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MISCELLANEOUS

MAXIMS AND THOUGHTS.

I

I.

AF a man would be happy respecting worldly friendships, he must neither court nor defire them. He may be more rationally happy without them, and then his happiness will stand on the moft fecure bafis.

II.

If a man, who has little money, would be respected for his knowledge, he must not venture to converfe much on common or trivial fubjects: men will not make allowances to him as to a rich man.

VOL. II.

B

Univerfal

III.

Univerfal and equal good-will keeps the mind focial towards the world: the man who attains it discharges much christian duty-while he finds that familiarity is not effential to the happiness of others or himself.

IV.

If thou spend a whole day in needful labour, and get wearinefs, be not uneasy; if, through fuch a day, thou hast been kept from sin, it is a ftep well taken towards the end of all weariness.

V.

Why fo much folicitude to converse, on familiar terms, with men of diftinguished abilities. and fortune? Why fo much fervility for the attainment of fuch a diftinction, or so much uneafinefs at difappointment? There is a privilege still more valuable, within the most common reach: we may converfe at pleasure, and without ceremony, with the most illuftrious men in their works; wherein alfo they have been careful to fay thofe things which they thought the moft worthy of being faid, and in the best manner they could. Add to this, that

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fuch a kind of converfe, while it inftructs us at our own pleasure, is in no danger of alloy or interruption from the cafual variation and refentment of the human mind.

VI.

If thou wouldst be a wife man, defire not to have any particular favourite, or confidant on the ground of mere friendship; such an one, of thy own fex, will wound thy foul deeply if he prove unfaithful; and if a woman, especially a young woman, it is more than poffible that you will be too much enamoured for your fituation.

VII.

Seeing the vanity of particular attachments and recreations, forego them all-feek quietnefs in private industry, and in the hours of leifure, for certain improvement without danger, prefer good reading to the casualties of any common converfation.

VIII.

If thou art favoured to know that thou haft many imperfections, not only defire to over

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come them, but make fuitable allowances for thofe of others.

IX.

It may be wife in us to refrain from speaking of any man's general or particular faults, unlefs the occafion abfolutely call for it. Such faults will be seen, as faults, without our dwelling upon them; and it more concerns us to fhew forth our dislike by our own better conduct, which will speak louder than words.

X.

If a man think himself called to preach to others, he should confider that call as the moft awful which can be given, and regard it accordingly. Under fuch a call, it is not strange if many things are forbidden him, for his own and the church's good: he should rather wonder how he can have too little of the commerce of this world.

XI.

Never call a man rogue, or bluntly charge him with dishonefty; few men can bear either: if thou believe a man to be difhoneft, coolly and clearly state thy reafons against him, and

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