ury? Miserable nation! What did they before they fell into these forbidden methods? Is there not land enough in England [or America] to cultivate, and more and better manufactures to be made?

20 Have we no room for them in our plantations, about things that may augment trade, without luxury? In short, let pride pay, and excess be well excised; and if that will not cure the people, it will help to keep the government.

21 It is a dangerous perversion of the design of Providence, to consume the time, power and wealth, he has given us above other men, to gratify our sordid passions, instead of playing the good stewards, to the honor of our great Benefactor and the good of our fellow creatures.

22 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. 99 The moral certainly can do us no harm, but may instruct us to abate our height and narrow our state and attendance.

23 Charity has various senses, but is excellent in all of them. It imparts, first, the commiseration of the poor and unhappy of mankind, and extends a helping hand to mend their condition.

24 I will not say these works are meritorious, but I dare say they are acceptable, and go not without their reward; though, to humble us in our fulness, and liberality too, we only give what is given to us to give, as well as to use: for if we ourselves are not our own, less is that so, which God has entrusted us with.

25 Next, charity makes the best construction of things and persons; and is so far from being an evil spy, a backbiter, 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.

26 It moderates extremes, is always for expedients, labors to accommodate differences, and had rather suffer than revenge: and is so far from exacting the utmost farthing, that it had rather lose, than seek its own violently. As it acts freely, so zealously too; but it is always to do good, for it hurts nobody.

27 A universal enemy against discord, and a holy cement for mankind. And lastly, it is 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 it is heaven, in the fulness of it, to the truly charitable here.

28. Would to 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 what

soever.

SECTION III.

Selections from the advice of William Penn to his

MY DEAR CHILDREN,

children.

1 Not knowing how long it may please God to continue me among you, I am willing to embrace this opportunity of leaving you my advice and counsel, with respect to your Christian and civil capacity and duty in this world: and I both beseech you, and charge you, by the relation you have to me, and the affection I have always shown to, and indeed received from, you, that you lay up the same in your hearts, as well as your heads, with a wise and religious care.

2 I will begin with that which is the beginning of all true wisdom and happiness, the holy fear of God. Children, fear God; that is to say, have a holy awe upon your minds, to avoid that which is evil, and a strict care to embrace and do that which is good.

3 Prefer the aged, the virtuous, and the knowing; and choose those that excel, for your company and friendship, but despise not others.

4 Return no answer to anger, unless with much meekness, which often turns it away: but rarely make replies, less rejoinders; for that adds fuel to the fire. It is a wrong time to vindicate yourselves, the true ear being then never open to hear it. Men are not themselves, and know not well what spirits they are of; silence to passion, prejudice and mockery, is the best answer, and often conquers what resistance inflames.

5 Learn, and teach your children, fair writing, and the most useful parts of mathematics, and some business, when young, whatever else they are taught. Cast up your incomes and live on half; if you can, one third; reserving the rest for casualties, charities, portions.

6 The pomp, honor, and luxury of the world are the cheats, and the unthinking and inconsiderate are taken by them. But the retired man is upon higher ground, he sees and is aware of the trick, contemns the folly, and bemoans the deluded.

7 This very consideration, doubtless, produced those two passions in the two greatest Gentiles of their time, Democritus and Heraclitus, the one laughing, the other weeping, for the madness of the world, to see so excellent, reasonable a creature as man, so meanly, trifling, and slavishly employed.

8 He lives happily, that lives privately, for he lives quietly. It is a treasure to them that have it: study it, get it, keep it too many miss it that might have it: the world knows not the value of it. It doubles a man's life, by giving him twice the time to himself, that a large acquaintance or much business will allow him.

9 Be entreatable. Never aggravate. Never revile, or give ill names. It is unmannerly, as well as unchristian. Be not morose nor conceited; one is rude, the other troublesome and nauseous.

10 Be humble: it becomes a creature, a depending and borrowed being, that lives not of itself, but breathes in another's air, with another's breath, and is accountable for every moment of time, and can call nothing its own, but is absolately a tenant at will of the great Lord of heaven and earth.

11 Humility seeketh not the last word, nor first place; she offends none, but prefers others, and thinks lowly of herself; is not rough or self-conceited, high, loud, or domineering; blessed are they that enjoy her.

12 A meek man is one that is not easily provoked, yet easily grieved; not peevish or testy, but soft, gentle, and inoffensive. O blessed will you be, my dear children, if this grace adorn you. Patience is an effect of a meek spirit, and flows from it: it is a bearing and suffering disposition; not choleric or soon moved to wrath, or vindictive; but ready to hear and endure too, rather than be swift and hasty in judgment or action.

13 Show mercy whenever it is in your power; that is, forgive, pity, and help, for so it signifies. But the merciful man's mercy reaches farther, even to his beast; then surely to man, his fellow creature, he shall not want it. Wherefore I charge you, oppress nobody, man nor beast.

14 Take no advantage upon the unhappy, pity the afflicted, make the case your own, and that of their wives and poor innocent children the condition of yours, and you cannot want sympathy, forgiveness, nor a disposition to help and succour them to your ability.

15 Charity is a near neighbor to mercy; it is generally

taken to consist in this, not to be censorious, and to relieve the poor. Be clear yourselves before you fling the stone. Get the beam out of your own eye; it is humbling doctrine but safe.

16 This part of charity also excludes whispering, back biting, tale bearing, evil surmising; most pernicious follies and evils, of which beware. For the other part of charity, relieving the poor, it is a debt you owe to God: you have all you have or may enjoy, with the rent charge upon it.

17 I recommend little children, widows, infirm and aged persons, chiefly to you. Avoid that great sin of needless expense on your persons and on your houses, while the poor are hungry and naked: my bowels have often been moved, to see very aged and infirm people, but especially poor helpless children, lie all night, in bitter weather, at the thresholds of doors in the open streets, for want of better lodging.

18 I have made this reflection, if you were so exposed, how hard would it be to endure? The difference between our condition and theirs has drawn from me humble thanks to God, and great compassion and some supply to those poor creatures. Once more, be good to the poor: what do I say? Be just to them, and you will be good to yourselves: think it your duty, and do it religiously.

19 Liberality or bounty is a noble quality in man, entertained of few, yet praised of all, but the covetous dislike it, because it reproaches their sordidness. In this she differs from charity, that she has sometimes other objects, and exceeds in proportion. For she will cast her eye on those that do not absolutely want, as well as those that do; and always outdoes necessities and services.

20 She finds out virtue in a low degree, and exalts it. She eases their burden that labor hard to live. The decayed are sure to hear of her. She takes one child, puts out another, to lighten the loads of overcharged parents; more to the fatherless.

21 Wheresoever, therefore, my dear children, liberality is required of you, God enabling of you, sow not sparingly nor grudgingly, but with a cheerful mind, and you shall not go without your reward; though that ought not to be your motive. But avoid ostentation, for that is using virtue to vanity, which will run you to profuseness, and that to want; which begets greediness, and that avarice, the contrary extreme.

22 Integrity is a great and commer. lable virtue A man of integrity, is a true man, a bold man and a steady man;

he is to be trusted and relied upon.

No bribes can corrupt him, no fear daunt him: his word is slow in coming, but sure. He runs with truth, and not with the times.

23 There is no living upon the principal, you must be diligent to preserve what you have, whether it be acquisition or inheritance; else it will consume. As I would have you liberal, but not prodigal; and diligent, but not drudging; so I would have you frugal, but not sordid.

24 You cannot be too plain in your diet, so you are clean; nor too sparing, so you have enough for nature. Much less feast any, except the poor; as Christ taught. Luke xvi. 12, For entertainments are rarely without sin; but receive strangers readily.

13.

25 As in diet, so in apparel, observe, I charge you, an exemplary plainness. Choose your clothes for their usefulness, not the fashion, and for covering, not finery, or to please a vain mind in yourselves or others: they are fallen souls, that think clothes can give beauty to man.

Mat. vi. 25.

26 The life is more than the raiment." Man cannot mend God's work, who can give neither life nor parts. They show little esteem for the wisdom and power of their Creator, that underrate his workmanship, (I was going to say, his image) to a tailor's invention: gross folly and profanity!

27 In short, these intemperances are great enemies to health, and to posterity; for they disease the body, rob children, and disappoint charity, and are of evil example; very catching, as well as pernicious evils. Nor do they end there: they are succeeded by other vices, which made the apostle put them together in his epistle to the Galatians, chap. v. 20, 21.

28 The evil fruits of this part of intemperance, are so many and great, that, upon a serious reflection, I believe there is not a country, town, or family, almost, that does not labor under the mischief of it.

29 But the virtue of temperance does not only regard eating, drinking, and apparel, but furniture, attendance, expense, gain, parsimony, business, diversion, company, speech, sleeping, watchings, and every passion of the mind, love, anger, pleasure, joy, sorrow, resentment, are all concerned in it: therefore, bound your desires, teach your wills subjection, take Christ for your example, as well as guide.