The MORAL.

TIS most expedient, that Man first of all should Meditate upon Death; whether he will be a Philosopher, or not: For, we find but two Certainties in this World, Life, and Death: From whence I infer, As soon as Nature has done her Duty in the first, and set the Wheels at work, the latter should be put in Practice: i. e. We should be putting our selves in the Grave, every day we live. To which end, consider, O my Reader! that thou art brought forth in a Garden, whereof God is supream Lord and Master; thou art set (as a Plant) in such a Soil, to grow up ac­cording to its Fertility; Death is thy Gar­dener, who is appointed to Root up evil Weeds, and to gather fragrant Herbs and Flowers for his Master's Palace; therefore is it not better for thee, to Converse with thy Gardener, to understand his Natural Qualities, that thou mayst be the more Potent in Pruning-time, to lose a Branch or two, than to have the whole trodden despicably amongst Briars and Thorns? Consider, thou canst not Fee Death, nor evade his Darts; and that every one must kiss his cold Lips, and fall asleep in the Dust.

The MORAL.

WHY wilt thou Delight thy self, O my Child, in provoking thy Bro­ther to Wrath? Is it for thy Credit to be Quarrelling one with another, when eve­ry day Providence drives thee nearer to­wards the Slaughter-house? Thou little think'st of this, but know, that thou art going, where-ever thou art, to the Court of Justice; and, is it not better to take thy Brother by the Hand, and run quietly, that the Judge may Smile on thee, and Sing thee Asleep in his Arms. Consider, Brotherly Love is as Chains of Gold about the Neck; and without it we are worse than Savage Beasts: Love Sweetens our Dispositions, and flings away all Acts of Hostility, constraining us to turn and Kiss one another in the Heat of Broils and Animosities: But where is this to be sought for? In Relations there's very little Sympathy to be found; every one's Heart is case hardened to the Afflictions of his Friend; and to say, in Extremity, I am thy Brother, or Kinsman by Blood, &c. is like Whistling to the Wind, or rowling Stones up-hill.

The MORAL.

IF thou wilt Hunt, be sure let it be with all the innocent Diversion imaginable: For, what occasion hast thou to Curse thy Horse, because thy Game out runs him? Or thy Game, because it endeavours to escape thee with its Life? Surely thou art asleep when thou dost so; and, no Wonder if thou art taken Napping, when thy Horse is Leaping a Hedge, or Style, by the common Hunt, who is at the Back of every one, to catch'em when they fall. Let this be thy Rule in all thy Recreation, and thou wilt Discern him plain enough to Shun him. Besides, when thou art about a Jour­ney, or Some other Sporting Exercise of Body, form an Idea, of its Nature, and Quality; thereby no Mischief shall ensue, nor will thy Senses be Stupify'd with the Fatiegues thereof. Farther, let this Consi­deration rouse my young Schollar out of that Lethargy of childish Pleasures, which terminate in Affliction: So he shall have true Pleasure and Delight in his Satchel, the Love of his Superiors, and escape the Epidemical Consequents of Excess and Wantonness; when the impure Child, shall be devour'd by the Jaws of Satan, and Weep when 'tis too late.

The MORAL.

TIS common with School-Boys to Spue out Repentance upon one anothers Backs, when they are under their Ma­ster's Correction; and as frequent to wipe it off with their Tears: For, how many irreiterated Promises will they make to save a little Smart? But when it's over, they forget 'em, and run to their unlawful Exercise with as much Celerity and Egregiousness, as before. Indeed, some Cry up Correction as the Chief, to be used in Governing Youth; but, for my Part, I abhor it (especially the Excess) and esteem it as Bestiality, and fit for none but Irrational Creatures, Slaves and Criminals: But rather, on the other Hand, that they should be manag'd with all the Freeness and Ge­nerosity imaginable. Wilt thou then, my Child, turn Beast, to Eat and Drink thine own Dung and Nastiness? GOD forbid: Consider, it is better to Disgorge thy self of that Venom of Pleasure, which infects thy Conscience, and henceforward, loath the most dain­tiest Dish in the World.

The MORAL.

THere is one grand Folly which pos­sesses the generality of Mankind, and obstructs their Happiness; and that is, In­constancy: This puts him upon the Wing to Honour and Disgrace, Wealth and Poverty, Ambition and Content, and a World of Contrarieties; it carries him from Hope to Despair, from Joy to Sor­row; and, like a Ball of Snow, gathers as it rowls, to make its Fall the greater. This is hovering round the burning Taper, and working thine own Misery. The glim­mering Pleasures of a Dissolute and Wan­ton Life, attract Man (as the Flame does the Fly) till he is somewhat Disabled, and forced to withdraw, but immediately his Madness and Folly turns the Tide of So­briety, when egregiously he crosses it backward and forward, till he is forc'd to yield as Victim to his Lusts and Hearts Desire. There is nothing like shunning Extreams, and keeping to a well-ground­ed Mediocrity, which will prove another sort of Honey, than that which endeth in Gall and Bitterness; when Malorum esca Voluptas; Pleasure is the Baits of Ini­quity, Char. l. 3. c. 38.

The MORAL.

THere is but one Habit to be got at one time; the Novelty of which is the Memory's Whetstone, till it becomes pall'd and insipid: Vice seldom is Bur­densom in it self, and consequently the longer Retained. Now, there is a Duty in­cumbent on Parents, viz. To secure their Children from ill Precedents; which they must do, if they will have 'em free from ill Manners. And there is a Duty adopted for Children too, viz. To avoid Vicious Com­panions, and Consort themselves with the Lovers of Virtue. The Effect of this Pra­ctise will be this: You shall send your Son out, and he will return with an Improve­ment of his Talent; he will say, Father, I heard a Boy contemn God, by telling a Lye, which made my Heart Ach till I had Reprov'd him: Mother, I saw a Rarity, a rich good Man take his Coat off, and Cloath a poor Miserable Wretch there­with; Would to God I were firmly Ri­ [...]eted in Wisdom also, Is not this Honey in thy Hive, O Parents? Surely thou shalt be Happy in the goings out, and comings in, of such Children.

The MORAL.

THere is in Nature, saith Seneca, a most villainous and odious Vice; the which is so Aggravating, that it Dissolves all Humane Society; Grave vitium, intoler a­bile, quod dissociat Homines: And this I call Ingratitude: Of which (if Man would but rightly consider) he might be Asham'd, and justly Reproach himself with the worst of Infamies. He may learn otherwise of irrational Creatures; and when he finds the Charity of another ex­tended towards him, he ought to extend his Thanks to the Donor; and blaze a­broad with just Encomiums his Deli­verer's Praise. Thus the grateful Man will Reflect and run over the Mercies of the Day-past; adore his Maker, and make use of all the Faculties of his Soul and Body in Singing his Praise: He will sit down more contented with his Morsel of Bread, and Bottle of Water, than the ingrateful Wretch with all his Delicacies and Dainties. It is a Passion to be ab­horred, as base and sordid, and not to be found in a vertuous and generous Soul.

The MORAL.

WHat says Plato? I cannot imagine, why Man should be more studious in any thing, than in bringing up his Chil­dren Well! In this he speaks right; because the Chief Good of a Common-Wealth con­sists in the Vertuous Education of their Youth: And this Duty lies wholly upon the Parents, (especially the Father) as it is Branched out into these four depending Parts, viz. Life, Nourishment, Instruction and Communication. All which the Parent should take more Care of, than his E­state: For, as Crates Exclaims, To what Purpose do Mortals fatigue themselves in the laying up Riches; and trouble them­selves so little with those that are to enjoy them? Is it not valuing the Shoe more than the Foot? And, to do like the Ostrage, bury thy Son alive in the Quick sands of Hair-brain'd Extravagancies? This is Pindarus's Vanity; The Dream of a Sha­dow: And the Child is more injur'd, by not learning to Govern himself, than Benefited by giving him all the Wealth and Power in the World to Govern others.

The MORAL.

BEhold, O Man! an Emblem of thy Life, thy swift Journey, thy passage into another World, to the Port of Deli­very, and to a State which puzzles the most Sagacious Philosophers living: How is that feeble Bark, thy Body, blown up and down by every Gust of Vanity and Pride? toss'd upon the Shelves of Poverty and Want? elevated by the Waves of Ambition and Honour? and cast down by the inconstant Frowns of Fortune? We are all like Ships newly Launched when Born; some fall in pieces before they set to Sea; some founder half way their Voy­age; others are swallowed up in Sands within sight of the Harbour; and few escape Pirates, the Dangers of the Sea, and other Casualties, to arrive with full Sails at the highest Akme of Perfection. There is a Pilot to guide us, which, because he is invisible, and his Being in Dispute, we will not accept as we ought: Some will weigh Anchor, and drop again; some pretend an Imbargo, others steal away in the Night, whilst most fall short of the desired Port.

The MORAL.

AS Providence has allotted every Creature its respective Office, or Duty, to Exercise its Powers and Facul­ties upon: So Man (the Nobler of all others) more especially is Commanded to Work and Labour with his own Hands, to feed his Mouth. He is not enjoyned to seek after more than is sufficient for himself and Family, and occasional Acts of Charity; nor allow'd to live in Idleness, till what has been complicated up by the Confluence of Heaven's Bles­sings, is Exhausted through Riot and Excess. Nature in it self is not Extra­vagant, but Generous and Liberal; but, through Speculation, it is Corrupt and Degenerate: Lust cannot be without Sight; whence it comes, that the Passi­ons are set to Work, so soon as the Opticks inspect a Beauty: From whence I infer, That the Simple will not La­bour for Necessaries, any longer than they can form the least Idea of Sub­stance, or forc'd to by Acts of Com­pulsion.

The MORAL.

THere is a Proverb that saith, Nature is never Content: Nor will it be satis­fied, give it never so much: And he whose Nature is such, is continually pester'd with Ambition; which (saith Seneca) hath this Vice, Non respicit; Not to look back. Now, the Ambitious Man cannot be Courted to Consider, What he was; that he takes another's Place; and that, he knows not how soon some One or Other may justle him out: All he Ruminates on, is; Honour, Wealth, Authority, Glory, and a Thousand Extravagancies; These are the Nests he looks up after, and crawls up on other Mens Shoulders too, till his Ambition is too Heavy for its Supporters, which sinks, and slips from under him, whilst he tumbles Headlong down the Precipice of Despair. In fine, 'tis a Vice, restless and Vexations, and hath no Bounds. Present to the Ambiti­ous Soul, the Sight of Children catching frothy Bladders in the Air, he will Laugh at you, when at the same time his Actions are far more Ridiculous in the Eyes of all Wise Men.

The MORAL.

OF all Vices, there's none more Odi­ous, more Destructive, and more Abusive than Drinking to Excess. The Drunkard is [by our new Critic's leave] an Element of Noise and Impiety; a Cha­os Complicated up with every thing his confus'd Fancy forms into an Idea. The Drunkard not only Confounds the Busi­ness he just before ingag'd in, but acts Arbitrary to the Law of Nature, and Unravels Oathes, Vows, and sacred Ob­ligations, that have been Scores of Years winding to a Bottom. The Drunkard, will hasten from Prayer to Curse an Ad­versary; And will promise to do That for Another, which (when he's Sober) he wants to have done for Himself. He will endeavour to divert you with a long Harangue of the Ill of others, when at the same time, if you happen to Miscon­strue one of his Words, you yourself shall be the greatest Enemy he has: Nay, thô thou art his Brother, he will believe thee to be no other than a Dog, and a Dog's Life wilt thou Live, all the time it is thy Fate, to be in Subjection to a Sot.

The MORAL.

HEre's a Mystery! Men will not forbear running into By-paths to hunt after Shadows, when they may tra­vel in a pleasant Road, and have the Sub­stance brought 'em. Immoralists will seek the Pleasures of this Life, thô it cost 'em never so dear; never so many Oathes, Lies, Cheats, Lusts, Murders, Villanies, and the like. Believe it then, O thou guilty Man! That thou art alone, thô thou hast Three Parts of the World to bear thee Company: For, where are thy Companions, when thy Reason is fled. You and they are all like Sense­less Posts jostling one another into the Fire. Well then, if thou lovest Wisdom, thou wilt not come within the Decoys of this World, where Sins are by-paths to lead us till the Devil finds us: Neither ask thy Neighbour, which way thou must go; for, who knows but he hath world­ly Business near the Lyon's Den, and may desire thy Company: But pull thy Con­science by the Sleeve, Consult That, and thou shalt escape the Snares of Satan.

The MORAL.

LIke begets Like: It's true, it does so in the Course of Nature: But, the Child may lose great part of it's Origine Nature, by the Reception of unnatural Nutriment. This may be done thus. Let an Infant suck a Moross, Surly, Wo­man, and it will receive not only Nou­rishment, but the ill Qualities of the Nurse. No wonder then, the Child de­generates from its Parents, when it par­ticipates of another's Nature! There can be no true Affection between the Mother and such a Child: For what difference will there be between the Le­gitimate and a Bastard, when thou shalt take them both Young, and bring them up, saying, I am thy Mother, and the like? In fine, every Mother ought to Suckle her own Child, when she is not infirm. Besides, Dost thou think the Brests were made for no other Use than to excite Lust? Consider, All Objects ought to be hid, which have force enough in themselves to attract Vice. Let this suffice: If thou woud'st preserve tender Flowers till they are Ripe, they must not be expos'd to every unwholsome Blast.

The MORAL.

IF (my Child) thou wilt live to a good Old Age, and leave behind thee a Name, not inroll'd in the black Leaves of Oppression, Extortion, Fraud, and Usury, now is the time to fly Covetous­ness, and check all unjust Desires after the Injoyments of another. Why wilt thou turn Hawk? Hast thou not seen One hurry'd to the Ducking-place by a Multitude? Nay, hast thou not held an Arm, or a Leg, till thy Companions have Pump'd him? This is only a Sea­soning him for Bridewell and the Gallows. Let me advise thee then, if thou wilt di­vert Disgrace from thy Family, and a­void Shame and Misery thy self, look not on thy Play-fellow's Toys with Affection. Meddle not with thy School-fellow's Top Book, or Satchel, because it is finer than thine, or because thou hast not the same: Nay, if something molests thy Teeth, and thou seest a Pin drop off his Sleeve, use it not without his Consent. Thus thou wilt inure thy self in the ways of Virtue, and be happy in a Contented Mind.

The MORAL.

WOu'dst thou be a Man of Under­standing, endow'd with a Think­ing Soul, indeavour to keep thy Spirits free from the Rapine of an unnatural A­petite: For, as too much Oyl retards the motion of the Watch wheels, so Glutto­ny depresses the Spirits, and keeps 'em from Soaring above the reach of Nature. What Idea canst thou form of a Summum Bonum here; (which is nothing but the searching out the Bounds of Nature, with the injoyment of a Mind Serenely bent to Benefit the Publick) when thou art fit for nothing but to lye down and wallow with Swine? When I was in America, I saw an Indian with a Belly stuff'd like a Wool-pack, begirt about with a Belt; I ask'd him, Why he did so? He reply'd, When we find a Prey, we devour it all, be it never so much; and till we catch ano­ther, we take in our Belts a Hole every time we go to Stool, and so remain satisfy'd. This may allow of some Excuse in them, but for those who have the Use at Discre­tion, it's most Unnatural, especially where there are Objects enough ready to Starve for want of That which is wasted.

The MORAL.

HAst thou got Wealth (ó Man!) in an Honest way, and thy Parents brought thee up to Years of Discretion, to dispose thereof? Consider: Is my Father or Mother Poor, in Debt, or Ne­cessitated? Have they bestow'd that up­on me, when I was uncapable of helping my self, which now wou'd Nourish them in their Aged Extremity? Have I not Substance to repay, which I wasted un­der their Tuition? Do I not owe my Being to them? And am I not likewise their Debtor for all the Expence, Care, Sorrow, Love and Affection they were at, to bring me to what I am? This will teach thee to make thy Purse thy Parents and to open it to all thy distressed Friends, that Heaven may inlarge what thou hast, with a Life Long and Happy. But do not as some, who perhaps will e­very Holy-tide, afford 'em a Meal, but with this Proviso, that they shall either Eat with their Servants, or be Seated at the lower-end of the Table: Some such Devils I have seen my self!

The MORAL.

THus the Lofty Soul, whose Ambition is Elivated above the Decree of Fate, wou'd impose upon his Fellow-Creature, a Belief that he is something more than mere Man, when all his Glo­ry, is gotten by the Ruin of others, and his Fame supported by the Eccho of a dangerous Parasite. From this I infer, Two Indisputables, Truth, and Error: There are Moral Vultures, as well as Religious Devils; and they both pro­fess Infallibility: The Moral Impostor never discovers his Morality to any but Strangers, who are not acquainted with his Neighbourhood. The other wou'd be Gold, before it's Refin'd in the Furnace, A GOD before the Elements of Na­ture are Qualify'd and Sublimated by the Power of Omnipotency! This Vulture wou'd have all the Nectar and Ambrosia out of Heaven, to be devour'd by Swine on Earth: And wou'd keep the Keys by his Side, to make a Prison of Paradice. Here's Infallibility with a Witness! If thou wou'dst be a Wood­en God, after thy Decease, away with thy Coffers beyond the Alps.

The MORAL.

WILT thou become Victor over thine Adversaries, and be able to grapple with Monsters? This is not at­tain'd to presently. First try thy Skill vvith Dwarfs and Pigmies, then profess thy self Master of the Science. I mean (my Friend) thus: In the Juvenal of thy Years begin to encounter vvith pet­ty Vices; such as Lying, Jesting, Covet­ing, Reviling, and prophane Babling, all vvhich, as the Domesticks of thy grand Adversary, are to Worry thee vvith De­spair, that He may vvith the more ease overcome thee at last. Begin to make this thy Study, and let Conscience be thy Master, vvho never vvill Fight but vvhen thou art in Danger, and thou shalt not only free thy self from Wounds, but e­vade the Assaults of a Satanick Host. Is it not easy to say thus; If I do not leave off drinking novv, I shall fall asleep, and my Enemy vvill come and Surprize me, &c. Do these things, and thou shalt be a Man of War more Politick than the Devil himself.

The MORAL.

MOnarchy! Thou Witchcraft of Felicity, and Enemy to a State free from the pale Cabals of Blood and Slaughter; in thy Bowels are Vipers, and on thy Brest Vultures! Kings that should be most free from Danger, move as if every step they took were in the Dark; and are (if not Hated) Envied by all. The Courts of Princes, are full of Minions, Parasites, and Favourites, Conspirators in the Palace, and Regicides in the Bed-Chamber; with innumerable Emmissaries without. And though Mor­tals have universally Consented to the Punishment of Treason, yet they will in­dulge themselves therein, though they see Quarters expos'd to view on the Ci­ty-Gates. For my part, I do not love to imbrew my Hands in the Blood of any Creature, especially in the Blood of that Monarch, who hath restor'd me Liber­ty and Property, unto whom I owe Sub­jection. Nor is it consistent with Na­ture, that the Feet should kick against the Head, because it's Elivated above all the other Parts of the Body, and Go­verns the same.

The MORAL.

ARt thou One not given to Contenti­on; and wou'dst live Peaceably with [...]hy Neighbour? Value not the Reproa­ [...]hes of the Simple: What if thou hast [...]ot Money enough to Corrupt a Judge, [...]r Parasites to pervert Justice, yet thou [...]ast a Friend within, who will send thee [...]way Justified! What if Heaven bles­seth thee with Wealth, a fruitful Wife, and Vertuous Children, for a time, and afterwards sends one Messenger for thy Son, another for thy Wealth, a Third [...]or thy Wife, and, a Fourth for the very Bed from under thee; it is only to see what Sap is in thy Heart, and to make [...]hy▪ Vertues grow and Flourish the more. And, is it not better for thee to be prun'd with the Hook of Affliction, than to be cut down by the Ax of Destruction, and [...]aid up for Fuel with the Thorns of this World? Consider, thou canst not have [...] better Master than Providence, and thô [...]mmoralists brand thee with Simplicity, [...]et this suffice to Content thee, That thou art not Listed under their Banner. If thou hast peace within tho' poor in purse, Ne'r mind Reproach: That shall be all thy Curse!

The MORAL.

DOst thou take delight in the prateling Discourse of thy Child, and art [...]esirous to see it terminate in Sagacity, [...]egin to be a good Dictator betimes, so [...]alt thou be held in Veneration, and [...]e styl'd in Old Age, the Parent of good Manners. Let not thy Child's first Les­ [...]n be a Song, an Ayre, or Jocose Re­ [...]artee; but rather an Instance of Moral Duty, or an Imitation of some Vertue [...]is Understanding is able to conceive; [...]hen instil into him Death and an After-State, with the Knowledge of a Deity, who is the Chiefest Good, and Creator of Heaven and Earth: This will put him upon Knowing Himself, and inable him to Form a true Idea of the Con­tempt of this World: It will bu [...] him up under all the Oppressions of Fate, and lead him at last to rest on a high­er Power than Nature. In fine, he will be a Wise Man, of Use to the Publick, when he that has been Educated in all Tongues, without Improvement, shall be a Rattle for Wise Men to Laugh at.

The MORAL.

THe way to avoid Falling, is not to Climb up a Precipice. Come not [...]ithin the Stench, if thou woud'st avoid [...]fection: Nor let the Guilded Bait lure thee to Swallow the Hook. Why [...]ilt thou suffer thine Opticks to behold [...]hat which thou knowest before-hand [...]ill prove Prejudicial to thee? But [...]re's thy Misery: First thou wilt sit [...]d look on, and then turn Practitioner. [...]rst, thou wilt stand afar off and View, [...]d then draw near and Touch. If thou [...]oud'st be out of Danger, fly Gameing, [...]ioting, the Play house and the like: For [...]e Stage Now, serves only to deiude un­ [...]ary Souls into the Snares of Vice; and become almost the greatest Piece of [...]mmorality in the World: Run not [...]ither then to have thy Mind Inchanted [...]ith Ravishing Imagination, and thy Bo­ [...]y Corrupted with the Consequence of [...]ust. Besides, who knows, whilst thou [...]t Vindicating thy Friend, but thou [...]ay'st receive a Wound thrô thy Body [...] a Hector? Thou oughtest not to de­ [...]ght in seeing thy Fellow Creature mi­ [...]ick'd into the Shape of a Beast.

The MORAL.

WHat's the Old Proverb? Claw me, and I will Claw you: One good Turn deserves another. But, if thou'lt be neither Scribe, nor Pharisee, remember this: If thine Enemy Hun­ger, Feed him; if he Thirst, give him Drink: Down comes Heaven's Fire upon his Head, if afterwards he proves Ingrate. But, when thou dost Good, to those who Deserve it not; and, at the same time, Wishest Ill to the Party; a Fig for thy Compassion! Is there not That within thee, which thou callest Conscience? Beware of its being an unwelcome Evidence, another Day.

In fine, If thou seest an Object Na­ked, Consider thus with thy self: Have I not an old Garment at home, useless to me? Or when one meets thee, going to Spend Two-pence with thy Friend, and asketh thine Alms, Lend one Half, and Spend the other, &c. This is pul­ling a Man out of the Water. But, be not thou as some Men, with some Souls, who love to pass by Affliction Blind fold.

The MORAL.

IT's no difficult matter to Guess, who is meant by the Salamander, because [...]ere is no Creature under the Sun, more like it, than an Atheist: For, sti­fling all Convictions, his Conscience is Sear'd as with an Hot Iron; making his own shallow Reason his God; which being False, is utterly Uncapable to di­rect him to search and find out the most True and Holy GOD, and Creator of Wisdom it Self; and so he Lives diving in the Fire of his own boundless, and foolish Imaginations. His hellish Zeal Obliging him to venture his All, on the Notion of Dying like a Beast; and yet not Suffer'd to Live a Life like it. Thus he spends his Youth like a witty Fool; his Man-hood worse than an unreasona­ble Beast; and his Age (if Justice cut him not off) like a Devil incarnate.

Avoid then, the Society of such Mor­tal immortal Devils, lest you are Infect­ed by their Bituminous Poyson, and A­theistical Conversation.

The MORAL.

I Cou'd Wish none in the World were like this young Eagle. But, scarce a Year revolves, without some Unnatu­ral Instance, or other. All that the Wise Man saith, is True; and this we know to be so: Covetousness, is the Root of all Evil. From whence springs Ambition, Restlesness, Discontent, and a World of Miseries. Murder is Sub­ordinate to Ambition, and Discontent: And, with that, Peasants, as well as Princes, are made Impure. I my self have known, one Relation Murder ano­ther, for less than Half a Crown. It is indeed most Benefit to thee, to arrive at the highest Zenith of Glory, by Gra­dations, that thou may'st know Others Dispositions, as well as thine Own: But neither Ambition, nor Discontent, will suffer this; but force thee to Jump in the dark Abyss of Disorder. If thou wilt wait Nature's due Time, thou shalt be Happy, and have what Providence design'd for thee: If not, then thou'rt Unworthy to enjoy the Elements of Life. Content's a Iem: Let what you have suffice Let Nature have its Course, Man quickly dyes.)

The MORAL.

POlicy goes beyond Strength. But that Man who lyes still in a Ditch crying, Lord, Help me! and never offer so much as one Struggle towards it, me­rits no more Pity, than he does Incou­ragement, who lyes Gaping under a Plumb-Tree, expecting the Plumbs to drop into his Mouth, without lifting up his Hand to Gather 'em, though within Reach.

Therefore wish not, or pray for such a thing, or such a Deliverance; but use also the Means to attain it: And if thou seest thine Enemy prove too Strong for thee, then Resist not, but turn to thy Money-Politicks; for, 'twill certainly prove the securest Safety, in such an exi­gent Extremity.

Observe this as a certain Maxim: One Yard of subtle Policy, join'd to an Inch of experienc'd Strength, if well us'd, may Measure the whole Universe.

When, Lord, in any Danger e'er I fall, By Satan's skill, O then attend my Call! I'll use the Means, but wait on thee for all.

The MORAL.

BY this Fable, we may learn Two Duties. First, The Duty of Pa­rents, to their Children: Which is, To restrain the Haughtiness of their Dispositions, that they mayn't Ride Pa­ramount on their Backs. And to signa­lize no more Favour for one, than the other. If thou dost, one shall be Often­tatiously Impudent, and the other Care­lesly Remiss in Duty. Secondly, Chil­drens Duty to their Parents: Which is, To keep (if not otherways Order'd) within Call, or Sight of their Parents; and not run Loitering up and down the Streets: But if thou wilt wander, (my Child) then away to the Church-Yard, where thou shalt find Graves of all Sizes: Seat thy self on One about thy Length; and Consider thus: Is there not little Sinders, as well as great Coals in Hell? If thou lovest Good, this will put thy Conscience to the Test; and thoul't be as a Brand snatch'd out of the Fire. If not, expect no other, than to leave thy Father and Mother, and all thy fine Cloathes, and Toys, to go and live with a Stranger in eternal Burnings.

The MORAL.

FRiendship is an inestimable Jewel: For, Two or Three Friends join'd, become the Geryon describ'd to be a Man with Six Hands, and Three Heads: So it is with those whose Friendship is knit together by Truth; for the one will not suffer the other to be wrongfully Preju­diced, without taking his part; nay, thô Death it self stands in the gap, if one pas­ses through, the other must of Necessity follow: Like Euthydicus and Damon, who Sayling towards Athens, it happen­ed Damon fell over-board; when, being almost ready to Sink, his Cryes awak'd Euthydicus; who seeing his Friend in such a deplorable Condition, jump'd in, and sav'd his Life.

Likewise Servants ought to be Faith­ful to their Masters, and not suffer them­selves nor others, to imbezzle their Ef­fects; for, if a Dog will preserve a thing only for knowing it is his Master's, much more shou'd Man, who knows the Own­er, and what Value he has for it.

The MORAL.

MIght generally Overcomes Right: And as it is with the poor Co­ney, so it is with those Men, who go to Law for their just Estates: For, whe­ther the Cause be Right, or Wrong, Doth it not fall to those who give the greatest Fee? But if thou must go to Law, beware of Running: Why wilt thou be Mad, or over Hasty to Ruine thy Self, or Neighbour? Go not one Step farther, when thou seest Ruin a far off; for its Motion is Swift as a Dro­medary: Fling Coat, Cloke, and all away, and take Blows into the Bargain, rather than stay to see the Events.

Have a care of gratifying thy Appetite in a Hectick Fever. I mean; When thou Wishest the Death of any, [as GOD forbid!] beware that thy Passi­on lead thee not to taste the Cup; Re­venge is not easily Satisfied with a Sip: And, What wilt not thou do then, to Obtain thy End? What shall I say unto thee? If thou lovest Swearing, Woe to thy Neighbour's Land-mark!

The MORAL.

JUst so it is with those Parents, who place their whole Joy and Delight, in one peculiar Child; cockering him up with that which proves his Bane. For, by so doing, they not only prove Liber­tines, and Prophane, but often happen to bring lasting Disgrace on their Families, by making untimely Exits on a Gallows. Besides, if Parents mind it, such Children hate 'em most; being Impudent, and Haughty, and always the first who for­sake them in their Extremity: Whilst the others (kept under by a Moross Di­sposition, and Rigid Hand) bear more Affection, and Filial Duty to them; be­coming thereby Ornaments of an Hoary Head, and Staves to a feeble Old Age.

Be not therefore too Fond with thy Child, lest you do, as that Silly Phrygian Woman, who seeing her Darling Child, fall in the Fire, rashly takes it out, and flings it into the River hard by, where it was Drowned: When, thro' Care, it might have been Sav'd.

The MORAL.

HEre is a Glass for all Immodest People; wherein they may see, how far different they are from Turtles, who (void of Sense and Reason) are Naturally Chaste: For they have a con­fused, innate Obligation to keep them­selves so, after they have Coupled. Men and Women have a double, Rational Tye, Divine, and Moral; Inward Con­science, and Outward Ceremony: Yet, for ought I see, the Generality value Neither, a Button. One will have his Whore, and the other, her Rogue; Li­centiously turning that blessed State, into a Common Road of Bestiality.

For shame then, thou Yoked Leacher­ous Satyr, leave off Surfeiting thy Lust; and when thou art again the like Tempt­ed, powerfully Resist; and perform thy Marriage Vow, with a Just and Sacred Chastity. Nor may those Unmarry'd, take any such wicked Course in Filthi­ness, since No Whore-mongers, (as well as Adulterers, and Fornicators) shall en­ter into the Kingdom of GOD. (file. Keep chaste, do not thy Marriage-bed de-Resist the Tempter, and he'll soon Recoil.

The MORAL.

GIve a Man an Ill Name, and you Wound him to Death: For, whe­ther Guilty, or Not, pass but the Sen­tance, and it shall spread Wild-fire like: Every one will turn Executioner. Well, this then follows of Consequence, When he's Falling, he'll want none to keep him down: If so, then his very Bosome Friend, shall lend her Assisting Hand thereto. Abhor then this base Principle: for it Profits thee nothing, more than making the Party Miserable: How can that be thy real Happiness, which is ano­ther man's Bane? Well then, meddle not with any Man's Business, but thy Own; nor Prattle that to Others, which thou knowest is False to thy Self: For, it's a sign of an Hypocritical Spirit, which Destroyeth its Neighbour: And he that keepeth his Mouth, keepeth his Life: but he that opens wide his Lips, shall have Destruction.

A Good Name got, is better far, Than Oyntments, which most precious are. Hence then, of Wounding it, beware.

The MORAL.

MArvail not, thou liver upon other Mens Substance, if Fortune at [...]ast decieve thee. Perhaps, if thou lo­west not Women, VVine, nor Prodiga­ [...]ity, then thou may'st escape: But, if neither of these is thy Heart's desire, then art thou Sedate in Mind; and he that is Right in his VVits, will not turn Thief. But, suppose thou livest Unjust­ly as long as Nature will let thee, and fancy'st there is no After-State, Can thy Reason slide away with ease, upon the Gravell'd Blocks of what thou callest Conscience? If thou willt have Execu­tors, and Gold Rings given at thy Fune­ral, order none to be thy Guests, but those, from whom thou hast stole their VVealth: Let them build Alms, houses. But I am of Opinion, Justice will thwart Nature: For, 'tis much if thou dost not make too great a Figure, and discover thy self: Or, one of thy Associates, to avoid Misery and Shame. And, what will become of thee then? Thou wilt dye Poor, to live so eternally.

The MORAL.

WHen Men are eager after Vain pur­suits, they care not into what hazardous Extreams, they run themselves Head-long: For they think, Nothing Venture, Nothing Have, governs the U­niverse, not apprehending the Sequel. And, thô the greedy Cur by his ravenous Nature, overcomes the Dogs in the Fable, yet he pays for it with Severity. Wilt thou then, ô thou Covetous Man! ven­ture thy All, for that which is worse than Nothing? Stand amaz'd at this: The Devil is at no Charge, no Expence, and yet has Body, and Soul, and ALL for Nothing! In fine, Consider, when thy Table is spread, if thou goest to it with an unsavoury Heart, thou dost not know but the Devil may be in the first Morsel and Choak thee: and then thou'lt re­member this common Sentence, Possession is Eleven Points of the Law! Children, Quarrel not, one with the other, (Dog­like) lest Heaven permits One, to come and end the Strife, with, Vengeance.

The MORAL.

THE direct Road to Destroy thy self, is, The seeking. Others Ruin: And this too, often falls out, when the thirsty Homicide is within Reach of the intended Sacrifice. What Profit is there in Hypocritical Intrigues? Fraud and Deceit are the Progenitors; Misery and Ruin the Consequents of a Covetous Thinking Soul: Which, to be sure, will Brand thee amongst the Degenerate Race of Mankind hereafter; if not Up­braid thee to thy Face in the Sight of the World now. However, to shun this, Fancy to thy self thus: Man; thou canst not be in League with the whole Uni­verse, (thô a Grandee thereof) and, who knows but some One or Other, thou hast Injur'd, has laid a Snare close by that of thine Enemy's. Do not run to Justifie others Villany, lest thou art catch'd and Condemn'd thy self; whilst the innocent and thoughtless Soul is deliver'd by thine own Mouth.

The MORAL.

WEll then, thô Innocency is of Force enough to justifie thy Conscience, yet, still 'tis a piece of Imprudence, to Trace the common Road of Danger: What! because thou hast not committed Robbery, thou thinkest to escape the Robber? Rest not here; but, first of all, Examine what Dangers may befall thee in thy Adventures, that thou may'st not afterwards Grumble at the Events: But, besure come not within Arms length of the Flatterer, for he will soon unmask himself to thy Ruin. Besides, in danger­ous Enterprizes, be not too Hot-headed, through Pride, or Vain glory, in hopes to ingross all to thy self, lest you first fall into the Snare and Destruction there­of: But rather give way to others; for thereby Men many times (like the more wiser Rats in the Fable) become the greatest Gainers, and incur the least Danger.

The MORAL.

THE Ass is called in Latin Asinus, in Greek Onos and Killos, by reason of his Labour in bearing Burthens; and by some he is called Magamucos, for his unpleasant, fearful, braying Voice: But amongst many Epithets given him, he is called a Vile, Slow-pac'd, Sluggish, Idle, Blockish Beast: Like to him is the Dunce­pated Schollar, that is not at all apt to Learn. Nay, tho' his Master Whips him, and Whips him over again, 'tis all one, for his Brain is so impenitrable, 'tis im­possible to infuse any thing therein: Let his Master keep his Learning to himself for what value he sets on't. For whom I think that's a fit Sentence, to bid such a Schollar [Sell an Ass,] thereby signifying his Blockish Averseness to Learning. But, my Child, if thou lovest Wisdom, be not Stupid to the Sage Advice of thy Parents, nor Refractory to the Dictates of thy Master, lest thy School fellows point and hiss at thee for a Block-head, a meer Schollar, amongst thy Neighbourhood.

The MORALS.

I Cannot but observe from this, the truly Honest and Generous Spirit of an humble and patient Man: How he will pursue the internal Peace of his Soul, before the external Injoyments of his Body; and Value a composed Solita­ry Life, before the common Luxurious Delicacies of an infatuated Republick. Whilst the Discontented run too and frô amidst the Venomous Streams of Infec­tion; and suffer themselves to be blown up like Bubbles, in the Air, to Dance a little, and Vanish. The Distressed Coney would have stay'd in her Borough had she not been pursu'd by the Hunters; so, O Man! if thou art Persecuted ei­ther in Body, or Estate, and canst not stay Secure in thy Habitation, for fear of Enemies, then hast thou a lawful Call to Evade 'em by flying from one place to another, till at last they drive thee to the Rock where thou vvilt be secur'd to all Eternity. Whilst Vagabonds like the Spider are svvept avvay by the Wrath of common Justice.