee to lose; for thou art but a steward, and another is thy owner, master, and judge.

49. The more merciful acts thou dost, the more mercy thou wilt receive and if with a charitable employment of thy temporal riches, thou gainest eternal treasure, thy purchase is infinite: thou wilt have found the art of multiplying indeed.

Frugality and Bounty.

50. Frugality is good, if liberality be joined with it. The first, is leaving-off superfluous expenses; the last, bestowing them to the benefit of others that need. The first without the last, begins covetousness; the last without the first, begins prodigality: both together make an excellent temper. Happy the place where that is found.

51. Were it universal, we should be cured of two extremes, want and excess and the one would supply the other, and so bring both nearer to a mean; the just degree of earthly happiness.

52. It is a reproach to religion and government, to suffer so much poverty and excess.

53. Were the superfluities of a nation valued, and made a perpetual tax or benevolence, there would be more almshouses than poor; schools than scholars; and enough to spare for government besides.

54. Hospitality is good, if the poorer sort are the subjects of our bounty; else too near a superfluity.


55. If thou wouldst be happy and easy in thy family, above all things observe discipline.

56. Every one in it should know their duty; and there should be a time and place for every thing: and whatever else is done or omitted, be sure to begin and end with God.


57. Love labour: for if thou dost not want it for food, thou mayest for physic. It is wholesome for thy body, and good for thy mind. It prevents the fruits of idleness, which many times comes of nothing to do, and leads too many to do what is worse than nothing.

58. A garden, an elaboratory, a work-house, improve. ments and breeding, are pleasant and profitable diversions to the idle and ingenious: for here they miss ill company, and converse with nature and art; whose varieties are equally grateful and instructing; and preserve a good constitution of body and mind.


59. To this a spare diet contributes much. Eat there

fore to live, and do not live to eat. That is like a man, but this below a beast.

60. Have wholesome, but not costly food; and be rather cleanly than dainty, in ordering it.

61. The receipts of cookery are swelled to a volume; but a good stomach excels them all; to which nothing contributes more, than industry and temperance.

62. It is a cruel folly, to offer up to ostentation so many lives of creatures, as make up the state of our treats; as it is a prodigal one, to spend more in sauce than in meat.

63. The proverb says that, " Enough is as good as a feast" but it is certainly better, if superfluity be a fault; which never fails to be at festivals.

64. If thou rise with an appetite, thou art sure never to sit down without one.

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

66. The smaller the drink the clearer the head, and the cooler the blood; which are great benefits in temper and business.

67. Strong liquors are good at some times, and in small proportions; being better for physic, than food; for cordials, than common use.

68. The most common things are the most useful which shows both the wisdom and goodness of the great Lord of the family of the world.

69. What, therefore, he has made rare, do not thou use too commonly; lest thou shouldest invert the use and order of things, become wanton and voluptuous, and thy blessings prove a curse.

70. "Let nothing be lost," said our Saviour: but that is lost that is misused.

71. Neither urge another to that thou wouldest be unwilling to do thyself; nor do thyself what looks to thee unseemly and intemperate in another.

72. All excess is ill; but drunkenness is of the worst sort it spoils health, dismounts the mind, and unmans men: it reveals secrets, is quarrelsome, lascivious, impudent, dangerous and mad: in fine, he that is drunk is not a man; because he is so long void of reason, that distinguishes a 'man from a beast.


73. Excess in apparel is another costly folly: the very trimming of the vain world would clothe all the naked one. 74. Choose thy clothes by thine own eyes, not another's. The more plain and simple they are, the better: neither

unshapely, nor fantastical; and for use and decency, and not for pride.

75. If thou art clean and warm, it is sufficient; for more doth but rob the poor, and please the wanton.

76. It is said of the true church, "The king's daughter is all glorious within :" let our care, therefore, be of our minds, more than of our bodies, if we would be of her communion.

77. We are told, with truth, that, "Meekness and modesty are the rich and charming attire of the soul:" and the plainer the dress, the more distinctly, and with greater lustre, their beauty shines.

78. It is great pity such beauties are so rare, and those of Jezebel's forehead are so common: whose dresses are incentives to lust; but bars, instead of motives, to love or virtue.

Right Marriage.

: 79. Never marry but for love: but see that thou lovest what is lovely.

SO. If love be not thy chiefest motive, thou wilt soon grow weary of a married state, and stray from thy promise, to search out thy pleasures in forbidden places.

81. Let not enjoyment lessen, but augment affection: it being the basest of passions to like, when we have not, what we slight when we possess.

82. It is the difference between lust and love, that this is fixed, that volatile. Love grows, lust wastes, by enjoyment: and the reason is, that one springs from an union of souls, and the other springs from an union of sense.

83. They have divers originals, and so are of different families that inward and deep; this superficial: this transient, and that permanent.

84. They that marry for money, cannot have the true satisfaction of marriage; the requisite means being wanting. 85. Men are generally more careful of the breed of their horses and dogs, than of their children.

86. Those must be of the best sort, for shape, strength, courage, and good conditions: but as for these, their own posterity, money shall answer all things. With such, it makes the crooked straight, sets squint-eyes right, cures madness, covers folly, changes ill conditions, mends the skin, gives a sweet breath, repairs honours, makes young, works wonders.

87. O how sordid is man grown! Man, the noblest creature of the world, as a God on earth, and the image of him that made it; thus to mistake earth for heaven, and worship gold for God!

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