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594. The PLEASURE of the body is commonly the

poison of the mind. 595. Look not upon worldly pleasures at their ap

proach, but at their farewel, and you'll find them mean, servile, transitory, tiresom, sickly, and scarce outlive the tasting, yet condemn their over eager pursuers to infinite cares, troubles, and incon

veniencies. 596. Say then to them as Demosthenes to the Corin

thian Lars-pænitere tanti non emamI'll

purchase repentance at so dear a rate. 597. All sensual excess, as it goes beyond the limits

of nature, begets bodily pains and diseases, making the face look pale, wan, or yellow, weakening the joints, understanding, and memory; drying up the body, causing sciaticas, gouts, cholics, dimness,

leprosy, and pox. 598. WHORES participate so far of the nature of

devils, that they are not only instrumental in the

sin, but many times in the punishment. 599. When Pleasure fawns, Lust provokes, LUXURY

invites, the Flesh rebels, the Spirit fails, occasion of Sin offers, or that there is danger of falling into Sin, remember that That which deliGHTS is momentary, but that which torMENTETH is eternal.

600. The pleasure of the mind, arising from the

peace of a good conscience, is gentle, noble, invincible, steady, and secure, neither accompanied with shame or sadness, nor attended with satiety

or repentance. 601. 1 Use Study for delight, ornament, and ability,

and Labour, if not for food, for physick. 602. Books are noble companions, Histories make

men wise, Poetry witty, the MATHEMATICKS subtile, NATURAL PHILOSOPHY deep, Moral grave,

Logick and RHETORICK able to contend, &c. 603. Study and Learning refines our minds and

manners, makes a young man thinking, attentive, industrious, and wary, an old man chearful and resolvid; it is an ornament in prosperity, a refuge in adversity, an entertainment abroad, a companion at home, it chears in solitude and prison, and

moderates in the height of fortune. 604.

Whether CHYMISTRY has its philosophers stone, Geometry its squaring the circle, Astronomy its longitude, or the MechaniCKS their perpetual motion, may be a question; but doubtless by seeking after them many solid and useful things

have been found out. 605. . Happy the man who studying nature's laws,

Thro' known effe&ts, can trace the secret cause."

606. The whole universe is a library.—The treasury

of nature entertains us with an inexhaustible variety of matter: And since the discovery of the use and vertue of the loadstone, it seems as if there were nothing but what use and industry may find out: However, navigation, fortification, architecture, culture, fireworks, waterworks, staticks, are studies fit for gentlemen to imploy their time in, the better to render them useful and profitable to their country; to which Hive every one, Beelike, should bring honey, and not Drone it upon

the heroick labour of others. 607. Honour is only acquired by action, pains and

labour are the price of every noble pleasure. 608. Labour dissipates and expels the black fumes

and vapours of melancholy, and is a good antidote

against the temptations of the devil. 609. God often withdraws ABILITIES that are not well

employ'd, he hates the slothful, witness the foolish

virgins,' and the unprofitable servant. 610. Do nothing without Foresight, or Forecast,

a little Wariness prevents much Weariness. 611. Cardinal RICHLIEU used to say, that unfortunate

and imprudent were but two words for the same thing.

2

1 Mat. 25. 10.

2 Mat. 25. 30.

612. Learn when to spare, and when to spend to

good purpose. 613. “ You may be gen'rous, and yet not profuse,

Vain squandering differs wide from cheerful use." 614. Your estate requires servants, yet keep not too

great a train.-Many by their footmen have been

unhors'd. 615. It's less dishonourable to abridge petty expences,

than stoop to petty gettings. 616. Parsimony is a great patrimony, but profuseness leads to

an unpity'd poverty worse than death. 617. Want is the scorn of every wealthy fool,

And wit in rags, is turn'd to ridicule." 618. They who care not what they spend, are usually

forc'd not to regard how they get it. 619. The end of profuseness is generally a prison, or

an halter. 620. Whatever our expectations may be, it's best to

keep always within the compass of what we

actually possess. 621. Who lives by hope, will die by hunger. 622. He that proposeth to himself any thing but what

may naturally arise from his own property or labour, and goes beyond the desire of possessing above two thirds even of that, lays up heaps of 623.

624.

afflictions and disappointments, and exposes himselt to much scorn and derision.

Better leave to an enemy, than live to beg of a friend. Yet,

Let not parsimony withhold from works of mercy-proportion your charity to others necessities and your own ability.- Where the object is doubtful, rather relieve a Drone than let a Bee

perish. 625. The Mahometans say, that an Alms before it

comes into the receiver's hands, utters five sayings
to the donor, viz. (1.) I was little, and you have
made me great. (2.) I was small in quantity, and
you have multiplied me. (3.) I was an enemy,
but
you

have render'd me amiable. (4.) I was a passenger,

have made me permanent. (5.) You were my guardian, but now I am your

guard. 626. It's one of the characters of a Christian to dis_

pense liberally, and enjoy abstinently the goods he

knows he may lose and must leave. 627. Yet so light another's candle as not to extinguish

but you

your own.

628. Be neither hasty nor lavish in PROMISING, the

performance may be troublesome. 629. What Kindnesses you do, Do seasonably ; and let

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