THE TRUE CONDUCT OF Persons OF QUALITY.

TRANSLATED OUT OF FRENCH.

LONDON, Printed for Walter Kettilby, at the Bishop's Head in St. Paul's Church-Yard. MDCXCIV.

The TRANSLATOR'S PREFACE TO THE READER.

THIS Little Tract is bent Honestly to inform in a few Words the Upper Rank of Men with such Rules of un­erring Morality, as may be therefore more seasonable, because they are ad­dress'd to Generous Minds, which may be taken by Hints, when neither their Leisure, nor their Inclination will permit 'em to be approach'd by elo­quent Harangues of a nauseous length. The Translator has endeavour'd that the Author might breath the Strength of his own Thought, and live tolera­bly in our Clime; but his chief Aim is, that these Maxims may conduce to [Page]the carrying up of Virtue to a Noble Pitch, and that he may not lie under the Reproach of wanting the Will to do good to those, whom he fancies very often to stand in need of the fol­lowing Suggestions; which are pre­sented to your View in this Order. Because an Honest Man is not so well as abandon'd, but upbraided for being steadily so: In the First Section he is set forth as a suitable Preliminary to usher in the other Heads. In the Second, the Duty of Honoring Pa­rents is Countenanc'd and encourag'd. In the Third, the Importance of Educa­tion is Recommended, as the most Bene­ficent Act of Indulgent Parents, the most universally necessary to fashion Great Men, and to Relieve the Unhappy. The 4th. specifies the Particulars of the Education, and describes to you, What a young Gentleman is to Learn. The Fifth draws him a Line from whence he is to make no Excursions, by shew­ing him, what ought to be the Scope of his Studies. Under the Sixth Head he is confin'd to make a Right Use of his [Page]Knowledge, but this cannot be done, as the Seventh acquaints him, without doing what becomes him for his Relations. The Eighth, adviseth you to be subject to the Laws of the Country; and not to arraign 'em, if there should be a Male-Administration. The Ninth tears up all Rebellion by the Roots, by shewing, that the Duty of Allegi­ance is the supreme Law. The Tenth is a pointed Satyr against them who dare censure the Government. The Eleventh lashes those who make Inroads upon our Quiet, as all Fomenters of Plots and Disturbances do. The Twelfth chalks us out the true way to gain Esteem. In the Thirteenth, the Advantages of High Birth, and Reputation are set forth. In the Fourteenth, that he may not be fluctuating what he shall chuse, nor do it rashly, Rules are set him for the Choice of a Station in the World. And because a Man of Quality may not so readily part with Ease, the Fif­teenth gives him Reasons why he should be vigilant, intent, and laborious. The Sixteenth puts him upon designing his [Page]Actions so justly, that he may be sure not to miscarry in the First Undertak­ings. The Seventeenth puts him into the Track, how he may with most Ease form an Interest in the Esteem of Princes and Great Men. The Eighteenth, from a due Picture of the Misery of those who are depriv'd of Friends, takes occasion to exalt the Blessings of those who find 'em. The Nineteenth na­turally then leads a Man of Quality nicely to distinguish what sort of Friends they are, whom he will com­mission to preside in his Soul. In the Twentieth, our Time, which so unper­ceivably steals away, is arrested by the Observations of this Author; and as the Fate of misemploying it is set forth, a Model whereby to improve it is pro­pos'd. The Twenty first taxeth the Vanity of Tatlers, and labours to fill your Imagination with the Conveniency of Silence. The Twenty second is so far from allowing any Honor to be acquir'd by Duels, that he shews that all that are interested in 'em are disobedient to an Excess both against God and the [Page] King. The Twenty third shews, that Ministers of State are neither servilely to be apply'd to, nor is it reasonable to expect to be entitled to their Pro­tection by slighting of 'em. The Twen­ty fourth Maxim circumscribes your Pleasures within a due Compass. The Twenty fifth acquaints you what auk­ward Conduct Men are under the Power of, for want of throughly studying them­selves. The Twenty sixth discovers how useful 'tis to hold Conversation with Men eminent for Wisdom, and of great Abilities. The Twenty seventh represents, what Variety of Friends is necessary to abate the Ruggedness of Life. The Twenty eighth describes what Turn your Mind must have if you will embark in Great Designs. Affecta­tion makes every thing look so rough­cast, so strain'd, and unnatural, that the Twenty ninth hisses it off the Stage. The Thirtieth puts a Man of Quality upon diving into what will take with the Age. The Thirty first instructs him, that he may find useful Pleasantry to entertain himself with when he is a­lone. [Page]The Thirty second blames those who will run down an Undertaking, which is not answer'd with a prosperous Event. The Thirty third marks the Limits how far the Compliance with a Friend is warrantable. Tho the Thirty fourth doth not permit a Person of Quality designedly to turn Droll, yet it commends him for sprinkling some Gaye­ty in his Humour. The Thirty fifth shews that by a Neglect in a slight Matter, a whole Hopeful Design may be lost. The Thirty sixth describes the ways of becoming a Darling throughly settled, and to be Riveted in the Favour of Great Men. The Thirty seventh pares off the Folly of Superfluity, but gives Neatness its due Character. The Thirty eighth insinuates what Length a Man's Diligence must reach who will create to himself no Enemies. The Thirty ninth is an Exhortation not to be dispirited under the Crushings of the strongest side. The Fortieth neither gives us leave to be the Tools of other Mens Pride, nor to propagate any of our own. The Forty first requires [Page]such who would be Cast-keepers for the Publick, to give Proofs before-hand, with what Management they can Go­vern their own Expences. The Forty second introduceth Men of Quality to an Acquaintance inconsiderable for Number, but such as have a great deal of intrinsick Value. The Forty third severely checks all Satyrical Re­flections, and Sharp Raillery. The Forty fourth gives Sincerity that Pane­gyrick to which 'tis justly entitl'd. In the Forty fifth the Author modestly de­claims against such as having once ta­ken up a Feud are averse to be recon­cil'd, and in some measure tunes the jarring of Mens Minds; and when their Pulse beats even, then he looks upon it as a proper occasion in the Forty sixth, to shew that it is beneath the Dignity of a Man of Honor to be Fickle. The Forty seventh scourges all who are of a Cowardly and Faint-hearted Character. The Forty eighth discovers that Gratitude is not only a Good manner'd Virtue, but that those who only consult Interest are no Losers [Page]by that Treasure. The Forty ninth gives so mild an Admonition, that a Disputer of the keenest Mettle is thereby re­strain'd in the Vehemence of his Carier. The Fiftieth recommends Regular Con­duct of Life, and shews where 'tis inoffen­sive it should be All of a piece. The Fif­ty first plainly makes it appear, that the quickest Understanding cannot pronounce judiciously of a Man, unless they have seen him under the Gawdy Temptations of a Full Fortune, or the pressing Necessities of a Scanty. The Fifty second prefers that Man of Qua­lity as deserving the most ample Com­mendations who can steer evenly be­twixt both, with an easie Indifference. The Fifty third sets down the Inconve­nience there is in reaching forth Cre­dential Letters to every one who has the Confidence to request 'em; and if that renders Men of Honor liable to be put upon, signing 'em with Blanks, carries 'em into double Danger. The Fifty fourth stints Curiosity, and dis­covers where its true Use is to be fix'd. The Fifty fifth puts an Incapacity upon [Page] two Sorts of People for Companions which are Deboshees, and Cowards. In the Fifty sixth all Tricking is arraign'd, besides what is necessary to countermine the Trickers. In the Fifty seventh you are told what a fatal Stroke the Death of a Friend is; and which is the best way to heal the Wound it makes. The Fifty eighth bids a Man of Quality seriously consider what ticklish Ground he stands on at Court, and how many are at work to trip up his Heels. The Fifty ninth gives us to understand, what a Provo­cative to Laughter the Motly Figure of a Grey-headed Gallant is. The Sixtieth spe­cifies what Counsels a Man of Quality is not only to excuse, but to encourage, and what he is oblig'd in Honor to re­ject, and to punish the Broacher. The Author in the Sixty first seems to be sensible what a number of untraceable Spirits a Man advanc'd to a high Statior, has to conjure down; and therefore he proportions suitable Qualifications, either to carry on the Attack agaisnt 'em, or at least resolutely to stand up­on the Defensive. Because Froth is al­ways [Page]ways uppermost, the Sixty second Se­ction adviseth never to answer when you are in a Ferment; for when the Matter is of Moment, 'tis good to stay for a becalm'd Temper. The Sixty third clears that Truth, that he who has already a profligate Bias, ought to have no Patron by the Authority of his Re­putation to countenance him farther to out-run his Duty. The Sixty fourth teaches a Man of Quality thus to deal with the Ungrateful, not to be sudden­ly vindictive, but by the wonted Te­nour of soft Treatment, to shame 'em into a Sense of their own Omission. In the Sixty fifth you are given to un­derstand, that because there are no petty Consequences which attend Great Undertakings, 'tis stark Nonsence to bring an ordinary Application to 'em. The Sixty sixth leads a Person of Quality in­to a Belief how necessary Secresie is to him, that it is a mighty false step to pro­claim his Steerage to the World, and so arm his Adversary to undo him, and that nothing can dispense with his di­vulging of a Secret, but where the [Page]concealing of it would affront his God, betray his King, and naturally tend to the Ruine of his Country. In the Six­ty seventh the Author makes it a proof of a Mishapen Mind, that it must either be flush'd with extravagant Hopes of Things that are out of its reach to de­termine upon; or else with as irregu­lar a Motion to be immediately toss'd into the Depths of scandalous Despair. The 68th. Section endeavours to con­vince a Great Man, that it is his Duty to deter Vice, and to take Virtues Part, let the Attempt cost what it will. The 69th. makes it appear how wretch­edly Trivial that Humour is, to be con­tinually hovering about Business, and entering upon none; spinning out Time so long till the Lucky Minute for execu­ting a Design is slip'd by, and can by no Art be brib'd to return. The 70th. give secure Directions to moderate that over-boiling Heat by which Men are pre­cipitated to pass fatal Sentences on themselves by making a wrong Judg­ment both on Persons and Things. The 71st. Head decyphers both how unman­ly [Page]and impolitick that Conduct is, where two have been Partners in an Undertaking that has succeeded, for one to usurp all the Praise, and to rob the other of his Share. The 72d. marks out the Road a Man of Quality must pursue, when he is (urpriz'd by a sudden Acci­dent which is just upon the Verge of breaking all his Measures. The 73d. Section is a little Medley of Moral Les­sons, about Good Turns, Rewards, and the wise Disposal of Employments. The 74th. derives down to us the Know­ledge of what a Power there is in some Mens Method of obliging, their Kind­ness flows so easily, that it insinuates it self with Variety of Charms into the Soul of the oblig'd; 'tis here you learn the Knack how some Men of Quality can lend away Petitioners satisfi'd at the same time they are refus'd. The 75th. points out to you both the Advantages that a Man in Solitude has to discover Truth, and the Comforts which finish the Repose of his Mind in that Think­ing State, but yet discovers that all are not to be of this Bookish Flegmatick [Page]Form, this Machine of the World can never be turn'd but by Wheels that move with mone Vigour; and therefore as the Shoulders of Men of Quality are loaded with the Weight of publick Affairs, they deserve at least Commen­dation to help 'em to support it. The 76th. unveils to us what noble Thoughts may be extracted from a quick Inspection into the Creatures we daily converse with. The 77th. draws Banishment in such fair Colours, that a State-Officer disgracd may fetch Armour eno' from this little Magazine to defend him from any harsh Resentment of such a Change. The 78th. sets forth this Consolation, that if a Man of Quality keeps up but those three Springs of Innocence, Pati­ence, and Resolution in his Frame, he can never have one uneven Motion in a Prison. In the 79th. the Author bids you step off the Stage of a tumultuous World, and to make a Christian-like Preparation for the Climes of Bliss, puts you upon this single Duty, to give Wings to your Devotion, and to be in­flam'd w [...]th such a resin'd Love of your [Page]dearest Saviour Jesus Christ, as may exert it self in a suitable Imitation of his bright Example. And now to wind up all, this kind Hand that has led you rhro' all the Mazes of a tedious Life, would not forbear accompanying you to the last Apartment, the Chambers of (what has been call'd the King of Terrours, and Grisly) Death. But with the truest Stamp of Friendship tells you, you may make it as desirable as you please; and tho there may be a little Violence at the first separation of two so nearly ally'd as the Soul, and the Body, yet upon an antecedent pious Provision, the Reunion of those dear Companions will be attended with such Extasies of Joy, that no Man living need stand shivering on the Brink of Eternity, at the Minute he is to launch, but venture on the Ex­periment with a grave and becoming Chearfulness. I have no more to add, but my Hearty Prayers, that these In­structive Moral Notices, tho short, may convey some seasonable Information to those Minds that we cannot come at to cultivate another way, and then my Sa­tisfaction will be equal to their Advan­tage.

The True CONDUCT OF PERSONS of QUALITY.

THO Persons of a High Rank have commonly bet­ter Parts, and a quicker In­sight into things than others, yet they sometimes slide into those Mi­stakes which sacrifice their Fortune and Reputation in the World. 'Tis ea­sie to discover from what Fountain the unlucky Occurrences in their Lives flow, 'tis only that in their Steerage most of 'em set themselves no Rule, but often act as Humour, Freak, or the Extravagance of a Passion leads 'em; yet it is chiefly for the sake of [Page 2]Persons of good Extraction that Rules of Management are necessary, because their Affairs are of moment, their Employments considerable, their Inte­rests nice, and difficult to conduct. Besides they have usually more secret or declared Enemies, who with criti­cal Inspection comment upon all they do, and are intent to get into a poor esteem by the blasting of others Cre­dit. All this shews the necessity they are under not to act but by the Rules of Prudence and true Conduct; and this also has prevailed with me to lay down here the Maxims which it is requisite for them to pursue, in order to recommend their Wisdom, and maintain their Character honorably in the World. There is not one of these Maxims which I do not believe to be as profitable in the Practice, as it is useful in the Speculation; yet I do not pretend that they are to be blind­ly followed without due exami­nation. I only propound that which appears to me the most reasonable, [Page 3]and the most safe, with all the Since­rity which an honest Man ought to use; who in writing does not solely aim at the Discovery of his Wit and Skill, but who would nakedly impart the Observations he has made, to those who for want of Reflection, or Expe­rience, are not sufficiently instructed in many Occurrences of Life, where it is of the highest Importance they should be informed. To conclude, I have endeavoured to shew in, this Tract, how advantageous the Practice of true Wisdom is, if it be considered only for its Influence on Civil Life, yet I have no design to insinuate thereby, that Men should level their Cares only to acquire or preserve worldly Afflu­ence; I have remarked on the contrary, that we ought to terminate our Pro­spect in an End infinitely more noble, and to make this alone the Spur to push all our Actions, to render our selves accomplished in the Eyes of God, by an Obedience that is invigorated with Love, and grateful Acknowledgment.

I. An Honest Man.

TO be a Man of this Character exceeds all other Qualificati­ons, seeing that it contains the emi­nent Virtues which we must necessari­ly make use of in the prosecution of our Duty, and is at the same time the Foundation of true Merit, and the ground-Work of substantial Happiness. Now as this excellent Accomplishment purchaseth for us eternal Glory, so it naturally conduceth to make us live re­putably, and to promote our Quiet in this lower World: For a person of singular Probity, is the Point where all wise and understanding Men cen­ter their Esteem, and his Desert opens his way to Employments of the first Rate; besides, as he is exempt from all irregular Passion, he enjoys that happy Tranquillity which reigns in unspotted Souls, and never finds the [Page 5]Peace of his Mind ruffled by the Va­riety of Accidents which affect o­thers, because being always submissive to the Decrees of Providence, his Consolation is lodged in his own Vir­tue; and as nothing is able to ravish from him that precious Treasure which is included in himself, so no­thing has power enough to render him unhappy.

This is not the Case of them who build their Happiness upon Health, Beauty, Riches, Dignities, and such other Largesses, as they have received from prodigal Nature, or blind For­tune; for all these are often a Prey to a thousand unforeseen Casualties, or by the sudden slipping out of their Hands, proclaim themselves a-kin to all other human Affairs; and then are they so much the more miserable, be­cause they do not find within them­selves any suitable Consolation spring­ing up, wherewith to compensate the Loss of those fleeting Possessions which they were so passionately ena­moured [Page 6]of Nothing then is of more Advantage than to labour to become an Honest Man: To be so indeed, it is necessary to have a sprightly and clear Faith, or in other Words, to be strong­ly convinced of all the Truths of Christianity, to follow its Rules exactly, and to have an extreme Abhor­rence of all Libertinism and Impiety. Our Religion carries along withit such manifest Marks of the Divinity of its Original, it is so Amiable and so Ho­ly, that the incredulous who dare to contemn it, are altogether inexcu­sable. When 'tis examined without prejudice, with a sincere Desire to pe­netrate into it, at the first unveiling you find it venerable for its Antiqui­ty, pure in its Morals, sublime in its Mysteries, divine in its Source. What surer Course can we then steer, than to submit our selves to the Law of a God, who after having established his Church in the midst of Idolatrous People, in spite of all worldly Oppo­sition, has obliged those very Men, [Page 7]notwithstanding their Pride and Pre­possessions, to acknowledge him for their Creator, and to pay him the A­doration which he justly claims? What can we do more becoming rea­sonable Men, than to embrace a Do­ctrine confirm'd by so many Miracles, born up with the Testimony of so many Martyrs, taught uniformly du­ring so many Ages, defended by so many Great Men, as famous for the Purity of their Manners, as for the Solidity of their Judgment, and the Profoundness of their Learning? Be­sides Faith, Love must be annexed, and the Fear of God; the Love of him to make all our Actions subservient to his Glory, and the Fear of his Judg­ments to retain us in the Rounds of Duty, when his Love is not strong e­nough to stop the Fierceness of our Passions: 'Tis this Love mixed with an useful Fear, inlightened by Faith, and animated by Hope, which is the pro­per. Virtue of a true Christian, and which consummates his peculiar Cha­racter; [Page 8]a Character infinitely more Glorious than all others, and which alone worthily maintained, is able to procure us unperishable Felicity. Those who adore Jesus Christ as their God, and who are engaged notwith­standing in Heresie, flatter themselves in vain to arrive at this Sovereign Happiness; for we learn of this Di­vine Master, that there is but one way to attain it, which cannot be the way of those that go every one their own way, abandoning the Catholick Church, which is the only Spouse of Jesus Christ, the only Depository of his Will, and the faithful Interpreter of his Word. Let us then remain in­violably adhering to the Holy Church, 'tis thereby that Men will deliver themselves from Doubts, quiet the Remorses , stifle the Troubles and Disorders wherewith Hereticks and Unbelievers are agitated. 'Tis by this, I say, that in the important Bu­siness of Religion, our Lives glide in a sweet and calm Security. Neverthe­less, [Page 9]let us not believe that our Hap­piness depends only on our Faith, without the Concurrence of our Works; an Acknowledgment must be paid for the Heaps of Favours which the Almighty does confer, 'tis he who hath made us what we are, our Bodies and our Souls are the Workmanship of his Hands, our Virtues are the Gifts of his Grace, our Temporal Advan­tages are but the repeated Streams which flow from his inexhaustible Bounty; 'tis he who supports us in Temptations, who fortifies us in Suf­ferings, who comforts us in Discon­tents; 'tis he lastly, who has devoted his Son to Death for our Redemption, and who has prepared an eternal Re­compence for the faithful Observers of his Laws. Let us not be insensible of such a Throng of Gifts, and since God only expects the return of a sin­cere Heart, let us love our Bene­factor so exalted, and so amiable; let us obey his Commands, and persuade our selves that no real Pleasure, or [Page 10]true Satisfaction can be found, but in an intire Submission to his Adorable Will.

II. Honoring of Parents.

THis is not, to speak properly, so much a Preceptive Maxim, as an inviolable Law, which has ever been observed, as well by Barbarous, as the most Refined Nations; which is a plain Argument, that a Law so engraven in Mens Hearts is no other than what is natural. On the other side, God who knew that the Voice of Nature is not loud enough to be heard by Men in the Hurry of their Appe­tites, has given them an express Com­mand to honor their Parents, and threatens them with the severest Cha­stisements, if they ever dare break [Page 11]through the Tye of this Command. Our own Reason at first sight disco­vers the Justice of this Precept; for is there any thing more equitable than to pay our Respects, and devote our Services to them, who next to God Almighty have conferred a Being on and in our defenceless years guarded us by their Cares? Let Children and more especially those of an illustrious Descent, who ought to have more ge­nerous Inclinations than others) not fail to make the Duty of Obedience as bright in the Practice, as 'tis lawful in the Obligation: And if they will not draw down upon themselves the direful Effects of an incensed God, and be publickly stigmatized with the Brand of Ungrateful, or rather Unnatural, not worthy to load the Earth; let 'em always preserve the Sentiments of Love to their Parents undiminished, and never relinquish the Submission, and grateful Acknow­ledgment wherewith undesigning Na­rure has inspired 'em.

II. The Importance of Education.

CHildren without doubt have out-grown their Innocence when they have weakened their Respect to their Fathers in any part, but their Guilt swells when they have heedlesly with cool Advances drown'd that Obedi­ence which they owe: But Fathers, who at random bring up their Chil­dren, are not much less criminal, since it may be said, that for the most part, the Happiness or Unhap­piness of Life depends upon Educa­tion. A wicked Disposition is the fruitful Original of all Vices, if there be not a laborious Application to cor­rect, and turn it into a new Track. A sine Genius uncultivated, pitiably de­stroys it self, and at an Age when the Passions are so fierce, a Heart flatter [...]d by the Smoothness of inviting Plea­sures delivers it self up at a short [Page 13]Parley, when there is no kind Informer to alarm it with the Poison that is under 'em. We see but too often the lamen­table Effects of an unpolished Educa­tion. A young Man who has never been acquainted with Knowledge or Desert, is unfit to enter upon any Employment, his Passions (whose full Swinge he indulgeth) engaging him to spend his Estate, to risque all for their Gratification, and at the same time to contemn and hate all the World; his Disorders never miss of involving him in Troubles, and some­times they are carried to that heighth, that he thereby tarnishes the Glory of his Family, and everlastingly buries his Reputation. What a gnawing Dis­content haunts the Father who has disfigured his Son's Mind, in not sea­soning him with Instruction, not fur­nishing him with Piety, by withdraw­ing those Helps for the Regulating his Manners and Demeanour, which he was indispensably obliged to admini­ster? But the Joy is all Rapture which [Page 14]flows in upon a Parent, who, after by his own sedulous Application he has form'd the Understanding, and mould­ed the Faculties of his Son, sees him no sooner launch'd into the World, but he is flush'd in universal esteem; that all civil Men are fond of him, that he distinguishes his Performance in the first Employments he under­takes, derives an Honor on his Fa­mily by his fine Accomplishments, and every day more confirms the Re­putation of his Virtue, Wisdom and Abilities. Sec what is the Product of a good Education, a sedateness in this Life, and the Felicity of the other are inseparable from it. Fathers then are to leave no Stone unturn'd, nor to dis­cover any Parsimony, when 'tis to set out their Children with Advantage in the Voyage of the World; and Children ought to look upon that time inesti­mable which is employed to instruct them in their Duties, and to lay such necessary Principles into 'em, of which they themselves will own the [Page 15]Benefit in the several Stages of their Lives. They are obliged, I say, to second by their industrious Pursuit, and by their Tractableness to encou­rage that Care which is taken of their Education; since that is an Affair which aims directly at their Good, and in which they are more interested that any others.

IV. What a Young Gentleman ought to Learn.

THE Variety of Truths in every Science is wrapt up in Difficulties, and as the Bent of our Dispositions ur­geth us to a Discovery, so there is al­ways a Satisfaction that sufficiently en­terrains us in our Researches after it. But yet all Sciences are not to be courted with an equal Passion; some are [Page 16]modish, and we learn 'em only for Divertisement; but there are others which are necessary, and more espe­cially for a Man of Quality. Mo­rality, Politicks and History are of that sort; the first plants steddy Rules in his Mind, by which he is to square his Behaviour; the other two acquaint him with the Rocks where other young Beginners have been ship­wrack'd.

Mathematicks contain so many convincing Discoveries, they relish so well with the Palate of this Age, that at the least 'tis requisite to be ac­quainted with the easiest and most useful part of them, as Arithmetick, Geography, and the Doctrine of the Sphere; to which we may subjoin a slender Familiarity with Geometry, which makes them who drudge after it reserv'd, and circumspect in their Judgments, teacheth them in their Quest of all sorts of Truths to mingle an exact Method, and which inures them to keep the Mind intent, and [Page 17]eager, a thing so essential to gain Sciences, and transact Busiess. 'Tis yet of more moment to be Master of true Rhetorick, I mean that which does not only instruct a Man to speak smoothly, but to carry away his Au­dience with a persuasive Force; this taking Art upon some nicking Occa­sions, is strangely significant, where blundering Courage and blunt Valour are baffled; this skillfully insinuates it self into the Soul of Princes and great Men, Manages Friends, Enemies, Strangers, uncontroulably conquers Hearts, damps popular Fury, and e­ven stops the Torrent of a flush'd Armies Rage. Philosophy also must not be excluded, it goes a great way in fashioning of the Mind, it gives it Wings, and more elevates the Flights of it; Logick and Metaphysicks make a Man more Just, and more Acute; and natural Philosophy, by unfold­ing the Secrets of Nature, and expo­sing the Beauty, the Order, and the admirable Harmony of the several [Page 18]Parts of the Universe to a Man's Con­sideration, influenceth him at the same time to adore the Author of such a marvellous Composure, The Study of the Tongues is to usher in the Stu­dy of more serious Sciences, except­ing Morality, whose Principal Rules can never be learn'd too soon: The manly Exercises of the Body are not to be neglected, they keep it in good Repair, they strengthen the Constitu­tion, and scatter a free Air through all a Man's Address, and a certain Grace which surprizingly takes at first sight; which is no little Advantage in the World. I do not speak here of Sciences proper for each Order of Men, I suppose a Man design'd to serve the Church is to dive into the Bottom of Divinity; a Man of the Long Robe to pry into worm-eaten Laws, and superannuated Customs, and a Sword-Man to cut his Way into all Military Knowledge.

V. What ought to be the Scope of his Studies.

ACtions which in themselves would challenge Esteem, are strip'd of this Privilege when they are founded on ill Principles. To undertake Study is of it self an Employment decent, and honorable; but one ought to observe exactly what Spring 'tis that turns the Engine, 'tis commonly to be puft up with the popular Gusts of vain Ap­plause, or to exalt themselves to some advantageous Post, or to be ser­viceable to the Publick in Compli­ance with the Directions of Provi­dence, which would have every one exert all the Powers of their Souls, and display the Vigor of every Ta­lent they have received. The two [Page 20]first Motives are base and unmanly; 'twere better never to be studious, than to be indebted to Ostentation and Interest for the being so. The third being the easie Suggestion of the Law of Nature, and the Genuine Pro­duct of innate Religion, is valuable, and worthy of the Pursuit of a Noble Mind; so that those who are en­trusted with the Education of Chil­dren, ought seasonably to inform them, that their Studies cannot be well employed, if they do not ter­minate in the Glory of God; if they do not tend to their own Improve­ment, and to the Publick Good of the Community where they live.

VI. To make a Right Use of Know­ledge.

I Am of Opinion, that they who would plead for any Priority of Esteem upon the Account of their Birth, or their advanced Post in the World, must, by a proportionable Extent of Knowledge, shew that they are fairly intitled to it; at least it will be allowed, that the Improvement of Reason is highly advantageous to a Man of Quality, provided that he applies it dextrously; and instead of being conceited of his own Acquire­ments, makes use of 'em only to re­gulate his Mind, and to perfect his Understanding: For this Reason let a Man have never such a Latitude of Capacity, he ought at no time im­pertinently [Page 22]to hale his Learning on the Stage, nor to dispute eagerly for Trisles, nor to impose his own Sense on every Body, and grate upon the Ears of Company with a dogma­tick Tone; this pedantick Way is never digested by Men of Sense. The penetrating into Learning refines our Manners, inspires us with the Sweetness of Address, gives us Discre­tion and Circumspection. So we see commonly, that where Knowledge is exalted to the true Pitch, a great deal of Moderation, Humility and Wisdom is intermix'd with it; be­cause as such Mens Souls have a sort of Expansion beyond others, so they more suddenly discover, either the Ornaments that polish, or the Flaws which subject their Minds to the ca­sual Thrusts of Calumny and Re­proach.

VII. What a Man is to do for bis Re­lations.

THE Laws of Nature, and De­cency, oblige us to pay our Re­lations that Respect which they may challenge; to defend their Honor, to sustain their Interest when we may do it justly; for besides that it is our Du­ty to be strictly united in the most endearing Ties to those who are allied in Blood to us, it carries a mighty Stream of Advantages along with it; you seldom see Families so cemented, surprizingly blown up: They mutu­ally support and cherish one another, either by themselves, or by the Train of numerous Friends which they draw after 'em; and this harmonious Intelligence preserves both in Splen­dor, [Page 24]and Authority in the World. Put case our Kindred had not so much Desert to invite our Respect, yet Decency and Charity forbid our Breaking with 'em; their Imper­fections ought not to make us inhu­man, but rather generously to cover in them what we our selves have a Regret to see, and to clap in with every Opportunity to do 'em Ser­vice.

VIII. To be Subject to the Laws of the Country.

THE Divine Prerogative, the Or­der of Civil Society, and the Publick Good do require that every individual Member in a Community should submit himself to the Laws of it: In a Monarchy Subjects are ob­liged [Page 25]to honor and revere their King: and in Commonwealths, the Magi­strates, by Compact, lay Claim to O­bedience. In both, the Duty is indi­spensable; and 'tis a Law that has always been stamp'd with the Appro­bation of every Clime. Whatsoever has been authoriz'd in a State by long Continuance, is not to be set a­side to Humour an ambitious Freak, or a popular Maggot, nor to undergo any Change, but for Reasons more weighty than those which contributed to its first Establishment; for People who would not be chous'd of a well grounded Settlement, had need make sharp Inquiries, whether the specious Project of a Reformer does not justle out that universal Repose which they who before enjoy'd it, are equally still oblig'd to promote. Innovations which private self-interested Men would introduce into the Administra­tion of a Kingdom, have often un­hing'd a Regular Frame; but we rare­ly hear that they corroborate the old, [Page 26]or inlarge the Power of any Realm. History swells with Examples which clinch this Truth. How unanimously have Civil Laws ever past Sentence on Rebellion, tho it has been gilded with the fairest Colours which could be laid on. 'Tis attested by the Expe­rience of all Ages, that the horrible Ills which Intestine Wars do produce, are a greater Burthen on any People, than those which they may sometimes risque to incurr from their Prince, by his holding the Ballance of his Go­vernment, with some Unevenness, and seeming Partiality. Besides, if every sorry Pretender of Grievances, should have License to disobey his Superiors whensoever he had a Mind to be deliver'd of a Complaint, (which all Rebels suppose themselves privileg'd to do) farewel Society, for no Form of Rule can subsist on these extravagant Terms, since every one hurried by his Passions, would never want plausible Reasons whereon to ground his Plea of opposing the [Page 27]most lawful Powers that ever were. So that however they who are Cloth'd. with Sovereign Authority may misim­ploy it, People have no more to do but to be easie within the Bounds of their Duty and Obedience, let 'em from thence acknowledge, that God by the Proportion of his Chastisement seems irritated; and therefore as he dispo­seth of the Hearts of Kings, must be supplicated to enrich their Princes Minds with such necessary Virtues, as may induce 'em to Govern with an equal Mixture of Clemency and Ju­stice. In the mean time that Nation we may call Happy, where a King caresses his Subjects, as his Children; and they again, as to an indulgent Father, pay back the acceptable Ho­mage which they owe. Happy is that Realm where the Prince with indefa­tigable Application propagates the Wellfare of those under his Care; and at the same time those who Bask themselves under that Sun-shine, smother the Popular Gusts early, be­fore [Page 28]they become Gloomy Clouds, big with impending Ruine, to darken the Lustre of Royal Grace.

IX. The Duty of Allegiance is the Su­preme Law.

THis Maxim naturally springs from the foregoing; for the Laws of all Countries oblige us to obey the King, (as Streams gratefully to own the Fountain from whence they do derive) and forbid us entring into any Engagements that by the widest Construction might seem to clash with that first Devoir. Now such as by an implicit Surrender devote them­selves entirely to the Disposal of any Person who is elevated either by Birth, or Office, to a Station supe­rior to 'em, are in great danger to [Page 29]strip themselves of their Fidelity to their Liege Lord, when their Leader (who ought to animate the Allegiance of the Lower Orders of Men) becomes himself the first Deserter. Therefore wise Men have always disapproved these too strict Confederacies, and those private Alliances that should at any time clash with our Natural Ob­ligations. 'Tis enough if I give a Minister of State the Respect that is due to his lofty Seat, without be­coming so much his Vassal, as to sell him that Liberty of mine, of which my Sovereign only is the Master. 'Tis not I that blame in general a De­ference that is paid to great Men, if their Authoritative Influence does not Hand over Head betray us to comply with their Criminal Passions; for if there be no Repugnancy to our Duty, who can condemn it? 'Tis worth the while therefore to observe whether the Grandees themselves are Loyal, and true to the Interest of their Sovereign, and whether there is not a Snake un­der [Page 30]the Grass, and that under the Pretence of communicating Favours to us, they have not a crafty Design to hook us into an Association that undermines the Throne of our Prince, and is a forward step towards his De­posing. But if we get any Light that they drive at so black an Attempt, 'tis then we must with eager Haste retreat from the Perfidious, and gene­rously sacrifice to our Duty the Hope of any Glittering Advantage what­soever; besides, the Golden Promises, which those Grandees, who are the Heads of Parties, make, prove for the most part a Fairy-Land; for in­stead of being able to assist others, these empty Politicians are over­whelmed with every revengeful Ca­lamity, they precipitate those who adhere to the Wheel of their For­tune; and both, at last, sink under the Punishment which they have ta­ken such pains to deserve. Let us then be persuaded, that whatsoever Revo­lutions start up in a Realm, 'tis always [Page 31]best, inviolably to stick to the King; for as his Side is the justest, so the Advan­tages of cleaving to it will be the most honorable, and satisfactory.

X. Against those who dare censure the Government.

'TIS only the Effect of a giddy Presumption that spirits on tu­multuous Subjects to quarrel with the Administration of the State, ima­gining that publick Assairs would roll more smoothly if they were ma­nagged by their fanciful Schemes, whereas 'tis their Duty to submit to the Laws, and to banish murmuring, and stifle Opposition, when a Con­formity to their Regulations is requi­red. If Abuses do insinuate them­selves into any Government, and by [Page 32]length of time encroach upon the Con­stitution; no doubt we ought to wish they were Reformed; but the Means to do it are so very difficult, that to undertake it without a Lawful Com­mission, would tend rather to the shaking of the Monarchy, than the amending its Defects. 'Tis an Insolence in private Men to brand the Govern­ment which they live under. 'Tis the Business of the King and his Ministers to examine if there be any Disorders in the Community uncorrected; never­theless, if the particular Assemblies of the Estates, which are held in different Places, find out any Miscarriages in their respective Provinces, they may make use of the Authority which the King allows 'em for their Refor­mation; and tho this Authority should prove insufficient for that End, and that the Blots we would clear, still remain, we ought to ac­quaint his Majesty with the Issue of our Endeavours, that he may give consent for the Prescription of new [Page 33]Remedies, most for the Ease and Ad­vantage of his People; but after all that State-menders can alledge, the King is to remain the Judge of any Altera­tion; and tho he should not agree to such Demands as carry a fair Plausibi­lity of Right for their being granted, still we ought to acquiesce with this Confidence, that his Non-concurrence Is for die real Good of his Subjects, tho the Reasons are behind the Cur­tain to us, they are evident and de­monstrative to himself and his Coun­sel.

XI. Against the Fomenters of Plots and Disturbances.

'TIS easie to make a Judgment from the foregoing Principles, what a great Deal they have to answer for, who by that State-craft of pres­sing for Redress of Grievances, raise State Hurricanes, and by an unjusti­siable Revolt stir up such Commoti­ons as sometimes shatter the Consti­tution, and (as our own Memories 100 sadly can inform us) often entire­ly deface, and overturn it. When these dangerous Incendiaries first set out, the greatest Sticklers for Refor­mation amongst 'em, to awe the Go­vernment, take great pains to shew themselves disaffected, hoping that they shall be taken off by Court-Fa­vours, [Page 35]and gratified by profitable Em­ployments only for being tolerably honest. 'Tis a false Step in the Poli­ticks, and an unwarrantable Reach of Subtilty, which puts Men on such sharking Methods to mount them­selves near the Helm; Experience tells us, that this Cunning is not crown'd with Success, but much otherwise; and that more commonly the wild Pursuers draw down the Ruinous Consequences on their own Heads. The Strength of these Reasons, and above all, the Eagerness to do our Du­ty, ought to oblige us constantly to reject with Disdain all such Propositi­ons as are opposite to it, and to avoid even the least Occasions which might call our Fidelity in question.

XII. The True Way to gain Esteem.

THere is nothing which sweetens the Toil of Life so well, as to know how to win the Love of those you converse with. He that is a Ma­ster of this Sort, can scarce tread the Stage unsuccessfully, because the World is Crowded with his protect­ing Friends: but you will say, how shall a Man get admission to a Heart, which it is so difficult effectually to conquer? 'Tis not a Task so insu­perable as you imagine; the fittest Qualification to set up with, is Civili­ty; it makes the Mind pliable, ready to embrace Instruction, generally plea­sing; it takes off our Ruggedness in opposing others, and makes us stoop to all Humours, as far as the Obliga­tions [Page 37]of our Duty will give leave; Complaisance, and the Impressions which it naturally makes in the Cir­cuit of our Life, repays us with a plentiful Benevolence in the Receivers. Sincerity also has a great Stroke in engaging the Affection and Trust of those we keep company with; provi­ded that you do not separate this Vir­tue from Prudence, and Discretion. A bountiful Temper makes the Victo­ry still more assured over another's Soul; for at the very minute we con­ceive a Man serviceable and friendly to us, we cannot shift off our In­clinations of loving him before we know him; and his Character, which we have already begun to dress up with so many Advantages, wants no­thing but his Presence to complete it. To these various Methods of acqui­ring Respect, we may add one which seems to comprehend all the rest: Would you be beloved of others? Shew them first the Example your Passi­on and Value for them will strangely [Page 38]whet 'em to Imitation. The Satis­faction of being lov'd is so sweet, that you must love irresistably in your Turn, and make the Party who occa­sions it your Favourite. These are some of the general ways made use of by such as would insinuate them­selves into the good Opinion of o­thers. Most Men are remiss in sailing by this Compass, and then 'tis no won­der, if so many dash themselves against the fatal Rocks. I do not set down the particular Means which may be made use of to be riveted in the Love of Men; this depends on their Age, their Humour, the Posture of their Affairs, and the different Turns of their Un­derstanding. I only add, that almost all have a blind side, one domineering Passion, where, if you attack 'em, they lie open, and unguarded, and consequently are quickly taken by surprize; but as that very Passion is commonly exorbitant, no Man ought to be such a Coward as to flatter 'em where they are least defencible, to gain [Page 39]some dishononorable End we have to serve; for this would be to break through the Laws of Honor, found­ed on the Principles of Christian Mo­rality, which could never countenance any wicked Means, tho it were to help forward the justest Undertaking whatsoever.

XIII. Of High Birth and Reputation.

IT were much better for a Man of Quality to lose his Life, than lose his Honor by any reproachful Action; and the more illustriously he is de­scended, the more Guilt he derives upon himself if he degenerates from the Virtue of his Ancestors: Great Wealth, Dignity, and being nobly Born, which exalt the Merit of Per­sons already in Estimation, only con­tribute [Page 40]to swell the Confusion and Shame of those who have buried their Credit by the Repetition of their Ex­travagancies; how can so many Peo­ple then assume the Pretence of Qua­lity, when at the same time they are the Scandal of Christianity, and act be­low the Worth of a Modest Man? Do they take their Honor to be an He­reditary Estate, and that the Glory of their Predecessors shall redound to their Advantage, so long as they have Vices enough to cloud the others Im­mortality; and (if it were possible by unhallowed Practices) to unembalm their Memories? True Nobleness, and real Grandeur has its Residence in the Soul; and if in any instance we give Gentlemen the upper Hand of Plebeians, 'tis because we suppose 'em stock'd with-Endowments suitable to their illustrious Original; a happy Mixture of Uprightness, Generosity, Courage, actual Bravery, conspicuous Loyalty to their Prince, and hearty Zeal for their Countries Good, make [Page 41]up that glorious Composition, that di­stinguisheth them from the Level of other Men. 'Tis by the Practice of these Virtues that Men confess de­ceased Heroes out-done, that they re­commend their Pedigree with more Advantage, and outshine the Lustre of those who lived before 'em. But then let 'em reflect, that their standing is so ricklish at that heighth, that one ill Action is sufficient to mine a Cre­dit that has been building up many years; and what ill luck it is, that a Man should part with a little Indies, only to take the Range of a Libertine, and to surrender his Reason a Captive to wild Passion; if young Gentlemen would but consider how serviceable a fair Reputation is; doubtless, they would be better Husbands of it, and not lavish it away with such a custo­mary Prodigality. Let 'em cast their Eyes around, and see if any thing gives equal Access to the good Graces of the Prince, 'tis this that is the Inlet to Advancement both in Camp and [Page 42]Court; 'tis this makes Merit sterling, which is idolized every where. To conclude, 'tis this which begets Friends, and to which all contribute their Coun­tenance and Regards.

But one who lies under the Scandal of Dishonesty, draws upon himself universal Hatred, and Contempt; he is fled from as a Pest, no Body will entertain Conversation with him; he must not pretend to be a Favourite of his Prince, or his Ministers; for who cares to prefer him whom he doth not value, but by consequence suspects? So that there are no Gifts, no Employ­ments that a Man without Honor can hope for, if he has a great; Estate, per­haps some miserable Slaves to Interest will stick to him, but he will never muster one true Friend, but always see himself under a Sentence of Ba­nishment from the Society of Honest Men.

XIV. Of the Choice of a Station in the World.

TO chuse precipitately that Con­dition of Life from which a Man is never to be divorced whilst he breaths in this Lower Region, is an Action that has as much danger as weight in it, a Man ought not to come to a De­termination about it, till he has made the utmost Scrutiny into his own Incli­nations, his Abilities, the Suitableness of his Talents, and afterwards con­sider'd whether from the united Force of all these, he is capable to discharge all the Offices which the Profession he would embrace, necessarily doth chal­lenge from him. And if he is able to undergo the Fatigue and Pains that he must encounter, if he will be faithful [Page 44]in the executing of it; 'Tis good upon such an occasion, to take along with you the Thoughts of a discreet and knowing Friend; unveil to him with Confidence your most private Senti­ments in the Case. As the fixing up­on an Employment is the greatest Af­fair of a Man's Life, his first Care ought to be to consult God about it, to desire his Benevolent Concurrence; for without that Divine Direction, 'tis impossible to fathom what Course of Life Providence has design'd you to pursue. Every one ought to be very jealous of himself, and narrowly to observe the Tendency of his Dispo­sition, because 'tis to be feared the Li­centiousness of the Age may influ­ence our Natural Genius to that De­gree, as to sway it to enter upon this important Choice for bare Temporal Ends, without looking to the grand Point we have to negotiate, our Sal­vation. Be sure, that Self-Love has no share in any Resolution you shall take in so nice a Juncture. But if af­ter [Page 45]having seann'd duly all Circum­stances, you do not find that God calls you to another way of Living, you ought to acquiesce in that wherein you were bred. But to dispose otherwise of himself without such an Intimation, to make Vows, to change Professions, and the Road of Life We have troden, is rather a fallacious Cure for Dis­contents, than any real promoting of a Man's Happiness. When a Man rambles from one Estate to another, he risques a great Deal by the Change, at least if he does not do it by the known Rules of avowed Wisdom. Be very wary therefore in changing your Pro­fession, for a foolish Whim, or to sooth a weak Passion; such an Altera­tion seldom proves happy; but is of­ten followed by a Long Repentance, if Reason enlighten'd by Faith doth not judge it both necessary and advan­tageous.

XV. To be Vigilant, Intent, and Labo­rious.

IF a Man would do a Thing well, let him spare no Application to Complete it; for if we see Men of the best parts (after all the Sedulity and Drudging you can imagine) mis­carry in the finishing of what they had projected, what Success can a slender Wit expect, that is Loitering and La­zy in the Pursuit? When a Man pushes at Advancement in the World, a thousand Rubs encounter him in the Road, no Man ever aim'd at a Trium­phal Chariot, but those who envied him, would be sure always to clog the Wheels. What is more common than to see Rivals justling to get that Post they see others aspiring to? They [Page 47]that are before do all they can to clip the Wings of such as are sluttering to mount; and they that follow a Rising Man, lest they should lag a little be­hind, make the swiftest Efforts to overtake him; they that go along with him labour to out-run him: Now how is it possible to defeat all these Enemies, without summoning all our Wariness to assist us? Besides, we live in an Age that will not be put off with what our Fore-Fathers would have digested; nothing but what is excellent, and superlatively fine in its kind, will engage the Af­fections of those we have to do with; any thing that is but indifferent, is ei­ther thrown back with Disdain, or at most but very coldly received. Now let a Man have never such a towring Genius, 'tis almost impossible to arrive at Perfection in any thing without an ex­treme Study for the Mastery; 'tis there­fore an impotent Flattery of ones self, to conceive one can start up a topping Man, unless he be tenaciously re­solv'd [Page 48]to take a great Deal of Pains for the Character.

XVI. Of the First Undertakings.

'TIS a common Maxim, but of great Use, that a Man ought to lay a good Foundation before he attempts to erect any Building, so that he may ward himself against Re­proaches it a Miscarriage should hap­pen. A Man ought to rally all his For­ces, that he may not be baffled in his first Enterprizes. 'Tis generally ob­served, that a Man's future Fortune, and Reputation are flourishing in pro­portion to his Success at his first set­ting out. If he be unsuccessful at the first step, his Judgment is call'd in question; and 'tis presently imputed to his want of Conduct, so that they [Page 49]are jealous of trusting him a second time with any Employment consider­able enough to give him an opportu­nity to signalize himself; for instance, in the Army such a hot-headed young Fellow fought unseasonably at such a place, undoubtedly his Rashness would disappoint that hopeful Design we have in hand: 'Tis much more eli­gible to give the Command to one that has more Discretion to execute it, when all this while the forward Spark was not to blame; he was not justly chargeable with the Fault they lay upon him, he behav'd himself like a good Officer, all is one, if he mis­ses his first Aim, that shall justifie his Accusation of Imprudence. Now since the World is unjust enough some­times to condemn even those who are Innocent, what Pardon will there be allow'd to those who misbehave them­selves the first time they are em­ploy'd? The Impressions that are made so early, last so long, that a young Gentleman can't be too sollicitous to [Page 50]begin well All will conjecture, by the early Budding, how you will flourish afterwards.

XVII. Which is the best Way to gain the Esteem of Princes and Great Men.

'TIS as Glorious to purchase our Sovereign's Applause by sine Actions, as 'tis shameful to entitle our selves to his Smiles, by sneaking Compliances and mean Flatteries: A Gentleman at Court ought to bear up his Character with Honor, nor to let any Interest out-sway the Obligations he has, to do no­thing unworthy of his Quality. He that would serve Persons in this exalted Sphere, must give larger Te­stimonies of his Deference to, and his Regards for 'em; he ought plainly to [Page 51]pull off the Disguise from those Truths which others masque, and of which it is of exceeding Moment they should be informed; but yet it is to be done with such Care, and dutiful Respect, that it may seem to be no­thing but the sincere Product of Standard-Allegiance: He that adheres to this Management, falls very rarely in Disgrace, because his Actions com­mend themselves; 'tis true, some­times Plain-dealing is offensive; yet when 'tis accompanied with Reve­rence, and a due Mixture of Dis­cretion, and has also a solid Virtue for its Basis, Princes and Great Men, who have an innate Generosity, will cherish it more than you would imagine. But fulsom Flatteries are their Aversion, they despise those who are guilty of 'em, as sordid Souls, who will stick at no Baseness, if there­by they may preserve their present For­tune, or mend it. Princes know exactly to distinguish an Honest Man, on whom they may with Security re­ly, [Page 52]from a fawning Courtier who has only a Weather-Cock-Loyalty, that will shift about when his Interest is in danger. 'Tis a wrong Course then to acquire the Estimation of Great Men by creeping in their Presence, and humouring them with the poor Arts of Servility. A Man who plain­ly honors 'em, and serves 'em when Occasion is offer'd, but who is down­right, sincere, and whose Duty no Consideration can separate from his Principles, pleaseth 'em better, and they will more readily prefer him.

XVIII. Of the Advantages of true Friend­ship.

MEthinks one may make a better Judgment of the Blessing of a true Friend, if he does but consider the Condition of that Man who is strip'd of all; he is even an Exile in his own Country, and when he is in the greatest need to be supported by Counsel, and Assistance, he has no Refuge to befriend him, no Sanctuary either to revive his Hopes, or calm his Fears; if any good Luck befals him, it alters the Case but a very little; for the Sense that no Body is a Sharer with him in it, swallows up the greatest part of the satisfaction: and if he be out of Favour, 'tis more difficult to bear the Disgrace, because [Page 54]he is over-loaded with a Burthen which it requires more than one to stand under; but a faithful Friend is Co-partner with us both in Joy and Grief, he makes us easie in our Dis­contents, raiseth our prostrate Cou­rage, and like a Man of Honor stakes down his own Credit and Estate to make our tottering Fortune steddy. The interposing of a Friend's. Coun­sel makes the Current of our Affairs glide more smoothly; his staid Advi­ces oblige us to rectifie what is amiss in our Manners, and blameable in our Deportment. But without enumera­ting any more of the good Offices we are indebted for to a Friend, how ex­tremely taking is the Pleasure that a­riseth from Friendship barely so called? 'Tis certainly one of the highest Con­tentments of Life to Love, and be Beloved. Nothing is so agreeable as this Union of the Wills, and that Harmony of the Sentiments as is al­ways found betwixt two true Friends. What is there more charming, than [Page 55]that Reciprocal and undisgnised Inter­changing of one anothers most retired Thoughts? And yet all I have said, is but an imperfect Representation of the Benefit and Delights of true Friend­ship; our Expressions are too flat and pinion'd, and we cannot rise high e­nough to describe 'em, and no Man can speak pertinently of 'em who has not lov'd a Friend to an exalted Pitch.

XIX. Of the Choice of a Friend.

THE Advantages of a well mean­ing Friendship are not so con­siderable, but that the Hazards to which a false Friend exposeth us, are as great; for besides that in some sort we are made accountable for his Er­rors, he engageth us in perplex'd Af­fairs, and involves us in the same Mis­fortunes [Page 56]he has drawn by Imprudence upon himself; 'tis therefore of great Consequence not to contract Friendship but with a Man who has the necessary Qualifications of a stanch Friend; the chiefest and most essential of 'em is Piety, for without that Cement the strictest Friendship is but a Rope of Sand; there is no other Tye sufficient to prevent a Dissolution of it; the jar­ring and contrariety of the Passions will quickly disunite such as only Interest holds together, or some other Motive yet more pernicious: But 'tis requisite, that the Friend we pitch upon, besides Piety, be stored with Wisdom, and a sharp insight into things; for that, with­out Prudence, will not do his Business in the World; let his Soul be soft, provi­ded, that it be stedfast and gallant the same time; let him be courteous, modest, and of a frank Temper, with a good Command over his Passions, firm in his Duty; and to summ up all, he must be completely an Honest Man. If we our selves possess these recom­mending [Page 57]Qualities, we shall never think our selves well match'd but with a Friend of this Character; and a Friendship so well settled, will mighti­ly advance our own Happiness; but is there such a Rarity to be found? I confess, 'tis difficult to find so many Accomplishments concentred in a single Person; after all, if he be not wholly Angelick, his Conversation will much becalm our Minds; if we find in his Soul a plentiful Distribu­tion of Piety, Discretion, Civility, and Constant Attendance on his Duty, we must resolve to pass over the other concomitant Imperfections; for as we are not without ours, and are desirous to meet with the charitable Con­struction of others, 'tis but Justice that in our Turns we should have some Indulgence for the small Escapes of Friends, when there is so much super­abundant Merit in other Instances that adds a Lustre to all they do.

XX. Of the Good, and Ill Use of Time.

THere is no way so certain to ar­rive at Tranquillity in this Life, and to assure our Happiness in the next, as a thrifty Employment of our Time; wherefore, in my Opinion, this is to be done. A Man must set upon Study, and proportion it to the Prospects he has in the World, and the Condition he designs to embark in; he must chuse first wisely what he will Read, and then do it methodi­cally; let him meditate at his leisure; and as he should dote on Truth, let him follow it through all Disguises. Let him converse often with the Learn­ed, dive into Men in general, and himself in particular, and acquaint [Page 59]himself exactly with the Business he de­signs to follow; and when he is once en­ter'd, let him discharge his Obligations exactly; but as (if we do not move upon good Principles) we cannot pro­mise our Happiness to be well ground­ed, our fundamental Care ought to be to love God, to serve him in a faith­ful Current of Duty, to bring all our Actions to that Test whether they do set forward his Glory. They who spend their Time so, never are tired, but live in the greatest Sedateness; they fill their Minds with abundance of useful and entertaining Knowledge, which satisfactorily busies 'em when they are alone, which makes 'em ser­viceable to their Country, which tends to polish their Manners, and direct their Affairs, and procures all Persons of Merit to be their Advocates; but they that immerse themselves in Pleasures, and lay aside their useful Endeavours, and commendable La­bour, fall even below Scorn: as these People for the most part are so sunk [Page 60]into the Ignorance of what they are to do, and will never look home where their Stock is so poor, they drop in­sensibly into Debauchery, which after it has infected their Mind, spreads a Contagion into their Understanding, and plunges 'em in Libertinism and Impiety; so that their Life which was at first but a dead Weight, and use­less in the beginning, becomes after­wards guilty, and in the Conse­quences always unhappy. Since then the Result of yawning Idleness is so fatal, and that by making use of our Time well, we reap so many Advan­tages, is it not extremely surprizing, that most Men are unconcern'd for this Trifling; that they only take pains to get it off their Hands; and that they can be so senseless as blindly to tread the Path of Life, and resolve to do nothing for God, the publick, or themselves. Let us not be imprudent to this heighth, to commit a Fault of this Magnitude as to be irreparable, and which will entail on us an eternal Repentance.

XXI. To Speak Little, and Hear O­thers.

SOme Men have a mighty Fancy to be admir'd in Company; they love to unload all their Store at once, and to lay their Understandings naked on the Stage, and but to hear 'em is to tickle their Vanity; so that if you be silent, and seem to devour what they say, you will infallibly strike 'em in the Right Vein; for he that en­grosseth Discourse looks on those he speaks to, as Pupils that fit for In­struction: These Talkative Animals are to be shunn'd, and left in those Clouds to which they raise themselves, because you will be worn out with their long Twittle Twattle, with their nauseous Tautologies, and the lamen­table [Page 62]Trash they are drawn to at last to keep on vexing: A Man of Wit, and who knows Men, and who submits to the Pennance to hear what they say, speaks seldom, but always to the pur­pose, and especially is very reserv'd in his Determination on nice Subjects, So that concealing his own Sentiment, if Prudence will not permit him to declare it, and Decency doth not ob­lige him to't, he learns the Reach of others, he can make a Judgment of the Depth of their Understanding, and thereby gets clear of those Shelves which boisterous and over-hasty Talk­ers run themselves upon.

XXII. Of Duels.

'TIS strange, that the horrid Cu­stom of fighting Duels has con­tinued so long in France: What a Madness is it to cut one another's Throats for some private Quarrel, and most commonly for the veriest Tri­fles? One cannot without Astonish­ment observe the Issue of these inhu­man Practices; he that rages to this heighth, loses all his Estate, is forced to quit his Native Country, to be ba­nish'd for ever from his dearest En­joyments, he hazards his Life in the Scuffle, if he overcomes; for what his Adversary leaves, the Scaffold takes, and to make him completely miserable, if he falls in the Rencoun­ter, his Soul is sacrifie'd to his Passion; [Page 64]but some will say, 'tis to preserve his Honor, that he endangers his Person at this Rate: A Pretence as wicked as 'tis false. How dare Men then where Christianity is Professed set this Plea on Foot, that they are repairing Ho­nor, at the same Minute when they violate the most eminent, and most indispensable of all other Duties, which is, to obey God? if a Man be persuaded, that 'tis glorious to execute the Orders of his Prince, can he believe, (if he be not out of his Wits) that it is a Wound to his Re­putation to fullfil the Law of the King of Kings; and for his sake to stifle Resentments that are often so un­just, and taken up intemperately on petty Scores? But setting aside the Di­vine Law, the Monarch, or more pro­perly the Hero, which reigns in France, very well understands in what true Bra­very consists, yet he reckons 'em both Generous and Brave, who in Compliance with his Edicts can be as impenetrable as a Rock, where others [Page 65]drew immediately for satisfaction; and he either himself determines the Compensation for the Injury, or trans­mits 'em to such Judges, as so ten­derly guard Honor, that the Affront is sure to be repaid with an adequate Punishment; so that those who do not take their own Revenge, are secure from Insults, since their Prince is Gua­ranty to chastize the Attempters; be­sides, all wise Men will allow their Conduct the best, who can smother their Sense of Wrongs, when God and their King command them to repel the Passion: For they know that he who delivers himself over to his Choler, and is sunk into the Extravagance of Revenge, does a thing that tastes too much of the Brute; but he who keeps the Reins strict over his headstrong Passions, shews that he is of the truest Mettle, and gives the most con­vincing Proofs of a great Soul. Is there any farther need to urge more Reasons to let you into the Sense of the Crime, and Stupidity of those [Page 66]Sparks who dare yet revive Duels, that are very near already hiss'd of the Stage? Let no Man then imitate these rash Fops, but let the sad Re­flection, that so many Gallant Men have died with counterfeit Honor in these prohibited Quarrels, and the looking back to the danger to which they thereby expose themselves, stop the mad Carier of such as are impetu­ously hurried by Boiling Choler, or Red-Hot Revenge, and prevent their being precipitated into those number­less Misfortunes, which naturally at­tend these unjustifiable Actions.

XXIII. To give Ministers of State the Ho­nors which are due to 'em.

TO Crouch meanly before Court-Favourites, and to idolize those who are the Darlings of the People, is too servile an Office for Mankind; to despise them is a peice of Stateli­ness not to be justified; to upbraid them with Mismanagement is a dan­gerous Fool-hardiness, since thereby a Man may provoke their Resentment, and expose himself to all the dire Effects of it, which we have the more Reason to fear, because it is in their reach so easily to crush their Ad­versaries. Betwixt these vicious Ex­tremes there is a middle way to steer, which is to pay all the Deference and Respect which Persons of Quality can [Page 68]reasonably expect to those who are the Dispensers of a Prince's Favours, who divide his Cares, and sweeten the Toils which attend a Crown. 'Tis no lessening to a Man of Birth, to endeavour to gain their good Will, and not to slight the Advantages which he may reap from their Protection, provided that it be not purchased by an unmanning of himself. But if a Man has receiv'd any Instance of their Benefaction, the Laws of Honor ob­lige him to shew all the opportune Acknowledgments, where they do not interfere with his first Engagements, and do not run counter to an invio­lable Allegiance.

XXIV. Of the Love of Pleasures.

THere are People in the World who so eagerly abandon them­selves to their own sensual Satisfacti­ons, that the Consideration of their Health is no restraint to 'em; for whether it be at the Expence of Im­pairing or Ruining of it, they will pursue their Debauch. What Title have such to Christianity, who, to gratifie disorderly Passions, will vio­late all the Sanctions of their Religi­on? What Pretence have they to Rationality, that rather than be a­bridg'd of a Pleasure, will have it at the cost of over-leaping all the Boun­daries which Reason has prescrib'd? Is it not a Nick-name to call 'em Men, when by their culpable Extravagance [Page 70]they depreciate themselves, and sink into the Form of Brutes, and by ha­ving less Command of themselves than other Animals, they are in some sort inferior to the vilest Beasts, whom Nature hath instructed to grasp no more than is necessary to their Preser­vation. That we may not fall into such Disorders, let us use discreetly, and without vehemence, such Plea­sures as refin'd Reason and the Divine Law have indulg'd us. Let us not be wedded to such flitting and vain ones, as have no Tendency to make us hap­py; but let us rather dispose the just use of 'em to the Glory of God, which is our end, so we shall entirely save three considerable Things which Debauchery would wrest from us; I mean the Purity of our Souls, our Bodily Health, and the uncontroll'd Freedom of our Minds.

XXV. To Study Himself.

SElf-Love always turns the Tables on the smoothest Side, every one screws up his own Price, and by a Partiality of Representing sets a greater Value on himself than he has. 'Tis true, what therefore must be done to obviate it, there is no such way as to study our Selves, that is to say, to examine strictly, and without any Biass; this Enquiry lets us into the Character of our Under­standing, the Disposition of our Mind, and this Scrutiny is of very great use to us, it assists us to all Intents and Purposes, to make the best of our En­dowments, to rectifie our ill Inclina­tions, to strip us of our Vices, and to advance our Virtues. We say, such [Page 72]an one would be a very fine Gentle­man, and would rise apace in the World, if he had not one great Fault that he is not sensible of, because he never looks at home to see what is out of Order there. We ought also to reflect with Precaution upon our Actions, but especially on those we have already done, that we may in Futurity shew better Steerage; and upon those we are to set about, that they may be decently circumstantiated, and all re­vengeful After-claps may be avoided. It costs dear sometimes to give way to a Passion, or a Crotchet, and an unsea­sonable Omission, or a mere Maggot inconvenes us afterward with a tedious Repentance; 'tis yet of the highest use to pry into every Ones Good or Bad Deeds; 'tis good to keep a Mo­del of some Mens Discretion in our View, and where others have been shipwrack'd, may well teach us not to sail on the same Coast.

XXVI. To Converse with Wise Men, of Great Abilities.

WHen we first appear in the World, an Ignorance as pro­found, as 'tis universal, lies by us in the Cradle; the Studies which employ us in out Youth, dissipate in some measure those Clouds which clog our Understanding; afterwards we creep into Knowledge by Custom, and we im­bibe a few Notions which are service­able to make our Conduct Regular; but the Stock we take in is so scanty, that it is not adequate to the Occa­sions of a Man of Quality, who is to move in a higher Orb; how much Speculative Knowledge does he want, besides what more immediately con­cerns his Profession, in Morality, Hi­story, [Page 74]and the Politicks? Perhaps he has neither Leisure nor Wit eno to learn of himself what is most for his Advantage, and most suitable to the whole Course of his Affairs, what must he do then to arrive at Instructi­on? He must keep company with Men who are most eminent in their way; 'tis requisite to have a judicious Tutor by him, who by long and unwearied Endeavours, has waded into the Depths of Learning; for he has sepa­rated the Trash of it, and will insen­sibly scatter in his Occasional Addres­ses into his Pupil's Mind all the re­fin'd and necessary Treasure that every Science locks up. A Great Man with this Management can never fail to serve his Country successfully, and to gain the Heighth of Applause; for his Society with the Virtuoso's, the Men of Letters, and the most cele­brated Wits of the Age will scarce ad­mit him to be unaccomplish'd in any thing. And as he adorns his Mind with the Flowers he collects from such [Page 75]as are singular in their several Profes­sions, when it best serves his purpose, he appears a persuasive Orator, a sharp Philosopher, an intelligent Law­yer, an observing Statesman, and an experienced Captain: In a Word, one extremely able to surprize the Vul­gar, and takingly to affect the Learn­ed.

XXVII. To have Variety of Friends.

AMongst all the Maxims of true true Policy, this is none of the least useful; indeed a Courtier, or one who lives amidst Persons of Qua­lity, wants a thousand different Props to bear him up in the World: good Counsels in the first place, how to manage himself with Discretion, the Advices of a sincere Friend to rectifie [Page 76]his Errors, some Glittering Metal to defray his necessary Expences, Favour to lead him up to Preferment, or to secure him in the Continuance of what he has; a Man ought to con­tract Friendship with those who have the Knack to make him Gay when he is sowr'd, that can support him when he is over-born with Disgraces, that can remove his Fears when the Load is most anxious, he must have others to commend his Desert, and still more to inform him of the Designs of his Enemies, to side with him against their Stratagems, and steadily to help him in his own Undertakings. Now 'tis very difficult for one single per­son to do all this; for tho he had the Will, often it will not fall within the Compass of his Power; 'tis therefore necessary to have Friends of all sorts, but such as are branded with the in­famous Note of Dishonest. Where one Friend is deficient in Assistance, ano­ther may supply it, and that which each in particular is not able to effect, their [Page 77]united Application will easily accom­plish. When I say that a Man must have different kinds of Friends, I would not be understood, as if I in­tended a strict Cementing of Affecti­ons with abundance, I mean no more than that a Man ought to make it his Business by fair and obliging Carriage, and above all by his readiness to do any Civil Office, to gain the Love of those he converses with, so that in any Exigence he may confide in 'em, and not be lurch'd of their Kindness when he most wants it.

XXVIII. Of Great Designs.

GReat Projects are commonly so dangerous, and ripen with such Difficulty, there is such a Genius, such a suitable Capacity, so much [Page 78]Prudence and Resolution required to bring 'em to maturity, that they are only extraordinary Men who can suc­ceed in 'em to arrive at that glorious Undauntedness, which is especially needful in these hazardous Occasions, and which not only ariseth from the Strength of Reason, but from a na­tural Disposition for it; a Man ought timely to fortifie himself with that Armour, that he can stand the Shock of Danger, and defie it; that he is not to be frighten'd with any Hercules standing in his way; nor discourag'd by any Accidents which come athwart him; a Man thus prepared, is ready when he is call'd forth to some great Action: For instance, to Replace a Crown that has been wrested from the Head of a Lawful Sovereign, to Restore a Dishonor'd Religion, or to deliver a Groaning Country from its Shackles, he has Vigour eno to conceive, drive on, and execute a Design that has such a Latitude of Ge­nerosity. History affords us signal [Page 79]Proofs of the Advantage of this Maxim; for it shews us, that when Affairs seem irretrievable, that Men are dispirited with Fear, and dwindled into an universal Consternation, one brave Fellow, who is fearless, and has a competent Mixture of Prudence with his Courage, may rally a desponding Army, revive drooping Communities, quicken their shrunk and dying Hopes, extirpate State-Locusts, is able not only to settle absent Peace, and to surround a Kingdom with its old Tranquillity, but also to augment its Glory, and be once again a Terrour to its Enemies.

XXIX. To Affect Nothing.

AFfectation is so far from setting off the Lustre of Beauty, that it a­bates its Charms; and persons who are otherwise handsom, by this auk­wardly [Page 80]Air prove always disagreeable; why should People constrain them­selves to please, Graces are not like Flowers that will thrive in any soil where you would have 'em; 'tis easie Nature that gives 'em Being, and in spight of that 'tis fruitless to expect 'em. As the Eyes of the Mind are more acute and delicate than those of the Body, so the least shadow of Affectation obscures and impairs 'em, and nothing agrees with 'em so much as what appears with­out Ornament, easie, unforc'd, and in­artificial; a Man must follow his Geni­us, and never depart from it: 'tis this which improves the Pleasure we meet with in conversing with ingenious Men; some have a great share of so­lid Judgment; others have surprizing Strokes of excellent Wit; others there are who invite our Respect by the Softness of their Address; others steal away our Souls by their Lively and Jovial Humour: And if all these that are Masters of so many good Qualities, should go out of their [Page 81]Road to offer at those they are unac­quainted with, under pretence that they would agree better with 'em, they would go a great way in making themselves ridiculous; let therefore every one keep the Character which suits him, with assurance, that he will cease to please that very moment he quits it, to usurp another which he does not understand; not that it is improper to hide any Deformities in Body or Mind; and if it be possible to make 'em passable, at least, those of the Mind, but no Man should go in Quest of artificial Set-offs, which, when they are obtain'd, will still look unnatural, since 'tis certain, that eve­ry Body is so much the less lovely, the more pains they take to appear so. This holds equally in Virtues, where Affectation in 'em destroys all their Charms, and blasts the whole Merit they pretend to.

XXX. To know what will take with the Age.

THO Men in all Times agree in many Things, yet they widely differ in many others; there is a vi­sible Difference betwixt ours, and our Ancestors Way of Living. If any one will give himself the Trouble to make the Comparison, we may see an old Courtier, that was a Complete Master in the Art of treading Court-Mazes, who now would be much perplex'd to know how to demean himself; for 'tis with Courts under divers Reigns, as 'tis in Comedies, Love and Ambition sit out the great Characters of the Stage, yet the Intrigues of both are manag'd with great Variety; the He­roes and the Milk-sops do not sight and whine the same way; so Ambi­tion, [Page 83]Love, and other Passions haunt Courts still, but they are not now to be manag'd the same way they were heretofore: Besides as the People that are now in that Labyrinth are more sly and subtle, new Tricks must be try'd to fathom 'em; we must study the Customs, the Ways, and the Di­sposition of our Age, not thereby to gratifie our guilty Affections, but ra­ther to take special Care of our Un­derstandings, that they may know how to shape themselves to the present Po­sture of Things, to unravel the hid­den Clues which lead the Persons we have to do with; and lastly, to dis­cover which are the nearest Ways to gain every Bodies Favour, and so get the Point we are desirous to obtain.

XXXI. To know how to be well Employed when we are alone.

THE Aversion which Men en­tertain for Solitude, is most commonly an Indication either of the Narrowness of the Understanding, or of deprav'd Manners, and yet there are whole Shoals in the World which are tir'd downright with the privacy of one half hour; their Time lies upon their Hands, they are disquieted, and fretting, and even drown'd in sor­row, being a Burthen to themselves; but Men who are well weighed, di­spose of every Minute of their. Time to Advantage, and are never busie to more purpose, than when they are a­lone; 'tis then they form the Schemes which do 'em most good; they scan with Niceness the Particulars they are [Page 85]to set about; they pitch upon the like­liest way to serve their Friends, and to defend 'em from the Attacks of their Enemies, to crown their Underta­kings, commendably to discharge their Duties. To conclude, 'tis then that they bestow a thousand needful Re­flections on their own Conduct, and o­ther Mens; and if there be any over­plus time, they make use of it to read Books, which instruct and divert at the same moment; or they fasten upon some ingenious and noble Art, or they single out that Science they delight in, and polish it; Experience daily acquaints us what a Fund of Life we provide, when we wisely dispose of our vacant Hours; for my part, I do assure you, as the Practice of this Maxim highly vindicates our Conduct, so 'tis a main Pillar on which our Hap­piness does relie.

XXXII. Not to Judge of Actions by the Event.

FOrtune is so us'd to play the Jilt, that she has often baffled the best concerted Designs, but then she can­not pillage us of the Glory of having taken prudential Methods to succeed; 'tis eno' for an able Man, that he has o­mitted nothing which might reasona­bly conduce to bring his Enterprize to a good Issue; and then a lucky Hit, or a Miscarriage should neither cramp nor amplifie that Commendation which he deserves. I confess the Humour of the World runs violently the other way; for if a Man's Sails be fill'd with Success, then he shall be vogu'd for a Man of Conduct; but if he is once stranded by a Disappointment, he shall never get off the Ignominy: They, whose Reach is so shallow that it strikes no farther than the Sur­face [Page 87]of Things, are led away by the bare Impressions of Sense; but Men of correct Judgments are not thus im­pos'd on, being taught by Experience, that Accidents often break the justest Measures; they can distinguish nicely what share uncertain Fortune has in an Action, and where it is that Prudence gave Birth, and Direction to it: Some Men will hunt after Reputation in the ready Road to lose it, they will com­mit intolerable Blunders in their Con­trivance, and yet by Chance-Medley, get thro' 'em, when at the same time time others shall lay as hopeful Schemes as if they were overcharged with Wisdom, and yet can borrow no Success to recommend 'em. Never­theless 'tis ten to one, if he, who keeps clear of Rocks, and gets safe in­to Port, be not only applauded, but advanc'd, tho it was the most unad­vised thing to run into the Mouth of so much danger; but let a Man have never so much personal Worth, that it rises very near Veneration, and sends [Page 88]abroad but one abortive Issue of his Brain, the ill-natur'd World presently snatches up Pretensions of Rashness, or Neglect, whereby to worry and de­vour his Credit. So partial are the most of Men, as to approve that which ought to be condemn'd, and where they should be eminently favou­rable, there to lay the most frowning Sentence, yet, let not any ill-ground­ed Censure be big eno' to damp our Courage, but rather, when we recur to the Testimony of our own Con­science, and in Conjunction with this, find, that those who do not run with a Biass, put an equitable Construction on our Actions, and beyond all this, that there is an indispensable Submis­sion due to the Will of God, who or­ders, or permits all that befalls us; let us rally amidst all Oppression, smile under the Cloud, and be more than Conquerors over an inhospitable Race of Wou'd-be-Men.

XXXIII. What a Man is to do for his Friend.

AS there is no Man consummate in every Point, so doubtless a Gentle­man is brought to this Dilemma, ei­ther to quit all Friendship, or to bear with the Defects of his Friends, but perhaps it may be started, whether we are bound in all Emergencies to assist those whom we are endeared to? This Question has been decided by what has been said under the Head, Of the Choice of a Friend; and indeed, if two Friends do not wear Masks, and an­swer the Description I have given of 'em, they will never ask any thing of one another which is not just, and so consequently must be granted on both sides; but if one of, 'em proves a shrouded Friend, and would require any thing of the other, which has a direct Repugnancy to his Duty, he has [Page 90]all the Reason imaginable to expect a Refusal. Such an Offer is an Act of Hostility, and Treachery is seen thro' the Cloak of Kindness; here is no Spe­cimen of Love, but rather the visible Improbity which ariseth from Hatred, that can be willing to drive a Friend upon the Precipice of Ill; these have a Design to break in upon our Chri­stianity: but there are other fantastical sort of Friends, who believe a Man oblig'd by the Seal of Friendship to be always of their Opinion, and upon this false Principle take pet, if you oppose their Impertinence; People of this Temper do but ape Friends; yet they ought to be acquainted, that such a blind Complaisance is unreasonable; and if that will not satisfie, I conceive it the best way to retire insensibly from such Company, and to let Friendship dwindle into bare good Manners. But if a Man chance to live in such a blest Angle of the World, as to find a wise and virtuous Friend, we ought never to be uncompliant in his Service, but pre­vent [Page 91]his Requests, and if it were pos­sible, to step forward, and anticipate his Desires, there is no more to be done; but that every one spares the Importuning of his Friends, when he finds the Application is their Torment, and never overload 'em with the worst part of his Humour; for nothing more discoves an Ignorance of the Rules of Friendship; no powerful Temptation can engage an Honest Man to make his Friend uneasie, but he will take a thousand Steps to remove all the Ob­stacles of his Happiness.

XXXIV. Of a Gay Humour, and the Use of Jesting.

IF to be Merry and wise can stand together, at least commonly they are opposite to one another, the first shews a volatile Inclination is unfit for great Exploits; but the other on [Page 92]the contrary discovers a profound Understanding, which despising Trifles sets upon what is solid, and is addict­ed to nothing but what is of moment; besides, the Custom of Joking does by no Means, in my Opinion, suit a Man of Quality; 'tis the Business of common People to make sport for Company; if any thing is well said, 'tis applauded; if they prate foolishly, they are laugh'd at; and what signi­fies all this? But such as are distin­guish'd by their Birth, or their Figure in the World, sink their Character much when they turn Drolls, and ex­pose themselves to the Derision of their Hearers; 'tis too undervaluing an Em­ployment to arrive at the knack to make all others laugh, unless it be by chance, and without any labour'd Design, to say a sine thing; yet I am not so Stoical, that I would have Persons of Quality entertain one another in the Saturnine Way; let 'em rally, but in­ossensively; let the Raillery be noble and fine, such as may divert the Com­pany [Page 93]with Strokes of Wit, interlarded with Mirth and Vivacity, but let these witty Jests be always becoming the Dignity of the Speaker, let 'em strike home, but clean, and such as may make no Inroads upon Civility and good Breeding.

XXXV. To Neglect Nothing.

AS Profitable as this Maxim would be in human Life, yet 'tis not put in Execution with any great Care. A young Man especially, who does not love to be contradicted, takes but little pains to observe it, because it would put him to the Expence of some Reflections upon his Conduct, and the Postute of his Affairs; but he does not mind all this while, that the Omission of a Duty which he thinks unnecessary, may defeat him of that Post he is reaching to obtain. This happen'd to Mr.— he lost an Oppor­tunity [Page 94]of Rising, for want of a Pat Visit to the Duke of — that was to be discoursed about a great Employ­ment: one can't be too nice, or too careful in the Transacting a conside­derable Matter. A wise Man that en­ters upon Business, endeavours to re­move any Impediment that may cross it, or be a Block in the way of his Advancement; for he foresees that a little Obstacle unremov'd, either thro' Inconsiderateness , or because 'tis slighted, sometimes balks a good De­sign, and prevents its coming to a good Issue.

XXXVI. Of the Use is to be made of Great Mens Favours.

DIsgrac'd Courtiers may say what they will, that their Fall is by the undermining of their Enemies, or the Maggoty Turn of Fortune's [Page 95]Wheel; but if it be severely examin'd, their Disgrace generally ariseth from their own ill Conduct, they abuse the Credit, Princes and their Patrons give 'em; and when they have done so, how unreasonable is it for 'em to imagine they should not be under a Declension? Favour in it self is very ticklish, and there are a thousand Ra­vishers lie at catch to seize it; whence it follows, that to preserve it, Men must govern themselves with Care, and make use of it prudently, and with much Precaution; if you will be as­sur'd of this Treasure, and not let it slip out of your Hands, pursue this following Advice: Be civil, honorable, and modest; for Haughtiness and a lofty Humour, will draw upon you Clouds of Hatred, and Black Envy, whereas Genteelness and fair Carriage will imprint a Belief that you deserve your Post. In the next place never beg any thing for your self, or at least very rarely, if a Prince or a Great Man understands, that your Applica­tion [Page 96]to his Service is sincere, and disinterested, his Largesses will be be­fore-hand with your Intreaties, then, be sure you never move for an unjust thing; Fourthly, do not stake down your own Credit, but for persons who have a large Stock of it themselves, and that too but seldom: In the fifth place, let your Requests be always well tim'd, and tender'd with great Modesty and Respectfulness. Lastly, be not lame in acknowledging the Bounty you reap, and publish to the World by your redoubled Zeal for your Mastet's Service, that you are not insensible of the Value of your Benefactor. 'Tis thus you are to manage the Favour of of Great Men, and by such a Method you will assuredly oblige 'em to retain the Affection for you.

XXXVII. Of Superfluity and Neatness.

TO be Neat, is not only advan­tageous, but one may even vouch for its Necessity; for besides that it contributes to our Health, it goes a great Way in mending our Decorum in the World, so that a Genteel Man must by no means neglect himself; yet there is a great deal of Difference betwixt being cleanly, and being over­nice; every one in this matter is to live in a due Compass, and to have Respect to his Age, and his Quality: In reference to another sort of Neatness which consists in the way of Dressing, I hold it to be innocent, and as to that we may follow the Mode; but to be ex­travagantly expensive in Cloaths, in Furniture, in Buildings, in Entertain­ments, in Equipage, to value himself for eclipsing others in any of these, [Page 98]and even to Rival the Magnificence Princes, is an Effect of Pride, and an Affectation unbecoming a wise Man. They that take such Pains to be distin­guish'd by things that scarce deserve our Thought, give great ground to believe, that being conscious of a De­ficiency of Merit, they would dazle their Admirers with outward Splen­dour. When a Man comes once to un­derstand what true Glory is, and to find himself capable to acquire it, he contemns that Luxury which so much puts upon the Brutal Herd of Men.

XXXVIII. To have as few Enemies as you can.

YOU cannot beat it into some Mens Heads, that there is any reason to fear the Underling World, which they scorn, and abuse on all oc­ca [...]ons; say they, we stand on such high Ground, that their Arrows, tho [Page 99]levell'd at us, can do us no Mischief ('tis as whimsical as the Giants At­tempt to dethrone Jupiter) but they are much in the wrong; for Hatred and the sweet Desire of Revenge are such ingenious Passions, they are so wakeful to gain their Ends, that they will sall upon such Methods as you could never have imagin'd they would pursue, Men of the vilest Condition having nothing of their own to save, are easily whetted to have at all of other Mens, and as inconsiderable as we think 'em, 'tis dangerous to drive 'em to extremity. Now if a Set of Enemies beneath us have so much Power sometimes to plague us, what shall become of us, if we provoke the Malice of our Equals, which are in better Circumstances to annoy us, or by inflaming our Superiors, blow up that Fire which is nor to he quench­ed but by our own entire Ruine? It follows from hence, that we are to disoblige no Body, but to behave our selves with such Circumspection, and [Page 100]discreet Management towards all, that we may leave every Body vying who shall have the best Opinion of us.

XXXIX. Not to be Discourag'd.

'TIS the peculiar of a narrow Soul to have his Courage flatten'd at the approach of the least Difficulty; a Man of Resolution, and who truly bears his Maker's Image, is astonish'd at nothing, but finds a Cure for every Ill; he stands brave, where others sneak, where others stumble, and are born down with fear, he stands his Ground, and snatches an Occasion from hence to look above danger, and to triumph where others fell; 'tis then that by a more vigorous pursuit he doubles his Pace, and pressing on with extraordinary Ef­forts, he often breaks thro' every thing that stands in his way: Great Men never shew more Courage, than when they are at the very Brink of Despair, be­cause [Page 101]Experience has inform'd 'em that a little Matter has chang'd a whole Scene of Affairs, or at least, that a seasonable Shew of Boldness, and ge­nerous pushing, has not only extrica­ted themselves out of Danger, but struck Terror in their Enemies; this stout Resistance in terrible Shocks, tho it should meet with ill Success, would yet mightily befriend the Character of the Commanders, and therefore 'tis chiefly necessary for Kings and Gene­rals of an Army; for if they be stunn'd, and do but seem stagger'd with any frightful Apprehension, the main Body of the Soldiers immediately eye it, and will not stay to stare Death in the Face, but become a cheap Prey to the willing Conqueror.

XL. Of Pride.

WHY should we value our selves so much upon our De­sert, and give our selves the Preference [Page 102]to so many others, who perhaps have more worth concentred in 'em than we have; are not our Bodies deriv'd from the same Original, and our Souls the bright Product of the same Au­thor? whatsoever Advantages we are endebted for, either to Nature, or For­tune; 'tis a great Instance of our Weakness, it they make us more high-spirited; for these are but a poor Enjoyment at the best, but yet they are presently weighed down, if we put 'em in the Scale with the Privile­ges of Heaven, to which our Faith prompts us to aspire; they often slee away in spight of all our jealous Care to retain 'em, and a Man of sound Understanding slights 'em, because by being Master of 'em he does not find that he is vested in any solid Happi­ness he looks after; and altho he could possess 'em without Dislike, or preserve 'em without Disturbance, the Thread of Life is so suddenly cut off, that he must be proud of a very little matter, who will be puff'd up with [Page 103]the Conceit of all these Advantages, which in a few fleeting Hours he must surrender; sooner or later Death seizes on 'em, it strips us (as I may say) of our glittering, but borrow'd Dress, and by that instructs us, that when we have div'd into the greatest per­fection of Men, they are all equally miserable; and there is no Fence against that Claim. I confess sometimes we do a thing that a Commendation does not seem to be thrown away upon it; but then consider that self-love is al­most ever the Motive that spurs us on to Action, we have more reason to mortifie our Pride in doing it, than to assume any Vain-Glory for the Perfor­mance. Persons, whose Piety is the most resin'd, and unmix'd, who only, it seems, should have some Right to value themselves more than others, are remov'd at the greatest Distance from Pride, being persuaded not only that it is the capital Enemy of all Vir­tues, and that it poisons their very Fountain; but that besides 'tis always [Page 104]ill grounded. To conclude, this Vico is unjust, because it makes a Man u­surp that Glory to himself, which in Propriety of Speech belongs only to God; 'tis odious, because it induceth us to despise every Body; and to sum up all in short, it stands in di­rect opposition to the true Humility, for which Saints are Glorified, and which influencerh us to love God, and and our Neighbour to the bell purpose.

XLI. To Regulate a Man's Expences.

'TIS absolutely necessary for him that will carry his Figure high in the World, to proportion his Lay­ing out to his Revenue. How are they who squainter away their Estates disregarded, and who are always be­sieged by their Creditors? He is mi­staken that would, be cry'd up for a [Page 105]bountiful Man that way, and who thinks to rise at Court by being pro­fuse; the Prince and his Ministers make a natural Judgment presently, that he who cannot improve his own fortune, and Regulate his Domestick Affairs, is very uncapable to be the Guardian of a State, to command an Army, or to take the best Course to establish the Peace of Provinces; whence we see daily, that they who swell their Out-lets much beyond their coming in, to cherish some prevailing Passion, as Hunting, Luxury, De­bauches and Play, never get any con­siderable Employment; so that let their Parts be never so good, they signifie nothing to 'em, because they have no Opportunity to take off their rust. Covetousness is abominable, without doubt, there is no Vice that more points out a mean-spirited Man than that; but if Prodigality is less criminal in the beginning, its Sting is more to be dreaded afterwards; there are nevertheless some peculiar [Page 106]Occasions, where to he lavish is commendable, as when 'tis for the sake of Religion, for Publick Good, or the eminent Service of a Friend; if these be excepted, keep always to a wise good Husbandry, and retrench all unnecessary Expences; this is the true way to be continually supply'd with what is necessary, to live hono­rably in his Station, and for a Man to be altogether Independent.

XLII. To know how to Chuse his Company.

MOST Men have an over-ween­ing Opinion of themselves, are conceited of their Nobility, their Gran­deur, their Knowledge, their Wit, and their other natural and acquir'd Quali­ties; they are commonly humoursome, hot stubborn, deceitful, full of Detracti­on, wedded to Interest, and Envy, and the like. I confess these false [Page 107]Steps seldom meet together, but few persons can boast of their Exemption from all o [...] [...]m: in a word, Vice is so rampant, and Virtue so much out of Countenance, that a Man never so inclin'd to be sociable, durst not mul­tiply his Acquaintance; yet since we cannot live alone, or without some friendly Entercourse, unless we bid adieu to the World all at once; A Man is oblig'd, for the Ease of his own Life, to chuse a small number of de­serving Persons, and to hold a Con­versation with 'em, where Piety. mutual Confidence, Sincerity, good Breeding, and if it be possible, Learn­ing, may make one glorious Constel­lation; the Pleasure and Conveniency of such Company is inexpressible; for there, as we unbend our Cares, we are recreated after a Fatigue; when Disgraces stab us, here we are infalli­bly heai'd, that's the proper place to pass an Act of Oblivion on all our Af­fronts; 'tis there we fill the Magazine of our Minds with a thousand good [Page 108]Things, which we draw out for the several Occasions of our Lives; to finish all, this is the way to make time slide pleasantly, and with the greatest Stroke of Advantage to us.

XLIII. Of sharp Raillery, and Villifying.

THere is no such cruel Diversion as some People take in bitter Jests; what a Stock of Malice must they have to set up with, who take [...] Satisfaction in bespattering with this sort of Drollery the Understanding of those they fall upon, and hug them­selves with the Thought that they have run others to a Stand; There­fore Religion, Civility and Prudence oblige us to banish from our Conver­sation all venemous Discourses, which are not only ill in themselves, but may have also very mischievous Conse­quences attend 'em; let Detraction be [Page 109]shut out of all Company; for at the best 'tis perfidious to speak ill of our Friends, 'tis downright Malice to ca­lumniate them who are indifferent to us, and 'tis errant Cowardliness to re­vile our Enemies; besides that discreet, Men give very little Credit to Words [...]t have so much of the Wormwood­ [...]sh in 'em; those who feel the Point [...] is Satyr, make him pay very dear [...] the fine Things he said only to recreate the Guests: He that is foul­mouth'd may accidentally please, but every Body is shy of him; every one apprehends him his particular Enemy, because 'tis well known, Obloquy spares no Body, and that the most un­its blemish'd Virtue is not shelter'd from its Darts. Reputation costs so much in the purchase, that 'tis perfect Rob­bery to have but an Inclination to de­story it, or upon any pretence what­soever to ruine a Work for whose Ac­quisition so much Sweat and Pains has been expended.

XLIV. Of Sincerity.

THIS Virtue is so essential to Persons of Quality, and this Age is so little acquainted with, that it will not be Labour thrown away to set down in this place some Represen­tation of it; for I can't Imagine, that unless a Man's Mind be corrupted by the false Maxims now in Vogue, he can know it, and not be struck with admiration of it at the same time; we say therefore that a sincere Man never makes use of Disguises, or Cheating to obtain his Ends, he cannot endure any ambiguous and equivocal Terms, which Sharpers make use of to sur­prize those who act freely: he never promiseth more than he will perform, and he religiously observes his Word when he hath once engag'd it; if he finds that more is expected from him [Page 111]than he can agree to, he explains his Intentions, that he may entertain no Body with vain Hopes, he doth not publish every Truth he knows, nor disclose all his Thoughts, because very often Charity and Prudence do forbid it; but when these license him to speak, he plainly tells his Mind, and cloaks the Truth of nothing which concerns his friends, tho they are kept in the dark for every thing besides; his Virtue shines so much the brighter, the less pains he takes to publish it; and as he hates all Af­fectation, his way is infinitely enga­ging, because 'tis plain, and natural; 'tis not that he yields himself up to he cheated, he takes the best Method to keep clean of the Snares that are laid for him; but 'tis always by necessary Considerations, without shewing the least suspicion; his admi­rable Candor join'd to his great Wis­dom, gains him every Bodies Affecti­on, and every Body grows proud to be acquainted with a Man of this [Page 112]Character. Such Plain Dealing is rare without doubt, and especially at Court. Yet I have seen Masters of this sine Quality to that Degree, that it would be impossible for you to know 'em, without having, I will not say, not only an Esteem, but even a Veneration for 'em. To con­clude, Dissimulation, which has more Artifice, and Craft, than Discretion, and true Policy, does a Man as much harm that would settle, and advance his Reputation in the World, as the Plain-Dealing, I have spoke of, does him good.

XLV. Of Reconciliations.

THey who stubbornly refuse to be reconcil'd to their Adversaries, discover but very little Religion, and give us to understand, that their Tem­per borders upon that of Wild Beasts, [Page 113]wh [...] [...]enseless Fury is never satiated, till they have torn in peices one of their own Species that was the Object of it; Hatred seldom lodges in a Brave Mind, and if it ever happens that it does, it never robs it of some lucky Seasons, which easily induce it to a reasonable Accommodation; ne­vertheless I must confess, 'tis very dif­ficult to pardon an Assassin, or one who violates our Honour; but when this is done, the greater our Struggle is to smother our Resentment, the more Glory waits upon our Victory; and a Man in nothing more demonstrates the Largeness of his Soul. The com­mon People can't carry up their Huma­nity so high; indeed there are per­sons who have such an absolute Em­pire over their Passions, that they can forget the Wrongs are done 'em, and be reconciled in good earnest; but there are others who are only Friends outwardly, and out of Policy; they are a­fraid to be branded with Impiety if they don't do it. or they dare not disoblige [Page 114]their Friends, who press 'em to agree, and yet the Serpent is as dangerous as before, and waits only an Opportuni­ty to exert its Sting; to have nothing to do with such People, the best way would be to offend no Body; but if the Hostility is begun, and that we are convinc'd, that those we have pro­vok'd are not really good Friends with us, let us behave our selves towards 'em with double Civility; let us take off the Edge of their Hatred, by the Assiduity of our Service, let us di­strust 'em without letting 'em know so much; let us be as jealous of 'em, as of Enemies who will feize upon every Occasion to do us harm if they can come at it? For our parts, let us aug­ment our Sincerity, let us set all things to Rights like Honest Men, and fair­ly shut up all Differences without cri­ticizing on Formalities. Mean Souls are insupportable in this point, 'tis difficult to compound any thing with such parties, they are never content, till they have adjusted with the utmost [Page 115]Exactness, the place, the time, the very Words that must be spoke, and even to the minutest Steps which each side must pursue in such Affairs; but deserving Men who know in what true Honor consists, never fall into this Fault, but compose Quarrels in a more noble Fashion, where the Sparks of Generosity rekindle expiring Friend­ships.

XLVI. Not to be Fickle.

WHen once we have set about a Business, let us drive it up to the Hilts, and not suffer our selves to be dazl'd by the Splendour of any shining Advantage, which is spread be­fore our Eyes to impose on us, a subtle Competitor who sees us just ready to grasp the place we aim at, and that he would also shap for himself, endeavours to draw us off from the Chace, either [Page 116]by misrepresenting it, to give us a Disrelish of it, or by putting us upon engaging a Friend to deal the Cards a­gain for a more considerable Employ­ment for us. Let us not be noos'd in this Snare, but ever prefer an Advan­tage in possession, tho inconsiderable, to a transcendent Seat, but in the Clouds. Let us also forbear imitating those persons, who by a peculiar Le­vity throw Obstacles in the way of their own rising, and are the only Men who obstruct the Progress of their Fortune, being inconstant in their Projects, they have no sooner em­brac'd one side, or adher'd to one Pro­fession, but as their Maggot bites, they sally out to another; no Man can do any Feats in the World by such fantastical Conduct: And after all these Shiftings and doublings the Spark is not a whit the more satisfy'd, or in a higher Post than he was the first Day. A Man must fix some time or other, and when he has taken upon him such a Course of Life, he is to [Page 117]stick by it, and labour to make him­self as accomplish'd, and happy in it as is possible; this does not exclud c a Man neither, who has unluckily made a bad Choice at first, from changing his Condition or Employment; but a wise Man will never make that step without considering all the Conse­quences which may attend it; and without being very sure, not only that nothing will be lost by the Change, but also that there is something va­luable to be got by it.

XLVII. The Character of a Cowardly, and Faint-hearted Man.

ONE Coward, who cunningly conceals his Hatred, is more to be fear'd than two declared Enemies; for as he never dares attack a person bare-fac'd, so be has Recourse to [Page 118]Treachery and Artifice; and that which makes his shot the more mortal, is, because as they are unexpected, we know not what Coast to guard to prevent 'em. Fear, which makes him apprehend Danger where there is none, persuades him at the same time to pre­vent it, and engageth him to take ri­diculous Precautions against Chimeri­cal Ills; his Fear ariseth from the Weakness of his Mind, which makes him suspicious, and to live in perpe­tual Diffidence; so that he looks upon most Men as his Enemies, tho for the most part they don't think of him. He has but few Friends, or rather he has none at all; for being always jealous of being deceived, he sticks to no Body, and is loth to do a Civil Of­fice, for fear he should hazatd some­thing by the means; he is so unman­ageable in Business, that it would be impossible to settle any thing with him, if you do not give him all sort of Se­curity; which still he takes in such a manner, as if it grated and bore hard [Page 119]upon him to take up with such an Ex­pedient. These are some of the ill Effects that Cowardliness and Fear pester the World with; whence 'tis easie to conceive how necessary it is to shun the Conversation of such dwarf­ish Souls, that being born with these Clogs, have neglected to manumise 'em by the Succours of Reason, and the Principles of unerring Virtue.

XLVIII. Of Gratitude.

THE most stigmatiz'd Man that ever liv'd, can't avoid having a secret Veneration for Honest Men, and to admire in 'em what he will not pra­ctise himself, whence it proceeds, that Men who are signally grateful, are e­steem'd by all the World, even by the ungrateful; so that Gratitude of it self is a natural Duty, and cones­quently indispensable; a good Mind [Page 120]sensibly feels the Force of this Law of Nature; and if there be any Body who knows truly to value a good Turn, 'tis always a Noble and Gene­rous Soul; spare therefore nothing in acknowledging the good Offices Bene­factors have done for you; and if ei­ther Opportunity, or the Power of doing it be wanting, at least, give all the Demonstration you can, that you are desirous to do it. Altho Thank­fullness were none of our Duty, 'tis always fraught with Advantages; for he that has had the Skill duly to acknowledge the first Favours he has receiv'd, infallibly invites others to the old Heap: 'tis true, there are some, that for the sake of a small Courtesie which they have done you, would double tax you for Repayment. Al­tho this is unreasonable, yet Genero­sity ought to engage you in such a Case to gratifie the Requests of those who have first oblig'd you, animated by this fine Maxim, that in the Bu­siness of Gratitude a Man cannot go [Page 121]too far. If you have oblig'd others, never put 'em in mind of it, nor fancy that they are altogether indebted to you, if you can shun, it require nothing of 'em that owe you Obligations; but if the ill posture of your Affairs ne­cessitates you to desire a Kindness of 'em, do't with so much Modesty and Reservedness, that it may seem you have forgot the Services you have done for 'em. I shall not here take upon me to rail against Ingratitude, every one knows, that 'tis as odious, as its contrary is lovely, and that the ungrateful have always pass'd for Men abandon'd of Honor.

XLIX. To Avoid Contests.

NO Man ought to plunge himself into Disputes, but to bring Truth ashore with him, whether it be to gra­tifie his own Itch, or that he would, [Page 122]after finding it, impart to others his own Discovery, now a Truth squabbl'd for, is either indifferent in it self, or contrary to the Inclinations of those we converse with, or opposite to their Prejudices; if this Truth he indiffe­rent, why such a Clutter about it? Why do we keep so much ado to no purpose to make it sink into their Heads? Is it not more opportune to shew 'em a reasonable Complaisance, than to provoke 'em by thwarting, which can no ways be serviceable: If I would have another swallow a dis­agreeable Truth, I must guild it, or at least put a better Colour upon it, and to succeed in it, Civility and Sweetness of Address must by no means be wanting; for eager Clashing, and the Heat of Desputation undoes all. A Heart maybe nicked to surrender, but must not be taken by storm. Above all Places you must never enter there by the Breach. To conclude, if the Truth in question runs counter to their Prejudices, the only way to unde­ceive [Page 123]ceive 'em, is not to reject their Opinion with Contempt, and to dress up the Authors in Fools Coats, nor to speak huffingly, and with a decisive Air, this makes him you would convince revolt farther from you, and hinders him from embracing rational Suggesti­ons. Those whom we would drive from their Prejudices, we must attack slily, and by the help of deep Reason demonstrate to 'em how groundless they are; and then void of Passion, and with a good share of Modesty, a Man may go near the clinching of a contrary Sentiment. 'Tis thus, that in­telligent Men manage Disputes; and so Learned Branglings have some Advan­tage, and Pleasure in 'em. If we meet with some restless Tempers, that are still vex'd, and upon the Fret, 'tis in vain to struggle with 'em, it will only sowr 'em the more: In such a Case a Man has no more to do, but to hug that Truth he is Master of, and to la­ment the Obstinacy of those who will shut their Eyes against the clearest Conviction.

L. To be Regular in his Conduct.

HE that would be Regular in his Conduct, and live suitably to the Rules of Decency, ought to treat all Men according to their Quality, but without any Encroachments on Civility. Respect he must pay to his Superiors, Allegiance to his Lawful Masters, Fairness of Carriage to his Equals, and a favourable Reception to his Inferiors; for Men that are under Vassalage, if they discharge their Ob­ligations with Fidelity, ought to be treated softly, and with Generosity; but if they forfeit their Tyes, Severity is necessary to chastise 'em. But 'tis not eno' to give Admonition of Duty where 'tis wanting, and to correct those who undervalue the Counsel, unless he who prescribes it, makes his own Actions bear the Test of the most Ju­dicious [Page 125]Observer; for would it be rea­sonable to condemn and punish with Severity, in another, those Faults which a precedent Practice has at least countenanc'd, if not giv'n License to. Nothing is so moving to promote Vir­tue, in the World, as the unutterable Force of a good Example. Every one is oblig'd to scatter this Light for his Neighbour, but it sticks closer to Princes, and Great Men, because as every Body is proud to imitate 'em, either Virtue flourishes, or Vice, as they see their Degeneracy, or Probity, in the perpetual Circle of an active Life.

LI. How one may make a Judgment of Men.

IF it must be a fine Operator, who can handsomely take in peices a hu­man Body, he must certainly be a [Page 126]great Master, who is capable to dissect the Mind, and anatomize the Heart, by which, I mean the natural Incli­nations of it. Self-Love hides it self so artfully, that he must be very per­spicacious, that can take a View of it thro' the Appearances of Virtue, where it takes Covert; 'tis therefore necessary to watch it strictly, if you would detect the Legerdemain; in publick it cheats the nicest Inquisition, so that there is no Judgment to be made of a Man by what he acts on the open Stage; as he sees himself ey'd, he puts his Affections on the Tenters, and you can have no true Picture of the real Man, especially in Actions of Note, where every Body labours to purchase Reputation, and therefore industriously conceals any Peccadillo that might cause a Flaw in his Title to't. 'Tis in the Tiring-Room that we must weigh him, whose Manners we would unravel, and whose Inclinations we would scan; then his Mind is unbent, he swims [Page 127]with the Current of his Senses, and whatsoever is good or ill in him ap­pears above board; and yet this is not eno' to judge of his Desert, let us observe in the first place, if he be sway'd by Interest; for if he be not, that's a Demonstration that his Soul is above the common Level. Let us examine in the next place, if he dis­charges well the Obligations of his Station, and if we find he does, 'tis a plain Indication of a solid Wit; but if we perceive, that he can prostrate himself before the Idol of Interest, that he neglects to do the Duty of his Calling, let him have never so many other good Qualities, he deserves to be blotted out of our Roll of Friends, and excluded from our Esteem. 'Tis yet a good Means to know People, by considering how they behave them­selves, both when their Fortune is at high Tide, and when 'tis at the lowest Ebb. Which is to be seen in the next Article.

LII. Of the Management of Prosperity and Adversity.

BY the Use a Gentleman makes of a swelling or a narrow Fortune, one may shrewdly guess at his Dispo­sition, and easily prompts what sort of Opinion we are to have of him; if when his Sails are full he becomes fierce, and insulting, or when the Storms of Adversity blow hard, he is extremely sunk in his Courage, and dispirited; that Man, I'll warrant him, has a groveling Genius, and a mean Soul. But if he be unshaken and steddy under the Torrent of his Mis­fortunes, or that the Flatteries of For­tune are not strong eno' to abate his Goodness, to take off his Moderation, or to cramp his Civility, and his other Virtues, one may pronounce that Man has a Noble Resolution, and a Soul [Page 129]that aspires to its Original. Indeed without these two topping Qualifica­tions, a Man cannot shew in some Ca­ses that we meet with, that Steadiness, and Equality of Mind, which gives Evidence of the absolute Empire we have over our Passions. To be able to follow, as Occasion offers, the few Examples are to be found of such an imperishable Virtue, let us ofren make this Reflection, that the Possessions of this Life are so inconsiderable, that they ought not to encourage our Pride, and the Afflictions we endure in it are so short-liv'd, that we have no Rea­son to be dejected under 'em. Let us consider also what an inexhaustible Magazine of Happiness, and a Fund of Glory that can never be worn out is design'd us, if we make that Use of Transitory Ills, and Comforts, which we ought; and now being convinc'd of these main Truths, let us look upon the various Turns of Fortune like Christian Philosophers, whether it be in its Declension, or its Zenith, let our [Page 130]Humour be equally pois'd, and let us maintain a Conduct perpetually Uni­form, and proclaim to the whole World, that we are as capable ro su­stain the Weight of Greatness, as we we are to bear evenly, and with Reso­lution, Court-Disgraces.

LIII. Of Credential Letters, signing Pa­pers with Blanks.

IN the Age we live in, a Man had need have his Wits well about him, not to be cully'd by Cheats, and Hy­pocrites; for even those in whom we repose an entire Confidence, are some­times in the Van of our Deceivers; wherefore a Gentleman had need be very well assur'd of the Integrity of those to whom he gives Letters of Credence; 'tis my Opinion also, that tho 'tis necessary to give such sort of Letters, yet they ought always to be accompanied with Instructions that [Page 131]shall be clear, special, and which shall also descend to minute particulars, to the end, that they who are com­missionated to manage an Affair, may not have any Evasion to creep out at, if to serve their own private Ends they shall offer to make a false step in the negotiating of their Business.

As for Letters with Blanks, to be fill'd up at the Discretion of a Party, I would never trust any Body with such, and whosoever shall reflect, that thereby he puts his Liberty, his Ho­nor, his Life in the power of another, will surely have a great Care how he exposeth whatsoever is dear to him in the World, upon a Bottom that is so liable to chouse him, and which an ill Man may so easily employ to an ill Purpose, a Gentleman must also never give Certificates to any Man living, of the Service, and good Conduct of another; when he has no Proofs to au­thenticate what he advances; such Testi­monials are unjust, when they are given without knowing a warrantable ground [Page 132]for it, because by this means Rewards come to be misplac'd on those who don't deserve 'em. Besides, if it hap­pens afterward that such People abuse the Favours their Prince has conferr'd on 'em, they are troubled, but too late; for having been the unhappy Instruments to procure 'em that Pre­ferment, when they had so slender an Assurance of the Worth of the Persons Recommended.

LIV. Of Curiosity.

TO be curious is commendable, when nothing is design'd by it, but to be let into the Knowledge of of what is Profitable and Honest; but it is of a dangerous Consequence when it transports us too far, and that it puts us upon Enquiries, which either contribute to our undoing, or at most can do us no good; let us be busie in [Page 133]every thing that tends to give the last Hand to our Condition; let us inform our selves throughly of every step of our Duty; let us spur on our Understanding to the utmost to di­scern it well, and to have a great Ma­stery in the Profession we have em­brac'd; nothing is of greater Use than for every Man to be accomplish'd in his Calling: 'Tis by this that Men now adays are distinguish'd from the Crowd, and tho they are wrap'd up in Gloominess, may speedily hope for Shun-shine. He, that by a vain Cu­riosity, or to have the Vogue of a Person of universal Acquirements, will dive into too many things, will never rightly digest any, and reaps no other Fruit of his Labour, and tedious Study, but a superficial Knowledge of several things, which often are fo­reign to his Circumstances of Life. Will Men never be persuaded to ac­quiesee in what's material? Here's a Religious Man who ought incessantly to fathom the Depths of the Holy [Page 134]Scriptures, thereby to enrich his Mind with Knowledge that speaks its Di­vine Author, has infatuated himself with Judicial Astrology, has thrown away whole Nights and Days in con­sulting Astronomical Tables, and to look into the different Aspects of the Planets, from thence to calculate Na­tivities; what Folly is it to presume to unriddle what shall happen by the help of an Art that leans only on the trifling Imaginations of some whimsi­cal Dotards? The most famous A­strologers acknowledge no other Prin­ciple but Experience, and which is the greater Jest, 'tis that very Experience which condemns 'em; seeing that almost every Day exposeth how monstrous such Predictions are. Another Ma­thematician spends himself to find out the squaring of the Circle, or the Whirl of perpetual Motion, when he should be busied in perfecting those parts of the Mathematicks, which help forward many Arts necessary to accommodate human Life. Up starts a [Page 135]Chymist, who might serve the Pub­lick, if he stuck only to what was useful in his Profession; but he for­sooth, must be all agog for the Phi­losopher's Stone, he dreams of nothing else but to get this great Work, flat­tering himself that he shall quickly change every thing into Gold, like Midas in the Fable. What a strange Infatuation possesses Men, that they will toil so hard, and with so much Passion to unlock those Mysteries, which the Almighty would have dill lodg'd in their pre-ordain'd Secresie? Certain­ly 'tis a very criminal Curiosity, that can bewitch 'em to dissolve their E­state in their Furnaces, to overpass their real Duties, and to consume to no purpose a Life, that has so many pre­cious Minutes to be guarded, and im­prov'd with the most Jealous Care.

LV. To shun the Conversation of Liber­tines and Cowards.

DIscourse, back'd with Example, is so very prevalent, that it is al­most impossible to resist the Impressi­ons which it makes; wherefore 'tis of great use to avoid the Company of Loose-Livers, and who publickly set up for Atheism; for besides, that every such Entercourse would ruine our own Reputation; their lewd Speeches, their Sets of false Maxims, and the Contagion of their Examples, would at first Dash deprave our best Inclina­tions, and insensibly corrupt our Souls, and after the Advances of a few Steps would precipitate us into the common Shore of Misfortunes, where com­monly such sort of People sink them­selves; 'tis moreover one of the Rules of Prudence, never to hold Conver­sation [Page 137]with Cowards, and the Hen­bearted, who are generally over-run with Scruples, and Superstition; as their Distemper is infectious, they ca­sily shed down to their Associates their own anxious Fears, and Thorny Doubts, which diffract the Mind, and stave it off from taking an adequate Dimension of Things. These Quan­daries, and Fits of Irresolution, excite frivolous Suspicions in us, which, as weak as they are, do yet discompose us, divest us of the Liberty of our Minds, and rob us of the Tranquillity of our Souls, without a Conjunction of which we can neither know how to make the belt Choice, nor to em­brace what we have chosen with an entire Confidence.

LVI. Not to use Reserves, but in Cases of Necessity.

WHen there is no firm Reason to give Birth to our Dissimula­tion, it ought to stand for an unde­niable Law, that we should act with Openness; to what purpose is it al­ways to put on the Foxes Skin, to af­fect to speak in the Clouds, to talk like the Oracles of Delphos, when there there is no occasion to justifie such a mysterious Cant; this only serves to spirit on others to suspect you; whence it happens, that tho Subtilty might sometimes be necessary, yet it will do him no Service, who wears it out with continual Practice, because every Bo­dy is ready arm'd against his Craft; the Designs of a Man who is currently stamp'd for sliness, are the most easie to untwist; for as every Body suspects [Page 139]him, and watches him narrowly, it seldom falls out, but that all his Mea­sures are broken. I do not intend here those Wiles which are only us'd with Design to surprize, and cheat, every one throws something into the Scale to condemn 'em; I would be un­derstood of that tricking, which na­kedly in it self is no ill; and I say, as innocent, as it is; 'tis but seldom to be employ'd, and that too by the Ur­gency of Necessity; The general Rule to be given in this Case is this, that Tricks are never to be us'd to impose upon any Body, but only to counter­mine those who make a fraudulent Attack.

LVII. Of the Death of a Friend.

NO Grief stabs in so sensible a part, as that which a Gentleman feels when he loseth a deserving Person, be­twixt [Page 140]whom, and himself, Love was wrought up to the highest Pitch of Sincerity; Such a Loss wounds the deeper, forasmuch as 'tis irreparable; and a Man had need of the Constancy, or rather the Insensibility of a Stoick, if he be not touch'd to the quick with it. Altho such a Sorrow might seem defensible, yet 'tis good to call in the Succors of Faith, and the Beams of Rea­son, to dart Comfort into our Shades, and to sweeten the Bitterness which we then most exquisitely taste, and to take this along with us, that in such a doleful Scene, shedding of Tears is not eno' to discharge the Trust of a true friendship; there ought to be besides, some sacred Repository dearly to lodge the Remembrance of his Friend; and as the best Badge, that his Memory is honor'd, to see the faithful Execution of his last Will, to assist his Family, if 'tis distress'd, and above all, to im­plore the Almighty, that his Happi­ness of the next Life may even be double to his Hopes.

LVIII. At the Court, Diffidence is necessary.

HE that steps into a Court, ought to look upon himself in an Ene­mies Country, where a thousand Am­buscades are laid to ensnare him; 'tis there where Gentlemen are most Ci­vil, and least Sincere; let us suspect their artificial Caresses, and that they wheedle us to confide more in 'em than we have reason to do; and let us remember, that 'tis their common Course to give us the Picture of their Minds quite different from the Ori­ginal, such a one smiles on you, and makes all the Overtures of your hum­ble Servant, when at the same time he waits only for the Opportunity ef­fectually to undo you. Not to be cully'd by these treacherous Friends, a dextrous Courtier equally conceals his Designs, and his Thoughts, par­ticularly [Page 142]in what relates to the Con­duct of Great Men, he cloaks his De­signs, that his Rivals may not pre­vent, the Execution of [...] and smothers his Sentiments, lest his Ene­mies should make a wrong Constru­ction of 'em, and give him Trouble amongst those who are in a Post to do him a Mischief. You will say, doubt­less, that 'tis irksome to be always upon your Guard, and to be shy of Persons whom you are oblig'd to con­verse with every day; I agree it, but at Court such Precautions ate not to be avoided, And after all, 'tis prefe­rable to be circumspect, and reserv'd both in Words and Actions, tho 'tis at the Expence of a little Uneasiness, than to lay himself liable to be be­tray'd by unbosoming himself to those whose Fidelity has not passed the Test. Nevertheless, I do not encou­rage such a general suspicion, as shall admit of no Exception; I own that a discreet Friend, of an approv'd Vir­tue is to be rely'd on; but till a Cour­tier [Page 143]can be so happy to find one such, the sur [...]t way not to be chous'd, is to trust no Body.

LIX. Of Passions in those who are well in Years.

EVery Gentleman is so much the more taking, as his Way corre­sponds with his Age, and the Rank which he holds in the World; so we are pleased with a Big and Majestick Air in a Monarch, with Gravity upon the Bench, with a lofty and fierce Meen in the General of an Army: Thus we love to see Sprightliness in a Child, Activity in a young Man, but expect an old Man to be serious: But contrary wise, a Person is so much the more nauseous, as he departs from his proper Character; wherefore we ab­hor to see youthful Passions tempered with aged Snow, but Love, especially [Page 144]at that time aday makes a Man [...]; indeed what [...], th [...] [...] [...]ll [...]nt▪ And who can forbear Laughing, when they see a Man act a part that is all strain'd 'Tis a great Unhappiness for a Man to cancel in a few Minutes all those Ac­quisitions of Glory and Honor, which he had beeen tugging for all his Life long; yet this is the Practice of old Pops, who would, spark it as they did when they were blooming, and who are no wiser, nor have any more Command of themseves at Sixty, than they had at Eighteen.

LX. Of Counsel.

IT stands them much in stead, who move in a high Orb, to stoop to the Advices that are giv'n 'em, and to suspend their Determination till Truth [Page 145]can be sifted out; for as this Method often [...]rs things in a Right Light; 'tis the Prudence of a Prime Minister, of a General of an Army, of a Go­vernor of a Place, to entertain Coun­sellor [...] and to reward 'em liberally, if they make good what they propose [...] but if to create a good Opinion of their Wit, and Skill to unriddle an Intrigue, they give false Accounts of Things, and shall even dare, out of Hatred or Envy, to fasten Crimes on Men of Honor, and Worth, they de­serve to be lash'd severely as Make-Bates, whose Jugglings may be of dangerous Consequence, both for the State, and for those who are over­reach'd by 'em.

LXI. The Duties of Persons advanc'd to a High Post.

THey who stand on the upper Ground, are begirt with so many Cares, are fatigu'd with so much [Page 146]Labour, and are oblig'd to summon so much Vigilance, and Application to their Aid, that they are rather illustri­ous Slaves, who are mounted to be wrack'd by State-Hurricanes, than such as can enjoy the undisturb'd Re­pose of their Desires; but Great Men struggle hard against any Rhetorick that would persuade 'em of the Force of this Truth; he that should tell 'em, that the more they are rais'd a­bove the Level, the more in some sense they have impair'd their Freedom; the more Business they have upon their Hands, the move wary Steps to tread, and the more strict Measures to adhere to, would bespeak 'em in a barbarous Language, whence they ne­ver dream'd of being attack'd; they look only on the Gawdy Part, the Honors they receive by great Employ­ments, and the Power they afford to Crush, without ever turning the Per­spective, and attending to the Obli­gations, and Toils which are insepa­rably annex'd to 'em; There are very [Page 147]few would have the Hardiness to ven­ture on those Bulky Charges, if they consider'd how difficult it is to keep their Character untainted in the Exe­cution of 'em; 'tis not eno' for him that is got into the Saddle, to have the finest Embellishments of Under­standing, if the noblest Inclinations of the Mind do not bear 'em compa­ny, and steer 'em to the most credita­ble Advantage. Moreover, he can scarce be without any one Virtue, particularly Piety, Prudence, and Moderation, are as necessary as his Cloths, he is bound to keep the Reins straight upon his Manners, not to per­mit any Slips in his Behaviour, to countenance his baffled Virtue, zea­lously to promote his Countries Good, to set forward the Interests of Reli­gion, to contribute all he can to the Removal of publick and private Mi­series, to punish Vice with Severity, and to give ample Compensation to the Deserving; to let Equity run thro' all his Actions, to be intent, watchful, [Page 148]and unwearied. In a word, to sa­crifice his own Quiet, for his King's Service, and his Countrey's Peace. They who are to administer a Prince's Justice to his People, to command his Armies, or to be his Lord Lieutenants, are indispensably oblig'd to do all these; for without it 'tis not possible for 'em to avoid Disgraces, to adorn their Station, or to possess the People, that they have deserv'd solid Glory.

LXII. Not to give hasty Answers in weighty Matters.

'TIS a Rashness of dangerous Con­sequence to reply upon the Spot in Matters of Moment, without a wide Capacity, assisted by a long Ex­perience; and tho a Man were Master of these two great Advantages, I be­lieve, if Opportunity can allow it, 'twere better to take time to meditate [Page 149]what Answer is fit to be return'd to the Proposal. Let no Man, to in­dulge a guilty Pride, strut that he does then give Evidence of the Greatness, and Facility of his Mind, in dispatch­ing too hastily, that which deserves to be examin'd at leisure, in such Cases great Miscarriages arise, especially when the Interest of the Publick de­pends on 'em.

LXIII. Not to Protect the Wicked.

NOthing looks so fine, as to do good to all the World, not ex­cepting our greatest Enemies; 'tis the wicked alone that a Man must never defend; this would be, to declare himself a Supporter of Vice, and con­sequently to renounce the Quality of a Man of Honor; a Minister, who furnisheth the Impious with Credit▪ and Authority, by preferring 'em to [Page 150]Offices, makes himself responsible for all the Excursions they may be guilty of in the Abuse of their Power; and be­sides, that God will scourge such an unjust and faithless Minister, the Prince has reason to frown on that Traitor, that scatters his Authority amongst Subjects that are so unworthy, that in all Appearance they are the likeliest Instruments to unhinge the Realm.

LXIV. How a Man is to carry himself to­wards the Ungrateful.

NEver let our Resentment of un­thankful Returns, transport us to tax 'em for that lewd Indulgence, Reproaches and Contumelies are im­proper Engines to work 'em into an Acknowledgment of their Fault: On the contrary, if they find us running 'em down in company, the Indifference [Page 151]which they had for us, is presently metamorphos'd into Hatred, and they immediately declare War against us: the only way to make 'em look at home, is to treat 'em with the same Civility as usual, without shewing that you are touch'd by the Affront of their In­gratitude. This mild Procedure does Wonders, this quickly melts 'em into Repentance; for having disregarded those persons who have so repeatedly oblig'd 'em, and at last has wrought a thoro Reformation in their Conduct. Is it not better to win over People by a Generosity which affects 'em so much the more, as they are sensible that they don't deserve it, than to irritate 'em by our Checks and Neglects of 'em, or by a disdainful Pride to compell 'em to be our Enemies.

LXV. What must be observed in great Un­dertakings.

IN Great Designs we often throw at all, either for Loss, or Gain; as therefore the Consequences are very dangerous, if the Cast does not prove successful; great Precaution is to be us'd before we put it in the Power of a Die to decide our Fate. 'Tis cer­tain, that a Man never ought to form any important Design, without he concludes himself capable to carry it on dextrously, and bring it to a happy Period. Wherefore a quick Genius will not do the Work, Constancy and Diligence in the executive Part are also necessary; moreover, 'tis requisite, that those we make choice of to be assisted in great Enterprises have a Stock of Judgment, and Courage; for if they know not to apply the [Page 153]Wheels of Business to one another, the least Obstacle stops 'em, any Diffi­culties in their way perplex 'em, and blunt their Pursuit, and if they flag in their Resolution, the sight of Dan­ger astonishes 'em, they turn tail; and a Man has the Dissatisfaction, that he is shipwrack'd by their Cowardise. Those who accompany us in such Matters, ought to be Men of Honor; for I know there is nothing to fear from persons of that Character, and that there needs no other Engagement to 'em when they have given their Parole. Nevertheless, when any Matter of mighty Moment is to be transacted, by reason of the Inconstan­cy of Men, in the choice of whom we are so easily impos'd upon, and the interfering of so many cross Accidents, I think 'tis necessary for common safe­ty, to set down in writing the Terms of our Agreement, and the several Resolutions concerted, and also to ex­press 'em in such plain Terms, that there may be no Room left for Equivo­cation. [Page 154]If things miscarry, and (it happens) that a Man be betray'd or deserted, the producing of such Wri­tings will clear his Reputation, they will testifie, that such a one was not a Party in the Faults of others, and that the Unsuccessfulness of Affairs is only imputable to themselves, either for want of Presence of Mind in Difficul­ties, or because delivering themselves over to their own Whimsies, they have stagger'd in the executing what they had resolv'd; Secresie is of no less Weight in great Designs, than what I have been speaking of, which I shall make appear in the following Maxim.

LXVI. Of a Secret.

THE Greatest Politicians would sit brooding on their Intrigues to no purpose, if the Avenues to their Counsel were not well guarded. In­deed [Page 155]Designs the best laid do not com­monly come to Maturity, when those are capable to unrip 'em, whose Inte­rest 'tis to oppose 'em: let a Man con­cert his Measures never so justly, such will be sure to break thro' 'em all, and obviate every Artifice that is contriv'd against 'em. 'Tis chiefly at Court that a Man ought to be in some sort impe­netrable; Wits are there so subtle, that they will decypher by a Motion, by a Word, by a Look, what you wou'd have remain in Pot-hook Hand; how many Projects do we see abortive, merely because they who ought to dissemble their Intentions, most art­fully suffer themselves to be founded before-hand by the Sharpers? others there are, who for want of Judgment or Experience lay themselves open at first Dash, without considering to what Hazards such an Ingenuity does expose 'em. To be plain, there is such a sorry Remnant of Plain Dealing a­mongst Men, that a Man cannot be too much upon his Guard; and one [Page 156]had need try 'em exactly before he un­locks the Cabinet of his Breast to 'em. Yet all agree, that every one is bound to retain the Secret he is made a Confi­dent of, and that it is a sacred Deposi­tum by no means to be rudely blab'd; but where's the Man who does not encroach on this Law, or rather that does not make Inroads upon it, if he can be a Gainer by such a barbarous Infidelity? When I say, that a Secret is an inviolable and sacred Thing, I do not pretend nevertheless, that this Proposition is universally true, and is a Rule to be laid down without Ex­ception; for Example, if after having enjoyn'd me Secresie, one has imparted to me some criminal Matter which he is taking in Hand, I ought, 'tis true, to do all I am able to divert him from it; but if I cannot succeed, and that I have no other way to defeat him of accom­plishing such a pernicious Resolution, then I become licens'd to reveal the Se­cret: The Reason of it lies here, be­cause when I assur'd him that I would [Page 157]communicate to no Body what he committed to my keeping, I believ'd him uncapable of doing any thing un­becoming an Honest Man, so that I did not tie my self up to be silent, but upon supposition that he would not defile my Understanding, by making me the Trustee of a scandalous Pur­pose. Besides, every Promise, made contrary to a precedent Obligation, is void in it self; now if I have engag'd to stifle some monstrous Birth, such an Engagement runs counter to one of my first Obligations, seeing 'tis contrary to that Law of Nature so profitable, and so well grounded, which com­mands all Men with might and main to oppose the Progress of Evil, and to nip budding Vice, this Promise then is null, and I am dispens'd from ob­serving it. One may see by this, and by the Examples which occur in Hi­story, that 'tis dangerous to be the Confident of anothers Secrets, and e­specially of those of Great Men, where 'tis ten to one if it be not inter­mingled [Page 158]with State-Interests; wherefore every wise Man ought to get cleare o [...] this Trust as much as he is able, not that we must reject that Confidence which a true Friend shews he has in us, by turning the Inside of his Heart outward; for, as I take it for granted, that this Friend of mine is both dis­creet, and virtuous, so I may con­clude, that he will never impart any thing so heinous to me, that by a Pri­ority of Obligation I am to reveal; then the Law of a Secret stands in full force; and a Man must sooner sacri­fice every thing that is dear to him, than once violate so religious a San­ction.

LXVII. Of Hope, and Despair.

MEN who should only put them­selves under the Conduct of refin'd Reason, commonly pass such a [Page 159]Judgment on things, as most corre­sponds with their Humour and Tem­per; so the presumptuous, who are us'd to flatter themselves, grow strong­ly persuaded, that they shall obtain every thing they desire; and the fear­ful, who distrust their own shadow, and with suspicion combat the Imagi­nary Attacks of others, almost ever despair of having their Designs crown'd with Success. Let us diligently avoid these dangerous Extremes, for Despe­ration, and an extravagant Reliance, do equally prompt Men to neglect the Means that may bring their Affairs to a happy Issue. Does not Experi­ence every day inform us, that by this steerage it happens, that often a Man's Imagination is balk'd by a quite con­trary Event? whence it follows, that many persons gull'd by vain Hopes, or depress'd by unreasonable Fears, are either suddenly on the High Ropes, or vex'd to the Guts by an impertinent Anticipation: These Reasons, me­thinks, should persuade us, that when [Page 160]we have laid out all our stock of Pru­dence, in order to accomplish our Aims, we are oblig'd to remain as much as is possible in a profound Tran­quillity, without ever being under the Hatches of a slavish Fear, an empty Hope, or a tormenting Despair: But so, that tho we neglect nothing that may bring about our Ends, yet at the same time we may buckle on our necessary Armour, to prevent any untoward Afterclaps, upon supposition, that they are not attended with Success. If we wou'd be thus fore-arm'd, any Advantage we should gain would have double Charms, in as much as we least of all expected it, and the Mischief would both be less, and we should not be half so sensible of it, because we had been before-hand in our Prepara­tions to encounter it.

LXVIII. To take Virtue's Part.

OPpress'd Virtue is an Object which sensibly touches a Gene­rous Man, and makes him employ all his own Credit to buoy up the Interests of the Impotent, which are push'd at with so much Injustice, in order to be run down: But that Generosity is thin sown in this Age. With what Unconcernedness do Men see Vice tri­umphant; and are tame Spectators, when by an artificial Management it erects its lofty Head upon the Ruines of humble Virtue? And even such as might easily interpose to hinder the innocent Sacrifice, durst not pull back the Hand of the unjust Ruffian that is the Executioner. Nevertheless, let what will happen, methinks we are oblig'd privately to advertize those who have the Sword of Authority, of the Frauds that are made use of to dis­courage [Page 162]Innocence, or at least our selves to set up for its Champions, if we have but any thing tutelar about us to produce; doubtless an Action so met­tlesome will set Obloquy on our Backs, but it signifies nothing; for Men of Honor in this Instance will he on our side; But after all, put case that there were a great deal to be risqu'd by the Attempt, can we suffer for a better Cause than to put Virtue in the Throne.

LXIX. Of Irresolution.

THose who level at no six'd Mark, and are always fluctuating in what they are to go about, strole a­bout in the World, as Travellers who straggle in a Wood, where they know not which way to turn; we must strive betimes to know well the different Conditions of Civil Society, and then embrace that which we shall judge [Page 163]suits us best; sometimes we have seen People that have worn out their Lives, before they have ever thought of deter­mining 'em to an-Employment: Yet the Thread of Life is so short, and the Time we have to spin it, so value­able, that 'tis perfect Theft to steal a­way any part of it, to hover in the un­certainty of chusing a Profession. There is another sort of Unsteadiness, or rather Irresolution, which is not altogether so prejudicial, but which does a great deal of Harm; it consists in not knowing what to resolve upon Business, and to answer Emergencies as they arise; to be then in su­spence when we are hurried; and that we are press'd to give a quick Re­sult of our Thoughts. I allow it to be very useful to examine things, be­fore we undertake 'em; but when you may endanger the Success of your Bu­siness, by Licensing an Opportunity to slide by, (and many hopeful Pro­jects have prov'd addle, for want of timely Diligence to ripen 'em) 'tis an unpardonable Omission to be drawling [Page 164]out Time in tedious Debates, what you are to do, to shew you have Ho­ney like a Drone, but can't recover your Sting; Cowards and Half-witted People have this Fault, so that of all Men living, you are to chuse 'em last for the Execution of great Affairs, which are often lost by delay, and which require a Man that has Nerves for Application, as well as Bones for Fatigue, that has an exalted Courage founded upon a peremptory, and clear Judgment.

LXX. Not to be Rash in Judging.

HOW come Men to suck in such Variety of Errors, what's the Reason so many deliver up themselves to the Conduct of False Principles; 'tis because they will not be at the Expence of diving for Truth in things purely speculative, nor weigh which side is most eligible in practical Matters? [Page 165]Justice and Truth are not to be un­derstood at the first Glance; the Clouds which Passions throw over our Minds, and a Load of Prejudices block up our way to a distinct Per­ception of what is both true and just: So that often 'tis only an exact and te­dious Enquiry that can usher us into the satisfaction of setting up for Dis­coverers. Men of the greatest Abili­ties are sometimes put upon, in spight of all their Reflections; what will be­come then of those Wits below Stan­dard, who sound nothing to the Bot­tom, and do only ramble (as I may so say) over the Surface of things? 'Tis of the utmost of Importance to us to shun Precipitation in our Judg­ments; for from hence Heresies and Plots have their Rise, it springs Quar­rels, and breeds Factions, which per­plex Mens Understandings, and break in upon their Repose; 'tis this over­hastiness, join'd with the latent Ma­lignity of our Minds, which sways us to put a mischievous Interpretation on the Actions of others, tho it be to [Page 166]overthrow a Maxim grounded upon the Law of Nature, which commands us to take every thing by the best Handle we can find. Besides, Self-conceitedness, and Crossness, Vices equally dangerous in Morality, and Civil Matters, are the ordinary Con­comitants of that Rashness I have been speaking of, wherefore let us carefully avoid it. And since bounteous Hea­ven has vouchsaf [...]d Reason for our Guide, let us judge of nothing with­out its assistance, and never let us be carried down stream by the impetu­ous Torrent of our Passions, which engaging us Hand over Head to make a Choice, reduce us to that wretched Necessity, either to forfeit our Word, or our Duty. A First-Rate Wit falls into this Errour, if he presseth on too forwardly; whereas one of the middle Form, who surveys things nearly, and with leisure, perceives that which had escap'd the Observation of the most clear-sighted, but who were less heed­ful to detect it.

LXXI. How we ought to treat them who have any way been assistant to us.

WHen two, or more, have con­certed an Undertaking, and that all have contributed to its Success, he who shall monopolize the Advan­tage, and Glory pf it, has very little Honor, and Equity in him; and well, is it not just, that they who have born a part in the Fatigue, and have waded thro' the thickest of the Dan­gers, should be sharers also in what's to be got by an Undertaking. Whoso­ever in these Cases dares falsly brag, that all the Glory of a happy Success is owing to him, loseth by his Vani­ty much more than he will get; for besides that by praising himself, he purchaseth much more Contempt, than Esteem; the Complaints which they vent of his Pride, and Breach of Faith, who have serv'd him so faithfully, and [Page 168]whose Services in the mean time he takes such Pains to undervalue, to make his own look with a better Grace, do so blast his Credit in the World, that no Body will venture to back him in his Designs. But on the other side, all satisfactorily vie with each other, to promote and advance the Designs of such, who, without e­ver trumpeting what they have done themselves, charge all the Success of their Enterprises oh the account of the Worth or good Conduct of their Partners, and such an extreme Mode­sty is so far from diminishing the Lustre of their commendable Actions, that it enhaunces to the best Advantage the Desert of 'em.

LXXII. Of Unforeseen Accidents.

SOmetimes it happens, that an Ac­cident which we were not aware of, breaks the Neck of the strictest [Page 169]Measures we can take, rand throws an Obstacle almost insuperable, to baffle the Execution of Designs laid with the best Skill, 'tis not possible to prescribe the precise Rules of what is to be done on these Occasions; this depends on the Posture Mens Minds, and the Things to be adjusted are in at that Time: I shall only say, that as long time of Deliberation is to be ta­ken, as the Affairs themselves can af­ford; and after that, we must boldly go on with what carries the fairest Marks of Advantage, and execute it with as much Assurance, as if every point had been under scrutiny more maturely. 'Tis in such difficult Jun­ctures that an exemplary Courage is in season, 'tis then that we may make a clear judgment what sort of Genius he has, who steers the Undertaking; Happy is that Man that has so much Ability to pitch upon good Expedients, and if preserving a stanch temper in the midst of Danger, and the Tur­moil of Affairs, he distributes every where his Orders with that admirable [Page 170]Presence of Mind, which ha [...] been [...] up so much in the blazoning of Great Men.

LXXIII. Of Favours, of Recompences, and of the Disposal of Offices.

WHen those who preside, turn the Stream of their Kindness, and canton their Employments only where Favour [...]ays 'em; 'tis a growing Mischief [...]o that Realm where they have the Administration: This dis­heartens Gentlemen of Merit, who see plainly, that what is thus scatter'd amongst others, is in some sort ra­vish'd from 'em; and as the principal Employments are exrcis'd by those who have no reasonable Title to' em, particular Men suffer by the Bargain; and the main Body of the Kingdom receives a very notable Blow by it: But when by the Methods of true Policy Rewards are only granted to 'em, who claim 'em by their unwearied [Page 171]Services, and that you cannot point at an Employment dispos'd of, or a Post fill'd up, but at the same time you must tacitly own the Justice of the E­lection to [...], every one is stimulated to mend his Worth being per [...]aded that his Fortune wi [...] m [...]e [...], as his Virtue is triumphant▪ Besides, it makes the publick Wheels turn more glibly; Peace and Joy reign throughout, and Order is maintained in all things; be­cause those with whom the Pr [...]ce has lodg'd his Authority, being honest Men, acquit themselves of their Du­ty with Exactness, and apply them­selves wholly to make the People hap­py. We see now in France the Effect of this discreet Policy; the King gives every thing where Merit calls for't, but nothing on the score of m [...]re Fa­vour. And this is the way that makes him so well serv'd, to the Envy of the World; and one may say, that the ex­traordinary Care which he has always took to make a wise Choice of his Ministers, of the Generals of his Ar­my, and his other Officers, has not a [Page 172]little contributed to the Happiness of his Subjects, and to advance himself to that high P [...]ch of Glory and Power, where we now with Astonishment see him elevated.

LXXIV. Of the Way to Grant, or Refuse Kindnesses.

THere are some who bestow what is requir'd of 'em, but 'tis always either too late, or upon certain Con­ditions, or with so ill a Grace, that the Receivers con 'em but very little Thanks for the Gift; if you have a Design to be a Benefactor, and that you would at the same time chain the Affection of the oblig'd to you, pos­sess him with a Belief, that' tis in good earnest you design to be his Friend; the discompos'd Air, and the Con­traint with which some Gentlemen communicate their Favours, lessens more than half the Price of the Benefit [Page 173]received; whereas he who has the Art of gaining Votaries, the very manner of making it, is more agreeable than the Present it self; and is more deeply impressive on a Mind that is sensible of any either thing besides Interest. 'Tis of no less Advantage to know decently how to refuse a Peti [...]ner; that is to say, to sw [...] by the Softness of Ex­pression, and by civil and obliging Methods, whatsoever is disgustful, and grating in a Refusal; a civil Gentleman is so griev'd that he can't content every Supplicant, he deals so well with persons that make applica­tion to him, that he plants a Venera­tion of himself even in those, whom he sends away not gratified in their Demands, and they go off persuaded, that 'tis none of his Fault that they have not an entire satisfaction in what they came for; so that they shew themselves not less oblig'd for being deny'd with Regret, than for being treated with Satisfaction.

LXXV. Of a Retir'd, and a Court-Life.

HOW sweet is the Life of a Re­cluse, how calm and inviting is it? a Man who lives in Retirement, estrang'd from Objects which might kindle his Passions, enjoys a profound Tranquillity; which both gives him an opportunity to pursue Truth, and at the same time an easie Conquest of it; 'tis in Solitude that a Man is us'd to make a sound Judgment of every thing that passes under the File; his Mind there takes a freer Range, and his Understanding is at full stretch, he takes in a thousand Things by Reading, and Meditation, and is ne­ver weary with contemplating the Di­vine Perfections, which shine so won­derfully both in the Order of Nature, and in the superinduc'd Bounty of his Grace. On the contrary, it seems [...]hat he who possesses a considerable [Page 175]Charge has Reason to lament: How many Cares, say they, how many Fa­tigues, what Agitations of Mind haunt the Men in great Offices? I grant it, yet I believe that the greatest Favourite of Fortune, who has the necessary Quali­fications worthily to discharge the Du­ties of his Employment, tastes even in that Condition Pleasures, which much ballance the Degree of his Sufferings. For if he executes faithfully that Power he is invested with (as I suppose him to do) what Pleasure does not he reap by serving his King, and Countrey to good pur­poses, by defending the weak, by ta­king the Innocent under his Prote­ction, by assisting the Poor, by ad­vancing Gentlemen of Merit. In a word, by employing his Wealth and Credit, to do good to an infinite number of distressed Gentlemen, who want the comfortable Influences of 'em. They who have Souls noble and generous eno' to make so good an Use of the Advantages of a full Fortune, and who besides this have a vast Reach, [Page 176]and a long Head, wherewith to pe­netrate into Intrigues, are without doubt call'd to the Management of great Undertakings, and they ought to improve the rare Endowments in­dulgent Heaven has giv'n 'em for their Country's Good: Inferiour Employ­ments, and a private Life are no ways suited to these Great Men, that can presently discuss a great Mass of Bu­siness; and therefore seem to be crea­ted on purpose to Govern others, but for those who have only a common sort of Virtue, and an Understanding of a mean Scantling, they may live in the Shades, and the Publick will be no Loser by it; and if they are not sum­mon'd out of the Crowd, they ought not to step up to a Condition dispro­portion'd to the Strength, and Capa­city of their Heads.

LXXVI. What Sentiments the Use of the Crea­tures should inspire us with.

'TIS odd to imagine, that those Creatures which contribute so much to our Ruine, might not, if we had the skill to manage 'em aright, do more for our Preservation? and if we confin'd our selves to a just Use of 'em, whatsoever we found valuable and in­viting in 'em would naturally engage our Affection to that Treasury whence all are inrich'd; but where an imper­fect or a worse Scene open'd, this would abate our Esteem, and wean us from a close pursuit of 'em. The Beauty of the Universe, and particularly the Charms of reasonable Creatures would administer to us some Idea of the So­vereign Beauty of God, and would forcibly carry us to desire a perpetual Union with him. Wit, Power, Good­ness, Discretion, Equity, and the o­ther [Page 178]other celebrated Qualities of Men, would irresistably sway us to admire the Divine Perfections, which are the Source of all our Virtues, and the Principle from whence every Good we possess, is deriv'd. The mix'd Plea­sures which we taste on Earth, and which we wooe with so much Impor­tunity, tho they have a great deal of Bitterness in 'em, put us upon think­ing how double refin'd those are which glorifi'd Saints enjoy; and might en­gage us to labour to be added to that Celestial Quire. On the other side the Disorders which pester the World, might exstinguish our Desire of adhering to 'em; the Miseries of this Life, and its short Duration, might make us fully sensible, that Hap­piness in good earnest is not in it. To conclude, the Frailties, and Enormi­ties of those amongst whom we live, might stave us oft from loving any Body upon any other Consideration, than merely for the sake of pure Cha­rity; and thus the most unbridl'd Pas­sions would never run away with our [Page 179]Quiet, the dazling Splendour of this sensible Frame of Things would make little Impression on our Minds; and the same Objects which most common­ly undermine our Happiness, might be the proper Instruments to establish it.

LXXVII. Of Banishment.

EXile, to speak properly, is no more than Change of Air, which ought to create no Disturbance to a Man of an irreproachable Conduct, all Countries are equally good to Honest Men; where-ever they go, they find what is necessary to keep 'em a­live, and this the Command of their Passions allows to be sufficient; when therefore by some Reverse of Fortune a Man is oblig'd to withdraw into a sort of Wilderness, after having al­ways liv'd amidst Court-Ceremony and Noise, he ought not to be in the murmuring Key, and bemoan a Reme­diless [Page 180]Fate; this only alarms the Stand­ers by with the Complainer's Weak­ness. A Man ought rather to go off that Stage Gentilely, which he is no longer able to tread without strug­gling against a High Tide. Great Men indeed, are so disingag'd in their Affections, that they can quit princi­pal Employments with more ease than accept 'em; they know that they are so circumstantiated, that 'tis difficult to perform the Trust of 'em well, and as they did enjoy 'em with Indifference, they leave 'em sedately, and with Chearfulness. The Accidents which despoi'ld 'em of 'em, and which com­monly pass under the Name of Misfor­tunes, and Disgraces, they regard as the first Inlet of their Happiness; for when they look back on the Entangle­ments of a thousand distracting Cares that had detain'd 'em, and see them­selves set free from the Agitations that are inseparable from great Places, they begin to relish the Blessings of Liberty, and to enjoy the happy Calm of a Life refresh'd with Peace and Innocence.

LXXVIII. Of Imprisonment.

THE Case is much the same be­twixt Imprisonment, and Exile; for those Prisons where Men are fur­nish'd with Necessaries for the Body, and where also a suitable Entertain­ment for the Mind is provided, can be reckon'd only as Solitudes, where a Man may have no Interruption of his Quiet, if he will but temporize, but where he will be miserable, if he will let Vexation or Sadness put him in a Ferment. When a Man has a clear Conscience, 'tis a Mistake for him to persuade himself that he is unfortu­nate, because he can't take so free a Range as he could when he was at large: A Carthusian is well satisfi'd in his Cell, tho he is prohibited to make any Excursion; How comes that a­bout? Because he has adopted that for a sweet Course of Life, which o­thers [Page 182]look upon as a Slavery not to be endur'd; but he who is in Prison has Em­pire eno' over himself to do the same thing, he shall not be more restrain'd, nor less free than the Religious Man; this would be to act like a reasonable Agent; but the best Choice would be to do the Office of a Christian, and to have no other Opinion of the Lives of Persons of Quality, but what should be reconcileable with our Religion. If I were not afraid, that I should be apprehended for invading the Preach­ers Office, I would introduce a re­markable Passage of Tertullian's, who, speaking to the Christians shut up in terrible Dungeons, for the sake of their Faith, has these Words: Do not afflict your selves, says he, because you are ex­cluded from the World; for if you were convinc'd, as you ought to be, that the World is a real Prison, you would be much more free in your Prisons, than you would be in the World. Yet there are Prisoners, who innocently afflict them­selves in their Confinement, because they look upon the Condition wherein [Page 183]they are, not more a Punishment, in­flicted on 'em, than as the Triumph of their Persecutors; but if any Grief springs from hence, 'tis only the Effect of their disturb'd Imagination; 'tis to be consider'd, whether Imprisonment in it self is any great Ill, and if it does not lie in our Power to make a good Use of it, without ever disquieting our Brains for what others think of it, whose Opinion can add nothing to our unhappy Load. 'Tis thus, that a Judi­cious Man puts things in the Scales, he always takes 'em on the Right Side, and by so doing, he becomes happy to his Wishes, in that state, where the un­discerning Crowd by a corrupt Calen­dar compute him miserable.

LXXIX. Of the Love, and Imitation of Jesus Christ.

JEsus Christ knowing the Corruption of Men, and that his Word was not sharp eno' to Lance the Tumour of their Pride, nor sufficiently impressive to purge their Minds so full of Preju­dices, was not contented to indulge them a Law, all Divine like himself, to keep their Manners in a due Regu­lation; but fell upon the Practice like a bright Example, beckoning them to follow that Holy Life: To the Power of that Exemplar he hath given us, he has superadded the Assistance of his Grace, without which we could never get our Weather-beaten Vessels into that Port of Happiness he has pro­mis'd us; and that which ought par­ticularly to touch us to the quick, is, that a pure and disinterested Charity was the Foundation of all that he did [Page 185]for us, that God who found in him­self the never flowing Fountain of his own Felicity, needed none of the impotent Company of his Revolted Creatures; yet he with God-like Mer­cy was willing to unite himself to our Nature, and to suffer Death for Sin­ners worthy of the deepest Lashes; what Tenderness, what Love was vi­sible in that God who did in some sort humble himself to save us? How pro­per is this Motive to affect generous Minds, and how difficult is it when we think seriously of the Benefits we have received from our Lord, how difficult is it, I say, to refuse him a Heart to which his Title is so antecedently Just? Ah! if we are so sensible of the good Offices which are done us, where com­monly the Actors look asquint on their own Interest, what Acknowledg­ment ought we not to pay for so many Gratuitous Bounties as Jesus Christ has conferr'd on us, only because he lov'd us? This adorable Saviour has given us in his Life and Death a per­fect Model of all the Virtues which [Page 186]can lead us up to that Immortal Crown he designs us, and he is desirous, that we should not deviate from his Steps; but yet surveying our Weakness, he has promis'd us a Reinforcement of his own Succours, with which we need not decline to combat those for­midable Enemies that have vow'd our Destruction. Let us charge then with Confidence under so great a Leader, we may well be undaunted under so good a Master, let us inviolably imi­tate the Brightness of his Example, and that our Wills may not be biass'd by the publick Obliquity of the [...], let us judge of things as he judg'd of 'em, let us pronounce that those Rich­es, Pleasures, and Honors which he despis'd, do not deserve our constant Attendance on 'em; let us believe also, that the Sufferings, which he lov'd to that heighth as to die upon a Cross, are less to be fear'd than wish'd for; and let us remember, that the way which he march'd to his Glory, that is now Triumphant, is not surcharg'd with the Gaiety of Flowers, but yet [Page 187]looks Graceful, tho 'twas dy'd with Blood, and water'd with Tears.

LXXX. Of Death.

AFter having propos'd my Thoughts about what we are to do, and what we are to avoid whilst we wan­der in this Lower Region; methinks 'tis pat to the purpose, to say something of Death, which gives the finishing Stroke, and is the most important Mo­ment of fleeting Life; I know very well, that the Separation of the Soul from the Body can be no Friendly Part­ing; and that the most resolute Minds cannot behold it without some Dis­composure that borders upon Fear; nevertheless, I do not think it is so hard a Task, as some fearful Souls who multiply their Terrours imagine 'tis, to bid the World adieu with the same Generosity with which we liv'd in it; indeed why should we dread the Pas­sage [Page 188]thro' this Streight that has been open'd by other Columbus's so many Ages ago? Is it not better with Bra­very to stand the Shock of that Dan­ger which we know before-hand is unavoidable, and from which not the subtlest of all Mankind, by any eva­sive Tricks can bolt; the Hope of Happiness, which is assur'd to us, if we die with holy Dispositions to be ca­pable of it, ought sooner to quicken us to search for Death, than to increase our Fear of losing Life. If we are jea­lous that we shall be rack'd with some painful Agony, let us reflect that often 'tis light eno', or at least, that 'tis quickly adjourn'd; and if the Severi­ty of God's Judgments frights us, the Blood of Jesus Christ shed for our Sal­vation, and the infinite Love which he has for Souls that have cost him so dear, ought to still our Fears, and in­spire us with much Confidence of Re­concilement. If we are just (which yet a Man ought not to persuade himself that he is) let us hope he will breath immortal Love on us, and crown those [Page 189]Works which are the Results of his own Grace; and if we are Sinners, let us not despair of his Mercy, see­ing that knows no Bounds, and that the Scripture tells us, that a broken and a contrite Heart he will not de­spise: The Grace of such a happy Re­pentance which we ought to ask with Faith, Humility, and Perseverance, is eno' to give us new Life after Death. Nevertheless, it must be own'd, that those who neglecting the Obligations of their Religion, degrade themselves by immersing their Lives in sensual Fruitions, have reason to apprehend Death as a King of Terrours; for be­sides, that their Ruine is certain, if they are catch'd unawares by it, which God knows, is too often, as we are assur'd by our Redeemer, put case a Distemper should leave such Men some Dregs of Time to think upon their Salvation, either they flatter them­selves, that it will not prove mortal, and so stop short even in the Tendency to a Preparation for a dying hour, or if seeing themselves at the last Gasp, [Page 190]they desire to receive the Sacrament to huddle up a mispent Life, com­monly 'tis more the Effect of a slavish Fear, than any Fruit of a true Con­version, they do not sincerely renounce the Pleasures of the World, nor aban­don the Objects of their criminal Pas­sions, which they have always doted on with so much vehemence; for that Love fortifi'd by long Custom, has branch'd it self in their Hearts with such stubborn Roots, that it must be only a Miracle of Grace that can di­vorce such a cemented Acquaintance; and will God vouchsafe this extraordi­nary Grace to those who for so many years have impudently violated, and contemn'd his holy Laws? The surest Means then to be arm'd against the Fears of Death, is for Gentlemen to prepare themselves by a pure and innocent Life, timely to draw off from that which one day they must part withal for ever, to reflect of­ten that in that critical Moment where Eternity begins, the Pleasures of Sense expire; a Veil is drawn over all hu­man [Page 191]Greatness, every glistering tem­poral Advantage is vanish'd. Lastly, they have no more to do but to per­suade themselves convincingly, that there is no other Bottom to stay their Consolation upon, but the Remem­brance that they have lov'd God, and that they have serv'd him with an in­variable Stedfastness, in spight of the over-bearing Corruption of a profli­gate Age.

FINIS.

THE CONTENTS.

  • I. AN Honest Man. Page 4
  • II. Honoring of Parents. Page 10
  • III. The Importance of Edu­cation. Page 12
  • IV. What a Young Gentleman ought to Learn. Page 15
  • V. What ought to be the Scope of his Studies. Page 19
  • VI. To make a right Use of Knowledge. Page 21
  • VII. What a Man is to do for his Rela­tions. Page 23
  • VIII. To be subject to the Laws of the Country. Page 24
  • IX. The Duty of Allegiance is the Su­preme Law. Page 28
  • [Page]X. Against those who dare censure the Go­vernment. Page 31
  • XI. Against the Fomenters of Plots and Disturbances. Page 34
  • XII. The true Way to gain Esteem. Page 36
  • XIII. Of high Birth and Reputation. Page 39
  • XIV. Of the Choice of a Station in the World. Page 43
  • XV. To be Vigilant, Intent, and La­borious. Page 46
  • XVI. Of the First Undertakings. Page 48
  • XVII. Which is the best Way to gain the Esteem of Princes and Great Men. Page 50
  • XVIII. Of the Advantages of true Friendship. Page 53
  • XIX. Of the Choice of a Friend. Page 55
  • XX. Of the Good and Ill Use of Time. Page 58
  • XXI. To speak little, and hear others. Page 61
  • XXII. Of Duels. Page 63
  • XXIII. To give Ministers of State the Honors due to 'em. Page 67
  • XXIV. Of the Love of Pleasures. Page 69
  • XXV. To Study Himself. Page 71
  • XXVI. To converse with Wise Men of great Abilities. Page 73
  • [Page]XXVII. To have Variety of Friends. Page 75
  • XXVIII. Of Great Designs. Page 77
  • XXIX. To Affect Nothing. Page 79
  • XXX. To know what will take with the Age. Page 82
  • XXXI. To know how to be well employ'd when we are alone. Page 84.
  • XXXII. Not to judge of Actions by the Event. Page 86
  • XXXIII. What a Man is to do for his Friend. Page 89
  • XXXIV. Of a Gay Humour, and the Use of Jesting. Page 91
  • XXXV. To neglect Nothing. Page 93
  • XXXVI. Of the Use is to be made of Great Mens Favours. Page 94
  • XXXVII. Of Superfluity and Neatness. Page 97
  • XXXVIII. To have as few Enemies as you can. Page 98
  • XXXIX. Not to be Discourag'd. Page 100
  • XL. Of Pride. Page 101
  • XLI. To Regulate a Man's Expences. Page 104
  • [Page]XLII. To know how to chuse his Company. Page 106
  • XLIII. Of sharp Raillery and Villifying. Page 108
  • XLIV. Of Sincerity. Page 110
  • XLV. Of Reconciliations. Page 112
  • XLVI. Not to be Fickle. Page 115
  • XLVII. The Character af a Cowardly and Faint-hearted Man. Page 117
  • XLVIII. Of Gratitude. Page 119
  • XLIX. To avoid Contests. Page 121
  • L. To be Regular in his Conduct. Page 124
  • LI. How one may make a Judgment of Men. Page 125
  • LII. Of the Management of Prosperity and Adversity. Page 128
  • LIII. Of Credential Letters, signing Pa­pers with Blanks. Page 130
  • LIV. Of Curiosity. Page 132
  • LV. To shun the Conversation of Liber­tines and Cowards. Page 136
  • LVI. Not to use Reserves, but in Cases of Necessity. Page 138
  • LVII. Of the Death of a Friend. Page 139
  • [Page]LVIII. At the Court Diffidence is neces­sary Page 141
  • LIX. Of Passions in those who are well in Years. Page 143
  • LX. Of Counsel Page 144
  • LXI. The Duties of Persons advanc'd to a high Post. Page 145
  • LXII. Not to give hasty Answers in Weighty Matters. Page 148
  • LXIII. Not to protect the Wicked. Page 149
  • LXIV. How a Man is to carry himself towards the Ungrateful. Page 150
  • LXV. What must be observ'd in great Undertakings. Page 152
  • LXVI. Of a Secret. Page 154
  • LXVII. Of Hope and Despair Page 158
  • LXVIII. To take Virtues Part. Page 161
  • LXIX. Of Irresolution. Page 162
  • LXX. Not to be rash in Judging. Page 164
  • LXXI. How we ought to treat them who have been any way assistant to us. Page 167
  • LXXII. Of unforeseen Accidents. Page 168
  • LXXIII. Of Favours, of Reconciliations, and of the Disposal of Offices. Page 170
  • [Page]LXXIV. Of the Way to Grant or Re­fuse Kindnesses. Page 172
  • LXXV. Of a Retir'd, and a Court-Life. Page 174
  • LXXVI. What Sentiments the Use of the Creatures should inspire us with. Page 177
  • LXXVII. Of Banishment. Page 179
  • LXXVIII. Of Imprisonment. Page 181
  • LXXIX. Of the Love and Imitation of Jesus Christ. Page 184
  • LXXX. Of Death. Page 187

ERRATA.

PAge 3. Line 23. read on. Pag. 6. lin. 10. for withit read with it. p. 12. at the top, for II. r. III. p. 29. l. 16. f. I that r. that I. p. 109. l. 6. put a Com­ma at besides, instead of at discreet. p. 114. l. 18. a Colon instead of the Interrogation Point. p. 121. l. 4. put the Comma after it, and not at shun. p. 125. l. 5. a point of Interrogation is to be put instead of [...] Co­lon. p, 128. l. 4. put it before easily, p. 134. l. 10. put a Comma after happen, p. 141. l. 13. f. such r. such. p. 131. l. ult. a point of Interrogation, p. 175. l. 24. place a point of Interrogation. p. 177. l. 5. a Semi-Colon instead of an Interrogation, p. 163. l. 16. for exstinguish r. extinguish. for Carier read Career.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.