Imágenes de páginas
PDF
EPUB

PART FIFTH.

ABRIDGMENT OF PENN'S MAXIMS, PALEY'S MORAL PHILOSOPHY, AND KNIGGE'S PRACTICAL PHILOSOPHY OF SOCIAL LIFE.

CHAPTER 1.

ABRIDGMENT OF WILLIAM PENN'S REFLECTIONS AND MAXIMS,

RELATING TO THE CONDUCT OF HUMAN LIFE AND HIS ADVICE TO HIS CHILDREN.

SECTION I.

1 IT is admirable to consider how many millions of people come into and go out of the world, ignorant of themselves, and of the world they have lived in. We are in pain to make our youth scholars, but not men; to talk, rather than to know; which is true canting. The first thing obvious to children is what is sensible; and that, we make no part of their rudiments.

2 We press their memory too soon, and puzzle, strain, and load them with words and rules to know grammar and rhetoric, and a strange tongue or two, that it is ten to one may never be useful to them leaving their natural genius to mechanical and physical or natural knowledge uncultivated and neglected; which would be of exceeding use and pleasure to them through the whole course of their lives. To be sure, languages are not to be despised or neglected; but, things are still to be preferred.

3 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. 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.

4 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 founa.

5 Were it universal, we should be cured of two extremes,

M

want and excess: and the one would supply the other, and so bring both nearer to a mean; the just degree of earthly happiness. It is a reproach to religion and government, to suffer so much poverty and excess.

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

7 Love labor: for if thou dost not want it for food, thou mayst for physic. It is wholesome for thy body, and good for thy mind.

8 Neither urge another to that thou wouldst be unwilling to do thyself: nor do thyself what looks to thee unseemly, and intemperate in another.

9 The very trimming of the vain world would clothe all the naked one. If thou art clean and warm, it is sufficient; for more doth but rob the poor, and please the wanton.

10 If thou hast done an injury to another, rather own it than defend it. One way thou gainest forgiveness; the other, thou doublest the wrong and reckoning. Some oppose honor to submission; but it can be no honor to maintain what it is dishonorable to do. True honor will pay treble damages, rather than justify one wrong by another.

11 In such controversies, it is but too common for some to say, "Both are to blame," to excuse their own unconcernedness; which is a base neutrality. Others will cry, "They are both alike;" thereby involving the injured with the guilty, to mince the matter for the faulty, or cover their own injustice to the wronged party. Fear and gain are great perverters of mankind: and where either prevails, the judgment is violated.

12 If thou thinkest twice before thou speakest once, thou wilt speak twice the better for it. Better say nothing, than not to the purpose. And to speak pertinently, consider both what is fit, and when it is fit, to speak. In all debates, let truth be thy aim; not victory, or an unjust interest: and endeavor to gain, rather than to expose, thy antagonist.

13 Believe nothing against another, but upon good authority: nor report what may hurt another, unless it be a greater hurt to others to conceal it.

14 Never assent merely to please others; for that is, besides flattery, oftentimes untruth, and discovers a mind to be servile and base: nor contradict to vex others; for that shows an ill temper, and provokes, but profits nobody.

15 Do not accuse others to excuse thyself; for that is neither generous nor just. But let sincerity and ingenuousness be thy refuge, rather than craft and falsehood: for cunning borders very near upon knavery. Wisdom never uses nor wants it. Cunning to the wise, is as an ape to a man.

16 A man in business must put up with many affronts, if he loves his own quiet. We must not pretend to see all that we see, if we would be easy. It were endless to dispute upon every thing that is disputable. A vindictive temper is not only uneasy to others, but to them that have it.

17 Avoid, all thou canst, being entrusted; but do thy utmost to discharge the trust thou undertakest; for carelessness is injurious, if not unjust. The glory of a servant is fidelity, which cannot be without diligence, as well as truth.

18 Mix kindness with authority; and rule more by discretion than rigor. If thy servant be faulty, strive rather to convince him of his error, than to discover thy passion: and when he is sensible, forgive him. Let not thy children domineer over thy servants; nor suffer them to slight thy children.

SECTION II.

1 We are too careless of posterity; not considering that as they are, so the next generation will be. If we would amend the world, we should mend ourselves; and teach our children to be, not what we are, but what they should be. The country is both the philosopher's garden and library, in which he reads and contemplates the power, wisdom, and goodness of God. It is his food, as well as study; and gives him life, as well as learning.

2 The generality are the worse for their plenty. The voluptuous consumes it, the miser hides it; it is the good man that uses it, and to good purposes.

3 Act not the shark upon thy neighbor; nor take advantage of the ignorance, prodigality, or necessity of any one; for that is next door to a fraud, and, at best, makes but an unblessed gain.

4 Never esteem any man, or thyself, the more for money; nor think the meaner of thyself, or another, for want of it; virtue being the just reason of respecting, and the want of it of slighting, any one. A man, like a watch, is to be valued for his goings.

5 They that show more than they are, raise an expectation they cannot answer; and so lose their credit, as soon as they are found out. He that does good for good's sake, seeks

neither praise nor reward, though sure of both at last. Con tent not thyself that thou art virtuous in the general; for one link being wanting, the chain is defective. If thou wouldst conquer thy weakness, thou must never gratify it. No man is compelled to evil; his consent only makes it his.

6 Great allowances are made for education and personal weaknesses; but it is a rule with me, "That man is truly religious, that loves the persuasion he is of for the piety, rather than the ceremony, of it." They that have one end, can hardly disagree when they meet. At least their concern in the greater, moderates their value for, and difference about, the lesser things.

7 It is a sad reflection, that many men hardly have any religion at all, and most men have none of their own; for that which is the religion of their education, and not of their judgment, is the religion of another, and not theirs. To have religion upon authority, and not upon conviction, is like a finger-watch, to be set forwards or backwards, as he pleases that has it in keeping.

8 We are too ready to retaliate, rather than forgive, or gain by love and information. And yet we could hurt no man that we believe loves us. Let us, then, try what love will do; for if men do once see that we love them, we should soon find they would not harm us. Force may subdue, but love gains; and he that forgives first, wins the laurel. If I am even with my enemy, the debt is paid; but if I forgive it, I oblige him for ever.

9 "He that lives in love, lives in God," says the beloved disciple and, to be sure, a man can live no where better. Love is above all; and when it prevails in us all, we shall all be lovely, and in love with God, and one with another.

10 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. The wise man is equal, ready, but not officious; has in every thing an eye to sure footing; he offends nobody, nor is easily offended; and is always willing to compound for wrongs, if not forgive them.

11 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.

12 He is always for some solid good, civil or moral: as to

make his country more virtuous, preserve her peace and liberty, employ her poor, improve land, advance trade, suppress vice, encourage industry, and all mechanical knowledge; and that they should be the care of the government, and the blessing and praise of the people.

13 It is the mark of ill nature, to lessen good actions, and aggravate ill ones. Some men do as much begrudge others a good name, as they want one themselves; and perhaps that is the reason of it. Nothing shows more the folly, as well as fraud of man, than clipping merit and reputation.

14 This envy is the child of pride; and mis-gives rather than mis-takes. 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 alloy their merit, and abate their praise. Basest of tempers! and they that have it, the worst of men.

15 But just and noble minds rejoice in other men's success, and help to augment their praise. 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.

16 In all things reason should prevail: it is quite another thing to be stiff, than steady in an opinion. This may be reasonable, but that is ever wilful. Though there is a regard due to education, and the tradition of our fathers, truth will ever deserve, as well as claim the preference. Truth never lost ground by inquiry; because she is, most of all, reasonable.

17 If all men were so far tenants to the public, that the superfluities of gain and expense were applied to the exigencies thereof, it would put an end to taxes, leave not a beggar, and make the greatest bank for national trade in Europe. 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 public.

18 It is but reasonable that the punishment of pride and excess should help to support the government; since it must otherwise inevitably be ruined by them. But some say, "It ruins trade,and will make the poor burdensome to the public;" 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 is temperance an enemy to government?

19 Is there no better employment for the poor than lux

« AnteriorContinuar »