The characters, or, The manners of the age by Monsieur de la Bruyere ... made English by several hands ; with the characters of Theophrastus, translated from the Greek, and a prefatory discourse to them, by Monsieur de la Bruyere ; to which is added, a key to his Characters.

THE CHARACTERS , OR , Manners of the Age.

I Borrow'd the subject matter of this Book from the Publick , and I now restore it what it lent me . Indeed having finish'd the whold Work , with the utmost regard to truth , that I was capable of , 't is but just I should make it this restitution . The world may view here the Picture I have drawn of it from Nature , and if I have hit on any defects , which it agrees with me to be such , it may at leisure correct them . This is what a man ought chiefly to propose to himself in writing , tho he can't always be sure of success . However , as long● as men distaste Vice so little as they do , we should never give over reproaching them They would perhaps be worse were it not : for censure and reproof , which makes writing and preaching of absolute necessity . The Orator and Writer can't stifle the Joy they feel when they are applauded , but they ought to blush in themselves if they aim at nothing more than praise , by their discourses or writings . Besides , that the most certain and least equivocal approbation is the change of Manners in their Readers or Hearers , we should neither write nor speak but for Instruction ; yet we may lawfully rejoyce , if we at the same time please those to whom we address , and by this means make the truths we should advance , the more insinuating and the better receiv'd , when any thoughts or reflections slide into a Book which have neither fire , nor turn , or vivacity agreeable to the rest , tho they seem at first to be set there for variety , to divert our minds , and render them more attentive on what is to follow , but otherwise are not proper , sensible , or accommodated to the capacity of the people , whom we must by no means neglect , both the Reader and Author ought to condemn 'em● This is one rule which I desire every one to remember . There 's another which my particular Interest obliges me to request , may not be forgot , that is , always to have my Title in view , and to think as often as this Book is read , that I describe the Characters , or Manners of the Age ; for though I frequently take 'em from the Court of France , and men of my own Nation , ●et they cannot be confin●d to any one Court or Country , without losing a great deal of the compass and usefulness of my Book , and destroying the design of the work , which is to paint Mankind in general , as the reasons of every Chapter , and the connexion which insensibly the reflections that compose them have one with another plainly demonstrate . After this so necessary a precaution , the consequences of which 't is easie enough for any body to penetrate , I must protest against all chagrin complaint , all malicious interpretation , prejudice and scandal . Men must know how to read and hold their Tongues , or say nothing more or less than they have really read , but this caution will not sometimes be sufficient , unless the Readers are willing themselves to judge favourably . Without these conditions , which an exact and scrupulous Author is in the right to require of some people , as the only Recompence of his Labour , I question whether he ought to continue writing , if he prefers his private satisfaction to the publick good , and a zeal for promoting Truth . I confess about the year 1690 I was divided between an impatience , to give my Book another Figure , and a better form by new Characters ; and a fear lest some people should say , will the Characters never be finisht ? shall we never see any thing else from this Author ? On one side several men of good sense told me the matter is solid , useful , pleasant , inexhaustible , live a long while , and treat on 't without interruption as long as you live ? What can you do better ? The follies of Mankind will every year furnish you with a Volume . While others with a great deal of reason made me apprehend the capriciousness of the multitude , and the levity of the people , ( with whom however I have good cause to be content ) . These were always suggesting to me , that for these 30 years past , few have read with any other intent than for the sake of reading● and that to amuse the world there should be Chapters and a new Title● that this humour of indifference had fill'd the Shops , and stockt the Age with Piles of dull and tedious Books without stile or meaning , rules or order , contrary to decency or manners , written in haste , read with precipitation , and taking a while only for their Novelty . They added further , if I could not enlarge a sensible Book , I had best sit quiet and do nothing● I in some measure took both their Advices , as opposite as they seem to be , and observ'd a medium which disagrees with neither . I don't pretend to have added any new Remarks to those which already had doubled the bulk of the first Edition of my Book , but that the publick might not be oblig'd to read over what was done before , to come at what has been added since , and that they may immediately find out what they would only read , I have taken care to distinguish the 2d augmentation by a greater mark , and the first by a less , as well to shew the progress of my Characters , as to guide the Reader in the choice , he might be willing to make . And lest they should be afraid I shall never have done with these additions , I add to all my exactness , the sincere promise to venture on nothing more of this kind . If any one accuses me with breaking my word , by adding in the sixth Edition a few remarks , I confess ingenuously I had not the power to suppress 'em . He may perceive , by mingling what was new with what was old , without any mark of distinction , I did not so much endeavour to entertain the world with novelties , as to deliver down to posterity a Book of Manners more pure , regular and compleat . To conclude , what I have written are not design'd for Maxims ; those are like Laws in Morality , and I have neither Genius nor Authority sufficient to qualifie me for a Legislator . I know well enough I have offended against the customs of Maxims , which are deliver'd in short and concise terms , like the manner of Oracles . Some of my remarks are of this kind , others are more extended . We think things differently one from another , and we express 'em in a turn altogether as different● By a Sentence , an Argument , a Metaphor , or some other Figure , a Parallel , a simple Comparison , by one continu●d in all parts , or in a single passage , by a Description or a Picture , from whence proceeds the length or shortness of my Reflexions . Those who write Maxims would be thought infallible ; on the contrary , I allow any body to say of me , my Remarks are not always good , provided he will himself make better .

OF Polite Learning .

WE are come too late , after above seven thousand years that there have been men , and men have thought , to say any thing which has not been said already . The fin●st and most beautiful thoughts concerning manners are carry'd away before us , and we can do nothing now , but glean after the Ancients , and the most ingenious of the Moderns .

* We must only endeavour to think and speak justly our selves , without aiming to bring others over to our taste and sentiment● ; We shall find that too great an enterprize .

* To make a Book , is like making a Pendulum , a Man must have Experience , as well as Wit to succeed in it . Pencer . A certain Magistrate arriving by his merit to the first dignities of the Gown , thought himself qualify●d for every thing ; He printed a Treatise of Morality , and publish'd himself a Coxcomb .

* T is not so easie to raise a reputation by a compleat work , as to make an indifferent one valu'd by a reputation already acquir'd .

* A Satire or a Libel , when 't is handed privately from one to another with strict charge of secrecy , if 't is but mean in it self , passes for wonderful ; the printing it would ruin its r●putation .

* Take away from most of our Moral Essays , the Advertisement to the Reader , the Epistle Dedicatory , the Preface , the Table and the Commendatory Verses , there will seldom be enough left to deserve the name of a Book .

* Several things are insupportable if they are but indifferent , as Poetry , Music , Painting and Public Speeches .

'T is the worst punishment in the world to hear a dull Declamation deliver'd with Pomp and Solemnity , and bad Verses rehears'd with the Emphasis of a wretched Poet.

* Some Poets in their Dramatic pieces are fond of big Words and ●ounding Verses , which seem strong , elevated and sublime ; The people stare , gape , and hear 'em greedily ; They are transported at what they fancy is rare , and where they understand lea●t , are sure to a●mire most● They scarce allow themselves time to breathe , and are loth to be interrupted by Claps or Applauses : When I was young I imagin'd these places were clear and intelligible to the Author , the Pit , Boxes and Galleries ; that the Actors understood 'em , and that I was in the wrong to know nothing of the matter after much attention : But I am now undeceiv'd .

* There never was seen any piece excellent in its kind , that was the joint labour of several men : Homer writ his Iliads , Virgil his Eneids● Livy his Decades , and Cicero his Orations .

* As there is in Nature , so there is in ●rt , a point of Perfection . He who is sensible of it , and is toucht with it has a good taste : He who is not sensible of it , but is wavering , has a vicious taste . Since then there is a good and a bad taste , we may with reason dispute the difference .

* Every one has more fire than judgment , or rather there are few men of Wit , who are good Criticks .

The Lives of Heroes have enrich'd History , and History has adorn'd the Actions of Heroes : And thus 't is difficult to tell who are most indebted , the Historians to those who furnish'd 'em with such noble materials , or the Great Men to their Historians .

* 'T is a sorry commendation that is made up of a heap of Epithetes ; 't is actions and the manner of relating 'em , which speak a mans praise .

* The chief Art of an Author consists in making good definitions , good pictures . † † Considering him onl● as an A●●h●r . Moses , Homer , Plato , Virgil and Horace , excel other Writers mostly in their Expressions and Images . Truth is the best guide to make a man write forcibly , naturally and delicately .

* We should do by Stile , as we have done by Architecture , banish entirely the Gothick order , which the Barbarians introduc'd in their Palaces and Temples , and recall the Dorick , Ionick and Corinthian . Let what we see in the Ruines of ancient Rome and old Greece shine in our Porticoes and Peristils , and become Modern : Since we cannot arrive to perfection , or , if possible , surpass the Ancients in Building or Writing , but by imitating them .

How many Ages were lost in Ignorance before men could come back to the taste of the Ancients in the Arts and Sciences , or recover at last the Simple and the Natural .

We nourish our selves by the Ancients and ingenious Moderns ; we draw from 'em as much as we can , and at their expence in the end become Authors : Then we quickly think we can walk alone , and without help : We oppose our benefactors , and treat 'em like those Children , who grown pert and strong with the Milk they have suckt , turn themselves against their Nurses .

'T is the practice of a Modern Wit to prove the Ancients inferiour to us by two ways , Perrault . Reason and Example . He takes the Reason from his particular Opinion , and the Example from his Writings .

He confesses the Ancients , as unequal and incorrect as they are , have a great many good lines ; he cites them , and they appear so fine , that they ruine his Criticisms .

Some learned Men declare in favour of the Ancients against the Moderns : But we are afraid they judge in their own Cause ; and so many of their Works are made after the Model of Antiquity , that we except against their Authority .

* An Author should be fond of reading his Works to those who know how to correct and esteem ●em .

He that will not be corrected , nor advis'd in his Writings is a Ped●nt .

An Author ought to receive with equal Modesty the Praises and the Criticisms , which are past on his productions .

* Amongst all the different expressions which can render any one of our thoughts , there is but one good ; we are not always so fortunate as to hit upon 't in writing or speaking . However , 't is true that it exists , That all the rest are weak , and will not satisfie a man of sense , who would make himself understood .

A good Author who writes with care , when he meets with the Expression he has searcht after for some time without knowing it , finds it at last the most simple and the most natural , and fancies it ought to have presented it self to him at first without search or enquiry .

Those who write by Humour , are frequently subject to revise their Works , and give 'em new touches : And as their Humours are never fix'd , but vary on every slight occasion , they quickly spoil their Writings by new expressions and terms which they like better than the former .

* The same true sense which makes an Author write a great many good things , tells him that there are not enough to deserve reading .

A Man of little sense is ravish'd with himself , and thinks his Writings divine ; a Man of good sense is harder to be pleas'd , and would only be reasonable .

* One , says Aristus , engag●d me to read my Book to Zoilus : I read it ; he was satisfy'd , and before he had leisure to dislike it , he commended it coldly in my presence ; since that , he takes no notice on●t , nor says a word in its favour ; however I excuse him ; I desire no more of an Author , and even pity him the hearing so many fine things , which were not his own making .

Such , as by their circumstances are free from the Jealousies of an Author , have other cares and passions to distract 'em , and make 'em cold towards another Man's conceptions : 'T is difficult to find a person whose fortune and good humour put him in a condition , to taste all the pleasure a compleat pi●ce can give him .

* The pleasure of Criticising takes away the pleasure of being sensibly charm'd with very fine productions .

* Many Men who perceive the Beau●ies of a Manuscript , when they hear it read , will not declare themselves in its favour , till they see what success it has in the world when 't is printed , and what Character the Ingenious give it : They will not hazard their Votes before its Fortune is made , and they are carry'd away with the Croud , or engag●d by the Multitude . Then they are very forward to publish how early they were in their approbation , and how glad they are to find the World is of their opinion .

These men lose a fair opportunity to convince us they are persons of capacity and insight , that they make a true judgment , and distinguish an excellent thing from one that is good . A fine piece falls into their hands , the Authors first work , before he has got a name , or they are yet prepossest in his behalf ; he has not endeavour'd to make his court to the great men by flattering their Writings ; neither is it requir●d that they should proclaim to please some man of Quality or Topping Wit , who has declar'd himself in its favour , This is a Master-piece : Humane Wit never went so far : We will judge of no bodies opinion , but in proportion to what thoughts he has of this Book . Extravagant and offensive expressions , which smell of the Pension or the Abbey , and are injurious to what is really commendable . Why did they not profess it by themselves , when they might have been alone in their praises , why did they not then commend it ? 'T is true , at last they cry aloud , ●tis an admirable Book , when the whole Kingdom has approv●d it ; when foreigners as well as their own Coun●rymen are fond of it ; when 't is printed all over Europe , translated into all Languages ; in short , when ●tis too late , and the Author is not oblig'd to ●em for their Applauses .

* Some of 'em read a Book , collect certain lines which they don't understand , and rob 'em of their value by what they put in of their own : yet these lines so broken and disguis'd , that they are indeed their proper stile and thoughts , they expose to censure , maintain 'em to be bad , and as they cite 'em the World readily agree with them : But the passage they pretend to quote is never the worse for their Injustice .

* Well , says one , what 's your opinion of Hermedorus's Book ? That ●tis bad , replys Anthimus ; That 't is bad , What d● ye mean , Sir ? That 't is bad , continues he , at least it deserves not the Character people give it . Have you read it ? No , says Anthimus , but Fulvia and Melania have condemn'd it without reading , and I am a Friend to Fulvia and Melania .

* Arsenes from the Altitudes of his Understanding contemplates Mankind , L' Abbe Choisy . and at the distance from whence he beholds them , seems affrighted at their Littleness : He is commended , exalted , and mounted to the Skies , by certain persons who have reciprocally covenanted to admire one another : Contented with his own Merit , he fancies he has as much Wit as he wants , and more than he ever will have : Thus employ●d by his high thoughts , and full of sublime Ideas , he scarcely finds time to pronounce the sacred Oracles : He is elevated by his Character above humane Judgments , and leaves it for common Souls to value a common and uniform Life , being answerable for his inconstancy to none , but his particular friends who have resolv●d to Idolize him : for this reason , They only know how to judge or think : They only know how to write , and 't is only in Them a duty . As for other Pieces , however receiv'd in the World , or universally lik'd by Men of Honour and Worth , he is so far from approving 'em , that he never condescends to read 'em , and is incapable of being corrected by this Picture , which will not be so happy , as to reach him .

L' Abbe de Dangeau . * Theocrines is very well acquainted with what is trivial and unprofitable : He is less profound , than methodical : He is the Abstract of Disdain , and seems continually laughing in himself at such , as he thinks despise him . By chance I once read him something of mine , he heard it out with impatience , he cry'd presently , is it done ? And then talkt of his own . But what said he of yours , say you ? I have told you already , Sir , he talkt of his Own .

* The most accomplisht piece , which the Age has produc'd would fail under the hands of the Criticks and Censurers , if the Author would hearken to their Objections , and allow 'em to throw out what is not to their satisfaction .

* Experience tells us , if there are ten persons , who would blot a thought , or an expression out of a Book , there are a like number who would oppose it : These will alledge , for what would you suppress that thought ? 't is new , fine , and handsomely exprest . Those on the contrary , affirm it should be omitted , at least they would have given it another turn . In your work , says one , there is a term exceeding witty , it points out your meaning very naturally . Methinks , says another , that word is too bold , and yet does not signifie so much as you would have it . 'T is the same word , and the same line these Criticks differ so much about , and yet they are all Judges , or pass for such amongst their Acquaintance . What then shall an Author do , but follow the advice of those , who approve it ?

* A serious Author is not oblig'd to trouble his Head with all the extravagant Banters and bad Jests which are thrown on him , or to be concern'd at the impertinent Constructions , which a sort of Men may make on some pasages of his Writings , neither ought he to give himself the trouble to suppress 'em . He is convinc'd , that if a Man is never so exact in his manner of writing , the dull Railery and wretched Buffooniry of certain worthless People are unavoidable ; since they make use of the best things only to turn 'em into ridicule .

* There is a prodigious difference between a Fine piece , and one that 's Regular and Perfect . I question if there is any thing to be found in the last kind , it being less difficult for a rare Genius to hit upon the Great and Sublime , than to avoid all Errors . The Cid at its first appearance was universally admir'd . It liv'd in spite of Policy or Power , which attempted in vain to destroy it . The Wits , who were otherwise divided in their sentiments , united in favour of this Tragedy . The Persons of Quality , and the common People , agreed to keep it in their memory ; they were beforehand with the Actors in rehearsing it at the Theatre . The Cid in short is one of the ●inest Poems which can be made ; and one of the best Critiques , which ever was written on any Subject , is that on the Cid .

* Capys sets up for a Judge of Stile , and fancys he writes like Bouhours or Rabutin ; he opposes himself to the Voice of the People , and says all alone Damis is not a good Author : however , Damis gives way to the Multitude , and affirms ingenuously with the publick , that Capys is a dull Writer .

* ●Tis the business of a News-monger to inform us when a Book is to be publisht , for whom 't is printed , for Cramoisy , or for whom else , in what Character , how bound , and what Paper , how many of 'em are gone off , and at what Sign the Bookseller lives . This is his Duty ; 't is foolish in him to pretend to be a Critick .

The highest reach of a News-monger is an empty Reasoning on Policy , and vain Conjectures on the publick Management .

Boevius lies down at night in great Tranquility at some false News , which dies before morning , and he is oblig'd to abandon it assoon as he awakes .

* The Philosopher wastes his Life in observing Men , and exposing Foppery and Vice ; he gives his thoughts no other turn than what serves to set a Truth he has found out in a proper Light , that it may make the Impression he designs . He has little of the Vanity of an Author , and yet some Readers think they do very well by him , if they say with a Magisterial Air , They have read his Book , and there is some Sense in it . But he returns them their Praises , having other ends than bare Applause in his Sweating so much , and breaking his Rest : he has higher Aims , and acts by a more elevated Policy● he requires from Mankind a greater and more extraordinary Success than Commendation , or even Rewards . He expects Amendment and Reformation .

* A Fool reads a Book and understands nothing in it ; a Little Wit reads it , and is presently master of all without exception ; a Man of Sense sometimes does not comprehend it entirely , he distinguishes what is clear from what is obscure , whilst the Beaux Esprits will have those passages dark which are not , and can't understand what is really intelligible .

* An Author indeavours in vain to make himself admir'd by his productions . A fool may sometimes admire him● but then he is a fool : And a Man of Sense has in him the Seeds of all Truth and Opinions ; nothing is new to him . He admires little , it being his Province chiefly to approve .

* I question if 't is possible to find in Letters of Wit a better manner , more agreeableness , and a finer Stile than we see in Balzac's and Voiture's . ●Tis true , they are void of those sentiments which have since taken amongst us , and were invented by the Ladies . That Sex excels ours in this kind of writing . Those Expressions and Graces flow from 'em , which are in us the effect of tedious Labour , and troublesome Enquiry . They are happy in their terms , and place them so justly , that every one presently lights upon their meaning : As familiar as they are , yet they have the Charm of Novelty ; and seem only design'd for the use they put 'em to . They only can express a whole sentence in a single word , and render a delicate thought in a turn altogether as delicate . We find in all their Letters an inimitable connexion continu●d thro the whole , very naturally , and always bounded by good sen●e . If the Ladies were more correct , I might affirm , that they have produc●d some Letters , the best written of any thing in our Language .

* Terence wanted nothing but Warmth : with what Purity , Exactness , Politeness , Elegance , and Characters are his Plays adorn'd ? Moliere wanted nothing but to avoid Jargon , and to write purely . What Fire ? What Naivete ? What a sourse of good Pleasantry ? What Imitation of Manners ? What Images ? What a Flail of Ridicule are in his Comedies ? What a Man could we make of these two Comedians ?

* I have read Malherbe and Theophile : they both understood Nature , with this difference , The first in a plain , uniform Stile , discover●d at once something noble , fine , simple , and natural like a good Painter , or a True Historian . The other without Choice , or Exactness , with a free and uneven Pen , sometimes loaden with Descriptions , grows heavy in particulars , and gives you an Anatomy , and sometimes he feigns , exaggerates , and goes so much beyond the natural truth , that he makes a Romance .

* Ronsard and Balzac have each in their kind good and bad things , enough to form after 'em very great Men in Verse or Prose .

* Marot by his turn and stile seems to have written since Ronsard . There is little difference between the first and us , but the alteration of a few words .

* Ronsard and his Contemporaries were more prejudicial than serviceable to Stile . They kept it back in the way to perfection , and expos'd it to the danger of being always defective . ●Tis surprizing that Marot's Works , which are so easy and natural , had not taught Ronsard , otherwise full of Rapture and Enthusiasm , to make a greater Poet than Marot , or himself ; and that on the contrary , Belleau , Iodelle , and St. Gelais , were so soon follow'd by a Racan , and a Malherbe ; or that our Language e're it was scarce corrupted , should be so quickly recover'd .

* Marot and Rabelais are inexcusable for scattering so much Ribaldry in their Writings , they had both Genius and Wit enough to have omitted it , without striving to please such as would rather meet matter of Laughter , than Admiration in an Author . Rabelais is incomprehensible : his Book is an inexplicable Enigma , a meer Chime●a● it has a Womans face , with the feet and tail of a Serpent , or some Beast more deform●d : T is a monstrous collection of Political and ingenious Morality , with a mixture of Beastliness : Where 't is bad 't is abominable , and fit for the diversion of the Rabble ; and where 't is good 't is exquisite , and may entertain the most delicate .

La Mothe le Vayer , and Malebranche . Two Writers in their Works have condemn'd Montagne : I confess he sometimes exposes himself to censure , but neither of these Gentlemen will allow him to have any thing valuable . One of ●em thinks too little to taste an Author who thinks a great deal , and the other thinks too subtilely to be pleas●d with what is Natural .

A grave , serious and scrupulous stile will live a long while : Amyot and Coeffeteau are read , and who else of their Contemporaries ? Balzac for his phrase and expression is less old than Voiture . But if the Wit , Genius and Manner of the last is not Modern , nor so conformable to our present Writers , 't is because they can more easily neglect than imitate him , and that the few who follow'd could never overtake him .

* The Mercure Gallant is a trifle , next to nothing , and there are many labours of the same importance ; however the Author has had the good luck to live well by his Invention , and there have been Fops always ready to take off an Impression of his foolish Book : Whence we may perceive 't is the Ignorance of the peoples judgment which makes men sometimes fearful to venture abroad a great many dull pieces .

* An Opera is the Sketch of some magnificent shew , of which it serves to give one an Idea .

I wonder how an Opera , with all its Charge and Musick , should yet so suddenly tire me .

There are some places in an Opera which make us desire more , and others that dispose us to wish it all over , according as we are pleas'd or offended with the Scenes , the Action , and the things represented .

An Opera is not now adays , a Poem , 't is Verses ; nor a Shew , since Machines have disappear●d , by the dextrous management of * * Lully . Amphion and his race . 'T is a consort of Voices assisted by Instruments . We are cheated by those , who tell us , Machines are the amusements of Children , and proper only for Puppet-plays . It encreases and embellishes the Fiction , and keeps the Spectators in that sweet Illusion , which is the highest pleasure of the Theatre , especially where it has a mixture of the Marvellous . There is no need of Wings , or Carrs , or Metamorphoses : But 't is however the design of an Opera , and its representation , to hold the Mind , the Eye and the Ear in an equal Inchantment .

* The Criticks , or such as would be thought so , will ever have the decisive voice at all publick sights : They canton and divide themselves into parties , push●d on of both sides by a particular interest , opposite to that of the Publick , or Equity , admiring only such a Poem , or such a piece of Musick , and condemning all the rest . They are sometimes so warm in their prejudices , that they are at a loss how to defend 'em ; and injure the reputation of their Cabal by their visible injustice and partiality . These men discourage the Poets and Musicians by a thousand contradictions , retarding the progress of the Arts and Sciences , depriving several masters of the f●uit they would draw from emulation , and the World of many excellent performances .

* What 's the reason that we laugh so freely , and are asham'd to weep at the Theatre ? Is Nature less subjects to be soften'd by pity , than to burst forth at what is Comical ? Is it the alteration of our looks that prevents us ? ●Tis as great in an extraordinary Laughter , as in the most bitter Weeping ; and we turn away our faces to laugh as well as to weep , in the presence of people of Quality , or such as we respect . It is our backwardness to be thought tender , or to shew any emotion at a false subject , where we fancy we are made Cullies ? Without naming some grave men , or persons of sound judgments , who think there is as much weakness shewn in Laughing excessively , as in Weeping ? What is it that we look for at a Tragedy , Is it to Laugh ? Does not truth reign there as lively by its Images , as in a Comedy ? And does not the Soul imagine things true in either kind before it suffers itself to be mov'd ? Or is it so easie to be pleas'd , that verisimility is not necessary towards it ? If not , we must suppose 't is the natural effect of a good Tragedy , to make us Weep freely in sight of the whole Audience , without any other trouble than drying our Eyes , and wiping our Faces . It being no more ridiculous to be seen Weeping , than to be heard to Laugh by the whole Theatre : On the contrary , we then conclude there was something acted very pleasantly , and to the life ; and the restraint a man puts on himself to hide his tears , by an affected Grimace , plainly demonstrates that he ought not to resist the main design of a Tragedy , but give way to his Passions , and discover em as openly , and with as much confidence , as at a Comedy : Besides , when we have been so patient as to sit out a whole Play , we should be less asham'd to weep at the Theatre , than to ●it there three hours for nothing .

* A Tragedy engages the Soul in the beginning , and gives it no time afterwards to wander from what 't is employ●d about . If a man gets a little release , ●tis only to be plung'd in new abysses , and to be involv●d in fresh cares : It conducts him by Terror to Pity , and reciprocally by Pity to Terror . It leads him th●o Tears , Sighs , Incertitudes , Hopes , Fears , Horrors and Surprizes , to the Catastrophe : ●tis not then a collection of pretty thoughts , tender declarations , gallant discourses , agreeable pictures , soft words , or sometimes pleasant jests , follow'd indeed at last with a seene of Mutineers , who right or wrong knock some unfortunate man on the head , and so mak●s a clear Stage .

* 'T is not sufficient that the Manners of the Theatre ought not to be bad , they should be decent and instructive . Some things are so low , so mean , so dull and insignificant in themselves , that the Poet is not permitted to write , nor the Audience to be diverted by 'em . The Peasant or the Drunkard may furnish out some Scenes for a Farce-maker ; they must never enter into true Comedy , for since such Characters cannot answer the main end , they should not be the main action of the Play . Perhaps you will say they are natural ; so is a whistling Lacquey , or a sick man on his Close-stool ; by the same rule you may bring them on the Stage ; or the Drunkard snoaring and vomiting ; Is there any thing more natural ? ●Tis the property of a Beau to rise late , to pass the best part of the day at his Toilet , to adjust himself at his Glass , to be perfum'd and powder●d , to put on his Patches to receive and answer his Billets : When this part is brought on the Stage , if ●tis continu'd two or three Acts it may be the more natural , and conformable to the original , but ●tis the more dull and insipid .

* Plays and Romances , in my opinion , may be made as useful as they are prejudicial to such as read ●em : There are so many great examples of Constancy , Vertue , Tenderness , and Disinterest ; so many fine and perfect Characters , that when a young person turns his prospect thence on every thing about him , and finds nothing but unworthy objects , very much below what he came from admiring , I wonder how he can be guilty of the least weakness to possess them .

* Corneille cannot be equall'd where he is Excellent , he is then an Original and unimitable , but he is unequal ; his first Plays are dry and languishing , and gave us no reason to hope he would afterwards rise to such a height , and his last Plays make us wonder he could fall from it . In some of his best pieces there are unpardonable faults against the Manners , the Action is embarrast with the declamatory stile , there are such negligences in the Verse and Expression , that we can hardly comprehend how so great a man cou'd be guilty of ●em . The most eminent thing in him is his sublime Wit : tho he is very happy sometimes in his Verses , and generally in the conduct of his Plays , where he often ventures against the rules of the Ancients : He is admirable in unravelling his Plots , and in this does not always subject himself to the judgment of the Greeks , or their great simplicity : On the contrary , he loads the Scene with events , and most commonly comes off with success . He is above all to be admir'd for his great variety , and the little agreement we find in his designs , amongst the great number of Poems , he compos'd . In Racine's Plays there are more likeness , they lead more to the same thing : But he is even and every where supported , as well in the design and conduct of his pieces , which are just , regular , full of good sense , and natural ; as for the Versification , which is rich in Rhimes , elegant , numerous , harmonious , and correct . He is an exact Imitator of the Ancients , whom he follows religiously in the Simplicity of Action . He wants not the Sublime and the Marvellous ; and where 't is proper he is ever Master of the Moving and the Pathetick , as well as his Predecessor Corneille . Where can we find greater tenderness than is diffus'd thro the Cid , Polieucte , and Horace ? What Greatness of Soul is there in Mithradates , Porus , and Burrhus ? They were both well acquainted with Horror and Pity , the favourite Passions of the Ancients , which the Poets are ●ond of exciting on the Theatre . As Orestes in the Andromache of Racine , the Phedra of the same Author , and the Oedipus and the H●race of Corneille sufficiently prove . If I may be allow'd to make a comparison , or to shew the talent of both the One and the Other , as 't is to be discover'd in their Writings , I should probably say ; That Corneille reigns over us by his Characters and Ideas ; Racine's are more conformable to our own : The One paints men as they ought to be ; the Other describes 'em as they are . There is in the first more of what we admire , and ought to imitate ; and in the second more of what we know in others , and approve in our selves . Corneille elevates , surprizes , triumphs , and instructs . Racine pleases , affects , moves , and penetrates . The former works on us by what is ●ine , noble , and commanding . The latter insinuates himself into us by the delicacy of his passions . One is full of Maxims , Rules , and Precepts : The other of Opinions and Judgments : we are engag'd more at Corneille ●s pieces , at Racine's more soften'd and concern'd . Corneille is more Moral , Racine more Natural . The one seems to imitate Sophocles , the other Euripides .

Some persons have a faculty of speaking alone , and a long time , join●d with extravagant Gestures , a loud Voice , and strong Lungs : This the People call Eloquence . Pedants ne're admit it but in publick Orations , and can't distinguish a heap of figures from the use of good words , and the roundness of periods .

Logick is the art to make Truth prevalent ; and Eloquence a gift of the Soul that renders one master of the sense and hearts of other men , by which we perswade and inspire 'em with what we please .

Eloquence may be found in all discourses , and all kind of Writings , 't is rarely where we seek it , and sometimes where ●tis least expected .

Eloquence is to the Sublime , what the whole is to its part .

What is the Sublime ? We talk much about it , but no body pretends to define it . Is it in its self a figure ? Is it compos●d of one or more figures ? Does the Sublime enter into all sorts of Writing ? Or are great subjects only capable of it ? Is it not in Eclogues , a fine Wit and a natural simplicity ; in familiar Letters and Conversation a great delicacy ; or rather is not Wit and Delicacy the Sublime of those Works where they make the Perfection ? What is this Sublime , and in what does it consist ?

Synonyma's are several Dictions or Phrases that signifie the same thing . An Antithesis is the opposition of two Truths , which give light to each other . A Metaphor , or comparison , borrows from a Strange thing , the natural and sensible Image of a True one . An Hyperbole expresses things above Truth , to reclaim the mind , that it may the better understand it . The Sublime paints nothing but the Truth , only in a noble subject it paints it all entire in its causes and effects : 'T is the Expression or Image most worthy the dignity of the Truth it treats of . Little Wits cannot find the simple Expression , and use Synonyma's . Young Men are dazled with the Lustre of an Antithesis , and generally make use of 'em . True Wits , who would be exact in their images , are for Metaphors and Comparisons . Quick Wits , full of fire and vast imagination , carry themselves above Rules or Justice ; and are never satisfy●d without an Hyperbole . As for the Sublime , 't is only in the greatest Genius's the highest Elevation they can attain .

* Every one who would write purely , should put himself in the place of his Readers , examine his own work as a thing that is new to him , which he never read before , where he is not at all concern'd , and the Author must submit to the Critick . He should not suppose another Man will understand his Writings , because he understands 'em himself , but forasmuch as they are in themselves really intelligible .

An Author should not only endeavour to make himself understood ; he must strive to inform us of such things as deserve it . He ought , 't is true , to have pure Language and a chast Expression ; but they ought also to express lively , noble , and solid thoughts , full of good Sense and sound Reason . He prostitutes Chastity and Clearness of Stile , who wastes it on some frivolous , puerile , dull and common subject ; having neither Spirit , Fire , nor Novelty . Where the Reader may perhaps easily find out the meaning of the Author ; but he is much more certain to be tir'd with his productions .

If we aim to be profound in certain Writings : if we affect a polite Turn , and sometimes too much Delicacy , 't is meerly for the good opinion we have of our Readers .

* We have this disadvantage in reading Books written by Men of Party and Cabal : We seldom meet with the Truth in 'em ; Actions are there disguis●d , the reasons of both sides are not alledg'd with all their force , nor with an entire exactness . He who has the greatest patience must read abundance of hard , injurious reflexions on the gravest men , with whom the Writer has some personal quarrel about a point of Doctrine , or matter of Controversie . These Books are particular in this , that they deserve not the prodigious Sale they find at their first appearance , nor the profound Oblivion that attends 'em afterwards : When the fury and division of these Authors cease , they are forgotten , like an Almanack out of date .

'T is the Glory and Merit of some men to write well , and of others not to write at all .

* For this last twenty years we have been regular in our Writings : We have faithfully observ'd Construction , and enricht our Language with new Words , thrown off the yoke of Latinism , and reduc'd our stile to a pure French phrase : We have almost found again the numbers which Malherbe and Balza● hit upon first , and so many Authors after 'em suffer'd to be lost . We have , in short , brought into our discourses all the order and clearness they are capable of , and this will insensibly lead us at last to add Wit.

* There are some Artists and skilful men , whose Genius is as vast as the Art or Science they profess : They restore with Interest , by their Contrivance and Invention , what they borrow from its Principals : They frequently break through the rules of Art to ennoble it , and thwart the common roads , if they don't conduct 'em to what is great and extraordinary . They go alone ; they leave their company a long way behind , whilst they are by themselves mounting high , and penetrating far into the secrets of their profession : Embolden'd by their success , and encourag'd by the advantages they draw from their irregularity . Whilst men of ordinary , soft and moderate parts , as they can never reach 'em , so they never admire 'em ; they can't comprehend , and much less imitate 'em . They live peaceably within the compass of their own sphere , aiming at a certain point , which makes the bounds of their insight and capacity . They go no farther , because they see nothing beyond it : They are at best but the first of a second Class , and excellent in mediocrity .

* I may venture to call certain Wits Inferiour or Subaltern , they seem as if they were born only to collect , register and raise Magazines out of the productions of other Genius●s . They are Plagiaries , Translators , or Compilers . They ne're think , but tell you what other men have thought : And as the good choice of thoughts proceeds from Invention , having none of their own , they are seldom just in their Collections , but choose rather to make 'em large than excellent . They know nothing of what they learn , and learn what the rest of the World are unwilling to know , a vain and useless Science , neither agreeable or profitable in commerce or conversation : Like false Money , it has no currency , for we are at once surpriz'd with these Coxcombs reading , and tir'd with their company and writings : However , the Great ones and the Vulgar mistake 'em for men of Learning ; but Wise men know very well what they are , and rank 'em with the Pedants .

* Criticism is commonly a Trade , not a Science ; it require● more Health than Wit , more Labour than Capacity , and Habit than Genius . If a person pretends to it who has less discernment than reading , he will be at a loss where to exercise himself , and corrupt his own judgment as well as his Readers .

* I advise an Author born only to Copy , who in extream Modesty works after another Man , to chuse for his patterns such Writings as are full of Wit , Imagination , and even good Learning : If he does not understand his Originals , he may at least come at 'em and read 'em . He ought on the contrary to avoid , as he would Destruction , any desire to imitate those who write by humour , who speak from their hearts , which inspires 'em with figures and terms , and draw , if I may say it , from their very Entrails , what they express on their paper . These are dangerous Models , and will infallibly make him write meanly , dully , and ridiculously . Besides , I should laugh at a Man who would seriously endeavour to speak in my tone of voice , or be like me in the face .

* A Man born a Christian and a Frenchman , is confin'd in Satire : Some Subjects are forbidden him by the greatness of their quality ; others are too low , but he is oblig'd frequently to fall on 'em to ease him of his resentment ; and by this means he raises 'em in the beauties of his Stile and Genius .

* Every one should avoid imitating a Dorilas or a Handburg : in a vain Puerile Stile , a Man may be sometimes bold in his Expressions , use transpositions , and any thing which paints his Subject to the Life ; pitying those who are not sensible of the pleasure there is in this Liberty to such as understand it .

* He who regards nothing more in his Works than the taste of the Age , has a greater value for his Person than his Writings : He should always aim at Perfection ; and tho his Contemporaries refuse him Justice , Posterity will give it him .

* We must never put a Jest in the wrong place : It ●ffends instead of pleasing , and vitiates our own Judgments as well as other Mens . The Ridicule is only proper when it comes in with a good Grace , and in a manner which both pleases and instructs .

* Horace and Boileau have said such a thing before you . I take your word for 't , but I said it as my own , and may not I think a just thought after them , as others may do the same after me ?

OF Personal Merit .

* WHO is there that is not convinc'd , he is but a useless Person , tho he has never so many good Qualities , and never such an Extraordinary Merit ; when he con●iders that at his Death , he leaves a World which is not likely to miss him , and where there are such Numbers to supply his Place ?

* All the Worth of some People lyes in their mighty Names ; Look but near 'em , and that , which we took for Merit disappears . 'T was only the distance , which impos'd on us before .

* Tho I have a great Opinion of their Judgment , who choose to employ such as are either led by their Genius , or Profession , to the Affairs in which they engage 'em ; yet I shall venture to say , that there are in the world a great many Persons , known or unknown , who are out of Employ , that would manage themselves in Publick Stations very happily . And this I 'm inclin'd to think from the strange Success of some People whom Fortune only has thrown into Posts , and from whom , till then , no great Matters were expected .

How many great Men and extraordinary Genius's are dead without ever being talkt of ? And how many are there living that neither are now , nor ever will be talkt of ?

* He that takes no indirect Courses to procure Reputation ; he that is not ingag'd in any Cabal where they make it their business to proclaim one another's Panegyricks ; but stands alone , and has no body to cry him up : whose Merit is his only Recommendation , how extream difficult will he find it , to make his way thro his Obscurity , and come to stand upon a Level with a Coxcomb in great Reputation !

* 'T is seldom that one Man of himself , finds out the Merit of another .

Men are so employ'd about themselves , that they have not the Leisure to distinguish and penetrate into others ; which is the Cause that a great Merit join'd to a great Modesty , may be a long time before it is discover●d .

* A Genius and great abilities are sometimes wanting , sometimes only opportunities . Some deserve Praise for what they have done , and others for what they cou●d have done .

* 'T is not so hard to meet with Wit , as with those who make use of what they have● or those who put a just Value on the Wit of others .

* There are more Tools than Workmen , and of the last more bad than good : What think you of him that took up his Plain to Saw with it , and wou'd needs Plain his Work with his Saw ?

* There is not in the World so toilsome a Trade , as that of pursuing Fame : Life concludes before you have gone thro with the rough part of your Labour .

* What 's to be done with this Egisippus who sollicits for an Employment ? Shall he have a Post in the Exchequer or in the Army ? 'T is indeed perfectly indifferent , which of 'em he has ; nor can any thing but Interest decide it . For he 's ev'n as good an Accomptant , as he is a Soldier . Oh! but his Friends say , he 's capable of any thing , that is , He has a Talent for no one thing more than another , and that is in other terms , he 's capable of nothing .

Thus 't is with most Men. They bestow their Youth entirely upon themselves . They debauch themselves with Idleness and Pleasure , and then falsly think when they are Old or Poor , the Commonwealth is bound to relieve 'em ; never regarding that important Maxim , which says , That Men ought to employ the first Years of Life to become so qualify'd , that the Commonwealth may have occasion for their Knowledge or Industry . That they ought to resemble those Materials in a Building , which are of absolute Necessity , and which being set there to advantage , give a grace to the whole Fabrick .

'T is our Duty to render our selves perfectly well qualify'd for any Employment : the rest does not concern us . 'T is the business of others .

* To owe our Merit to our selves alone , without any dependance on others , or to renounce our pretensions to Merit , is an inestimable Maxim , and of infinite advantage in the World . 'T is favourable to the Insufficient , the Vertuous and the Witty , whom it either renders Masters of their Fortune , or their Ease : but pernicious to the Great , whom it would abridge of their Attendants , or rather of the number of their Slaves ; wou'd mortify their Pride with the Loss of some share of their Authority , and wou●d reduce 'em almost to their own Equipage . This wou'd deprive 'em of the Pleasure of being courted , prest , sollicited , of the satisfaction of being attended , or of refusing , of promising , and not performing . This wou'd thwart ●em in the humour they have sometimes of bringing Coxcombs into Play , and extenuating Merit when they chance to discern it . This wou'd banish , from Courts Intrigues , Caballings , ill Offices , Flattery , Corruption and Deceit . This wou'd , of a tempestuous Court , full of Plots and Contrivances , make it to resemble one of the ordinary Representations of the Theatre , where the wise are never but Spectators : This wou'd restore Dignity to the several conditions of Men , and Serenity to their Looks , enlarge their Liberty , and revive in 'em together with the natural Talents , the habit of Labour and Exercise . This wou'd excite 'em to Emulation , to a Desire of Glory , to a Love of Vertue ; and instead of vile , unquiet , or lazy Courtiers , burthensome often to the Commonwealth , wou'd teach 'em Prudence in the Conduct of their Families , or in the Management of their Estates , or make 'em upright Judges , or good Officers , or great Commanders , or Orators , or Philosophers ; and all the Inconvenience of this to any of 'em wou'd be perhaps to leave their Heirs not so vast an Estate as an excellent Example .

* There is occasion for a great deal of Resolution as well as Greatness of Soul to refuse Posts and Employments , and to rest content with retirement and doing nothing .

There are few who have Merit enough to play this part well , or know how to pass their leisure hours , without that which the vulgar call business . The Idleness of a Wise Man suffers by that Name . His Meditation , Discourse , Reading , and Repose , deserve rather to be call'd Employment .

* A Man of Merit and in Place is never out of humour thro Vanity . The Post that he is in , renders him not so uneasy , as a greater which he thinks he deserves , and which he has not , makes him humble . He may appear sometimes disturb'd , but never haughty or disdainful , who judges of all People by himself .

* 'T is a great deal of trouble for a Man of Merit to make his Court assiduously ; but not for the reason which some may presently imagine . He has more Modesty than to think , that he does the least Pleasure to a Prince , to stand constantly in his passage , to post himself just before him , and make himself taken notice of . He is more apt to fear that he 's importunate , and all the Reasons drawn from Custom , and Duty● are hardly sufficient to perswade him to make his appearance . While on the contrary , another who has a good opinion of himself , and one , whom the vulgar cry up for a Brisk man , takes a Pride to shew himself , and makes his Court with the greater confidence , because it cannot enter into his head , that the Great , of whom he is seen every day , shou'd think otherwise of him , than he does of himself .

* The Pleasure , which a Man of Honour takes in being conscious to himself of having perform'd his Duty , is a reward which he pays himself for all his pains , and makes him the less to regret the applause , esteem and acknowledgments , which he is sometimes depriv'd of .

* If I durst make a Comparison between two conditions of Life vastly different , I wou'd say , that a Man of Courage applys himself to the Execution of his Duty , almost in the same manner , as a Tyler goes about his Work : Neither the one nor the other seeks to expose his Life , so neither of 'em is diverted by Danger . Death is an Inconvenience that happens in both their Callings , yet is never an Obstacle . The first is not more vain for having appear'd in the Trenches , mounted a Breach , or forc'd a Retrenchment ; than the other is , for having climb'd to some desperate height , or to the top of some Steeple . 'T was the endeavour of both these to do well , while the Coward only endeavours to get it said that he did so .

* Your Son lisps , therefore do not think of making him mount the Tribunal ; your Daughter too looks as if she were made for the World , never confine her among the Vestals . † † Mr. Du Harlay . Xanthus your Feeed-man is timerous and feeble , therefore make no delay , but take him out of the Legions presently . You say , you wou'd advance him . Heap Benefits on him then , load him with Lands , Titles , and Possessions . Make use of your Time , for now we live in such an Age , when they will do him more Credit than Vertue . But this will cost me too much , you reply . Ah * * Mr. Lou●oy . Crassus ! do you now speak seriously ? Do you think with a drop of Water , which you cou'd have from the Tyber , to enrich Xanthus , Xanthus whom you love , or to save him from the ruine , which must certainly attend him by your engaging him in what he is absolutely unfit for ?

* 'T is Virtue which shou'd determine us in the choice of our Friends , so 't is that alone , which we shou'd always regard in 'em , without enquiring into their good or ill fortune ; and when we find we have Resolution enough to follow 'em in adversity , then we ought boldly , and with assurance to cultivate their Friendship in their greatest Prosperity .

* If 't is common to be Toucht with things Rare , how comes it that we are so little toucht with Virtue ?

* If 't is a happiness to be nobly Descended , 't is no less to have so much Merit , that our Birth is the least thing consider●d in us .

* There has appear'd in the World from time to time , some admirable , extraordinary Men , whose Virtue and Eminent Qualities have cast a prodigious Lustre : Like those unusual Stars in the Heavens , the causes of which we are ignorant of , and what becomes of them after their disappearance , we know as little . These Men neither have Ancestors , nor Posterity : Themselves alone compose their whole Race .

* Right Reason discovers to us our Duty , and the Obligation we lye under to perform it . If Danger attends it , to perform it in spight of Danger . It either inspires us with Courage , or serves us instead of it .

* The Man that is single and free in the World , if he has any Wit , may raise himself above his Fortune , make a Figure , and keep the best Company : Which is not so easily done , if he 's confin'd to a Wife . Marriage seems a Hindrance to all Advancement .

* Next to Personal Merit , it must be own'd , that Eminent Dignities and Titles give the greatest Distinction and Lustre to Men , and one that has not all the Learning of Erasmus , may hope to be made a Bishop . We know some that heap Dignity on Dignity , one Honour on another , are created Peers , Knights of the Order , Primates , Cardinals : These now want nothing but the Triple Crown ; but why shou'd Trophimus want to be made a Cardinal ?

* You tell me , that the Gold in † † Mr. de Turenne . Philemon's rich Cloaths makes a Glittering show , but does it not do the same thing at the Lace-mans ? His Clothes are made of the finest Stuffs , but are those same Stuffs less fine in the Shops , or in the whole piece ? But then the Embroidery and other Trimming make 'em still more magnificent . Do they so ? I think for that his Taylors fancy is to be commended . Ask him what a Clock 't is , he pulls out a Watch , which for the workmanship is a Master-piece . He has an Agate for the Handle of his Sword , and on his Finger he wears so large and bright a Diamond , that it dazzles your Eyes to look on 't . He wants none of all those curious Toys , which are worn more out of Ostentation than Service ; and is as Extravagant in his Dress , as a young fellow that has marry'd a rich Widow . Well! at last you have given me a Curiosity to see at least all this Finery ; but , do you hear , send me hither the Cloaths and Jewels , and I 'll excuse you for Philemon's Person .

Thou art mightily mistaken , Philemon , with that glittering Coach , that number of Rascals behind it , and before it , and those six Horses to draw thee in state , if thou thinkst to be esteem'd a whit the more : No , we make our way thro all that Train , which is not properly Thine , to come directly to thy Self , whom we find to be a Coxcomb .

Not but sometimes such an one , who with rich Coaches , Clothes and Splendid Equipage , values himself on his Quality , and more on his Wit , may be spar'd in Conversation , but then he may read it in the faces and eyes of those that he talks with .

* You have seen at Court , and often in the City , one with a long Silk Cloak , or a very fine Cloath one , a large Surcingle ty'd high upon his Breast , Shoes of the finest Turkey Leather , and a little Cap of the same , a starcht Band , and Hair most nicely curl'd , and set in great order , with a fair , ruddy complexion , who has talkt of Metaphysical Distinctions , of the Light of Glory and Visibility of God , &c. This thing is call'd a † † Pere Mabillon● Doctor in the Sciences ; Another is humble , has been bury'd alive in his Closet , has study'd , searcht , enquir'd , disputed , read , or writ all his Life time . This is the true Man of Learning .

* 'T is with us the business of the Soldier to be brave , and for one of the Long Robe to be learned ; we proceed no farther . With the Romans tho , the Gown-man was brave , and the Soldier learned . A Roman in one person united both these professions .

* The Hero seems to be only a Soldier , while the great man is of all Professions , a Scholar , a Soldier , a Statesman and a Courtier : Take the one and the other and put 'em together ; they are not both worth one honest Man .

* In War the distinction between the Hero and the great Man is very nice . All the military Vertues go to the making up of both their Characters . The first tho seems to be young , daring , bold , venturesome and dauntless . The other excels him in a profound Sense , a vast Foresight , a great Capacity , and a long Experience . Perhaps Alexander was but a Hero , and Caesar was the Great Man .

† † The late Prince of Conde . Emilius receiv●d all those Qualities at his Birth , to which , the greatest Men do not arrive , without abundance of Rules , Study , and Application . He had no more to do in his tender years , but to give up himself entirely to the conduct of his own happy Genius . He did , he acted several things before he knew 'em , or rather he knew those things which he had never been taught . Shall I say it ? Several Victories that he gain'd , were the Plays and Diversions of his Infancy . It wou'd make a Life which had been attended with long Success and Experience , illustrious only to have perform'd the Actions of his Youth . All the Occasions which have since offer'd , he has embrac'd , and has come off victorious . His Vertue and his Stars have created Occasions on purpose for him . He was admir'd for what he could have done , as well as for what he had done . The People look'd on him as a Man , for whom it was impossible , to yeild to the Enemy , to give ground either for Numbers or Difficulty . They regarded him , as one having a Soul of a Superiour Order , which by its Light and Knowlede saw further than ever any Man did before . To behold him at the head of the Legions was a sure Presage of Victory , and his single Person accounted more valuable than many Legions . He was great in Prosperity , greater by the Opposition of Fortune . The raising a Siege , a Retreat , have gain●d him more Honour than a Triumph . They were esteem'd next to Battels won , and Towns taken . He was at once full of Glory and Modesty . He has been heard to say , I fled , with the same Grace that he has said , We fought . He was devoted to the State and his Family , sincere to God and Man , as passionate an Admirer of Merit , as if he had not been so well acquainted with it himself . Faithful , honest , magnanimous ; one in whom none of all the Vertues were wanting , but those which were not Extraordinary .

* The Race of the Gods , Sons , Grandsons of Kings . if I may express my self so , are exempt from the Rules of Nature . They are like the Exceptions from a General Rule : they wait not for Time or Age. Merit in them prevents Years . They are instructed assoon as born , and arrive at the perfect State of Manhood , before ordinary Men get out of their Infancy .

* Short-sighted People , I mean such who have but streight Imaginations , which never extend beyond their own little Sphere , cannot comprehend that Universality of Talents which is observeable in some persons . They exclude Solidity from any thing that 's agreeable ; or when they discover in any one the Graces of the Body , Activity , Dexterity , Address ; they will not allow them the Endowments of the Mind , Judgment , Prudence , Wisdom . Let History say what it will , they will not believe that Socrates ever danc'd .

* There are few men so Accomplisht , or so Necessary , but have some failings or other , which will make their friends bear the loss of 'em with the greater patience .

* 'T is not impossible for a Man of Wit , but of a Character free from Trick and Artifice , to fall into a Snare . He thinks no body wou'd lay one for him , or pick him out of all mankind to make a Bubble of . This confidenc● of his makes him less cautious , and the Bouffons are very smart in their Raillery upon his Security . They who attempt him a second time will certainly pay for all . He may be once , but is not often cheated .

I wou'd , as it is but Justice , carefully avoid the offending any person , but above all , a Man of Wit , if I had no regard in the World but to my own Interest .

* There are those manners and peculiar ways in men which will appear , and discover what they are , let them be never so close , or let 'em use never so much cunning , or care to conceal 'em . A Blockhead neither comes , nor goes , nor sits , nor rises , nor is silent , nor stands upon his Legs , like a Man of Sense .

* I came to know † † Cardinal Camus . Mopsus from a visit he made me once , tho he had no acquaintance with me before : But 't is common with him to desire some whom he does not know , to bring him acquainted with others to whom he 's equally unknown ; and to write to a Woman , whom he only knows by sight . He introduces himself into a conversation of People of Quality , that deserve the last distinction and respect , tho he is a perfect stranger to every one of 'em ; and there , without waiting till he 's askt , or without perceiving that he 's troublesome , he falls a talking after his manner , that is , both a great deal , and ridiculously . At another time , he comes into a publick Assembly , and sits down any where , without any regard to others or himself . He is remov●d out of a place which was reserv'd for some Minister of State , and he goes and seats himself in one that belongs to a Duke . He is the Diversion of the Croud , yet so grave himself , that he is the only person there who does not laugh . He is like the Dog , drive him out of the Kings Chair , up he jumps in the Preachers Desk . He looks on the reflexions of the world without any manner of concern or blushing . For Modesty , the Blockhead and he may very well go together .

† † The Baron of Bretueil . Celsus is but of mean condition , yet those of the best Quality entertain him . He has no Learning , yet he has business with the Learned . He has little Merit himself , yet he is acquainted with those who have a great deal . He has no abilities , but a tongue that serves just to make him understood , and feet that carry him from one place to another . He is a fellow made to run forwards and backwards on Errands , to hear Proposals and report 'em , to thrust himself into the Office , to exceed his Commission and then to be disown'd in it , to reconcile People● that fall out the first time time they see one another , to succeed in one affair and fail in a thousand , to attribute all the honour of a Success to himself , and to cast all the Odium of a Miscarriage on others . He is inform'd of all the News and little Stories about Town . He acts nothing himself , but only hears and repeats what others do . He is acquainted with the Secrets of Families , and concern'd in the deepest Mysteries . He tells you the reason why such a one was banisht , and another recall'd and in favour . He knows the ground and causes of the difference between those two Brothers , and of the rupture of those two Ministers . Did not he foretel at first what wou'd be the sad consequence of their misunderstanding ? Did not he say that their Intimacy wou'd not last long ? Was not he present when such and such words were spoken ? Did not he Negotiate that affair ? Wou'd they believe him ? Was it minded what he said ? To whom do you talk at this rate ? Who has had a greater hand in all the Intrigues of the Court than Celsus ? and if it were not so , if he had not thought on 't , and consider'd it very well , wou'd he offer to make you believe it ? Or else , how do ye think he shou'd come by that grave and politick air , which makes him look so like one newly return'd from an Embassy .

* Menippus is the Crow that is made fine with other Birds Feathers : † † The Duke de Villeroy . He neither speaks , nor thinks himself , but repeats other peoples Thoughts and Discourse . 'T is so natural for him to make use of their Wit , that he is the first himself that 's deceiv'd by it ; for thinking to give his own Judgment , or express his own conception , he does but Eccho the last man he parted with . He 's pretty tolerable for a quarter of an hour , but then immediately he flags , and when his shallow memory begins to fail him , grows downright insipid . He is himself the only person that 's Ignorant how far he is from being Sublime and Heroick , as he affects , and is very unfit to judge of the Extent of Wit , since he very innocently believes , that he has himself , as much , as 't is possible for any Man to have , and accordingly assumes the air and management of one that neither desires any more , nor envies others . He is often in Soliloquy , which he so little endeavours to conceal , that you may meet him gabbling , and arguing to himself , as if some great matter were under his Deliberation . If you salute him at such a time , you put him into a strange Perplexity , to know whither he shall return your Salutation or no , and before he 's come to a Resolution , you are got quite out of sight . 'T is his Vanity that has elevated him , and made him the Man of Honour which he is not naturally . To observe him you wou'd conclude it was his whole Employment● to consider his own Person , Dress an● Motions , That he fancy'd all Peoples Eyes were fixt on him , and if they chanc●d to stop , that 't was only to admire him .

* He that has a Palace of his own with his two Apartments ; One for the Summer , and the Other for the Winter : yet takes up with an uneasy Lodging in the Louvre , does not do this out of Modesty . Another , who , to preserve his fine Shape , abstains from Wine , and eats but one Meal a day , is neither Sober nor Temperate . A Third , who at the Importunity of his poor Friend , gives him some Relief , may be said to buy his Quiet ; but by no means to be Liberal . 'T is the Motive , the Inducement , that makes your Actions Meritorious , and they are then perfectly so , when we do 'em without Interest or Design .

* False Greatness is unsociable , inaccessible , as if 't were sensible of its weakness , and strove to conceal it . 'T will not be seen , except just so much , as may carry on the Deceit , but dares not shew its Face for fear of being discover'd : Discover'd how really little and mean it is . True Greatness , on the contrary , is free , complaisant , familiar , popular , suffers it self to be touch'd and handl'd , loses nothing by being view'd near at hand , is rather more known and admir'd for●t . It stoops out of Goodness to its Inferiours , and returns without Constraint to it self again . Sometimes 't is all loose and negligent , lays aside all its advantages , yet never loses the power of resuming 'em , and commanding Reverence . It preserves Dignity in the greatest Liberties of Laughing , Playing , Trifling . We approach it at once with freedom and awe . It s Character is Noble and Humane , inspiring respect and assurance . This makes us to consider Princes , as exalted to the heighth of Greatness , without making us to reflect with Mortification , on the lowness of our own Condition .

The Wise Man is cur'd of Ambition by Ambition ; he aims at such great things , that Riches , Preferment , Fortune , and Favour cannot satisfy him . He sees nothing good and solid enough in such poor advantages to engage his Heart , to deserve his care , or his desire . He uses some violence with himself not to despise 'em too much . The only good that is of Temptation to him , is that kind of Honour , which is deriv'd from pure and unmixt Vertue ; but that Men will very rarely afford , and so he●s content to go without it .

* He is good that does good to others . If he suffers for the good he does , he 's better still ; and if he suffers from them , to whom he did good , he is arriv●d to that height of Goodness , that nothing but an Increase of his Sufferings can add to it . If it proves his Death , 't is certain that no Vertue cou'd ascend higher . 'T is Heroism compleat .

OF WOMEN .

* 'T Is seldom that the Merit of a Woman is universally agreed on by both Sexes , because their Interests are extreamly different . The Women are Displeas'd with those very same Beauties in one another , which render them agreeable to the Men. A thousand Charms , which inflame us with the most violent and tender Love , move in them quite contrary passions , Aversion and Malice .

* The Greatness of some Women is all artificial : It consists in the Motions of their Eyes , the Toss of their Head , a Stately Mien , and a Superficial Wit , that passes on those who understand no better . There is in others an easie , natural Greatness , nothing beholden to Motions , Looks or Gesture , but springs from the Heart , and is the happy consequence of their noble Extraction : Their Merit is not Noisy or Ostentatious , but Solid , accompany●d with a thousand Vertues , which , in spight of all their Modesty , break out and shine to all who have but Eyes to discern 'em .

* I cou'd wish to be a Woman , that is , a Fair and Beautiful Woman , from Thirteen to Two and Twenty ; but after that Age , to be a Man again .

* Nature has been very kind to some young Ladies , but they are not sensible of the Happiness : They Spoil by Affectation , those Gifts which they enjoy by the distinguishing favour of Heaven . The Tone of their Voice , their Mien is not their own : They study , they consult their Glasses , how to Dress themselves as much out of Nature as they can ; and 't is not without a great deal of Trouble , that they are able ●o make themselves less Agreeable .

* If 't is the Ambition of Women only to appear Handsome in their own Eyes , they are in the right without doubt , to take what course they please to Beautify themselves , and in the choice of their Dress and Ornaments , to follow their own caprice and fancy . But if 't is the Men whom they wou'd charm , if 't is for them they Wash and Paint ; I have told their votes in that case , and I do assure them from all the Men , or from the greatest part , that , the White and Red they use , make 'em look hideous and frightful ; that they hate as much to see Women with Paint on their Faces , as with false Teeth in their Mouths , or Balls to plump out their Cheeks , that they solemnly protest against all Art ; which indeed does but make 'em ugly , and is the last and infallible means that Heav'n takes to reclaim Men from their Love .

If Women were form'd by Nature what they make themselves by Art ; if they were to lose in a Minute all the freshness of their their Complexion , and were to have their Faces as thick with Red and Paint , as they lay 'em on , they wou●d look on themselves as the most wretched Creatures in the World .

* A Coquet is one that is never to be perswaded out of her Inclination , for appearing always agreeable , nor out of the good Opinion she has of her own Beauty . Time and Years she regards as things that wrinkle and decay other Women , but forgets that Age is writ in the Face , and that the same Dress which became her when she was young , does but make her look the older now . Affectation attends her ev●n sickness and pain . She dies in a High-head and colour'd Ribbonds .

* Lyce hears that anothe● Coquet laughs at her pretending to Youth , and her wearing those Dresses which do not agree with a Woman of Forty . Lyce is no less 't is true ; but Years with her have not twelve Months , nor do they add to her Age , that is , she thinks so , and when she looks in the Glass and lays on the Paint on her own Face , and sticks on the Patches , she confesses there is an Age , when 't is not decent to affect to appear youthful , and that Clarice indeed with her Paint and Patches is very ridiculous .

* Women when they expect their Lovers , make great preparation in their Dress ; but if they are surpriz'd by them in it , they immediately vanish and are seen no more . In the presence of indifferent Persons , what disorder they 're sensible of , they rectify with ease , and before them make no scruple to adjust themselves , or else disappear for a moment and return drest .

* A fine Face is the finest of all Sights , and the sweetest Musick is the Sound of her Voice whom we love .

* That a Woman is agreeable depends on Fancy , but Beauty is something more real and independant on inclination and opinion .

* There are Women of such perfect Beauty , and such transcendant Merit , that tho 't is impossible for us not to love 'em , yet we dare not encourage our passion to hope for any greater favour , than that of seeing 'em and conversing with ●em .

* A Beautiful Woman that has the qualities of a Man of Honour , is of all the Conversation in the World the most delicious . In her alone is to be found all the Merit of both Sexes .

* Every little , kind accidental thing , that comes from the Fair , is strangely moving and perswasive to the Persons in whose favour 't is intended . 'T is not so with the Men ; their Caresses , their Words , their Actions , are sincere , and soft and transported , yet are not half so perswading .

* Caprice from Women is inseparable , and is the Counter-poison of their Beauty . It prevents the damage which their Beauty wou'd otherwise do the Men , and cures 'em when no other Remedy will take effect .

* Women are engag'd to Men by the Favours they grant 'em . Men are disingag'd by the same Favours .

* When a Woman no longer loves a Man , she forgets him so much , as not to remember the favours he has receiv'd from her .

* A Woman that has but one Gallant thinks she is no Coquet : She that has more thinks her self but a Coquet .

* A Woman may avoid the Reputation of being a Coquet , by a firm engagement to one particular Person , who yet passes for a Fool for having made a bad choice .

* An old Gallant is of so little consideration , that he must give way to a new Husband , and a Husband is of so short duration , that a new Gallant justles him out of place .

* An old Gallant either fears or despises a new Rival , according to the Character of the Person he serves .

An old Gallant often wants nothing , but the name , to be a very Husband . He is oblig'd to that circumstance , or else he wou'd have been discarded a thousand times .

* Few Intreigues are secret ; a great many Women are not better known by their Husbands names , than by the names of their Gallants .

* A Woman of Gallantry is Ambitious of being belov●d ; t is enough for a Coquet , that she 's thought lovely and desirable . The business of one is to make an engagement , of the other to make a Coquest . The first passes successively from one Engagement to another , the second has a great many Amusements on her hands at once . Passion and Pleasure are predominant in one , Vanity and Levity in the other . The gallantry of this proceeds from a weakness in the Heart , or perhaps a vice in Complexion ; that the other is a Coquet proceeds from an irregularity of the Mind . The Gallant Lady is fear'd , the Coquet hated . From these two Characters might be form'd a third , which wou'd be the worst in the World .

* A weak Woman is one that being guilty of a Fault , reproaches herself more than she 's reproacht : Her Heart is in a perpetual War with her Reason . She wou'd fain be cur'd of her folly , but is hardly ever cur'd ; at least 't is very long first .

* An Inconstant Woman , is one , that is no longer in Love , a False Woman is one , that is already in Love with another Person . She 's Fickle , that neither knows whom she loves , nor whether she loves or no ; and she 's Indifferent who does not love at all .

* Treachery in Women is an Art of Disposing ev'ry Word and Action , of Managing Oaths and Promises in the best manner to deceive ; the last of which it costs 'em no more to break , than it did at first to make 'em .

* A Faithless Woman , if known for such by the Person concern'd , is but Faithless still : She is Treacherous who when she is most confided in , proves False .

This Good we get from the Perfidiousness of Women , that it cures us of our Jealousy .

* Some Women in their Course of Life have a double Engagement to maintain , which to break , or to dissemble is equally difficult ; In one there 's nothing wanting but the Ceremony of the Church , and in the other nothing but the Heart .

* To judge of that Lady by her Beauty , her Youth , her Severity , and her Pride , you wou'd swear none but a Hero cou'd one day succeed with her . At last , she has made her Choice ; and what is it ? A little Monster , that has not one Grain of Sense .

* Women that are past their Prime , seem Naturally to be the Refuge of Young Fellows who have no great Estates . 'T is their Character at least , if 't is not their Disposition , tho for my part , I can't tell whose Misfortune is most to be lamented ; That of a Woman advanc'd in Years who stands in need of a Spark ; or that of a Spark who stands in need of an Old Woman .

* One , that is the Refuse of the Court , in the City is receiv'd into the With-drawing Room . There he triumphs ; the Magistrate he routs , tho he 's drest like a Beau ; and the Citizen , tho he 's got his long Perruque and his Sword on : He beats 'em all out of the Field , and possesses himself of the place . He alone is regarded and belov'd . There 's no holding out against a Gold Scarf and a White Plume , no resisting a Man that talks to the King , and visits the Ministers . The Men and Women are jealous of him . He is admir'd and envy'd : four Leagues off , he is despis'd and pity●d .

* A Citizen appears to a Woman that was never out of the Country , what a Courtier does to another of the Sex , that never had but City-breeding .

* A Man that is vain , indiscreet , a great Talker , and a Bouffon , one who speaks impudently of himself , and contemptibly of others ; who is extravagant , haughty , impertinent , without Morality , Honesty , or Sense , and a Libertine in Imagination ; such a Man , I say , wants nothing to be ador'd by abundance of Women , but a few tolerable Features and a good Shape .

* Is it for Secrecy , or from what strange Distraction , that such a Lady loves her Footman , another a Monk , and Dorinna her Physician ?

* † † Baron the Actor . Rofci●s treads the Stage with admirable Grace . Yes , | | Madam de la Ferte Lelia , so he does : I 'll tell you too , his Legs are well made , he acts well , and has very long parts . He declaims with so much Ease , that as they say , 't is only for him to open his Mouth to do it to Perfection . But is ●he the only Person of his Profession that is agreeable ; or is his Profession indeed the noblest and most honorable in the World ? However , Roscius is not for you : He is anothers , on if he were not , he 's retain'd . Claudia waits for him till he 's disgusted with Messalina . Take † † Precourt . Bathyllus then , Lelia ; bu● where shall you find him ? I 'll not promise you amongst the best quality , but you 'll not miss of him amongst the Comedians . He 's a young man of great hopes ; there 's none that in Dancing can rise so high , or cut a Caper to compare with him . Or what think you of Cobus the Tumbler , who turns himself quite round in the Air , before he lights upon the ground ? but perhaps you know that he is old ; and for Bathyllus you say , the Croud about him is still too great . He refuses more Women than he can gratify . Well , then you shall have † † Filbert . Draco the Fiddler , none of all his profession swells a pair of Cheeks with so much decency as he does , when he gives breath either to the Flute , the Haut-bois or the Flagelet , for 't is an infinite number of Instruments that he has skill in . So pleasant and good humour'd he is too , that he condescends to play with the little Boys and Girls : Who eats or drinks more at a Feast , than Draco ? He drinks down the whole Company , and is the last . Man that falls . You sigh Lelia : Is it because Draco is fixt in his choice , or that , you are unfortunately prevented in him ? Is he at last engag'd to * * Madam de Bouillon . Cesonia , who has so long pursu'd him , and for whom she has sacrific'd such a train of Lovers , I may safely say , all the flower of Rome ? to Cesonia , who is her self of a Patrician family , is Young , Beautiful and Grave . Well , I pity your misfortune , since you , I see , are toucht with that Contagion which reigns in our Roman Ladies , of doating on these publick men , as they 're call'd ; whose condition of life exposes 'em to the common view ; what will you do now since the best of that kind are taken up ? There 's Brontes left still , the Executioner , every body talks of his Strength and Dexterity : He 's black 't is true , a Negro , but the Fellow is young , has broad Shoulders and a brawny Back .

* The Women of the world look on a Gardiner as a Gardiner , and a Mason as a Mason : Your Recluse Ladies look on a Mason as a Man , and a Gardiner as a Man : Every thing is a Temptation to them who fear it .

* Some Women divide themselves between the Church and their Lovers : They are Gallant and Devout : They have their places within the Rails of the Altar , where they read their Billets Doux , and where for any thing you see of 'em , you wou●d think 'em at their Prayers to Heaven .

* How is a Woman the better for being Directed ? Is she more Dutiful to her Husband , kinder to her Servants , more careful of her Family , and her concerns , more zealous and sincere to serve her friends ? Is she less a Slave to her Humour , less govern'd by Interest , and less in love with the Conveniencies of life ? I do not ask if she makes large Presents to her Children that have no need of 'em , but if having Wealth enough and to spare , she furnishes 'em with what is necessary , and gives 'em what 's their due . Is she more exempt from the love of her self , or further from loving others , or freer from all worldly engagements ? No , say you , none of all these things . I insist upon it then , and I ask you how is a Woman the better for being directed ? Oh! I understand you , she had got a Director but that●s all .

* If the Confessor and the Director cannot agree about the Rule of Conduct , what third Person shall a Woman chose to be Arbitrator in that case ?

* 'T is not so much a Woman's Business to provide her self with a Director , as to live so discreetly as not to need one .

* If a Woman wou'd tell her Confessor , among the rest of her weaknesses , That which she has for her Director , and what Time she mis-spends in his Company , perhaps her Director might be injoin'd leaving her , for a Pennance .

* If I had the Liberty , which I cou'd wish , I wou'd certainly cry out , as loud as I were able , to some of those Holy Men who have been made Martyrs by Women , Fly Women . Do not you direct 'em , but let others , that will , a Gods Name , take care of their Salvation .

* 'T is too much for a Man to have a Wife , both a Coquet , and a Bigot , one of these Qualities at once is enough in Conscience .

* I have defer'd a long Time , saying something , which , for all my struggling to suppress it must out at last , and I hope my freedom may be of some Service to those Ladies , who not having enough of a Confessor to instruct 'em , use no manner of Judgment in the choice of their Directors .

I admire , I stand amaz'd to behold some People that shall b● nameless . I gaze , I look fixtly on 'em ; They speak , I listen , I am all Ears ; They tell me some matters , I take particular notice ; yet after all , cannot I comprehend for my Life , how these People , whom I think in all things to he diametrically opposite to right Reason , good Sense , all Experience of the World , Knowledge of Mankind , Religion and Morality ; how , I say , they can presume that Heaven shou●d in their Persons renew in our Days the Miracles of the Apostleship , in making them , poor , mean , ignorant Wretches , capable of the Ministry of Souls ; which of all Offices , is the Noblest and most Sublime . But if on the contrary , they fancy themselves born fit for so high and difficult a Function , that few are Qualify'd for it , ●and perswade themselves that in undertaking it , they do but exercise their Natural Gifts , and follow it like some Ordinary Calling , I confess , I comprehend it still less .

I see very well , 't is the Satisfaction of being privy to the Secrets of Families , of being necessary in making Reconciliations , procuring Employment● , or helping 'em to Servants ; 't is the pleasure of finding all the Doors open to 'em at Noble-mens Houses , of eating frequently at good Tables , of being carry'd up and down the Town in a Coach , of making a delicious Retreat in the Country , of seeing Persons of great Rank and Quality concern themselves in their Life and Health , and of managing for others and themselves all worldly Interests : I see very well , that 't is for the sake of these things only , which makes 'em take up the laudable and specious pretence of the Care of Souls , and has propagated in the World that incredible Swarm of Directors .

* Devotion comes upon some People , but especially upon the Women , either as a Passion , or as one of the Infirmities of Age , or as a Fashion which they are oblig'd to follow . They reckon the Week by the Employments of the several Days . There are their Days of Gaming , of going to the Play , the Concert , the Masquerade and to Church . On Mondays , they throw away their Money at Ismena's ; on Tuesdays they throw away their Time at Climene's , and on Wednesdays their Reputation at ●elimene's . They know over-night what 's to be done the next morning . They enjoy at once the present Pleasure and the future . They only wish that 't was but possible to unite 'em both in one day . For nothing troubles 'em , nothing grieves 'em , but that when they are at the Opera , they cannot be the same moment at the Play . At other Times , they have other Manners . Their Austerity and Retirement are altogether as Extravagant . They hardly open their Eyes , they 're so Demure , or make any use of their Senses , and what is indeed Incredible , they speak little . They think tho , and that very well of themselves , and ill enough of others . They Envy one anothers Vertue and Reformation , as before they were Jealous upon a different account . The Pride of outvying one another , continues still in this new course of Life , which reign'd in that which they lately quitted , either out of Policy or Disgust . Their Intreaguing , Luxury and Sloth Damn'd them before very gayly● ; now their Presumption and Envy will Damn them as surely , tho not so merrily .

* What , Hermas , if I shou●d marry a Covetous Woman , she will be sure not to ruine me : or if I shou'd marry one that Games , she may inrich me : or a Woman of Learning , she will know how to instruct me ; or one that 's Precise , she will not be Passionate ; or one that 's Passionate , she will exercise my Patience ; or a Woman of Gallantry , she will perhaps be so Gallant as to love me in my turn ; or suppose one of your Devout Ladies . But then tell me , Hermas , what ought I to expect from her , who wou'd deceive ev'n Heaven , and who really deceives herself ?

* A Woman is easily Govern'd , provided a Man gives himself the Trouble . One Man often Governs a great ma●y : He cultivates their Wit and Memory , fixes and determines them in their Religion , and undertakes to regulate their very Hearts : They neither approve nor disapprove , commend or condemn , till they have consulted his face and eyes : He is the Confident of their Joys , their Griefs , their Desires , their Jealousies , their Aversions and their Amours : He makes 'em break with their Gallants , embroils and reconciles 'em to their Husbands , and then makes his advantage of the Intervals : He takes care of their concerns , sollicits their Law-suits , and visits the Judges for 'em : He recommends to 'em their Physician , their Tradesmen and Workmen : He takes upon him to provide 'em Lodgings , to furnish 'em and order their Equipage : He is to be seen with 'em in their Coaches , in the Streets and Walks , as well as in their Pew at Church , and their Box at the Play : He makes the same visits with ●em , waits on 'em to the Bath , the Waters , and in their Journeys : He has the best Apartment at their Houses in the Country : He grows old without falling from his Authority : having a little Wit and a great deal of Leisure ; he wants nothing more to preserve it . The Children , Heirs , the Daughter-in-law , the Niece , the Servants all depend on him . He began by making himself esteem'd , and ends by making himself fear●d . This old and necessary Friend dyes without being regretted , and ten or a dozen Women , over whom he was a very Tyrant , come to Inherit their Liberty by his Death .

* Some Wom●● have endeavour'd to conceal their Conduct , under an exteriour form of Modesty , but the best Character they have got by the closest and most constant Dissimulation , has been to have it said , One wou'd in●eed have taken her for a Vestal .

* 'T is a strong proof that a Woman has a fair and establisht Reputation , when 't is not blemisht by the familiarity of those who do not resemble her● ; and when , for all the propensity of people to make ill constructions , they are forc't to have recourse to some other reason for this intimacy , than that of agreement of Manners .

* An Actor exceeds Nature in the parts he plays ; a Poet exaggerates in his descriptions . A Painter who draws after the life , heightens the Passion , the Contrast and the Postures , and he that copies him , unless he measures exactly the sizes and proportions , will make his Figures too big , and give more scope to all the parts , thro the disposition of the whole piece , than they have in the Original . 'T is the same with the Precise or Formal , they are but the imitators of the Wise.

There is a false Modesty , which is Vanity ; a false Glory , which is Folly ; a false Grandeur , which is Meanness ; a false Vertue , which is Hypocrisy ; and a false Wisdom , which is Formality .

The formal Lady is all show and words ; the Conduct of the Wise Woman is better than her words . One follows her Humour and Fancy , the other her Reason and Affection . This is precise and austere , the other is on all occasions exactly what she ought to be . The first hides her Failings under a plausible outside : The second covers a rich Treasure of Vertues , under a free and careless Air. Formality puts a constraint on the Wit , neither does it hide Age or Wrinkles ; it gives cause to suspect 'em often ; Wisdom on the contrary palliates the Defects of the Body , and ennobles the Mind . It renders Youth more charming , and Beauty more dangerous .

* Why should Men be blam●d because Women have not Learning ? What Laws , what Edicts have they publish●d , to prohibit 'em ●rom opening their Eyes , R●ading , Remembring , or making their advantage of what they●ve read , when the● write , or when they converse ? Is not this ignorance of theirs owing to a custom they have introduc●d themselves ; or to the weakness of their Nature ; or to laziness , that they will not use their Wit ; or to an inconstancy , that will not let 'em prosecute any long Study ; or to a Genius and Talent which they have only to employ their Fingers ; or to a natural aversion for all things serious and difficult ; or to a Curiosity very far from that which gratifies the Mind ; or to a quite different pleasure than that of exercising the Memory . But whatever cause it is , to which Men are oblig●d for this Ignorance of the Women ; 't is certain they are happy , that the Women who have such Pre-eminence over 'em in so many things , shou'd even have this advantage too , which they do not intend to grudge 'em .

A Woman with Learning , we look on , as we do on a fine Gun : the workmanship of it is rare , 't is engrav'd most curiously , and kept wonderfully bright , but then 't is only fit to adorn a Closet , to be shown them who admire such things . 'T is of no more use or service , either for the Camp , or for hunting than a Manag'd Horse , let him be never so well taught .

Where I find Learning and Wisdom united in any one Person , I never stand to enquire the Sex , I admire 'em : And if you tell me that a Wise Woman is seldom Learned , or a Learned Woman seldom Wise ; 't is a sign you have forgot what you read just before , that the reason why Women were diverted from Science , was upon the account of certain Defects . Now do you judge your self , if they who have fewest Defects● are not the most likely to be the wisest ; and so consequently a Wise Woman bids fairest for Learning , and a Learned Woman cou'd never be such , without having overcome a great many Defects , which is an infallible proof of her Wisdom .

* 'T is a difficult point to maintain a Neutrality , when two Women who are equally our friends , fall out upon Interests , in which we are not at all concern'd : we must be often oblig'd to take one side or the other , or we loose 'em both .

* There are those Women in the world who love their Money above their Friends , yet will part with their Money to their Lovers .

* 'T is strange to see Passions in some Women , stronger and more violent than that of their love to Men : I mean Ambition and Play . Such Women make the Men chaste , and have nothing of their own Sex but the Cloaths they wear .

* Women are all in extreams : They ar● either better or worse than Men.

* Most Women have no Principles . They are led by their Passions , and those whom they love form their Manners .

* Women exceed the generality of Men in love , but in friendship we have infinitely the advantage .

The Men are the occasion , that Women do not love one another .

* Mocking is of ill consequence . Lyce who is something in years , to make a young Woman appear ridiculous , makes her self so deform'd that she is frightful . To imitate her , she uses such Grimaces , and puts her self in such distorted Figures , that now she 's grown so horribly ugly , that the Person whom she mocks , cannot have a better Foil .

* In the City , they will have it , that there are Idiots , both Men and Women , who have some Wit : At Court they will have it , that there are abundance of People who really have Wit , yet want a great deal more . These last Criticks will hardly allow a Beautiful Woman to have as much Wit as the rest of her Sex .

* A Man is sooner to be trusted with another Persons secret , than his own . A Woman on the contrary , keeps her own Secret , tho she keeps no bodies else .

* Let Love seem never so violently and so entirely to possess the Heart of a young Woman , there 's room enough still left for Ambition and Interest .

* There is a time when the richest Women ought to Marry . They seldom let slip an opportunity at first , but it costs 'em a long Repentance . The Reputation of a Fortune , decays as well as Beauty .

On the contrary , every thing is favourable to the young of that Sex , even the Mens opinion , who are fond of giving 'em all the advantages possible to render 'em still more Desirable .

* To how many Women has a great Beauty been of no service at all , but to make em hope for a great Fortune ?

* Lovers , who have been ill us'd , have their revenge at last . They commonly see their Mistresses , tho Beautiful , throw away themselves on ugly , old , or undeserving Husbands .

* Most Women judge of the Merit and good Mein of a Person , by what impression they make on them , and very rarely allow him either , if they are not sensibly toucht themselves .

* He that is in doubt to know what alteration his Age has made in him , needs only to consult the Eyes of the Fair One he addresses to , and the tone of her Voice as she talks with him , and he will learn there what he fears to know ! But oh how hard a Lesson !

* The Woman that has her Eyes constantly fixt on one particular Person , or whose Eyes you may observe constantly to avoid him ; tho they are two different Motions , they make us conclude but one and the same thing of her .

* The Women are not at so little trouble to express what they never feel , as the Men are to Express the real Sentiments of their Heart .

* Sometimes it happens that a Woman conceals from a Man the Passion she has for him , while he only feigns the Passion he professes for her .

* Is a man suspected of indifference ? He returns presently , wou'd any one offer to perswade a Person that he loves her , whom he has no Concernment for ? But what answer can he make to this Question ? Is it not easier to deceive the Woman who loves you , than her that does not ?

* A Man by feigning an Inclination may deceive a Woman , but then he must have no real Engagement elsewhere .

* A Man for the present rails and curses at a Woman whom he no longer cares for , and quickly forgets the loss of her . A Woman is not so outragious for being left , but the Regret lasts a long time .

* Idleness is never cur'd in Women but by Vanity or Love . Tho on the contrary in Women of a brisk and sprightly Temper , 't is the Presage of Love .

* 'T is cartain that a Woman who writes with warmth is agitated , tho 't is not so certain that she 's truly sensible . A Passion that is sincere and tender , is more likely to be pensive and silent , and for a Woman who is no longer at Liberty , it seems to be more her Interest to be well assur'd of her Gallants affection , than to be too forward to convince him of her own .

* Glycera does not love her own Sex ; she hates their Conversation and their Visits ; she orders her self to be deny'd to 'em , often to her very Friends , who are not many : She 's reserv'd to 'em , allows of nothing but bare Friendship from 'em , is uneasy with 'em , answers 'em in Monosyllables , and seems to seek all occasions to get rid of 'em . She affects to be alone , and retir'd at her own House . Her Gate is more strictly Guarded , and her Chamber more inaccessible than a Minister of States . Yet there is One that is expected , admitted at all Hours , Corinna , who is embrac'd a thousand times , Carest and Whisper'd with , tho they 're alone in the Closet , there 's such attention given to all she says , that both Ears are hardly sufficient to hear her discourse . She is assur'd again and again , that every body else is Troublesome , and is inform'd of all Passages , tho she learns no News , for she is the Confident of both Parties . However Glyc●ra is to be seen abroad in Company , at the Ball , the Theatre , the Walks , on the Road to Venouse , where they eat Fruit early in the Season , sometimes alone in a Chair on the way to the Grand Faubourg , where she has a delicious Orchard : Or at Canidia's Door , who professes so many rare secrets , who promises second Husbands to young Wives , and tells ●em the time when , and all the Circumstances . She appears commonly in Night-cloaths , loose and negligent , in a plain Dishabille , without Stays and in Slippers . She is Charming in this Dress , and wants nothing but a little Colour . 'T is observable tho , that she wears about her a very curious Jewel , which she takes special care to conceal from her Husbands Eyes . Him she Caresses , is fond of , and every day invents some new , pretty Name for him , has no other Bed , but that of her dear Husbands , and wou'd not lye from him for the world . The morning she spends at her Toilette , and in writing some necessary Billets . A Servant enters and speaks to her in private : 'T is Parmeno , her Favorite whom she supports in spight of his Masters aversion , and his fellow-servants envy . He deserves it indeed ; for who takes a hint sooner , or does a message better ? who has a greater Gift of secrecy in those things which are not to be spoken of ? who understands how to open a Door with less noise ? who is a better Guide up a back pair of Stairs , or who has a more cleaver conveyance down again the same way ?

* I cannot understand how a Husband who gives himself up to his own ill humour , and temper , who conceals none of his ill qualities , but on the contrary exposes them all ; is covetous , slovenly , surly , rude , neglectful and sullen ; I cannot conceive , I say , how such a Man can hope to Defend the heart of a young Woman from her Gallants attempts who uses Dressing , Magnificence , Complaisance , Care , Assiduity , Presents and Flattery , to win her●

* A Husband seldom has a Rival whom he does not make himself ; and whom he does not , as it were , make a Present of to his Wife . He is always praising him before her for his handsomeness , for his fine Teeth . He receives his visits , and encourages his assiduity , and next to what comes off his own ground , nothing relishes better with him , than the Fowl and Fruit his friend sends him . He makes a Treat , and bids his Guests fall to on such a thing : 'T is Leander's , says he , and does not cost me any thing but thanks .

* There are those Wives , who bury their Husbands before their time : That is , a Husband with one of those Ladies is not so much as mention'd in the world , 't is doubted whether such a man is alive or no. In the Family he is a Cypher , of no use , except it be to show an example of perfect Submission , Fear and Silence . He has nothing to do with Portion and Settlement : If 't were not that he does not lye in , one wou'd almost take him for the Wife , and her for the Husband . They may be a quarter of a year in the house together , without any danger of meeting one another . They live as if they were only Neighbours . He pays the Butcher and Cook , but 't is my Lady that gives the Treat . They have nothing in common , neither Bed nor Table . They have not so much as the same name : They live after the Roman and Greek manner . She has her name , and he his , and 't is a long time , and not before one is well acquainted with the Language of the Town , that one comes to know at last , that Mr B. and Madam L. have been Man and Wife this twenty years .

* There are some Wives , who if they brought no other Plagues with 'em , are vexatious enongh to their Husbands upon the account of their great Birth , and Alliances and Fortune ; upon the account of their Beauty and Merit , and of that , which some People call Vertue .

* There are few Wives so perfect , who do not give their Husbands cause once a day to repent of their Marriage , or at least to envy a Man that is unmarry'd .

* Silent , stupid Grief is out of Fashion . Women now adays are very talkative in their Sorrow . They are so toucht with their Husbands Death , that they do not forget to tell you , and repeat to you every circumstance of it .

* Is it impossible for a Man to discover the art of making his Wife to love him ?

* The Woman that is Insensible , is one that has not yet seen the person whom she ought to Love .

In Smyrna there liv'd a young Lady of extraordinary Beauty call'd Emira ; who yet was not more famous for her Beauty , than for the severity of her Manners ; and above all , for a strange Indifference that she had for all Men , whom , as she said , she beheld without any danger , and without any other concernment , than what she felt for her Friends , or her Brothers . She cou'd not believe the thousandth part of all the follies , which , she was told , Love had been the cause of ; and those which she saw herself , she cou'd not comprehend . Friendship was the only thing she had any notion of , and that she made the first experiment of , in a young and beautiful person of her own Sex : She found in her friendship , something so very soft and pleasing , that her only Study was how to continue it ; never imagining that any other Inclination cou'd arise , which shou●d make her less to cherish that esteem and confidence which she priz●d so much then . Her discourse was only of Euphrosina , which was the name of that faithful friend , and the discourse of all Smyrna , was only of Euphrosina and her . Their Friendship became a Proverb . Emira had two Brothers , both so young and so handsome , that all the Women of that City were in love with 'em , and whom she lov'd herself , as became a Sister . One of the Priests of Iupiter had access to her Fathers house , and being ravisht with her Beauty , ventur'd to declare his Passion to her , but came off only with Scorn and Contempt . An old man , who relying on his great Birth and Estate , had the same assurance , met with the same success . She Triumphs on this ; she was surrounded by her Brothers , a Priest , and an Old Man , and cou'd boast herself Insensible ; but these were not the greatest Tryals that Heaven had reserv'd ●or her ; yet they too , had no other effect but to render her still more Vain , and to confirm her in the reputation of being a person that was not to be toucht with Love . Of three Lovers , whom her Charms had gain'd her , one after another , and all whose Passions she was not afraid to see and to slight , the first in an Amorous Transport stabb'd himself at her feet , the second in Despair of ever succeeding , wen● to seek his Death in the Wars of Crete ; and the third ended his days in a Miserable Languishment and Distraction . The man that was to revenge all these , had not yet appear'd . The old Spark , who was so unfortunate in his Amours , was cur'd at length , by reflecting on his Age , and on the character of the person , to whom he had made his Addresses . However , he was desirous to visit her sometimes , and had her Permission . One day , he carry'd along with him his Son , a Youth of a most agreeable Aspect , and of a noble Mein : She beheld him with some Interest more than ordinary , but observing him very silent , as he was , in the presence of his Father , she made a judgment of his Wit from thence not much to his advantage . She cou'd have wisht he had had more . He saw her afterwards alone , and then he talkt to her sufficiently , and wittily too ; but when he regarded her less , and talkt to her less about her self and her Beauty , than she expected , she was surpriz'd , and had , as it were , some indignation , that a Man who was so well made , and had so much Wit , shou'd be so little Gallant . Her Friend had exprest a Desire to see him , and was in company when she entertain'd him ; that was the reason . 'T was for Euphrosina alone that he had Eyes , and her Beauty alone which he commended . This made Emira , from being Indifferent , to become Jealous ; and then she perceiv●d , that Ctesiphon was sensible of what he said ; and that he not only was capable of Gallantry , but of Tenderness . From that time she is more reserv'd to her friend , yet desirous to see 'em together once more . The second Interview more than satisfy'd her in all her fears , her doubt was turn'd into certainty . She now flyes from Euphrosina , no longer knows that Merit which charm'd her before , she loses all relish of her conversation , she loves her no longer ; and this alteration made her sensible that 't was Love , which in her heart , had supply'd the place of friendship . Ctesiphon and Euphrosina see one another every day . They love mutually ; they agree to marry : They are marry●d . The news is spread about the Town , and People publish it the more for the rarity of it , that two persons who Love so well , shou'd be blest in Enjoyment . Emira hears of it , and is all enrag'd , she feels then to what height her Passion was grown . She seeks out Euphrosina again , only for the pleasure of one sight of Ctesiphon , but that young Husband has not yet quitted the Lover : in a new Wife he finds all the Charms of a Mistriss , which makes him that he cannot look on Emira , but as on the friend of her that 's dear to him . This compleats the poor Lady's misfortune . She can take no rest , refuses all sustenance , her Body grows weak , and her Mind disturb'd . She mistakes her Brother for Ctesiphon , and speaks to him as to a Lover . She recollects her self , and blushes for her Distraction , yet relapses into greater , which she does not blush for . She knows not what she does . Then is she apprehensive of Men , when 't is too late . 'T is her Folly now . She has her Intervals of Reason ; but 't is of Reason that she most complains . In this condition she lyes so sad and miserable , that the Youth of Smyrna , who before had seen her so proud and insensible , now think Heaven has punisht her but too severely .

Of the Heart .

* PUre Friendship is something , which none can attain to the taste of , but those who are well Born .

* There may be a Friendship between persons of different Sexes , which may subsist without Enjoyment ; yet a Woman will always look upon a Man as a Man , and so will a Man still look upon a Woman as a Woman . This Engagement is neither Love , nor pure Friendship . 'T is something of another kind .

* Love seizes on us suddenly , without giving us time to consider , and our Disposition , or our Weakness favours the Surprize . One Look , one Glance from the Fair fixes and determins us . Friendship on the contrary is a long time in forming , and that by degrees , by a long Acquaintance and Familiarity . How much Wit , good Nature , Affection ? how many good Offices and Civilities are there among Friends to do that in many years , which sometimes a fair Face , or a fair Hand does in a minute ?

* Friendship the older it grows , is the stronger ; Love is the weaker for its Age.

* Love , as long as it does last , subsists of itself ; and sometimes subsists by those very means , which shou'd seem rather to extinguish it ; Severity , Cruelty , Absence , Jealousy . Friendship , on the contrary , stands in need of all helps , Care , Confidence , and Complaisance . If 't is not supply'd with these it expires .

* 'T is not so hard to meet with Love in Excess , as with perfect Friendship .

* Love and Friendship exclude one another .

* He that has had Experience of a great and violent Love neglects Friendship ; and he that has consum'd all his Passion upon Friendship is nothing advanc'd towards Love .

* Love alone begets Love . We commence but languishing Lovers , when we have but just quitted the dearest and most affectionate Friendship .

* Nothing more resembles the strongest Friendship , than those Engagements which we make for the Interest and Security of our Love .

* We never Love heartily but once , and that 's the first time we love . The Inclinations that succeed are more at our Command .

* Sudden Love is longest to be cur'd .

* Love , that grows slowly and leisurely , is too like Friendship ever to be a violent Passion .

* He who loves to that degree , that he wishes he were able to love a thousand times more than he does , yields in Love to None , but to Him , who loves more than he wishes for .

* If I shou'd grant , that 't is possible for those who are transported with a great and violent Passion , to love one another better than themselves . Who shou'd I most oblige ? They that love , or they that are belov'd ?

* Men are sometimes inclinable enough to be in Love , but can't succeed in their Desire . They seek all Occasions of being conquer'd , but escape still , for which reason 't is , if I may be allow'd the Expression , that they are bound to continue free .

* The couple who love too violently at first , contribute each of 'em , to their loving one another less in a short time , and at length to their hating one another . Who has the greatest share in this Rupture , the Man or the Woman , is not easily to be decided . The Women accuse the Men of being wild and roving ; and the Men say , they are false and inconstant .

* As nice as we are in Love , we pardon more Faults in Love , than in Friendship .

* 'T is a Revenge sweet to a Man that loves passionately , by all his Conduct and Carriage to an ungrateful Mistris , to make her appear extreamly ungrateful .

'T is but an unpleasant thing to Love , when we have not a Fortune great enough to render those we love , as happy as they themselves can desire .

* The Woman that makes no Return to our present Passion , whatever important services she may afterwards do us in the residue of our Life , will hardly meet with any thing from us but Ingratitude .

* When we are very grateful , 't is a sign that we have a great Inclination and Affection for the person that has oblig'd us .

* To be but in the company of those we love , satisfies us : it does not signify whether we speak to 'em or not , whether we think on them or on indifferent things . To be near 'em is all .

* Hatred is not so remote from Friendship as Antipathy .

* 'T is more common to see People pass from Antipathy to Love , than from that to Friendship .

* We make a Confidence of our secret in Friendship , but in Love it escapes from us .

'T is possible to have some People's Confidence , and yet not to have their Hearts . But he who has the Heart has no need of Confidence , every thing is open to him .

In Friendship we only see those Faults which may be prejudicial to our Friends . In those we love we see no Faults , but those by which we suffer our selves .

'T is the first Disgust in Love only , as well as the first Fault in Friendship , which we are able to make a good use of .

* If a Suspicion that is unjust , fantastical and groundless , has been call'd Jealousy , methinks that Jealousy , which is a sentiment just , natural , founded on Reason and Experience , shou'd deserve some other Name .

'T is not always a great passion that is the cause of Jealousy , our natural temper has some share in it , yet 't is a Paradox for a violent Love to be without Delicacy .

Our Delicacy often disturbs none but our selves ●●ealousy makes us not only uneasy our selves , but disturbs others .

Those Women , who while they are not at the pains of dissembling with us , are not sparing to give us all occasions of Jealousy , don't indeed deserve our Jealousy , if we had the power to regulate our selves , more by their Sentiments and Conduct , than by our own Affections .

* The coldnesses and disorders which happen in Friendship , have their causes . In Love there 's hardly any other reason for our ceasing to love , but that we are too well belov'd .

* 'T is no more in our power to love always , than 't is not to love sometimes .

* Love receives its Deaths Wound from Disgust , and is bury'd by Oblivion .

* We are sensible of the Beginning and Decline of Love , by the Impatience we have to be alone .

* To cease from loving , is a sensible proof , that Man is limited , and that the Heart has its bounds .

'T is a Weakness to love . 'T is sometimes another Weakness to attempt the cure of it .

We are cur'd of that , just as we are comforted for our afflictions . 'T is impossible in Nature always to grieve , or always to love .

* There ought to be in the Heart inexhaustible sourses of Grief for some Losses . ●Tis seldom that either by our vertue o● force of mind we overcome a great afflictio●● We weep bitterly , and are sensibly toucht , but at length , we are either so weak , or so inconstant , that we take up and are comforted .

* When an ugly Woman is belov'd , it must certainly be very deperately ; for either it must proceed from a strange weakness in her Lover , or from some more secret and invincible charms , than those of her Beauty .

* Visits amongst Lovers are made for a good while out of custom and ceremony , to profess they love , by words , when 't has been a long time that their Actions and Manners have declar'd the contrary .

* Wou'd you endeavour to forget any one , 't is the certain course to think on nothing else . Love has this in common with Scruples , that 't is exasperated by the Reflections , which are us'd to free us from it . If 't were Practicable there 's nothing necessary to weaken our Passion , but never to think on 't .

* We wou'd have it in our power , that those whom we love might receive all their good , or else all their ill fortune from our Hands .

* 'T is a greater happiness in comparison to regret the loss of a person we love , than to ●ive with one we hate .

* How disinterested soever we may be in respect of those we love , we must sometimes constrain our selves for their sakes , and have the generosity to accept of what they present us .

He 's fit to receive , who is toucht with as delicate a pleasure in accepting , as his friend is sensible of in giving .

* To give is to act . We are not to be passive in the case , to have our benefits extorted from us , by the importunity or necessity of our Petitioners .

* If at any time we have been liberal to those we love , whatever happens afterwards , we ought by no means to reflect on our benefits .

* It has been said in Latin , that is costs less to hate than to love , or if you will , that friendship is more chargeable than hatred . 'T is true , we are excus'd from liberality to our Enemies , but is a man at no cost to revenge himself ? Or if 't is so sweet and natural to do ill to those we hate , is it less pleasing or less natural to do good to those we love ? Wou'd it not be difficult and disagreeable to us not to do so ?

* There is a pleasure to meet the Eyes of a person that we have lately oblig●d .

* I do not know whether a benefit , which falls on an ungrateful person , and so consequently on one that s unworthy , does not change its name , or whether it deserves acknowledgment .

* Liberality consists not so much in giving a great deal , as in giving prudently .

* If 't is true , that in our pity and compassion we have a regard to our selves , as we are apprehensive of being some time or other in the same circumstances with the miserable , how comes it about then , that in their misery we so seldom relieve 'em ?

* T is better to expose our selves to Ingratitude , than to be wanting to the miserable .

* Experience confirms it every Day . That our indulgence to our selves , and hard-heartedness to others , are but one and the same vice .

The churlish , moyling , laborious man , that shews no mercy to himself , is not to be made indulgent to others , but by an excess of reason .

* Tho the charge of maintaining an indigent person , may be very burthensom to us ; yet we cannot heartily relish the new advantages which put him out of our protection . In the same manner the pleasure which we take in the exaltation of our friend , is something abated , by a little sort of a trouble we have , to see him mounted above us , or in an equal condition with us . Thus we agree but ill with our selves . We wou'd have others dependant on us , but to cost us nothing . We wou'd have our friends prosperous in the World , yet when their good fortune comes , perhaps we 're the last to rejoyce at it .

'T is nothing for people to make invitations to their House and Table , to make liberal offers of their fortune and services . To be as good as their word is all .

* One faithful friend is enough for ones self , and 't is much to meet with such an one , yet we can't have too many for the sake of others .

* When we have done all that 's possible to gain some sort of people , and we find it in vain , there 's one Reserve still left , which is , ev'n to let 'em alone for the future .

* To live with our Enemies in such manner , as if they shou'd one day be our Friends , and to live with our Friends as if they shou'd some time or other become our Enemies , is at once against the nature of Hatred , and the rules of Friendship . It may be a good Maxim in Politicks , but 't is a very bad one in Morality .

* We ought not to make those our Enemies , who being better known , we may be glad to have in the number of our Friends . We ought to make choice of persons of such Honour for our Friends , as if they shou'd ever cease to be so , will not abuse our Confidence , nor give us cause to fear 'em for Enemies .

* 'T is extremely pleasant to frequent our Friends , when we do it from Inclination and Esteem , but 't is painful and troublesome to cultivate Friendship out of Interest . 'T is solliciting .

* 'T is more allowable to use Arti●ice to gain their affections whom we design to oblige , than 't is to gain their favour , from whom we have expectations of advantage .

* We do not pursue our Settlement in the World with the same eagerness , that we do the frivolous things we fancy . Our Imagination suggests to us a kind of Liberty in following our Whimseys , and on the contrary a kind of Slavery in labouring how to make our fortune . 'T is natural to desire it very much , but to take little pains to procure it : To think , in short , we deserve it without seeking for it .

* He that knows how to wait for what he desires , takes the course not to be excessively griev'd , if he chances to go without it . He , on the contrary , who desires a thing too impatiently , thinks the success , when it comes , cannot recompence him for all the pains he has been at about it .

* There are those People , who so ardently and passionately desire a thing , that for fear they shall lose it , they leave nothing undone that may surely make 'em lose it .

* Those things , which are most desir'd , either never are attain'd , or are attain'd with so much difficulty , after so many delays , and attended with such circumstances , as quite spoil the enjoyment of 'em .

* We must laugh before we are happy , or else we may die before we have cause to laugh .

* If we cannot be accounted to live , but at such times as we enjoy our selves , I 'm afraid Life will be found to be very short ; since if w● were only to reckon the hours which we pass agreeably , a great number of years wou'd not make up a Life of a few months .

* How difficult is it to be perfectly satisfy'd with any one ?

'T is imppss●ble to suppress all sense of joy , when we behold the ruine of a bad man . Then it is that we enjoy the fruit of our hatred , and that pleasure is all the satisfaction we we can expect . His Death happens at last , but then 't is at such a conjuncture perhaps , that our Interests will not permit us to rejoyce ; for which he dies either too soon or too late .

* It goes to the Heart of a haughty and proud Man , to forgive one that has taken him in a fault , and whom he knows has reason on his side . His Pride is never satisfy'd , till he has regain'd the Advantage he has lost , and made the other acknowledge himself in the wrong .

Just in the same manner , as we grow more and more endearing to the persons that oblige us , so do we more and more violently hate those whom we have extreamly offended .

* 'T is as difficult to stifle the Resentment of an Injury at first , as 't is to preserve it for a great many years .

* 'T is Weakness which makes us hate an Enemy and se●k Revenge , and 't is Laziness that pacifies us , and makes us not to prosecute it .

* It proceeds from Laziness as much as from Weakness , that we suffer our selves to be Rul'd and Manag'd .

There 's no thinking of managing a man all at once , and without some preparation , in an affair , which perhaps may be of the last importance to him or his . He wou'd feel you then presently , and the Ascendant you design'd to gain over him , and wou'd throw off the yoak for Shame . No , let him at first be drawn to little things , so will you be certain not to fail when you shall attempt him in greater .

There have been those in the World who at first have had no greater influence over a Man , than that , perhaps , of making him leave the Town or Country a day or two before his time , who at length have arriv'd to that power , as to prescribe him what he shou'd do in his Will , make him disinherit his only Son .

To govern any one absolutely , and for a long time , 't is necessary to carry a light hand , and to let him perceive , as little as possible , his Dependance .

Some People suffer themselves to be govern'd just so far and no farther . Beyond that they are intractable . 'T is impossible to move their Hearts or their Minds . Neither rough nor gentle means , force nor industry can reduce 'em . 'T is with this difference , tho , that some are thus made by reason and judgment , and others by humour and disposition .

There are those men who will not hearken to reason , or good council , but deviate of their own Heads , purely for fear of being govern'd .

There are others who yield to be govern'd by their friends in indifferent things , who in things serious and of moment , will have the management of themselves .

The Coun● de Tonnerre . Drances would fain pass for one that rules his Master , tho his Master is no more sensible of it than the World . For a Servant , to talk to a Man of Quality incessantly , at such times and places as are least convenient ; to be always whispering , or speaking to him in mysterious terms ; to laugh aloud in his presence , to interrupt him , to interfere in his discourse with others : to treat with contempt , those that come to make their Court to his Master , to express an impatience , till they are gone . To seat himself next him , and in a posture of too great freedom , to pluck him by the Sleeve , to tread upon his Heals : in fine , to affect to be thus familiar , and to take these sorts of liberties with him , are signs of a Coxcomb rather than a Favourite .

A Wise Man neither suffers himself to be govern'd , nor attempts to govern others . 'T is his reason alone which always governs him .

If I had a friend who was a Man of Reason , and whom I might confide in , I shou'd not be against delivering up my self entirely to his conduct . I shou'd then be sure to do well , without being at the pains of deliberation , and shou'd enjoy all the tranquility of a person that governs himself by reason .

* All our Passions are deceitful and as much disguis'd as possible . We do not only strive to conceal 'em from other peoples Eyes , but our own . There is no Vice which has not some resemblance of some Virtue , or other , and which does not make its advantage of it .

* We open a Book of Devotion , and it touches us . We open a Book of Gallantry , and that too makes its impression . Shall I say it ? 'T is the Heart alone that reconciles Contrarieties , and admits of things incompatible .

* Men don 't so much blush for their Crimes , as for their Weaknesses and Vanity . Such a one makes no scruple openly , and with a bold face to be unjust , cruel , perfidious , a slanderer ; yet he conceals his Love or his Ambition upon no other account , but purely to conceal it .

* It rarely happens , that a man is brought to own that he is ambitious , or that he has been , or that he continues so ; yet 't is common for most People to confess they have lov'd .

* Love begins and Ambition ends with us ; so that we are often never freed from Passion till we die .

* 'T is nothing for our passion to get the better of our reason . It s greatest Triumph is , when it makes our interest to submit .

* The best Conversation is that , in which the Heart has a greater share than the Head .

* There are certain sublime Sentiments , certain noble and elevated Actions , which we own more to the goodness of our Nature , than to the force of our Mind .

* There 's no excess in the World so commendable as an excess of gratitude .

* He must be a dull fellow indeed , whom neither Love , Malice , nor Necessity , can inspire with Wit.

* There are some places which we admire : Others which we love .

For my part , I believe , our Wit , Humour , Passion , Taste , and Sentiments , depend on the places where we live .

* Those who are good , wou'd be the only persons to be envy'd , if there were not a better course to be taken , which is to excel 'em . That is a revenge which is to be permitted , and which our Jealousy ought to prompt us to pursue .

* Some stand upon their Guard against Loving and Rhiming , as two weaknesses , which they dare not own ; the one of the Heart , and the other of the Head .

* There are some pleasures to be met withal in the course of our Life , which are so dear to us , and some engagements so soft and tender , that tho they are forbid , 't is but natural to desire at least that they were allowable . Nothing can be more charming than they are , except it be the pleasure of knowing how to renounce 'em by our Vertue .

OF Society and Conversation .

'T IS a silly Character to have none at all .

* 'T is a Fool 's part to be troublesome . A Wise man knows when he is agreeable or vexatious , and will not tarry long enough to make any one weary of him .

* Buffoons are a sort of Insects which breed in all Countries ; we can scarce step for fear of treading on 'em . A pleasant man is rarely to be met with ; and a person tho he is born so , must have a great deal of Delicacy to maintain the character a long time : But commonly he that makes one laugh is not sure to be esteem'd .

* There are abundance of obscene , a great many more railing and satyrical Wits , but very few delicate . A Man must have manners and politeness to trifle with a good grace , and a copious fancy to play handsomely on little things , to create matter of raillery , and make something out of nothing .

* If we were to listen with attention to every thing that is said in common Conversation , we should be asham'd to speak or to hear . We shou'd perhaps condemn our selves to a perpetual silence , which is more injurious to Commerce than unprofitable discourses : we must therefore accommodate our selves to every Mans capacity ; we must suffer as necessary Evils , false News , rambling Reflexions on the Government , or the Interest of Princes : we must hear with patience the fine notions some men are continually repeating ; and permit Aronce to speak Proverbs , and Melinda to talk of herself , her Vapours , Megrims , and Want of Rest.

* In the company we keep , we shall often meet with persons who offend us with their ridiculous Jargon , the Novelty and Impropriety of their Terms and their quaint Expressions , which come from no bodys mouth but their own , and were not design'd by the first Inventors to signifie what they use 'em for . They observe neither reason nor custom , but speak according to their foolish Whimsies , are always fond of Pleasantry , and affect to distinguish themselves by a particular Cant , which becomes at length their Natural Idiom : They speak in a counterfeit tone , and accompany their words with odd gestures and grimaces . However , they are well contended with themselves , and their Wit , which they imagine very diverting . Indeed we can't say they are entirely destitute ; but we pity 'em for what little Wit they have , and believe if they had none at all , they wou●d be less insufferable .

* Prithee Acis , for the satisfaction of your friends , endeavour to speak as they may understand you , for my part I do but guess at your meaning : If you would tell 'em 't is cold , that it rains and snows ; say 't is cold , it rains , and it snows . If you see 'em in good health , and would congratulate 'em upon it , tell 'em they look well : Oh! but say you , that is so plain , and so conspicuous , any one might have said as much . 'T is true , and what does that signify ? besides , what harm is there , Sir , in being intelligible , or speaking like your Neighbours . There is one thing Acis , which you and some Gentlemen of your Complexion want very much ; I know I shall surprize you , but there 's certainly one thing wanting in you , which is Wit : tho this is not all , there is something too abounding in you , and that is the good opinion you have of your self , above other Men. This is the Fountain of all your pompous fustian , your big words , and your perplext phrases . The next time I find you do so , I shall pluck you by your Sleeve , and tell you in your Ear : Don't fancy you have Wit ; 't is a mistake : your part is inconsistent with it ; rather , if you can , learn some plain unaffected Language , such as those speak who you fancy have no Wit , and then , perhaps , we may think you have some your self .

* Who that keeps much company can promise himself to avoid meeting certain vain Blockheads , who are light , familiar and positive . These are the Speaking Men in all Conversation , and they compel every one else to hear them . They are heard in the Antichamber . They enter without Interruption : They continue their Tales without any consideration for such as come in , or go out , or for the rank or quality of the people who make up the Company . They silence him that dares to begin a piece of News , that they may tell it after thei● own fashion , which to be sure is the best . They had it of Zamet , Raccelay , or Conchini , whom they name familiarly without their Title , tho they never knew 'em , or spoke to 'em in their Lives : They get themselves up sometimes to the best Man in the Company , to gratify him with something new , which no body else knows . They whisper it , and for a world will suffer none but him to partake on●t . They hide Names to disguise the Story , and prevent Application . There are some things they must not tell , and some persons whom they cannot name : Their words are engag'd to the contrary , 't is a mystery , a secret of the last importance . Shou'd you ask it , you wou'd demand an impossibility ; for whatever you imagine , they are equally ignorant of both persons and actions .

* As we ought not to be backward in speaking , or to abstract our minds from the subject of the conversation we are in , le●t it causes us to ask a great many untimely questions , and return as unseasonable answers ; ●o we ought not also to give an over-curious attention to the least trifles , that are said in company , to improve 'em , to banter 'em , to discover in 'em a mystery which the rest could not perceive , to make 'em subtle and politick , only that we may have an opportunity to shew our own policy and subtilty .

* Some Men think th●y are extraordinary persons , and are fond of their own merit , tho they have indeed but very little , or none at all ; he is truly unhappy who is oblig'd to be much in their company ; what a parcel of whimsical phrases must he endure ? how many bold words , which come out suddenly , live a moment , then dye , and are forgotten . If they tell a piece of News , 't is meerly for the honour of telling it , and to shew they can come off handsomly . It grows a Romance under their management : they make their men think after their own manner ; put their own trivial expressions in their mouths , and they are all like themselves very talkative . They fall at last into Parentheses , which may pass for Epicodes , but that they have no relation to the story ; and by this means the Speakers and their Hearers forget what they were about . What a terrible confusion must then attend 'em , shou'd not some body come in luckily to break up the Company , and put an end to the Narration .

* Mr. D'aubiguy . Theodectus is heard in the Antichamber , the nearer he approaches he heightens his voice ; he enters , he laughs , he stretches his mouth up to his ears , he makes a noise ; he is a meer Thunderer , and no less remarkable for what he says , than the tone he speaks with . He is never out of an extream hurry , but to stutter out some of his own follies and vanities . He has so little consideration for the time , the persons , or decency , that each has his share of his Entertainment , tho he gives no attention to what he says . In short , he never sits down be●ore the whole company is disoblig'd by his disturbances ; and he is ever so well pleas'd with himself , that he cannot perceive it . The Table spread he is the first in his place , and always at the upper end . The Ladies at his right and left , he eats , he drinks , talks , and interrupts ; he has no respect for the Master or his Guests ; but abuses the toleration they give him . Whoever makes the Feast , he has all the Authority of the Table : and 't is more convenient to give him his way , than to dispute it with him . Eating and drinking add nothing to his Character . If he plays he wins , and banters the unfortunate , till they are offended . The langhable Men are continually on his side , and there is no sort of folly which escapes 'em . I must confess I am surfeited with his company , and despair of being able to endure Theodectus above a minute , or those who suffer him .

Troilus is very useful to such as have too much Riches : He eases them of the trouble of their superfluities ; and saves 'em the labour of hoarding up Money , making Contracts , locking Coffers , carrying the Keys , or fearing a Domestick Thief . He assists them in their pleasures , and in time becomes serviceable to 'em in their passions . He is the Oracle of the house , he triumphs in his management , he sets every one his task , he hears and decides . He says to this Slave he shall be punish'd , and he is whipt ; to another he shall be freed , and he is set at liberty . His Creatures are very demure in his presence , they dare not Laugh for fear of offending him , and then they are dismist : And it goes well with the Master of the House if he leaves him his Wife and Children . If he is at the Table , and says such a dish is excellent , the Master and his Guests govern themselves by his Palat , are of his opinion , and fall to heartily . If he says on the contrary of other Meats they are Insipid , whoever were eating it spit it out , and dare not swallow it without Troilus approbation . Every Eye is on him , observing his looks and carriage , before he pronounces sentence on the Wine or Victuals before him . He seldom stirs out of the Family where he is Director ; there he eats , drinks , sleeps and digests , quarrels with the Grooms and Valets , accounts with the Work-men , and sends back the Creditors . He swells and domineers in the Great Hall , receives there the Homages of those Servants who are more subtle than their fellows , and by his mediation alone come at their Master . If a person enters whose misfortune 't is to have a complexion disagreeable to his humour , he frowns , turns away his Head ; if he comes up to him he sits still ; if he sits down , he removes himself farther off ; if he talks , he is mute ; if he continues to talk , Troilus gets up into his Chamber : if he follows , he makes to the Stair-case , leaps down Stairs , or gets out at a Window , rather than associate with a Man whose face or voice he dislikes . He is himself happy in both , and they serve to insinuate , and win upon such as he has occasion of . Every thing at last is below him , and he scorns to preserve his favour , by the little ways he acquir'd it . He sometimes sallies out of his Meditation and Silence to contradict , and to shew his Wit condescends to be a Critick . Instead of expecting he shou'd hearken to you in his turn , or be complaisant , and commend your Judgment . You are not always sure he will permit your approbation , o● suffer your complacency .

* There is a certain Spark who never fails to be at all Cavalcades , publick Feasts and Sights ; he is careful to make himself known and where-ever he stands seldom gives himself the trouble to inquire if the company have heard of him , but presently acquaints them with his Name , his Seat , his Country , his Estate , his Offices , his own and his Mothers Family , his Relations , and the Arms of his House : They must understand that he is Noble , that he has a Castle , fine Furniture , Retinue and a Coach .

Some Men speak before they think , others study heavily on every thing they say ; we must stay for these till they are deliver'd of their Notions , and assist at the Travail of their minds : A sort of people who a●fected to be extream nice in their Language . They invent Phrases and little turns of Expression , conformable to their gesture and carriage . They call themselves Puriets , and will not venture the least word where it has not all the fine effect imaginable ; yet nothing comes from them easy or happy : they talk properly perhaps , but they are very tiresome .

* The Wit of conversation consists more in finding it in others than shewing a great deal your self . He who goes out of your company pleas'd with his own facetiousness and ingenuity , will the sooner come into it again . Most men had rather please than admire you , and seek less to be instructed and diverted , than approv'd and applauded ; and 't is certainly the most delicate sort of pleasure to please another .

* Too much fancy is not necessary in our conversation or writings ; it begets vain and puerile Ideas which tend neither to make us wiser or better . Our thoughts shou'd be produc'd by good sense and right reason , and ought always to be the effect of our judgment .

* 'T is a sad thing when Men have neither Wit enough to speak well , nor Sense enough to hold their tongues : this is the foundation of all impertinence .

* To speak modestly on a good or bad subject , and to give the true reason for its being so requires good sense , and a happy expression . 'T is a much more ready way to pronounce in the decisive tone , that this thing is execrable or that wonderful .

* There is nothing more displeasing to God or Man , than confirming the least things that are said in common conversation by horrid Oaths and Imprecations . An honest Man , who says Yes or No , deserves sooner to be believed ; his reputation swears for him , gets him credit , and draws him all manner of confidence .

* He who says boldly he is a Man of Truth and Honour , that he wrongs no Man , but wishes the Ills he has done others may fall upon himself , and swears that it may be believed ; does not know even how to counterfeit an Honest Man .

An honest Man with all his sincerity cannot hinder some People saying of him , what a dishonest Man cou'd say of himself .

* Cleon talks uncivilly or unjustly , I am sure 't is one or the other ; but he says he can't help it , he was born so , and speaks as he thinks .

* Some men talk well , easily , justly , and to the purpose : those offend in the last kind , who speak of the Banqnets they are to be at , before such as are reduc'd to spare their Bread ; of sound Limbs , before the In●irm ; of Demesnes and Revenues , before the Poor and Needy ; of fine Houses and Furniture , before such as have neither Dwelling or Moveables : in a word , who speak of Prosperity , before the Miserable . This conversation is too strong for 'em , and the comparison you make between their condition and yours is odious .

* As for you , says Entiphron , you are rich , or ought to be so , ten thousand Livres a year good Lands : Ah! this is fine , lovely , and you are certainly happy . In the mean time , the person who talks at this rate , has fifty thousand Livres a year Rent , and thinks he has not half what he deserves ; he taxes you , prizes you , settles your Expence ; and if he judges you worthy of a better fortune , or even what he himself aspires to , he can●t yet forbear coveting what you have . However , he is not the only man that makes such wretched estimations and odious comparisons . The world is full of Entiphrons .

* A pe●son who was naturally a Flatterer , and besides fond of being in the fashion , which obliges us to praise any one who has rais'd himself to Honour and Riches , congratulated Theodemus on a Book which he had not heard of , and no body had yet given it any character to him . The man however still talks of his Genius , his Manner , and above all , the Fidelity of his Memory , till Theodemus was confounded and put to a Nonplus .

* Baevius never speaks , but he offends ; his Disposition is sharp and bitter , his Language mingled with Gall and Wormwood : Railing , Injury , and Insolence , run from his Lips like Spittle . It had been well for him , had he been born stupid or mute ; what little quickness and wit he has prejudices him more ●●en another mans dulness . He is not always satisfy'd with giving sharp answers , he attacks frequently with arrogance . He strikes whenever he speaks , and wounds the present and absent , at least in their Reputations . He bristles his forehead , and runs at all like a Ram : And since Impudence is as natural to him , as Horns to a Ram , why should we hope by this Picture to reform a Sot , so rough , wild , and untractable . We had better , as soon as we see him afar of , run from him with all our might , without looking behind us .

* I know a Man of such a Make and Character , that some People shou'd be careful how they trust themselves with him : they must complain of him as little as possible , and against him 't is not permitted for 'em to hope for Justice .

* When two persons have had a violent quarrel , one with reason , the other with none ; 't is the custom of the Arbitrators , who are to make up the difference , to condemn both , either fearing to make a perfect decision on one side , or out of a temperament , which methinks is very ill plac'd : But they observe this Lesson , that 't is good to get from the weak party as far as possible , lest they should partake with him in his wrongs .

* I hate a man who will not let me accost him , Written in imitation of Montag● . nor salute him , before he salutes me , without growing less in his esteem , or partaking in the good opinion he has of himself . Montaign would have said , I will have Elbow-room : I will be courteous and affable , according to my fancy , without fear or remorse . I can't strive against my inclinations , nor go contrary to my humour , which leads me to address my self to every one that makes towards me , if he is my Equal , and not my Enemy , I anticipate his Reception , I question him of his Health and Disposition , I offer him my Service without any more ado , or trading and haggling for them , like some People who set a price on their Favours . He displeases me , who by his Customs or Whimsies would rob me of this Freedom and Liberty . I remember him assoon as I see him afar off settling a grave and important countenance ; and if I may make a comparison , putting me in mind of my own good qualities and conditions , and his bad ones ; I am too much put to it to deal with such a person , I am not fit for such a stiff and unlookt for a respect ; I hate Ceremony , tho for the first time I may allow it , yet at the second I will take care to prevent him , since I can't put a force on my self , nor be constrain'd to be proud for any man .

* A man may have vertue , capacity , and good conduct , and yet be insupportable . Manners , which we neglect as little things , are frequently what the world judge us by , and decide for or against us . A little management , to be obliging and polite before men , will prevent their bad judgments , but we must on no account be proud , uncivil , disdainful , and disobliging ; and we ought less to be the contrary , if we wou'd be esteem'd .

* Politeness does not always inspire Generosity , Equity , Complaisance , and Gratitude : it gives a man the appearances of those Vertues , and makes him seem that without , which he ought to be within .

* We may de●ine Politeness , tho we can't tell where to fix it in practice . It observes receiv●d Uses and Customs , 't is bound to times and places , and is not the same thing in the two Sexes , or in different conditions . Wit alone cannot attain it : ●tis acquir●d and compleated by Imitation . Some Dispositions are only Susceptive of Politeness . Others make use of great Talents and solid Vertue● 'T is true Politeness puts Merit forward , and renders it agreeable ; and a man must have eminent qualifications to support himself without it .

The Politeness of the Mind is a certain care to make us pleasing by our discourses and manners to our selves and others .

* He offends against Politeness , who praises another Singing and Playing on the Musick ; before such as he has oblig'd to Sing or Play for his Diversion ; or to commend another Poet , in presence of one who reads him his Verses .

* In all the Feasts and Entertainments we give , in all the Presents we make , in all the Pleasures we procure for others , there is a way of doing it well , and of doing it acco●ding to their inclinations ; the last is the best method .

* 'T is rude to refuse indifferently all sorts of Praises : We ought to be sensible of those which come from good men ; who praise sincerely those things in us which are really commendable .

* A Man of Wit , who is born proud , loses nothing of his pride or stiffness for being poor ; on the contrary , if any thing will soften him and render him more sweet and sociable , 't is a little Prosperity .

* We must bear with some peoples bad Characters , as we do with bad Money , for the benefit of Commerce .

* To live with those Men , who are continually embroyl'd , and make you hear reciprocally the complaints of each side , is like living in a Court of Justice , and being oblig'd from morning to night to hear Pleadings and Declarations .

Monsieur St. Martin and Mr. Rombus . * Two Men liv'd in a strict union , their goods were in common , they had but one dwelling , and were never out of one anothers presence : After fourscore years they saw 't was time to part , and finish their society ; they had then but one day to live , and durst not attempt passing it together , they were in haste to break before death , and had not complacence enough to last till that hour . They liv'd too long for a good Example ; a moment sooner they had dy'd good friends , and left behind them a rare model of perseverance in Friendship .

* Families are within often disturb'd by mistrusts , jealousies and antipathy , while without they seem content , peaceable and pleasant ; and we suppose they enjoy a quiet , which they seldom possess : There being very few who cou'd bear an Examination . The visit you make may give a cessation to the domestick quarrel , but your absence revives it .

* In all Society Reason yields first , and the Wise man is led by the most foolish and capricious : He studies their tempers and weakness , and accommodates himself to their whimseys : He avoids running against them as much as possible , and gives 'em their way , that he may not be always insupportable . When they are the least chearful , he commends their good humour , and to make himself easie , fears , manages , obeys , and sometimes loves them .

* Cleantes is a very worthy Person , he chose a Wife who is the best and the most reasonable Woman in the World : They both in their several parts made all the pleasure and agreeableness of the Company they kept : One cou'd seldom meet more Polit●ness or greater Probity . They parted on the sudden , and the Deed of their Separation was presently drawn up at the Notaries . There are , in short , some certain Incompatible Vertues and Merits , which are not made to be together .

* A Man may be sure in his accounts of the Portion , Joynture and Settlement , but is very uncertain as to the Wives disposition , how she has been bred , and in what manner she will live with him : they depend upon the frail agreement between the Mother-in-law and the Daughter-in-law , and he is often deceived in it the first year of his Marriage .

* A Father-in-law loves his Daughter-in-law , a Mother-in-law her Son-in-law , so both are reciprocal .

* A Cruel Step-mother hates her Husbands Children , and the more she loves her Husband , the more she hates them .

* Step-mothers have made whole Towns and Villages desert , and peopled the Country of Beggars , Vagabonds , Servants and Slaves , more than Poverty .

Messieurs Gedias and Harvey . * G. and H. are Neighbours , their Lands are contiguous , they inhabit a desart and solitary Country , far from Towns or Commerce : Methinks Solitude and the love Men have for Society , should force 'em to a mutual correspondence : But they are perpetually at variance , and 't is hard to express the trifle that causes the difference which renders 'em implacable , and continues their hatred in their descendants . Relations nor even Brothers never differ'd about a thing of less moment .

Suppose there were but two men on the whole Earth , who possest it entirely to themselves , and parted it between them , I am perswaded there would be quickly some cause of rupture created , tho it were only for the limits of their Divisions .

* 'T is commonly easier to make peace amongst other men , than to keep it ourselves .

* I am now approaching a little Town , I am already on an ascent where I discover it seated in a pleasant Valley , 't is shaded by Woods and Hills , which cover it from cold Blasts and Northern Winds ; I see it in so fair a day , that I view its Tower , Steeple and Turrets ; it seems on the declension of a Hill , and has a fine River running through it into lovely Meadows ; I am so pleas'd with the prospect that I burst forth into this Exclamation , How pleasant must it be to live under so clear a Sky in so delicious an Abode : I descend into the Town , and have not lain there above two or three nights , associating with the Inhabitants , before I long to get out of it .

* There is a certain thing which never was seen under the Heavens , and in all likelihood never will be . 'T is a little City without Faction and Parties , where the Families are united ; The Relations see one another with confidence ; Where a Marriage does not raise a Civil War ; Where there are not every moment Disputes and Quarrels about Precedency ; Where Lying , Scolding , Prating , and Gossiping , are banisht ; Where the Mayor and the Sheriffs , the Assessors and the People have a good Understanding ; Where the Bishop lives well with the Dean , the Dean with the Cannons , The Cannons with the Parsons , and the Parsons with their Clerks .

* Countrymen and Fools are apt to be angry , and fancy you despise 'em if you are the least merry at their imperfections . You must never venture the most innocent and in offensive Rai●lery or Pleasantry , unless it be amongst polite Men , and Men of Wit.

* Merit discerns and finds it self out reciprocally : he that would be esteem'd must converse with persons who are themselves esteemable .

* He who thinks he is by his dignity above a Jest , and will not take a Repartee , ought not to give one .

* We are not angry at being rallied for some little defects , and we should make choice of faults of the same kind when we rally others .

* 'T is the Blockheads priviledge to laugh at a Man of Wit , but he is in the World , what the Fool is at Court : of no consequence .

* Buffoonry is an Indigence of Wit.

* You believe a Man your Bubble when he feigns himself to be so , who then is the greatest Bubble , He or You ?

* Observ● those People who never commend any o●e , are always railing , are con●ent with no body , and you will find them persons with whom no body is content .

* The P●oud and Disdainful will find the contrary of what they expect , if by their Carriage they look for Esteem .

* The pleasure of Society amongst Friends is cultivated by a likeness of Inclinations , as to Manners ; and a difference in Opinion , as to Sciences : the one confirms and humours us in our sentiments ; the o●h●r exercises and instructs us by disputation .

* Two persons will not be friends a long time , if they can●t forgive each other little failings .

* How many fine unprofitable reasons are laid before one in great Adversity to put him into a state of Tranquility . Outward things , which we call Events , are sometimes too strong for Reason o● Nature . Eat , Drink , don't kill your self with Melancholy , are insignificant admonitions , which are ●mpossible to be put in practice when a Man is master'd by his Sorrows . Are you a ●●se man to put your self to such trouble ? Is it not to say , Are you not a Fool to be unfortunate ?

* There are some necessary coun●els which are frequently hurtful to those w●o give them● and unprofitable to the persons they are addrest to . You observe perhaps defects in Manners , which are either not confest , or esteem'd as Vertues . You blot out a passage in an Author's Writings which pleases him most , where he thought he surpast himself , and by this means you lose the confide●ce of your friends , without maki●g them better or more ingenious .

* Not long since certain persons of both Sexes leagued themselves together for Conversation and Witty Commerce . They left talking intelligibly to the vulgar : a thing said amongst them with a little clearness , d●ew after it another more obscure● which they enricht with bad Enigma'● , and cr●wn'd with long Applauses . What they call'd delicacy , thought , turn , and fine expression , was a faculty they had to be unintelligible to others and themselves . Good sense , judgment , memory , or the least capacity was not necessary to furnish out their discourse , some wit was proper , tho not the best sort , but that which is false , where fancy has too great a share .

* I know Theobaldus you are old , but would you have me think you decline ? That you are no longer a Wit or a Lover , or as bad a Critick in all kind of Writings● as you are an Author ? That you have nothing new , easy , natural and delicate in your Conversation ? No , Sir , your free and arrogant Mien perswade and assure me of the contrary . You are the ●ame to day as you were fifty years ago , and perhaps better ; for if you are so furious and lively at this Age , how could you be more brisk and airy in your Yo●●● ? You who at these years infatuate the 〈◊〉 ●●nd make 'em of your Party ? Wh● can prevail on 'em to swear on●● for y●u , and upon your Credit , that as of●en as you speak they presently cry out . That'● delicate , What did he say ?

* We frequently talk hastily in Company through Vanity and Humour , rarely with the necessary Caution . Every one is desirous to reply , before he has heard out the Question demanded of him ; he then follows his own Notions , and explains 'em without the least Regard for another Man's Reasons . We are far from finding the Truth while we are not agreed upon what 't is we seek after . Could a Man hear and write down these Conversations , he would see a great many good things spoken with little Consideration , and no Coherency .

* There was a sort of silly Puerile Conversation lately in fashion , which turn'd all on trivial Questions concerning Tenderness and Passion : The reading of Romances first introduced it amongst the Well-bred People in Town and Court . But it was there soon discarded , and the Citizens now entertain it with their Puns , Points , and Quibbles .

* Some City-Ladies are so nice , that they will by no means learn or speak the Names of Streets Lanes , or publick Places , which they fancy are not noble enough to be known . They say nothing plainly but the Court and the Palace . They use Terms and Phrases for what is below it , and make a whole Sentence of Cheapside ; or if by chance they let such a word slip , they will excuse it so well , that it renders it the less criminal . In this they are much more unnatural than the Court-Ladies , who having occasion to speak of the Exchange or Guildhall , say the Exchange and Guildhall , without being afraid of Prejudice or Scandal .

* If we pretend sometimes to forget certain Names which we think obscure , and break 'em in their Pronunciation , 't is through the good opinion we have of ●ur own .

* You speak often in a good Humour , or the Liberty of Conversation several silly things which you deliver as such , and recommend only for their extream Ridiculousness● This is mean Pleasantry : It belongs to the People , and was derived from 'em by the Youth of the Court , whom it begins to infect ; but we need not fear 't will go very far there ; 't is too rude and insipid a Diversion to make any Progress in a Country which is the Center of Politeness and good Sense . However , it should be expos'd as much as possible , and rendred odious to those who practice it ; for though they are never serious when they speak it , yet it accustoms them to remember Trifles , and withholds their Minds from something better , and more decent .

* Between Speaking bad things , and such good things which every Body knows ; and yet some People would put off for new , there is so little Difference that 't is difficult which to prefer .

* Lucan has said a pretty thing , There 's a fine Expression in Claudian , such a place may be found in Seneca . Thus you are continually quoting Latin to Men , who though they pretend to understand it , are ignorant of every word you cite . The Secret lies in having a great deal of Wit and good Sense , that after you have read the Antients with care , and have enough of them , you may distinguish the good places from the bad ; make choice of the best , and quote nothing but what is to the purpose●

* Hermagoras knows not who is King of Hungary , and wonders to hear any one talk of the King of Bohemia . You must not say a word to him of the Wars in Holland or Flanders , at least you must excuse him from answering the Questions you ask concerning them . He knows not when they began or ended , Battles and Sieges are all new to him . But he is very well inform●d of the Giants Wars , he can relate 'em to the least Circumstances , and omits not the least particular . He disperses as easily the horrid Chaos of the Babylonian and Assyrian Monarchies . He is acquainted with the Original of the Egyptians and their Dynasties . He never saw Versailles , and never will see it ; but he has almost seen the Tower of Babel , he has counted the Steps , he has found out how many Artificers were employed about that Building , and if requir'd can call 'em over by their Names . Does he believe Henry IV. the Son of Henry the III ? 'T is no matter : He neglects to inform himself of the Houses of France and Austria : He can however recite from his Memory the List of the Kings of Medea and Babylon , with the Names of Apronal , Herigebal , Noesnemordach , Mardakemdad ; which are as familiar to him , as those of Valois and Bourbon are to us . He is to learn if the Emperor be married ; but no body can teach him that Ninus had two Wives . You say the King is in good health ; he remembers then that Thetmosis a King of Egypt , was healthy , and that he deriv●d his good Complexion from his Grand-father Aliphar Matosis . What does he not know ? Is there any thing in all Venerable Antiquity hid from him ? He assures you Semiramis , or as some will have Serimaris , talk'd so much like her Son Ninyas , that they were not to be distinguished by their Voices . But he dares not decide if it were , because the Mother had so manly a Tone as her Son , or the Son so effeminate a Voice as his Mother . He reveals that Nimbrot was left-handed , and Sesostris ambidextre : That 't is an Error to imagine one of the Artaxerxes was call'd Longemanus , because his Arms reach'd down to his Knees , only that one of his Hands was longer than the other . He adds , there are some grave Authors who affirm 't was his right Arm : But he believes he may with good ground maintain , that 't was his left .

* Profound Ignorance makes a Man dogmatick . If he knows nothing , he thinks he can teach others what he is to learn himself : Whilst he who knows a great deal , can scarce imagine any one should be unacquainted with what he says , and speaks for this reason with more Modesty .

* Great things should be spoken simply , they are spoil'd by Emphasis ; Little things must be said nobly , they can't be supported without the Expression , Tone , and Manner of Delivery .

* We speak things generally more wittily than we write them .

* An honourable Birth , and a good Education , are not little helps to render a Man capable of keeping a Secret .

* All Trust is dangerous if 't is not entire ; we ought on most occasions to speak all , or conceal all . We shall presently tell him too much from whom we thnk it convenient to hide the least Circumstance .

* Nicander entertained Elisa on the sweet and complaisant manner he lived in with his Wife , from the day of their Marriage to the hour of her Death . He said before , he was sorry he had no Children by her , and now he repeats it . He talks one while of his Houses in Town , at another of his Lands in the Country ; he calculates the Revenue they bring him in ; he lays down the Plan of his Buildings , he describes the Situation of his Seat ; he amplifies on the Conveniency of the Apartments , as well as the Richness and Neatness of the Furniture . He assures her he loves Good Chear and fine Equipages , and complains that his late Wife was too much averse to Play and Society . You are so rich , says one of his Friends who is plac●d for the purpose , why don't you buy such an Office , or make such an Addition to your Income ? Oh! Lord , Sir , replies Nicander , indeed you believe me richer than I am . In the mean time , he forgets not to talk of his Extraction and Matches : Mr. Treasurer is my Covsin , the Chancellors Lady is my near Kinswoman . This is commonly his Stile . He tells her afterwards how he became discontented with his nearest Relations , and offended with his Heirs . Ah Elisa , saye he , am I not wronged ? Have I any great reason to do well for them ? and he desires her to be the Umpire . He then insinuates that he is in a feeble and languishing state of Health , and speaks of the Vault where he will be interred . He fawns , flatters , and is very officious to all those who have any Interest on the Lady he courts . But Elisa had not Courage enough to grow rich at the price of being his Wife . She declares her self the minute he talks to her , in favour of a Gentleman ; who with his Presence alone dismounts the Batteries raised by this Citizen ; he gets up melancholly and disappointed , and is now saying the same things somewhere else , which he said to Elisa .

* Wise men sometimes avoid the World , that they may not be surfeited with it .

OF THE Goods of Fortune .

A Rich Man may eat Dainties , paint his Ceiling and Alcoves , regale himself at a Palace in the Country , and keep another in Town , marry his Daughter to a Duke , and buy a Title for his Son . This he may aspire to lawfully , but 't is for other Men perhaps to live content .

* A high Birth , or a great Fortune set off Merit , and make it the sooner to be distinguished .

* Some Excuse to an Ambitious Coxcomb for his Ambition , is the care he takes after he has raised his Fortune , to find out some Merit which he never had before , to render him as worthy in our Opinions as he is in his own .

* When Riches and Favour forsake a Man , we see presently he was a Fool , but no body could find it out in his Prosperity .

* If it was not what we experience every day , we could not imagine the strange Disproportion a few , or a great many pieces of Money , set between Men.

Every one now disposes himself to the Sword , the Gown , or the Church , there is scarce any other Vocation .

* Two Merchants who were Neighbours , and drove the same Trade , had in the end a quite different Fortune . They had each an only Daughter : They were nurst together , and lived in a Familiarity suitable to Persons of the same Age and Condition . One of them , at last , to deliver her self from extream misery , endeavoured to place her self abroad ; she entred into the Service of a great Lady , one of the first at Court , and she who was once her Companion , is now her Mistress .

* If the Treasurer misses his aim , the Courtier says of him , he 's a Citizen , worth nothing , a meer Scoundrel . If he succeeds they demand of him his Daughter .

* Some Men in their Youth serve an Apprenticeship to a Trade , and exercise another very different one the rest of their Lives .

* A Man is ugly , ill-shap'd , a Fool , one whispers , and tells me he has 50000 livres a year . What 's that to me ? I am weak indeed ; if I begin to look on him with other eyes , and cannot ●e master of my own Reason .

* 'T is in vain to pretend to turn a rich Blockhead into ridicule , the Laughers are still on his side .

* N .... with a clownish rude Porter , with a Porch and an Antichamber , obliges People to wait and tire themselves with attendance on him for the most trivial Affairs . He appears afterwards with a grave mien and a regular step : He says two or three words , and sends 'em going , without conducting 'em to the Door , or shewing them the least Civility ; and whatever little Fellow he appears elsewhere , at home he will be thought a Person of some Consideration .

* Let us not envy some Men their great Riches ; their Burthens would be too heavy for us ; we cou'd not Sacrifice , as they do , Health , Quiet , Honour and Conscience , to obtain 'em : 'T is to pay so dear for them that there is nothing to be got by the Bargain .

* The S. T. P. move in us all the Passions successively . We first dispise 'em for their Obscurity , we then envy 'em , and afterwards fear , hate , and sometimes esteem and respect them ; we often live long enough to finish our concern for them by Compassion .

* Sosias from a Livery got into a small Collection , and then to be an Unde●-farmer by Extortion , Violence , and abusing his Trust , he is now advanced to a high post , on the ruines of several Families . He is ennobled by his Station , and wants nothing now but Honesty . This Prodigy , though at present so monstrous , grew up from a Church-warden .

* Arsurea used formerly to walk alone , unattended , and a-foot to the Cathedral , heard the Sermon from a corner of the Church , where she lost half the words , and saw but one side of the Preacher . Her Vertue was obscure , but her Devotion , as well known as her Person . Her Husband on a sudden past all Offices , and is now the ruling Man in the Parish . She never comes to Church but in a Chair : Her long Train is born up ; the Parson stops while she places her self : She looks him in the Face , not a Word or Motion escapes her . The Fathers quarrel who shall Confess her ; every one strives to give her Absolution , but the Curate is the Favorite .

* Cresus is carry'd to the Church-yard , and of all the Riches which he acquired by Rapin and Extortion , and spent in Riot and Luxury , there is nothing left to get him a decent Interment . He died insolvable , without Goods , and consequently without Succour . Jallops , Cordials , Medicines , were not to be seen at his House , nor the least Doctor who had promised him Health and Long-life .

* Champagne rising from an extravagant Dinner , his Stomach charg'd , and his Head full of sweet fumes of delicious Wine , sign'd an Order which was presented him , that would have carry'd all the Bread out of the Province , if it had not otherwise been prevented . He is yet excusable , for how could a man in the first hour of digestion comprehend that any one could dye with hunger .

* Silvanus with his Money has acquir'd Birth and another Name , he is Lord of the Mannor where his Grandfathers were Vassals ; he was not formerly good enough to be Cleobulus's Page , but he is now his Son-in-law .

* Dorus wa● carry'd in a Litter along the Appian way● his ●reemen and Slaves ran before him to turn off the People , and make way for ●im . He wa●ted nothing but Lictors He enters Rome with a Train of Coaches , where he seems to triumph over the Meanness and Poverty of his Father Sanga .

* No one can put his Fortune to a better use than Periander . It brings him Precedence , Credit , and Authority ; his Friendship is no longer Desir'd ; but his Protection implor'd , he begins to say of himself , A Man of my Condition . 'T is true he omits saying , A Man of my Quality , though he passes for such . And there are none who borrow Money of him , or eat at his Table , which is very delicate , that dare dispute it . His Seat is stately , the out-side is entirely Dorick . There is no Gate , but a Portico ; and the People are at a loss whether 't is a private House or a Temple . He is Lord Paramount of all the Precinct . His Neighbours envy him , and would gladly see his fall ; and his Wives Diamond Necklace makes the Ladies his Enemies . Every thing agrees in him : he acts like himself in the Grandeur he has acquired , and whatever Obligations he lies under by obtaining it , he resolves never to discharge them . Did not his feeble old Father die twenty Years ago , before any mention was made of Periander ? How can he endure those odious Registers which declare Mens Qualities , and frequently make the Widow or the Heir asham'd , and blush at their Pretences ? Would he hide 'em from the Eyes of a Jealous , Malicious , Clear-sighted Town , at the expence of a thousand People , who will be absolute in their Precedence at all Funerals and Publick Processions ? Or would he have us make his Father a Nobleman , while he is himself but a Master .

* How many Men are like those Trees , which being already tall and well grown , are transplanted into Gardens , where they surprize those who see 'em in fine places , without perceiving them in the time of their growth , and without knowing either their beginning or advances .

* If some Dead men were to rise up again , and see their Arms born , their Lands , Castles , ancient Seats and Titles possest by those very persons wko were once their Tenants , what opinion cou'd they have of our Age ?

* Nothing makes us better comprehend what little things God thinks he bestows on Mankind , when he suffers 'em to abound in Riches , Gold , Settlements , Stations , and other advantages , than the dispensations he makes of them , and the sort of men who are best provided .

* If you enter into a Kitchin where they have turned it into Art and Method , to flatter the Taste , and eat above what is necessary : If you were to examine the Particulars of all the Dishes which are prepared for you at a Feast : If you observe how many hands they go through , or what different Forms they p●ss before they become exquisite Meats , and arrive at that Neat●ess and Elegance which charm your Eyes , puzzle your Choice , and force you to taste all . If you were to see at once all the Variety that comes to a well-spread Table , how would you be disgusted and offended ? If you go behind the Scenes and number the Weights , the Wheels , the Ropes , which make the Flights and Machines at the Theatre : If you consider how many Men are employed in the Execution of their Motions ; how they stretch their Arms , and extend their Nerves : You would exclaim , Are these the Springs● the Movements of so fine a Shew , which seems animated and acted only by itself ? You would cry out , What Efforts , what Violence ? and not enquire much into the Fortune of the Actors .

* This Youth so fresh , so flourishing and healthy , is Lord of an Abby , and ten other Benefices ; they bring him in all together , one hundred and twenty thousand Livres a year , which are paid him constantly in Gold . There are elsewhere One hundred and twenty Indigent Families , who have no Fire to warm 'em in the Winter , no Cloaths to cover their Nakedness , nor Bread to eat ; their Poverty is extream and shameful : Where then is the Division ? Does not this clearly demonstrate a Futurity ?

* Chrysippus , a new , and the first Nobleman of his Race , wish'd thirty years ago for two thousand Livres a year , and this he ●aid should content him ; this bounded his Desires , this was the top of his Ambition ; he spake in this manner , and there are many who r●member it . Some time after he rose high enough , I know not by what means , to give as much for a Portion to his Daughter as he desired for himself during his Life ; a like sum is counted in his Coffers for each of his Children , and he has many to be provided for . This is only something for the present , there are more good things to be expected at his Death . He is still alive , advanced to a great Age , and employs the rest of his time in labouring to be richer .

* Let Ergastus alone , and he will demand a Right over every thing that dwells in the Water , or marches on dry Land ; he knows how to convert Reeds , Rushes and Nettles , into Gold ; he hears all Advices , and proposes every thing he hears . The Prince gives nothing to any one but at his Expence , parts with no Favours but what are his due , he has an insatiable Hunger to have and to hold .

* Have nothing to do with Criton , who never regards any Person 's Interest when his own is to be promoted . The Snare is always ready for those who deal with him . If you have a desire for his Lands , or what else is his , he will impose on you extravagant Conditions . There is no fair Dealing or Composition to be expected from a Man so full of his own Interest : Avoid him ; he will certainly be too hard for you .

* Brontin , they say , retires and locks himself up eight hours a day with the Saints ; they have their Meditations , and he has his .

* The People have very often the pleasure of a Tragedy ; and see on the Theatre of the World the most odious , infamous , and mischievous Actors come to wretched ends .

* If we divide the Lives of the S.T.P. in two parts , the first is lively and active , busied in afflicting the People . The second bordering on Death , is spent in detecting and destroying one another .

* The Man who has made your Fortune , and several more , has not been able to maintain his own , or secure his Wife and Children's after his Death ; and though you are well inform'd of the Misery of their Condition , you have no thoughts of sweetning it : at least you have no time for it , being too much concerned in building and keeping a good House of your own ; yet in Gratitude you keep your Benefactor 's Picture , which from the Closet is removed to the Antichamber , and thence without any respect , into the Wardrobe .

* There is a Hardness of Temper , and another of Estate and Condition , from whence as much as from the first● we learn to be inflexible to the Miseries of others : I may say without Injustice , to the Misfortunes of our Family : A good Treasurer weeps not for his Friends , his Wife , or his Children .

* Fly , Retire ; You are not far enough : — How ? say you , I am under the other Tropick , — get under the Pole in the other Hemisphere ; — Mount to the Stars if possible , and you may be in safety : — Look down you will discover a Man covetous , inexorable , and insatiable , who will sacrifice every thing he meets in his way , whatever it costs his Neighbours , to provide for himself , enlarge his Fortunes , and abound in Riches .

* To make one's Fortune is so fine a Phrase , and so very significant , that t is universally us'd ; it past from the Court to the City , broke its way into the Cloysters , scal'd the Walls of the Abbyes of both Sexes . There is no place sacred or prophane , where it has not penetrated ; it pleases Strangers , and Barbarians ; 't is met with in all Languages , and there is scarce any one now who can speak , but has learnt to make use on 't .

* He who has cunning enough to make Contracts , and fill his Coffers , thinks presently he has a Head fit for Government .

* To make one's Fortune , a Man ought to have some sort of Wit ; but neither the good nor the fine , the great nor the sublime , the strong nor the delicate , I cannot exactly tell which it is , and am yet to be inform'd .

Custom and Experience are more useful in making one's Fortune than Wit. We think of it too late ; and when at last we resolve on t , we begin by those Faults which we have not always time , to repair : Whence perhaps it proceeds , that Fortunes are so rarely acquired .

A Man of a little Genius may be fond of advancing himself , and in such case neglecting all things else , he will think on 't from morning till night , and then break his Rest with contriving how to effect it . He begins early , and sets out in his youth in the way to Preferment : If he finds any thing oppose his passage , he naturally turns his byass , and goes on the right-hand or left according as he sees it most convenient . If new Obstacles arise here , he returns into the old path he quitted , and disposes himself by the nature of the Difficulties sometimes to surmount 'em , sometimes to avoid em , or take other measures , as Use , Interest , and Opportunity direct him . Is so good a Head , and such great Talents , necessary for a Traveller to follow at first sight the great Road ; and if that is full or crowded , to cross the Fields , and continue in a bye and a nearer way , till by this means he gets again at last into the former Road , and finishes his Journey ? Is so much Sense requisite in an ambitious Man to attain his Ends ? Is he then a Wonder , or only a Coxcomb , who by his Riches purchases himself Favour and Advancement ?

There are some stupid and weak Men who place themselves in fine Stations , and die rich , yet we ought not to suppose they have contributed to it by the least Industry or Labour : Some body has directed em to the fountain-head , or perhaps chance only led 'em to it . They have been then askt , Would you have water ? Draw , — and they have drawn it .

* Wh●n w● ar● young w● ar● often poor ; we hav● neither made Acquisitions , nor are our Inheritances fallen yet into our hands : We become rich and old at the same time ; thus ●tis rare that Men can unite all their Advantages . And if perhaps any Person is so fortunate , he deserves not our Envy , since he may by Death be so great a Loser ; rather when we consider his Circumstances , and the Shortness of their Continuance , we ought to pity him .

* A Man should be thirty years old before he thinks of his Fortune : ●Tis seldom compleated before fifty ; he goes to Building in his old Age , and dies amongst the Painters and Glasiers .

* What is the fruit of a great Fortune ? Unless it be to possess the Vanity , Industry , Labour and Expence of those who went before us , and to work our selves in Planting , Building , and Inlarging for our Posterity ?

* Men open their Shops , and set out their Wares every Morning to cheat their Customers , and lock 'em up at night after having cheated all day .

* In all Conditions the poorest Man is the nearest Neighbour to Honesty , and the rich as little distant from Knavery ; Ability and Cunning seldom get a Man excessive Riches .

A shew of Honesty is in all Trades the surest way to grow rich .

* The shortest and best way to make your Fortune , is to convince People 't is their Interest to serve you .

* Men tempted by the Cares of Life , or a desire to acquire Riches and Glory incourage themselves in their Deceit , and cultivate wicked Talents , and Knavish Practices , forgetting the Danger and Consequence till they Quit 'em afterwards for a discreet Devotion , which was never seen in 'em before their Harvests were gathered , and they were in Possession of a well-establish●d Fortune .

* There are Miseries which make People Cowards . some who want Food , dread the Winter , and are afraid of living ; whilst others elsewhere are eating early fruits , forcing the Earth and the Seasons , to furnish 'em with Delicates . I have known meer Citizens have the Impudence to swallow at a Morsel the Nourishment of a hundred Families , let who will set themselves against such Extremities : I●ll render my self as little obnoxious to the World as possible ; and if I can will neither be happy or unhappy , but hide and secure my self in the Littleness of my Condition .

* The Poor are troubled that they want all things , and no body comforts them . The Rich are angry that they can want the least thing , or that any one would resist them .

* He is rich whose Receipt is more than his Expences , and he is poor whose Expences are more than his Receipt .

There is nothing keeps longer than a little Fortune , and nothing is sooner done than a great one .

Great Riches are near Neighbours to Poverty .

If he is only rich who wants nothing , a very wise Man is a very rich Man .

If he is only poor who desires much , and is always in want ; the Ambitious and the Covetous languish in extream Poverty .

* The Passions tyrannize over Mankind , Ambition reigns over the rest , and gives them a little while the Appearance of all the Vertues . I once believ'd Tryphon , who commits every vice , sober , chaste , liberal , humble , and even devout ; and I might have believ'd it still , if he had not made his Fortune .

* There is no end to a Man's desire of growing rich and great ; when the Cough seizes him , when Death approaches , his Face shrivel'd , and his Legs weak , he cries , My Fortune , my Establishment .

* There is but two ways of rising in the World , by your own Industry , and another●s Weakness .

* Features discover Complexion and Manners , and an Air the Goods of Fortune ; you may see by a Man's Countenance if he has great or small Revenues .

* Crysantes , a wealthy impertinent Man , would not be seen with Eugeneus , who is a Man of Wit , but poor , lest he should dishonour him . Eugeneus has the same Dispositions for Crysantes ; and there 's no great fear they will often run against one another .

* If good Thoughts , good Books , and their Authors , depended on Riches , or such as have acquir'd 'em ; What a hard Fate would the Learn'd lie under ? What a Power would then be assum'd over them ? With what Authority would they treat those poor Wretches whose Merit has not advanc'd , or enrich'd them ? And for this reason they would therefore not be allow'd to think or write Judiciously . We must confess , the present time is for Riches , Futurity , for the Vertuous and Ingenious Homer Lives still , and will ever flourish , whilst a thousand Treasurers and Collectors are no more : They are forgot , and we may now ask if they ever have been ? Are their Names , or their Country known ? Were there no Pensioners in Greece ? What is become of all those who despised Homer , who were careful to avoid him , who never saluted him , or saluted him bluntly , who disdained to see him at their Tables , who lookt on him as one who was not rich , and had writ a Book ? What is become of the Fauconets ? Will they go as far in Posterity as Descartes ? Born a Frenchman , and dead in Sweden ?

* The same Pride which makes a Man mount himself haughtily over his Inferiours , forces him to crawl vilely before those who are above him . The Property of this Vice , founded on Riches , Posts , Credit and useless Sciences , without personal Merit or solid Vertue , obliges one equally to despise those who are below us in Fortune , and to over-value those whose Circumstances exceed our own .

* There are some filthy Souls fed by Nastiness and Ordure , who are inflam'd by Interest and Gain , as great Souls are fir'd by Glory and Vertue . They taste no pleasure in any thing but getting and never losing ; are covetous and nice even to the last penny , busied wholly about their Debtors , restless in making Abatements , or in railing against the Money , lost and immerg'd in Writings , Parchments , Titles and Covenants . These People are neither Relations , Friends , Citizens , Christians , or perhaps Men , but they have Silver and Gold in abundance .

* Let us first except those noble and courageous Souls , if there are any of this kind in being , who are helpful to such as are in want , who make use only of their Ingenuity to grow rich , whom no Cares , Disproportions , or Malice can separate from those they once chose for their Friends : And let us after this pronounce a Truth , sad and doleful to be imagin'd . There 's not a Man in the World whom Love , Inclination , and a long Society , have engaged to us ; who has offered us a thousand Services , and sometimes given us a part of 'em that has not yet in himself by the ties of his Interest a Disposition to break with us , and become our Enemy .

* Whilst Orontes was increasing his years , his Wealth , and his Revenue , a Girl was born in a certain Family ; she grew up , flourish'd , and enter'd into her sixteenth year : He begg'd this witty , young , and fair Creature to marry him ; and she preferr'd him without Birth , or the least Merit to all his Rivals .

* Marriage , which ought to be the fountain of all good things , is often by the Disposition of Mens Fortunes , a heavy Load that suppresses 'em with its weight . When their Wives and Children tempt 'em to Violence , Falshood , and unlawful Gains for Maintenance , When they find themselves strangely situated between Indigence and Knavery .

To marry a Widow , is in plain English to make one's Fortune , though it does not always prove as it signifies .

* He whose Portion with his Brethren , would only maintain him like a tolerable Lawyer , is presently for being a Sergeant . The Sergeant would be a Judge , and the Judge a Chancellor ; and thus he goes from one Condition to another , tempting his Fortune , forcing his Destiny , and giving himself neither Leisure or Opportunity to grow rich , but languishes in an honourable Indigence .

* Dine well Clearcus , make a good Supper , sit by large Fires , buy you a Lac'd Cloak , hang your Chamber with Tapestry ; what need you care who is to come after you ? You have either no Heir , or you don't know him , or what is worse , you have no love for him .

* When we are young , we keep for old Age ; when we are old , we save for Death ; a Prodigal Heir makes a pompous Funeral , and devours the rest .

* The Miser spends more the day of his Death , than he did in ten years ; and his Heir in ten months more than he could part with in all his Life .

* The Prodigal robs his Heir , the sordid Miser robs himself , the middle way between both is Justice to our selves and others .

* Children perhaps would be dearer to their Parents , and Parents to their Children , were it not for the title of Heirs .

* 'T is a bad Condition , and it makes Life distasteful , to watch , sweat , submit , and depend for a little Fortune , which we expect after the last Pangs of our nearest Relations : He who masters himself so far that he does not wish his Father's Death , is an honest Man .

* The Character of one who would be an Heir , is to be found amongst the Complaisant ; we are never better flatter'd , better obey'd , more follow'd , more courted , more attended , and more carest , than by the Persons who hope to get by our Deaths , and wish they may happen quickly .

* All Men by different Posts , Titles and Successions , look on themselves as one anothers Heirs : And for this reason are ever breeding a Secret desire for each others Deaths . He is the happiest Man in each Condition who has more to leave to his Successor by his Death , than he can expect by the Decease of another .

* 'T is said of Play that it equals all Qualities ; but there is often such strange Disproportions , and the distance between this and that Condition , is so vast and boundless that the eye is weary in reaching to such Extremities . 'T is like Discord in Musick , like Colours ill sorted , like Oaths that offend the Ear , or Sounds and Noises , which Jar , and are ungrateful . In a word , 't is overturning all Order and Decency . If any one tells me 't is the practice of all the West , I answer , 't is perhaps one of those things which render us Barbarous to the other part of the World : What the Eastern People , who come this way , remark of us in their Journals ; and I question not but they are as much disgusted with this excess of Familiarity , as we are shock'd with their Zombaye * * See the Relation of the Voyage to Siam . , and their other Prostrations .

* A Room of State , or a Chamber of Justice in capital Cases , shews nothing so serious and grave as a Table of Gamesters playing for high Stakes : A melancholly Severity reigns in their Looks , implacable towards one another , and irreconcilable Enemies , while the Meeting lasts . They consider neither Friendship , Alliances , Birth nor Distinctions : Chance alone , that blind and wild Divinity , presides over the Circle , and desides Soveraignly there on all Occasions . They all adore her by a profound Silence and an Attention they can never observe elsewhere : all the passions seem suspended a while to give place to one of them ; the Courtier is at this time neither sweet , flattering , complaisant , nor even devout .

* We can't perceive in those persons who have risen by Play and Gain the least trace of their former condition by their conversation , they lose sight of their Equals , and associate with persons of the first quality : 'T is t●ue the fortune of the Dye , or Lansquenet , often sets 'em down where it took em up .

* I am not surpriz'd that there are so many publick Gaming-Houses , which are like as many Snares to betray Mens Avarice , like Whirlpools where some private Mens Money is sunk without hopes of return ; like frightful Rocks , where such as play are lost , and dasht in pieces . The Rooks have continually their Emissaries abroad to learn who comes laden from the Country with the price of an Estate lately sold ; who has got a Suit at Law which has brought him in a great Sum ; who has been successful at play ; what Heir has leapt into a large Inheritance ; what Officer will venture his whole Cash on the turn of a Card. 'T is true 't is a filthy rascally Trade , and every one that deals with them are sure to be cheated ; but 't is a Trade , well known , very antient , and a long while practic'd by the Men we call Gamesters . The Sign they set up at their Doors should have this Inscription , We cheat here in an honest way ; for I suppose they will not pretend to be unblameable . Every one knows that to enter , and lose in these Houses is the same thing , they have always Cullies enough ready for their subsistence ; but these Tricks are out of my way , and 't is time to have done with 'em .

* How many thousands have been ruin●d by Gaming , and yet you say foolishly you can't live without it , what excuse is this ? Is there any violent and shameful passion which may not use the same Language ? Would we admit one to say , he can't live without Murders , Rapes and Robberies ? Is playing without bounds , without consideration or intermission , to the total ruin of your Adversary , whilst you are transported with a lawless Desire of Gain , made outragious by Losses , and wasted by Avarice , while you expose on a Card , or the Chance of a Dye , your own , your Wives , and your Childrens Fortune ; is this allowable ? Is this a Sport to be admir'd , or what a Man ought to be diverted with ? And yet are there not often worse consequences than these at Play ? when push● on to a universal overthrow , you are obliged to sacrifice your Cloaths , your Food , and the Provisions of your Family for this unreasonable diversion .

I allow no body to be a Knave , but I allow a Knave to be a Gamester● I forbid it to a Man of Honour ; there is too much folly and puerility in exposing ones self to a great loss .

* There is but one affliction which is lasting , and that is the loss of an Estate ; Time which sweetens all others sharpens this : we feel it every moment during the course of our Lives , while we are in want of the good things we lost .

* A man who spends his Estate without marrying his Daughters , paying his Debts , or laying it out to advantage , may be well enough approv'd by every one but his Wife and Children .

* This Palace , this Furniture , these Gardens , these rare Water-works charm you , and force you to exclaim at first sight on so delicious a House , and the extream felicity of him who possesses it , Alas ! He is no more , he never liv'd so peaceably and agreeably as your self : he never knew a serene day or a quiet night , he sunk beneath the Debts he contracted in adorning this Structure with the Beauties which transport you ; his Creditors drove him away from it , he turn'd back the last time to give it the final view , he parted from it for ever , and dy'd in a Halter .

* We see frequently in certain Families what we call the Caprice of Fortune : for a hundred years they are never talkt on , as if they were not in being , till Heaven at once opens it self in their favour , and showres down on 'em from all quarters Honours , Dignities , and Stations , and they swim in prosperity .

Eumolpas , one of those men that ne'r heard of their Grandfathers , had a Father who was elevated so high , that every thing he desired , during the course of a long life , if obtainable he possest it . Did this proceed from an eminent wit , or a profound capacity , either in the Father or the Son ? or was it only from opportunity ? But Fortune at last smil'd on them no longer , she went to sport it elsewhere , and treated their Posterity as she did their Ancestors .

* What immediately causes the Ruin and Overthrow of Men of the Long Robe and the Sword , is that their Professions alone , and not their Estates , govern their Expences .

If you have forgot nothing towards making your Fortune , how great was your Labour ? If the least thing , how long your Repentance ?

* Giton has a fresh complexion , a smooth face , a steady and resolute look , large shoulders , a full crest , a firm and deliberate step ; he speaks boldly , and must have every word repeated that is spoken to him , and is but indifferently pleas'd with any thing : he extends his Handerchief , he puts it to his Nose , he blows hard enough for all to hear him , he spits about the Room , and sneezes aloud ; he sleeps by day , he sleeps by night soundly , he snores in company , he takes up more room than any one else in walking , or at Table ; he takes the Wall of his equals , he stops , they stop ; he goes forward , they go forward ; all are govern'd by his motions , he interrupts , he informs . Let him talk as long as he thinks fit , he is never interrupted , the Company is of his opinion , and his News is constantly the truest : If he sits down you see him in an Elbow-chair , he crosses his Legs , wrinkles his Brows , pulls his Hat over his Eyes , and will be seen by no body ; he raises himself afterwards , and discovers a proud and confident Forehead : He is merry , very laughable , impatient , cholerick , a Libertine and a Politician ; he believes himself a great Wit and a great Genius , but 't is certain he is Rich.

Phedon has hollow Eyes , a red Face , a lean Body , and a meagre Look , his sleep is little , and his slumbers light ; he is a great Dreamer , with the sense he has the air of a Blockhead , he forgets speaking what he knows , or talking of those accidents with which he is acquainted ; when he sometimes speaks he is foolish and concise in his relations ; he is never hearken'd to , or taken notice of . He praises , he laughs at others jests , he is of their opinions ; he runs , he flyes to do 'em little services ; he is a flatterer , complaisant , busy , mysterious in his affairs , superstitious , scrupulous , a Coward , and sometimes a Lyar ; he steps light and softly , he seems afraid to tread the ground , he walks with his Eyes downward , he dares not raise 'em on those who pass by him ; he never makes one of a company for discoursing on affairs of general concern ; he puts himself behind him who speaks , he steals away with what he has heard without being observ'd ; he uses no place , he takes up no room , he pulls his Hat over his Eyes that he may not be seen , he folds and shuts himself up in his Cloak ; there is no Street or Gallery so crouded or throng'd but he finds a way to sneak thro without justling , and creeps along and no one perceives him ; if he is desir'd to sit , he puts himself on the brink of the Seat , he talks low in conversation , and has a bad accent ; however , he is free with the Public , angry with the Age , and but indifferently pleas'd with the Ministers and Ministry ; he seldom opens his mouth but to reply , he blows his Nose under his Hat , he spits in his Handerchief , he gets into a corner to sneeze , and the Company must never know it , he costs no body a compliment or a salutation . In short he is very poor .

Of the City .

AT Paris we meet as exactly without Appointment , as if it were some publick Assignation ; we are punctual every Evening at the Park ; and the Walks to observe all Faces there , and to like none .

We can't forbear even the Company of those Persons whom we hate and deride .

We wait for one another at these Meetings ; and as we pass by are curious in examining Coaches , Horses , and Liveries , nothing escapes our Eyes , which are in these cases very nice and malicious . We respect or disdain the People we meet , according to the Greatness or Smallness of their Equipage .

* We all know the Long Bank which borders the River Seine , on that side where it receives the Marue at its entry into Paris . At the foot of this Bank the Men delight to bath themselves during the Heats of the Dog-days ; we can see 'em at a little distance throw themselves into the Water , and return out of it : And 't is observable , that the City-women never walk that way till this Season comes , and when 't is past they go on t'other side of the Water .

* In these Places of general concourse , where the Ladies assemble only to shew their fine Silks , and reap the fruit of their Toilets , People don't walk with a Company for the Benefit of Conversation , but couple together , to get a little Confidence , and be embolden'd against the common Reflections that are made there . They talk here , and say nothing , or rather talk to be taken notice of by such as pass by them , for whose sake they rai●e their Voices , cringe , bow negligently , and make several turns .

* The Town is divided into several Societies , which like so many little Republicks , have their particular Laws , Customs , Jargon and Jests ; and as long as they last , they will allow nothing to be well said or done , which they had no hand in , and contemn those who have not been initiated in their own Mysteries . A Man of Wit , who knows the World , and ventures to put himself amongst them , finds himself in a strange Country , where he is ignorant of the Roads , Language , Manners and Customs . He sees here a sort of People who sometimes make a Noise , sometimes Whisper , sometimes Laugh aloud , and presently fall again into a doleful Silence . He loses himself here , and can hardly tell how to put his words in any tolerable Order , or get himself to be heard . Here is alway● some forward Coxcomb , who with bad Jests , and wretched Buffoonry , makes himself the Hero of the Society . This Man is the Director of the others Merriment , and they always laugh at his Jests before he breaks them . If at any time a Woman comes amongst them , who is not a Companion in their Pleasures , the jolly Club refuses to receive her , because she refuses to laugh at what she does not understand , and appears insensible at the Trifles which they would not be pleased with if they were not their own . They will neither forgive her , her Speech , her Silence , her Shape , or her Complexion , her Dress , nor the manner of her coming in , or going out . The same Club however never lives two years successfully ; in the fi●st there are always sown those Seeds of Division which break it the next , by Quarrels about some Beauty , Disputes at Play , extravagant Feasts , which though modest in the beginning , soon degenerate into Pyramids of Victuals , and costly Banquets , to the utter overthrow of the Commonwealth . And thus in a little while there is no more talk of this People , than of the last year's Flies .

* In the City there is the greater Robe and the less : The first of these revenge themselves on the other , for the Contempt and the Mortifications they meet with at Court . 'T is not easily known where the Greater end , or where the Less begin , there being a considerable body of those who refuse to be of the Second Order , and who contest even for the first : They will not always give place to the other : On the contrary , they endeavour by their Gravity and Expence to equal 'em in the Magistracy , and will not yield it 'em without di●ficulty . We hear 'em often say , that the Nobleness of their Employs , the Independency of their Professions , their Talent at speaking , and their Personal Merit , ballance at least the Baggs of Money which the Sons of the Farmers or Goldsmiths , paid for their Offices .

* You are unwise to study in your Coach , or it may be to sleep there : Make haste , take your Briefs and your Papers , read out , salute no body , take but little notice of your Clients , who are waiting on you to the Courts : They will believe you a Person of the more business . This Man , say they , is laborious and indefatigable ; he reads , he works in the Street , and on the Road : Observe the least Attorney , he would be thought overladen with his Affairs ; he wrinkles his Forehead , studies most profoundly , as if he had something to do , and pretends ●o much business , that he can't find time for Eating and Drinking : He is seldom seen about his House ; he vanishes presently , and is lost in the Darkness of his Closet ; he hides himself from the Publick , avoids the Theatres , and never shews himself where there is danger of being discover'd , though with much ado he finds leisure for the Gomons , and the Dehamels .

* There are a certain number of young Magistrates , whom Pleasure and good Estates have associated to some of those we call at Court , My little Masters . They imitate them in all their Actions , and carry themselves much below the Gravity of their Robe . They believe themselves dispenc'd by their Age and their Fortune , from being discreet or moderate : They borrow from the Court what is worst there , and appropriate to themselves their Vanity , Luxury , Intemperance and Libertinism , as if all those Vices belonged to 'em . They affect a Character far distant from what they ought to maintain , and in the end , according to their desires , they become , the true Copies of most Wicked Originals .

* A Man of the Robe in the City , when he appears at Court , looks like another Person ; but when he comes home , he resumes the Manners , the Complexion , the Look and the Gesture , he left there . He is not so honest , nor in so much confusion .

* The Crispins join and club together in their Families for the six Horses which lengthen their Equipage , and with a swarm of Men in Liveries , for which each furnishes his part , they triumph at the Park or at Vincenne , with as much Splendour as a new Bridegroom , or as Iason , who has ruin'd himself by his Vanity , or Thrason , who has dispos'd of his Estate , and now sets up for a Fortune .

* I have heard talk of the Sannions , the same Name , the same Arms : The elder House ; The younger House , and the youngest Branch of the youngest House : The first bear their Arms plain , the second with a Label , and the third with a Label Indented . They blazon the same Colours with the Bourbons and the same Mettal , they carry as well as they , two and one : 'T is true , they are not Flouer de Luces , but they are satis●ied , and perhaps believe in their Hearts , their Bearings as honourable . They have 'em in common with Persons of the first Quality ; we see 'em in their Windows , in their Chappels , on the Gates of their Castle , on the Pillars of their Seat of Justice , where many a Man is condemned to be hang'd , who only deserv'd Banishment . You see 'em on their Moveables and Immoveables ; they are sown up and down on their Coaches , and their Liveries are as remarkable as their Arms. But to be plain , with the Sannions , they should have had a little Patience to have tarry'd till the next Age , for in this their Folly appears too palpable , and in a few years those who knew their Grand-father must follow him to the Grave : They are old , they can't live long , and who then would be able to say , There he kept his Stall , and sold his Goods very dear .

The Sannions and the Crispins had rather be thought extravagant than covetous : They tell you a long Story of a Feast or Collation they made at one time ; the Money they lost at Play at another , and are very angry at any one who they suppose have not had the same ill Success . They speak in their mysterious Jargon of the Ladies of their Acquaintance ; they have ever a thousand pleasant things to tell each other , and are always making new Discoveries , passing amongst themselves for Men of very much Intrigue . One of 'em coming late from the Country , goes to Bed , gets up in the Morning , puts on his riding Accoutrements , adorns himself with Ribbons , ties back his Hair , takes his Fuzee , and passes for a Sports-man . He returns at night wet and weary , without finding the Game , tries again on the Morrow , and in this manner passes every day in missing the Thrushes and Partridges .

Another of them with two or three Couple of bad Dogs , takes a pride in telling one this is My Pack : When they are to hunt he is sure to be inform'd of the place of Rendezvous ; he is ready at the time appointed , and one of the first that begins the Chace ; he beats the Bushes , has a Horn by his side , mingles himself with the Huntsman , and does not like , Menalippa , say , Where 's the Pleasure on 't ? but is really transported : He is in short , a meer Hippolitus , and forgets Pleadings and Declarations ; Menander , who saw him yesterday on account of a Suit he had in his hands , to day does not know his Advocate , but to morrow you may see him again at his Chamber , where he Judges in weighty and capital Cases , encompass'd round with his Brethren , whom he informs that 't was not his Hounds which lost the Stag , that he is hoarse with hallowing after the Dogs , who were in a fault , and after the Hunter , who dislodg'd him , and that he was in with the Dogs at the Death of the Game . But the Clock strikes , and he has no more time to talk of his Hounds , or the Fallow Deer : He must then to his Seat , where with the rest , he is to administer Justice .

* How great is the Madness of some particular Men , who being possest of great Estates which their Fathers got for them by Trade and Industry , form themselves after the manner of Princes , have their Wardrobe , their Equipage , and by excessive Expences , and ridiculous Stateliness , provoke the Laughter of the whole Town , which they awhile fancy is dazled with their Lustre , till they ruin themselves in the end , with striving to make themselves ridiculous : Some of 'em have not had the advantage to spread their Follies beyond the Street they live in , or to be talkt of out of the Neighbourhood , which is alone the Theatre of their Vanity . We scarce know in the Isle that Andreus makes a figure , and scatters his Patrimony in the Marais . If it were at least known in the City and Suburbs , perhaps amongst so great a number of Citizens , who are seldom in the right , there might one of them be mistaken in his Extravagance , and tell abroad that he is Magnificent , or give an account of the Banquets he made for Xantus and Ariston , or the feasts he gave Elemira ; but he ruins himself obscurely , and hastens to Poverty for the sake of two or three Persons , who have not the least esteem for him ; and though he rides at present in a Coach , in six months you 'll see he will not have Means enough left to go handsomly afoot .

* Narcissus rises in the Morning to lye down at Night , is six hours in his Dressing-room , and as regular as the Ladies in going every day to Morning and Evening-Prayer . He is good company , and serves to make a third man at Ombre . He sits four hours together at Aricia's , and loses five or six Pistoles anight . He reads exactly the Dutch Gazzette , Barbin's Novels , and the Mercure Galant . He has read Bergerac , Du Marets Lesclaches , and some Collections of Poetry ; he walks with the Ladies in the Park or Meadows . He is religiously punctual in his Visits : He will do the same to morrow , which he has done to day , and did yesterday . Thus he lives , and in this manner he will die .

* There is a Man , say you , I have seen somewhere , and though I have forget where , I remember very well his Face . There are a great many others who do so too ; and if possible , I 'll in this assist your Memory . Was it on the Drawbridge , or on the Bastion , in the Park , or in a Box at the Play-house ? Was it at a Sermon , at a Ball , or at Rambouillets , or can you tell where you mist him ? Where is he not to be met with ? At a publick Execution , or Fireworks , he appears in a Balcony ; if there is a magnificent Cavalcade , you see him on a Scaffold ; if the King receives an Ambassador , he sees the Procession , assists at the Audience , ranges himself with the Masters of the Ceremonies , and his presence is as essential at administring the Oaths to the Swiss Allies , as that of the Lord-Chancellor or Plenipotentiaries . 'T is his Picture that in the Almanacks represents the People , and their Assemblies . He is at every Hunting Match ; at every Review you see him on Horseback amongst the Officers ; he has a great Passion for War , Troops and Militia . He has been as far as the Fort of Bernardi , to make a Campaign . Chanley understands Marches , Iacquier , Provisions , Du Meitz the Artillery . He is the Spectator of their Professions , he has seen 'em all , and is grown old with seeing . He does nothing that a Man ought to do ; he knows nothing that a Man ought to know . But he boasts he has seen every thing that was to be seen , and now he shall die in Peace : Who then will like him inform us that the Park-Gates are shut , that the Meads are marshy , and one can no longer walk there ? Who will proclaim when there is a Consort , where a good Lecture , or a great Fair ? Who will tell us Beaumevielle is dead , that Rochois has a Cold , and cannot sing this eight days ? Who will distinguish so well an Alderman by his Arms and Liveries ? Who will acquaint us that Scapin bears the Flower de Luces ; or who , in short , will be more edifying ? Who will pronounce with greater Vanity and Affectation the Names and Titles of some new dignify'd Citizen , or be better furnish'd with Ballads and Madrigals ? Who will then lend the Ladies the Gentleman's Journals , and the yearly Miscellanies ? Who will sing at their Tables a whole Dialogue of an Opera , or the Deeds of Roland in one of their Apartments ? To conclude , since there is in the City as well as elsewhere , a great many dull , lazy , ignorant , negligent Blockheads , why should we so readily agree with them in every thing ?

* Theramenes was rich , and had Merit ; he was afterwards an Heir , and had then more Riches , and a great deal more Merit . The Women of the City courted him for a Gallant , and their Daughters for a Husband . He here oppos'd himself to the Cap of Authority , and there disputed with the Knights and Gentlemen , who would force 'em from his Interests . A gay , a lively and witty young Man could not be more passionately lov'd , nor better receiv'd . His Chariot waited at their Doors , he entred with them into the Park ; every thing was free for him , to the entire Defeat of a thousand Rivals . How many hopeful Matches has he ruin'd ? And how could he satisfy so many People who were obliged to make him account for his Actions ? He was not only the Terror of the Husbands , but the Dread of all such as desir'd to be so , and who expected from Marriage to make up their broken Fortunes . A Man so happy , and so full of Money , ought to be banish'd from a well-govern'd City ; and the fair Sex should be forbidden , on pain of Folly and Indignity , to treat him better than if he were a Person who had nothing but Merit to commend him .

* The weakness of some City Women , in their wretched imitations of those of the Court , is more scandalous than the courseness of ordinary Women , and the rudeness of Villagers ; since to the Vices of both these , you must add Affectation .

* Oh what a subtle invention 't is to make rich Presents in your Courtship which are not paid for , but after Marriage are to be return'd .

* Oh the advantageous and laudable practice , to spend on the day of your Marriage a third part of your Wife●s Dowry . To begin with impoverishing your selves by consent , and when you have heapt up abundance of superfluous things , to take from the main stock to pay the Cabinet-maker and Upholsterer .

* Oh what a handsom and judicious custom 't is for a Man , who preferring an impudent Ceremony before Modesty and Decency , to expose his Wife a whole night on a Bed as on a Theatre , where she lyes a spectacle for the whole Town , friends or foes have the priviledge of viewing her in this posture till morning . There is nothing wanting to make this practice entirely whimsical and incredible , but to print it in a relation of Mingrelia .

* 'T is a troublesome and unprofitable way of living for persons to be sollicitous to come together , and impatiently bear a disappointment : yet when they are thus met to have nothing but trifles for their entertainment , and to say those things alone which both were equally acquainted with , or are of no importance to know . To enter into a Chamber purely to go out on 't , and to go out after dinner only to come home at night , very well satisfy'd with seeing three or four Swissers in an afternoon ; to have seen one Woman whom we don't know , and another whom we don't love . Whoever will rightly consider the value of his time , and how far its loss is irreparable , would mourn bitterly over such misfortunes .

* They value themselves in the City on their rude indifference for Rural and Country affairs . They can scarce distinguish Linseed from Hemp , Wheat from Rye , and neither of 'em from Barly . They content themselves with eating and drinking , and putting on their cloaths : You must not talk to 'em of Fallow Ground , Copses , Vinesprigs , or After-grass , if you design to be understood● they will not take it for their Mother Tongue . To some of 'em you should discourse of Weights , Scales , Books of Rates and Measures : to others of Appeals , Petitions , Decrees and Injunctions . They pretend to know the world , and tho 't is more safe and commendable , are ignorant of Nature , her Beginnings , Growths , Gifts , and Bounties . This Ignorance is frequently voluntary , and founded on the conceit they have of ther own Callings and Professions ; there is never a vile Pettifogger , who dreams and smoaks in the corner of his Study , with his head full of pernicious shifts and litigious suits , but prefers himself to the Husbandman , who praises God , cultivates the Earth , sows in Season , and gathers his rich Harvests . If at any time he hears talk of the first Men , or the Patriarchs , of their Country Lives and good order , he blesses himself that they could live in those days without Officers and Commissioners , Presidents or Sollicitors , and can't comprehend how they could then subsist without Registers , or Courts of Judicature , Coffee-houses , and Ordinaries .

* The Roman Emperors never triumph'd so luxuriously , so commodiously , nor so securely over the Wind , the Rain , the Dirt , and the Sun , as the Citizens of Paris when they rattle in their Coaches from one end of the Town to the other : What difference alas ! is there between this custom and that of their Ancestors ? they never knew how to deprive themselves of Necessaries , to get Superfluities ; their Houses were never illuminated with Wax Candles , which were only to be seen at the Altar or the Louvre ; they could warm themselves by a little fire ; they never rose from a bad Dinner to get into a Coach , but were convinc'd that Men had Legs given 'em to walk on , and they us'd 'em : In dry weather they kept themselves clean , in wet they damnify'd their Shoes and Stockings , and were as ready to cross a street or a passage , as a Sportsman to skip over the plough'd Ground , or a Soldier to dirt himself in the Trenches . They had not then invented to harness two Men and put 'em to a Chair ; there was then even Magistrates who walkt to the Chambers of Justice and Courts of Inquests , with as good a grace as Augustus us'd to foot it to the Capitol . The Pewter and Brass in those days shone on their Shelves and Cupboards , the Copper and Iron in their Chimnies , whilst the Silver and Gold lay safe in their Coffers . Women were then serv'd by Women , they had such to do their Offices even in their Kitchens . The fine Names of Governor and Governante were unknown to our Forefathers ; they knew to whom the Children of great Princes were confided , but they divided the service of their Domesticks with their Children , and were content to be themselves their immediate Tutors . Every thing they did agreed with their circumstances , their Expences were proportion'd to their Receipt , their Liveries , their Equipages , their Houshold Goods , their Tables , their City and Country Houses , were all measur'd by their Revenues and their Condition . They had however those outward distinctions amongst themselves that 't was easy to distinguish the Wife of an Attorny from that of a Judge , and a Plebeian or Valet from a Gentleman . They were less studious to spend or enlarge their Patrimony than to keep it , they left it entire to their Heirs , and past from a moderate Life to a peaceable Death : there was no complaint then , 'T is a hard Age. The Misery is great . Money is scarce . They had less than we have , and yet they had enough . Richer by their OEconomy and Modesty than their Revenues or Demesnes . To conclude , in former days they observ'd this Maxim , that what is Splendor , Sumptuousness and Magnificence in people of quality , is in private men Extravagance , Folly , and Impertinence .

Of the Court.

'T IS in one sense the most honourable Reproach we can lay on any Man , to say , he knows not the Court , for there is scarce a Vertue which we do not imply by giving him that Character .

* A Man who frequents the Court , is master of his Gestures , his Looks and Complexion ; he is profound and inpenetrable . He dissembles when he does ill Offices , smiles on his Enemies , puts a constraint on his Natural Disposition , disguises his Passions , acts against his Inclinations , speaks against his Opinion : And after all , this great Refinedness is nothing more than the Vice we call Falshood , which is sometimes as unprofitable even for a Courtier , as Openness , Sincerity and Vertue .

* The Court is like certain Colours which change their kind , and seem of different sorts , according to the Lights they are expos'd in .

* The Man who leaves the Court for a minute , renounces it for ever : The Courtier who saw him in the Morning , must see him at Nig●● , to know him the next Day ; or in short , to be known himself .

* A Man must be content to seem little at Court ; and let him be never so vain , t is impossible to prevent it , but his comfort is , the evil is common to all , and the great ones themselves are but little when they appear there .

* The Court appears afar off to the Country , as an admirable thing ; but if we approach it , its Beauties diminish , like a fair Prospect which we view at too little a distance .

* 'T would be difficult for a great many Persons to pass their Lives in an Anti-chamber , a Court-yard , or a Stair-case .

* The Court cannot give a Man content , but it hinders him from ●inding it elsewhere .

* 'T is fit a Gentleman should make a trial of the Court ; but he will discover as soon as he enters there , that he is in a new World which is wholly unknown to him ; Where Politeness and Vice divide the Government , and where Good and Evil are equally useful for his Advancement .

* The Court is like a Marble Structure , I mean 't is compos'd of Men very hard , but very polite .

* A great many P●●ple go to Court only to come back again , and at their return to be taken notice of by the Nobility of their Province , or the Bishop of the Diocess .

* The Embroiderers and Confe●●ioners , wou'd be superfluous if we were modest and temperate ; Courts would be De●arts , and Kings left alone if we were void of Vanity and Interest . Men are willing to be Slaves at Court , to Lord it in the Country . It seems as if they delivered out there by the Great , that proud , stately , and commanding Air , which our Rulers retail in their Provinces .

They do exactly what they see done before them , and are the True Apes of Royalty .

* There is nothing disorders a Courtier more than the presence of his Prince : We can then scarce know him by his Features ; his Looks alter , and he appears perfectly contemptible : The prouder and the haughtier he is , the more he is mortify'd , because he is at the greater loss , whilst a civil and modest Man supports himself very well , having nothing to reform .

* The Air of the Court is contagious , it takes at V .... as the Norman Accent prevails at R●●●n and Falaise , we find it amongst the Farriers , Controllers and Excisemen . A Man with a very little share of Wit , may make a great progress towards obtaining it . But one of an elevated Genius and solid Worth , does n●t esteem this sort o● Accomplishment ●o n●●●●●ary as to employ much time in studying it ; however , to be in the fashion , he gets it without reflection , or putting himself to any pains towards acquiring it .

* N .... arrives at Court with a great noise , turns the People aside , forces 'em to make way , pats some , strikes others , and tells his name ; but they take breath awhile , and at last oblige him to enter with the Croud .

* There are at Court the Apparitions of bold and adventurous Men of a free and familiar Character , which they discover themselves , assuring you their Cunning is preferable to all others , and are trusted on their own Affirmations . In the mean while , they make their advantage of the publick Error , or the Love which Men have for Novelty : They break through the Croud , get up to the ear of the Prince , with whom the Courtier sees 'em talking , and is glad to be seen himself ; being for this so useful to the great ones , that they are allow'd , or at least suffer●d without Molestation . In a short time they disappear , at once rich and out of favour , and the Men who just came from being deceiv'd by them , are ready to be deceiv'd by others .

* Here you will see some Men who as they pass by you , give you a light Salute , stretch out their Shoulders , and thrust out their Breasts , like Women ask you a Question . and look another way , speak in a high tone● and think themselves above every one in thei● presence . They stop , and the Company come about them : They are the Presidents of th● Circle , have all the Discourse , persisting in their ridiculous and counterfeit Stateliness , till there comes by a great Officer , whose presence throws 'em quickly down from their affected Elevation , and reduces 'em to their Native Condition , which is less wretched .

* Courts cannot subsist without a certain sort of Courtiers ; such as can flatter , are complaisant , insinuating , and devoted to the Ladies . Whose Pleasures they manage , study their Weaknesses , and sooth their Passions ; from them we receive all Modes and Fashions : They refine Luxury and Extravagance : They teach the Ladies to consume immense Sums in Cloaths , Furnitures and Equipages : They wear nothing but what is rich and shining , and will not live in an old Palace unless it be new built and embellisht . They eat delicately , and with reflection , There is no Voluptuousness but they are experienc●d in . They owe their Fortunes to themselves , and they keep it with the same address as they rais'd it . Their Pride makes them scorn their Equals , they will have no converse with them , and scarce give ●em common Civility . 〈◊〉 speak when every one else is silent : En●●r boldly , and thrust themselves into places where the greatest Lords dare not be seen . Some Men who have liv'd long , have their Bodies cover'd with Wounds ; who have fine Employs , and high Dignities , can't shew such absur'd Countenances and forward Faces . How many Men have the ears of the g●eatest Princes , are partakers in their Pleasures and Debauches , who never stir out of the Tower or Castle , and manage themselves there as if they were at home , or amongst their own Domesticks ? They seem to multiply themselves in a thousand places , and are always the first Faces that are seen by the new Comers to Court : They embrace , and are embrac'd ; laugh , talk loud , tell Tales , are pleasant , convenient , agreeable , rich , but of no importance .

* Would one not believe that Cimon and Clitamder , are charg'd with the whole concerns of the State , and that they are only accountable for 'em ? That one has at least the Management of the Land Affairs , and the other the Maritime ? Whoever shall pr●tend to represent them , may express their Hastiness , Inquietude , Curiosity and Activity , but cannot paint their Motion ; we never see ●em sitting , never fix●d or steady , hardly ever on the march ; they are always running : They ask Questions runni●g , speak running , and never stay for an Answer : They never go to , or come ●rom any place ; they are always passing an● re-passing , do not stop 'em in their 〈…〉 course , you will dismount 〈◊〉 ●achines ; never enquire any thing 〈◊〉 or give 'em time to breathe or remembe● 〈◊〉 have nothing to do , lest they stay ●ith you too long , and follow you at l●s● where-e●er you please to lead them . The● do not , like Iupiter's Stars , pass about , and ●●●round their Prince : But they go before ●●m , and declare when he is coming : They rush in impetuously on a crowd of Courtiers , and all they meet with are in danger . 'T is their Profession to see and be seen , and they never go to bed without acquitting themselves of an Employ so serious , and so beneficial to the Commonwealth . They are in short , acquainted with the rise of all indifferent Accidents , and know every thing at Court which one ought to be ignorant of , having all the necessary Qualifications for a mean Advancement ; they are very brisk and quick-sighted about any thing they think for their advantage , but in the main a little too bold , light , and inconsiderate .

* A Courtier who has not a name good enough for his Quality , must hide himself under a better ; but if 't is one which he dares own , he must then insinuate that his name is the most illustrious , and his House the most ancient of all others ; he ought to be descended from the Princes of Lorrain , the Rohans , the Chatillions , or the Montmerencies ; and if possible from the Princes of the Blood : He should talk of nothing but Cardinals , Dukes and First Ministers : He must usher his Grandfathers by Father and Mothers side , into all Discourses , and place ●em amongst the Standard-bearers in the Crusadoes : His Hall should be adorn'd with Genealogies , Supporters with Escutcheons of six Quarters : The Pictures of his Ancestors , and their Allies ; he must value himself on their ancient Castles , the Seat of their Family , set out with Fanes , Towers and Battlements . He should be always speaking of his Race , his Branch , his Name , and his Arms : He must say of him , He is no Gentleman ; of her , She is no Gentlewoman . When any one happens to tell him , Hyacynthus has a great Portion left , he demands if he is a Gentleman : If Persons laugh at his unseasonable Questions , he lets 'em laugh on : If they tell him a Story , he permits 'em to continue ; but at the same time , acquaints them he goes after the Royal Family , and by dint of words will always be believ'd .

* ●Tis a great Folly to carry the least Villenage to Court , to be in a place where one is sure to be contemn'd for not being a Gentleman .

* At Court we go to bed , and rise up only for our Interest : 'T is that which employs us Morning and Evening , Night and Day : 't is that which makes us think or speak , keeps us silent , or puts us on action : 'T is for this end we speak to some , and neglect others ; that we mount or descend : By this rule we measure all our Cares , Complacency , Esteem , Indifference or Contempt . Whatever progress any Persons make by Vertue towards Wisdom and Moderation : The first ambitious Temptation carries 'em away with the most covetous , who are the most ambitious , and the most violent in their desires . Can they stand still when every one is on the march , and putting themselves forward ? Can they forbear following such as run before them ? All Men believe they are accountable to themselves for their Advancement , and making their Fortunes ; and he who has not rais'd it at Court , is enrag●d that 't is not accomplish'd . He has not been taken notice of perhaps , but will he leave it without making an advantage by his abode there , or will he still abide without favour or reward ? A Question so crabbed and hard to be decided , that an infinite number of Courtiers have grown old between saying yes or no , and have at last dy'd in suspence .

* There is nothing at Court so contemptible and unworthy , as a Man who can contribute nothing to our Welfare ; I wonder how such a Person dares appear there .

* He who sees a Man far behind him , who was one of his own standing and condition , who made his first appearance at Court at the same time with himself , believes there is some substantial Reasons for his getting before him , and that he ought to think better of himself than of this other Person who stopt by the way , forgetting what he thought of those that went beyond him before his Advancement .

* If he who is in favour makes advantage of it before 't is too late : If he takes hold of the Good Wind that blows fair for him to make his way : If he gapes after all Vacancies , Posts , Abbeys , and does but demand and receive : If he is stor'd with Pensions , Grants and Survivances , you will then complain that every thing tempts him , that all is his own , his Friends or Creatures , and that by the number of the various Favours bestow'd on him , he has made a great many Mens Fortunes . In the mean time , what shall he do to please you ? Were I to judge less by your Talk , and more by the Course you would take in the same place , 't is to do exactly what he has done already .

We blame those who have made use of the Opportunities put in their hands to raise their Fortunes , whilst we despair by the Meanness of our own to be ever in the same Circumstances , and to be expos'd to such a reproach . But if we are like to succeed , we begin to think they have done less Injury than we imagin'd , and are more wary in condemning them .

* We must never exaggerate things , nor lay Crimes to the charge of the Court , which are not there . We can attempt nothing worse against true Merit , than to hinder it from being rewarded . We shall not always despise it when we can better discern it : Though 't is indeed at Court where 't is most neglected , and where they do nothing , or very little , for those whom they very much esteem .

* 'T is rare if amongst all the Instruments a Man uses in the Structure of his Fortune at Court , some of 'em don't miscarry . One of my Friends , who promis'd to speak for me , says not a word ; another speaks very faintly , a third mistakes my Interest and his own Intentions , and does me more harm than good . One wants the Will , another the Wisdom and Cunning ; neither of them would take pleasure enough in seeing me happy to contribute with all their Might towards making me so . Every one remembers what his Establishment cost him , and the helps that clear'd the way to his Settlement . And we should be always for justifying the Services we receive from some Men , by those which on the like occasions we render to others , if 't was not our chief and only care after our Fortunes are made to think of our selves .

* Courtiers never employ their Wit , Address or Policy to serve their Friends , when they desire it ; but only to find out Evasions and Pretences , that 't is not in their power , and by that think themselves acquitted on their side from all the Duties of Friendship and Gratitude .

People at Court are unwilling to make use of others who offer to assist them ; and judging every body by themselves , expect no one will pretend to any Services from them , and that they are by this means excus'd for refusing their Assistance . A soft and polite way of denying their Credit , Offices and Mediation to such as may need them .

* How many Men almost stifle you with their Caresses , in private pretend to love and esteem you , and yet are perplex'd when they meet you in publick . At the Levee or Mass , they turn away their Eyes from you , and do all they can to avoid you . There is but a small number of Courtiers whose Greatness of Soul , or Confidence in themselves , qualify them to do Justice to a Man of Merit , who is alone , and destitute of Employments .

* I see a Man surrounded and follow'd , but he is in Office ; another whom every one courts , but he is in Favour : One is embrac'd and carest even by Persons of the First rank , but he is rich ; another is gaz'd and pointed at , but he is learned and eloquent : I perceive one whom no body misses saluting , but he is a Knave . I would be a Man who would be always good , who would be nothing more , and who is at all times willing to give an account of his Actions .

* When a Man is advan●'d to a new Post , we break in upon him like an Inundation with our Praises . The Court and Chappel are full of them : The Stair-case , the Hall , the Gallery , and the Withdrawing Room , resound with his Elogies . He gets presently out of sight , and mounts so high we can hardly keep him in view . There are not two different Voices in forming his Character ; Envy and Jealousy speak now like Flattery : Every one is carry'd away by the torrent which forces 'em to say sometimes what they think , and sometimes what they do not believe , and often to commend a Man of whom they have no knowledge . If he has a little Wit , Merit or Valour , he is in an instant a Genius of the first Size , a Hero , a Demi-God ; he is so much flatter'd in the Pictures that are made for him , that were he to be set by either of them , he would appear deform'd . 'T is impossible for him to countenance those things which Baseness and Compl●isance would tempt him to . He even blushes at his own Reputation : But let him stagger never so little in the post to which he was advanc'd , the World easily change their Opinion , and he entirely loses his credit . The Machines which lifted him so high by Applause and Encomiums , were built so as to throw him down into extreamest contempt : And there are none then who disdain him more , are sharper in their Censures , and say worse things of him than those who were most furious in their Praises when his Fortune smil'd on him .

* It m●y be said with reason of an eminent and delicate Post , that 't is got with more ease than 't is maintain'd .

* We see a great many Men fall from a high Fortune , by the same Defects which rais'd them .

* At Court they speak well of a Man for two reasons : The first that he may know they have commended him , and the second that he may do them the same favour .

* 'T is as dangerous at Court to make any Advances , as 't is troublesome to be prevented .

If a Man does not know the Face or Name of a Person , 't is a good subject for a great many Men to laugh at , or despise him . They ask you if such a one is not Rousseau , Fabry , or La Couture , and would not for a world be unable to distinguish them .

* A certain Person told me so many ill things of another , and I saw so few in him , that I began to suspect his Merit would never do any one an Injury .

* You are an honest Man , and do not make it your business neither to please nor displease the Favourites ; only are loyal to your Master , and true to your Duty ; yet let me tell you after all , you are a lost Man .

* None are impudent by choice , but by Constitution ; 't is a Vice to be so , but 't is natural . He who is not born so , is modest ; and 't is not easy to go from this Extremity to the other , though 't would be for his advantage to learn this Lesson , Be impudent and succeed ; A bad Imitation will not profit him , he will by this means be quickly baffled ; A Man ought to have at least at Court a real and native Impudence to be successful .

* We seek , we are busy , we intrigue , we torment our selves , we demand , are refus'd , we demand again , and obtain . But is there any one will tell me he got any thing without asking at a time when he thought nothing of the matter , or was thinking of something else ? 'T is an old Pretence , an innocent Deceit , yet now a-days so little specious that no body will be deceiv'd by it .

* A Man sets up for an eminent Station , prepares his Machines , takes the right measures , and to be well serv'd , some pull a littl● back whilst others push● apace forward : The Snare at last laid , and the Mine ready to play , the Candidate withdraws from Court . Who dar'd suspect that Artemon thought to get himself into so fine a Post , when they took him from his Lands or his Government , to settle him in 't ? A course Artifice , and common Policy , which the Courtiers have so often made use of , that if I would chang● the whole method of our Publick Management , and spare my Ambition , I would set my self before the eye of my Prince , and receive from his own hand the Favours I should acquire otherwise with so much Application . Men are not willing we should discover the Prospects they have of their Advancement , nor find out that they think of the Dignity they aim at ; perswading themselves , if they don't obtain it 't is a shame to be refus'd , and if they do 't is greater Glory to be thought worthy by him that gives it them , than to shew they think themselves worthy by their Intrigues and Cabals . Thus they would at once appear adorn'd with Dignity and Modesty .

Which is the greater shame to be refus'd a Post that we deserve , or to be put into one we do not deserve ?

'T is much more difficult to be worthy of a place at Court , than 't is hard to get one .

A Man had better ask himself for what did he obtain such a Post , than why was it refus'd ?

A Person presents himself as fit for a place in the City , he stands for one in the Academy , or petitions for a Consulship , he would have little reason to labour the first years of his Life to render himself capable of a great Employ , if he were to demand it without Mystery and Cabal , but openly and with Confidence to serve his Country , his Prince , and the Common-wealth .

I never saw a Courtier to whom a Prince has given a good Government , a fine Post , or a large Pension , who by Vanity , or to shew his Dis-interest , has not said he was less pleas'd with the Gift than the Manner with which ●twas given him . However , there is nothing on 't certain and indubitable , but that he says it .

'T is clownish to give with a bad Grace● 'T is hard and difficult to give with a Smile : There are many Men who refuse more handsomly than others know how to give ; and some who make us pray so long , give so coldly , and accompany it with a manner , which forces from us such disagreeable Conditions , that the greatest favour they could do us , is to dispence with us from receiving it .

* Some there are at Court who are so covetous that they will put on any shape to promote their Interest . Governments , Commands , Benefices , every thing agrees with them . They adj●st themselves so well that they become qualified for all sorts of Favours . They are amphibuous Creatures , living by the Church and by the Sword , and are dextrous enough to join the long Robe to both of 'em . If you ask who these Men are , they are those who receive and envy every one to whom any thing is given .

* Menophilus borrows his Manners from one Profession , his Habit from another ; he masks himself every year , though his Face is discover'd . He appears at Court , in the City , and elsewhere , always under a certain name , and the same disguise . We find him out , and only know what he is by his countenance .

* There is a great and beaten road in the way to Dignity and Honour , and there is a bye path which is much the shortest .

* We run to see Malefactors , we stare 'em in the face , we make Lanes for 'em to pass by , we croud to Windows on purpose to observe the Features , Looks , and Behaviour of a condemn'd Man : Who knows he is going to die ? An odious , vain , and inhumane Curiosity . If Men were wise , the places of Execution would be abandon'd , and 't would be an establish'd Maxim , That 't is ignominious to see such Sights . If you are so very curious , exercise your Curiosity on a noble Subject . Behold the happy Man , contemplate him in the day of his Advancement to a new Station , when he is receiving his congra●ulations , read in his Eyes an affected Calm and feign'd Modesty . Observe how much he is contented and pleas'd with himself ; what Serenity the Accomplishment of his Desires spreads over his Heart and Countenance : How he thinks now of nothing more than Health and Long-life . How at last his Joy bursts forth , and can be no longer dissembled : How he bends beneath the weight of his own Honour : What a serious and negligent Air he preserves for ●uch as are not now his Equals : He makes 'em no Answers ; he turns away his Head , and seems not to see them : The Em●races and Caresses of the Great ones , whom he views now no more at a distance , begin to offend him . He studies how to disappoint and puzzle them in their Affairs , and it looks already like a Court of Alienation : You would be happy , and you desire favour , which is then the very thing you should avoid .

* A Man when once got into a place , makes no use of his Reason or Understanding , to guide him in his Duty and Conduct towards others : He borrows his measures from his Quality and Station , and thence takes his Forgetfulness , Pride , Arrogance , Stubbornness and Ingratitude .

* There must be Knaves at Court : The Great Men must have 'em always at hand . Those who are best inclin'd cannot be without them : 'T is a very nice thing to know when to set 'em at work . At certain Times and Seasons others can 't do the business . Honour Vertue , Conscience , are respectible Qualities , but frequently unprofitable , and sometimes you can hardly tell me what an honest Man is good for .

* The Minority of a Prince makes abundance of good Fortunes .

* Timantes is still the same , and losing nothing of that Merit which at first got him Reputation and Rewards , he would not grow less in the favour of the Courtiers : But they are weary of esteeming him ; they salute him coldly , they forbear smiling on him , they no more join with him , they neither embrace him , nor take him into a corner to talk mysteriously of trivial and indifferent things ; they have in short nothing to say to him , he wants a new Pension or Post to distinguish him , and revive his Vertues , almost dead in their Memories , and to refresh their Idea of him which is strangely decaying . They make him the same he was in the beginning , or but little better .

* How many Friends , how many Relations , are born to a new Minister in one night ? Some value themselves on their former Acquaintance , their being fellow Collegiates or Neighbours ; others turn over their Genealogy , going back to their Great Great Grandfathers , raking 'em together by Father and Mothers side . One holds such Lands of him , and another is very willing to be his Tenant . A third cries very readily , 'T is my Friend , I am very glad at his Promotion , I ought to take part in 't , he is my near Kinsman . Vain Men ! True votaries of Fortune ! Inconsiderate Courtiers ! Did you talk thus eight days ago ? Is he since become an honester Man , or more deserving of the Favours his Prince has conferr'd on him ? Or did you want this Circumstance to know him better ?

* What Comforts and Supports me against the little Slights I suffer sometimes from my Betters and my Equals , is what I say to my self . These Men don't despise me ; 't is my Fortune , and they have reason , it being very little : They would without doubt adore me if I were a Minister ; were I suddenly to be advanc'd , they would with much foresight tell me they saw I was design'd for 't , be civil before-hand , and salute me .

He who says , I din'd yesterday at Tibur's , I sup with him to night , and repeats it very often ; who shuffles in the name of Plancus on the least occasions , and says Plancus askt me , I told Plancus ; even this man , shou'd he in that very moment understand Plancus was snatcht away by an extraordinary death , wou'd hold up his hands , gather the people in the Porches and Piazza's , accuse the dead , rail at his conduct , blacken his administration , deny him the knowledge of those little things , which the Publick allow'd him to be Master of , and not vouchsafe him a happy Memory ; refuse him the Encomium of a Sober , Laborious Person , and not do him the honour to believe him , amongst all the Enemies of the Empire , one who had Sense enough to prejudice it .

'T is a pleasant sight for a man of merit to see the same place at a publick shew , or an assembly , which was refus'd him , given before his face to one who has not eyes to see , nor ears to hear , nor sense to make a Judgment ; who has nothing to recommend him but a few Liveries , which he has borrowed only for that day .

* Theodotus wears a Grave Habit , and Comical Countenance , like a man making his entry upon a Stage . His Voice , his Pace , his Carriage , his Posture , agree with his Countenance . He is Wise , Cunning , Amorous , and very Politick ; he comes up to you , and whispers you in the Ear , 'T is fin● Weather , 't is a great Thaw : if he has not great Qualifications , he has all the little ones , even those which only become a young Coxcomb . Imagine the application of a Child , building a Castle of Cards , or making a Butterfly , 't is like Theodotus in his affairs of no consequence , and good for nothing but to keep him in motion ; however he treats them seriously , as if they were concerns of Importance : He walks hard , is busie and successful ; he takes breath and reposes himself , and 't is but reasonable , for it puts him to a great deal of trouble . There are some people who are besotted to the favour of great men , they think on 't all day , and study on 't all night ; are always running up and down stairs in a Ministers apartment , going in or coming out of an Antichamber : Whatever they pretend , they have nothing to say to him ; they speak once or twice , and are content that they have spoken : If you press or croud 'em , they are offended at your pride , arrogance and presumption ; speak to 'em , they shall make you no answer ; they know you not , their eyes are dazled , and their minds alienated : It belongs to their Relations to take care of them , and lock them up , lest their folly in time shou'd grow to madness , and the world be no longer able to endure them . Theodotus has a soft way with him , he passionately loves to be in favour , but his passion is more private , he pays it his vows secret , there he cultivates it , and keeps it a Mystery : He is ever on the watch to discover what Footman has occasion of his Inrerest , for them he sacrifices merit , alliances , friendship , engagements and gratitude . If the place of a C●ssini were vacant , and the Swiss or Postilion of a Favourite advis'd him to demand it , he would assist them in their pretences , and judge them worthy of the place ; he would think 'em capable to make Observations , Calculations , Paralyes and Paralaxies . If you enquire concerning Theodotus , if he is an Author or a Plagiary , an Original or a Copyer , I must give you his Works , and bid you read and judge them : But whether he is a Devotee or a Courtier , who could suppose it from the Picture I have made : I should declare with more assurance what his Stars design him for : Hear , O Theodotus , I have calculated your Nativity , your advancement will be very sudden , be no more solicitous about it , print no more of your Writings , the Publick demands Quarter .

* There is a Country where their Joys are visible , but false ; and their Griefs hidden , but real . Who would imagine that the raptures at the Opera , the Claps and Applauses at Molier's Comedies and Harlequin's Farces , the Feasts , Chaces , Balls and Banquets which we hear of , cover'd so many inquietudes , so many cares and different Interests , so many hopes and fears , so many lively passions , and serious businesses .

* The Court life is a serious melancholy game , whoever applys himself to it must range his Pieces , order his movements , have a design follow it , thwart his Adversaries , venture sometimes and play capriciously ; yet after all his measures and contrivances , they will often be ineffectual . When he thought he had manag'd his Men well , and was in a fair way to succeed , one more cunning or more happy gets the Game .

* The Wheels , the Springs , the Movements of a Watch are hidden , nothing appears but its Hand , which insensibly goes forward and finishes its Circuit . The true image of a Courtier , who , after having gone a great way about , comes at last frequently to the same point from whence he set out .

* Two thirds of a man's Life is lost in Childhood and Doatage ; why then should I perplex my self so much for what remains ? The most shining Fortune deserves neither the torment I put my self to , nor the meannesses I must be guilty of , nor the humiliations nor shame which I am forced to endure to acquire it . Thirty years will destroy those mighty Colosses , that raise themselves so high above our Heads , and reach almost out of our Sight . I who am so little a thing , and those from whom I expect my Greatness must in a short time disappear . The best of all good things , if there is any thing good in this world , is a soft repose , and quiet retreat , free from want and dependances . M. .... was of this opinion in his disgrace , and forgot it in his prosperity .

* A Nobleman who resides at home in his own Province lives free , but without protection : If he lives at Court he is Protected , but is then a Slave , which makes amends for 't .

* Xanthippus , in the corner of his Province , under an old roof , in an old bed , dreamt one night that he saw his Prince , that he spoke to him , and felt an extreme joy : When he awoke he was melancholy , told his dream , and said , What strange Chimaera's a man may have in his sleep ! Xanthippus liv'd a while after this , went to Court , saw the Prince , spoke to him , and went farther than his dream , he was made a Favourite .

* No body is more a Slave than an assiduous Courtier , unless it be a Courtier more assiduous .

* A Slave has but one Master , an ambitious Man a great many , all those who are useful to him in making his fortune .

* A thousand men who are scarce known croud every day to be seen by their Prince , who can't see a thousand at a time ; and if he sees none to day but those he saw yesterday , and will see to morrow , how many will be unhappy .

* Of all those who crowd about Great men , and make their court to 'em , a few honour 'em in their hearts , a greater number seek 'em out of Ambition or Interest , but the greatest of all through a ridiculous vanity , or a foolish impatience , to make themselves to be taken notice of .

* There are certain Families , that by the Laws of the World , which we call Decency , ought to be irreconcileable ; but they now find ways to re-unite themselves , and when Religion has broken 'em to pieces , Interest without much ado joyns 'em together .

* I have heard talk of a Country , where the old men are Gallant , Polite and Civil : the young men , on the contrary , Stubborn , Wild , without either manners or civility : They are free from Passion for Women in the Age when others begin to feel it , and prefer Feasts , Victuals , and ridiculous amours before 'em . Amongst these people he is sober who is never drunk with any thing but Wine , and the too frequent use of this bad custom has render'd them stupid : They endeavour to quicken their taste , already extinguish●d by Brandy , or other strong Liquors , and nothing will debauch 'em at last but Aqua Fortis . The Women of this Country hasten the decay of their Beauty , by their Artifices to preserve it : They paint their Cheeks , Eye-brows and Shoulders , which they lay open , with their Breasts , Arms and Ears , as if they were afraid to hide those places which they think will please , and never think they shew enough of 'em . The Physiognomies of the people of the Country are not at all neat , but confus'd and embarrass'd with a bundle of strange Hair , which they prefer before their natural ; with this they weave something to cover their Heads , which descends down half way their bodies , hides their features , and hinders 'em from knowing men by their faces . This Nation has besides this their God and their King . The Grandees go every day at a certain hour to a Temple they call a Church , at the upper end of the Temple there stands an Altar consecrated to their God , where the Preacher celebrates the Mysteries which they call holy , sacred and dreadful . The Great men make a vast circle at the foot of the Altar , standing with their backs turn'd to the Preacher and the Holy Mysteries , and their faces erected towards their King , who is seen on his Knees upon a Throne , to whom they seem to apply all their hearts and all their devotion . We see in this custom a new sort of subordination , for the people appear adoring their Prince , and their Prince adoring God . The Inhabitants of this Region are call'd ..... 'T is some forty eight degrees in Longitude , and more than eleven hundred leagues from the .... Seas .

* Whoever will consider that the presence of a King is the whole Happiness of a Courtier , that he busies himself , and is satisfy'd during the whole course of his life to see and be seen by him , will a little comprehend how the Beatifick vision can make all the glory and felicity of the Saints .

* The Great Lords are full of respect for their Princes , 't is their business : They have also their Inferiours . The little Courtiers ease themselves of these Duties , make 'em familiar , and live like men who have no examples to shew to any one .

* What is there wanting to make our Youth perfect ? It has capacity and knowledge , at least if it does not know so much as a man may , 't is always contented with what it does .

* Poor deceiv'd Creatures ! a great man said of your friend Timagenes he is a Fool ; I would not have you say he is a man of Wit , but do us the favour to think that he is not a Blockhead .

* 'T is said also that Iphicrates is a Coward ; you have seen him do a brave Action , hold your tongues , I 'll dispence with your publishing it , provided that after what a Prince has said of him you will still remember that you saw him do it .

* There are very few who know how to speak to their Prince ; in this all the prudence and skill of the Courtier terminates : a word may escape which strikes his ears , takes root in his memory , and sometimes reaches his heart : All his care and address will be too little to weaken its remembrance ; to explain his meaning serves only to engrave it the deeper th●re , and enforce it the more : If he has talk'd against no body but himself , as this misfortune is not very common , so it may cure him of his levity , by making him smart for 't , and instruct him by this fault to know better hereafter . But if 't is against another , how great is his Shame ! how much his Repentance ! There it no better rule against this dangerous inconvenience , than to talk of others to our Soveraign , of their persons , their actions , works , manners or conduct , with the same care , precaution and management , that we talk of our selves .

* You know a man who breaks a Jest well , a wretched Character , I would tell him so , if he had not heard it before : Those who Injure the reputation or fortune of another for the sake of a Jest , deserve an infamous punishment . That has not been said already , and I dare say it .

* There are certain names and phrases in the World which we lay up as in a Magazine , and take them thence to use them as we have occasion in conversation : Tho they are often spoken without any affection , and heard without thanks : Yet we must not be unprovided with 'em . They are at least the Image of the best thing in the world , which is Friendship , and since men can't depend on one another for the reality , they seem to agree amongst themselves to be contented with its appearances .

* With five or six terms of art , and seldom more , we set up for Masters in Musick , Painting , Building , and Good Chear : We fancy presently we have more pleasure than others , in hearing , seeing , or ●ating : We impose it on such as are like us , and are so cunning to deceive our selves .

* The Court is never destitute o● a sor● of people , with whom fashion , politen●●s and fortune , serve instead of sense , and ●upply the place of me●it● They think th●y ar● too good for conversation , and th● world are very well pleas'd with their indifference . They would have us believe 'em persons of some importance ; by their long affected silence , which is never broken but for a few monosyllables : They are ridiculous in their mein , their voices , their gestures and smiles : Their understandings , if I may venture to express my felf , are not two inches deep , fathom 'em you will soon find the Mud and the Gravel .

* There are some whom favour overtakes as an accident : They durst not hope for 't , are the first it surprizes , and puts into a consternation : But in the end they recollect themselves , and find their Stars have done nothing for them which they did not deserve : As if stupidity and fortune were incompatible , or that it were impossible to be at once a happy man and a fool . They grow bold , I should say impudent enough to speak on all occasious , on whatever subject offers , and without any respect to the persons who are to hear them : I may add , that they become at last terrible , and disgust every one with their dullness and folly , rendering themselves an irreparable dishonour to all those who were by chance instrumental to their advancement .

What shall I call those who are only politick in the opinion of fools ? I know the cunning men rank 'em with the people they impose on .

He is far gone in politicks , who begins to find he is but indifferently politick .

Policy is neither too good nor too bad a quality , it floats between Vertue and Vice , and there is scarce any opportunity where 't is necessary , but it ought to be supply'd with Prudence .

Policy is the near neighbour to Cheating , the way from one to t'other is very slippery . Lying only makes the difference , add that to Policy and 't is then a Cheat.

Amongst such as out of Policy hear all and talk little , do you say less ; or if you will talk a great deal , speak little to the purpose .

* You have a just and important affair depending on the consent of two persons ; says one of 'em , I give you my hand on●t , if such a one will agree to 't : This done , you want nothing more than to be satisfy●d of the intentions of the other . In the mean time nothing comes on 't . Months and Years rowl on unprofitably ; I am lost say you , and can't perceive what they mean by 't : There is nothing to do now , but that they should agree together , and discourse about it . Let me tell you , friend , I who see clear and perceive their meaning , they have already talkt as much as they design .

* It seems to me , that he who sollicits for others , has the confidence of one that demands Justice ; and he who speaks for himself , the confusion and bashfulness of him that implores mercy .

* If a man is not careful at Court of falling into the snares which are laid for him , to make him ridiculous , he will with all his wit , be amazed to find himself Cully'd by greater fools than himself .

* In the course of ones Life , there are some opportunities where Truth and Simplicity are the best managers .

* If you are in favour , all you do is well done ; you commit no fault , and every step you take leads you to the right end . Otherwise all is faulty , nothing profitable , and there 's no path but sets you out of the Road.

* A man ought to have Wit to be a person of Intreague and Cabal . He may have so much as to be above them , and can't subject himself to trick and artifice , finding better ways to make his fortune and acquire Reputation .

* Are you not afraid , O Aristides , that your sublime Wit , your universal Learning , your Experience , Probity , and most accomp●ish'd Merit , will ruine you at Court , an● lose you the favour of the great Men at one time or other , when they shall stand in need of your fall .

* When a Favourite watches himself very narrowly , when he makes me attend in his Antichamber , not so long as usual , when his Looks are free , his Fore-head less wrinkled with frowns , when he hears me willingly , and waits on me back a little further than formerly ; I think he begins to fall , and I am seldom mistaken .

A man has very few Remedies in himself , since he wants disgraces and mortifications , to make him more humane , more tractable , less rude , and more civil .

* If we reflect on a great many persons at Court , we shall find by their discourses and their whole conduct , that they think neither of their Grand-fathers nor Grand-children . The present is what employs their thoughts , and they don't enjoy , but abuse it .

Straton is born under two Stars , being happy and unhappy in the same degree ; his Life is a Romance in every thing but the probability , he has had no adventures but good and bad Dreams in abundance , or rather , 't is impossible to dream as he has liv'd . No body has been more obliged to destiny than himself , he 's acquainted with the mean and the extream ; he has made a figure and has been in sufferings , nothing has escap'd him . He 's valu'd for the Virtues which he assures us very seriously are in him : He says in his praise , I have Wit , I have Courage , and every one has said after him , he has Wit , he has Courage . In both fortunes he has behav'd himself like a true Courtier , and has said of himself more good , and perhaps more ill things than he ever committed . The Pretty , the Lovely , the Wonderful , the Heroick , have been employed in his Elogy ; and on the contrary , in their turns have serv'd to lessen him . His Character is equivocal , mixt , and co●●●s'd ; he●s an Enigma , a question which 't is almost impossible to decide .

* Favour puts a man above his Equals , and the loss of it below 'em .

* He who knows how in good time to renounce with resolution a great name , a great authority , or a great fortune , delivers himself at once from a great many broken Slumbers , and sometimes from a great many Crimes .

* The World will be the same a hundred year hence as 't is now ; here will be the same Theatre and Decoration , tho not the same Actors . All those that rejoyc'd at a favour receiv'd , or were sorry and dispair●d for one refus'd , are gone behind the Scenes ; and there are others enter'd on the Stage , who act the same parts in the same Play : They vanish too in their turn , and those who were seen yesterday , and perhaps may be to day , disappear to morrow , that others may take their places : How much then should we rely on an Actor in a Play .

* Whoever has seen the Court , has seen all that is fine , charming or glorious in the World ; and he that despises the Court , after having seen it , despises the World .

A sound Mind gets at Court a true taste of Solitude and Retirement .

Of the Great●

THe People are so blindly prepossest in favour of the Great , so naturally taken with their behaviour and looks , their tone of voice and manners , that if they could condescend to be good , it would grow to Idolatry .

* If you are born vicious , Oh Theagenes , I pity you ; if you are become so out of a weakness , for some whose Interest it is that you should be debaucht , who have sworn privately to corrupt you , and boast already of their success ; excuse me if I dispise you : If you are wise , temperate , modest , civil , generous , grateful , industrious , and besides of a Rank that ought to give examples rather than take 'em , and make rules for others rather than receive them ; agree with those sort of Fellows to act out of complaisance their disorders , vices , and follies , when the respect they owe you , shall oblige them to imitate your Vertues . 'T is an odd , but a useful Irony , very proper to secure your Manners , ruine all their Projects , and put ●em on a necessity of continuing what they are , and leaving you master of your own actions .

The Great have in one thing a prodigious advantage over others . I don't envy 'em their good Chear , Riches , Dogs , Horses , Equipages , Fools and Flatterers ; but I envy them the happiness of having in their service men of as good Souls and Sense , and sometimes better than their own .

* The Great delight in opening Walks in a Forest , supporting Trees by long Walls , gilding their Cielings , in Water-works and Orangeries ; but to get a quiet Mind and a glad Soul , to prevent extream cares , or remedy them , their Curiosity never reaches so far .

* One asks , if in comparing the different conditions of men together , their sufferings and advantages , we can't observe an equal mixture , and a like sortment of good and evil , which settles them on an equality , or at least makes one as desirable as the other ; the rich and powerful man who wants nothing may make the question , but a poor man must answer it .

There is however a Charm in each different condition , of which nothing but misery can deprive it ; the Great please themselves in excess , the Little in moderation . These delight in lording and commanding , those find a pleasure , and even a vanity , in serving and obeying : The Great are surrounded , saluted and respected ; the Little surround , salute and cringe , yet both are content .

* Good words cost the great ones so little , and their quality dispences them so much with keeping the fairest promises they make , that 't is modesty in them to be as sparing of 'em as they are .

* Such a man , say the Great , is grown old , and almost worn out with attendance ; what shall we do with him● Another more young and active raises his hopes , and obtains the Post which was refus'd to this unfortunate man , for no other reason than that he too well deserv●d it .

* I do not know how it comes to pass , say you , with a cold , and disdainful awe , Philantus has merit , wit , good humour , is industrious , sincere , and faithful to his Master , but he is not valued ; he can't please , he is not at all liked . Explain your self ? Do you blame Plilantus , or the great man he serves .

* ●Tis frequently more profitable to quit the Great , than to complain of them .

* Who can give me any reason , why some men are lucky at play , or others fortunate in the favour of the Great .

* The Great are so happy , that in the whole course of their Lives , they are never put to the trouble of lamenting the loss of their best Servants , or persons famous in several capacities , by whom they have been pleas'd and instructed . Their Flatterers are presently ready to find fault with the deceas'd , and to expos● their weakness , from which they prete●d their Successors are entirely free ; they assure them , that with the capacity and knowledge of the former , they have none ●f their defects ; and this is the Language which comforts Princes in the loss of the most excellent and worthy , and makes 'em satisfy'd with the indifferent .

* The Great scorn the men of Wit , who have nothing but Wit to recommend 'em , and the men of Wit despise the Great , who have nothing but their Grandeur : And the honest man pitties 'em both , if they are not Vertuous , as well as Great and Witty .

* When on the one side , I see some brisk , busie , intreaguing , bold , dangerous , and scandalous persons , at the Table , and often in the familiarity of the Great ; and on the other hand , I consider with what difficulty a man of Merit approaches 'em , I don't always believe the wicked ●re suffer'd out of interest , or good men lookt on as unprofitable , but I chuse rather to confirm my self in this thought , that grandeur and discernment are two different things , and the Love of Vertue and the Vertuous a third .

* Lucilius spends his life in rendering himself sufferable to the Great , and chuses this before being reduc'd to live familiarly with his equals .

A man ought to set bounds to his desire of seeing such as are above him , for sometimes extraordinary Talents are accessary to put it in practice .

* Oh the incurable Distemper of Theophilus ! it has hung on him this thirty years , and now we despair of his recovery : He was , is , and will be always willing to govern the Great : Death only can quench his thirst of Empire , and with his Life deprive him of the ascendant over mens minds . Is it in him a zeal for his Neighbour , custom , or an excessive opinion of himself . By his insinuations he gets admittance every where , no Pallace escapes him . He never stops in the middle of a Chamber , he goes on to the Window or Closet , and we must wait to be seen , or have audience , till he has finished his tedious discourses He makes himself a confident to all Families ; he concerns himself in their misfortunes , and advantages ; he offers himself to 'em on all occasions ; they make a Feast , and he will be admitted . The care of a thousand Souls , which he must be accountable for , as much as for his own , is not enough to employ his time , and satisfie his ambition of directing . There are others of a higher rank and more consideration , whom he voluntari●y takes charge on , without being oblig'd to account for them . He looks out , enquires , and watches for any thing , that may nourish his intreaguing humour , and his desire of meddling with and managing other mens concerns : A Person of Quality can scarce set foot on shore , but he catches , seizes him , and says immediately , I govern him , before one would think he had so much as thought on 't .

* A coldness or neglect from our betters , makes us hate 'em , but a salutation or a smile soon reconciles us .

* There are some proud men , whom the elevation of thei● Rivals humbles and mortifies● and this disgrace sometimes ●●●●nes 'em even to be civil● but time which sweetens all things , res●ores them at last 〈…〉 former disposition .

* The contempt which the 〈◊〉 h●ve fo● the people , render ●em 〈◊〉 to 〈◊〉 flattery and praise they receive , and 〈◊〉 their vanity ; thus Princes who are 〈◊〉 flatter'd by the great without measure , wo●●d be more vain , if they had a better opinion of those who praise them .

* The Great believe themselves to be the only compleat persons , and will but seldom allow a right Judgment , Ability , or Delicacy in any of a meaner rank , they seize on the riches of the mind , as things due to their Birth . 'T is however a gross error in 'em to nourish such false prejudices ; the best thoughts , the best discourses , the best writings , and perhaps the nicest conduct , do not always come from them . They have large Houses , and a long train of Ancestors ; this must not be disputed with ●em .

* Have you Wit , Quality , Civility , a good taste and discernment ; shall I believe prejudice and flattery , which so boldly proclaim your merit : No , Sir , I suspect and refuse to hear 'em . I 'le not be dazled with the Air of Quality and Dignity , which set you above all words , actions , and writings , which make you seem so insensible of applause , that we can't fasten the least Encomium on you ; from whence I draw a more natural conclusion , that you are fiery , rich , and in reputation . How can one describe you Antiphon ? We cannot approach you , but as we do the flames , at a certain distance . To discover what you are , to make a sound and rational judgment of you , we must confront you with your Companions , your confident , your most peculiar friend , with whom you laugh , and who laughs louder than your self . Davus , in short , I know very well , and that should be enough to give me your Character .

* There are some , who , did they know their inferiours and themselves , they would be asham'd to be above 'em .

* If there are few excellent Orators , are there many that would understand 'em ? If there are not enough good Writers , where are those who know how to read ? We are always complaining of the small number of persons qualify●d to counsel Kings , and assist them in the administration of their affairs . But , if at last these able and intelligent men are born , if they act according to their knowledge , are they belov'd or esteem'd as much as they deserve ; are they commended for what they think and do for their Country . They live , that 's all , and 't is thought sufficient ; they are censured if they miscarry , and envy'd when they prosper . Let us then blame the people , whom indeed ●twould be ridiculous to excuse . The Great look on their discontent and jealousy as inevitable things ; for this reason , they matter not their opinions , but even reckon it a rule in Politicks to neglect them .

The common people hate one another for the injury they reciprocally do themselves ; the Great are odious to them , for the ill they do and the good they do not ; they think 'em responsible for their poverty and obscurity .

* The Great scorn to have the same God , or Religion with the people , or to be called Peter , Iohn , and Iames , names only fit for Tradesmen and Labourers : Let us avoid , say they , having any thing in common with the Multitude ; let us affect , on the contrary , any distinction that may separate us from them ; let the Mob appropriate to 'em the twelve Apostles , their Disciples , and the Martyrs , ( like to like ) ; let them with pleasure spend every year , such a particular day which each celebrates as his Festival . For us , let us have recourse to prophane names , and baptize our Children under those of Hannibal , Caesar , and Pompey : They were indeed great men under that of Lucretia , an illustrious Roman Lady under those of Rinaldo , Rugero , or Olivier : They wear Palladins , and Romance cannot shew more wonderful Heroes , under those of Hector , Achillis , or Hercules ; all Demi-gods , under even those of Phoebus and Diana , and what should hinder us from calling 'em Iupiter , or Mercury , Venus or Adonis .

* While the Great neglect to know any thing , not only of the inte●est of their Prince and publick affairs , but of their own private concerns ; while they are ignorant of the OEconomy and Government of a Family , and value themselves on this ignorance● they are impoverisht and ruin'd by their Servants ; while they are contented to be Cullies to their Stewards , to be always eating and drinking while they sit idly at Thais's or Phyrnia's , talking of Dogs and Horses , to tell how many Stages there are between Paris and Besancon , or Phillipsburg ; The Citizens instruct themselves in every thing that belongs to their Country , study the art of Government , become subtile and politick , know the strength and weakness of a State , think of advancing and placing themselves , are plac'd and advanc'd , become powerful , and ease their Prince of part of the publick cares : The Great , who disdain'd , respect them , and think themselves happy if they can be accepted for their Sons-in-law .

* If I compare the two most opposite conditions of men together , I mean the Great with the people , the last appear content if they have but necessaries , and the former unquiet and poor with superfluities . The mean person can do no harm , the Great would do no good , and is capable of the contrary ; the mean exercise themselves only about things profitable , the other on what is pernicious : Here rusticity and freedom are ingenuously discover'd : There a malign and corrupted disposition is hid under an Air of politeness ; if the people have no Wit , the Great have no Souls . These have a good bottom and no outside , those have nothing but outside and a simple superficies . Were I to chuse who I would be for , without further weighing the matter , it should be the people .

* As profound as the Great at Court are , and whatever art they have to appear what they are not , and not to appear what they are , they cant't hide their malice and extream inclination to laugh at anothers expence , and to render that ridiculous which is not really so . These fine Talents are discovered in them at first sight , admirable without doubt to puzzle a bubble , and make a fool of one who was no better before : But yet more proper , to take away from them the pleasure they might receive by a man of Wit , who knows how to turn and wind himself a thousand agreeable and pleasant ways , if the dangerous Character of a Courtier does not engage him to be too reserv'd . They oppose him with their Gravity , which he is forc'd to dissemble , and does it so well , that the Rallyers , as ill disposed as they are , can find no pretence to laugh at him .

* A lazy life , abundance , and the calm of a great prosperity , are the reasons why Princes of all others take delight in laughing at a Dwarf , a Monkey , a Natural , or a wretched Tale ; Men less happy , never laugh but to the purpose .

* At first , it seems● that what ● pleasant to a Prince● would not be so to others , but we are deceived ; Princes● like men , think of themselves , follow their own Taste , Passions and Conveniency ; this is natural .

* One would think 't was the first rule of such as are in office , power , or societies , to give such as depend on ●em for the care of their affairs , all the obstacles they are afraid of .

* I can't imagin in what a great man is happier than others , if 't is not that he has it often in his power to please them , and when such 〈◊〉 opportunity offers , it seems to me he ought to take hold on 't : If t is in favour of an honest man , he should be afraid to let it slip ; but as ●tis for a just thing , he ought to prevent solicitation , and not be seen before ●tis to be thank●d ; and if ●tis easy , he should not set too great a value upon 't . If he refuses him , I pity 'em both .

* There are some men born inaccessible , these are precisely such as others 〈◊〉 in need of , and on whom they depend . They are never but on one foot , and moveable as Mercury . They are always noisy , and in Action , like the Paper Figures , which we see at publick Festivals . They scatter Fire and Flame . They Thunder and ●●ghten , we dare not approach them ; when ●t last they decline by their fall they became useless and affable .

* The Swiss , the Valet de Chambre ● the man in a Livery , tho they have no more Wit than is necessary for their condition , make no Judgment of themselves from their own baseness , but the elavation and favour of the people they serve , and think all that enter at their Gate or mount their Stair-case , below either themselves or their Masters ; so true it is , that a man must suffer any thing from the Great , or what belongs to 'em .

* A man in a Post ought to love his Prince , his Wife , his Children , and after them the men of Wit ; he ought to adopt them to be always furnish'd with , and never to want them : He cannot pay , I will not say with too large pensions , or benefits , but with too much familiarity and caresses , the service they do him when he least thinks on 't . What little tales don't they dissipate ? how many stories they by their Address reduce to fable and fiction . Don't they know how to justify ill success by good intentions , and to prove the goodness of a design , and the justness of measures by a prosperous event , to raise themselves against Malice and Envy , to bring the best motives to good enterprizes , to put favourable constructions on wretched appearances , to turn off little defects , and show nothing but Vertues ; which they set in the best light , to scatter on a thousand occasions , advantageous actions and particulars , and make a jest of such as dare doubt the contrary . I know the great have a maxim to leave speaking and continue acting . But I know also that in many conjunctures which they m●et with , to leave speaking hinders 'em from doing .

* To distinguish Merit , and when 't is known to treat it well , are too great steps to be made one after another , which few Great men are capable of .

* You are Great and Potent : This is not enough to make you worthy my esteem , that I may be sorry to lose your good Graces , or that I never could obtain 'em .

* You say of a Great man , or person in a high station , he is very obliging , officious , and loves to be serviceable , and you confirm this by a long tale of what he has done in an affair , wherein he knew you were concern'd . I understand you , you are in Credit , the Ministers know you , you are well with the powerful . What else , Sir , would you have me know by it .

A person told you ; I complain of such a one , he is proud , since his advancement , he disdains me , he will not know me . Say you , I have no reason to complain of him , on the contrary , I must commend him ; he seems to me to be very civil , I believe I understand you still Sir . You would acquaint us that a man in a place has a regard for you , that he picks you in the Antichamber out of a thousand considerable persons , from whom he turns aside , that he may not fall into the inconvenience of saluting or granting them a whisper .

To value ones self by another , or by the favour of the Great , is a delicate phrase in the Original , and without doubt signifies properly to value ones self , in saying of the Great all the good they have done us , or never thought to do us .

We praise the Great to show we are intimate with 'em , rarely out of esteem or gratitude , we know not often those we praise , vanity and levity sometimes carry us to resentment ; we are displeas'd , and yet we praise them .

* If 't is dangerous to be concern'd in a suspicious affair , ●tis much more to be an accomplice with the Great , they will draw themselves out , and leave you to pay both for your self and them .

* A Prince has not fortune enough to pay a man for a base complacency , if he considers what it costs the man who gives it , nor too much power to punish him , if he measures his vengeance by the wrong done him .

* The Nobility expose their lives for the safety of the State , and the glory of their Soveraign ; the Magistrate discharges his Prince from the care of judging his people . Both of 'em are sublime functions , of wonderful use , men are not capable of greater things , and I can't guess● whence the men of the Robe and S●ord can draw matter for their reciprocal contempt .

* If 't is true , that the Great run more risque in hazarding their lives , design'd to be spent in laughing , pleasure , and abundance , than a private man who ventures only his miserable days ; it must also be confest , that they have a larger recompence ; glory , and a high reputation . The Soldier has no thoughts of being known , he dies obscure and in a croud , he lives indeed after the same rate , but he lives , and this is the chief cause of want of courage in low and servile conditions . On the contrary , those whose Birth distinguishes 'em from the people , and exposes 'em to the Eyes of men ; to their censure and praise exert themselves as much by the force of their natural temper , as by true valor ; and this disposition of Heart and Mind , which they derive from their Fore-fathers , is the bravery so familiar to the Nobility , and perhaps Nobility it self .

Throw me amongst the Troops as a common Soldier , I am Thersites : put me at the head of an Army , for which I must answer to all Europe , I am Achilles .

* Princes without rules or methods are qualify'd to make a judgment . They are born elevated amidst , and in the center of the best things , and to which they apply what they read , see , or hear , and all that does not come near enough to Lully , Racine , and Le Brun , they condemn .

* To talk to young Princes of nothing but the care of their rank is an excess of precaution , while the whole Court reckon it their duty , and a part of their politeness to respect them ; and that they are less apt to be ignorant of the regard due to their Birth , than to confound persons , and treat indifferently , or without distinction all sorts of titles and conditions . They have a native haughtiness which they find on all occasions , and want no Lessons , but how to governit , and to inspire 'em with goodness , honour , and a spirit of discernment .

* 'T is pure hypocrisie in a man newly advanc'd , at first not to take notice of the rank which is due to him , and every body is ready to grant him . It costs him nothing to be modest , to mingle with the Multitude , that would open to make way for him , to take the lowest seat at a publick meeting , that every one may see him there , and run to set him higher . Modesty in men of ordinary conditions , is a more bitter practice , if they throw themselves into a Croud , we justle and punch 'em , if they chuse an incommodious Seat , they stay there .

* Aristarchus conveys himself into the Market-place , with an Herauld and Trumpeter . The Trumpeter sounds , and the Mob get round him . Hear O ye people , says the Herald ; Silence , Silence , be attentive . This very Aristarchus you see before you , to morrow is to do a good Action ; I would say in a word , such a one does well and would do better ; 't is true , he did not tell it me , neither do I suspect that he design'd it should be told .

* The best actions are chang'd and weaken'd by the manner of doing them , and sometimes make us question the sincerity of a mans intentions . He who protects and commends Virtue for the sake of Virtue , or condemns and blames Vice for Vices sake , acts without design , singularity , pride , or affectation . He neither reproves demurely and sententiously , nor yet sharply nor satyrically . He never makes his correction a Scene to divert the publick , but shews a good example , and acquits himself of his duty . He could furnish little for the Ladies Visits or the withdrawing Room . He gives the merry man no matter for a pleasant tale . The good he does is indeed but little known , yet he does good , and what would he do more ?

* The Great ought not to love their first years , they are not at all favourable to ●em . They are mortify'd to see that the rest of the world have any relation to 'em . Mankind compose together but one Family , all the difference is , we are more or less related .

* Theoguis is very nice in adjusting himself , and as spruce as a Lady , while he 's ●t his Glass he settles his Eyes and Countenance as he is to appear abroad ; he comes out every way compleat , and those who pass by him , meet the smiles and kind looks which he had before prepar'd , that nothing may escape him . He marches into the Hall , he turns himself to the right where there are many , and to the left where there is no body to observe him ; he salutes those who are there , and those who are not ; he embraces the first man he encounters , runs his Head into his Bosom , a●d then asks his name . A person wants his help in an affair , he finds him and begs it . Theoguis hears him favourably , is ravish'd that he can be serviceable to him , and makes him promise to use him on all occasions : But when the business comes before him , he tells him he will not do it , he prays him to get into his place , he judges it , and the Client goes out , waited on , carest , complimented , and almost content with his being refus'd .

* A man must have a very bad opinion of men , and yet know 'em well to believe he can impose on 'em , with study'd caresses , and long and barren embraces .

* Pamphilus never entertains himself with the people he meets in the Hall , or at the Court. By his gravity and the high tone he uses , one would think he was formally receiving them , giving 'em audience , and taking a set leave . He has a parcel of terms at once , civil and haughty , a Gentleman-like sort of carriage , very imperious , and manag'd without discernment ; a false grandeur which abases him , and is very troublesom to his friends , who are loath to despise him .

Pamphilus is full of his own Merit , and keeps himself always in view , he never forgets the idea he has of his grandeur , matches , posts and quality ; he jumbles 'em all together and confounds them , when he endeavours to shew 'em to his advantage ; he●s always talking of his Order , and his Blue Riband ; exposes or hides it out of ostentation . In short , Pamphilus would be great , he believes he is so . He is not . But he●s next to it . If at any time he smiles on one of a lower order , or a man of Wit , he chuses his time so justly , that he will never be catcht in the least familiarity with a person who is not rich , nor powerful , nor a prime Ministers Friend , Relation , nor Domestick , he blushes and is asham'd when he 's so surpriz●d : He is severe and inexorable to him who has not made his fortune .

One day he sees you in a Gallery and flys you , and the next finds you in a place less publick ; or if publick , in the company of a great man , he takes courage , comes up to you , and says yesterday you would not see me . Sometimes he will leave you bluntly , to joyn himself with a Lord , or a firs● Commissioner ; and sometimes if he finds you with them , he will jog and carry you away : M●et him another time , he shall not stop ; you must run after him , talk loud , and expose your self to all that pass by you . Thus the Pamphilus's live always as if they were in a Play : People bred up in falshood , who hate nothing more than to be natural● real actors of a Comedy , true Floridors and M●ndoris's .

We can never say enough of the Pamphilus's ; they are mean and fearful before Princes and their Ministers , proud and confident before such as have nothing but Virtue to recommend them ; dumb and confounded before the Learned ; lively , forward , and positive , before the Ignorant : They talk of War to a Lawyer , of Politeness to a Banker , History among Women , among Doctors Poetry , and Geometry among Poets . They don't trouble themselves with Maxims , and less with Principles : They live at a venture , push●d and driven on by the wind of favour . They have no sentiments which are properly their own , they borrow them , according as they want 'em , and he to whom they apply themselv●● is neither wise , cunning , nor vertuous , 〈…〉 of the fashion .

* Men promise to keep your secret , but reveal it soon after : Perhaps they open not their lips , but we read it on their foreheads , in their breasts , which are transparent . They may not say exactly the same thing they were intrusted with : But yet talk in such a manner as discovers it . Some despise your secret , be it of what consequence it will ; laugh and say , 'T is a Mystery , such a one imparted it to them , forbad them telling it , and then they tell it .

* We have a fruitless jealousie , and an impotent hatred for the great , which cannot revenge us for their splendour and elevation ; but only adds to our own misery the insupportable weight of anothers happiness : What is to be done against so contagious and inveterate a disease of the Soul ? Let us be centented with little , and if possible with less : Let us learn to bear the losses that may befall us . The receipt is infallible , and I resolve to try it . By this means I avoid running against a Swiss , or justling a Commissioner ; to be pusht back from a Gate by an innumerable number of Clients that wait on a Courtier , of whom a Ministers house disgorges itself several times a day . To languish in a Hall of audience : To demand of him , trembling and stammering , a just thing : To wipe off his Gravity and Laconism : Then I envy nor hate 'em no more : They beg nothing of me , nor I of them , we are equal , unless perhaps they are never at peace , and I am .

* If the Great have frequent opportunities to do us good , they have seldom the will ; and if they would injure us , t is not always in their power : Thus we may be deceiv'd in the worship we pay them , if 't is from no other motions than hope or fear . A man may live a long while without depending on them● out of ●he least Interest , or being indebted to 'em for his good or bad fortune ; we ought to honour 'em● since they are great , and we are little ; and since there are others less than our selves , who honour us .

* The same passions , the same weaknesses , the same meannesses , the same contrary dispositions , the same quarrels in Families , and among Relations . The same envies and antipathies reign at Court and in the City : You find every where bad Fathers-in-law , Mothers-in-law , Husbands and Wives ; divorces , ruptures , misunderstandings ; every where different humours , heats and partialities , false reports and scandals . With good eyes one may easily see St. Dennis street at Versailles , and Fontainbleau : Here they hate with more fierceness and haughtiness , and perhaps more like quality ; they destroy one another more politely and cunningly : their heats are more eloquent ; they speak injuriously with more elegance , and in better terms : They don't injure the purity of the language , they only offend men or their reputations ; all the outside of Vice is here specious : But at the bottom 't is the same as in the most abject conditions . You meet here all their baseness , weakness and unworthiness . These men , so great by their Birth , Favour or Dignity , these strong and cunning head-pieces ; these women so witty and polite , are themselves the People , yet they all despise them .

Whoever talks of the People , says several things in one ; 't is a vast expression , and we may be surpriz'd to see what it contains , and how far it extends . There is the People , in opposition to the Great : This is the Populace and the Multitude . There is also the People , oppos'd to the Wise , Able and Vertuous , which includes as well the Great as the Little .

* The Great govern themselves by fancy ; lazy Souls , on whom the first impression takes ; a thing happens , they talk on 't too much , soon after a little , and then no more ; actions , conduct , execution event , all are forgot . You must not expect from them correction , reflection , prevention , gratitude or reward .

* We are carry'd to two opposite extreams with respect to certain persons : Satire after they are dead flies about among the People , while the Pulpits resound with their praise . Sometimes they deserve neither Libels nor Funeral Orations , and sometimes both .

* The less we talk of the powerful , the better ; what we say good of them , is often flattery : 'T is dangerous to speak ill of 'em while they live , and villanous when they are dead .

Of the Soveraign or Commonwealth .

WHen we have run through all forms of Government , without partiality to that we were born under , we can't tell which to conclude for ; there 's good and ill in 'em all : 'T is therefore most reasonable and secure to value that of our Country above all others , and submit to it .

* There 's no occasion for Arts and Sciences in the exercise of Tyranny ; for the Politicks which consist only in bloodshed are very shallow and gross : To murder all that are obstacles to our Ambition is what they urge us to ; and this a man naturally cruel does with ease . And is indeed the most barbarous and detestable way to support or aggrandize our selves .

* T is a certain and ancient maxim in Politicks , that to suffer the people to stupifie themselves with pleasures and feasts , with shews and luxury , with vanity and delicacy , to dispossess them of all things solid and valuable , and leave them fond of ridiculous trifles , is to make the greatest advances to a despotick power .

* Under an arbitrary Government , Interest , Honour , and the service of the Prince , supply the place of a natural affection to our Country .

* To innovate , or introduce any alterations in a State , the time is rather to be consider'd than the action it self ; there are conjunctures when nothing is to be attempted on the people , so there are others when nothing is too gross to pass upon 'em : To day you may subvert all their rights , franchizes and priviledges ; but to morrow you must not so much as think of altering the Signs at their doors .

* In publick Commotions we can't conceive how they should ever be appeas'd ; nor when quiet , imagine what may disturb us .

* A Government connives at some evils , because they prevent greater . There are others purely so by their establishment , which tho originally an abuse or ill use , are less pernicious in their practice and consequence , than the justest law or most reasonable custom . There 's a sort of evil curable by novelty and change , which indeed is a very dangerous one . Others there are hid and sunk under-ground , like ordure in a Privy ; they are secret and obscure , bury'd in disgrace ; these you cannot closely search into without exhaling their poison and infamy : and 't is often a question amongst the wisest men , which is to be preferr'd , the knowledge or the ignorance of them . The State sometimes tolerates one great evil , to keep out millions of less mischiefs and inconveniences , which would be inevitable , and without remedy . Some there are , tho injurious to particular persons , which become the good of the Publick , though the Publick is nothing else but a body of those very particulars . So there are personal ills , which turn to the good and advantage of the family . Also those which afflict , ruin and dishonour Families , tend to the conservation and advantage of the State or Government . Some others there are which subvert Governments , and found new ones upon their ruins ; and we can't but observe that vast Empires have been utterly extirpated and destroy'd , to change and renew the face of the Universe .

That Ergastus is rich , that he has a good pack of Hounds , that he has been the inventer of a great many new fashions , and a regulater of Equipages , that he abounds in superfluitses . What signifies all this to the State ? Is a particular Interest to be considered when the publick is in question ? 'T is some comfort for the People , when they find themselves prest a little , to know that 't is for the service of their Prince , and to enrich him , that they put themselves to some inconveniency . 'T is not to Ergastus , that they think themselves oblig'd , for having got a vast Estate .

* War pleads its antiquity from all ages , it has always stor'd the World with Widows and Orphans , drain'd families of their Heirs , and destroy'd several Brothers in one Battel . Young Soyecour ! how do I mourn thy loss , thy vertue and modesty , thy wit just ripe , sagacious , lofty and conversible . I must bemoan that untimely death which transported thee to thy magnanimous Brother , and snatcht thee from a Court , where thou hadst only time to shew thy self . Oh misfortune too deplorable and yet common ! For Men in all ages for a little spot of Earth have agreed to destroy , burn and murther one another : which to accomplish with the greater certainty and ingenuity , they 've invented exquisite rules of destruction , which they call the Art of War . The practice of which they reward with Glory , and the most lasting Honour , and every age improves in the art of mutual destruction . The Injustice of the first men made Souldiers necessary to the establishment of their right and pretensions ; and doubtless was the primary source of War ; for could they have been content with their own , and not violated the rights of their neighbours , the World would have enjoyed an uninterrupted peace and liberty .

* Those who sit under their own Vines , and enjoy the goods of fortune in a secure part of the Town , where there is no danger of their lives or estates , are the Men that generally breathe Fire and Sword : They are taken up with Wars and Ruins , Conflagrations and Massacres : 'T is with a great deal of impatience that they can bear two Armies being in the field and not meeting ; or if they 're in sight , that they don't engage ; when they 're engag'd , that the fight was not more bloody ; that there was scarce ten thousand kill'd on the spot . These are sometimes so far transported , that they would quit their darling interest , their repose and security , out of a passionate desire of change , and extravagant relish of novelty ; nay , some of 'em go so far , they●d be content to see the Enemy at the very Gates of the City , and make Barricadoes , draw the Chains cross the streets in apprehension of his Assault , for the bare itch of hearing and telling the News .

* Demophilus here on my right hand laments and cries , all 's lost , we 're just on the brink of ruin , how can we resist so strong and so general a Confederacy ? Which way can we , I dare not say overcome , but hold out against so many and so potent enemies ? 't is unpresidented in our Monarchy , an Achilles , a Hero must succumb . Besides , we 've been guilty of many gross errors in our management . I know it particularly : I 've been a Souldier my self : I●ve seen some Battels , and improv'd very much by Reading . Then he admires Olivier de Daim and Iacques Caeur : Those were men , says he , those were Ministers indeed . He disperses his News , which is the most disadvantageous and melancholy that can be feign'd : Now a party is faln into the Enemies Ambuscade , and are cut in pieces ; presently some of our Troops shut up in a Castle , surrender upon discretion , and are all put to the Sword ; and if you tell him this report is false , and wants confirmation , he will not hear you ; but adds , that such a General 's kill●d , tho you truly assure him , that he has but a slight wound ; he deplores his death , he mourns for his Widow and Children , and bemoans his own loss ; he has lost a good friend , and a potent patronage : He tells us , the Dutch Horse are invincible , and turns pale if you name the Imperial Cuirassiers : If we attack that place , continues he , we shall be oblig'd to raise the Siege : If we stand on the defensive , and avoid fighting , we shall have the worst on 't : or if we joyn Battel , we shall lose it ; and if we are beaten , look , he crys , the Enemy's upon the Frontiers , and , according to Demophilus , will be presently in the heart of the Kingdom . He fancies the Bells ring an Alarm , he●s in pain for his Estate , he 's considering whither he shall remove his Money , his Moveables and Family ; whether he shall fly to the Swiss Cantons , or Venice .

But on my left Basilidius raises an Army of 300000 men in a minute , he won't abate ye a single Brigade , but has a list of the Squadrons , Batallions , Generals and Officers , not omitting the Artillery and Baggage : These Forces he absolutely disposes , some into Germany , others into Flanders , and reserves a certain number for the Alps , a lesser for the Pyrenees , and transports the rest beyond the Seas . He knows their marches , he can tell you what they have , and what they have not done ; you 'd think he had the Kings Ear , or were the only confident to his chief Minister . If the Enemies are beaten , and lose ten thousand , he positively avers 't was thirty , not one more or less ; for his numbers are always as fixt and certain as if he had the best Intelligence : Tell him in the morning we●ve lost a paultry Village , he not only sends to excuse himself to the Guests he has invited to Dinner , but fasts himself ; and if he Sups , 't is without appetite . If we besiege a place naturally strong , regularly fortified and well stor'd with Ammunition and Provision , besides a good Garrison , commanded by a Hero ; he tells you , the Town has its weak places , is very ill fortify'd , wants Powder , and its Governour Experience ; and that 't will capitulate in 8 days after the opening the Trenches . At another time , he runs himself out of breath , and after he 's recover'd a little , he opens , I have News , great News to tell you , They are beaten , totally routed , the General and Chief Officers , at least a great part of them are kill'd : There 's a very great slaughter , Fortune 's on our side , and we 've much the best of the Game . Then he sits down and rests , after this extraordinary News , which wants this only circumstance , 'T is certain there has not been a Battle . He assures us further , That such a Prince has renounc'd the League , and quitted the Confederacy ; a second is inclin'd to follow him : He believes firmly , with the Populace , a third is dead , and names you the place of his Interment ; and even , when the whole Town is undeceiv'd , he alone offers to lay Wagers on it . He has unquestionable Intelligence , that Teckeley is very successful against the Emperor ; that the Grand Seignior is making great p●eparations , and will not hear of a Peace , and the Vizier will once more sit down before Vienna . He 's in an extasie , as much transported as if there were not the least doubt of it . The triple Alliance is a Cerberus with him , and the Enemies so many Monsters to be knock'd down . He talks of nothing but Lawrels , Triumphs and Trophies ; his familiar expressions run thus : Our August Hero , our Mighty Potentate , our Invincible Monarch . He 's not to be perswaded to such mean expressions as these , The King has a great many Enemies , they 're very Potent , they 're United and Exasperated ; he has overcome them , and I hope will always be Victorious . This Stile , as 't is too bold and decisive for Demophilus , so 't is not exaggerated , nor pompous enough for Basilidius , his Head 's full of ●oftier thoughts , he 's taking care of Inscriptions , Triumphal Arches and Pyramids , to adorn the Capital City against the Victor's entrance ; and as soon as he hears that the Armies are in sight of each other , or a Town 's Invested , he 's preparing to sing T● Deum in the Cathedral .

* A principal Affair left to the decision of Publick Ministers and Plenipotentiaries , requires a very deliberate and nice discussion ; but the Preliminaries , the ordering Precedencies and Ceremonies , commonly spend most time .

A Publick Minister , or Plenipotentiary , is a Camelion , a Protheus ; sometimes like a cunning Gamester , he dissembles his very humour and temper , as well to avoid the conjectures and penetration of others , as to prevent any secret escaping thro' passion and weakness ; he 's always ready to put on that shape his designs or occasions require , and very artificially appears what 't is his Interest to be thought . So when he pretends his Master is very formidable , or very low , he 's resolute and inflexible , to prevent any large Demands ; or easie and complacent , to give others occasion to make them , that he may be sure of the same liberty . At another time he 's profound and subtil , he dissembles a truth in the speaking , because 't is advantageous to tell it , and not to be believ'd ; or else he 's free and open , the better to disguise what he conceals , and gain a belief , that he has made his last Overtures . At the same time , he 's violent and very verbose , to excite others to talk , or hinder their speaking what he desires not to hear , or acquainting him with what he would be ignorant of . He talks of indifferent things , which soften or destroy one another , and leave them confounded betwixt Confidence and Distrust , that he may make amends for a lost opportunity , by dextrously gaining another ; or he 's cool and silent , to engage others to talk : he hears patiently a tedious while , to obtain the same favour himself ; his Discourse is lofty and weighty , his Promises and Menaces carry a great stroak with them , and are sure to shock his Antagonists . Sometimes he speaks first , the better to discover the Oppositions and Contradictions , Intrigues and Cabals of the Ministers , upon the propositions he has advanc'd , and to take his Measures from their Answers . At another Meeting he stays till the last , that he may be sure not to lose his labour ; he can then be more exact , having nicely observ'd every thing that may be serviceable to his Master or his Allies . He knows what to ask , and what he can obtain . He knows how to be clear and expressive , or obscure and ambiguous ; he can use equivocal words and turns , which he can render more or less forcible , as his interest or occasions require . He asks little because he won't grant much , or his requests are large that he may be sure of a little . He desires small things , which he pretends to be of no value , that they may not hinder him of greater . He avoids the gaining of an important point at first , if it 's like to hinder him of several , which tho' in themselves of less value , yet united surmount the other . His Demands are extravagant , with design to be denied , that he may be furnish'd with a just excuse for refusing those he knows will be made . He very assiduously aggravates the enormity of these , and warmly urges the reasons why he cannot hearken to them , and as earnestly endeavours to enervate those which they pretend for their denial . He 's equally concern'd to aggrandize those trifles he offers , as to slight openly the little they 're willing to grant . He feigns extraordinary proffers , which beget a distrust , and oblige them to reject what indeed accepted would be useless ; this serves to colour his exorbitant demands , and throw the blame of the refusal on them : He grants more than they can ask , to get yet more of them . He 's very importunate , and presses very hard for trivial things , and rather than fail , will suffer himself to be perswaded out of them , that he may quash all hopes and expectations of better from him . If he 's perswaded to part with any thing , 't is on condition that he may share the advantage of it . He directly , or indirectly , espouses the Interest of an Ally as he finds it profitable , or tends to advance his pretensions . He talks of nothing but Peace and Alliances , the Publick Good and Tranquility ; in all which , he means only his Masters interest . Sometimes he reconciles disagreeing Parties , at other times he separates those he found united ; he terrifies the strong and potent , and encourages the weak : He cements several feeble Interests against a more powerful one , to render the Balance equal ; he joins with the former , that they may desire his Alliance and Protection , which he sells them at a dear rate . He knows how to interest the Ministers in his Affairs , and by a dextrous management● by fine and subtil turns , he makes them sensible of their private Advantage , the Riches and Honours they may hope for by a little easiness , which will not in the least clash with their Commissions , nor the Intentions of their Masters : And that he may not be thought impregnable on this side , he betrays some small concern for his own fortune . By this he discovers their most secret Intentions , their most profound Designs , and last Efforts ; which he turns to his own advantage . If he 's injur'd in any considerable Article he is very loud , but if he finds 't is not so , he 's yet louder , and throws the injur'd on their Justification and Defence . All his measures are order'd , his steps are pointed out , and his least advances prescrib'd by the Court ; yet he appears as complacent and free , in the most difficult contests , as if all his compliances were Extempore , and purely owing to his condescending temper . He adventures to promise the Assembly , That their Proposals shall not be rejected , but approv'd of . By his Emissaries , he spreads false rumours concerning those things which he alone is entrusted with ; he closely reserves some particular Instructions , these he never discloses , but at such extremities , as to neglect the use of them would be very pernicious . All his Intrigues tend to solid and substantial ends , for which he willingly sacrifices Punctilio's , and imaginary points of Honour . He has a great deal of Moderation , and is arm'd with Resolution and Patience ; he fatigues and discourages others , but is himself unwearied . He 's forewarn'd and fortified against all tedious delays and affronts , jealousies and suspicions , difficulties and obstacles . He 's fully perswaded that patience , and a happy conjuncture , will influence their Minds , and accomplish his desired ends . He feigns a secret Interest to break off the Negotiation , tho' he passionately desires its continuance . On the contrary , tho' he has strict Orders to use his last endeavours to break it off , yet he thinks the best way to effect it is to press its continuation . After a very great Success , he 's very stiff or ve●y easie , according as 't is advantageous or prejudicial ; and if by a vast prudence he can foresee any thing advantageous to the State he follows it close , temporizes and manages himself according to the hopes , fears and necessities of his Master : He takes his Measures from Time , Place and Occasion , his own strength or weakness , the Genius of the Nations he Treats with , and the particular Temper and Character of their Ministe●s ; all his Maxims , Designs , and most refin'd Politicks , tend only to prevent being deceiv'd , and not to deceive others .

* The Character of the French Nation requires gravity in their Soveraign .

* 'T is one of the Misfortunes of a Prince to be over-burthen'd with secrets , the di●covery of which would prove dangerous ; ●ut he 's happy if he can meet with a faithful Confident to discharge himself .

* A Prince wants only a private Life to compleat his happiness , a loss that nothing can render supportable , but the charms of Friendship , and the fidelity of his Friends .

* A Monarch that deservedly fills a Throne , finds it extreamly pleasant to debase himself sometimes , to leave the Theatre , quit the Buskins , and Act a more familiar Part with a Confident .

* Nothing conduces more to the Honour of a Prince than the Modesty of his Favourite .

* No Ties of Friendship or Consanguinity affect a Favourite ; tho' he 's crouded with Relations and Creatures , they 've no place in his esteem ; he disengages himself , and stands alone like a huge Colossus .

* Certainly the Favourite who has an exalted Genius and a strong Reason , must be disorder'd and confounded at the sordid and base Flatteries , and frivolous and impertinent Applications of those who make their Court to him , and hang upon him like Slaves and Spaniels , that stick so close to him he cannot get rid of them even by Scorn and Derision .

* You who are in great Posts , Publick Ministers or Favourites , give me leave to advise you : Don't intrust the care of your Memory with your Progeny , don't expect they 'll preserve the lustre of your Name ; great Titles fly away , the Princes Favour vanishes , Honours leave their Posses●ors , Riches disperse themselves , and Merit degenerates . 'T is true you have Children worthy your selves , and capable of maintaining the Character you leave them , but can you promise to be as fortunate in your Grand-Children ? Won't you believe me ? Cast your Eyes for once on some Men , whom you cannot look on without scorn and disdain ; they 're descended from the very Men ( great as you are ) which you succeed . Be Vertuous and Affable , and if you ask what more is necessary , in answer I must tell you , Vertue and Humanity command a lasting Fame , and are independant on your Posterity ; by these your Name is sure to live as long as the Monarchy endures ; and when future Generations shall walk over the Ruins of your strongest Castles , and noblest Edifices , the Idea of your great Actions will still remain fresh in their Minds , they 'll greedily collect your Medals and Pourtraicts : This , say ●hey , is the Effigies of a Man that dar'd to speak to his Prince with force and freedom , and was more afraid of injuring than displeasing him ; he endeavour'd to make him a generous and good Prince , the Father of his Country , and tender of his People . The Person you see painted there with a bold Countenance , an austere and majestick A●r , advances in Reputation faster than he did in Years , the greatest Politicians allow him amongst their number , his great design was to establish the Authority of the Prince , and the Safety of the People , by the suppression of the Nobility , from which neither the oppositions of strong Parties , Conspiracies , Treasons , the danger of Death , nor his own infirmities , were able to divert him , and yet he had time enough to have attempted and begun a more noble Enterprize , since pursu'd and accomplish'd by one of the best and greatest Princes in the World .

* The most specious and the least suspected Snare , that ever was laid for great Men by their Servants , or for Kings by their Ministers , has been the Advice , above all things , to enrich themselves . An admirable Maxim , Counsel which is worth a Treasure , a Mine of Gold , or a Peru , to those who have the Address to instil it into their Masters .

* That Nation is extream happy , whose Prince chooses the very same Persons for his Confidents and Ministers , whom they would have chosen themselves , if the Choice had been in their power .

* The knowledge of the more particular Affairs , and a diligent application to even the more Minute cares of the Commonwealth , are essential to a good Government , tho' too much neglected by Kings and their Ministers in these last Ages : 'T is a knowledge we cannot too earnestly desire in the Prince that 's ignorant of it , nor value too highly in him that 's throughly acquainted with it . It contributes to the ease and pleasure of the Subjects , that their Prince extends the Bounds of his Empire beyond his Enemies Territories , that he makes their Soveraignties become Provinces of his Kingdom ; that he is Victorious in Sieges and Battels , that the best fortified Camps and Bastions afford no security against him ; That the neighbouring Nations ask Aid of one another , and enter into Leagues , to defend themselves , and put a stop to his Conquests : That their Confederacies are vain ; that he 's continually advancing , and still victorious ; that their last hopes are frustrated by such a vigorous Constitution of the State , which will afford the Monarch the pleasure of seeing the young Princes , his Grand-Children , support and increase their Soveraignties in Reversion ; of seeing them lead an Army into the Field , destroy the strongest Fortresses , conquer new Estates , and command old and experienc'd Officers , rather by their Wisdom and Merit , than by their high Quality and Royal Birth ; of seeing them tread in the steps of their Victorious Father , imitating his Goodness , Docility , Justice , Vigilance and Magnanimity . In a word , let my Soveraign be never so Successful , let the prudent Management of his Ministers , nay , let his Personal Merits exalt him to the highest pitch of Glory , let my Country be never so Powerful , let it be the Terror of all the Neighbouring Nations ; what should I , or any of my fellow Subjects , be the better for all these things , if I wer● forc'd to Labour under the dismal and melancholy burden of Poverty and Oppression ? If , while I were secur'd against the Sallies from without of a cruel Enemy , I was expos'd within the Walls of our Cities to the Barbarity of a treacherous Assassin ? If Rapine and Violence were less to be fear'd in the darkest Nights , and in the wildest Desarts , than at Mid-day in our Streets ? If Safety , Cleanliness , and good Order , had not render'd the Sojourning in our Cities so delightful , and had not added , to true Plenty , the means of our conversing with so much ease one with another ? Or , if being weak and defenceless , I was encroach'd upon in the Country by every neighbouring great Man ? If there was not a Provision made to protect me against his Injustice ? If I had not at hand so many Masters , and those eminent Masters too , to breed up my Children in those Arts and Sciences , which will one day raise their Fortunes ? If the promotion of Trade had not made good substantial Stuffs for my Cloathing , and wholesom Food for my Nourishment both plenty and cheap ? If , to conclude , the care of my Soveraign had not given me so much reason , to be as well contented with my fortune , as his extraordinary Vertues must needs make him with his own ?

* Eight or ten thousand Men are like Money to the Prince ; with their Lives he buys a Town or a Victory : but if he 's very sparing of them , if he can purchase either at a cheaper rate ; he 's like a Merchant who best knows the value of Coin .

* All things succeed happily in a Monarchy , where the Interests of the Soveraign and Subjects are inseparable .

* To say a Prince is the Father of his People , is no more an Encomium to him than to call him by his Name , or define what he is .

* There 's a sort of Commerce , or reciprocal return of the Duties of the Soveraign to his Subjects , and of theirs to him , which are most strongly oblig'd , or most difficult in the performance , I won't determine ; and 't is not , indeed , very easie to judge between the strict Engagements of Reverence , Assistance , Service , Obedience and Dependance , on the one side , and the indispensable obligations to Goodness , J●stice , and Protection , on the other : To say the Prince is the Supream Disposer of the Lives of the People , is to tell us only that the Vices of Mankind have entail'd on them a natural Subjection to Justice and the Laws , of which the Prince is the sole Repository . To add further , That he is absolute Master of all his Subjects Goods , without any Reason , or legal Process , is the Language of Flattery , or the distorted Opinion of a Favourite .

* When on a fine Evening you observe a numerous Flock of Sheep spread over a little Hill , quietly Grazing on the fragrant Thyme , and other Productions of the Earth ; or in a Meadow , nibbling the short and tender Grass , which has escap'd the Scythe , the diligent and careful Shepherd , always amongst them , he will not suffer them out of his sight , he leads them , he follows them , he changes their Pasture , if they disperse he gathers them together , if the greedy Wolf approach , he sets his Dog on to beat him off , he nourishes and preserves them ; the Morning finds him in the open Field , in which the Sun left him . Oh! what Care , what Vigilance and Slavery is absolutely necessary . Which Condition appears the most delicious and free , that of the Sheep or of the Shepherd ? Was the Flock made for the Shepherd , or the Shepherd for the Sheep ? This is a happy representation of a good Prince and his People .

* A Luxurious and proud Monarch , is like a Shepherd adorn'd with Gold and Jewels , a Golden Crook in his Hand , a Collar of Gold about his Dogs Neck , and a Golden String to lead him ; but what 's his Flock the better for all this ? Or what avails it against the Wolves ?

* How happy is that Post , which every minute furnishes opportunities of doing good to thousands ! But how dangerous is that , which every moment exposes to the injuring of Millions !

* If Men are not capable of a felicity on Earth more natural , sensible , and sublime , than to know they are tenderly belov'd ; and if Kings are Men , can they purchase the Hearts of their people at too dear a rate ?

* There are very few general , or certain Rules of well Governing ; they depend on Times and Conjunctures , the Prudence and Designs of the Governors● tho' perfect Government is the Master-piece of the Soul , perhaps 't is impossible , if the Subjects don't contribute one moiety by a habitual dependance and submission .

* Those , who under some great Monarch are possess'd of the first Posts of Honour and Profit , have very easie places , they are officiated without any trouble , all their Affairs run smooth , the Authority and Genius of the Prince plains their way , rids them of all difficulties , and renders them prosperous : 'T is they are rewarded for the Merit of their Subalterns .

* If the Care of a single Family be so burthensom , if a Man has enough to do to answer for himself ; what a weight , what a load is the Charge of a whole Realm ? Is the Soveraign recompenc'd for all his anxious Cares by the prosternations of his Courtiers , or the pleasures an Absolute Power seems to afford ? When I think on the troublesom , hazardous and dangerous paths they 're forc'd to tread to arrive at a publick Tranquility ; when I reflect on the extream difficult , tho● necessary Methods , they are frequently oblig'd to use to compass a good end , that they are accountable to God himself for the good of their people ; that Good and Evil are in their hands , and that Ignorance is no excuse for them , I can't forbear asking my self this question , Would'st thou Reign ? Would a Man but meanly happy in a private condition , quit it for a Throne ? Is it even supportable to be born a Monarch ?

* Are not all the Coelestial Gifts necessary to a good Monarch ? A Royal Birth , an August and Commanding Air ? A presence to satisfie the curiosity of those who crowd to see him , and to command respect from his Courtiers ? His temper must be perfectly even , he must be very averse to ill-natur'd Raillery , or at least discountenance it : He must neither threaten , reproach , nor give way to his passion , and yet oblige an intire Obedience to all his Commands : His Humour must be complacent and engaging ; his Heart so sincere and open , that all may think they sound the bottom of it : this will qualifie him to gain Friends , Creatures and Allies . He must be always Secret , Profound and Impenetrable , in his Ends and Designs : He must be very Grave and Serious in Publick : When in Councel , or giving Answers to Ambassadors , his expressions must be brief , join'd with a great deal of Justness and Grandeur● He must chuse fit Objects to bestow his Favours on , and confer them with such a grace as doubles the benefit : He must be very Sagacious to penetrate into the Mind , Qualifications , and Tempers of Men , for the destribution of Places and Employments , and the choice of Generals and Ministers : He must have such a strong , solid , and decisive Judgment in Affairs , as immediately to discern the Best and most Just : A Mind so Sincere and Just , as to declare against himself in favour of his Subjects , Allies and Enemies : Such a happy Memory , as continually presents to him the Names , Faces , Petitions , and Occasions of his Subjects : A vast Capacity , that extends not only to extraneous Affairs , to Commerce , State Maxims , Political Designs , New Conquests , and the defence of them by numerous and unaccessible Forts , but knows how to confine himself at home , to consider the particular wants of the Realm , to banish all false Worship he meets with prejudicial to Soveraignty , to abolish all impious and cruel Customs , to reform the Laws and Usages if they 're fill'd with Abuses , to make his Cities rich and easie by an exact Polity , and render them Noble and Magnificent by the addition of sumptuous Edifices : To punish scandalous Vices severely : To advance the Honour of Re●igion and Vertue by his Authority and Example : To Protect the Church and Clergy , their Rights and Liberties : To Govern with the tenderness of a Father , always contriving the Ease of his Subjects : To lighten their Taxes and Subsidies , that they may not be Impoverish'd . He must be enrich'd with several great endowments for War : He must be vigilant , sedulous , and unwearied : He must be able to Command numerous Armies in Person , and be sedate and compos●d in the midst of danger . His sole Design ought to be the Safety and Honour of his Kingdom● w●ich he must always prefer to his own Life . His Power must be of such an extent as to leave no room for under-hand Solicitations● private Intrigues and Cabals , and sometimes to lessen the vast distance betwixt the Nobless and the Populace , that they may all agree to be equally subject : His Knowledge so extensive , as to enable him to see every thing with his own Eyes and act immediate●y and by himself : That his Generals are but his Lieutenants , and his Ministers are but his Ministers . A profound Wisdom to know when to declare War , how to overcome and to make the best use of a Victory : To know when to make Peace , and when to break it , to force his Enemies to accept it according to their several Interests : To set bounds to a vast Ambition and to know how far to extend his Conquests : To have leisure for Plays , Feasts and Shews : To Cultivate Arts and Sciences : To design and erect magnificent Structures , even when surrounded with private and declar'd Enemies . To conclude ; A vigorous and commanding Genius , that renders him belov'd by his Subjects , and fear'd by Strangers ; and that reduces his Court and all his Realm , to that Union and good Intelligence , that they 're like a single Family , perfectly united under one Head . These admirable Vertues seem to be compriz'd in the Idea of a Soveraign : 'T is true , we rarely see them all meet in one Subject , several of them are owing to the Soul and Temper , others to Conjunctures and extraneous Things ; yet I must tell you , it appears to me , that the Prince that unites all these in his single Person● very well deserves the Name of Great .

Of MAN .

LET us not be angry with Men , when we see them stubborn , ungrateful , unjust , proud , Lovers of themselves and forgetful of others ; they are made so , 't is their Nature , they ●an no more prevent it than a Stone from falling to the Ground , or Fire from flying upwards .

* In one sense Men are not Light , or but in little things : They change their Habits , Language , Fashions , Decorums , and sometimes their Taste ; but they always preserve their bad Manners , are firm and constant to what is Ill , and to an indifference for Vertue .

* Stoicism is a sport of the Mind , an Idea , something like Plato's Republick . Stoicks feign that a Man may laugh at his Poverty , be insensible of Injuries , Ingratitude , or the loss of his Estate , Parents and Friends , look coolly on Death , and regard it as an indifferent thing , which ought not to make him merry or melancholy : Never to let Pleasure or Pain master him : To undergo the torments of Fire or Sword without the least sigh , or a single tear . And this Phantom of Vertue , and imaginary Constancy , they are pleas'd to call Wisdom . They have left Mankind full of the same defects they found them , and not cur'd them of the least weakness . Instead of painting Vice in its most frightful and ridiculous forms , to correct their Minds , they have form'd an Idea of Perfection and Heroicism , of which they are not capable , and exhorted them to what is impossible . Thus this Wise Man that is to be , or will never be , but in Imagination , finds himself naturally above all Ills and Events ; the most painful Fit of the Gout , or the most sharp Fit of the Cholick , can't extort from him the least complaint . Heaven and Earth may be turn'd up and down without concerning him in their fall ; he would stand firm on the Ruins of the Universe , while another Man grows almost distracted , cries , despairs , looks fiery , and is out of breath , for a Dog lost , or a Porringer broke in pieces .

* Restlesness of Mind , an inequality of Humour , an inconstancy of Heart , and an uncertainty of Conduct , are all Vices of the Soul , but different , and as like as they appear , are not always found in one Subject .

* 'T is difficult to decide , Whether irresolution makes a Man more unfortunate or contemptible , or even if there is not always more conveniency in being of the wrong side than of none at all .

* A Man unequal in his temper is several Men in one , he multiplies himself as often as he changes his Taste and Manners : He is not this Minute what he was the last , and will not be the next what he is now ; he is his own Successor , ask not of what Complexion he is , but what are his Complexions ; nor of what Humour , but how many sorts of Humours has he . Don't deceive your self , is it Eutichrates whom you meet ? How cold is he to Day ? Yesterday he would have sought you , caress'd you and made his Friends jealous of you . Does he remember you ? Tell him your Name .

Menalcas goes down Stairs , opens the Door to go out , shuts it , and perceives that his Night-Cap is still on , and examining himself a little better , finds but one half of his face Shav'd , his Sword on the Right-side , his Stockings hanging over his Heels , and his Shirt out of his Breeches . If he walks into the Street , he feels something strikes him on his face , or stomach ; he can't suppose what 't is , till waking , and opening his Eyes , he sees himself by a Cart-wheel , or under a Joiners Pent-house with the Coffins about his Ears . Sometimes you may see him run against a Blind Man , push him backwards , and aftewards fall over him . Sometimes he happens to come up Forehead to Forehead with a Prince , and obstruct his passage ; with much ado he recollects himself , and has but just time to squeeze himself into a Wall , to make room for him . He seeks , quarrels , and brawls , puts himself into a heat , calls to his Servants , and tells them , one after another , every thing is lost , or out of the way , and demands his Gloves , which he has in his hands ; like the Woman who ask'd for her Mask , when she had it on her Face . He enters an Apartment , passes under a Sconce , where his Periwig hitches , and is left hanging . The Courtiers look on him and laugh : Menaclas looks also , laughs louder than any of them , and turns his Eyes round the Company to see the Man , who shews his Ears , and has lost his Wig. If he goes into the City , after having gone pretty far , he believes himself out of his way , stands still , and asks of such as pass by , where he is . They tell him , the Street he lives in ; he enters his own House , runs out in haste , fancying himself deceiv●d . He comes out of the Hall , and finding a Coach at the Stair-foot , takes it to be his own , puts himself into it : The Coach-man whips , and thinks he is driving his Master home . Menalcas jumps out , crosses the Court-Yard , mounts the Stair-Case , runs into the Anti-Chamber , Chamber , and Closet ; all is familiar to him , nothing new , he sits down and reposes himself as at his own House . The Master comes in , he rises up to receive him , treats him very civilly , pra●s him to sit , and believes he 's paying him the same Honour he uses to give such as Visit him at his own Chamber . He talks , reflects , talks again : The Master of the House is tir'd and astonish'd , and Menalcas as much as he . He will not say what he thinks , but supposes the other to be some very impertinent lazy Fellow , who will at last retire ; this he hopes , and is patient . The Night comes , when with some difficulty he is undeceiv'd . At another time he pays a Visit to a Lady , and perswading himself that she is visiting him , he sits down in her Elbow-Chair , and thinks not of going . He perceives afterwards the Lady makes long Visits , expects every moment when she will rise , and leave him at liberty , but she tarries yet longer , he grows hungry : Night comes on , and he intreats her to Sup with him ; she laughs , and so loud , that at last it wakes him . He Marries in the Morning , forgets it at Night and lies abroad . Some time after his Wife dies in his Arms , he assists at her Funeral ; and the next day , when his Servants come to acquaint him that Dinner is on the Table , he demands if his Wife is ready , and they have given her notice on 't . This is he who enters a Church , and taking the Blind Man who is set at the Door for a Pillar , and his Dish for a Font , he plunges in his Hand and crosses his Forehead . When he hears of a sudden the Pillar speak , and offer him his Petitions , he turns towards the Quire , he fancies he sees a Desk and a Cushion , he throws himself rudely on him ; the Machine bend● , pushes him off , and strives to cry out . Menalcas is surpriz'd to see himself kneeling on the Legs of a very little Man , resting on his Back , his two Arms over his Shoulders● his Hands taking him by the Nose , and stopping his Mouth ; he then retires confus'd and kneels elsewhere . He takes up a Book for Devotion , puts his Slipper into his Pocket instead of a Prayer Book ; he is hardly got out of the Church but a Foot-man runs after him , pulls him by the Sleeve , and asks him , laughing , If he has not got my Lords Slipper ? Menalcas shews him his , and tells him , This is all the Slippers I have about me . The Foot-man , however , searches him , and gets the Bishops Slipper whom he just left , whom he found sick by his Fire-side , and from whom taking leave , he snatch'd it instead of a Glove , which was fallen to the Ground . Thus Menalcas goes home with a Slipper less than he came out ; he plays at Tric-Trac , and calls for Drink , 't is brought him , he is to play , and holds the Box in one Hand , and the Glass in the other , and being a very great Oaf , swallows the Dice and almost the Box , throws the Water on the Tables , and drowns the Man he play'd with . He walks by the Water-side , asks what●s a Clock ; they shew him a Watch , he scarce looks on it before he forgets both the Hour and the Watch , and throws it into the River as a thing which troubles him . He writes a long Letter , sands the Paper , and then throws it into the Ink-horn . He writes a second , makes up both , and mistakes the Superscription ; one of them is sent to a Duke and Peer ; and when he opens it , he reads , Mr. Oliver , Pray don't fail to send me my Quarters Rent , that was due at Lady-day , as soon as possible . His Tenant opens the other , and finds in it , My Lord , I receive , with a blind submission , the Orders which your Grace was pleased . He writes another at Night , and after he has made it up puts out the Candle ; he is surpriz'd to be in the dark , and can hardly remember how it happen'd . Coming down Stairs from the Louvre , he meets another coming up ; says Menalcas , You are the Man I look'd for , takes him by the Hand , hauls him along with him , they cross several Courts , enter the Halls , go out and come in ; he looks more narrowly on the Man he drew after him , he wonders who it should be , has nothing to say to him , lets him go , and turns another way . He often asks you a Question , and is almost out of sight before you can answer him . He finds you at another time in his way . He is ravish'd to meet you , he just came from your House , where he would have discours'd you about a certain Affair . He contemplates your Fingers ; You have , says he , a fine Stone , had it you of Balcis ? He leaves you , and continues his March ; and this is the important Affair he was so earnest to discourse you about . If he is in company , he begins a Story , which he forgets to end ; he laughs in himself , he discovers what he was thinking of , and gives answers to his thoughts . He sings through his Teeth , whistles , rouls up and down in his Chair , makes his moan , is hush'd and believes he●s alone . When he is at a Feast , he scrapes insensibly all the Bread on his own Plate ; his Neighbours , indeed , want it , as well as Knives and Forks , which he a long while plays with . There are large Spoons invented to serve them the more commodiously ; he takes one of them up , plunges it into the Dish , fills it , puts it to his Mouth , and is extreamly surpriz'd to see the Porrage on his Cloaths and Linnen , which he thought had been in his Belly . He forgets to drink at Dinner ; or if he remembers it , and thinks there 's too much Wine fill'd for him , he flings half on 't in the Man's face who sits next him , drinks the rest with a great deal of composure , and can't comprehend why the People laugh , who saw him throw away the Wine he was not willing to drink ; he keeps his Bed a day or two , for some light Sickness , he is visited , the Men and Women make a Circle round his Bed ; he opens the Quilt before them , and drivles in his Sheets . He is carried to the Chartreux ; he is shewn a Cloyster painted by an excellent Hand . The Religious , who explain the Figures , talk of St. Bruno , the Adventure of the Canon , make a long Tale on 't , and shew the Story in the Picture . Menalcas , who was all the time out of the Cloyster , returns and asks the good Father , if 't is the Canon or St. Bruno who is Damn'd . By chance he finds himself with a young Widow , he talks to her of her deceas'd Husband , and asks how he died . The Woman , in whom this discourse renew'd her late sorrows , weeps , sighs , and acquaints him with all the particulars of her Husbands distemper , from the Night before the Fever took him , till his last Agonies : Madam , says Menalcas , who had heard her relation very attentively , Have you never another ? He bids Dinner be got presently ready , rises before the Fruit is serv'd up , takes his leave of the Company , and you are sure to see him that day in all the noted places of the City , that excepted , where he had made an appointment about the Affair which made him in such haste , and would not suffer him to tarry till his Horses were put to his Coach , but oblig'd him to trudge out a-foot : You may frequently hear him Scold , Chide , and be in a passion with his Domesticks for being out of the way . Where are they , says he ? What can they be doing ? What is become of 'em ? When I want them , I can never find them ; I 'll this Minute give them Warning . While he is speaking they come in ; he asks them , in a fury , Whence they came ? They answer , From the place he sent them to , and give him a faithful account of their Errand . You are very often mistaken in him and take him for what he is not : For Stupid , because he hears little , and speaks less : For a Fool , because he talks alone , and is subject to a Set of Grimaces , and careless Motions with his Head : For Proud and Uncivil , because when you salute him he takes no notice of you , passes by and neglects it : For an Inconsiderate Man , because he talks of Statutes in a Family that has a Bankrupt belonging to it ; of Executions and Scaffolds before a Person whose Father was Beheaded ; of Homages before rich Farmers who would pass for Gentleman . He even brings a Bastard into his Family , and pretends to let him live like his Valet ; but tho' he would have his Wife and Children know nothing of the Matter , he can't forbear calling him his Son ten times a day . He resolves to marry his Son to a Tradesman's Daughter , and from time to time boasts of his House and Ancestors , and tells him the Menaloas's never us'd to Match below themselves . In short , he seems as if he were not present , nor heard what the Company discours'd of , when he is himself the subject of their Conversation . He thinks and talks of a sudden , but what he talks is seldom the thing he thinks on ; by which means , there is little coherence in any thing he says . He says Yes , commonly instead of No ; and when he says No , you must suppose he would say Yes ; when he answers you , perhaps his Eyes are fix'd on yours , but it does not follow that he sees you , he minds neither you , nor any one else , nor any thing in the World . All that you can draw from him , even when he is most sociable , are some such words as these : Yes , indeed , 't is true , good , all 's well , sincerely , I believe so , certainly : Ah! O Heaven ! And some other Monosyllables , which are never spoken in the right place . He never is among those whom he appears to be with ; he calls his Footman very seriously , Sir , and his Friend Robin . He says your Reverence to a Prince of the Blood , and your Highness to a Jesuit ; he hears Mass. The Priest sneezes , and he cries out , God bless you . He is in company with a Judge , grave by his Character , and venerable by his Age and Dignity ; he asks him if such a thing is so , and Menalcas replies , Yes Madam . He came once from the Country , his Lackies attempted to Rob him and succeeded ; they make him Deliver , he gives them his Purse , comes home , tells the Adventure to his Friends , who ask him the circumstances , and he turns them to his Servants : Enquire of my People , says he , they were there .

* Incivility is not a Vice of the Soul● but the effect of several Vices ; of Vanity , Ignorance of Duty , Laziness , Stupidity , Distraction , Contempt of others and Jealousie . If it discovers it self all at the outside of a Man , 't is the more odious , because 't is a visible and manifest defect ; however , 't is more or less Offensive , according to the effects it produces .

* If we say of a cholerick , unsteady , quarrelsom , melancholy , formal , capricious Person , 't is his humour , we shall not excuse him , whatever we fancy ; but when we acknowledge he is so without thinking on 't , and that these great Erro●s are not to be remedy'd , it mitigates the matter .

* What we call Humour , is a thing too much neglected among Men : They should understand 't is not enough to be good , unless they also appear so , at least if they would endeavour to be Sociable , qualify'd for Union and Friendship ; that is , if they would be Men. We don't expect the Malicious to be tender and complaisant , but they never want complacency and tenderness when they serve to ensnare the Simple , and set a price on their Artifices .

* The Generality of Men , when they are cholerick , are afterwards injurious ; others are injurious , and then cholerick : The surprize that we are in at such proceedings , will not always give us time for resentment .

* Men don't apply themselves enough to embrace all opportunities● wherein they could promote each others satisfaction ; when a person takes an Employment on him , it seems as if his design was to have it in his power to oblige and do nothing . The most ready thing in the World is Denial ; we never grant but with reflection .

* Every Man ought to know exactly , what he is to expect from Mankind in general , and from each of them in particular , before he ventures to throw himself into the World .

* If Poverty is the Mother of Crimes , the defect of the Mind is the Father .

* T is difficult for a Man to have Sense and be a Knave . A true and sharp Genius , Conducts to Order , Truth and Vertue . 'T is want of Sense and Penetration , which makes a Man obstinate in Evil , as in Error : We strive in vain to correct a Blockhead by Satyr , which describes him to others , while he will himself not know his own Picture , 't is like railing to a deaf Man ; 't would be well for the pleasure of Men of Wit and Honour , and for publick Vengeance , if a Rogue had some feeling , and were sensible when he is corrected .

* There are some Vices , for which we are indebted to no body , they were born with us and from time to time are fortify'd by Custom . There are others which we contract and were before Strangers to us ; Men are sometimes born with easie Dispositions , Complacency , a desire to please , but by the treatment they meet from those they live with , or on whom they depend , they are suddenly oblig'd to change their Measures and even their Nature ; they grow melancholy and flegmatick , humours with which they were before unacquainted : They have another Complexion , and are astonish'd to find themselves petulant and stubborn .

* Some may ask why Mankind in General don't compose but one Nation , and have not a proneness to speak one Language ; to live under the same Laws , to agree amongst themselves in the same Customs and Worship : for my part , seeing the contrariety of their Inclinations , Taste and Sentiments , I wonder to see seven or eight Persons live under the same Roof , within the same Walls , and make a single Family .

* There are some strange Fathers , who seem , during the whole course of their Lives , to be preparing Reasons for their Children to be comforted with their Deaths .

* Every thing is strange in the Humours , Morals , and Manners of Men ; one lives Sowre , Passionate , Covetous , Furious , Submissive , Laborious and full of his own Interests , who was born Gay , Peaceable , Idle , Magnificent , of a noble Courage , and far from any thing Base or Pitiful : The Cares of Life , the Situation they find themselves in and the Law of Necessity , force Nature and cause such great Changes . Thus at the bottom , such a Man can●t tell what to make of himself , his Outside changes so often ; has so many Alterations and Revolutions , that he is really , neither what he thinks he is himself , nor what he appears to be .

* Life is short and tiresom , it has always something to do ; we adjourn our Joy and Repose to the time to come , often the Age , when our best blessings , Youth and Health are already disappear'd . The time comes , and we are still surpriz'd with new desires : The Fever seizes or suppresses us ; or , if we are cur'd , 't is only to desire more time .

* When a Man desires a favour of a Person , he renders himself to him on Discretion ; when he 's sure it cannot be deny'd him , he watches his Opportunities , Parleys and Capitulates●

* 'T is so common for Men not to be Happy , and so essential to all Good to be acquir'd with Trouble , that what is come at easily is suspected . We can hardly comprehend how any thing can be for our advantage , which costs us so little , or how we could reach the ends we propos'd by such just Measures : We think we deserve Good Fortune , but ought not to have it very often .

* The Man who says , He was not born Happy , may at least become so , if he would make use of his Friends and Relations good fortune , and did not envy rob him of this advantage .

* Tho perhaps I have said somewhere or other that the afflicted are wrong'd , yet men seem to be born for Misfortune , Grief and Poverty few escape , and since all sorts of disgraces may befal them , they ought to be prepar'd for all sorts of disgrace .

* Men meet one another about their affairs with so much difficulty , are so sharp where the least interest is concern'd , so apt to be intangl'd with the least intricacies , are so willing to deceive and so unwilling to be deceiv'd , set so great a value on what belongs to themselves , and so mean a price on what belongs to others ; that I protest I know not how or which way they can conclude Marriages , Contracts , Acquisitions , Peace , Truces , Treaties , and Alliances .

* Among some people Arrogance supplies the place of Greatness , Inhumanity of Stedfastness , and Cheating of Wit.

Cheats easily believe others as bad as themselves . They cannot be deceived , and then will not deceive a long while .

I would willingly purchase the Character of a Cheat , if it were only by being stupid , or passing for such .

We are never honestly deceiv'd , for Malice and Lying always attend Cheating .

* We hear nothing in the Streets of great Cities , and out of the mouths of those that pass by us , but such words as these ; Writs , Executions , Interrogatories , Bonds and Pleading : Is it thus because the least equity ought not to be seen in the world , or should it be on the con●●ary fill'd with persons who are always demanding what is not their due , or refusing very plainly to pay what they owe.

* The Invention of Parchments is a scandal to Humanity ; what a shame 't is that men can't keep their words without being forc'd to it .

If you carry away Passion , Interest and Injustice , what a Calm would there be in the greatest Cities subsistance ? and the cares of Life would not make a third part of the confusion .

* Nothing helps a man more to bear quietly the injuries he receives from Parents and Friends , than a reflection on the vices of humanity ; and how costly 't is for persons to be constant , generous and faithful , or to love any thing better than their own Interests . He knows their capacity , and does not require them to penetrate a solid , fly in the Air , or be equitable . He hates Mankind in general , for having no greater respect for Vertue . But he excuses it in particulars , he even is tempted by the highest motives to love 'em , and studies as much as possible to deserve the same indulgence .

* There are certain Goods which we most passionately desire , and the Idaea of them only moves and transports us . If we happen to obtain 'em , we enjoy them more peaceably than we thought we should , and are less busie in rejoycing over them , than in aspi●ing after greater .

* There are some evils , some frightful and horrible misfortunes , which we dare not think on , the prospect of 'em only makes us tremble . If they chance to fall on us , we find more succour than we could imagine , arm our selves against our fortune , and do better than our hopes .

* Sometimes a pleasant House falling to us , a fine Horse , or a pretty Dog presented us , a Suit of Tapestry , or a Watch , will mittigate a vast loss .

* I often suppose that men were to live for ever in this world : And reflect afterwards whether 't is possible for them to do more towards their establishment , than they do now .

* If Life is miserable 't is painful to live ; if happy , 't is dreadful to dye ; one comes from t'other .

* There●s nothing Men are ●o fond to preserve , and less careful about it than Life .

* We are afraid of old age , but we a●e not sure we can attain it .

* Death never happens but once , yet we feel it every moment of our Lives . 'T is worse to apprehend than to suffer .

* Irene is with difficulty convey'd to the Temple of Aesculapius , to consult the God about all her Ills. She complains fi●st that she 's weary and fatigu'd . The God pronounces 't is occasion'd by the length of her Journey . She says she has no stomach to her Supper ; the Oracle bids her eat the less at Dinne● . She adds , she 's troubled a nights with broken Slum●●rs ; he bids her never lye a Bed by day . She asks how her grossness may be prevented ; the Oracle replies , she ought to rise before noon , and now and then make use of her Legs a little . She declares that Wine disagrees with her ; the Oracle bids her drink Water . That she has a bad digestion ; he tells her she must go into a Diet. My sight , says she , fails . Use Spectacles , says Aesculapius . I grow weak , I am't half so strong and healthy as I have been . You grow old , says the God . But how , says she , shall I cure this Languishing ? Why you must dye like your Grandfather and Grandmother , if you●ll get rid on●t quickly . What advice dost thou give me , thou Son of Apollo , crys Irene ? Is this the mighty Skill which men praise and worship you for ? What hast thou told me rare or mysterious ? Did not I know thus much before ? The God answers , Why did you not put it in practice then , without coming so far out of your way to seek me , and shortning your days by a tedious Voyage to no purpose ?

* Let us think , when we are sighing for the loss of our past youth , which will no more return ; Dotage will come , then we shall regret the age of our full strength , which we now enjoy , and don 't enough esteem .

* Inquietude , fear and dejection cannot keep Death far from us , yet I question if excessive laughter becomes men who are mortal .

* What there is in Death uncertain , is a little sweeten'd by what there is certain . There 's something indefinite in time , which looks like infinite , and is thence called Eternity .

* We hope to grow old , and we fear old age ; that is , we are willing to live , and afraid to dye .

* One had better give way to Nature , and fear Death , than be always striving against it , arming our selves with Reasons , and be our own Slaves , that we may not fear it .

* If some men dy●d , and others did not , Death would indeed be a terrible affliction .

* A long Sickness seems to be plac●d between Life and Death , that Death itself may be a comfort to those who dye , and those who survive them .

* To speak li●e Men , Death is in one thing very good : It puts an end to old age .

The Death which prevents Dotage , comes more seasonable , than that which ends it .

* The regret men have for the time they have ill spent , does not always induce them to spend what remains better .

* Life is a kind of Sleep , old men sleep longest : They never begin to wake , but when they are to dye . If then they run over the whole course of their lives year by year , they find frequently neither Vertues nor commendable actions enough to distinguish them one from another . They confound their different ages . They see nothing sufficiently remarkable to measure the time they have liv●d by . They have had confus'd Dreams , without any form or coherence . However , they fancy , like those who awake , that they have slept a long while .

* There are but three events which happen to Mankind ; Birth , Life , and Death . They know nothing of their Birth , suffer Death , and forget Life .

* There is a time , which precedes Reason , when we live like other Animals by instinct , of which we can't trace the least footsteps . There 's a second time , when Reason discovers itself when 't is form'd , and might act , if it were not obscur'd , and almost extinguisht by the vices of Constitution , and a Chain of Passions , which succeed one another , and lead to the third and last age . Reason then is in its force , and might bring forth , but 't is soon lessen'd and weaken'd by years , sickness and sorrow ; render'd useless by the disorder of the Machine , which is now declining ; yet these years , imperfect as they are , make the Life of a Man .

* Children are haughty , disdainful , cholerick , envious , inquisitive , self-interested , lazy , light , fearful , intemperate , lyers , dissemblers , laugh easily , and are soon pleas'd , have immoderate joys and afflictions on the least subjects ; would not have ill done 'em , but love to do ill . In this they are men long before they are one and twenty .

* Children think not of what 's past , nor what●s to come ; but rejoyce o're the present time , which few of us do .

* There seems to be but one character of Childhood : The Manners at that age is in all much the same , and it must be with a very nice observation , that you can perceive a difference . It augments with Reason , because with it the Passions and Vices increase , which make men so unlike one another , and so contrary to themselves .

* Children have in their childhood what old men lose , Imagination and Memory , which are very useful to them in their little sports and amusements ; by these helps they repeat what they have heard , and mimick what they see done . By these they work after others , or invent themselves a thousand little things to divert them● Make Feasts , and entertain themselves with good chear , are transported into Inchanted Palaces and Castles , have rich equipages , and a train of followers , lead Armies , give Battel , and rejoyce in the pleasure of Victory , talk of Kings and greatest Princes , are themselves Kings , have Subjects , possess Treasures , which they make of Leaves , Boughs , Shells or Sand ; and what they are ignorant of in the following part of their lives . They know at this Age how to be arbiters of their fortune , and masters of their own happiness .

* There are no exterior vices , or bodily defects , which are not perceiv'd by Children . They strike 'em at first sight , and they know how to express 'em in agreeable words . Men could not be more happy in their terms ; but when they become men , they are loaded in their turn with the same imperfections , and are themselves mock'd .

* 'T is the only care of Children to find out their Masters weakness , and the weakness of those to whom they must be subject ; when they have found it , they get above 'em , and usurp an Ascendant over them , which they never part with ; for what depriv'd them of their Superiority , will keep them from recovering it .

* Idleness , Negligence , and Laziness , Vices so natural to Children , are not to be seen in 'em while they are at play : They are then lively , heedful , exact , lovers of rule and order , never pardon one another the least faults : Begin again several times if but one thing is wanting . Certain presages that they may hereafter neglect their duty , but will forget nothing that can promote their pleasure .

* To Children , Gardens , Houses , Furniture , Men and Beasts appear great . To Men , the things of the world , and I dare say , for the same reason , because they are little .

* Children begin among themselves with a popular state , where every one is master , and what is very natural , can't agree so long before they go on to a Monarchy . One of 'em distinguishes himself from the rest , either by a greater vivacity , strength , or a more exact knowledge of their little sports and laws ; some differ from him , and then they form an absolute Government , which is guided only by pleasure .

* Who doubts but Children conceive , judge , and reason to the purpose ? If 't is on small things . Consider they are Children , and without much experience . If in bad phrases , 't is less their fault than their Parents and Masters .

* It balks the minds of Children to punish them for Crimes they have not really committed , or to be severe with them for light offences . They know exactly , and better than any one , what they deserve , and deserve what they fear , they know when they are chastis●d . If 't is with or without reason and unjust , sufferings do 'em more harm than Impunity .

* No Man lives long enough to profit himself by his faults , he is committing 'em during the whole course of his life , and as much as he can do at last , is to dye corrected .

Nothing pleases a man more than to know he has avoided a foolish action .

* Men are loath to confess their faults : They hide them , or change their quality ; 't is this gives the Director an advantage over the Confessor .

* Blockheads faults are sometimes so odd , and so difficult to foresee , that wise men are at a loss to know how they could commit 'em , and fools only can be profited by them .

* A spirit of party and faction sets the Great men and the Mob on an equal foot .

* Vanity and Decency make us do the same things in the same manner , which we should do by inclination and duty : A man dy'd at Paris of a Fever , which he got by waking with his Wife , whom he hated .

* All men in their hearts covet esteem , yet are loath any one should discover they are willing to be esteem'd . Thus men pass for Vertuous , that they may draw some other advantages from it , besides Vertue itself , I would say Esteem and Praise . This should no longer be thought Vertue , but a love for Praise and Esteem , and Vanity : Men are very vain Creatures , and of all things hate to be thought so .

* A vain man finds his account in speaking good or evil of himself , a modest man never talks of himself . We can●t better compr●hend the ridiculousness of Vanity , and what a scandalous Vice 't is , than by observing how much 't is afraid to be seen , and how it often hides itself under the appearance of Modesty .

False Modesty is the most cunning sort of Vanity : By this a man never appears what he is ; on the contrary , raises a reputation by the Vertue , quite opposite to the Vice , which forms his Character : This is a Lye ; false Glory is the Rock of Vanity ; it tempts men to acquire esteem by things which they indeed possess , but are frivolous , and not fit for a man to value himself on ; this is an Error .

* Men speak of themselves in such a manner , that if they grant they are sometimes guilty of a few little faults , or have some small defects ; these very faults and defects imply fine Talents and great Qualifications . Thus they complain of a bad memory , well enough contented , otherwise in their good sense and judgment ; forgive people when they reproach them , for being distracted or whimsical , imagining it the sign of Wit ; acknowledge they are awkard , and can do nothing with their hands , comforting themselves in the loss of these little qualities , for those of their Minds , and the gifts of their Souls , which every one allow them . Talk of their negligence in phrases which denote their disinterest , and their being void of ambition . They are not asham'd of being Slovens , which shews only that they are heedless about little things , and seems to suppose in them an application for things solid and essential . A Souldier affects to say , 't was too much rashness and curiosity ingag'd him in the Trenches , or at such a dangerous post , without being on duty , or commanded there . And adds , that the General chid him for 't . Thus a good hand , and a solid genius , born with all the prudence which other men endeavour in vain to acquire ; who has strengthen'd the temper of his mind by great experience ; whom the number , weight , variety , difficulty , and importance of affairs employ without incumbering ; who by his large insight and penetration makes himself maste● of all events : who , very far from consulting the notions and reflections written on Government and Politicks , is perhaps one of those sublime Souls born to rule others , and from whose examples those rules were made ; who is led aside by the great things he does , from the pleasant and agreeable things he might read , and needs only to turn over his own life and actions ; a man thus form'd may say safely , without doing himself any prejudice , that he knows nothing of Books , and never reads .

* Men would sometimes hide their imperfections , or lessen the opinion we have of 'em , by confessing them freely . A Blockhead laughs and says , I am a very ignorant fellow . A man above threescore says , I●m old and doating . And one in want , that he is wretched poor .

* There is either no such thing as Modesty , or 't is confounded with something in it self quite different . If we take it for an interior sentiment , which makes a man seem mean in his own eyes , this is a supernatural Vertue , and we call it Humility . Man naturally thinks proudly and haughtily of himself , and thinks thus of no body but himself . Modesty only tends to qualifie this disposition ; 't is an exteriour Vertue , which governs our eyes , conduct , words , tone , and obliges a man to act with others to outward appearance , as if is was not true , that he counted them for nothing .

* The world is full of people , who making by custom and outward appearance , a comparison of themselves with others , always decide in favour of their own merit , and act accordingly .

* You say , men must be modest . All persons well born say the same in return ; then do you take care that such as give way by their modesty , may not be too much tyranniz'd over , and that when they bend , they be not broken to pieces .

Thus some say , people should be modest in their Dress . Men of merit desire nothing more : But the world are for Ornament : We give it them . They are covetous of superfluity , and we shew it . Some value others for their fine Linnen ; or rich silks , and we cannot always refuse esteem , even on these terms . There are some places where a full or a thin Sword-knot will get or hinder a man admittance .

* Vanity , and the great value we have for our selves , make us imagin , that others carry it very proudly towards us , which is sometimes true , and often false . A modest man has not this kind of delicacy .

* As we ought to deny our selves the vanity of thinking , others regard us with so much curiosity and esteem , that they are always talking of our Merit , and in our commendation . So we should have so much confidence in our selves , that we should not fancy when any whisper , 't is to speak ill of us , and that they never laugh , but to mock us .

* Whence come it that Aleippus salutes me to day , smiles , and throws himself almost out of the Coach , to take notice of me . I am not rich , and am a fool , according to the Rules , he should not have seen me . Oh now I have hit on 't , 't was that I might see him in the same seat with a person of the first quality .

* Men are so full of themselves that every thing they do partakes on 't . They love to be seen , to be shewn , to be saluted , even by such as don't know 'em ; if they forget them , they are presently haughty . They would have people conjure to find out who they are .

* We never seek happiness in our selves , but in the opinion of men , whom we know to be flatterers , unsincere , unjust , envious , suspicious and prepossest : Unaccountable folly !

* One would think men could not laugh , but at what is really ridiculous , there are some people who laugh as well at what is not so , as at what is . If you are a fool , and inconsiderate , and something impertinent escapes you , they laugh at you . If you are wise , and say nothing but reasonable things in a proper accent , they however laugh at you .

* Those who ravish our Wealth from us , by violence and injustice , or rob us of our honour by calumnies , shew that they hate us , but 't is not at all an argument , that they have lost all manner of esteem for us ; by which means we are not render'd incapable of forgiving them , and being one time or other friends with 'em . Mocking on the contrary , is , of all injuries , the least pardonable . 'T is the language of contempt , and the best way by which it makes itself understood , it attacks a man in his innermost intrenchment : The good opinion he has of himself ; it aims at making him ridiculous in his own eyes ; and thus convincing him , that the person who mocks him , cannot have a worse disposition towards him , renders him irreconcileable .

'T is monstrous to consider how easie and pleas'd we are , when we rally , play upon , and despise others , and how angry and cholerick when we are ourselves rally'd , play'd upon , and despis'd .

* Sickness and Poverty once felt , harden men against others Afflictions , but while they are themselves afflicted they are very compassionate .

* In Souls well born , Feasts , Sights and Musick have so strange an Operation , that they comfort them for the misfortunes of their Friends and nearest Relations .

* A great Soul is above injury , injustice , grief or rallery , and would be invulnerable , were it not sensible of compassion .

* There is a kind of shame , in being happy at the sight of certain miseries .

* Men are readily acquainted with their least advantages , and backward enough to examine their defects . They are never ignorant of their fine Eye-brows and handsom Nails , but loath to know they have lost an Eye , and will not at all be perswaded , that they want understanding . Ron●ilius puts off his Glove to shew his white Hand , remembers very punctually to talk of his little Shoes , that he may be supposed to have a little Foot . He laughs at things pleasant or serious , to shew his fine set of Teeth , throws back his Wig , that every one may see his Ears are well made . If he does not dance , 't is because he is not well satisfied with his Shapes , which are somewhat too square ; he knows perfectly well what is for his Interest , one thing only excepted , he wants Wit , and is always talking .

* Men reckon the virtues of the heart worth nothing , and idolize their Wit and bodily endowments . He who says coldly of himself , and she thinks without hurting modesty , that he is good , constant , faithful sincere , just , and grateful , durst not say he is brisk , has fine Teeth , and a soft hand , he 's not so vain , that would be too much for him . 'T is true , there are two virtues which men admire ; Bravery and Liberality , because there are two things which they very much esteem , and these virtues always neglect Life and Money , yet no body boasts of himself , that he●s Brave or Liberal . No body says of himself , at least without Reason , that he is beautiful , generous , or sublime . Men value those qualifications at too high a Price , they are contented with thinking so .

* Whatever likeness appears between Jealousy and Emulation , there is as vast a difference as between Vice and Virtue : Jealousy and Emulation operate on the same object , anothers Wealth or Merit with this difference ; the last is a Sentiment , voluntary , bold , sincere , which renders the Soul fruitful , and profits by great examples , so far as often to excel what it admires . The former on the other hand is a violent motion , and a forc'd confession of the Merit it does not possess , which goes so far as even to deny the virtue of the Objects where it exists ; or if 't is compell●d to confess it , refuses to commend 'em , and envies their reward . A barren passion which leaves a man in the same state it found him , fills him with high Idaeas of himself and his reputation , and renders him cold and sullen on another man's Actions or Works , which makes him astonished to see any Qualifications in the world better than his own , or other men enjoy Talents that offend him . A shameful Vice which grows by its excess to vanity and presumption , and does not so much perswade him who is infected with it , that he has more Sense and Merit than others , as that he alone has Sense and Merit .

Emulation and Jealousy are always found in persons of the same Art , the same Talents and Conditions . The vilest Artificers , are most subject to Jealousy . Those who profess the liberal Arts , or the Belles Lettres ● as Painters , Musicians , Orators , Poets , and all those who pretend to write , ought not to be capable of any thing but emulation .

Jealousy is never free from some sort of envy . These two passions often destroy one another . On the contrary , envy is sometimes separated from jealousy , as when it exercises it self on conditions , very much above our own on Prodigious Fortunes , Favour or Employs .

Envy and hatred are ever united , they strengthen one another in the same object , and without being known to each other . One fixes on the Person , the other settles on his State and Condition .

A man of Sense is not jealous of a Cuttler that works up a good Sword , or a Statuary who makes a good Figure , he 's sure there are in these Arts Rules and Methods , which he does not apprehend , and Tools to be manag●d , whose use● , names , and forms he does not know , and he satisfies himse●f with not being Master of a Trade , when he considers he has not serv'd an Apprenticeship to it ; he may be on the contrary expos'd to envy , and even jealousy toward a Minister of State , and those who govern , as if Reason and good Sense , which are common to both of them , were the only instruments that are made use of , in ruling a Nation and presiding over publick Affairs , and that they could supply the place of Rules , Precepts , and Experience .

* We meet with few very dull and stupid Souls , and fewer sublime and transcendant . The generality of Mankind sails between these two extreams . The interval is fill'd with a great number of ordinary Genius's , which are very useful , and serve to support a Commonwealth . It contains what is agreeable and profitable , Commerce , Business , War , Navigation , Arts , Trades , Memory , Intrigue , Society , and Conversation .

* All the Sense in the world is useless to him that has none ; he has no sight , and can't be profited by another mans .

* To feel the want of Reason , is next to having it , a fool is not capable of this knowledge . The best thing we can have after Sense , is to apprehend that we need it , without Sense a man might then know how to behave himself so , as not to be a Sot , a Coxcomb , or Impertinent .

* A man who has but a little Sense , is serious and of an even frame , he never laughs , banters , and makes any thing of a trifle , as incapable of rising higher , as of accommodating himself to what he thinks below him ; he can hardly condescend to toy with his Children .

* Every one says of a Coxcomb , that he 's a Coxcomb . No body dares tell him so to his face ; he dyes without knowing it , and no body is reveng●d on him .

* What a strange misunderstanding there is between the Heart and the Mind . Phi●losophers live wickedly with all their Maxims , and Politicians full of their notions and reflections , can't govern themselves .

* Wit wears like other things . Sciences like food nourish us , and consume .

* Ordinary men are sometimes blest with a thousand unprofitable virtues , having no occasion to make use of them .

* We meet some men who support easily the weight of favour and power , who make their Greatness familiar to them , and are not giddy on the high Posts they are advanc●d to . On the contrary , those whom fortune , without choice or discernment , has blindly almost overwhelm'd with Blessings , act proudly , and without moderation . Their Eyes , their Conduct , their Tone , and difficulty of access declare a long while the admiration they are in themselves , to see they are grown so eminent . They become in the end so wild , that their fall only can tame them .

* A stout robust Fellow , with a broad pair of Shoulders , carries heavy burdens , with a good grace , and keeps one hand at liberty , while a Dwarf would be crush'd with half on 't . Thus eminent Stations make great men yet more great , and little ones less .

* Some Men , who become extraordinary Persons , skud along with full Sail in a Sea , where others are lost and broken in pieces , are advanc'd and promoted , by ways quite opposite to those which seem most sure for promotion or advancement ; they draw from their irregularity and folly all the advantage of a consummate Wisdom . They are devoted to others , particularly to the Great , on whom they depend , and in their favour repose all their hopes . They don't serve , but they amuse them . Men of Merit and Capacity are useful to the Great ; these are necessary , they are always ready with their Jests , which are as meritorious in them , as the most valuable Actions are in others . And by being comical obtain the most grave Posts , and the most serious Dignities by continual grimaces . They have done in time , and before they are aware , find themselves in a condition , which they neither hop'd nor fear'd ; all that remains of them in the end is the example of their Fortune , which is dangerous for any one to follow .

* 'T is expected of some persons , who were once capable of a noble heroick Action , that without being spent by such vast efforts as were requir'd to produce it , they should at least be as Wise and Judicious as commonly men are , that they should not be guilty of any little meanness unbecoming the reputation they acquir'd , that by mingling with the people , giving 'em an opportunity to view them at too little a distance , they should not suffer them to let their curiosity and admiration grow to indifference , and perhaps to contempt .

'T is easier for some men to enrich themselves with a thousand virtues , than to correct one single defect . They are even so unfortunate , that this Vice often agrees least with their condition , and makes ●em most ridiculous . It lessens the Splendor of their great Qualifications , hinders 'em from being perfect , and prevents 'em of a compleat reputation ; a greater knowledge and higher degrees of morality are not exacted of them , nor that they should be more fond of order or discipline , more faithful to their Duty , more zealous for the publick good , or more labourious ; we would only desire them to be less amorous .

* Some men in the course of their lives , differ so much from themselves as to their inclinations , that we shall certainly mistake them , if we judge of them only by what appear'd in them in their youth● Some were pious , wise , and learned , who by the inseparable softness of a smiling fortune too long continu'd , are so no more : others begin their lives , by applying all their thoughts to promote their pleasures , whom at last misfortunes have render'd religious , just , and temperate . It must indeed be very great causes which work these effects , and they are generally so , when men are prevail●d on to make such changes . They get then an experienc'd sincerity , learn'd by patience and adversity . They owe their politeness , contemplation , and the high capacity they sometimes acquire , to their commerce with women , a confinement at home , and the leisure of a bad fortune .

All mens misfortunes proceed from their inability to be alone from Gaming , Riot , Extravagance , Wine , Women , Ignorance , Railing , Envy , and forgetting their duty towards God and themselves .

* Men are sometimes insufferable to themselves , shades and solitude trouble them , creating in them fears and vain terrors . The least evil that can befal 'em i● to give way to trouble .

* Lazyness begets trouble , and the application which some men have for pleasure , is never free from it ; Gaming , and keeping much company , has its share ; but he who works hard , has enough to do with himself otherwise .

* The greatest part of mankind employ their first years to make their last mise●able .

* There are some works which begin at one end of the Alphabet and end at the other ; good , bad , and worst , all find room in 'em , nothing of whatever nature is forgot ; after a great deal of pains , and much affectation , we call them the sport of the mind ; and there is the same sport in mens conduct ; when they have begun a thing they must end it , and try all ways to effect it ; perhaps it might be better to change their design , or to let it quite alone , but the difficulty and oddness of the thing temp● 'em to proceed , they go on , and are encourag'd by a spirit of contradiction and vanity , which serves instead of Reason , that gives 'em over , and desists being concern'd with them . This way of management is found , even in the most vertuous actions , and often in Religion itself .

* Duty is that which costs us most , because in practising it , we do only what we are strictly oblig●d to , and we are seldom prais●d for●t . P●aise is of all things the greatest excitement to commendable Actions and supports us in our enterprizes . Nicius loves a pompous Charity , which gets him the Government over the necessities of the poor , makes him the Depository of their Income , and his house an Hospital to distribute it in ; his Gates are open for any Man or Woman that has a blue Gown and a Badge . Every one sees and talks of him thus , and who is there that dare suspect his honesty besides his Creditors .

* Gerontes dy'd of meer old Age , without signing the Will that had lain by him thirty years : His Estate fell among several Relations , though he had been kept alive purely by the care of his Wife Asteria , who , young as she was , stood always near him , comforted his old Age , and at last clos'd his Eyes . But he has not left her money enough to get her another old Husband .

* When people are loath to sell their Offices in their doatage● or to resign 'em to others ; they perswade themselves that they are immortal , and hope certainly that death has nothing to do with them , or if they believe death may one time or other overtake 'em , yet their loving themselves and no body else , forces 'em to keep what they have .

* Faustus is a Rake , a Prodigal , a Libertine , Ungrateful and Cholerick , yet his Unkle Aurelius can't hate him , nor disinherit him .

Frontin , his other Nephew , after twenty years known honesty , and a blind complaisence for this old man , could never gain his favour , nor get any thing at his Death , but a small pension , which Faustus , his Unkles Exe●utor , is to pay him .

* Hatred is so durable and so obstinate , that reconciliation on a sick Bed is the greatest sign of death .

* We insinuate our selves into the favour of others , either by flattering their passions or pittying their afflictions . These are the only ways we have to shew our concern for 'em , whence it proceeds , that the rich are least tractable .

* Softness and voluptuousness are innate , they are born with men and die with them , happy , or unhappy accidents never cure 'em , good and bad fortune equally produce them .

* The worst sight in the world is an old man in Love .

* Few people remember that they have been young , and how hard it was then to live chaste and temperate . The first thing men do , when they have renounc'd pleasure , either out of decency , surfeit , or conviction , is to condemn it in others .

This sort of management is however seldom free from a particular affection for those very things they left off , but they would have no body enjoy the pleasure they can no longer enjoy themselves , which proceeds more from Jealousie than any thing else .

* 'T is not that old men apprehend that they shall want money one time or other , which makes them covetous ; for some of them have such prodigious heaps , that 't is impossible for those fears to prevail over them . Besides , how can they fear in their doatage that they shall want necessaries , when they voluntarily deny themselves of 'em , to satisfie their Avarice ? Neither is it a desire to leave vast summs to their Children , for they naturally love no body but themselves , and supposing otherwise , there are many Misers who have no Heirs . This Vice is rather the effect of Age and Constitution in old men , who as naturally abandon themselves to it , then , as they did to their pleasures in their youth , or their ambition in their Manhood .

* There 's no need of vigor , youth , or Health to be covetous , nor is there any occasion for a man●s being always scraping up Money , or giving himself the least disquiet to save it : Such deprive themselves of riches only to lock 'em up in their Coffers . This agrees with their years , 't is a passion incident to every one that 's old ; and they would be more than men if it never touch'd them .

There are some people who are badly lodg'd , lye hard , wear wretched Cloaths , and eat the worst meat , who deprive themselves of the society of men , and live in a continual solitude ; who are in pain for the time present , past , and to come ; whose Lives are a perpetual pennance , who have cunningly found out the most troublesom way to Perdition . I mean the covetous .

* Old men please themselves in remembering their youth : They love the places where they past it . The persons with whom they then began an acquaintance are dear to them . They affect certain words which they us●d to speak when they were young . They keep up the old manner of singing and dancing , boast of the fashions in use formerly , in cloaths , furniture , and equipages . They can't yet disapprove the things which serv'd their passions , but are always calling 'em to mind . How can one imagin they should prefer new Customs and Modes which they have no share in , from which they have nothing to hope , which young men have invented , and in their turn get by them such great advantages over the old .

* Too much negligence , as well as too much nicety in dressing , encreases old mens wrinckles , and makes em look older .

* An old man is proud , disdainful and troublesom , if he has not a great deal of sense .

* An old man who has liv'd at Court has good sense , and a faithful memory , is an inestimable treasure , he is full of deeds and maxims . One may find in him the history of the Age , adorn●d with a great many curious circumstances , which we never met with in our reading ; from him we may learn such rules for our conduct and manners , that are to be depended on , being founded on experience .

* Young men are incapacited by their passions , for accommodating themselves to so●itude , as well as the old can .

* Phidippus , old as he is , is very nice and effeminate , even to little delicacies , he eats , drinks , sleeps , and plays by art ; he scrupulously observes the least Rules he has prescrib'd himself , which tend to the ease of his person ; and if , according to his usual measures , he ought not to break 'em , a Mistress would not tempt him to do it . He is almost o'rewhelm'd with superfluities , which custom has at last render'd necessary for him ; he does all he can to keep himself alive , and employs the remains of his life in making its loss more grievous : Imagine then if he is not enough afraid of dying .

* Gnathon lives for no body but himself : The rest of the world are to him as if they were not in being ; not satisfy●d in taking the first seat at a board , he alone fills the place of two other men ; he forgets the Dinner is provided for him and all the company , he makes himself master of the Dish , and looks on each Service as his own ; he never fixes himself to one sort of Meat , he trys all , tasts all , no hands are seen on the Table but his , he turns about the Dishes , manages the Meat , tears it to pieces , and if the Guests will dine , it must be on his leavings . He never spares any of his nasty customs , enough to spoyl the stomachs of such as are most hungry . You see the Gravy and the Sauce run over his Beard and Chin , if he takes part of a Ragou out of a Dish , he spills it by the way on other Dishes , on the Cloath , and you may distinguish his Plate by the tracts he makes to it ; he eats with a great deal of bustle and noise , rouls his eyes , and uses the Table as if it were a Manger , picks his teeth , and continues eating ; he thinks himself always at home , and behaves himself at a Play , as if he were in his Bed-chamber ; when he rides in the Coach it must be always forward , he grows pale and swoons if he 's set backward ; when he travels , he gets first to the Inn , chuses the best Chamber and Bed for himself : His own and other mens Servants run about his occasions , baggage and equipage , every thing is his he lays his hands on , he troubles every one , troubles himself for none , pities none , knows no evils but his own , his Spleen and Choler , weeps for no body's death , and fears no body's but his own , and to save himself would willingly consent to the extirpation of mankind .

* Cliton never had but two things to do in his life , to dine at noon , and sup at night ; he seem'd only born for digestion , his whole life was but one entertainment , he was always talking of the Courses which were serv'd up at his last Meal , how many Soupes there were , what sort , what Roast-meat , what dainties ; and he never forgot the Dishes that made the first Course ; he remember'd the several Fruits and different kinds of Sweetmeats , all the Wines , and every sort of Liquor that was drank ; he was perfectly well verst in the language of the Kitchin , and 't would have been difficult to have din'd at a good Table where he was not known ; he had however a certain Palace , which he seldom chang'd , and was never expos'd to the dismal inconveniency of making a bad Dinner , , eating a bad Ragou , or drinking indifferent Wine . He was , in short , a person admirable in his way , he brought the art of feeding one self well , to the highest perfection , and 't is to be fear'd we shall never see his fellow , who will eat so much , and so nicely as h● did ; he was the judge of good Bits , and it had been criminal to like any , which he did not approve . But he is no more , he was to the last gasp born to the Table , he eat in his last minutes he eats where ever he is , and should he rise again from the Grave , 't wou'd be only to eat .

* Ruffinus begins to turn grey , but he 's healthy ; his Colour and his quick Eye , promise him at least twenty years more . He is gay , jolly , familiar , and indifferent ; he laughs heartily aloud● and fears nothing ; he is content with himself and what belongs to him ; he 's satisfy'd with his little fortune , and calls himself happy . Some time since his only Son dy'd , who was the hopes of the Family , and might have been its honour ; he resign'd his tears to others , he said , My Son is dead , 't will be the death of his Mother , and was comforted . He has no passions , no friends nor enemies ; no body troubles him ; all the world agrees with him , every thing suits him , he talks to those he never saw before , with the same liberty and confidence , as to those he calls his old friends ; he tells them presently all his Stories and Puns He is accosted , forsaken ; he takes no notice on 't , but the tale he begun to one person , he finishes to another that comes afrer him .

* N .... is less worn out with age than disease , the poor Gentleman is but threescore and eight , but alas he has the Gout and the Gravel , looks meagre , and has all the symptoms of decay , he marles his Lands , and reckons that he must not dung 'em this fifteen years ; he plants a young Wood , and hopes that in less than twenty years 't will be a good shade for him . He builds him a Stone House , makes its corners firm with Iron plates , and assures you , coughing in a weak languishing tone , that he shall never see the end on 't . He walks into his Laboratory , supported by his Valets ; he shews his friends what he has done● and tells them , what he des●gns to do : He does not build for his Children , for he has none , nor for his Heirs , they are mean persons , and he long since quarrelled with them . 'T is for himself only who must expire to morrow .

* Antagoras has a trivial and popular Phiz : 'T is as well known to the Mob , as the Gyants at Guild-hall . Every morning he runs up and down the Courts of Justice , and every evening walks the Streets and Squares , as if he had every where a Cause on foot : He has been a Pettyfogger these 40 years , always nearer the end of his life than his business . There has not been a troublesome Suit depending since he put on the Gown , but he has had a hand in 't . His name becomes the Sollicitors mouth , and agrees as well with Plaintiff and Defendant , as the substantive with the adjective . He 's every body●s Kinsman , and every one's Enemy . There 's scarce a Family but has some quarrel with him , or he with them . He is perpetually in Commissions of Bankrupt and Statutes , always putting Judgments in Execution , and scattering Writs . He finds some leisure minutes for a few private visits , where he talks of Briefs , Tryals , and false News . You leave him one hour at one end of the Town , and find him the next at another . If perhaps he has been there before you , you 'll hear of him by the lyes he has left behind him . His fellow Lawyers meet him frequently at a Judge's Chamber , where his affairs must be first expedited , or neither they nor the Judge will have any peace with him .

* Men live a great while , opposing some , and injuring others , and dye at last , worn out with age , after having caus●d as many evils , as they suffer'd .

* There must , I confess , be Judgments , Seizures , Prison , and Executions . But Justice and Law apart , 't is always strange to me , when I consider with what violence and fury men act towards one another .

* We meet with certain wild Animals , male and female , spread over the Country . They are black and tann'd , united to the Earth , which they are always digging and turning up and down with an unweary'd resolution . They have something like an articulate voice , when they stand on their feet they discover a manlike face , and indeed are men , at night they retire into their Burries , where they live on black Bread , Water and Raysons . They spare other men the trouble of sowing , labouring , and reaping for their maintainance , and deserve , one would think , that they should not want the Bread they themselves sow .

* Don Fernando in his Province lives lazy , is ignorant , quarrelsom , knavish , intemperate , and impertinent , draws his Sword against his Neighbours , and exposes his Life for nothing , he kills men for trifles , and must expect to be himself kill'd for as little reason .

* A Country Nobleman , useless to his nation , family , or himself , oftentimes without house , cloaths , or the least merit , tells you ten times a day , that he●s a Gentleman , despises Citizens , and Tradesmen , spends his time among Parchments and old Deeds , which he would not part with for a Chancellours Mace .

* Power , favours , genius , riches● dignity , nobility , force , indust●y , capacity , vertue , love , weakness , stupidity , poverty , impotence , vilenage and servility , mingle one with another in a thousand various manners , and compound one for the other in several subjects , and this agreement makes the harmony we find in different qualities and conditions . When people know each others strength and weaknesses , they act reciprocally as they believe it their duty . They know their equals , understand the respect they owe their superiours , and what others owe them , from whence proceed familiarity , deference , pride and contempt . This is the reason which induces men in places of concourse and publick meeting , to be willing to avoid some , and court others ; that they are proud of some , and asham●d of others . This is the reason why the very person who Complemented you , with whom you are desirous to converse , thinks you troublesom and quits you ; the same perhaps finds the next step the treatment he gave . The same person that blushes to meet a man , another blushes to meet him . The same person who disdains here , is disdain'd there . 'T is common enough too for people to despise such as dispise them . Miserable disposition ! since then t is certain that what we gain on one side , we lose on another ; should not us do better , if we even renounc●d all manner of Pride and Haughtiness , which so little agree with humane frailties , and resolv●d among our selves to treat each other with mutual goodness , by which means we should at once gain these two mighty advantages , never to be mortify'd our selves , and never to mortify others .

* Instead of being frighted or asham'd at the Title of Philosophers , every body ought to have a good knowledge in Philosophy : it agrees with every one ; its practice is useful to people of all Ages , Sexes , and Conditions . It comforts us for others happinesses , and for the advancement of such as we think did not deserve it , for our own misfortunes , the declension of our Estate or Beauty ; it arms us against Poverty , Age , Sickness and Death , against Fools and Buffoons . 'T will help us to live well without a Wise , or to make her tolerable if we have one .

* Men are one hour overjoy'd with little accidents , and overcome with grief the next for the least disappointments . Nothing is more unequal and incoherent than such sudden revolutions in men●s hearts and minds . This would be prevented , if we set a true value on the things of this world●

* ●Tis as difficult to find a vain man who believes himself too happy , as a modest man who believes he 's too unhappy .

* When I look on Princes or their Ministers Fortune , I always am prevented from thinking my self unhappy , by considering at the same time the fate of the Plowman , Soldier and Mason .

* There 's but one real misfortune which can befal a man , and that is to find himself in a fault , or have any thing to reproach himself with .

* Men are generally more capable of great endeavours to obtain their ends , than of a long perseverance . Their laziness and inconstancy rob them of the fruits of the best beginnings : They are overtaken by such as they left behind them , such as marcht perhaps slowly , but with a constant resolution .

* I dare affirm , that men know better how to take good measures , than how to pursue 'em ; or to resolve on what they must say and do , than to do and say what they ought . A man promises himself that in such an affair , which he is to negotiate , he will keep a certain secret , and afterwards either thro passion , intemperance of Tongue , or a warmth of Conversation , t is the first thing escapes him .

* Men act very negligently in what is their duty , but they think it meritorious , or rather please their vanity to busy themselves about such things as don●t belong to them , nor suit with their Condition and Character .

* When a man puts on a Character which he 's a stranger to , there●s as much difference between what he appears , and what he is really in himself as there is between a person●s Viza●d and his Face .

Telephas has Wit , but ten times less if 't is rightly cast up then he presumes he has . 'T is necessary then in every thing he says , does , meditates , and projects , that he should have ten times as much Wit as he has : Thus he never acts according to the t●ue measure of his parts and capacity . And this reasoning I●m sure is just . He is limitted within certain bounds which he ought not to pass , but he leaps over 'em , gets out of hi● sphere , and tho he perceives his own weakness , always discovers it by pretending most to what he least understands : he talks most about what he knows nothing or but very little of , attempts things above his power , and aims at what is too much for him : If he does something , of what kind soever , to a degree of perfection , he judges of himself by that ; what he has in him good and commendable , is obscur●d by his affecting something great and wonderful ; we can easi●y see what he is not , but we must strive to find out what he is . He●s a man who never measures his ability , who knows nothing of himself , cannot tell his own Character● but always takes on him one which does not belong to him

* The greatest Wit have their ebbings and flowings , they are sometimes capricious , but are not so long . If they are wise , they will then talk little and c●ase writing , they will not then endeavour to invent or please ; should a man sing , when he has a cold ? should he not rather wait till his voice is restor'd him ?

A Blockhead is a meer Machine ; he moves by springs and weights , which turn him about alwa●s in one manner , and keep him in an equality ; he is uniform , he never alters his figure , if you have seen him once , you have seen him as he eve● was : The Ox meughs , the Black-bird whistles , and he is fixt and setled by nature . I may venture to say 't is his species to be so , what you see least is his Soul , she never acts , is never exercis'd , but always at rest .

* A Blockhead never dies , or , if according to our manner of speaking , he must once dye , I may lawfully say , he gets by 't , and that in the moment when others dye , he begins to live ; his Soul then thinks , reasons , infers , concludes , judges , foresees , and does every thing she never did before ; she finds her self disingag'd from a lump of Flesh , where she seem●d to be bury'd without function , motion , or any thing becoming her dignity . She blush●d to see her self lodg●d in such a Body , and so long confin'd to such brutish and imperfect Organs ; asham'd that she could produce nothing better than a Blockhead or a Fool. She now goes equal with the greatest Souls ; those who made the strongest heads , and inform'd the men of wit . And Baevius ●s Soul does not then avoid the Great Conde's Richlieu's , Paschal's , or Linginde's .

* A false delicacy in familiar actions , in manners or conduct , is not so call'd , because 't is feign'd , b●● because 't is exercis●d in little things which does not deserve it . On the contrary , a false delicacy in a man●s taste or constitution , is only so when t is feign'd and affected . Emilia crys out with all her strength if her Coach jerks , she screams at the least danger , which could not hurt her ; another nicely turns pale at a smile ; a third is fond of Violets , and swoons at a Tulip .

* Who can promise himself to content Mankind : Princes , as great and powerful as they are , should not pretend to it . What is it they would try ? Should they concern themselves about their pleasures , should they serve them as well as they are serv'd at home , and instead of being a sight themselves , only shew 'em a thousand other sights to divert 'em , set their inventions at work , order consorts and feasts , and allow them all the liberty they could desire ; should they associate with 'em in their amusements , should the great man become loving , or the Hero human and free , it would not be enough . Men are tyr●d in the end , with the very things that charm'd t●em in the beginning , they would forsake the Table of Gods . Nectar would in time become insipid . Vanity , and a wretched delicacy would tempt 'em to criticize on the most perfect thing . Their taste , if we will believe them , is above all that we can do to satisfy it ; a Royal expence would be unsuccessful , malice prompts them to do what they can to lessen the joy , which others may have in contenting them . These very people , who are commonly so civil and complaisant , can sometimes forget themselves , and one would not think they were the same persons , for we then see a true man , even in a Courtier .

* Affectation in gesture , speech or manners , is frequently the consequence of idleness or indifference ; much business and an application to serious affairs oblige a man to keep to nature .

* Men have no certain Characters ; or if they have any , 't is that they have none which they always pursue , which never change , and by which they may be known . They are impatient in being always the same , in persevereing either in Virtue or Vice . If they sometimes leave one Virtue for another , they are more often disgusted with one Vice for the sake of another . They have several contrary passions and weaknesses . Extreams are more easie to them , than regular and natural Conduct , Enemies of moderation , outragious in all things , in good as well as evil , and when they cannot support , they ease themselves by changing Adrastus was so great a Libertine● and so debauch'd , that it had been difficult for him to have appear'd devout , and have follow'd the fashion ; but 't would have cost him much more to have been honest .

* Whence comes it , that some flegmatick people bear the greatest disasters , with scorn and indifference , and are always so cholerick on the least inconveniences . Certainly this sort of management is not Virtue ; for Virtue is equal , and never does any thing that it ought not to do . 'T is a Vice then , and nothing else but Vanity , that never awakens and rouzes her self , but at those events which make a noise in the world , and such as she cannot get much by she neglects .

* We seldom repent talking too little , but very often talking too much , a common and trivial m●xim which every body knows , and no body practices .

* We are reveng'd on our selves , and give our Enemies too much advantage over us , when we say things of them which are not ●rue , and lye to reproach 'em .

* If men could blush at their own actions , how many sins , publick and private , would they save by●t .

* If some men are not so honest as they might have been , the fault is in their Education .

* Some men have just Sense enough to make them prudent .

* Ferula●s and Rods are for Children , for Men Crowns , Scepters , Furrs , Swords , Maces , Caps and Hoods . Reason and Justice without their Ornaments , would neither perswade nor deter . Men are more led by their Eyes and Ears , than their Understandings .

Timon , the Misantropes Soul may be wild and Austere , but he is outwardly civil and ceremonious , he seldom shuns , or frowns on any man : On the contrary , he treats them decently and honourably , but he takes care not to give them any cause to be familiar ; he would know them as little as possible , and like a Lady in her visits , is very cautious not to make any one his friend .

* Reason is ever ally●d to Truth , we come at it but by one way , and have a thousand to miss . Wise men have less to study than Coxcombs , or the impertinent . He who has seen none but polite and reasonable men , who knows not Mankind , or knows them by halves , whatever Vaviety he finds in constitution or manners , Conversation and politeness have the same appearances : The outside of each resemble one another . The same thing seems common to both , and perswade us that there is nothing else belonging to 'em . He , on the contrary , who mingles himself with the people , or retires into the Country , if he has Eyes , makes presently strange discoveries , sees things perfectly new to him , which he never thought the least of before ; he increases his knowledge of humanity by continual experiences , and calculates how many different ways men may be intolerable .

* After having morally consider●d Mankind , and found out their false thoughts , opinions , inclinations and affections , we are forc'd to own , that obstinacy is more prejudicial to 'em than inconstancy .

* How many weak , effeminate , indifferent Souls are there , who have not very great defects , and yet are good Subjects for Satir. What variety of ridiculousness is spread over the whole human Race , yet by its singularity , is of no consequence , and useless for instruction or morality . These are particular Vices which are not contagious , and are more personal than human .

Of Judgment .

NOthing nearer resembles a lively Conviction than an obstinate Conceit ; whence proceed Parties , Cabals and Heresies .

We are soon weary of thinking on a thing if we don●t think right , for disgust is always the consequence of ill opinion .

* Great things astonish us , and small dishearten : Custom makes both familiar .

* Two contrarieties equally affect us , Custom and Novelty .

* There 's nothing so mean , and so like the Mob , as to talk much in the praise of those very persons , of whom ●we thought indifferently before their promotion .

* A Princes favour neither excludes , nor includes merit .

* 'T is to be admir'd , that with all the Pride which puffs us up , and the vast opinion we have of our own judgment , we neglect to make use of it when we speak of other peoples merit : the common vogue , popular favour , or the Princes fancy , bear us down like a torrent , we extol what is prais●d , more than what deserves it .

* I doubt whether any thing is approv'd and prais'd with so much difficulty , as what deserves most to be prais'd and approv●d . And if vertue , Merit , Beauty , Good Actions , and the best Writings , have a more natural and sure effect , than Envy , Jealousie , or Antipathy : 't is not of a Saint that a Hypocrite speaks well of , but of a brother Hypocrite : if a handsom Woman allows anothers beauty , you may rationally conclude she excels in what she approves : or if a Poet praise anothers Verses , 't is an even wager they are slight and frivolous .

* Men have much ado to like one another , they have but a weak inclination to approve reciprocally of the actions , conduct , thoughts , and expressions of others ; nothing pleases , nothing contents , they put in ballance to what others either recite , speak or write what they should have done in such a conjuncture , what they think or have written upon such a subject , and are so full of their own Ideas , that they have no room for anothers .

* The generality of men are so inclin'd to irregularity and trifling , and the world is so full of examples , either pernicious or ridiculous , that I should be apt to believe Singularity , could it keep its bounds , would come very near to right reason , and a just conduct . We must do like other men ; a dangerous Maxim , and for the most part signifies we must do ill ; if you speak not of things purely exteriour , and of no consequence , but what depends on Custome , Fashion , or Decency .

* If men were not more like Bears and Panthers than Men , if they were more equitable , if they were just to themselves and others , what would become of Law , and the prodigious flourishes are made on it ? where would you find the Plaintiff and Defendant , and all that you call Justice ? to what would even they be reduc●d , who owe all their livelihood and grandeur to the Authority that they have given the Laws ? If men were honest and impartial , whither would the quarrels of the Schools and Bar vanish ? If they were temperate , chaste and moderate , the unintelligible jargon of the Physicians , that Golden Mine of wo●ds to the Practitioner , as profitable as 't is to ●em , would then be useless . O Lawyers , Doctors and Apothecaries , what a fall would you have , could we all become wise ?

How many great men in the different exercises of Peace and ●ar , ought we to have lost ? to what point of refin'd perfection are several Arts and Sciences brought , which ought not to be necessary , and were introduc'd into the world only as remedies to those evils to which Malice gave the Original ?

How many things are there since Varro , of which Varro was ignorant ? what will no less knowledge than that of Plato and Socrates suffice us ?

To hear praise and dispraise on a Sermon , a piece of Musick , or a Picture ; and upon the very same subject to be entertain'd with quite opposite sentiments , is what makes me freely conclude we may safely publish any thing , good or bad , for the good pleases some , the bad others , and the worst has its admirers .

* The Phaenix of Poetry , Chantantes , rose out of his ashes , and in one and the same day saw both the dissolution and resurrection of his Reputation ; and that same infallible Judge , who is ever so obstinate ( I mean the Publick ) changed upon his account , and either did deceive , or was deceived . He that should now say Quinaut is an ill Poet , would speak almost as bad as he that formerly said he was a good one .

* Chapelain was rich , Corneille was not ; La Pucelle and Rodogune merited each a different fate ; so it has always been a question , why in this or that profession , one has made his fortune , and another mist ; for this mankind must enquire the reason of their capriciousness , which in the pressing conjuncture of their affairs , either of their pleasure , health , or life , makes them often leave the best , and chuse the worst .

* The condition of a Comedian was infamous amongst the Romans , but with the Greeks honourable ; what is our opinion ? Why we think of them like the Romans , and live with them like the Greeks .

* T was sufficient for Bathyllus to be a universal Mimic , to be courted by the Roman Ladies ; for Rhius to Dance on the Theatre , or for Rosci●s and Terines to Sing in a Chorus , to engage a crowd of Lovers . Vanity and Impudence , follow'd by too strong a desire , made the Romans lose the gust there is in secrecy in their pleasures ; they were fond of acting their loves upon the publick Stage ; they had no jealousie of the Amphitheatre , nor of sharing the charms of their Mistresses with the multitude ; their satisfaction lay in shewing they lov'd not the Beauty , or the good Actress , but the Actress .

* Nothing discovers better what disposition men have to Knowledge and Learning , and how profitable they are esteem'd to the Publick , than the price which is set on them , and the Idea they have form●d of those who have taken the pains to improve them ; there is no Art so mechanic nor so mean , that has not a quicker and surer way to Riches ; the Comedian lolling in his Coach , bespatters the very face of Corneille walking afoot : with many people Knowledge and Pedantry are synonimous .

Often when the Rich man speaks , the man of Learning must be silent , listen , and applaud ; at least if he would not pass for nothing but Learned .

* There is a sort of Courage to be used amongst men of some humours , to support the scandal of being Learned ; you find there an establisht opinion against knowledge ; they know not the world , say they , nor how to live , neither have they any genius for society ; and so despoil'd they retu●n them to their Books . Ignorance is an easie condition , and costs but little pains ; and let us take the Ignorant , one with another , they form such a numerous party , in Court , City , and Country , that the Learned can't bear head against them ; if they alledge in their favour the names of Estree , Harley , Bossuet , Seguier , Montausier , Wardes , Chevreuse , Novion , L● Moignon , Scudery , Pelisson , and of many other persons equally learned and polite ; nay , if you dare cite the great names of Chartres , Conde , Bourbon , Maine , Vandome , as Princes that knew how to joyn the highest knowledge to the Grecian niceness , and Roman civility , they 'll not fail to tell you these are singular examples● if then you have recourse to solid reasons , alas they are too feeble to stand against the publick vote ; however , it seems just , that they should be somewhat more wary in giving a decisive judgment , and let them take the pains only to question whether that mind that has made so great a progress in knowledge as to be capable of thinking , judging , speaking , and writing well , could not , if it gave itself the trouble , be when it pleas●d Polite .

A man with a little trouble may perfectly refine his manners , but there 's much more requir'd to polite his mind .

* Such a one is Learned , says the Politician , he is therefore no man of business , I●d not trust him with the management of my Wardrope ; and he●s to be sure in the right : Ossat , Ximenes , Richelieu were learned , were they men of ability ? did they pass for good Ministers ? He understands Greek , says the Rich man , he 's a Philosopher ; at that rate an Athenian Fruiterer was a Philosopher , for he understood Greek : what whimsey , what contradiction is this to the wise and judicious Antonin , who says , that the people would then be happy , when the Emperor philosophied , or a Philosopher came to the Empire .

Languages are no more than the keys of the Sciences . He that despises the one slights the other : 't is of no Importance , whither the Languages are antient or modern , dead or living ; but whither they are barbarous or polite ; whither the Books they afford us are good or bad . Suppose the French should meet with the fortune of the Greek and Roman Tongues , some Ages after it ceas●d to be commonly spoken ; shou'd he be thought a pedant that would then read Moliere or La Fontaine ?

* If I talk of Euripilus , you say he 's a Wit ; you also call him a Carpenter that lays a Floor , and he that builds a Wall a Bricklayer : but I would ask you , where does this Trades-man follow his Trade , what Sign has his Shop , and by what marks shall we know him , what are his Tools , a Hatchet , or a Chissel ? where does he finish his Work , where does he expose it to Sale ? An Artificer pretends to be an Artificer ; Does Euripilus set up for a Wit ? If he does , he 's a Coxcomb , a vile Mechanick wretch , who has neither Wit nor any thing that 's agreeable , and is uncapable of a serious thought ; but if he pretends to nothing I 'le take him for a wise and ingenious Man : Why therefore should you call this Pedant or that ill Poet a polite Man ? do you believe of your self that you have no Genius , or if you have any , thing it fine and agreeable , and shou'd a man call you a Wit , wou'd you not take it for an affront : however I 'le give you leave to call Euripilus so , let the Irony pass upon Fools and Men of no Judgment , as Ignorant wretches pride themselves in those defects , which they find in others , and cannot discover in themselves .

Speak no more to me of Pen , Ink or Paper ; no more of Style , Printe● or the Press , do not venture to tell me Antisthene you write well , continue it , what shall we never see a piece of yours in Folio ; treat of all the Vertues and Vices in one work , well pursu'd , methodical , ( and they should add ) without end or order . I renounce every thing that looks like a Book ; the sight of a Cat throws Berylla into a swoon , and a Book me ; am I better Fed , or finer Cloath'd , has my Chamber a pleasing Situation , and do I enjoy my ease after having been expos'd to Sale these twenty Years ; you say I have a great Name and much Glory , say rather I 'm stockt with unprofitable wind ; have I one grain of that Metal that produces all things , the old Practitioner reimburses himself for those charges which he never expended● and has for his Son-in-Law , a Count or a Judge ; a Lacquey is made a Commissioner , and in a little time becomes richer than his Master , then soon tir'd of his mean Character , by Money becomes a Knight ; one inriches himself by a Puppet-show ; another by selling of water ; the Mountebank foots it to Town with his Wallet at his back , not able to defray his Charges ; but goes from thence in his Coach and Six : Mercury is Mercury , and nothing more , and when they can't pay you for your meditation and invention , they give you favour and distinction ; not to speak but of lawful gains , you pay a Gardner for his Skill , and the Workman for his time and labour : do you pay an Author for his thoughts and writing ? if his Sense is good , do you pay him largely ? does he inrich or ennoble himself by thinking or writing well ? Men most be cloath'd and shav'd , have Houses that must have doors to shut close ; but do they want any Instruction ? ●twere a Folly , Simplicity and Weakness ( continues Antisthenes ) to set up again for an Author or Philosopher ; could I have a profitable Imployment , which would enable me to lend my Friend , and give to those that can ne're return , to write for sport or idleness , as Tyterus play'd or whistl'd upon his Flute ; ( this or nothing ) I would write on these terms , and easily give way to the violence of those who throtel me , crying out will you write , they should then read for the Title of my new Book ; of things Beautiful and Good , of Truth , of Ideas , of first Principles by Antisthene the Fishmonger .

* If the Ambassadors of Foreign Princes were Apes , who had learnt to walk on their hind Legs , and to make themselves understood by Interpreters ; we could not have a greater surprize than what the justness of the Answers of such as are sent us , and the ingenuity which sometimes appears in their discourse give us , the opinion of our Country joyn'd to the Pride of our Nation , makes us forget that reason belongs to all Climates , and reasonable thoughts to all places where there are men ; we don't love to be so treated by those we call Barbarians ; if amongst us their is any Barbarity , 't is in being frighted to hear other People reason like us .

All Strangers are not Barbarians , nor are our Country men all Civiliz'd , in like manner all the Country is not Pasture , nor all the City Polite ; there is in Europe a certain place , part of a Sea Province in a great Kingdom , whose Husbandmen are soft and insinuating , and their Burgesses and Magistrates rude and of an hereditary rusticity .

* With a Language so pure , such nicety of Habit , Manners so cultivated , such good Laws , and white complections , we are Barbarians to some sort of People .

* If we should talk of the Eastern People , how they ordinarily drink a Liquor that takes the head , makes them mad , and forces them to vomit , we should be apt to say 't is Barbarous .

* When the Bishop comes no more to Court , lives retir'd , is no more to be seen with Women , Plays not , makes not one at Feasts and Shews , is no man of Cabal , nor has the Spirit of Intrigue , but is always in his Diocess ; where he makes his continual residence , and thinks of nothing but Instructing his People by discourse , and edifying them by his Example , consumes his Riches in Charity and his Body in Pennance , and is an Imitator both of the Zeal and Piety of the Apostles ; the times will be changed , and he may then be threatn'd with a more eminent Title .

Can't we insinuate to people of a certain Character and serious Profession , ( to say no more of them ) that they are not obliged to make the world talk of their Gaming or Singing , that they play the Buffoon like other men , and that to see them so pleasant and agreeable , one would not believe they were elsewhere so regular and severe ; dare we urge that they digress from themselves , by that manner of politeness which they pretend to ; that on the contrary , they ought to suit and conform their outward Actions to their Conditions , and avoid doing as Painters in a contrast Figure , and shew the same man under such different shapes , as make the pieces entire Fantastical and Grotesque .

* We ought not to judge of men as of a Picture or Statue , upon sight ; there is a Mind and Heart to be searcht : the vail of Modesty covers Merit , and the Masque of Hypocrisy disguises Malice . There are but few Judges that have knowledge to discern aright to pass Sentence , 't is but by little and little , and perhaps even by time and occasion , that compleat vertue or perfect vice come at last to shew themselves .

Pyrocles says of a certain Lady , that her Soul is like a Jewel , set to the best advantage , that all who talk to her , find something in her so reasonable and agreeable , that they can hardly distinguish their admiration from Love . She is equally qualify'd to make a compleat Friend , or to oblige you to proceed beyond Friendship : Too young and too beautiful not to please , and too modest to design it . She esteems men for nothing but their Merit , and believes none of 'em are any thing more than her Friends● Her vivacity and sentiments surprize every body , and are so insinuating , that they engage them to be on her side . She knows per●ectly well the delicacies and niceties of Conversation , but sometimes makes such happy excursions , as , among many pleasant qualities , put always the Company into the same good humour . She talks to you like one who is not learn'd , who seems to be in the dark , and wants to be enlightned : but she hearkens to you like one who knows a great deal , can set a true value on what you say , and will not let you lose by her Conversation . Very far from affecting to shew her Wit by contradicting , or imitating Elvira , who had rather be thought brisk than a Woman of good sense and sound judgment : She appropriates your thoughts to her self , believes 'em to be her own , extends them , embellishes 'em , and makes you contented that you thought so well , or perhaps better than you your self believed you did . She 's always above Vanity , and in speaking or writing never uses Ornament instead of Reason , supposing Eloquence consists in Simplicicy . If she undertakes to serve any one , and to engage you in the same interest , she leaves raillery and politeness to Elvira , who makes use of them in all cases , and employs only sincerity , warmth , earnestness and perswasion ; what is most predominant in her , is the pleasure she takes to read before persons of worth and reputation , that she may profit by their taste , not so much to be known to them , as to know them . We may prophetically commend her for the wisdom she will one day certainly have , and the merit she prepares for her riper years . Since with a just conduct she has juster designs , and some sure maxims , which are very useful to those , who , like her , are expos'd to care and flattery . She is singular enough in her humour , without the least wildness , a little too much inclin'd to Retirement . Since she wants nothing but opportunity , or as some would call it , a large Theatre to make all her Vertues appear with Glory .

* A handsome Woman , the more natural she is , the more beautiful ; she loses nothing by being careless , and without any Ornament , but what she draws from her beauty and youth ; an innocent Grace shines on her Face , animates every little Action so much , that there would be less danger to see her adorn'd with all the advantag● of Dress and Fashion . Thus an honest man is respected independant from all those outward Actions , by which he would end eavour to make his person more grave , and his vertue more specious , and reserv'd ; since too great a modesty , a singularity in Habit , or the State with which some walk , add nothing to sincerity , nor does it raise Merit , but hurts , and often makes it look less pure and more suspected .

Gravity too much affected becomes comical , 't is like Extremities that touch , whose middle is Dignity ; you cannot call this being grave , but acting the part of a grave man ; he that studies to be so shall never obtain it : either Gravity is natural , or there is no such thing , and 't is easier to descend than ascend .

* A man of parts and reputation , if he is sowr and austere , he frightens youth , encreases an ill opinion of Vertue , makes one suspect the reformation he pretends to , and think its practice too troublesom ; if on the contrary , he is free in conversation , he is then a profitable Lesson , he shews men may live in pleasure and yet in business , be serious without renouncing honest diversions , and becomes an Example they can follow .

* Physiogmony is not given us for a rule to judge men by , it may serve us to give a guess of 'em .

An ingenious Air in men , is the same with regular features among Women , and this kind of Beauty the most vain may aspire to .

* A man that has much Merit and Ingenuity , and is known to have it , is not ugly , with the most deform'd features ; or if there is a deformity it makes no impression .

* How much Art is there in imitating Nature ? how much time , what rules , attention and labour , to dance with the same Freedom and Grace you walk with ? To sing as you speak ? To speak and express your self as you think ? To give the same life and force , the same passion and perswasion to discourses you are to declare publickly , which we sometimes naturally and without meditation entertain our intimates with .

* Those that without knowing us enough think ill of us , do us no wrong , they attack not us , but the fantome of their own imagination .

* There are some little Rules and Duties of good manners , which belong to place , time , and persons , which are not attainable by the force of ingenuity , and which custom teaches us without any trouble ; to judge of men by the faults which they commit in this kind , before they are well instructed , is to pass judgment by the Nails , or the turn of the Hair ; that is , to make a judgment which will at one time or other deceive them .

* I know not if 't is permitted to judge men by a single fault , if an extreme necessity , a violent passion , or a natural impulse occasion'd it .

* The contrary to the report , either of Affairs or Persons , is often the truth .

* Without a great regard and continual attention to what we speak , we are exposed to say Yes and No , to the same thing , or on the same person in an hours time , pusht on only by a spirit of Society and Company , that naturally obliges one not to contradict this man , or that , tho they talk of things quite different in themselves .

* A partial man is perpetually expos'd to little mortifications , for 't is equally impossible that his favourite can be always happy and wise , or such as he declares himself against , be always in fault or unhappy . This puts him frequently out of Countenance , and makes him blush at his friends misfortunes , or the new Glory which those acquire to whom he wish'd ill .

A man that is subject to be prepossest , i● he dares accept a place of Authority , either Ecclesiastical or Secular , is like a blind man that would paint , a dumb man that would preach , a deaf man that judges of Symphony ; these are but weak resemblances , and which express imperfectly the misery of prepossession . We should add , that 't is a desperate malady , incurable and infectious , to all that approach the sick person , it makes us desert our Equals , Inferiours , Relations , and Friends , even our Physitian ; they are far from being cur'd , if they can't be made to understand neither their Disease nor Remedy , which are to hear , doubt , to inform themselves , & to see into things , Flatterers , Cheats , and Backbiters : they that never open their Mouths but to lye , or for their own interest , are the Knaves in whom they confide , who make 'em swallow all they please ; 't is they also that poyson and kill them . Descartes rule never to decide on the least truth , before 't is clearly and distinctly known , is convenient and just in the judgment we give of persons .

* Nothing revenges better the ill judgment men make of our Wit , Actions , or Manners , than the base and poor Characters of those they approve of .

* On the same account you neglect a man of Merit , you admire a Blockhead .

* A Blockhead is one that has not wit enough to be a Coxcomb .

* The Coxcomb is the Blockheads man of merit . The impertinent is a forward Coxcomb .

* A Blockhead wearies and tires , distastes , and is easily repulst . The Impertinent repulses , irritates , and offends : he begins where the other left off : The Coxcomb is betwixt the Impertinent and the Blockhead , and is compos'd of one and t'other .

* Vices come from the corruption of the heart , the defects of Vice from constitution , and ridiculousness from its want of Sense .

The ridiculous man is one , that whilst he is so , has the appearance of a Blockhead .

The Blockhead always is ridiculous , 't is his Character . A wise man may sometimes be ridiculous , but will not be so long .

An error committed makes a wise man ridiculous . Dulness belongs to the Blockhead , Vanity to the Coxcomb , Impertinence to the Impertie●t : Ridiculousness seems to reside sometimes in those that are really ridiculous , and sometimes in the imagination of those that believe they see ridiculousness , where it neither is nor can be .

* Rudeness , clownishness , and Brutality , may be the vices of a man of Sense .

A stupid man is a silent Blockhead , and in that more supportable than a Blockhead , who is always prating .

* What is oftentimes a jest from a man of Sense , is a blunder in a Blockhead .

* If a Coxcomb could believe he speaks ill , he would lose his Character .

* One sign of Mediocrity of Sense is to be always telling stories .

* The Blockhead is perplex'd with himself , the Coxcomb has an Air of freedom and assurance ; the Impertinent carries it off with impudence , but modesty belongs to Merit .

* A few small concerns dignify'd with the name of Affairs , and joyn'd with a little sense , is enough to make some men haughty .

A grain or two of sense , and an oun●e of Business more , makes 'em important persons .

While you only laugh at 'em perhaps they stop there , if you complain of 'em they grow arrogant .

* The character of a Man of Honour is equaliberial between that of the cunning man and the honest man , tho in an unequal distance with respect to those two extreams . The distance from the man of honour and the cunning man grows daily less and less , and is upon the point of disappearance . The cunning man is one that hides his Passions , understands his Interest , and has either acquir'd wealth , or knows how to keep it . The man of honour is one that robs not on the Road , commits no murders , and in fine , a person whose Vices does not make him scandalous . We know very well that an honest man is a man of honour ; but 't is pleasant to think that every man of honour is not an honest man . An honest man is one that is neither Saint nor Hypocrite , and whose designs are only limited by vertue .

* Natural Genius , Endowments , Judgment , Wit , and Sense , are things different , but not imcompatible .

There is as much difference between good sense and a good taste , as between the Cause and the Effect . Genius is to Wit as in proportion , the whole is to its part . Shall I call a man confin'd and circumscrib'd to any one Art , a man of Sense , tho he has any one Science in perfection , but out of that shews neither Judgment , Memory , Vivacity , Manners nor Conduct , that understands me not , is thought less , and expresses himself ill ; a Musician for example , that after he has , as it were , bewitch'd me with his harmony , seems to be shut up with his Lute in the same case , and when he is without his Instrument he is like a dismounted Machine , we perceive quickly something wanting in him , and his Company is no longer supportable . Again , what shall I say of Play , who can define it to me ? is there no occasion of forecast , cunning , or skill , to play at Ombre or Chess ; or if there is , how comes it that we see men of weak parts excellent , and others of great ingenuity that can't attain to an indifferency , whom a piece of Card in their hands perplexes and puts out of Countenance .

There is a thing in the world , if 't is possible , incomprehensible , a person that appears dull , sottish , and stupid , knows neither how to speak , or relate what he has seen , but if he sets to write no man does it better ; he makes Animals , Trees , and Stones talk ; and his works are full of Elegance , Natural , Sense and Delicacy .

Another is foolish , timorous , and of a troublesome conversation ; he takes one word for another , and judges not of the Goodness of his own Writing , but by the mony they bring him , he neither knows how to recite nor read what he has writ ; but in his Books you find him as great as Augustus , Pompey , Nicomed , and Hercules ; he talks like a King , is a Politician , and a Philosopher ; he undertakes to make Heroes speak and act , he describes the Romans , and they are greater , and more Romans in his Verse than in their History .

Would you have another prodigy ? imagin a man easie , soft , complaisant , and tractable , on a sudden violent , cholerick , furious and capricious , conceive ● a man simple , ingenious , credulous : a trifler , and giddy , an infant with grey hairs ; but permit him to retire into himself , or rather to give himself up to a certain Genius that operates within him , perhaps without his being concern'd , and it may be without his knowledge . What rapture , what elevation , what figures , what Language , d' ye ask if I speak of one and the same man ? Yes , of the same Theodas , and of him alone : he crys , labours , rolls on the ground , rises , thunders , and roars , and from the midst of this Tempest comes a Lustre which warms delights us .

Without a figure he talks like a fool , and thinks like a wise man , speaks truth in ridicule , and in folly shews sense and reason . What shall I say further , he talks and acts better than he understands , they are in him like two Souls that are not acquainted , have no dependance one on the other , and have each their turns or distinct functions . This Picture would want one surprizing stroke , should I omit to tell you , that he is at all times covetous , and insatiable of Praise , ready to expose himself to his Criticks , and in the main plyable enough to profit by their censure . I begin to think my self , that I have made the Picture of two different persons , and 't is not impossible to find a third in Theodas , for he is a good , pleasant and excellent man .

* After a good Judgment , Diamonds and Pearls are the rarest things to be met with .

Such a one is known in the world for his great Capacity , and where●ever he goes is honour'd and cherish'd , but is slighted at home , and can't create an esteem in his Relations ; another on the contrary is a Prophet in his own Country , amongst his Servants enjoys a good name , and is applauded by all that live with him , for his singular merit , his whole Family concur in it , he is their Idol ; but this Character he leaves at home , it travels not with him .

The world mutiny against a man that begins to be reputed , those he esteems his Friends hardly pardon a growing merit , nor the first report that seems to give him a share of the Glory they possest , they hold out to extremity , till the Prince has declar'd himself by recompences , then they immediately congratulate him , and from that day he is accounted a man of Merit .

* We often affect to prai●e some men immoderately , who little enough deserve it ; we Elevate 'em , and if we could , would advance them above such as are really Excellent .

This proceeds either from our being weary of applauding always the same persons ; or , because their Glory thus divided becomes more supportable , and we can then look on it without being so much offended as before .

We see that the wind of Favours carries men away with full sail , in a moment they lose sight of Land , and continue their course . All things smile upon 'em and succeed with them , their words and actions are all attended with Elogies and Rewards , they appear not but to be complemented and carest , they are like an immovable Rock on the Coast , against which all the waves split ; all the winds of Power , Riches , Violence , Flattery , Authority and Favour stir them not , 't is against the Publick that these suffer Shipwrack .

'T is Common and Natural to judge of others labours by the agreement they have to our own . The Poet fill'd with great and sublime Ideas , makes small account of the Orators discourse , that is often exercis'd on mean objects ; and the Historian can't comprehend how a reasonable Soul can imploy his time in contriving Fictions , or finding out a Rhime . Thus the Divine thinks all other learning or knowledge dull , vain and unprofitable , whilst he perhaps is as much despis'd by the Geometrician .

One may have Sense enough to excel in a particular thing , and in that to give instructions , that wants Sense to know that he ought to be silent upon another subject , of which he has but a slight knowledge ; he comes off handsomly whilst he keeps within the limits of his Genius , but when he wanders he makes the man of sense talk like a blockhead .

Heriles , whether he speaks , declaims , or writes , is continually citing ; he makes the Prince of Philosophers tell you , that Wine will make you drunk , and the Roman Orator , that water tempers it ; he discourses of Morals ; 't is not he but the Divine Plato , that assures you Vertue is amiable , and Vice odious , or that one and t'other will turn into habit : things the most common and trivial , and which he is capable of thinking himself he will owe to the Antient Latins and Greeks , not to give authority to what he says , nor to gain it for what he knows ; but purely for the sak● of Citation .

* You often hazard , and sometimes spoil a Jest , by owning it , 't is dull and loses its force with the men of Wit , or those that think themselves so , who perhaps would never have said any thing so well : on the contrary it would meet with better reception if told as anothers . It is like a matter of fact , which no body has any extraordinary concern for ; it is more insinuating and gives less Jealousie ; it offends no body , if it is diverting 't is laugh'd at , if it 's admirable it is admired .

It is said of Socrates , that he was delirious and a Fool with abundance of Wit ; but those Greeks who so freely Characterized that great man may not unjustly pass for Fools themselves ; what whimsical Images , say they , does this Philosopher represent unto us ? what strange and particular manners does he describe ? whence had he , or how could he collect these extraordinary Ideas ? what Colours , what Pencil , did he make use of ? they are all meer Chymera's . They deceive themselves , they are Monsters , they are Vices ; but all so painted to the Life , that the very sight of them terrifies . Socrates ● is far from a Cynick , he spares their Persons , but lashes their debaucheries .

A Man of extraordinary good sense understands a Philosopher , is throughly acquainted with his Precepts , Morals and Conduct ; and does not imagin that mankind has any other end in their actions , than what he has all his life proposed to himself ; but to himself he complains and believes this Maxim too strict , but he 's in the wrong , has mist his way , this wind will never carry him to the prosperous port of preferment , and according to these Principles he argues justly .

I pardon , says Antisthius , those I have prais'd in my Works , if they forget me ; what I have done for them , they deserv'd it , at least I will pardon those whose Vices I have attackt without touching their persons ; if they oblige me so much as to admit of my Correction : but as this is a success that never happens , it follows that neither are obliged to make me any return .

They may , says the same Philosopher , deny my writings their due merit ; but they are not able to diminish their Reputation , if they pretend to it , why should not I scorn them ?

It is an happy thing to be a Philosopher , but a very unhappy thing to wear that Character , to give him that stile , is an affront , till the suffrage of most men declare him so , and in restoring to that August name its proper Idea , you attribute to him all due esteem .

* There is a Philosophy which raises us above Ambition and Fortune , that equals us to ( what shall I say ? ) places us above the Rich , the Great and the Powerful ; that prompts us to contemn preferments and those that procure them : that exempts us from the fatigu● of cringing , petitioning , and importunate solicitations , and even prevents those excessive transports of Joy , which are the usual companions of great promotions .

There is another Philosophy which disposes and subjects us to all these things , for the sake of our Neighbours and Friends : This is the better of the two .

* It will shorten and rid us of a thousand tedious discussions , to take it for granted , that some persons are not capable of talking well ; and to condemn all that they have , do , or will say .

* We only approve of others for the resemblance we imagin they bear to our selves , and so it seems , to esteem any one is to equal him to our selves .

* The same vices which are deformed and insupportable in others , we don't feel in our selves , they are not burthensom to us ; but seem to rest without weight , as in their proper centers . Such an one , speaking of another , draws a dismal Picture of him , not in the least imagining that at the same time he is Painting himself .

There is nothing would make us correct our own faults so readily , as to be able to observe them in others ; 't is at this just distance , that they appear what they are , and raise in us an indignation equal to their demerit .

Wise conduct turns upon two Centers , the past and the future ; he that hath a faithful memory and a vast foresight , is out of danger of censuring in others those faults he may have been guilty of himself , or condemning an action which in a parallel case , and in like circustances , it will be impossible for him to avoid .

* The Souldier and the Politician , like cunning Gamesters , trust nothing to chance● but they advise , they prepare themselves , and seem ready to determine ; they don't only know what the Fool and the Coward are ignorant of , I mean to make use of the first opportunity ; but by their measures and precaution they know how to serve themselves of this or that accident , or of several of them together : If this happens , they get by it ; if that comes to pass , they also get by it ; and the same accident is advantageous several different ways . These wise men ought to be commended for their good fortune , as well as wise conduct , and chance ought to be recompenc'd as vertue in them .

* I place nothing above a great Polititian but he that despises him , and is more and more perswaded that the World does not deserve his thoughts .

* There is in the best Counsels something , that displeases ; 't is not our own thought , and therefore presumption and caprice furnish pretences enough to reject it at first sight , and reflection only forces its reception .

* What surprizing success accompanies some Favourites , during the whole course of their lives ; what better fortune could support them , without interruption , without the least disgrace . They have the first Posts , the Princes Ear , vast Treasures , a perfect Health and an easie Death ; but what a strange account have they to give for their past life , for the Counsels they have given , for those they have neglected to give or follow , for the good deeds they have not done , and on the contrary , for the evil ones they have done , either by themselves or others ; in a word , for all their Prosperity .

We gain by our Death the praises of our Survivors , frequently without any other merit than that of ceasing to be ; the same Elogies serve at present for Cato and Piso.

The Report runs that Piso is dead , 't is a a great loss , he was a good Man , and deserv'd a longer life ; he was an agreeable Man , had Wit , Resolution and Courage , he was Generous and Trusty ; ( Add only that he 's dead . )

* That we cry up those that distinguish themselves by their honesty , disinterest and probity , is not so much their Elogy , as a disgrace to the rest of mankind .

* Such an one relieves the necessitous who neglects his own Family , and leaves his Son a beggar ; another builds a new House , tho' he has not paid for the Lead of that which was finish●d ten years before ; a third makes presents and largesses , and ruins his Creditors . I would fain know whether Pity , Liberality and Magnificence can be the Vertues of an unjust Man ; or whether Humour and Vanity , are not rather the causes of this Injustjce .

* Dispatch is an essential Circumstance of that Justice we owe to others , to occasion attendance is unjust .

The first do well , they do what they ought , but to say of him that in all his management protracts time , that he does well , is to do very ill .

* 'T is said of a great Man who had two set meals a day , and spent the rest of his time to cause digestion , that he dyed of hunger ; to say that he is not rich , or that his affairs are in ill Circumstances , this is figurative , it might be more literally said of his Creditors .

* The Honesty , Respect and Politeness of those advanced in years , give me a good opinion of what we call Antient time .

* 'T is an over-confidence in Parents , to have too great Expectation from the good Education of their Children , and a great Error to expect nothing and neglect it .

* Were it true , what several affirm , that Education doth not change the Soul and Constitution , and that the alterations that it makes were not substantial , but meerly superficial , I would yet forbear saying that it would be unprofitable .

* He that speaks little , is sure of advantage , 't is presum'd he has Wit ; and if indeed he does not want it , 't is presum'd he is Excellent .

* To think only of our selves , and the present time , is the source of Error in Politicks .

* The greatest misfortune next to that of being Convicted of a Crime , is often that of being able to justify our selves ; such a proceeding discharges and acquits us , tho we still remain Criminal in the mouths of the People .

* A Man is just to some practical rules of Religion , we see him nicely observe them ; no Man commends or discommends him , he is not thought of , another reclaims after ten Years neglect of all Religious duties , he is cried up and applauded for it ; every Mans judgment is free , for my part I blame his long forgetfulness of his duty , and think him happy in his Reformation .

* The Flatterer has too weak an opinion both of himself and others .

* Some persons are forgot in the distribution of Favours , which puts us upon inquiry why they were forgot ? and if they were preferred we should be apt to ask Why were they remembred ? Whence proceeds this contrariety , is it from the Characters of the Persons , or the incertitude of our Judgments , or rather from both ?

* 'T is a common way of talking ; after such an one , Who shall be Chancelour ? Archbishop ? or Pope ? We proceed further , and every one makes the Promotion according to his wishes , or caprice , which is often of persons more aged and infirm , than those that at present enjoy those places ; as there is no reason why dignity should kill the present possessors , which serves on the contrary to make them young again , and gives the Body and Soul fresh vigour ; so 't is no unusual thing for such to bury their Successors .

* Disgrace extinguishes Hatred and Jealousie , and it may very well do so . He that is not g●eat enough to raise our Envy , we think he has no merit . There is no Vertue so sublime , but we can pardon in him . 'T is no Crime in him to be an Hero .

There is nothing appears well in a Man out of Favour ; Vertue and Merit are slighted , misinterpreted or miscall'd Vice ; if he has so much Courage that he fears neither Fire nor Sword , or does he face the Enemy with as much bravery as Bayard and Montrevel : * * Marquis of Montrevel , Com. Gen D. L.C Lieut. Gen. He is rash and Fool-hardy , and has nothing of the Hero in him .

I contradict my self ( I confess ) in accusing men , of whom I only relate their judgments : I speak not of different persons , but of those very same persons that judge so differently .

* We need not tarry twenty years to see Men change their Opinion about the most serious things , or those that appear most certain and true . I shall not attempt to maintain that Fire in its own nature , and independant from our Senses , is void of heat , that is to say , nothing like what we feel in our selves at its approaching , for fear lest some time or other it become as hot again as ever . Nor shall I assert that one right Line falling on another makes two right Angles , or equal to two , for fear something more or less may be discovered , and I may be rallied for my Proposition ; neither shall I say with all France , that Vauban is infallible ; when in a Siege , which is his peculiar Excellency , and where he decides Arbitrarily he positively assures me , we shall get the place , tho he errs oft-times , and is lyable to mistakes as well as Antiphilus .

* If you believe People exasperated against one another , over whom passion has the ascendancy ; the Learned Man is a Pedant , the Magistrate a Boor or Mechanick , the Officer of the Revenue an oppressor , the Gentleman an Upstart ; but it is strange that these scurrilous Names , which choler and hatred have invented , should become so familiar to us , and that disdain , as cold and peaceable as it is , should dare to use them .

* You heat your self , and give your self up to the transports of Passion , especially when the Enemies begin to fly , and the Victory is no longer doubtful , or before a Town that has Capitulated . You mightily affect in a Fight , or during a Siege , to seem to be in an hundred places at once ; that is to be no where ; to prevent the orders of the General , for fear of obeying them , and to seek occasions rather to avoid than receive them ; can you call this true Courage .

* Place your men to maintain a Post where they may be kill'd , and nevertheless where they do escape : they love both Honour and Life .

* To see how men love Life , can it be imagined that they love any thing more than it , and that Glory which they prefer to Life , is often an opinion of themselves , established in minds of a thousand People , who either don't understand or don't esteem it ,

* Some , who are neither Souldiers nor Courtiers , make Campaigns , and follow the Court ; they don't form a Siege , but they assist in it ; they soon satisfy their curiosity in the seat of War , how inquisitive soever it may be , concerning the Trenches , the effects of Bombs and Cannon , the Carcasses , the Order and Successes of an Attack , as it occurs ; they observe the opposition continues , the Rains fall , the fatigues increase , they wade thro blood , and encounter both the Enemy and the Elements ; perhaps their Lines are forc't , and they 're enclosed between a Town and an Army : what extremities are these ? Their courage fails , they murmuring cry out , Will the raising this Siege be of so fatal consequence ? Does the safety of the State depend upon one Cittadel ? The Heavens themselves declare against us , and shan't we submit to them , and defer the Enterprize till another Season ? Then they lose all their resolution , and if they durst would rail at the obstinacy of the General , who withstands all obstacles , and is animated even by the difficulties of the Enterprize ; he exposes and fatigues himself night and day to accomplish his design . But as soon as the Enemy capitulate , these dispirited wretches cry up the importance of the Conquest , by anticipating the consequences , and exaggerating the necessity he lay under of doing it , and the danger and shame which would have attended the desisting ; they endeavour to prove that the Army that covered them from the Enemy was invincible ; they return with the Court , as they pass thro the Towns and Villages , are proud to be gazed at by the Inhabitants from their Windows ; and they triumph on the Road , as if they were the men that took the place , imagining themselves very brave . When come home , they deafen you with Flanks , Curtains , Ravelins , Bastions , Half-moons , and Covert-ways : They give you an account of those places where curiosity led them , the unavoidable hazards they were in , and the danger they ran of being kill'd , or taken by the Enemy ; they are only silent concerning their fears .

It 's the least inconvenience in the World to be short in a Sermon or Oration ; it leaves the Orator all that he has of Wit , good Sense , Fancy , good Manners and Instruction ; and robs him of nothing ; but it is very surprising that men should affect a sort of Shame and Ridicule , by exposing themselves in tedious and often unprofitable Discourse ; and so run a risque of their Reputation .

* Those that make the worst use of their time are the first that complain of its shortness ; such as waste it in Dressing , Eating , Sleeping and Impertinent talk , , and in contriving what to do , and generally doing nothing at all ; they want it for their business or pleasure ; on the contrary , those that make the best use of it have some to spare .

There is no States-man so thronged with business , but trifles away two hours every day , which amounts to a great deal in a long Life ; and if the evil is much greater in other stations , what an infinite waste is there made of this precious thing , which you complain you want .

* There are a sort of Gods Creatures which are call'd Men , who have a Soul which is a Spirit ; whose whole Life is imploy'd in , and whose most vigorous attention is taken up in sawing of Marble ; this is very foolish and trivial . But there are others more astonishing , for they are intirely useless , and spend their days in doing nothing : this is yet less than sawing Marble .

* The major part of Mankind so far forget that they have a Soul , and launch out into such Actions and Exercises , that we appear in the wrong , if we believe we speak advantageously of any Man when we say he thinks ; this is become a common Elogy , and yet it raises a Man only above a Dog or an Horse .

* How do you divert your self ? how do you spend your time ? Is the Question asked both by Fools and Men of Sense : if I answer , 't is to open my Eyes , and to see , to prepare my Ears to hear , to enjoy Health , Ease and Liberty ; 't is to say nothing , the solid , the great , and the only good is slighted , makes no impression . The Answer should be , Do you Game , do you Dance ?

Is it good for Man to have a liberty ( if it were possible ) so large and extensive , that it would only prompt him to desire one thing else , that is , to have less liberty .

Liberty is not Idleness , it is a free use of time to choose our Labour and our Exercise ; in one word , to be free is not to do nothing , but to be the sole Arbiter of what we do , and what we leave undone ? In this Sense what good so great as Liberty .

* Caesar not being old enough to think of the Conquest of the Universe , * * v. Pascals Thoughts , ch. 3. where he says the contrary . had no other happiness to endeavour after , than a brave course of Life , and a great Name after Death ; he was born fierce and ambitious , enjoy'd a vigorous health , he could not better imploy his time , than in the Worlds Conquest . Alexander being too young for so serious a design , 't is stupendious that in his juvenile years , Women and Wine had not confounded his Enterprize .

* A young Prince of an August Race , the love and hope of his People , given by Heaven to prolong the felicity of the Earth , greater than his Progenitors , the Son of an Hero , who was his Pattern , hath now told the Universe by his divine qualities , and anticipated Vertues , that the Sons of Hero's are nearer being so than other men . * * Contrary to the trivial Latin Maxim .

* If the World should continue an hundred millions of years , it is still in its Spring , and is but now beginning ; we our selves are not far from the first Men and the Patriarchs ; and who could distinguish us from them in Ages so distant : but if we may judge of what is to come , by what is past , how many things are there unknown to us in Arts and Sciences , in Nature , nay , I durst say in History too ? What vast discoveries would then be made , what different Revolutions would then happen in the States and Empires of the whole World ? How great would our Ignorance appear , and how slender our Experience , that is not of above six or seven thousand years standing ?

* There is no way too tedious for him that Travels gently and without hurry : and there are no advantages too remote from those that prepare themselves with Patience .

* To make Court to none , and not to expect Courtship from any , is an happy condition , a Golden Age , and the most Natural State of Man .

* The World is for those that follow the Court or people Cities ; but Nature is theirs who inhabit the Country ; they only live , or at least only know that they live .

* Why do you treat me with this coldness ? and why do you complain on me for some Expressions of mine , in relation to some of our young Courtiers ? You are not Vicious , Thrasyllus , are you ? for my part I know it not , but you inform me so your self ; that which I know is , that you are not Young .

And , you that are personally offended at what I said of some great people , don't cry out of a wound intended for another : Are you Haughty , Malicious , a Buffoon , a Flatterer , a Hypocrite ? I was ignorant of it indeed , and did not think of you ; but was speaking of some Great men .

* Moderation and Prudence in Conduct leave men obscure . To be known and admir'd , 't is necessary to have great Virtues , or what●s perhaps equal , great Vices .

* Men are pre-engag'd , prejudic'd and charm●d indifferently , with the conduct of great and mean persons ; a fortunate C●ime wants little of being commended , as much as a real Virtue , and success supplies the place of all Virtues : 'T is a black action , a horrid odious attempt indeed , that Success cannot justify .

* Men , seduc'd by fair appearances , and specious pretences , are easily induc●d to like , and approve an ambitious design of some great man's contrivance . They speak of it with concern ; the boldness , or the novelty pleases 'em ; it becomes familiar to 'em already , and they expect nothing but the success : when on the contrary it happens to miscarry , they confidently , and without any regard to their former judgme●t , decide of the action , that it was rash , and cou'd never take .

* There a●e some designs , which are of that vast consequence , and make so great a figure ; which have imploy●d the Tongues of Men so long ; which have caus'd so much hope or fear to several People engag'd in 'em ; according to their different Interests● in which all the Honour and Fortunes of a man are concern'd ; these have made too much shew to be withdrawn , without being executed . How dreadful soever the danger may be , that a man begins to foresee will be the consequence of his undertaking : He must on , tho it overwhelms him ; the least evil he is to expect , is the miscarriage .

* In a ill man , there is not wherewithal to make a great man . You may commend his Insight , and his Contrivance , admire his Conduct , extol his Address , to make use of the properest and shortest means to attain his ends : if his ends are bad , Prudence has no share in them ; and where Prudence is wanting , find Greatness if you can .

Of the Fashion .

'T IS a very foolish thing , and very much betrays our weakness , to be subject to the fashion in our Diet , way of Living , Health and Conscience . Brown Meat is out of fashion , and therefore 't is insipid ; and ●twou●d be an offence against good manners , to cure a Fever otherwise than by bleeding : It has been out of fashion this great while , to die by the hands of Theotymus ; none but the populace are now sav'd by his Pious Exhortations ; he has outliv'd himself .

* Curiosity is not an inclination to what is good and beautiful ; but to what is rare and singular , for those things which another can't match . 'T is not an affection for those things which are best , but for those which are most in the fashion● 'T is not an amusement , but a passion ( often so violent ) that it yields to Love and Ambition , only in the meanness of its object : 'T is not a passion for every thing that is scarce and in vogue , but only for some particular , that is rare and yet in fashion .

The Florist has a Garden at his Country-house , where he spends his time , from S●n-rising to Sun-setting ; you 'd think him planted there , that he had taken root in the midst of his Tulips , and at his Solitaire ; * * Several ●r . n●m●s 〈…〉 o● Tulips . he rubs his hands , he stares , stoops down , and looks nearer at it , he never saw it look so fine before ; he●s in an extasie of Joy , he leaves that for the Orientale ; then goes to the Veuve ; from thence to the Drap d'●r ; so to the Agath , at last returns to his Solitaire , where he tires himself , sits down and fo●gets his Dinner , observes all its particu●ar excellencies ; its fine pod , delicate top , he contemplates and admires ; but is not ●ouch●d ●ith the thoughts of God and Nature ; he goes no farther than the Root of his Tulip , which he won't part with for a Thousand Crowns ; tho he 'll give it you for nothing when the Tulips are out , and the Cornation comes in . This reasonable Creature , that has a Soul , a divine Worship , and Religion , returns tired and famisht ; but infinit●ly pleas'd with his Journey : he has seen a parcel of Tulips .

Talk to another of the Farmer 's wealth , of a plentiful Harvest , or a good Vintage , he is only nice in Fruit , he understands not a word you say ; discourse him of Figs and Me●ons , tell him that the Pear-Trees breaks with their weight of Fruit this year ; that there are abundance of Peaches ; this is all out of his way ; he is curious in nothing but Plumbs : talk to him of them , he makes you no answer ; he is only fond of a certain species of them too , and laughs at all others ; he leads you to the Tree , and artificially gathers this exquisite Plumb , divides it , gives you one half , keeps the other himself ; how delicious is this ( says he ? ) Taste it , Is it not divine ? the whole World can●t match it ; at this his nose swells , and 't is with a great deal of pains , that he veils his joy and vanity , under an appearance of modesty . O! exquisite man ! never enough to be prais'd and admired ! a man to be talkt of in all Ages ! Methinks I see his mein and shape , while he liv'd , I remember the features of this great man , who only amongst mortals was the happy possessor of such a Plumb .

Visit a third , and he talks of his curious acquaintance ; but especially of Diognetes ; I admire him , says he , and understand him less than ever ; do you imagin he endeavours to instruct himself by his Medals , that he esteems them , the speaking evidences of past transactions , or sixt unquestionable monuments of antient History : Nothing less , perhaps you 'll guess that all the pains he takes to recover an Head proceeds from the pleasure he enjoys in seeing an uninterrupted series of the Emperours ; 't is yet less , Diognetes knows nicely all parts of a Medal , he has a Case full , except one place ; 't is this vacuity is so uneasy to him ; and truly and literally to ●i●● this , he spends his Estate and Life .

Will you see my Prints , adds Democedes ? and presently he draws them out , and shews them you ; there you fi●d one that is neither fine●y Printed , neatly Graved , or well Designed , and therefore no● worth the p●●se●ving ; he found it hanging up in the Ho●idays against the wall in the most publick places of the City ; he allows it to be ill Graved , and worse Design'd ; but he assures you , 't was done by an Italian , of whom there 's little extant ; that 't is the only one in France of his hand , he bought it very dear , and would not part with it for a much better . He goes on , I labour under a sensible affliction , which will oblige me to leave off troubling my self with Prints , the rest of my Life . I have all Cal●t's Works , except one Print , indeed 't is so far from being the best , that 't is the worst that ever he did ; but how shall I compleat my Sett . I have hunted after this Print these twenty years , and now I despair of ever getting it : this is very hard .

Another Satyr is those who make long Voyages , either through uneasiness , or curiosity ; because they keep no Journal , or furnish us with no Relations or Memoirs ; they go to see , and don 't see any thing , or at best forget what they have seen ; they desire only to remember new Roads , and new Steeples , to pass insignificant , unknown Rivers ; they go out of their Country purely to return again ; they love to be absent , that they may one day come from afar ; this Satyrist talks well , and forces attention .

But , when he adds , that Books are more instructive than Travelling , and gives me to understand that he he has a Library , I desire to see it , I visit this Gentleman , he receives me into his House , and at the bottom of the Stairs , I am struck down with the scent of the Russia Leather , that covers all his Books ; in vain he encourages me , by telling me they are gilt on the Backs and Leaves , that they are of the best Editions , and by naming some of the best of them ; he tells me , his Gallery is full of them , except one place that is painted so like Books , the fallacy is not to be discern'd ; he adds , that he never reads , and rarely sets foot in this Gallery , and that he did it now to oblige me ; I thank him for his complaisance , but wou'd as soon visit a Tan-Pit as his Library .

Some people by an intemperate desire of knowledge , and an unwillingness to be ignorant of any thing , are greedy of all sorts of Learning , and masters of none , they are fonder of knowing much , than knowing well ; and had rather be super●icial smatterers in several Sciences , than to dive profoundly into any one alone ; they every where meet with Masters to reclaim 'em , they are bubbles to their own vain Curiosity , and often by very painful efforts cannot extricate themselves from their gross Ignorance .

Others keep the Key of Knowledge , but never enter themselves , they spend their lives in Learning the Eastern and Northern Languages , those of both Indies , those of the two Poles , nay that of the World in the Moon it self : The most useless Idioms , the most ridiculous , and Magical Characters , employ their Souls , and excite their industry ; they are very angry with those who content themselves with their own Language , or at most with the Greek , and Latin . These men read all the Historians , and know nothing of History ; they run thro all Books , but are not the wiser for any ; their defect is a barren ignorance of things , and principles ; and indeed their best Collection , their greatest Riches , consist in abundance of words , and phrases , which they huddle together , and load their Memory withal , whilst their Souls are empty .

A Citizen loves building , he builds himself a House , so fine and noble , that he 's asham'd to live in it , and is unwilling to let it to a Nobleman , or a States-man ; he retires into the Garret , where he spends his life , whilst the Walls and Boards are worn out by Travellers ; there 's a continual knocking at the Gate , all desire to see the House , but none the Master .

There are others , who have Daughters , and are not able to give them a Groat ; nay , which is less , can hardly cloath and feed them ; they are so poor , that they are forc't to deny themselves a Bed and clean Linnen ; the source of their misery is very obvious , 't is a Repository of rare Statues , which indeed would sell at a great rate ; but they cannot prevail with themselves to part with them .

Dyphilus is a lover of Birds , he began with one , and ends with a thousand ; his House is so far from being the more pleasant , that 't is pestered with them ; the Hall , the Parlour , the Stair cases , the Porch , the Chamber and Closets are so many Aviaries ; nothing is heard but discord and wild notes ; the Autumnal winds , and most rapid Cataracts , do not make a noise so shrill and piercing ; you cannot hear one another speak , but in those Chambers that are set apart for receiving visits , where you are plagued with his little yelping Curs ; 't is no longer an agreeable amusement to Dyphilus ; but a toilsome fatigue ; which his body can hardly undergo , he spends his days ( those days that pass away and never return ) in feeding his Birds and clearing their dung ; he gives a man a Salary for no other service , but to teach them with a Flagelet , and take care that his Canary-birds tread one another ; 't is true , what he spends on one hand , he spares on the other ; his Children have neither Tutors , nor Education . In the Evening , tir'd with his own pleasure , he shuts himself up without being able to enjoy the least repose , till his Birds are at roost , and those little Creatures that he only dotes on for their Song , cease their Notes ; he dreams of them in his sleep , he is himself , metamorphos'd into a Bird , he is copple-crown'd , he chirps , he perches , he fancies in the night that he moltes , that he is brooding .

Who can describe all the different kinds of trivial curiosity ; imagin you hear one talk of his Leopard , of his Plume , of his Musick , he brags that they are the most choice and rare in the World : Why does he not sell them ? they cost him very dear .

There 's another an admirer of Insects , he augments his Collection every day ; he is the greatest Critick in Europe , at a Butterfly ; he has them of all sizes and colours . * * Several French Names of Shells . What time can you find to pay him a visit ? he 's afflicted with bitter sorrow ; is in a sowr Chagrin temper , to the plague of his whole Family ; he has had an irreparable loss : go near him , observe what he shews you on his Finger , 't is a Canker-worm , just dying and expiring : but 't was such Canker-worm !

* Duel is the triumph of fashion , and the place where her Tyranny reigns with the greatest splendour . 'T is a custom not to permit a Coward to live ; this obliges him to go to be kill'd by a man of more bravery than himself , and so passes undistinguished from a man of courage ; it hath entail'd honour and renown on an action full of folly and extravagance , it has obtain'd reputation by the presence of Kings ; and sometimes hath had a sort of Religion to countenance its practice ; it decided the Innocence of men , and whether accusations in capital Crimes were true or false , it was so deeply rooted in the opinion of the World , and got such an intire possession of the minds of men , that it has been one of the most glorious actions of the Life of a most potent Monarch , to cure them of this folly .

* The antient manner us'd in disciplining Armies , in Negotiations , or in the Eloquence of the Chair , and in Poetry , ●s now grown obsolete . Men are degenerate from what they formerly were , is it their merit which is out of date , or have we lost the taste we had of them ?

* A man of mode is not so long : Fashions are very transitory . But if perchance he is a man of merit , he cannot suffer annihilation ; but by something or other will still subsist , always equally worthy of estimation , tho he is less esteem'd .

Virtue has that happiness in her that she can self-subsist , she knows how to treat Admirers , Party-men and Patriots : the want of assistance and approbation doth not only not afflict her , but purifies and renders her more perfect ; whether she be in fashion● or out of fashion , she is still Virtue .

* If you tell men , and especially the great ones , that such a man has Virtue , they●ll tell you , let him keep it then ; that he has a great deal of Wit , and above all , that he is very pleasant and diverting ; they 'll answer you , so much the better for him ; that he has a Wit well cultivated , and is very knowing ; they 'll ask you what 's a Clock , what weather it is ; but if you give them to understand there 's a Juggler , one that turns Aqua Vitae black ; 'T is wonderful ! tho they often see it at Feasts : Th●n they cry out , where is he ? bring him to me this evening , to morrow , or as soon as you can possibly find him ; he is brought , and the wretch who is only fit to be shown in Fairs , or at private Entertainments for Money , presently becomes their familiar .

* There 's nothing brings a Man sooner in fashion than playing high ; it passes from the Peer to the Bully : I wou'd fain see a polite gallant , and witty man , were he a Catullus , or one of his disciples , dare to compare himself with him that loses eight hundred Pistoles at a sitting .

* A fashionable man is like a certain Blue Flower , that grows spontaneously in plough'd grounds ; indeed it chokes the weeds , but spoils the crop , and takes up the room of something that●s better ; it has no beauty nor value , but what 's owing to a slender caprice , which is born and dead in the same instant . To day he is in vogue and admir'd by the Ladies , to morrow he is neglected and left to the scorn of the Mob .

On the contrary , a man of merit is a Flower , which is not valued for its colour only , we call it by its name ; 't is cultivated for its odoriferous scent and beauty ; 't is one of the graces of nature , one of those things which beautify the Creation ; it has been admir'd by all men in all ages , our Fathers set a high value on it , and we in imitation of them have as great an opinion of it ; nor can the disgust and antipathy of any particular persons injure its reputation . 'T is a Lilly , 't is a Rose .

* We see Eustrates plac'd in his small Boat , bless'd with a pure Air , and a serene Sky , he sets sail with a fair wind , which in all probability is like to continue ; but all of a sudden it changes , the Heavens are clouded , and the Tempest appears , a wave oversets the Boat , and he is sunk to the bottom ; Eustrates rises to the surface of the Waters , endeavours to swim , and we hope at least that he will reach the shoar , and save his life ; but another wave sinks him , and we give him over for lost , he appears above wat●r a second time , and our hopes revive , when a foaming billow drives him to the bottom , from whence he never rises ; he is drown'd .

* Voiture and Sarazin we●e born for the Age they liv●d in , and they appear'd in a time which seem'd to expect them ; if they had not made such haste , they had come too late , and I question whether at this time they wou●d have been what they were then : Airy and diverting conversation , gallant and familiar Letters , and the select companies , where wit only wou'd recommend , are all vanish'd , and there is no talk of reviving them : All that I can say in favour of their Genius's is , that perhaps they might have excell'd in another way . But the Ladies of this Age are either Hypocrites , Coquetts , Gamesters or Ambitious ; and some of them all together ; Luxury , Gaming , their Paramours , and their Waiting-women , have possess'd themselves of the Fort , and defend it against the Men of Wit.

* The Fops and Coxcombs are singular in their dress , their Hats are broad , their Sleeves are larger , and their Coats of clear another cut than those of other Men ; they frequent all publick places , that they may be taken notice of : whilst the man of sense leaves the fashion of his Cloaths to his Taylor : 'T is as great a weakness to be out of fashion as to be in it .

* We blame a fashion that divides the stature of a man into two equal parts , which takes one entire to the waste , and leaves the other for the rest of the body : we condemn those dresses which make the Ladies heads look like the base of an edifice , with numerous stories above 'em ; the order and structure whereof alter with their whimsies ; that separate the hair from that part of the face Nature design'd it for , and raise it in the manner of Bacchanals , as if they intended the fair sex shou'd exchange the tender and modest air of their faces , for one much more fierce and bold : We exclaim against this or that mode , which , ridiculous as 't is , helps and embellishes Nature , as long as it lasts , and from which we reap all the advantage we could expect , which is to please ; when we ought only to be surpriz'd at the levity , and inconstancy of Men ; who successively call agreeable and decorous , those things so directly opposite to each other ; who use those habits in their Comedies and Masquerades , which lately were the most grave and solemn ; and that so small a tim● shou'd make such a difference .

* N — is rich , she eats well and lyes well● but her Commode grows out of wear , when she thinks least on 't , and when she believes her self happy , she 's out of the fashion .

* Iphis at Church sees a new-fashion'd Shoe , he looks upon his own , and blus●es , and can no longer believe himself drest ; he comes to Prayers only to shew himself , but now he hides himself , and you may see him held by the foot in his Chamber all the rest of the day . He has a soft hand , with which he gives you a gentle pat ; he is sure to laugh often , to shew his white Teeth ; he sets his mouth in order , and is in a perpetual smile : he looks upon his Legs , he views himself in the Glass , and no body can have so good an opinion of another , as he has of himself : He has acquir'd a delicate and clear Voice , and is happy in a free way of talking ; he has a turn of his Head , and a sort of sweetness in his Eyes , which he never forgets to make use of , as graces to set him off . His gate is slow , but the most diverting that you can imagin ; he sometimes makes use of a little red , but 't is very seldom , he does not make a custom of it : 'T is true , he wears Breeches and a Hat ; he has neither Ear-rings nor a Necklace , therefore I han't put him into the Chapter of Women .

* Those very fashions which men so willingly follow in their persons , they won'● endure in their pourtraictures , as if they really foresaw how indecent and ridiculous they will appear , when they have lost what we call the flower of a fashion , its agreeable novelty : they rather take up with the most extravagant ornaments , the most indifferent Drapery ; nay , the fancy of the Painter , which is neither agreeable to the air of the face , nor the character of the person● they affect forc'd and indecent postures , a rough brutish and strange manner ; they make a Captain of a young Abbot , a Harlequin of a Man of the long Robe ; a Diana of a City Dame , an Amazon , or a Pallas , of a silly timorous Girl , a Lais of a Woman of Honour , and an Attila , of a just and magnanimous Prince .

One fashion has hardly destroy'd another , but 't is justled out by a newer , which must itself make way for its successor ; and that for a following , which will not be the last , such is our levity ; during these revolutions an Age is spun out , and then all these things are rank'd amongst things past , which never return : The finest mode , and which charms the eye the most , is the most antient ; which is advanc●d in respect by ages and years , and appears as agreeable in our Pictures , as the * * Roman warlike Habits● Sagum and the Roman Habit on the Theatres ; as the * * Oriental Habits . Mantle , the * * Oriental Habits . Veil , or the * * Oriental Habits . Tiara in our Tapestries , and Paintings .

Our Fathers have transmitted to us with the knowledge of their Persons , that of their Habits , their * * Offensive and Defensive . Arms , and all the Ornaments which they were fond of during their lives : A benefit we can make no other return for , than by doing our Posterity the same service .

* Formerly the Courtier wore his own Hair , half Silk-stockings , and his Habit was loose and easie : but now he has a full Wig , a close Habit , whole stockings , and is Religious , all which he accommodates to the fashion .

* He who after some considerable residence at Court was Religious , and therefore contrary to all reason , has narrowly escap● being ridicul'd , can he ever hope to come in fashion ?

* What will not a Courtier do that has his Fortune in view ; if rather than not make it , he will turn religious .

* The Colours are all prepar'd and the Pallet is ready ; but how shall I fix this restless , light and inconstant man , who changes himself into a thousand and a thousand figures ? I paint him devout , and fancy I have hit him , but he has deceiv'd me , and is just now a Libertine : I at least expect that he continue in this ill posture , and know very well how to hit that irregularity of heart and soul , by which he would be known ; but the fashion obliges , and he is devout .

* To neglect going to Vespersas a thing obsolete and out of fashion , to know all the avenues of the Chapel , where he may be seen , and where he may be unobserv'd , to be intent at Church on God and his own business , to receive Visits , to give out Orders and Commissions , and at the same time to attend the Responses , to chuse a Director , and rely on him more than the Gospel itself , to derive all his sanctity from the reputation of his Director , to despise all those that he has a slender opinion of , and scarce allow them to be in a state of Salvation ; to be fond of the word of God only from the mouth of his Director , to prefer Mass of his celebration , and the Sacraments from his hands , before all others ; to make his spiritual Repast only Books of Devotion , as if there were neither Gospels , Epistles of the Apostles , or Morals of the Fathers ; to read and talk a Jargon unknown to the first ages ; to be very exact to confess the sins of others , and palliate his own ; to cry out of his sufferings and his patience ; to talk of his small progress in Gallantry , as of a sin ; to be in a secret alliance with some persons against others , to have no value for any but those of his own side and cabal , and to suspect even Virtue herself , to taste and relish prosperity and favour , to wish no body well but himself , never to assist merit , to make piety subservient to his Ambition , to go to heaven by the way of Fortune and Dignity , this is now adays the greatest effort of Devotion .

* An Hyprocrite is one that will be an Atheist under a Ring that is so .

Hypocrites esteem nothing a crime but incontinence , or , to speak more exactly , the reputation and appearance of it . If Pherecides passes for one that is cured of his fondness for women , and Pherenice for a chaste wife , 't is enough , for then let them play a destructive game to ruin their credit , or to rejoice at the misfortunes of another ; and to advantage themselves by it , to idolize the great , and contemn the meaner sort , to be intoxicated with their own merit , to be dried up with envy , to lye , to calumniate , to cabal , to blacken ; this is their way : would you that they should usurp a place amongst good men , who with all their vices avoid pride and injustice ?

* When a Courtier becomes humble , is cured of pride and ambition , when he ceases to raise his Fortune on the ruin of his Companions ; when he shall be just , indulgent to his Vassals , and pay his Creditors ; when he shall be neither Knave nor Calumniator ; when he shall leave off luxurious Feasting and unlawful Love ; when he shall pray otherwise than with his Lips , and out of his Prince's presence ; when he shall not be morose , and difficult of access to others ; when he shall have no austerity in his countenance , or sowreness in his mein ; when he shall be no more negligent and contemplative ; when by his scrupulous application to business , he shall render different affairs very compatible ; when he shall harass himself , and be willing to bend his mind to vast cares and laborious imployments , to those of the greatest consquence , for the good of the state and people ; when his Character shall make me afraid to mention him in this place , and his modesty prevent it : If I do not name him , yet when I think of him I shall say he is Religious , or rather that he is a man given to the age , for a model of sincere virtue , and for the detection of the Hypocrite .

* Onuphrius has nothing for his Bed but a Coverlet of grey Serge , but he lies upon Cotton and Down ; he is plainly , but decently habited ; I would say he wears a slight Stuff in the Summer , and a very good Cloath in the Winter ; he wears extraordinary fine Shirts , but takes a great deal of care to hide them ; he does not brag of his course Garment , his strict Discipline ; on the contrary , he passes for what he is , an Hypocrite , and would pass for what he is not in the least , a devout man : 'T is true , he makes us in a sort believe , without telling us that he wears a course Under-garment , and that he disciplines himself severely : he has several Books that are indifferently disperst about his Chamber ; this is the Spiritual Combat , that the Interiour Christian , the other the Holy Year ; his other Books are under Lock and Key ; if he is going along the Streets and observes a man to whom 't is necessary he should seem devout , down-cast Eyes , a slow and modest Gate , a devout Air , are familiar to him , he plays his part : if he enters a Church , he observes whose eyes are upon him , and according to the discovery he makes , he falls upon his knees and goes to prayer , or else never thinks of kneeling or praying ; if he sees a good man or a man of anthority approach , that ob●serves him , he not only prays but meditates too , le ts drop tears and sighs ; but this good man is hardly gone , but he is silent and can scarce be perceiv'd to breathe : another time he goes to an holy place , rushes thro the croud , and chooses a place for his Devotion , where all the world may see how he humbles himself ; if he perceives any Courtiers who laugh and talk in the Chapel louder than in the Anti-chamber , he makes a greater noise than they , on purpose to silence them , and returns to his meditation , which is always the comparison he makes between those persons and himself , in which he finds his account of all things ; he avoids an empty Church , where he may hear two Masses one after another , a Sermon and Vespers only between God and himself without any other witness ; he loves that Parish , and frequents the Churches where there is the greatest concourse , for there he does not lose his labour , he is observ●d by the Congregation ; he chooses two or three days to fast in without any occasion ; towards the end of the Winter he has a Cough , his Stomach is out of order , he has the Vapours and a Fever , he begs and presses with all the earnestness in the world , to break Lent as soon as it is begun , and it is granted him in complaisance . If Onuphrius is named Abitrator amongst Relations , or in a Family ●a●se , he is for the strongest , I would say the richest side , and cannot be perswaded that he that has a plentiful Estate can ever be to blame . If he finds a rich man which he can impose upon and make his advantage of , he is his Parasite ; he never cajoles his Wife , nor makes the least advances that way , but rather flies her , and will leave her a part of his Garment to be gone , unless he is as sure of her as himself ; he never attempts to seduce or debauch her by his hypocritical Jargon . He never talks , because it is customary so to do , but out of design , which is always advantageous to him , and is always silent where his discourse would render him very ridiculous . He knows where to find Ladies more● sociable and agreeable than his Friends Wife , which he very seldom absents himself from , unless it be to give occasion to a publick report that he retires from the world ; and how indeed should they doubt it , when they see his face faln away , as if he never indulged himself in the least . He is like those Women who carry on their intrigues successfully under the veil of Devotion , with this difference only , that he slights those which are old , and addresses himself only to the young , and amongst them 't is those only who are the most beautiful can please him : they go and he goes , they return and he returns , they stay and he stays ; he has the happiness to see them in all places and at all hours ; and who in his place but would be edified ? they are Religious , and so is he : H● is sure to make the best use he can of his friends , stupidity and prepossession in his favour ; sometimes he borrows money of him , at other times he manages him so dextrously , that he offers to lend it himself , and is very angry with him that he does not make use of his friends when he has occasion . Sometimes he will not receive a half penny without giving a note , when he 's sure 't won't be accepted : at another time he says he wants nothing but an inconsiderable summ : at other times he publickly extols the generosity of this man , on purpose to excite and oblige him in honour to bestow an extravagant largess on him . He does not expect any thing from his hereditary estate , nor does he imagine all his personal a Legacy : But above all things he endeavours to set aside the lawful Heir . A devout man is neither covetous , violent , unjust , nor self-interested : Onuphrius is not a devout man , but he would appear so ; and by a perfect , tho a false , imitation of piety , he tacitly manages his interests : he never aims at the dir●ct line of a Family , nor insinuates himself where there 's a Daughter to provide for , or a Son to settle ; he knows they have a right too strong and inviolable to be shaken without a great deal of noise , which may perhaps reach the ears of his Prince , from whom he runs with all the fear in the world that he shall be discover'd , and appear what really he is . He chooses the collateral line , which he can attack with greater safety ; he is the terror of all the first and second Cousins , the flatterer and profess'd friend of all the rich Unkles ; he pushes to be the heir of every rich old man that dies without issue , but if he 's disappointed , if the relations succeed in the Estate , and Onuphrius can't quite throw them out of it , he will at least wrest good part on 't from them : a slender calumny , a trifling slander is sufficient for that , and indeed is the talent he possesses in the highest degree of perfection , and he makes this management very often conduce to his profit ; and ( according to him ) there are men , who he is oblig'd in conscience to decry , and they are those which he does not in the least affect , which he designs to injure , and impatiently desires their ruin : He acquires his ends without so much as opening his mouth . If you talk to him of Eudoxis he laughs or he weeps ; ask him any thing again and again , he makes you no answer , and he has reason to be silent , he has said enough .

* Laugh Zelie , be foolish and wanton , as you us'd to be : Whence proceeds this immoderate joy ? I am rich ( say you ) don 't you see I live at large , and now begin to have room to breathe in . Laugh louder , burst your self , what 's a great estate good for , if it brings seriousness and melancholy along with it ? Imitate the great ones , who are born in the bosom of riches , they laugh sometimes , and give themselves up to their inclinations ; do you therefore follow your own , le● it not be said of you , that a new place , or some thousand Livres of Rent , more or less , shou'd make you pass from one extremity to the other . I am ( say you ) brought into favour by my place : I doubt it . But Zelie believe me , don't leave off laughing , nor laughing at me , ( as several times you have done ) don 't fear any thing , I shan't be the more free nor familiar with you , I shan't have a less opinion of you and your post , I shall equally believe that you are rich and in favour : I am religious ( you add ) 't is enough Zelie , and I can●t but remember that 't is not the serenity and joy which a good conscience imprints on the face that you enjoy , when melancholy and anxious thoughts have taken up the best place in the soul , and disperst themselves about ; I am , indeed , astonish'd , to find that a false Devotion should sooner be able to make a woman proud and disdainful , than Youth or Beauty .

* Arts and Sciences have been vastly improv'd in an age , and are all now refin'd in the highest degree , even that of Salvation is reduc'd to rule and method , and augmented with all that 's fine and ●ublime which human understanding could invent . * * False Devotion . Devotion and Geometry have their manners of speaking , which are called terms of Art ; and he that is ignorant of them is neither devout nor a Geometrician : the first Religious , who were directed by the Apostles , were ignorant of them ; those simple people had only Faith and Works , which they reduc'd to believing and living well .

* 'T is a very nice thing for a Prince to reform his Court and set up Piety in it : He instructs the Courtier how he may please him , and lets him know at whose expence he must make his fortune ; he manages him with prudence , he tolerates him , and conceals his dislike of him , for fear he shou'd plunge himself into Hypocrisie or Sacrilege : He expects better success in his reformation from God and Time , than from his own Zeal and Industry .

* 'T is an old custom in Courts to give Pensions , and distribute favours to Fidlers , Dancing-masters , Players , Flatterers and cringing wretches : their merit is fix'd , and their excellencies certain and known , who amuse and recreate the great ones : They know that Favier dances well , and that Lorenzane composes fine Anthems . If a Religious virtuous man comes there , nothing can be spar'd for him , nor is it reasonable there shou'd ; 't is a profession very daily counterfeited , and if he shou●d be rewarded , wou'd expose the Prince to honour dissimulation and villany , and pay a pension to a Hypocrite .

* 'T is to be hop'd that the piety of a Court wou'd not hinder the residence of its Courtiers .

* I doubt not but true Devotion is the true source of Repose ; that it supports us in life , and sweetens death , but these can't be drawn from Hypocrisie .

* Every hour in its self , as it respects us in particular , when once 't is past 't is entirely lost , millions of ages can't retrieve it , several Days , Months and Years are fled away and irretrievably lost , in the abyss of time and time itself shall be destroy'd ; 't is but one point in the immense space of eternity , and it shall be rac'd out . There are several light and frivolous circumstances of time which are unstable and pass away , which I c●ll Fashions , Grandeur , Favour , Riches , Power , Authority , Dependance , Pleasure , Joy and Superfluities ; what will become of these when time itself shall disappear ? 'T is Virtue alone , tho least in fashion , can survive time .

OF Certain Custom●

THere are some men who want an Estate to make them Gentlemen .

There are others , who if they could have put off their Creditors but one half year longer , had descended from some most ancient family .

Others again rise up Gentlemen , of as old a date , who when they lay down thought of nothing less than Gentility .

How many of these Gentlemen are there , whose fathers and eldest brothers never pretended to that title .

* Many a man will disown his Father , that is known to keep such a Farm , or such an Ale-house , and will brag of his Grand-father , who is dead , and might , for ought one knows , be a better man . He has perhaps a large income , some great place , and a Lord for his Son-in-law , and had he but a title too , would be as good a man as the best Peer in the Land .

* A Gentleman was formerly said to have a grant from the King for his Title : The Title of Gentleman is held by Patent in France , as that of Pew in England . This was thought a very proper expression , but now 't is old and obsolete . Rehabilitation is the term which has supply'd its place in all our Courts of Judicature , such a one who has laid up an Estate is rehabilited in his Gentility . This intimates that he was originally a Gentleman , that it is most fitting he should still be so , that however his father may have abdicated his title by driving the Plough , digging the Earth , carrying a Pedlars Pack , or wearing a Livery , he is now restor'd to the right of his Ancestors . And that what is now to be done is only to continue him the possession of the same Coat of Arms they always had , tho it is perhaps one of his own invention , and quite different from that he had before on his Pewter . In a word , it implies that a Grant of this title is unfit for him , and proper only for one who never was a Gentleman , and whom the meanness of his birth still makes desirous of getting money .

* As one man , by often affirming he has seen some miraculous sight , perswades himself he really has . As another , by hiding his age from others , comes to believe at last , he is as young as he would be thought . So the man , who , though meanly born , has taken a habit of talking of his Grand-father that own●d this or that great Seat , or of his Great Grand●father , that was Lord of this or that Mannor , which they perhaps never heard of . This man , I say , has the pleasure of fancying himself at length to be descended from some considerable Family .

* What man is there that 's never so meanly born , who having got an Estate can want a Coat of Arms , and to this Coat a Crest , Supporters and Motto . What is become of the distinction of Casks and Helmets , the name and use of 'em are abolisht ; 't is no longer in dispute whither they shou'd be born in front or side ways , close or open , or about the number of bars : 'T is to Coronets that they aspire , that they lay claim to . There are some Citizens that have a little modesty still left , and use not the Ducal Coronet , being content with an Earls ; and some go not far in quest of it , but take it from their Signs to clap it on their Coach .

* A Citizen is a despicable Creature : but as for one who is born in the corner of a thatch'd House , or perhaps in the ruins of an old Tower , which stands in the middle of a Bog , and which he qualifies with the name of Castle , let him but stile himself a Gentleman , and he is one .

This relates to a particular person , perhaps to the M — de T — * A Gentleman strives to be respected as a Nobleman , and lives so high that none can tell but he is one . A Nobleman can be satisfied with no less than the title of Prince , changing his Coat of Arms , and producing a new Genealogy as doubtful as his pretences ; he sets so many Engines to work , arrogates to himself so many great Titles , has so many disputes about ranks and precedency , that at last he really becomes a little Prince .

* Some men are so fond of titles that they give themselves three rather than fail ; one they use in the City , another in the Country , and a third elsewhere . Others are contented with one name , adding du or de to it , to make it sound genteel , as soon as their circumstances are any thing tolerable ; others again , by suppressing one syllable of their name , transfer themselves from one of the meanest Families into one of the most ancient in the Kingdom . Many will suppress their whole names , which had nothing shameful in them , to adopt others that sound greater , and by which they get nothing but the being compar'd to a disadvantage with the great men from whom we borrow them . And as many who are born within the Walls of Paris , will feign themselves to be Flemish or Italians , as if a mean extraction could not be drawn from any Country , will lengthen their names and give them another termination to make them sound outlaudish , fancying that a name is much better for being far fetch'd .

* The want of Money has taken off the inconsistence of gentility with a mean extraction , and saves many a dispute about the quartering of Scutcheons .

* How many would be gainers by a Law that should make gentility to be drawn from the Mother's side , and how many more would be losers by it . There are few Families , but what are as near related to the greatest Princes as the meanest Peasant .

* I here declare it openly , and desire all men to take notice of it , that none may wonder hereafter . If ever any great man thinks me worthy of his care , if ever I happen to make my fortune , there is one Godfrey de la Bruyere , whom all the Chronicles of France place among the men of the highest rank , that follow'd Godfrey of Bouillon in his conquest of the Holy Land : And this Godfrey shall then be the man from whom I am descended in a direct line .

* If Gentility be a virtue , that man loses his title that is not virtuous . If it is not a virtue it is hardly worth his care .

* There are things , which consider'd in their principle and in their first institution are wonderful and incomprehensible : Who could imagine , for example , that this Abbot , who makes his dress his whole study , who wants nothing of the effeminacy or of the vanity that is observ'd in either Sex , and in the highest quality ; who has as good a talent to insinuate himself in the Ladies favour as the greatest Beau , or the richest Banker : Nay , who outdoes them both . Who , I say , could imagine that such a man was originally , and still bears the name of the Head and Father of a Society of humble and holy men , who have devoted themselves to solitude , and to whom he should be a pattern and an example ? How powerful , how absolute , how tyrannical is custom ? And● not to speak of greater disorders , how great a cause have we to fear it will bring one day our Abbots to wear grey flower●d Velvet , like a certain Cardinal , or to paint and patch , like Women ?

* Whether the obscenities of the Gods ? whether the Venus , the Ganimede , and all the other Nudities of Caraccio , are Pictures that have been drawn for the Fathers of the Church , and for men who stile themselves the successors of the Apostles , I leave you to judge from the Palace Farnese ?

* There is no fine thing but what loses of its grace by being misplac'd ; no perfection without an agreeableness ; no agreeableness but what is grounded on reason . A Jig in a Church , or the affected tone of a Player in a Pulpit would but offend our ears . Temples are not adorn'd with prophane Images . A Crucifix , for example , and the Judgment of Paris were never seen in the same Sanctuary . The Equipage and the Retinue of a man of the Sword , is unbecoming of a Divine .

* We hear of no Vows nor Pilgrimages made to any Saint , in order to attain to a higher degree of benignity , gratitude , or equity , to cure us of our malignity , vanity , spleen , and uneasiness of temper .

* What can be more extravagant , than for Christians to have their constant meetings , design'd on purpose for the applauding a company of excommunicated persons , whom they at once reward and excommunicate for the pleasure they receive from them . Methinks all Theatres should be shut up , or a less severe sentence pass'd against Players .

* Parish Duties amount to more for a Christning than for a Confession , and are larger for a Marriage than for a Christning . One would think there was a Tax laid upon Sacraments , by this which seems to be rated as a sort of Merchandize ; yet when all is done , nothing like it can reasonably be inferr'd from this custom . They that receive those Duties pretend as little to sell the Sacraments , as those that pay them think to buy 'em . Such an appearance of evil , might indeed as well be laid aside , to avoid offending the weak , and being censur'd by the wicked .

* A brisk jolly Priest , who is as healthy as he can wish himself , is Rector of such a Parish , and sits in his lac'd Surplis amongst the Judges and Magistrates , in the best place in the Church , where he ends the digestion of a plentiful Dinner , while a Monk or a Fryer l●aves his Desert or his Cell , which decency and his vow should confine him to , and comes to preach before him and his flock , and is paid for his Sermon as for a piece of Stuff . The novelty and unexpectedness of such a censure startles you ; you wonder at the impertinence of it , and are ready to ask me , whether I would deprive this Priest and his whole Parish from hearing the Word of God , and receiving the bread of Life . No , by no means , I would have him preach that Word , and deal that Bread to them himself , at all times , and at all places , in publick and in private , in the Churches , in the Markets , and on the House tops . And I would have none to pretend to so great and so laborious an office , but with an intent and a capacity of deserving the large offerings and the great retributions that are belonging to it . I am forc'd , 't is true , to excuse him for doing so . 'T is a custom which he finds establish'd , and he will leave after him to his Successors . But it is this odd , ill-grounded and unreasonable custom which I blame , and which I can approve as little as that of his being paid four times for the same Funeral , once for himself , a second time for his dues , a third for his presence , and a fourth for his assistance .

* Titus has serv'd the Church for these twenty years in a small Living , and is not yet worthy of a better Benefice that fall's vacant : Neither his parts , the solidity of his Doctrine , his exemplary life , nor the desire of the Parishioners , are sufficient to bring him in . Another man starts up , as it were from under ground , and is preferr'd before him . Titus has no reason to complain , Custom would have it so .

* Who says the Chanter should pretend to make me rise to Mattins ? Am not I Master of the Quire ? My Predecessors never went there ; sure I am no worse a man than he was ? Should I suffer my Dignity to be undervalu'd while I am in possession of it , or should I leave it to my Successor such as I found it ? 'T is not , says the Prebendary , my own Interest but my Prebends that I regard . It would be very hard that I should be tyd to hear the service , whilst the Treasure● , the Arch deacon , and the Grand-Vicar , think themselves exempt from it . I have a great deal of reaso● , says the Dean , to demand my Dues , though I never come to Prayers . Have not I slept all night for these twenty years without being disturb'd ? I will go on in my old way , and my carriage shall always be answerable to my dignity : Else what should I get by being chief in the Chapter ? My example can be of no consequence . Thus every one strives to be exempt from praising God , and to shew by a long and a continu'd course , that he is under no obligation of doing it . There cannot be a greater nor a more fervent emulation , than there is betwixt 'em , for absenting themselves from Divine Service . The Bells are heard in a still night , and the same Harmony which awakes the Singing-men and Choristers , serves to ●ui● the Canons into 〈…〉 and pleasant sleep , which produ●●s no dreams , but what are delightful . They ●ise up ●●e , they go to Church and receive their Salary for taking their ea●e .

* Who would ever imagin , did not experience daily lay it before our eyes , how difficult a thing it is to perswade man to be happy ? Or who would think that there should be occasion for an order of men design'd for that purpose , to prepare long Speeches , to make use of all the soft and eloquent expressions they can think of , to study the very tone with which they de●iver 'em , to use such gestures and such violent motions , that they put themselves in a sweat and spend all their Spirits ; who , I say , could imagin that all these things were needful for the bringing of a Christian , that is endow'd with reason , and labours under a desperate fit of sickness , to chuse rather to be eternally happy , than to lose his own Soul ?

* Aristipus's Daughter lies dangerously ill ; she sends for her Father , would be reconcil'd to him , and would die in his favour : Shall so wise a man , and one whom the whole Town respects for his prudence , grant her so reasonable a request of his own accord ? Shall he perswade his Wife to the same ? No! Neither of them can be mov'd but by the engine of a spiritual Guide .

* A Mother who makes a Nun of her Daughter , without any regard to her inclinations , takes upon herself the charge of another Soul , besides her own , and ●tands bound for such a Soul of God himself That this Mother may escape eternal Death , the Daughter must obtain eternal Life .

* A broken Gamester marries his Daughter , and gives her all that he has left for her portion . The youngest is upon making her self a Nun , and all the Call she has is her Father's gaming .

* There has been virtuous , healthy , zealous Maids , and who had a good and lawful Call ; but who wanted money to devote themselves to Poverty in a rich Abbey .

* That man is blinded by his passion , and guilty of the highest piece of folly , that marries Melita , a pretty , young , virtuous , and prudent woman , who is of a saving temper , and has as great a kindness for him as he has for her , but less money than Acgina , who is offer●d to him with an extraordinary good portion , and extraordinary qualifications to squander it all away , and his own estate along with it .

* Marrying formerly was a nice thing : It was a settlement for life , a serious piece of business , and which deserv'd a great deal of consideration . A man was formerly to take his wife for better for worse , the same House , the same Table , and the same Bed were in common to 'em both : he was to be a husband all his life time . There was no coming off with a separate maintenance , no reconciling of a wife and family with the outward appearance and the delights of a single life .

* Should a man be afraid of being seen with a woman that is not his Wife , I should commend his modesty . Were he loth to frequent the company of such persons whose reputation is not altogether untainted , I should never wonder at him . But what impertinent whimsey can make him blush at his own Wife ? What makes him be asham'd of being seen in publick , with one whom he has chosen for an inseparable Companion ? one from whom he should expect all the satisfaction and delight that can be reap'd from human Society ? One whom he loves and admires , who is his chief Ornament , who credits him no less by her extraction , than by her wit , her merit , her extraordinary virtue . And why did he not begin by blushing at his marriage ?

* I am not unacquainted with the prevailing power of Custom , with its ruling over the minds of men ; its tyrannizing over their manners , even without ground or reason● yet I should have impudence enough to walk openly in the Maill , and to let who will see me there with one that was my Wife .

* A young man deserves no blame for marrying an old woman : He rather shews his prudence in preventing a greater evil . The disparagement lies in misusing of ones Benefactriss , and in using her so as to let her perceive , that she has been impos●d upon by a hypocritical and an ungrateful man . If any fiction be excusable it is that of friendship . And if deceit be allowable , it is on such an occasion as would make sincerity a a piece of cruelty . Ay , but she lives longer than was expected : Had you then computed the time she was to live , to be no longer than just what would suffice , for her to sign the Deed that clears your debts and raises your fortune : And as soon as this great work is done , is she to breathe no longer ? Is a dose of Opium a necessary thing for her ? Is it a crime in her to live ? And if you should dye before her , whose Funeral you had so well contriv'd , and for whom you had design'd the finest Pall , and the ringing of the biggest Bell in the Pari'sh , must she be accountable for your disappointment ?

Putting Money out to use . * There is a method of improving ones Estate , which for these many ages have been practic●d by some of the best of men , and blam'd by some of the best Divines .

* The Commonwealth was ever burden'd with certain Offices , which seem to have been erected with no other design than to enrich one man at the expence of many , which cause a constant and a perpetual ebb in the Estates of private men , and shall I say it , from which any advantage is seldom or never reap'd . Each of them is a Gulph , a Sea that receives the waters of many Rivers , but parts with none , at least disgo●ges itself through secret and subterranean Conduits in an imperceptible manner , and which lessens nothing of the extreme heighth to which it is swell'd . 'T is a lake that never overflows , but after it has enjoy'd those Waters long , and when it can keep them no longer .

* Have you a piece of Silver ? That 's not sufficient . No , nor a piece of Gold neither . 'T is a quantity that must do the business : Add others to it if you can . Improve 'em to a heap of many bags , and leave the rest to me . You have neither birth nor wit ; neither natural parts , nor any experience of the world . No matter ; only keep up your heap , and I 'll place you so high , that you shall stand on a level with your Master , if you have one . And he must be very eminent indeed , if with the help of your increasing metal , I raise you not even many degrees above him .

* Oranta has been at Law for these ten years , about determining in what Court her Cause is to be heard . Her pretensions are just , of the highest consequence , and on them depends all her fortune . About five years hence she is like to know who her Judges are to be , and at what Bar she is to plead during the remaining part of her life .

* That custom is receiv'd with applause , which has introduced itself in our Courts of Judicature , of interrupting the Council at the Bar in the middle of his discourse , of hindering his being eloquent or witty , of making him return to the matter of fact , and confining him to the bare proofs on which his Client grounds his right , and by which the justness of his cause may be demonstrated . And so severe a practice , which exposes an Orator to the regret of having left out the finest part of his discourse , which banishes eloquence from its natural place , and which is ready to fill our Courts with mutes . This practice , I say , is authoriz●d by a substantial reason , against which there is no exception . And that is the dispatch of business : I could wish this reason was less forgot elsewhere , that it were as much regarded in all Offices belonging to each respective Court , as it is in the Court itself . That our Lawyers were obliged to aim at a conclusion in their writing as they are in their speaking .

* The Duty of a Judge consists in the administration of Justice , and his Trade in delaying it . Some Judges understand their duty , and follow their Trade .

* Whoever becomes a sollicitor to his Judge shews him no respect at all : He questions his understanding or his honesty , he endeavours to give him a prejudice against his Adversary , or else he desires of him a downright injustice .

* The temper of some Judges is such , that interest , authority , intimacy , or relation , render a just Cause obnoxious to 'em ; their affectation of appearing not to be corrupted causing them to be unjust .

* The love of women is of a worse consequence in a Magistrate , tho he has but a few private intrigues , than in one that is a profest Whore-master . The first is so close , that it is impossible to discover thro whose means one may make an interest with him . The other has a thousand weak sides , on which he may be assaulted , and is wrought upon by every woman he converses with .

* The administration of Justice is very near as much respected in the Common-wealth , as the dispensation of holy Mysteries . And the character of a Magistrate is in a manner as sacred , as that of a Priest . A man of the Gown can hardly dance at a publick Ball , be seen at a Play , or forget plainness and modesty in his Apparel , without bringing contempt upon himself . And one would wonder that a Law should be necessary to regulate his carriage and his garb , and to force him at once to be grave and respected .

* There is no Trade but what requires a Prenticeship : And if one considers the different stations of men , one may observe there is none , from the highest to the lowest , but has had a time in which he has qualified himself by practice and experience for his profession , in which the faults he has committed have been without consequence : nay , in which those faults have been like so many steps to perfection . War itself , which seems to be the production of confusion and disorder , is not without some rules belonging to it . Men must learn how to flock in the open Field together , to murther one another ; The Judges places in most Courts in France , are Offices which are bought and sold. and there are proper methods of killing and destroying . The Soldier has his School : Why must the Magistrate have none ? There are establish'd practices , there are laws and customs , and why no time for enquiring after them , or why not enough for a man to digest them in his mind , and to make himself master of them ? The prenticeship and the first essay of a youth , who is brought from School to mo●nt the Tribunal , and whom his Bags have made a Judge , is the soveraign Arbiter of such causes , on which no less than our lives and fortunes depend .

* The chief thing which makes an Orator is Probity : Without it he degenerates into a Declaimer , he disguises and exaggerates matter of fact , he is deceitful in his citations , his mouth is full of calumnies , he espouses not so much the cause as the passion , and the animosity of his Client , and may be rank'd among those Advocates , of whom the Proverb says , that they are hir'd to be injurious .

* 'T is true , say● one , this summ is due to him● he has a lawful right to it , but ● know w●●●e to have him . There is a certain piece of formality where in if he fai●s , he can neve● retrieve his fault and consequently he ●oses his debt , he has undeniab●y abdicated his right . Now he ●hall ce●tai●●y forget this piece of formality . Such a co●scie●ce as this makes an accompli●h'd ●awyer .

* An e●cellent and useful , a prudent● just and ●eas●nable Maxim , for all Cou●●s of Judica●ure , would be the direct contrary of that , which prefers formality to equity .

* The Wrack is an admirable invention , and an infallible method , for taking off the innocent that is of a weak constitution , and for saving the guilty , whom nature has endow'd with greater strength .

* The punishment of a Rascal is an example for his fellows . The condemning of an innocent person , is the concern of all good men .

I shall go near to say , because I am not a Thief nor a Murtherer , I shall never be punish●d as such . A very bold inference !

A deplorable condition is that of an innocent person , who , by too great a precipitation in his tryal , has been found guilty . Can even that of his Judge be more dismal ?

* Should I read , that in former ages one of those Magistrates , who are appointed for the apprehending and extirpation of Pick-pockets and Thieves , had been long acquainted with all those Rascals : That he knew their names and faces , had an account of their walks , and of every particular act of theirs ; could tell how many pockets had been picked , and what had been stolen out of each ; could penetrate so far into the depth of their mysteries , and had so great a share in their abominable actions , that to prevent the noise that some great man was ready to make about a Jewel that was taken from him in a croud , when coming out of a publick meeting , he knew how to restore it to him ; and that this Magistrate had been try'd and condemn'd for this villainous behaviour ; I should place such a relation in the same rank with those we find in History , which time has made incredible . How then should I believe that it may now most reasonably be inferr'd from fresh and notorious circumstances , that there is still such a pernicious connivance ; and that it is look'd upon as a customary thing , and hardly taken notice of .

* How many men oppose strength to weakness ; cannot be mov'd by compassion , stand buff against all the sollicitations of the poor , have no regard for the common sort of people , shew themselves rigid and severe in things of no moment , will not accept of the least gratification , nor be perswaded by their dearest friends and their nearest relations , and are byass'd only by women .

* 'T is not altogether impossible for a man in great favour to lose a cause .

* A dying man , who speaks in his last Will may expect to be heard like an Oracle . His words will certainly create many disputes . Men will put their own constructions upon them , such constructions I mean , as will suit their interest and their inclinations best .

* There are some men of whom one may truly say , that Death fixes not so much their Wills , as it puts a period to their unsteadiness , and their inconstancy . An angry fit while they live , moves 'em to prepare a Will. Their passion wears off , and 't is either torn or burnt . Their Closet is no less stock'd with Wills , than it is with Almanacks , and every year at least produces a new one . The second is disanull'd by a third , which is made as insignificant by another more exact . And the validity of this also is destroyed by a fifth . Yet the last must stand , if opportunity , power or malignity is wanting in the person whose interest it is to suppress it . For what can more clearly shew the intention of the most inconstant man , than a last Deed of his under his own hand , which has been made so late , that at least he has not had time to will the contrary ?

* Were there no Wills to regulate the rights Heirs and Successors , I question whether men would need any Tribunal , to adjust their differences and disputes , the function of a Judge would almost be reduc'd to that dismal part of it , the sending of Thieves and Murderers to the Gallows . Who are those , that are continualy solliciting our Magistrates , that make such a stir before their doors and in their Halls ? Heirs at Law ? No! Their rights are fix'd of course . They are none but Legatees who are jarring about the meaning of a word or a clause in a last Will ; or disinherited persons who find fault with a Testament that has been made leisurely , after mature deliberation , by a grave , a wise , and conscientious man , and not without the help of good Counsel : With a Deed in which a cunning Lawyer has display'd all his skill to make it firm and irrevocable , and has omitted none of the cramp words , and of the subtilities that are us'd by those of his profession . A Deed which is sign'd by the Testator , which is witness●d with all the necessary formalities , and which a Judge , notwithstanding all this , thinks fit to disanul and to make void .

* Titius is hearing of a last Will read with tears in his Eyes . He is oppress'd with grief for the loss of a Friend , by whose Death he is like to raise his fortune . By one clause he makes him his Successor in a good office ; by another he bestows on him all his Tenements in the City ; by a third a fine seat in the Country ; and by a fourth he makes him master of a house richly furnish'd , and seated in the best part of the Town , with all its appurtenances . His grief increases , tears run down his Cheeks : How is it possible he should refrain ? He is now one of his Majestys chief Officers ; he has his City and his Country-house , his furniture is answerable : He is to keep his Coach and a noble Table . Was there ever an honester , a better humour'd man than the deceased . But hold ! Here is a sort of a Schedule belonging to this Will , which must be read . This Schedule gives Moevius all these things , and sends Titius back to his Garret . He has now neither honours nor money , and must be contented to walk on foot as before . Titius wipes off his tears , 't is Moevius's business to weep .

* Does not the Law which forbids to kill , include poisoning as well as stabbing , drowning as well as burning , private assaults as well as open violence , and whatever may contribute to the destruction of men ? Did the Law , which restrains Husbands and Wives from giving any thing one to another , relate only to direct and immediate ways of giving ? Has it made no provision against those that are indirect ? Was it design'd for the introduction of Trustees ? Does it so much as tolerate such an evasion , even when the dearest of Wives out-lives her Husband ? But does a man bequeath his Estate to a trusty friend as an acknowledgement of his friendship , or is it not rather as a mark of his reliance upon him , and of the confidence he has , that he will make a good use of what he is entrusted with ? Will a man intrust his Estate to one whom he has the least ground to suspect will not restore it to the person it is really intended for ? Does he need a contract or an oath from him ? Must he so much as instruct him in what he is to do ? And does not every man feel within his breast what he may expect from another in such a case ? And if on the contrary the property of this Estate is fallen to this trusty friend , why does he lose his reputation by keeping it ? What grounds does he give for a Satyr or Lampoon ? Would you compar● him to a Trustee that betrays his trust , or to a Servant , who robs his Master of a summ of Money he had sent by him to some other person ? I see no reason for it . Where lies the shame of not performing a piece of generosity , and of a man's keeping for his own use what is lawfully his ? How great is the perplexity , how intolerable the burden , that such a trust draws along with it ? If a man , out of reverence to the Laws of his Country , appropriates to himself such a deposite , he can no longer be thought an honest man . If out of respect for a deceas'd friend he acts according to his intentions , and restores such a deposite to his Widow , he must make use of deceitful practices , and trangress the Law . The Law then must differ strangely from the opinions of men . Perhaps it may be , and 't is not fit for me to tax either with an error .

* Typho finds a certain Nobleman , with Horses , Dogs , and what not . His protection makes him insolent : He is what he pleases in his Country , without the fear of punishment , a murderer , perjur'd and perfidious : He burns and destroys his Neighbours , and needs no Sanctuary . The King is oblig'd at last to take upon himself the care of chastizing him .

* A Ragout , a Fricacee , and all the various names of your Dainties and Kick shaw's , ●re words which should be new and unintelligible to us . And if these are not fit to be so much as mention'd in time of Peace , as serving only to promote luxury and gluttony , how come they to be so well understood in time of War and publick calamities , at the besieging of a Town , the very night before a Battle . Where do we find any mention made of Scipio's , or of Marius's Table ? Do we read in any Book that Miltiades , Epaminondas , or Agesilaus , were ever nice or costly in their Diet. I would have no man to commend a General for the goodness , the neatness , or the magnificence of his Table , till he had so exhausted himself on the subject of a victory , on the taking of a Town , or some other great Action , that he had nothing left to mention in his praise . Nay , I could be glad to see a General desirous to avoid such a commendation .

* Hermippus makes himself a slave to what he calls his little conveniencies . All common practices , all establish'd customs , all fashions , nay decency itself , must fall a sacrifice to them . He will find some in every thing : A less makes room for a greater , and not one is neglected of which the attainment is practicable . He makes them his whole study , and there is not a day but what produces some new contrivance of this kind . He leaves it for others to have set Dinners and Suppers ; as for his part , the very name of 'em is loathsome to him ; he eats when he is hungry , and of such meats only that suits best with his Appetite . He stands by at the making of his Bed ; what hand is so skilful or so happy as to make him sleep according to his mind ? He seldom goes abroad . He loves to keep his Chamber , where he is neither idle nor busie , where , ( in the garb of a man that has took Physick ) he does nothing , and yet is continually employ'd . Others , like slaves , must wait the leisure of a Smith or a Joyner , according to their occasions . As for him , he keeps a File by him , if any thing is to be smooth'd ; a Saw if it must be cut , and Pincers if it must be pluckt out . Imagin if you can , any Tools that he has not , or that he has , and which are not better and more convenient , according to his fancy , than even those that Workmen use . He hath some that are new and unknown ; that have no name , that are the contrivances of his own brain , and which he has almost forgot the use of . There is no man to be compar'd to him for the quick performance of a useless labour . He was forc'd to walk ten steps , to go from his Bed to his Wardrobe ; he has now so contriv'd his Chamber , as to reduce these ten to nine : What abundance of steps here are sav'd during the whole course of his life ? With others it is usual to turn the Key , to thrust backward or to pull forward , and the Door opens ; what a fatigue is this ! Here is one unnecessary motion which he knows how to spare ; by what means ? 'T is a mystery which he keeps to himself : He indeed understands extremely well the use of Springs , and is a great master of Mechanick , such Mechanicks at least , as the world can be without . Hermippus brings light to his Lodging another way than than through the Window ; he has already met with the secret of going up and down the house otherwise than by the stairs ; and he is now studying how to go in and out with more convenieney than thro the Door .

* It is a long while since Physicians have been rally'd , and yet made use of ; the keenness of Satyr , and the wit of the Stage n●ver reach their fees ; they give portions to their Daughters , they place their Sons upon the Bench , and make Bishops of 'em , and they that laugh at 'em do themselves supply 'em with the money for it . Those that are well fall sick , and then they want a man whose trade it is , to assure em that they shan't dye ; as long as men may dye , and are desirous to live , the Physician will still be laught at , and well paid .

* A good Physician is he that has Specificks ; or if he wants 'em hims●lf , allows those that have 'em to cure his Patient .

* The rashness of Quacks , together with the dismal accidents that are occasion'd by it , is that which gives a vogue to the Physician and his art : if these let you dye , the others kill you .

* Astrologers and Fortune-tellers are suffered in the Commonwealth ; such as make Schemes and draw Horoscopes , such as guess at things past by the motion of a Seive , such as shew the truth in a Looking-glass , or in a glass of fair water ; and these men are indeed of some use ; they promise preferment to the Men , and to the Maids they promise they shall have their Sweethearts , they comfort those Children whose Fathers are too long a dying ; they lull asleep the cares of those young Wives that are troubled with old Husbands : in a word , they cheat at a very easie rate those that have a mind to be cheated .

* What can one think of Magick and Sorcery ? The Theory of it is dark and intricate ; its principles are wide and uncertain , and there seems to be a great deal of illusion in it : But there are some puzzling matters of fact affirm'd by men of credit and reputation , who either saw 'em , or learnt 'em from others as fit to be rely'd on as themselves . To admit 'em all , or to deny 'em all , seems equally inconvenient ; and I dare say , that in this , as well as in all other extraordinary things , that go beyond the common rules , there is a medium to be found between too easie a perswasion , and too stubborn an unbelief .

* Infancy can never be over-burthen'd with too many languages ; and methinks that the utmost care should be taken to teach 'em to children : There is no condition of a mans life in which these are not useful to him , and lead him equally to the depths of learning , or the easier and more agreeable parts of knowledge . If this kind of study , which is so painful and so laborious , is put off till men are somewhat older , and they come to that age which is stil'd by the name of youth , either they cannot make it the object of their choice , or if they do , they find it impossible to persevere in it ; 't is to consume that time in the quest of languages , which is set apart for the use that ought to be made of 'em : This is to confine to the knowledge of words , an age that wants already to go further , and seek for things ; and it is at the best to have lost the finest and the most valuable years of ones life . So great and so necessary a foundation can never rightly be laid , unless it be when the soul naturally receives every thing , and is capable of deep impressions , when the memory is fresh , quick , and steady ; when the mind and the heart are void of passions , cares and desires ; and when those that have a right to dispose of us , design us for long and painful labours . I am perswaded that the small number of true Scholars● and the great number of superficial ones , comes from the neglect of this practice .

* The study of Texts can never be sufficiently recommended ; it is the shortest , the surest , and the pleasantest way to all kind of learning : take things at the best hand● go to the very root , handle the Text over and over , get it by heart , quote it upon occasions ; remember above all to reach the sense of it in its full latitude , and in all its circumstances ; reconcile an original Author , adjust his principles , draw your self the consequences from 'em : Th● first Commentators were in the case in which I would have you to be ; never offer to borrow their light , or to make use of their notions , unless it be when your own fail you ; their interpretations are not yours , and they easily slip out of your memory ; your observations , on the contrary , are born in your mind , and they abide with you ; you will more frequently meet with 'em again in conversation ; they will more readily occur to you in disputes and consultations : take a pleasure to see that you are not gravell'd in your reading , by any other difficulties , but such as cannot be overcome , and where Commentators and Scholiasts themselves are at a stand , men that are otherwise so fruitful , so copious , and so overloaded with a vain shew of learning , where things are plain and easie , and where neither they nor others are at any trouble to understand what they expound . Thus let this method of studying quite convince you that mens laziness is the thing that hath encourag'd Pedantism to encrease the bulk of Libraries , rather than the worth of 'em , to sink the Text under the weight of Comment ; and that it has in this done itself wrong , and acted contrary to its own interest , inasmuch as it hath encreas'd that reading , those enquiries , and that labour , which it endeavour'd to avoid .

* What is it that rules men in their way of living , and in their diet ? is it health and sobriety ? that 's doubtful ; there are whole Nations that eat the Fruit first , and Meat afterwards ; others do quite contrary : some begin their meal with one kind of Fruit , and end it with another . Does this proceed from use or from reason ? Is it for healths sake that men wear their Cloaths up to their Chin , that they put on a Ruff or a Band , when they have heretofore for so many ages gone with their Breast open ? Is it decency that obliges 'em to do this , especially in a time where they have found a way to appear naked with all their Cloaths upon 'em ? And on the other side , women that shew their Breasts and their Shoulders , are they of a less tender complexion than men , or less subject to decency ? What kind of modesty is this , which engages these to hide their Legs and their Feet , and at the same time gives 'em leave to let their Arms go naked up to the Elbow ? How came men to think heretofore that either assaulting or defending themselves was the end of going to War ? And who advised 'em to wear such Arms as were both offensive and defensive ? What is it that obliges 'em now to lay these aside ? And whilst they put on Boots to go to a Ball , to stand without Armour and in their Doublet , by them that dig the Trenches , expos'd to all the fire of a Counterscarp ?

OF The Pulpit .

PReaching is now adays become a meer shew : That Gravity , which under the Gospel is so much the life of Preaching , is absolutely laid aside ; and an advantageous mien , a pretty tone of the voice , exactness of gesture , choice of expression and long repetitions , are thought to supply its place very well . To attend seriously on the dispensation of the Holy Word is no longer customary . Going to Church is an amusement among a thousand others , and Preaching a diversion . The Peachers play the Prize , and their hearers bett upon their Heads .

* Prophane Eloquence is transferr'd from the Bar , where it formerly reign'd , to the Pulpit , where it never ought to come .

* The Altar , nor the respect that 's due to holy mysteries , are not able to protect Eloquence from being attackt . Every hearer thinks himself capable to judge of the Sermon , and accordingly censures or applauds it , but is no more converted by the Sermon which he admires , than that which he condemns . The Orator pleases some and offends others , but agrees with all in this : That as he does not endeavour to render them better , so they never trouble their heads about becoming so .

* The Prentice that 's docible , is attentive to his Master , profits by his instructions , and becomes himself a Master of his profession ; whereas a person that is indocible , while he only censures the Preachers discourses , and the Philosophers works , improves himself neither in Religion nor Sense .

* Till such time as there arises a Man , who in a stile form'd on the Holy Scriptures , by long Study and converse with 'em , shall explain to the People the Word of God genuinely and familiarly , till then I say 't is to be expected , that Orators and Declaimers will be follow'd .

* Quotations from profane Authors , cold similies , lifeless exaggerations , Antitheses and Hyperboles , are out of doors . Elaborate descriptions are in a fair way of following 'em , and of making room for the plain exposition of the Gospel , joyn'd to the other means that effect Conversion .

* The man for whom I have so impatiently wisht , but whom I durst not hope for in our age , is at last arriv'd . The Courtiers , whose good taste and knowledge in decencies cou'd best distinguish him , have applauded him up to the Skies ; and what is a thing almost incredible , have left the King's Chapel to mix themselves with the croud , and hear the Word of God preach'd by this truly Apostolick man . The City was not of the same opinion with the Court. In whatever Church he preach'd there , not one of the Parishioners was to be found ; the very Clerk and Sexton deserted . However , their own and the neighbouring Ministers stuck to him and supply'd their vacant places . This is no more than what I ought to have foreseen , who knew before the invincible power of custom , or else indeed I might have been apt to say , that such a man had no more to do but to shew himself and to be follow'd , to speak and to be heard . 'T is about these thirty years that your Rhetoricians , Declaimers , &c. have been the only Preachers in request , and such especially , like Painters , who can at pleasure draw in great or little . 'T is not long since the Points and Witticisms that were us'd in Sermons , were so smart and so ingenious , that they might have serv'd for Epigrams . Now , I confess , they are something soften'd , but I fancy that they can't pass still in any thing but Madrigals . There are three things which these men never fail to cry are absolutely necessary and infinitely wor●hy your attention : One thing they prove in the first part of their discourse , another in the second , and another in the third . So that you are to be convinc●d of one truth , and that 's their first point of Doctrine ; of another truth , and that 's their second point ; and then of a third truth , and that is their third point In this manner the first reflection will instruct you in one of the fundamental principles of your Religion : The second in another principle which is not less fundamental : And the last reflection , in a third and last principle , which is the most important of 'em all , but which for want of leisure is reserv'd for another opportunity . In fine , to recollect what has been said , to abridge this division , and so form a Scheme of — What still , cry you , new matter , new preparations for a discourse of an hour longer . 'T is in vain , the more these Gentlemen strive to digest and clear it to me , the less I shall understand it . I believe you indeed very easily , for 't is the most natural effect of such a mass and confusion of Idea's , which come all to one and the same thing , but with which they unmercifully burthen the memories of their hearers . To see 'em tho affect and persist in this custom , one would almost think that the Grace of Conversion was ty'd up to such enormous divivisions . But how is it possible we shou'd be converted by such Apostles , whom we cannot follow , reach or comprehend . For my part , I wou'd beg 'em in the midst of their impetuous course to stop , to give their audience and themselves a little time to breathe . Oh the vain unprofitable Sermons now adays ! The time of the Homilies is no more , nor are there the Basiles or the Chrysostom●● to restore it : To get out of the reach of such Preachers , one wou'd be glad to fly into any other Diocess . The generality of men love fine phrases and handsome periods , admire what they do not und●rstand , take themselves to be instructed upon trust , and content themselves with deciding between the first and second Doctrine , or between the last Sermon , or the last but one .

* 'T is not an Age ago since most of our Books were nothing but collections of Latin Quotations , there was not above a line or two of French in a page . Nor did this humour of citing stop here . Ovid and Catullus at the Bar decided Soveraignly in cases of Marriages and Wills , and were as serviceable to the Widows and Orphans as the Pandects . The Sacred and Profane Authors were inseparable , and hand in hand jumpt into the Pulpit . St. Cyrill and Horace , St. Cyprian and Lucretius , spoke by turns . The Poets were positively of the same opinion with St. Austin , and the rest of the Fathers . Latin was the Language that was chose to entertain the Women with , and Greek the Clerk and Sexton . To preach so very ill was impossible , without a great deal of Learning . The times are chang'd , and that custom alter'd . The Text still continues in Latin , but the Sermon is in French , and that in the greatest purity . The Scripture is not so much as once quoted , so little learning is there requisite now adays to Preach very well .

* School Divinity is at last banisht the Pulpits of all the great Towns in the Kingdom , but 't is only banisht into the Country Villages , where it still resides , for the instruction and edification of the Plow-men and Labourers .

* The man must have some Wit who can charm the people in a florid discourse , who makes Morality to divert 'em , and can please 'em with figures , beautiful passages and descriptions . But after all , he has not so much Wit as he shou'd have . One that has more , neglects these foreign ornaments , unworthy of the Gospel , and preaches naturally , strenuously , and like a Christian.

* The Orator draws some Sins in such charming and alluring colours , and represents the sinner in the commission of 'em to have so much wit , air , address and delicacy , that for my part , if I have no inclination to resemble his Pictures , I have , at least , occasion to betake my self to some Apostle , who in a more Christian style may give me some disgust for the Vices , of which the other had made me so beautiful a description .

* What they call a fine Sermon , is a piece of Oratory most exactly conformable to the rules and precepts of humane eloquence , and adorn'd with all the ornaments of Rhetorick . To those that judge nicely , there is not a passage or a thought lost . They follow the Orator in all his long ennumerations , and in all his towring flight , but to the common people it must needs be a meer Riddle .

* What a judicious and admirable discourse is this , cry all that hears it , and 't is true , for the most essential points of Religion , as well as the strongest motives to Conversion , were copiously handl'd in it . What effect does it produce in the minds and spirits of the Audience ? They are convinc'd , they are mov'd and toucht to that degree , that they confess from their Souls — What ? Th●t this Sermon of Theodorus excels even his last .

* A soft effeminate morality has no effect , nor is the Preacher ever the more respected for it . It neither awakens nor excites the curiosity of the men of the world , who are not so terrify●d with a severe Doctrine as some people think , but on the contrary , love it in the person , whose duty 't is to preach it . The Church seems therefore to be divided into two sorts of men , one sort declares the whole truth , without disguise or respect of persons : The other hears it with pleasure , with satisfaction , with admiration , with applause , but never practices a word of it .

* The Heroick Virtue of great men may be reproach'd with this , that it has corrupted Eloquence , or at least enervated the style of most Preachers , who instead of joyning with the people in their praises to Heaven for its extraordinary gifts on those persons , have associated themselves with the Authors and Poets , and become profest Panegyrists ; have even out-flatter'd their Verses and Dedications . The word of God they have turn'd into one connexion of praises , which , tho just , yet are ill plac'd , partial , unexpected , and disagreeable to their Character . 'T is very fortunate indeed , if they make mention of God or Religion , which they ought to preach at the same time that they celebrate their Heroes in the Church . There have been those , who have restrain'd the Gospel , which ought to be common to all , to the presence of a single Auditor , have been seen out of humour when he●s coming , has been prevented by some accident , and have not been able to pronounce a Christian discourse before an assembly of Christians , because 't was not made for 'em , but have been supply'd by other Orators , who , from the little leisure they had to study , have been forc'd to bestow their extempore praises upon God Almighty .

* Theodulus has succeeded less than some of his hearers fear'd : His discourse has gratify'd them . He has pleas'd them infinitely more than he cou'd have done , if he had charm'd their ears or their minds . He has flatter'd their jealousy .

* The men of the Gown and of the Sword are alike in this particular . They run a greater risque , but then they make their fortune sooner than those of another profession .

* If you are but of some tolerable rank in the world , tho you are sensible that expression is not your Talent , turn Preacher , no matter for expression . You can never rise , if you 're utterly unknown ; consider too for your comfort , Theodates has got a good Estate by his Sermons , which are nothing but one eternal strain of Cant and Nonsense .

* Some for their merits have been preferr'd to great Bishopricks , but then the Revenues of 'em do not now exceed that of an ordinary Parsonage .

* There is a Panegyrist that groans under a load of Titles : The weight of 'em serves to oppress him , they are hardly all to be crouded into a single Page . Examin but the man , hear him but a little , and you 'll find that in the list of all his qualifications , there 's one still omitted , which is , that of a very dull Preacher .

* That the women have nothing to do , and that the men are sure to flock to the Churches , to which they resort , is the reason that gives some Preachers the reputation they never desir'd , and supports the credit of others , which wou'd otherwise sink .

* Are greatness and power the only Qualities , which entitle a Man to praise at his Funeral ; and that before the Holy Altar , and from the Pulpit the seat of truth ? Or is there no other greatness , but what is deriv'd from Authority or Birth ? Why is it not rather thought fit that the Person , who excell'd ●n his life time in Goodness , Probity , Charity , Fidelity , and Piety , shou'd at his Interrment , be honour'd with a publick Panegyrick ? What is call'd a Funeral Sermon , is now adays but coldly receiv'd by most of the Hearers , if not very different and remote from a Christian discourse , or as I may otherwise say , if it does not very nearly approach to a Prophane Elogium .

* The Orator preaches to gain a Bishoprick . The Apostle to gain Souls . The latter deserves what the other generally goes away with .

* We have seen some of our Clergy-men come up to Town out of the Country , where they have made no long residence , big with the Vanity of having made those Converts , who were either made to their hands , or never will be s●● we have seen 'em , I say , compare themselves to the Vincents and the Xavieres , fancy themselves Apostles , and for such labours and pains in the Ministry , think themselves scarce paid with the Government of an Abby .

* A man starts up on a sudden , takes Pen , Ink , and Paper , and without ever having had a thought of it before , resolves with himself , that he will write a Book . He has no Talent at writing , but he wants fifty Guineas . In vain , I cry to disswade him , Dioscores , take a Saw , or some other Tool in your hand , work at some handycraft Trade , you may get to be Journey man to some Carpenter or Joyner , and be paid your Wages : but he has never serv'd an Apprenticeship to either . Why then copy , transcribe , correct the Press , but whatever you do , don't write : yet still he will write , and get it Printed too , and because he must not send blank Paper to the Press , he blots and scribbles a quire or two with such stuff as this ; That the River Seine runs thro the City of Paris ; that there are 7 days in the week ; that it rains and is bad weather , or some other things of the like importance , and this Treati●e containing nothing contrary to Religion or the Government , nor being capable of doing any harm to the publick , but in vitiating their taste , and using 'em to dull insipid things , passes the Licencer ; is printed , and to the shame of the age , and the mortification of all good Authors , is in a short time reprinted . Just in this manner another man resolves in his heart that he will preach , and he preaches , whereas he has neither Talent nor Call to mount the Pulpit , but that he wants a good Benefice .

* An Irreligious , profane Clergyman , does but declaim when he preaches .

On the contrary , there are some holy men , whose Character seems to prevent their perswasion . They appear , and all the people who attend to hear 'em are mov'd , and are , as it were , already perswaded by their presence . Their Discourse afterwards does the rest .

* The Bishop of Meaux , and Father Bourdeloue , recall to my mind Demosthenes and Cicero : Both of 'em , as they are absolute Masters of the Eloquence of the Pulpit , have had the fate of other great Models ; one of 'em has made a great many ill censurers , the other a great many ill imitators .

* The eloquence of the Pulpit , with respect to what is meerly humane , and what depends on the genius of the Orator , is conceal'd , and its difficulty known but to very few . How much art must there be , to please at the same time that you perswade ! You are oblig'd to walk in none but beaten paths , to say what has been said , and what is foreseen that you wou'd say . The subjects are great , but they are worn and stale . The principles are certain , but every one of the Auditory perceives the inference at the first glance . Others of the subjects are sublime , but who can treat of the sublime ? There are mysteries to be explain'd , but they are better explain'd by the plainest instruction , than the most rhetorical Harangue . The Morals too of the Pulpit , though they comprehend matter as vast and as diversify'd as the manners of men , yet all turn upon the same hinge , return all to the same Image , and are extremely more confin'd than Satire . After the common invective against Honours , Riches , and Pleasures , there remains no more for the Orator to do , but to close up his discourse , and to dismiss the Congregation . If sometimes there are tears shed , or any one by a serious attention is mov'd , t is not attributed to the genius or character of the Preacher , but to the subject that preaches itself , or to self-interest , that gives the chief concernment . 'T is not own'd that it was so much the force of eloquence , as the steady resoluteness of the Missionary , that shook us , and gave us these emotions . In short , the Divine is not furnish't as the Lawyer , with matters of fact always new , with different events and unheard of adventures . His business is not to start doubtful questions , to improve probable conjectures . All noble subjects that elevate the Genius , tho they give him force and compass , yet they rather put a constraint on his Eloquence , than fix and direct it . He must , on the contrary , draw his discourse from a Spring common to all . If he deserts his common places , he ceases to be popular . He is either too abstracted , or he declaims : He no longer preaches the Gospel : A noble simplicity is all that he has occasion for , but 't will cost him dear to attain it . 'T is a Talent rare , and above the reach of ordinary men . Genius , Fancy , Learning , and Memory , are so far from helping , that they often hinder the attaining it .

The profession of a Lawyer is laborious , toylsome , and requires in the Person that undertakes it , a rich fund and stock of his own . He is not like the Preacher provided with a number of Harangues compos'd at leisure , got by heart , and repeated with authority , without contradiction , and which being alter'd a little here and there , do him service and credit more than once . His Pleadings are grave , spoke before those Judges , who may command him silence , and against adversaries who are sure to interrupt him . This obliges him to be sharp and ready at repartee . In one and the same day he pleads in several Courts and about different matters . His house neither affords him shelter nor rest . 'T is open to all that come to perplex him , with their difficult and doubtful cases . He is not put to Bed , rubb'd down , nor is supported with Cordials . His Chamber is not a Rendezvous of people of all Qualities and Sexes , to congratulate him upon the beauty and politeness of his Language . All the repose he has after a large discourse , is immediately to set to work upon Writings still longer . His trouble continues , he only varies his fatigues , I may venture to say , he is in his way what the first Apostoli●● Men were in theirs .

After this distinction of the Eloquence of the Bar , the profession of a Lawyer , and the eloquence of the Pulpit , and the office of a Preacher , 't will be granted , that 't is easier to preach , than to plead , but more difficult to preach well , than to plead well .

* What a vast advantage has a discourse that 's spoken over one that 's written ! Men are bubbl'd by tone and action ; if there be but never so little pre-engagement in favour of the person that speaks , they admire him , and set themselves to comprehend him ; they commend his performance before he has begun , the Sermon time they sleep , and only wake to applaud him . There are none who so warmly engage in behalf of an Author . His works are Read ●ither in the leisure of a retirement , or in the silence of a Closet . There are not publick meetings to cry him up ; no party zealous to prefer him to all his Rivals , and to advance him to the Prelacy . His Book , how excellent soever it may be , is read , but with an intention to find it indifferent . Every leaf is folded down and convast . 'T is not like sounds , lost in the Air and forgotten , what is printed remains so . Sometimes 't is expected a month or two before it comes out , with an impatience to damn it . The greatest pleasure that some find in it , is to Criticize on it . 'T is a Vexation to 'em to meet with passages in every Page , which ought to please , nay , often they are afraid of being , diverted and quit a Book only because 't is good . Every body do's not pretend to be a Preacher . The Phrases , Figures , Memory and Gown of a Divine , are things all people are not fond of appropriating to themselves ; whereas every one imagines that he thinks well , and that he can express himself still better than he thinks , which makes him less favourable , to one that thinks and writes as well as himself . In a word , the Parson is advanc'd to a Bishoprick , sooner than the most judicious Writer is to a small Priory . New Favours still are heap'd on him , while the more deserving Author is content to take up with his refuse .

* If it happens that the wicked hate and persecute you , good men advise you to humble your self before God , and to watch against the Vanity which may arise in you , from having displeas'd people of that Character ; so when some certain men , subject to exclaim against all things as indifferent , disapprove your works , or your discourse , whether spoken at the Bar or in the Pulpit , humble your self , for you can't be expos'd to a greater temptation to pride .

* A Preacher methinks ought in every one of his Sermons , to make choice of one principal truth , whether it be to move terror , or to yield instruction , and to handle that alone largely and fully , omitting all those foreign divisions and subdivisions , which are so intricate and perplext . I wou'd not have him presuppose a thing that 's really fal●e , which is , that great Men understand the Religion they profess , and so be afraid to instruct persons of their Wit and Breeding in their Catechism , let him employ the long time he 's a composing a set formal discourse , in making himself master of his subject , that so the turn and expression may of course flow easily from him . Let him , after some necessary preparation , yield himself up to his own Genius , and to the emotions with which a great subject will inspire him . Let him spare that prodigious expence of memory , which looks more like reciting for a Wager , that any thing else , and which destroys all graceful action . Let him , on the contrary , by a noble Enthusiasm , dart conviction into their Souls , and alarm their Consciences . Let him , in fine , touch the Hearts of his hearers , with another fear than that of seeing him make some blunder or mistake in his Sermon .

* Let not him who is not yet arriv'd to that perfection as to forget himself in the dispensation of the holy word : Let him not , I say , be discourag'd by the austere rules that are prescrib'd him , as if they robb'd him of the means of shewing his Wit , and of attaining to the Honours to which he aspires : What greater or more noble Talent can there be , than to preach like an Apostle , or which deserves a Bishoprick better ? Was Feneton unworthy of that Dignity ? or was it possible he shou'd have avoided his Princes choice , if it had not been for another choice of his own ?

OF The Wits of the Age.

HAve they who value themselves so much upon the title of Wits , have they , I say , wit enough to perceive that they are only call'd so by Irony ? What greater want of wisdom can there be , than to be doubtful of the principle of ones own being , life , sence , knowledge , and of what will be the end of them ? What can more lessen any man than his questioning whither his Soul is not material , like a Stone or a Worm , or subject to corruption , like the vilest Creatures ? And is it not a much more real and a nobler sort of wit that raises our minds to the Idea of a being superiour to all others , by whom and for whom all things were made , who is perfect and pure , who never had a beginning , nor will never have an end , of whom our Soul is the image : nay , of whom , if I may so speak , it makes a part , being Spiritual and Immortal ?

* A tractable and a foolish Mind are both susceptible of impressions ; but good impressions are the lot of the one , and ill ones of the other : That is , the first suffers himself to be persuaded , and then sticks to his persuasion , the other is conceited and corrupted . So that the tractable mind admits of true Religion , the foolish of a false one , or of none at all . Now the modish Wit either has no Religion at all , or has one of his own invention . Therefore a Wit and a Fool are mu●h the same th●ng .

* By a worldly , earthly or brutish man , I mean one whose heart and mind is wholly fix'd on this small part of the Universe he is plac'd in , the Earth . One who sets a value upon nothing , nor loves any thing beyond it . Whose narrow soul is as much confin'd as that spot of ground he calls his Estate . The extent of which is easily measur'd , the acres are all number'd , and the utmost bounds are limited . 'T is no wonder that such one , who leans as it were on an Atome , should stumble at the first step in his search after Truth . That with so short a sight he should not reach beyond the Heavens and the Stars , to behold God himself . That not being able to perceive the excellence of what is Spiritual , or the dignity of the Soul , he should feel as little how difficult it is to satisfie its appetites : How much the whole world is insufficient for it : How indispencably this makes it want an all perfect being , which is God : And how absolutely it needs a Religion to find out that God , and to be assur'd of his reality . And any one , on the contrary , may soon be perswaded that incredulity and indifferency is but natural to such a man : That he will make use of God and Religion as a piece of Policy only ; that is , as far as it may give a fair outside ; or keep in some order the things relating to his worldly concerns , which alone , in his opinion , deserve to have any thoughts bestow'd on them .

* Some men , by travelling give the last stroke to the corrupting of their Judgment and their Manners , and extinguish wholly that spark of Religion they had left : Meeting daily with new ways of Worship , new Manners , new Rites and Ceremonies , they imitate those who wander about the shops before they have resolv'd what kind of stuff to buy . Variety of choice disables them from choosing . Each piece hath something which pleases their fancy ; yet unable to fix upon any , they always come out without purchacing .

* The practice of Religion and Devotion is deferr`d by some till lewdness and impiety are profess'd by all . It being then like the vulgar , they will avoid following the crowd . They are delighted with singularity in so serious and so important a subject . They would only follow the mode in things of no moment , and which have no consequence ; nay , they have , for ought I know , already plac●d a sort of undauntedness and bravery in running the risque of a future state . The truth is , a mans circumstances , as well as his share of ingenuity , and his private designs may be such , that one would scorn to believe like the learned , much more the ignorant .

* A man in health questions whether there is a God , as he does whether Fornication be a sin . If he 's sick and given over , his Miss is laid aside , and the dread of his Maker leaves no room for his doubts .

* Your modish Wits or Libertines should examin themselves thoroughly before they set up for such , that at least , and indeed according to their own principles , they might dye as they have liv'd . Or if they find their stock of wit is like to fail at the approaches of death , that they might be contented to live as they must dye .

* A Jest in a dying man is very unseasonable . If apply'd to certain subjects it is dreadful . To bequeath to others matter of laughter , at the expence of one 's own eternal happiness , is extreamly dismal .

Let prejudice make you fancy what you please of a future state , dying is still a most serious work , which becomes constancy better than jest or raillery .

* There have been in all ages many of those learned and ingenious persons , who , embracing like Slaves the loose principles of some great men , have groan'd under their yoak , against the dictates of their own minds and consciences all their life time : who never liv'd but for other men , the humouring of whom , one would think they had look'd upon to be the chief end of their Creation . Who have been ashamed to be seen by them to work out their own Salvation , and to appear outwardly such as they were perhaps within their hearts . Who have run headlong into their own ruin , out of weakness and complaisance . Shall we then imagine that this world can bestow so much greatness and power on any mortal man , as he shou'd deserve , that his will , his humour , or his fancy shou'd be the rule of our belief and of our lives ? Nay , that we shou'd be such Courtiers , at our very deaths , as to make such an exit , not as we think is like to be safest for our own Souls , but as we hope will be most pleasing to him ?

* One would expect from those who act contrary to all the world besides , and contradict such principles as are receiv'd by all , that they knew more than other men , that their reasons were plain , and their arguments convincing .

* Shou●d a just , chaste , moderate , and sober man affirm there is no God , self-interest certainly wou'd have no hand in such an assertion . But where is this man to be found ?

* Shou'd a just , chaste , moderate , and sober man affirm there is no God , I wou'd think such an assertion was Impartial : But where is this man to be found ?

* Cou'd I but see that man who was really perswaded that there is no God , I shou'd hear at least by what strange convincing arguments he had found it out .

* The impossibility I find my self under of proving there is no God , is a demonstration to me that there is one .

* God condemns and punishes those who trespass against him . And is the only Judge in this cause . Which were contrary to reason , but that his Being is the spring of all Justice and Truth . That i● , tha● he is God .

* Some secret Instinct whispers me that there is a God , and it never does that there is none . I need no further proof . And arguments , to me , are needless . I conclude from thence that he is , and this conclusion is grounded in my nature . I took up with this principle too readily from my childhood , and my sticking close to it afterwards , hath been too natural , for me ever to have the least jealousie of any falshood in it . Ay , but there are some men who make a shift to forsake this principle . I question whether there are or no. But if there be , it argues that there are Monsters .

* There is no such thing as an Atheist . Your Great men who we are most apt to sus●pect of being given that way , are too lazy to determine in their own minds whether there is a God or no. And they indulge that temper so far , that they are utterly careless and indifferent upon this so weighty a matter , as well as upon the nature of their own Souls , and the consequences of true Religion . They neither deny nor grant any of these things , for they bestow no thoughts upon 'em .

* A Great man falls only in a swoon , as we think , but dyes in a moment . Another , in a Consumption , sees death daily creeping upon him , till he sinks under the weight of a lingering distemper . These are dreadful , but useless presidents . These circumstances , tho so remarkable , and so opposite to each other , are not taken notice of , affect no body , 〈◊〉 no more regarded than the fall of a 〈◊〉 , or the fading of a Flower . We are inquisitive only about their vacant imployments ; How such and such a place was dispos'd of ; and envy those that succeed 'em .

* Is there so much goodness , fidelity and equity among men , that we shou'd place such a confidence in them , as not to desire , at least , that there was a God , to whom we might appeal from their Injustice , and who might protect us against their persecutions and treacheries ?

* If the Wits find so much grandeur and sublimity in Religion , that it dazles and confounds their understandings ; they deviate from their character , and must acknowledge their own dulness and stupidity . If , on the other hand , they are offended at the meanness and simplicity of it , we must allow them to be Wits indeed , and greater Wits than so many great men who have gone before them , than the Leos , the Bazils , the Ieroms , Austins , and others , who notwithstanding all their learning and their extraordinary wisdom , glory'd in a compleat profession of Christianity .

* Some , who never read the Fathers , are frighted at their very names : How dull , how rough , how insipid , how pedantick do they fancy 'em in their discourses , their expessions and their arguments . But how wou'd these men wonder at the strangeness of such a notion , if they perus'd their writings , and found in 'em a more exa●●●●●quence , a smoother style , a more ingen●●us , more expressive , and more convincing way of arguing , adorn'd with greater vigour of expression , and more natural graces than most of those modern books which a●e read with applause , and give the greatest reputation to their authors ? With what satisfaction , if they had any love for Religion , wou'd they see it explain'd , and its truth believ'd and asserted by men who were masters of so much wit , ingenuity and activity of judgment ? Especially since any one who will but observe the vastness of their knowledge , the depth of their penetration , the true grounds of their Philosophy , their unweary'd diligence , and their capacity in unfolding holy Mysteries , the reasonableness of their inferences , the nobleness of their expressions , the purity of their principles and morals , cannot compare , for example , any author to St. Austin but Plato or Cicero .

* Man being born a lyar , cannot relish the plainness and simplicity of truth . He is altogether for pomp and ornament . Truth is not his own . 'T is made , as it were , to his hands ; and descends to him from heaven with all its perfections . But self-conceited man is fond of nothing but his own productions , of fables and inventions . Observe the generality of men , they will invent a tale , they 'll add to it , and load it with a thousand silly and incredible particularities . And even the wisest of them are not altogether exempt from doing thus ; sometimes their pride and vanity draw● 'em in to disguise the truth ; and to make a story pass current they will often set it off with false circumstances . If an accident happens , now , in your neighbourhood , and as it were under your eye , you may hear it related by a hundred persons a hundred different ways , and whoever comes after them will make a new story of it . How then shall we believe the relation of things , that were done so many ages before this ? What relyance shall we have upon the gravest of Historians ? and what must become of History ? was Caesar murder'd in the Senate ? was there ever such one as Caesar ? you laugh at the impertinence of such questions : Such doubts and inferences , you think not worth your answer . And indeed I can't but commend you for doing so . But should I suppose , that the book which gives us an account of Caesar is not a profane History ; that it was not writ by a man who is given to lying , that is , was not found by chance , and promiscuously amongst other manuscripts , of which some are true and others more doubtful . That on the contrary it was inspir'd by God ; That it bears the marks of Holiness and Divinity ; that it hath been kept for above these two thousand years by an innumerable ●ociety of men , who all this while would not allow the least alteration to be made in it , and have made a part of their Religion to preserve it in all its purity ; nay , that these men are by their own principles indispencably oblig'd to believe all the transactions contain'd in that His●ory , where Caesar and all his greatness is mention'd : Own it , Lucilius , wou'd you then question whether there ever was such a man as Caesar ?

* All sorts of Musick are not fit for the praises of God , and become not the Sanctuary . As all kinds of Philosophy are not fit for the discoursing worthily of his Godhead , his Power , the principles of his Operations , or his holy Mysteries . The more abstracted and notional , the more vain and useless it is , in explaining these things , which require no more than a sound judgment to be understood to a certain pitch ; and which cannot be explain'd at all beyond it . To pretend to give an exact account of the Essence of God , of his Perfections , and , if I dare to speak , of his Actions , is indeed more than the ancient Philosophers , than the Apostles themselves , or the first Teachers of the Gospel ever did . But the choice of such a task is less prudent than theirs . Such pretenders may dig long and dig deep , but will never be the nearer to the Springs of truth . If they once set aside the words , Goodness , Mercy , Justice and Omnipotence , which are apt to form in our minds so lovely and so majestick an idea of Divinity , let them afterwards strain their Imaginations ●ever so much , they will find nothing but dry , barren , and nonsensical expressions to make use of : They must admit of wide and empty notions , must be singular in their fancies , or at least , must attain to a sort of ingenious subtilty , which by degrees will make them lose their Religion , as fast as they improve in the knowledge of their own new Metaphysicks .

* What excesses will not men be transported to by their zeal for Religion , which yet they are as far from believing , as they are from practicing .

* That same Religion which men will defend so zealously , and with so much heat and animosity , against those who are of a quite different perswasion , is incroach'd upon by themselves , who , fond of their own peculiar notions , add or diminish from it in their minds a thousand things , sometimes most material , according as it suits best with their conveniencies . And having thus wholly alter'd the frame of it , remain stedfast and unmoveable in these their perswasions . So that one may say with the vulgar , of a Nation , that it hath but one manner of Worship and one Religion : but properly speaking it really hath many , and almost every individual man in it hath one of ●is own .

* If Religion be nothing but a respectful fear of God , what shall we think of those who dare affront him in his representatives on earth , Kings and Princes ?

● Were we assur'd that the secret intent of the Ambassadors , who came lately from Siam , was to perswade the most Christian King to renounce Christianity , to admit their Priests in his Kingdom , to creep into Houses , in order to allure by their discourses , our Wives , our Children , and our selves into the principles of their Religion ; to suffer them to build Temples amongst us , for the worshipping their Golden Images ; with what scorn and derision should we hear the relation of such a ridiculous enterprize ? Yet we think little of sailing a thousand leagues through the vast Ocean , in order to bring over to Christianity the Kingdoms of India , Siam , China , or Iapan ; that is , with an intent , which in the eyes of all these Nations , is full as ridiculous and impertinent . And they protect our Priests and other Religious men ; they give attention sometimes to their discourses ; they suffer them to build Churches , and to perform all the Duties of their Mission . From whence proceeds such a temper both in them and us ? Would not one think it came from that secret impulse , which truth generally carries along with it ?

* 'T is not becoming for all men to set up for hospitality , as to have all the common beggars of the Parish daily crouding at their door , and not to suffer one to go home empty . But what man is there who is not sensible of the more secret wants of some body or other , which he is able to relieve by his intercession to others , at least , if not immediately out of his own pocket ? Neither are all men qualified for the Pulpit , or fit publickly to deliver their Doctrine and Exhortations . But what man is there , who , at some time or other , doth not meet with some Sinner whom he may attempt to reclaim by his private discourses , and his friendly admonitions ? should a man make but one Convert through the whole course of his Life , he could not be said to have bestow'd his time in vain , or to have been a useless burden upon Earth .

* There are two worlds , one we already dwell in , but must leave it so as never to return . The other we must shortly be transported to , there to abide for ever . Interest , Dominion , Friends , Reputation and Riches are most useful in the first . The despising of all these things is most useful for the next . Now which of them had a man best to choose ?

* Who has liv'd one day hath liv'd a thousand , still the same Sun , the same Earth , the same World , the same Enjoyments . Nothing more like this day than to morrow . Death only would be new to us . Which is but an exchange of this Bodily state , for one tha● is all Spiritual . But man , though so greedy of novelties , hath no curiosity for this . Tho unsettl'd in his mind , and still growing weary of whatever he enjoys , he never thinks his Life too long , and would perhaps consent to live for ever . What he sees of Death makes a deeper impression on his mind than what he knows of it . The fear of pain and sickness , the horror of the Grave make him lose the desire of knowing another World . And the strongest motives of Religion can but just bring him to receive his doom with submission .

* Had God left it to our choice to dye , or to live for ever : And did we consider how dismal it is for a man to see no end of his Poverty , Subjection , Sickness or Sorrow ; or at best , to enjoy Riches , Greatness , Health , and Pleasure , with an absolute necessity of exchanging them shortly for their contraries , by the continual vicis●itude of times ; and thus to be tost to and fro by the wheel of Fortune , betwixt Happiness and Misery : It wou'd pose any one to make a choice . Nature having ty'd us to the former , saves us the labour of choosing . And the necessity of dying is made easy by Religion .

* If my Religion be false , it is a snare at least which you must own to be laid with such temptations that I could not avoid rushing into it , and being intangl'd by it . What Majesty , what Glory in its Mysteries ! what a connexion in all the several parts of its Doctrine ! How very rational is it ? how candid and innocent in its Mora●s ? and who can stand against the strength of so many millions of witnesses , the most moderate and the wisest of men , who , during three whole ages have succeeded each other ? and whom the sense of the same truth , so constantly supported in their Exiles , in the darkest Dungeons , and even in death itself , and the most painful torments ? Set open the Books of History , run it over through all its parts ; take it from the beginning of the world , and even from before that , if you can ; was there ever any thing like this ? Could all the power of God himself have laid a fitter plot to seduce me ? How then shall I escape ? Whether shall I run ? And how shall I find any thing that 's better ? nay , tha● is but half so good ? Since I must be led into ruin , this shall be my way to it . Denying the Being of a God would indeed suit my inclinations much better , than suffering my self to be deluded , though by so plausible and so specious a pretence . But I have examin'd thoroughly , have endeavour'd all I could , and still want the power of being an Atheist . This then must be my doom , and I am forc'd again to stick to my Religion .

* The grounds on which Religion is founded , are either true or false . If false , the Religious man , and the strictest observer of all the precepts of Self-denial ventures no more than just the loss of threescore years , which I 'll allow to be foolishly bestow'd . But if true , the vicious man is of all men most miserable : And I tremble at the very thoughts of what unutterable and incomprehensible torments I see him daily heaping upon himself●

Tho the truth of Religion was much less demonstrated than it really is , certainly there is no prudent man but would choose to be virtuous .

* Those who dare presume to deny the Being of a God , hardly deserve that one should strive to demonstrate it to them , or at least that one should argue with them with more seriousness than I have done hitherto . They are for the generality so ignorant , that it makes them unqualify'd for the understanding of the clearest principles , and of the truest and most natural inferences . Yet I am willing to offer this to their reading , provided they don 't fancy that it is all that can be said upon the subject of so noble and so perspicuous a truth .

Forty years ago I was not , neither was it in my power ever to be , any more than now that I am , it is in my power to cease from being . My existence therefore hath had its beginning , and is now continu'd thro the influence of somethi●g which is without me , which will subsist after me , which is better and more powerful than I. Now if that something is not God , let me but know what it is .

I exist : But this existence of mine proceeds , perhap● , you 'll say , from the power only of an universal nature , which has been such as we see it now , from all Eternity . But this nature is either only spiritual , and then ●tis God ; or only material , and consequently could not create that part of my Being which is spiritual , my Soul ; or else it is a compound of Spirit and Matter , and then that part of it , which you say is a Spirit , is that which I call God .

Again : Perhaps you 'll add , that what I call my Soul , is nothing but a part of Matter which subsists through the power of an universal Nature , which also is material , which always was and ever will be such as we see it now : and which is not God . But at least you must grant , that what I call my Soul , let it be what it will , is something which thinks : That if it is made up of Matter , it is such a Matter as thinks , for you can never beat it into me , that at the time I am thus arguing , there is not something within me that thinks . Now this something , since you will have it to owe its being and its preservation to an universal Nature , which always was and every will be as to the first cause of both , it necessarily follows , that this universal Nature either thinks , or is nobler and more perfect than that which thinks . And if nature thus describ'd is Matter , then it must be an universal Matter that thinks , or which is nobler and more perfect than that which does think .

I proceed further , and I say , that such an universal Matter , if it be not a Chimerical but a real being , may be perceiv'd by some of our sences ; and that if it cannot be discover'd in it self , it may be known at least through the various order of its different parts which forms all Bodies , and makes the difference betwixt them . Matter , then , is it self all these different Bodies ; now since , according to the supposition , Matter is a being which thinks , or is better than that which thinks , it follows , that it is such in some of these bodies , at least , and consequently in the Stones , in Minerals , in the Earth , in the Sea , in my self , who am but a Body , as well as in all its other parts . I am then beholden for this something , which thinks within me , and which I call my Soul , to all these gross , earthy and bodily parts , which being laid together make up this Universal Matter , or this visible World . Which is absur'd .

If , on the contrary , this Universal Nature , let it be what it will , is not all those Bodies , it follows that it is not Matter , and cannot be perceiv'd by any of our sences . And if , notwithstanding this , it has the faculty of thinking , or is more perfect than that which has the faculty of thinking , I still conclude that it is a Spirit , or something better and more perfect than a Spirit . Now if that which thinks within me , and which I call my Soul , not finding its Principle in it self , and much less in Matter , as has been just now demonstrated , is forced to acknowledge this universal Nature to be the first Cause , and the only Spring , from whence it derives its being ; I 'll not dispute about words . But this original Spring , of all its spiritual beings , which is it self a Spirit , or which is better than a Spirit , is that which I call God .

In a word I think , therefore there is a God . For that which thinks within me is not a gift , which I can pretend to have bestow'd on my self , since it was no more in my power to be the Author of it at first , than it is now , to be the preserver of it for one minute . And I receiv'd it not from a Being which is superior to me and which is not material , since it 's impossible for Matter to be superior to that which thinks . From whence it follows , that I must have receiv'd it from a being which is superior to me , and which is not material . And that superior Being is God .

* From the inconsistence of an universal Nature , which has the faculty of thinking , with any thing that 's material , must necessarily be inferr'd , that any particular being , which has the faculty of thinking is also and equally inconsistent with any thing that is material . For though the Idea of an universal being , which hath the faculty of thinking , includes infinitely more Power , Independance , and Capacity , than that of a particular being , which hath the faculty of thinking , yet it does not imply a greater inconsistance with Matter , it being impossible for this inconsistance to be greatest in either , because it is , as it were , infinite in both . And it is as impossible , that what thinks within me , should be Matter , as it is inconceivable that God should be Matter . As God therefore is a Spirit , so my Soul also is a Spirit .

* I cannot positively know whether a Dog is Master of memory , love , fear , imagination or thought , of the faculty of choosing , &c. When therefore I am told that those actions in a Dog , which seem'd to be the effect of either passion or sentiment , proceed naturally and without choice from the disposition of the material parts of its Body , which like Clock-work , put it under an absolute necessity of moving thus , I may perhaps acquiesce in this Doctrine : but as for me , I think , and I certainly know that I think . Now if one considers this or that disposition of material parts , which altogether make up what body you please , that is , an extent which wants no dimensions , which has its length , breadth , and depth , which may be divided in all these respects ; pray what proportion is there betwixt such an extent and that which thinks ?

* If all things are Matter , and if thinking in me , as well as in all other men , is an effect only of the disposition of the parts of Matter , what brought into the world a notion absolutely foreign from the Idea of any thing that is material ? Can Matter produce so pure , so simple , so immaterial an Idea , as that we have of a Spirit ? Can Matter be the principal of that which denies and excludes itself from its own Being ? How is it in man that which thinks ; that is , that which is a conviction to man that he is not material ?

* There are Beings which last not long , because they are made up of things which differ much in their nature , and are destructive to each other . There are others more lasting , because they are more simple , but they perish at last , being made up of several parts , into which they may be divided . That which thinks within me must needs last very long , since it is a very pure being , free from all mixture and composition . There is no occasion why it shou'd perish , for what can corrupt or divide a simple being , which has no parts ?

* The Soul sees colours through the Organ of the Eye , and hears sounds thro the Organ of the Ear , but it may cease either from seeing or hearing , when those sences on those objects are remov'd , and yet not cease from being , because the Soul is not properly that which sees or hears , it is only that which thinks . Now how can it cease from being such ? Not through the want of Organs , since it has been prov'd that it is not material . Nor through the want of objects , as long as there is a God and eternal Truths , so fit for its contemplation : It is then incorruptible .

* I can●t conceive that a Soul which God has filled with the Idea of his infinite and all-perfect Being , must be annihilated .

* Observe , Lucilius , this spot of ground , which for neatness and ornament , exceeds the other Lands about it . Here the finest Fountains and the most curious Water-works you ever saw , there endless Walks , shelter'd from all cold winds , and lin'd with fruitful Palissadoes , on this side a thick and shady Grove , on the other an admirable prospect . A little lower a Rivulet , whose stream running amongst the Willows and Poplars , was once hardly taken notice of , is now become a famous Canal , and its Banks supported with Free-stone . And elsewhere long shady Visto's , the ends of which no eyes can reach , lead you to a noble Seat , surrounded with water . Will you say this is the effect of chance ? Will you suppose that all these things met together accidentally ? No certainly . You 'll rather commend the order , the disposition of them , the judgment and skill of the ingenious Contriver . My thoughts will be the same with yours , and I 'll suppose this must be the dwelling of one of those men who , from the very minute , they get into place , think on nothing but on the laying the Foundation of some great and sumptuous Palace . Yet what is this piece of ground so order'd , and on the beautifying of which , all the art of the most skilful Workmen have been employ'd , if the whole Earth is but an Atome hanging in the air , and if you 'll but hear what I am going to say ?

You are plac'd , Lucilius , on some part of this Atome ; you must needs be very little , since you hold there is so little room . Yet you have eyes imperceptible like two points : Open them however towards heaven . What is sometimes the object of your observations there ? Is it the Moon , when at the full ? 'T is radiant then and very beautiful , tho all its light be but the reflections of the Sun 's . It appears as large as the Sun itself , larger than the other Planets , than any of the Stars . But be not deceiv●d by outward appearance ; nothing in Heaven is so little as the Moon : The extent of its superficies exceeds not the thirteenth part , its solidity not the eight and fortieth part , and its Diameter , which is two thousand two hundred and fifty miles , not a quarter part of that of the Earth . And the truth is , that what makes it so great in appearance , is its proximity only : Its distance from us being no more than thirty times the Diameter of the Earth , or three hundred thousand miles Nay , and its course is nothing , in comparison of the prodigious long race of the Sun , thro the spacious Firmament . For it is certain it runs not above sixteen hundred and twenty thousand miles a day , which is not above sixty seven thousand five hundred miles an hour , or one thousand one hundred and five and twenty miles a minute . And yet to compleat this Course , it must run five thousand six hundred times faster than a Race-Horse , that goes twelve miles an hour . It must be eighty times swifter than the sound , than the noise , for example , of a Cannon , or of the Thunder , which flies eight hundred and one and thirty miles an hour .

But if you 'll oppose the Moon to the Sun , with respect to its greatness , its distance , or its course , you shall find there is no comparison to be made betwixt 'em . Remember only that the Diameter of the Earth is nine thousand miles : That of the Sun 's is a hundred times as large , which is nine hundred thousand miles . Now if this be the breadth of it every way , judge you what its superficies , what its solidity must be . Do you apprehend the vastness of this extent , and that a million of such Globes as the Earth being laid together , would not exceed the Sun in bigness . How great will you cry must then the distance of it be , if one may judge of it by its smallness in appearance . 'T is true , it is prodigious great ; it is demonstrated that the Sun's distance from the Earth , can be no less than ten thousand times the Diameter of the Earth . Or , which is all one , than ninety millions of miles : Nay , and it may be four times , perhaps six times , perhaps ten times as much , for ought we know . There is no method found out for the computing of it .

Now , for the help of your apprehension , let us suppose a Mill-stone falling from the Sun upon the Earth , let it come down with all the swiftness imaginable , and even swifter than the heaviest body's falling from never so high ; let us also suppose that it preserves always the same swiftness , without acquiring a greater , or losing from that it already has ; that it advances forty yards every second , which is half the heighth of the highe●t Steeple , and consequently two thousand four hundred yards in a minute . But to facilitate this computation , allow it be two thousand six hundred and forty yards , which is a mile and an half , its fall will be three miles in two minutes , ninety miles in an hour , and two thousand one hundred and sixty miles in a day . Now it must fall ninety millions of miles before it comes down to the Earth , so that it can't be less than forty one thousand six hundred and sixty six days , which is above one hundred and forty years in performing this journey . Let not all this fright you , Lucilius , I 'll tell you more . The distance of Saturn from the Earth , is at least ten times as much as the Sun 's , so that it is no less than nine hundred thousand millions of miles , and that this Stone would be above eleven hundred and forty years in falling down from Saturn to the Earth .

Now by this elevation of Saturn's , raise your imagination so high , if you can , as to conceive the immensity of its daily course . The Circle which Saturn describes , has above eighteen hundred millions of miles Diameter , and consequently above five thousand four hundred millions of miles circumference : So that a Race-Horse , which I 'll suppose to run thirty miles an hour , must be twenty thousand five hundred and forty eight years in taking this round .

I have not said all , Lucilius , that can be said on the miracle of this visible world : Or , to speak more like your self , on the wonders of Chance , which alone you will allow to be the first cause of all things . It is still more wonderful in its operations than you imagin . Learn what Chance is : Or , rather be instructed in the knowledge of all the power of your God . Do you know that this distance of the Sun from the Earth , which is ninety millions of miles , and that of Saturn , which is nine hundred millions of miles , are so inconsiderable , if oppos'd to that of the other Stars , that no comparison can express the true measure of the latter . For indeed , what proportion is there betwixt any thing that can be measur'd , let its extent be what it will , and that which it is impossible to measure ? The heighth of a Star cannot be known , it is , if I may so speak , immensurable . All Angles , Sinuses , and Paralaxes become useless , if one goes about to compute it . And should one man observe a fixed Star from Paris , and another from Iapan , the two lines that should reach f●om their Eyes to that Star , should make no Angle at all : And should be confounded together and make up one and the same line , so inconsiderable is the space of the whole Earth , in comparison of that distance . But tho Stars have this in common with Saturn and the Sun , and I should express something more . If then two Astronomers should stand , the one on the Earth , and the other in the Sun , and from thence should observe one Star at the same time , the two visual rays of these two Astronomers should not in appearance form an Angle . But that you may conceive the same thing another way , should a man be plac'd on one of the Stars ; this Sun , this Earth , and the ninety millions of miles that are betwixt ●em , would seem to him but as one point . There are demonstrations given for it .

'T is for this reason that the distance there is betwixt any two Stars , tho they appear never so near one another , is not to be measur'd . You would think , if you judg'd by your eye , the Plyades almost touch'd one another . There is a Star seems to be plac'd on one of those which make the Tail of the Great Bear ; your sight can hardly perceive that part of the Heavens which divides 'em , they make together as it were but one double Star : Yet if the most skilful Astronomers cannot with all their Art find out their distance from each other , how far asunder must two Stars be which appear remote from one another ? And how much farther yet the two Polar Stars ? How prodigious the length of that line , which reaches from one to the other ? How immense the Circle which this line is the Diameter of ? How unfathomable the solidity of the Globe , which this Circle is but a Section of ? Shall we still wonder that these Stars , though so exceeding great , seem no larger to us than so many Sparks ? Shall we not rather admire that from so vast a heighth they should p●eserve the least appearance of bodies , and that they should be seen at all ? And indeed , the quantity of them that is unseen is innumerable ? 'T is true , we limit the number of the Stars , but that is only of such Stars as are visible to us ; for how should we number those we cannot see ? Those , for example , which make up the Via Lactea , that trace of light , which on a clear night , you may observe from North to South in the Sky . Those , I say , which being by their extraordinary heighth so far out of the reach of our eyes , that we cannot distinguish every individual Star amongst 'em , give a white cast only to that part of the Heavens they are plac'd in ?

Behold then the Earth on which we tread , it hangs loose like a grain of Sand in the air . A multitude of fiery Globes , the vastness of whose bulk confounds my imagination , and whose heighth exceeds the reach of my conceptions , all perpetually rowling round this grain of Sand , has been for above these six thousand years , and are still daily , crossing the wide , the immense spaces of the Heavens . Or if you desire an other , and yet as wonderful a system ; the Earth itself is turning round the Sun , which is the center of the Universe , with a swiftness that surpasses my imagination . Methinks I see the motion of all these Globes , the orderly march of these prodigious bodies ; they never disorder , never hit , never touch one another , should but the least of them happen to start aside , and to run against the Earth , what must become of the Earth ? But on the contrary● all keep their respective stations , remain in the order prescrib'd to them , follow the tracts which are laid before them . And this , at least , with respect to us , is done with so little noise , that the vulgar knows not that there are such Bodies . What a strange and wonderful effect of chance ! Could intelligence itself have done any thing beyond this ? One only thing I cannot understand , Lucilius . These vast bodies are so exact and so constant in thei● courses , in their revolutions , and their relations to each other , that a little Animal , being confin'd in a corner of that wide space , which is call'd the world , having made their observations on them , has contriv'd an exact and an infallible method of foretelling in what degree of their respective Courses every one of these Stars will be two thousand ; four thousand , nay , twenty thousand years hence . Here lyes my scruple , Lucilius : If it be by chance that they observe such constant rules ; what is order , and what are rules ?

Nay , I 'll ask you what is chance ? is it a Body , is it a Spirit , is it a Being which you distinguish from all other Beings , which has a particular existence , or which resides in any place ? Or rather , is it not a mode or a fashion of Being ? When a Bowl runs against a Stone , we are apt to say it is a chance : but is it any thing more than the accidental hitting of these bodies one against the other ? If by this chance , or this hitting the Bowl , it changes its strait course into an oblique one , if its direct motion becomes more contracted , if ceasing from rowling on its Axis , i● winds and whirls like a top , shall I from thence infer , that motion in general proceeds in this Bowl from the same chance ? Shall I not rather suspect that the Bowl owe it to itself , or to the impulse of the arm that threw it ? Or because the circular motions of the wheels of a Clock are limited , the one by the other in their degrees of swiftness , shall I be less curious in examining what may be the cause of all these motions ? Whether it lyes in the wheels themselves , or is derived from the moving faculty of a weight that gives 'em the swing ? But neither these Wheels nor this Bowl could produce this motion in themselves . And it does not lye in their own nature , if they can be depriv'd of it without changing this nature . It is therefor● likely that they are mov'd some other way , and through a foreign power : And as for the Coelestial Bodies , if they should be depriv'd of their motion , should therefore their nature be alter'd ? Should they cease from being bodies ? I can't believe they should : Yet they move ; and since they move not of themselves , nor by their own nature , one would examine , Lucilius , whether there is not some principle without 'em that causes this motion . Whatever you find it , I call it God .

Shou'd we suppose these great bodies to be without motion indeed , I could not ask who moves 'em . But I should still be allow'd to inquire who made them , as I may examine who made these Wheels or this Bowl . And though each of these Bodies was suppo●'d to be but a heap of Atomes , which have accidentally knit themselves together through the figure and conformity of their parts , I should take one of those Atomes , and should say , who created this Atome ? is it Matter , is it a Spirit ; had it any Idea of itself before it made itself ? If so , then it existed a minute before it did exist . It was and it was not at the same time . And if it be the Author of its own being , and of its manner of being , why made it itself a Body rather than a Spirit ?

Or else had this Atome no beginning ? Is it Eternal ? Is it Infinite ? Will you make a God of this Atome ?

* The mite has eyes , and turns away if it meets with such objects as may be hurtful to it ; place it on any thing that is black , for the help of your observation , and if , while it is walking , you lay but the least bit of Straw in its way , you 'll see it alter its course immediately . And can you think that the Cristalline humour , t●e retina , and the optick nerve , all which convey sight to this little animal , are the product of chance ?

One may observe in a drop of Water , that a little Pepper which has been steep'd in it , has excited the thirst of an infinite number of small Animals , whose figure may be perceiv'd with the help of a Magnifying-glass , and who are moving to and fro , with an incredible swiftness , like so many Monsters in the wide Ocean . Each of these small Animals is a thousand times less than a Mite , and yet is a body that lives , which receives nourishment , which grows , which must not only have Muscles , but such Vessels also as are equivalent to Veins , Nerves , and Arteries , and a Brain to make a distribution of its Animal Spirits .

A bit of any thing that is mouldy , tho it be no bigger than a grain of Sand , appears thro a Microscope like a heap of many Plants , of which some are plainly seen to bear Flowers , and other Fruits , some have buds only , and others are wither'd . How extreamly small must be the Roots and Fibers through which these little plants receive their nourishment . And if one considers that these plants bear their own Seed as well as Oaks or Pines , or that these small Animals are multiply'd by generation , as well as Elephants and Whales , whether will not such observations lead one ? Who could work all these things , which are so fine , so exceeding small , that no eye can perceive 'em , and that they , ●s well as the Heavens , border upon infinity it self , tho in the other extream ? Would not one think it was the same Being who made , and who moves with so much ease , the Heavens and the Stars , those vast Bodies which are so wonderful in their bigness , their elevation , the swiftness and the prodigious extent of their Courses ?

* Man enjoys the Sun , the Stars , the Heavens and their influences , as much as he does the Air he breathes , and the Earth on which he treads and by which he is supported . This is Matter of Fact , and if , besides the fact , I were to prove the probability of the thing , and that it is fitting he should do so , I might easily make it out , since the Heavens and all that is contain'd in them are not to be compar'd , in nobleness and dignity , with one of the meanest men on Earth . And since there can be no other porportion betwixt them , than what there is betwixt Matter , which is destitute of Sentiment , and is only an extent according to three dimensions ; and a spiritual , a reasonable , or an intelligent Being . And if any one says that all these things might have serv'd for the preservation of Man , I answer , that less could not have serv'd for the Glory of God , and for the magnifying of his power , his goodness , and his magnificence , since let his works be never so great and wonderful , they might still have been infinitely greater .

The whole universe , if it be made for man , is , in a literal sense , the least thing that God has done for man , the proof of which may be drawn from Religion . Man is therefore neither presumptuous nor vain , when , submitting to the evidence of Truth , he owns the advantages he has receiv'd , and might be tax'd with blindness and stupidity , did he refuse to yield himself convinc'd thro the multitude of proofs which Religion lays before him ; to shew him the greatness of his prerogatives , the certainty of his refuge , the reasonableness of his hopes , and to teach him what he is , and what he may be . Ay , but the Moon is inhabited , at least we don't know but it may . What , and to how little purpose is it you talk of the Moon , Lucilius . If you own there is a God , nothing indeed is impossible . But do you design to ask whether it is on us alone that God has bestow'd such great blessings ? Whe●her there are not other Men , or other Creatures in the Moon , whom also he has mad● the objects of his Bounty . To so vain a curiosity , to so frivolous a question , let me answer , Lucilius , that the Earth is inhabited , we are the Inhabitants of it , and we know that we are so , we have proofs , demonstrations , and convictions , for all that we are to believe of God and of our selves . Let the Nations who inhabit the Celestial Globes , whatever those Nations are , be mindful of their own concerns . They have their cares , and we have ours . You have observ'd the Moon , Lucilius ; you have found its spots , its deeps , its ruggedness , its elevation , its extent , its course , and its eclipses , no Astronomer has yet done more . Now contrive some new and more exact Instruments , observe it again , and see whether it is inhabited , what are its Inhabitants , whether they are like men , or whether they are really men , let me look after you , and let us both be convinc'd that there are men who inhabit ●he Moon , and then , Lucilius , we 'll consider , whether those men are Christians or no , and whether God has made 'em to share his favours with us .

* Many millions of years , nay , many thousand millions of years ; in a word , as many as can be comprehended within the limits of time , are but an instant , being compar'd with the duration of God , who is Eternal . The spaces of the whole universe are but a point of an Atome , being compar'd with his Immensity . If it be so , as I affirm it is ; for what proportion can there be between what is finite and what is infinite ; I ask what is a man's life , or the extent of a grain of Sand , which is call●d the Earth ; nay , of a small part of that Earth which man inhabits and enjoys ? The wicked are prosperous while they live : Yes , some of them are , I own . Virtue is opprest , and Vice remains unpunish'd : It happens so sometimes , 't is true . This is then an injustice : No , not at all . You should have prov'd , to draw this conclusion , the wicked absolutely happy , the virtuous absolutely depriv'd of happiness , and vice absolutely and always remaining unpunish'd . That short time in which the good are opprest , and the wicked are prosperous , should , at least , have a duration . What we call prosperity and good fortune , should be something more than a false appearance , or a vain shadow which vanishes away . This Atome , the Earth , in which Virtue and Vice so seldom meet with their deserts , should be the only stage on which they are to receive their pu●ishments or their rewards .

I can't infer more clearly , from my thinking that I am a Spirit , than I conclude from what I do or do not , according as I please , that I am free . Now freedom is the power of choosing , or of taking a voluntary determination towards good or evil , so that the doing of good or evil is what is call'd Virtue or Vice● For Vice to remain absolutely unpunish'd would be an injustice , 't is true . For Vice to remain unpunish'd on Earth is a mystery only ; yet , let us , with the Atheist , suppose that an injustice too . All injustice is a negation or a privation of justice , therefore all injustice supposes a justice : All justice is a conformity to a soveraign reason . I 'll ask you then , whether it has not ever been just that Vice should be punish'd : Yes certainly , and the denying of it would be as ridiculous , as if one should pretend to say , that a Triangle has not three Angles . Now all conformity to reason is a truth : This conformity , as I said just now , always was . It may then be included in the number of what we call eternal truths : but this truth either is , not and cannot be , or else it is the object of a knowledge . This knowledge therefore is eternal , and this eternal knowledge is God .

The most secret crimes are discover'd so easily , notwithstanding all the care that has been taken to prevent their being brought to light : And such discoveries seem to result so naturally , even from the darkest plots that the Authors of those crimes could invent to hide their guilt , that one would think nothing but God could have produc'd those unexpected events . The number of these discoveries is so great , that those who are pleas'd to attribute them to chance , must own at least , that from all ages the effects of chance have been most wonderful .

* If you suppose that every man on Earth , without exception , is rich , and wants nothing , I 'll infer from thence , that there is never a man on Earth but what is poor , and wants every thing . There are but two sorts of riches , which comprehend all the rest , Money and Land . If all were rich , who would be a Husbandman to cultivate the Earth ; or who would dig and rip up its Bowels to find out Gold or Silver . Those who live remote from any place where Gold and Silver lies , could not dig for Gold and Silver : And those who inhabit barren Lands , which produce nothing but Minerals , should hardly reap any Fruits . Ay , but Trade , it is to be suppos'd , would supply both the one and the other . But should all men abound in riches , so that none were under a necessity of living by his labour , who would be troubl'd with transporting from one place to another , your Gold , your Silver , or any thing that were bought or barter'd ? Who would fit out your Ships ? Who would take care of conducting of them to their respective ports ? Who wou'd travel in Caravannes ? Even necessaries and the most useful things would then be wanted by every one . To banish necessity from the Earth , were to bid an adieu to all Arts and Sciences , all Inventions and Handicrafts ; besides , such an equality amongst men , as to their riches and possessions , would occasion the like , as to their ranks in the World ; would banish all subordination , and would reduce men to have no Servants but themselves , to receive no help nor succour from each other , would make Laws frivolous and useless , would draw after it an u●iversal Anarchy , would produce violence , injuries , murders and impunity .

If on the other hand , you suppose all men to be poor and indigent , in vain the Sun enlightens our Horizon ; in vain it warms the Earth and renders it fruitful ; in vain the Heavens pour out their influences on it ; in vain the Rivers water it with their streams ; in vain the Fields abound with Fruits ; in vain the Sea , the Rocks , and the Mountains are ransack'd and rifl'd of their Treasures . But if you grant that , of all the men who are scatter'd throughout the world , some are rich and others poor , necessity then must reconcile , unite , and bind them together . Some must serve and obey , some must labour and cultivate the Earth , some must contrive and invent , some improve and bring their inventions to perfection ; others must rule , protect , assist , communicate and enjoy . Order is restor'd , and providence appears .

* Should you suppose Power , Idleness and Pleasure to be the share of some men only and Subjection , Care , and Misery the lot of all the rest , either the malice of men must have remov'd all these things from their natural place , or else Divinity itself must want Prudence .

Some inequality in the conditions of men , for order and subordinations sake , is the work of God , and demonstrates a providence : ●oo great a disproportion , and such as is generally seen amongst them , is their own work , and an incroachment of theirs upon one another .

All extreams are vicious , and proceed from Men , compensation is just , and proceeds from God .

* If these Characters don't take , I wonder they should not ; but if they take , I wonder they should .

FINIS .