ces of life, together with the favor of God and the love of mankind.

Q. What do you mean by a sound mind?

A. A faculty of reasoning justly and truly in searching after such truths as relate to my happiness. This faculty is the gift of God, capable of being improved by experience and instruction into wisdom. Q. What is wisdom?

A. The knowledge of what will be best for us on all occasions, and the best ways of attaining it.

Q. Is any man wise at all times and in all things? A. No, but some are more frequently wise than

others.

Q. What do you mean by the necessaries of life? A. Having wholesome food and drink wherewith to satisfy hunger and thirst, clothing, and a place of habitation fit to secure against the inclemencies of the weather.

Q. What do you mean by the conveniences of life?

Whether it is worth a rational man's while to forego the pleasure arising from the present luxury of the age, in eating and drinking, and artful cookery, studying to gratify the appetite, for the sake of enjoying a healthy old age, a sound mind, and a sound body, which are the advantages reasonably to be expected from a more simple and temperate diet?

Whether those meats and drinks are not the best, that contain nothing in their natural taste, nor have any thing added by art, so pleasing as to induce us to eat or drink when we are not thirsty or hungry, or after

thirst and hunger are satisfied; water, for instance, for drink, and bread or the like for meat?

Is there any difference between knowledge and prudence? If there is any, which of the two is most eligible?

Is it justifiable to put private men to death for the sake of public safety or tranquillity, who have committed no crime? As, in the case of the plague, to stop infection; or, as in the case of the Welshmen here executed?

If the sovereign power attempts to deprive a subject of his right, (or, which is the same thing, of what he thinks his right,) is it justifiable in him to resist, if he is able?

What general conduct of life is most suitable for men in such circumstances as most of the members of the Junto are? Or, of the many schemes of living which are in our power to pursue, which will be most probably conducive to our happiness?

Which is best, to make a friend of a wise and good man that is poor, or of a rich man that is neither wise nor good?

Which of the two is the greatest loss to a country if they both die?

Which of the two is happiest in life?

Does it not, in a general way, require great study and intense application for a poor man to become rich and powerful, if he would do it without the forfeiture of his honesty?

Does it not require as much pains, study, and application, to become truly wise and strictly virtuous, as to become rich?

Can a man of common capacity pursue both views with success, at the same time?

If not, which of the two is it best for him to make his whole application to?

Whence comes the dew, that stands on the outside of a tankard that has cold water in it in the summer time?

Does the importation of servants increase or advance the wealth of our country?

Would not an office of insurance for servants be of service, and what methods are proper for the erecting such an office?

END OF VOL. II.

UU*