who commit it under the Appearance of being good Men.

II. Accusative.

1. Wisdom allows no Man to be happy, but he that needs no farther Happiness, than what he has within himself; no Man to be great, or powerful, that is not Master of himself.

2. Observe the Man that is not rash, but yet quick and dextrous in the Dispatch of any Business that he is charged with; and you may foretel, that he will not long continue obscure, but be taken notice of, and be preferred.

3. Do not think, that every one who laughs, is merry, or that profuse and immoderate Joy is true Pleasure: for it leaves the Heart more heavy and sad afterwards, especially when the Mind reflects upon it.

4. Men always judge the present War, wherein they live, to be the greatest; and when it is past, admire more those that were before it.

5. So think, not that you are mortal, but this Body.

6. It is a joyful Thing to be beloved, and to be popular; forasmuch as this makes Life to be more safe, and Pleasure more complete.

7. The Flatterer always makes that excessive, which the Person whom he flatters would have to be great.

8. Away with all that Craft and Cunning, which affects to be like Prudence, but is greatly different from it.

9. This I would advise you: that you would think yourself to be such-a-one as you are; and

that Indecency of Expression may be as far from your Lips, as Baseness of Action is from your Conduct.

10. A Man oftentimes cannot be what he would be, if Circumstances do not permit him.

III. Dative.

1. He that knows how to own a Courtesy, and heartily wishes that he could requite it, has requited it so that every Man may be as grateful as he pleases.

2. Every one, that will, may be honest in all Conditions of Life.

3. I may be poor, but still I may be just, and I may be contented.

4. In every State of Life we may be good: A Tyrant may make me suffer Torments, but he cannot make me do a dishonest Action.

5. If it were more advantageous for Men to be Christians, there would no doubt be numberless Hypocrites, and counterfeit Professors.

6. A Man in Power may be mild and goodnatured; yet is he formidable, since he may be injurious if he pleases.

II. The Genitive Case after the Verb.

Sum Genitivum postulat, &c.

THE Verb sum, when it signifies Possession, governs a Genitive Case; (because the Thing possessed is understood; as, Pecus est Meliboei; i e Pecus est Pecus, or Res Meliboei :) so when it sig-.. mifies Duty, Part, Property, or Sign, it is said to govern the same Case (because Officium, or some such Word, is understood; as, Adolescentis est, i, e. Officium est Adolescentis).

1. POSSESSION.

1. The House I live in is my Father's, was my Grandfather's, and will be, I hope, my Son's.

2. If a Saying be good, it matters not whether it be a Christian's or a Heathen's.

3. Is there no End of adding House to House, and Field to Field? Vain Man! Thou must shortly remove thy Dwelling, and then whose shall all these Things be?

4. You not only know my native Borough, but that upon all Occasions, I zealously patronize the Interests of the same.

II. PART, DUTY, &c.

1. It is the part of a wise and good Man, neither to say nor do any Thing, that he may be the worse, but cannot be the better for.

2. It is the part of a wise Man to prefer Things necessary, before such as relate only to Ornament or Pleasure.

3. It is the part of a brave and generous Mind, to look upon those Things as little, which many account to be great and glorious.

4. It is the part of a constant and invincible Mind, so to bear all sorts of Calamity and Affliction, as not to descend below the Dignity of a wise Man.

5. It is the part of a brave and resolute Man, not to be discomposed at Disasters, or put beside his Guard; but to maintain a Presence of Mind, without departing from Reason.

6. It is the part of a Madman to wish for a Storm; but of a wise Man to weather a Tempest the best he can, when he falls into it.

7. In taking Revenge, a Man is but equal with his Enemy; but in passing it over, he is superior, for it is princely to pardon.

8. It is the Duty of a Subject to obey his Prince, and of a Servant to execute his Master's Commands.

9. It is a General's Duty, not only to be brave himself, but also to take Care that those under him acquit themselves with Courage.

10. It is the part of Prudence thus to think, and of Fortitude thus to act: but both to think and act well, belongs to perfect and accumulated Virtue.

11. It is the mark of an excellent Understanding, to forecast in our Thoughts the Event of Things to come, that we may never be put to the foolish Exclamation of Who would have thought it?

12. It is the mark of Ingenuity, to make no Difference or Respect of Persons, but to give our Assent to Truth, come from whom it will.

13. It is an Argument of a narrow and wretched Mind, to doat upon Money: nothing is more honorable than to despise it, if we have it not; and to employ it generously, and to do good with it, if we have it.

14. Let us in Prosperity, and when we have the World at Will, avoid, as much as possible, Pride and Arrogance: for as it is an Effect of Levity to be cast down with bad Fortune, the same is it to be transported with good.

15. A certain Reverence should be used towards all Men, both high and low; for 'tis the Humour not only of an arrogant, but also of a very dissolute. Man, not to care what the World thinks of him.

16. It is a Folly to mind another Man's Business at the Hazard of our own.

17. It is foolish to grieve at what is lost, rather than to rejoice in what is left.

18. Any one may err; but 'tis for a Fool to persevere therein.

19. It is a Sign of a vain Man to praise himself, and of a Fool to discommend himself.

20. Why are you idle? It is not the part of a Man to dread the Sweat of his Brow.

21. It is extreme Idleness not to exhibit a brave Mind, when Boldness gives Hope of Safety; but Timidity promises nothing but sure Destruction.

22. It is for a poor Man to count his Flock. 23. It is for a brave Man, so far to excel in Virtue, as not to dread the Power of Fortune.

24. It is for excellent Men to despise the Contumely that comes from such as are manifestly wicked, by whom it is even scandalous to be praised.