Thing he loved as well as himself, he would measure the Worth of it according to the Efteem of him who biddeth moft for it, rather than of him who biddeth lefs.

Therefore, the moft infallible Way to difentangle a Man from the Snares of Flattery, is 'to confult and ftudy his own Heart; for whoever does that well, will hardly be fo abfurd, as to take another Man's Word before his own Senfe and Experience.

;

Thirdly, Another Advantage from this kind of Study, is this, that it teacheth a Man, how to behave himself patiently, when he has the ill Fortune to be cenfured and abused by other People. For a Man, who is thoroughly acquainted with his own Heart, doth already know much more Evil of himself, than any Body elfe can tell him and when any one fpeaketh ill of him, he rather thanketh God, that he can fay no worse. For, could his Enemy but look into the dark and hidden Receffes of the Heart, he confidereth what a Number of impure Thoughts he might there fee brooding and hovering like a dark Cloud upon the Face of the Soul; that there he might take a Profpect of the Fancy, and view it acting over the feveral Scenes of Pride, of Ambition, of Envy, of Luft, and Revenge; that there he might tell how often a vicious Inclination hath been reftrained, for no other Reafon, but just to fave the Man's Credit or Inte reft in the World; and how many unbecome

.

ing Ingredients have entered into the Compofition of his beft Actions. And now, what Man in the whole World would be able to bear fo fevere a Teft, to have every Thought and inward Motion of the Heart, laid open and exposed to the Views of his Enemies? But,

Fourthly, and Laftly, Another Advantage of this Kind is, that it maketh Men lefs fevere upon other People's Faults, and less busy and induftrious in fpreading them. For a Man, employed at Home, infpecting into his own Failings, hath not Leifure enough to take Notice of every little Spot and Blemish that lieth fcattered upon others: Or, if he cannot escape the Sight of them, he always paffes the most eafy and favourable Construction upon them. Thus, for Inftance: Does the Ill he knoweth of a Man proceed from an unhappy Temper and Conftitution of Body? He then confidereth with himself, how hard a Thing it is, not to be borne down with the Current of the Blood and Spirits, and accordingly layeth fome Part of the Blame upon the Weakness of human Nature, for he hath felt the Force and Rapidity of it within his own Breast; although perhaps, in another Inftance, he remembereth how it rageth and fwelleth by Oppofition; and although it may be restrained, or diverted, for a while, yet it can hardly ever be totally fubdued.

Or, has the Man finned out of Cuftom? He then, from his own Experience, traceth an Habit into the very first Rise and imperfect Beginnings of it; and can tell by how flow and infenfible Advances it creepeth upon the Heart; how it worketh itself by Degrees into the very Frame and Texture of it, and fo paffeth into a fecond Nature; and confequently he hath a juft Sense of the great Difficulty for him to learn to do Good, who hath been long accustomed to do Evil.

Or, laftly, Hath a falfe Opinion betrayed him into a Sin? He then calleth to Mind what wrong Apprehenfions he hath had of fome Things himself; how many Opinions, that he once made no Doubt of, he hath, upon a ftricter Examination, found to be doubtful and uncertain; how many more to be unreasonable and abfurd. He knoweth further, that there are a great many more Opinions that he hath never yet examined into at all, and which, however, he ftill believeth, for no other Reafon, but because he hath believed them so long already without a Reason. Thus, upon every Occafion, a Man, intimately acquainted with himself, confulteth his own Heart, and maketh every Man's Cafe to be his own (and fo puts the most favourable interpretation upon it.) Let every Man therefore look into his own Heart, before he beginneth to abuse the Reputation of another, and then he will hardly be fo abfurd, as to throw a Dart that will fo cer

tainly rebound and wound himself. And thus, through the whole Courfe of his Conversation, let him keep an Eye upon that one great and comprehenfive Rule of Chriftian Duty, on which hangeth not only the Law and the Prophets, but the very Life and Spirit of the Gofpel too; Whatfoever ye would that Men bould do unto you, do ye even fo unto them. Which Rule, that we may all duly obferve, by throwing afide all Scandal and Detraction, all Spite and Rancour, all Rudeness and Contempt, all Rage and Violence, and whatever tendeth to make Converfation and Commerce either uneafy, or troublesome, may the GOD of Peace grant for JESUS CHRIST his Sake, &c.

Confider what hath been faid, and the Lord give you a right Understanding in all Things. To whom, with the Son and the Holy Ghost, be all Honour and Glory, now and for ever.

THE

THE

DUTY of SERVANTS at INNS.

E mounted before

Mafter. When

Byou fee him mounted, ride out before

him. When he baiteth at Noon, enter the Inn Gate before him, and call the Oftler to hold your Master's Horfe while he alighteth. Leave your Mafter to the Servants of the Inn; go you with the Horfes into the Stable; chufe a Place fartheft from the Stable-Door; fee the Standing be dry; fend immediately for fresh Straw; fee all the old Hay out of the Rack, and get fresh put in; fee your Horfes Girths be loofed and ftuffed; take not off the Bridle until they are cool, nor Saddles in an Hour fee their Hoofs be well picked; try if the Heads of the Nails be faft, and whether they be well clinched, if not, fend prefently for a Smith; always ftand by while the Smith is employed. Give the Oats the last Thing. Water your Horses when you are within a Mile or more of the Inn. Never keep above forty Yards before or behind your Mafter, unlefs he commandeth you. Try the Oats by smelling

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