CHARACTERS OF THE Virtues & Vices OF THE AGE; OR, Moral Reflections, Maxims, And Thoughts upon MEN and MANNERS.  
Translated from the most refined French Wits, viz. Montagne, Pascal, La Rochefoucaut, St. Euremont. La Bruiere, Boubours, etc. and Extracted from the most celebrated English Writers, viz. Bacon, Cowley, Sprat, Temple, L'Estrange, Dryden, etc. Digested Alphabetically under Proper Titles.  
By A. Boyer. Gent.  
Admonere voluimus, non Mordere;  
Prodesse, non Laedere; Consulere  
Moribus Hominum, non Officere.  Erasm. 
LONDON: Printed for Abel Roper, E. Wi●kinson, and Roger Clavell, over against St. Dunstan's Church in Fleetstreet. 1695.   

Licenced,  
Octobr. 20. 1694. Edward Cook.   

TO The Much Honoured ALLEN BATHURST, Esq  
SIR,  
WHen I first designed to Print these Papers, I was prompted to dedicate them to you upon two powerful Considerations; First, a desire I ever had of giving you a public Assurance of the Love and Respect I have for you, and your noble Family; and Secondly, the ageeableness of the Subject of this Book to the main end of your Education. It signifies little for a Gentleman to learn French and Latin, unless, at the same time, he furnish his Memory with some more profitable knowledge; for Languages, if not accompanied with things, serve generally to no better purpose, than to multiply natural Nonsense, and expose Ignorance in many different shapes. As for Knowledge that, is undoubtedly most useful and necessary wherein all Mankind is agreed: I mean, the searching of our own selves toward the Regulation of our Manners, and the forming of an Honourable and virtuous Life. And therefore I thought I could not do better, than to recommend to your care and study, the following Characters of Virtues and Vices; the first, as a Pattern, which you ought to propose to your Imitation; and the others, as Sea-marks which may serve to teach you to avoid those Rocks and Sands, against which so many suffer daily Shipwreck both in their Fortunes and Reputation.  
And now if I designed to follow the common drift of Dedications, I had a fair Opportunity to expatiate in a Panegyrical Field: But I shall wave so nice a Subject; for if I should say all that I am conscious you deserve, either upon the score of your innate Virtues, or the early progress you have made in your Studies, I fear it would be interpreted Flattery or Presumption, instead of Justice, yet I cannot forbear telling the World, that I am the more encouraged to make this Address, because I see that what I would advise, is, in a great measure, accomplished, since it is most happily begun: For I find in you an admirable goodness and tenderness of Nature, and the Seeds of all generous Inclinations, which being fomented and kept up by the good Examples hereditary in your Family, will ripen in due time into glorious Actions and Habits, to qualify you for the Service and Ornament of your Country and the Honour and comfort of your Noble Parents and Relations: which is the constant and sincere Wish of,  
SIR, Your most humble, faithful and affectionate Servant, A. Boyer.   

THE PREFACE TO THE READER  
THis Preface is merely to comply with that imperious Mistress, Custom: For, to speak the truth, I have but little to say upon the common Theme of general Dedications, I mean the Commendation or Vindication of this Book▪ Not but that I could stuff five or six Pages with the Pageant of a Panegyric upon these Reflections, and rifle both Art and Nature to adorn the matter with all the gaudy Smiles of Pearls, Diamonds, Spirits, Cordials, Varieties of Dishes and I know not what; but all this would be no more in the conclusion, than to enlarge upon trivial and impertinent Formalities, as troublesome to me, as unprofitable to the Reader. He may rest contented to know that he is here presented with an Abstract of the most exquisite Thoughts upon Men and Manners, of those modern Wits both French and English, whose bare Name (as you have it in the Title Page) is sufficient to recommend them to any Man, that is not altogether a Foreigner in the Commonwealth of Learning, and whose Authority is able to protect them against the severest Critics.  
But perhaps it will not be amiss here to speak something of that part of this Composition which I may call my own, that is, the Translation of the French Thoughts, and the Method I have followed in the Whole.  
As for the first, it is superfluous to acquaint the Public, with all the difficulties I have laboured under in my Undertaking. The Authors, whose Thoughts I have proposed to myself to translate, are so sublime and penetrating, and their Language every where so close and comprehensive, and yet so polite and unaffected, that it was no easy matter to make them speak English. All that I can say for myself in this Particular, is, that as I made this Collection principally for the Gentleman to whom it is dedicated, and my own use, so I have spared neither Time nor Pains to render the meaning of my Originals, if not so gracefully as it is in French, yet so as to be understood.  
As for the Disposition of so many different Reflections, I have observed that, which is undoubtedly the most helpful to one's Memory, that is, I have gathered into one Chapter all those I have found belonging to the same subject; I have distributed the several Chapters according to the Alphabetick Order; And to distinguish the Thoughts of our English Authors from those of the French, I have marked the former with an Asterism.  
Now, if this Essay can have the good luck to be relished and approved by the Understanding Few, it will be an Encouragement to me to go on with my Design, which is, to collect all the most refined Thoughts of the Modern Moralists and set them in Balance against the Characters, of Theophrastes and the Apophthems of the Ancients; than to let skilful and impartial judges pronounce which of the two outweighs.  
I shall conclude by obviating a Quarrel, which some malicious, snarling People, (who are acquainted with my Circumstances) might pick with some of these Thoughts, for being purposely written to gratify Private Resentments. I therefore, not so much in satisfaction to any particular Person, as to vindicate the Truth, do here solemnly protest, that this Collection was made before any Injuries were offered; and besides, that the principal Authors of them are too Trifling and inconsiderable to deserve this Noble way of Revenge. But if after this public Declaration, any Person shall find themselves touched in the Moral of these Reflections upon the score of Malice, Detraction, Pride, etc. Let them keep their own Council, and learn to be wiser hereafter, which is all the Reparation I desire from a Christian Enemy.   

AN ALPHABETICAL-TABLE OF THE CONTENTS.  

A.  
ADmiration, Page. 3  
Advice, 1  
Afflictions, 6  
Ages of Life, 8  
Ambition, 3  
Avarice, 11  
Authority. 56   

B.  
Bantering, 119▪ 176.  
Beauty, 15  
Benefits. 17   

C.  
Chance, 77  
Cheats, 22  
Clemency, 24  
Civility, 25  
Children, 152  
Confidence, 24  
Constancy, 36, 37  
Conversation, 25  
Contradiction, 165  
Counsel, 1  
Countenance, 86  
Courage, 33  
Court, 29  
Cowardice, 33  
Crimes, 38  
Cunning, 40  
Custom. 40   

D.  
Death, 121  
Defects, 67  
Designs, 45  
Detraction, 43  
Devotion, 51  
Dignities, 56  
Dissimulation. 190   

E.  
Education, 64  
Elevation, 56  
Eloquence, 191  
Envy, 64  
Examples. 66   

F.  
Failings, 67  
Families, 71  
Favourites, 29  
Fidelity, 72  
Flattery, 73  
Folly, 206  
Fortune, 77  
Friendship. 80   

G.  
Gentility, 163  
Gesture, 86  
Gratitude, 17  
Good-Nature, 24  
Government. 116   

H.  
Happiness, 93  
Harm, 38  
Hatred, 87  
Health, 89  
Heart, 154  
Heaviness, 89  
Honour, 90  
Hope, 92  
Homeliness, 15  
Humour, 91  
Hypocrisy. 51   

I.  
Idleness, 96  
jealousy, 98  
Ills, 38  
Imitation, 66  
Inconstancy, 36  
Infidelity, 72  
Ingratitude, 17  
Interest, 99  
justice, Injustice, 100  
Ignorance. 103   

K.  
Kings, 116  
Knowledge. 103   

L.  
Laughter, 176  
Learning, 103  
Liberality, 123  
Life, 120  
Love. 145   

M.  
Marriage, or Matrimony, 152  
Masters, 71  
Memory, 154  
Merit, 159  
Mind, 134  
Misfortunes, 93  
Moderation. 158   

N.  
Nature, 161  
Nobility. 163   

O.  
Obstinacy. 165   

P.  
Palate, 194  
Passions, 166  
Peace, 204  
Penetration, 169  
Philosophy, 170  
Pleasures, 171  
Praise, 72  
Pride, 173  
Princes, 116  
Prodigality. 123   

R.  
Raillery, 176  
Reason, 177  
Religion, 51  
Reputation, 180  
Resolution, 37  
Revenge, 87  
Riches. 11   

S.  
Secrets, 24  
Self-Love, 183  
Servants, 71  
Shifts, 40  
To be silent, to Speak, 191  
Skill, 206  
Sincerity, 190  
Sloth, 96  
Slander, 43  
Society, 25  
Success. 45   

T.  
Tale-Bearers, 43  
Taste, 194  
Treachery. 40  
Tricks, 40  
Truth. 194   

V.  
Valour, 33  
Vanity, 196  
Virtue, Vice, 197  
Understanding, 154  
Undertake, 45  
Vulgar. 203   

W.  
War, 204  
Weakness, 205  
Wisdom, 206  
Wit, 154  
Women, 208  
Wonders, 208  
Worth. 159    

CHARACTERS OF THE Virtues & Vices of the AGE.  

Advice, Counsel.  
I. MEN give nothing so liberally as Counsel.  
II. Nothing in the World is so unsincere, as the ask and receiving of Advice. He that asks it, seems to yield a respectful deference to the Opinion of his Friend, and all the while only designs to have his own approved, and shelter his own Actions under the Authority of another: On the other side, he that gives it, returns, as one would think, the Confidence of others with an ardent and impartial Zeal, and yet has generally no other aim, but his own Honour or Interest.  
III. There goes as much Wisdom and Ability in the improving of a Friend's Advice, as in the advising and conducting one's self.  
IU. 'Tis no difficult matter to give good Advice, but 'tis a hard one to make a Man improve it.  
V It is harder to keep one's self from being managed, than to manage and govern others.  
VI There is need of as much Discretion to give Advice, as Compliance to follow it. Nothing is so dreadful as a Friend that takes the advantage of his own Experience; that proposes all his Counsels as Laws, and with the Air of a Master, that takes from us the privilege of examining what he says, and would force the Mind by Authority, rather than win it by Discourse.  
VII. Yet a great Weakness in receiving Advice, is no less unblamable, than a great Roughness in giving it: It is our Interest to surmount the one, and to sweeten the other.  
VIII. It is not proper always to reject evil Counsels, for fear of disheartening those that are capable of administering good ones.  
* IX. Some People are not to be dealt withal, but by a Train of Mystery and Circumlocution; a downright Admonition looks liker the Reproach of an Enemy, than the Advice of a Friend, or at best it is but the good Office of a Man that has an ill Opinion of us; and we do not naturally love to be told of our Faults, by the Witnesses of our Failings.  
* X. 'Tis easy to give Counsel to another, which in the same Circumstances we are far from practising ourselves; then we can be full of Wisdom and grave Morals; but when it comes home, all our Philosophy vanishes; there remains nothing to be seen, but a mere sensitive Animal, without Virtue or Patience.   

Admiration.  
I. WE love all those that Admire us, but very few of those we Admire.  
II. Admiration betrays a narrow Wit; and your great Admirers are for the most part very silly People.  
* III. Excessive Commendations of any Art or Science whatsoever, as also of the Learning of any particular Men or Nations, only prove that the Persons who give such Characters, never heard of any Thing or Person, that was more excellent in that way; and therefore Admiration may be as well supposed to proceed from their own Ignorance, as from the real Excellency of the Persons or Things, unless their respective Abilities are otherwise known.   

Ambition.  
I. WHen great Men suffer themselves to be cast down by the weight of their Misfortunes, it plainly discovers it was not the Greatness of their Soul, but of their Ambition, that kept up their Spirits so long; and that Vanity and Pride excepted, an Hero is much like another Man.  
II. An Ambitious Man does not appear to be so in the least, when he meets with an impossibility of gaining his Ends.  
III. Generosity is very often a disguised Ambition, that slights mean Interests, only to pursue greater.  
iv Moderation can never have the honour of contending with Ambition, and subduing it; because they never meet together: Moderation is the Weakness and Sloth of the Soul, whereas Ambition is the Ardour and Activity of it.  
V Ambitious Men abuse themselves, when they pretend to limit their Ambition; for their very Ends when they are gained, are but converted into means, subservient to farther Pursuits.  
VI It seldom happens that a Man may say, I have been Ambitious; for he that is once so, is so always.  
VII. The Pursuits of Ambition, though not so general, yet are as endless as those of Riches, and as extravagant too, since none ever yet thought he had power or empire enough: For what Prince soever seems to be so great, as to live and reign without any further Desires or Fea●s, falls into the Life of a private Man, and enjoys but those Pleasures and Entertainments, which a great many several degrees of private Fortune will allow, and as much indeed as humane Nature is capable of enjoying.  
VIII. Ambitious Men and Misers, seem to acquire their mighty stock of Glory and Riches for no other end, than to make themselv●s mor● sensible of the torment of being neither able to quit nor to keep them.  
IX. All Passions tyrannize over us; yet Ambition suspends all the other Passions, and gives us for a while the appearances of all the Virtues. This Man who has all manner of Vices, I took him to be Sober, chaste, Humble, Liberal and even Devout; nay, undoubtedly he would be so still if he had not made his Fortune.  
* X. The Ambitious are content to pay so great a price as their own slavery, to get the Dominion over others.  
XI. Slaves have but one Master; but the Ambitious have as many as there are Men that can be instrumental to their Fortune.  
* XII. Ambition is like Choler, which is an Humour that makes Men Active, Earnest, full of Alacrity and Stirring, if it be not stopped; but if it cannot have its way, it becomes adult, and thereby malign and venomous: So Ambitious Men, if they find their way open to their Rising, and still get forward, they are rather busy than dangerous; but if they be checked in their Desires, they become secretly discontent, and look upon Men and Masters with an evil Eye, and are best pleased when Things go backward, which is the worst Property in a Servant of a Prince or State. Therefore it is good for Princes, if they be obliged to make use of Ambitious Men, to handle 'em so, as they be still Progressive, and not Retrogade.   

Afflictions.  
I. UNder what disguise soever we conceal our Afflictions, they seldom proceed, but either from Vanity or Interest.  
II. There are in our Afflictions several kinds of Hypocrisy. Sometimes we weep for ourselves under colour of Weeping for our Friends, we lament the loss of the good Opinion they had of us; We bewail the diminution of our Advantages, Pleasures and Credit. Thus the Dead have the honour of those Tears, which indeed are shed for the Living. I call this a sort of Hypocrisy, because in these Afflictions People impose upon themselves. There is another kind not so harmless as this, because it imposes upon all the World; I mean, the Affliction of those who have the vanity of valuing themselves upon a deep and desperate Sorrow: When Time, the great Physician of Sorrows, has worn off their real grief, they do not leave off being obstinate, in Crying, Sobbing, Groaning and Lamenting; and with a mournful and melancholy Countenance endeavour to make the World believe, that nothing but Death will end their Affliction. This dismal and troublesome Vanity is most prevailing with Ambitious Women; for their Sex rendering them unable to advance themselves by eminent Virtues, they strive to signalise their Reputation by the Pageantry of an inconsolable Sorrow. There is still another sort of Tears, which flowing from shallow Springs, will run and dry up very easily: Men weep sometimes to gain the Reputation of Good-Nature and Tenderness, sometimes to be pitied and lamented by others, and sometimes to avoid the shame of being accounted insensible.  
III. Some Men are more missed than lamented; and others again are very much lamented, and very little missed.  
iv Our Affliction for a Dead Friend is great or small, not according to his Merit, but the Opinion we think he had of our deserts.  
V A pretty House, a fine Horse, a Dog, a Watch, any thing that comes to our share, is enough sometimes to soften a great Grief, and lessen the sense of a great Loss.  
VI The Duties of Interment are called the last Duties; for beyond the Funeral, all that is given to the Dead is taken away from the Living-Lamentations that are too long, not only prejudice Nature, but Society likewise; they render us incapable of the Duties of a Civil Life; and one may say, that out of Complaisance to those Friends we have lost, they make us wanting to those we still enjoy.  
VII. A skilful Co●●orter must begin by the Aggravation of Evils, to obtain a free admittance to the Mind of the Afflicted, and to surprise their Belief.  
* VIII. To Mourn without measure is Folly; nor to Mourn at all Insensibility: The best Temper is betwixt Piety and Reason; to be sensible▪ but neither to be transported nor cast down.  
* IX. Most People show in their Afflictions more Ambition than Piety; for when any body is within hearing, what Groans and Outcries do they make? but when they are alone and in private all is hush and quiet: So soon as any body comes in, they are at it again, but their Sorrow goes off with the Company.  
* X. The most desperate Mourners are they who care least for their Friends; for they think to redeem their Credit for want of Kindness to the Living, by extravagant Rave after the Dead.  
* XI. To weep excessively for the Dead, is a kind of an Affront to the Living.   

Ages of Life.  
I. OUr Life being nothing else but a perpetual Change and Revolution, we come altogether fresh and raw into the several Periods of it, and want often Experience instead of Gray-Hairs.  
II. Young People change their Taste and Inclinations, by the Mettle and heat of Blood; and Old ones keep to theirs by the Sullenness of Habit and Custom.  
III. Youth is a perpetual Debauchery, and the very Fever of Reason.  
iv The Lukewarmness of Old-Age is as great a Foil to a Man's Salvation, as the Heat and Passions of Youth.  
V Young Men that come first upon the Stage of the World, aught to be either very Modest or very Brisk; for a sober, grave and composed Temper commonly turns to Impertinence.  
VI Old People love mightily to give good Advice, to comfort themselves of their Incapacity of setting ill Examples.  
VII. Both Wisdom and Folly grow still proportionably with Age.  
VIII. Most Men show upon the turning of their Age, where their Mind and Body will begin to decay.  
IX. Nothing is more ridiculous in Old People that have been Handsome formerly, than to forget that they are so no more.  
X. 'Tis a hard Lesson to learn how to be Old.  
XI. Old Age is a Tyrant, that forbids us all the Pleasures of Youth, upon the severest Penalties.  
XII. There is no part of our Life wherein we ought to study our own Humour with more Application than in Old-Age, for it is never so difficult to be discovered as then. An impetuous Young Fellow has a hundred returns when he is dissatisfied with his Extravagances; but Old People devote themselves to their Humour, as if it were a Virtue, and take pleasure in their own Defects, because they carry a false Resemblance of Commendable Qualities: They are perpetually crying up the Time-past, and enviously condemning the Present: They rail at Pleasures when they are passed them, or censure Diversions, whose only Fault is their own Incapacity: A serious Air passes with them for judgement, Phlegm for Wisdom, and hence proceeds that imperious Authority they allow themselves to censure every thing.  
XIII. We see nothing more ordinary for Old Men, than to desire a Retirement; and nothing so rare with them, as not to repent of it when they are once retired: Their Souls that are in too great a Subjection to their Humours, are disgusted with the World for being tiresome; But scarce can they quit this false Object of their Misfortune, but they are as angry with Solitude, as they were with the World, disquieting themselves where nothing but themselves can give them any disquiet.  
XIV. Scarce do we begin to grow Old, but we begin to be displeased with some distaste, which we secretly frame in ourselves. Then our Soul free from Self love, is easily filled with that which is suggested to us, and what would have pleased us before but indifferently, charms us at present, and enslaves us to our own Weakness. By this, Mistresses dispose of their old Lovers to their own fancy, and Wives of their old Husbands.  
* XV. 'Tis with our Lives as with our Estates, a good Husband makes a little go a great way: Whereas let the Revenue of a Prince fall into the Hands of a Prodigal, 'tis vanished in a Moment. So that the Time allotted us, if it were well employed, were abundantly enough, to answer all the Ends and Purposes of Mankind.  
XVI. A neglected Dress in Old People, multiplies their Wrinkles, and exposes their Infirmities: An affected Curiosity of Apparel has the same Effect.   

Avarice, Riches.  
I. WHat a Man squanders away, he takes away from his Heir; what he lays up by sordid Avarice, he takes away from himself. The Medium is to do one's self Justice, and others.  
II. Children would, perhaps, be dearer to their Fathers, and again Fathers to their Children, but for the name of Heir.  
III. All Men by their several Places, Titles and Successions, look upon themselves as Heirs one of another, and by that Interest entertain all along a secret desire of their Neighbour's death. The most fortunate Man in each particular Condition, is he that has most to lose, and leave to his Successor.  
* IU. It is not for acquiring Wealth, but for misemploying it when he has acquired it, that Man ought to be blamed.  
* V. I cannot call Riches better than the Baggage of Virtue; for as the Baggage is to an Army, so is Riches to Virtue.  
* VI. Of great Riches there is no real Use, except it be in the Distribution; the rest is but Conceit.  
* VII. Covetousness is enough to make the Master of the World, as Poor as he that has just nothing; for a Man may be brought to a Morsel of Bread, by Griping as well as by Profuseness. 'Tis a madness for a Man that has enough already, to hazard all for the getting of more, and then upon the Miscarriage to leave himself nothing.  
VIII. Avarice is in many Cases more opposite to a Man's Interest, than Liberality.  
IX. Some Men despise Money, but not one of a Thousand knows how to part with it.  
X. Avarice is often the Cause of contrary Effects: There are a World of People, that Sacrifice all their present Possessions to remote and uncertain Hopes; and others again slight great Advantages to come, for some mean Interest in present.  
XI. Riches do by no means teach us to be less fond of Riches: The possessing of abundance is very far from giving us the quiet that there is in not desiring them.  
XII. Nothing is so hard to persuade Men to, as the contempt of Riches, except one's Arguments be drawn from the Stores of Christian Religion; and therefore the Wise Men among the Ancients were in truth very foolish, who without any light of Faith, or Expectation of a better State, despised Riches and Pleasures: They endeavoured to distinguish themselves by uncommon and unnatural Notions, and so to triumph over the rest of Mankind, by an imaginary Elevation of Soul. Those that were the Wisest among them were satisfied with talking of these things in Public, but behaved themselves after another rate in Private.  
XIII. 'Tis the Infatuation of Misers to take Gold and Silver for things really good, whereas they are only some of the means by which good Things are procured.  
XIV. A Covetous Man renders himself the most miserable of Men, wrongs many, and obliges none but when he dies.  
XV. The Condition of a Miser is so wretched, that the greatest Curses a Man can give him, is, That he may Live long.  
XVI. That Man is Rich who receives more than he lays out; and on the contrary, that Man is to be accounted Poor whose Expense exceeds his Revenue.  
XVII. Nothing maintains itself so long as a moderate Fortune; and nothing so soon dwindles away as a great one.  
XVIII. Great Riches are generally the nearest occasion of Poverty.  
XIX. A Covetous Man lays up for Old Age when Young; and for Death when Old. A Prodigal Heir makes him a fine Funeral, and devours the rest of his Wealth.  
XX. The Covetous Man spends more in one Day when Dead, than he did in Ten Years when Alive.  
* XXI. There are two sorts of Avarice, a True and a Bastard.— True Covetousness is a restless and insatiable desire of Riches, not for any further end or use, but only to hoard and preserve, and perpetually increase them. This is the greatest Evidence of a base ungenerous Mind, and at the same time the highest Injustice in the World. For what can be more unreasonable, than for a Man to engross to himself all that which is for the Common Support and Conveniency of Mankind; and to propagate his Crime by locking up his beloved Treasures, and thereby robbing continually the Public, of what he has once gotten from private Persons.— The Bastard kind of Avarice is the rapacious Appetite of Gain, not for the money's own sake, but for the pleasure of Refunding it immediately through all the Channels of Pride and Luxury. That Man who i● guilty of this, is in a manner excusable, sinc● by his Prosuseness he makes a kind of Restitution.  
* XXII. 'Tis said of a Virtuous and Wise Man, that having nothing, he had all; when a Miser having all things, yet has nothing.  
* XXIII. There is not a greater Argument of a narrow wretched Soul, than to dote upon Money; nothing more reasonable than to despise it when we have it not, and nothing more honourable than to employ it generously, and do good with it when we have it.  
* XXIV. The Patriarches before the Flood who lived Nine Hundred Years, scarcely provided for a few Days; and we, who live but a few days, provide at least for Nine Hundred Years.  
* XXV. As Riches at first make a Gentleman, so the want of them degrades him.  
* XXVI. As Riches go off from a Man, they expose to the World his Weakness, that lay undiscovered before.  
* XXVII. There is one kind of Affliction which never leaves us, and that is, which proceeds from the loss of our Fortunes. Time, which softens and allays all other Griefs, does but exasperate and increase this; and the Sense of it● renews even as often as we feel the pinch o● pre●●ing Necessities.   

Beauty, Homeliness.  
I. IF we consider Agreeableness distinct from Beauty, we may call it a sort of Symmetry or Proportion, the Rules of which no body can positively define; or a secret Relation and Affinity of the Features one to another, and of all these together to the Complexion, Looks and Air of the Person.  
II. Few Woman's Worth out lives their Beauty.  
III. Gracefulness is to the Body, what good Sense is to the Mind.  
iv There is nothing so natural to Persons of the Fair-Sex, as to take a pleasure in their own Beauty. They please themselves as much as 'tis possible for others to please them, and are the first that discover their own Charms, and fall in Love with them.  
V A Beautiful Woman is more concerned to preserve her Beauty than her Lover, and shows less Tenderness for a Heart already vanquished, than she expresses Vanity and Ostentation in extending her Conquests: Not but that she may very well be sensible for her Gallant, but in all probability she will sooner resolve to suffer the loss of what she loves, than to lose what, causes her to be beloved.  
VI As long as a Woman is in full Possession of her Beauty, no Misfortune can befall her, which she cannot in some measure alleviate: But when once that Blessing has left her, all the other advantages of Fortune will never be able to give her any tolerable Satisfaction.  
VII. The last Tears that Beautiful Eyes reserve, are spent in bewailing themselves after they are defaced out of all Hearts. The only Person that still laments a lost Beauty is the miserable Possessor.  
VIII. 'Tis a great wonder to see how Women that are so mightily fond of their Beauty, can use so much Art to anticipate its ruin.  
* IX. Beauty is so necessary to the Young, that those who are without it, seem to be to no other purpose, than to wait on the Triumph of the Fair.  
* X. Some Women set up for Beauty, as much in spite of Nature, as some Men do for Wit.  
* XI. Ill favoured Women are never so nauseous, as when they would be Beauties; adding to their Natural Deformity, the Artificial Ugliness of Affectation.  
* XII. Homely Women are as malicious to the Fair, as Blockheads are to Witty Men; for they look upon other women's Accomplishments as the upbraiding of their Deformities.  
XIII. The Contempt of Beauty in the Ill-favoured, is as false as the Contempt of Riches in some Philosophers.  
XIV. Agreeableness is arbitrary, but Beauty is something more real and independent upon the Palate and Opinion.  
* XV. Whosoever has any thing contemptible in his Person, has also a perpetual Spur upon him to rescue and deliver himself from Scorn. Therefore all Deformed Persons are extreme bold, First, In their own defence, as being exposed to Scorn; but in process of Time, by a general Habit. Besides, it stirreth them up to Industry, to watch and observe the Weakness of others, that they may have somewhat to repay.   

Benefits, Gratitude, Ingratitude.  
I. SOme Men are not only apt to forget both kind Turns, and Injuries that have been done them, but even to hate their very Benefactors, and to lay aside their Resentments against their Perrfecutors. The Application of acquitting Obligations and revenging of Wrongs, appears to them a kind of slavery, which they are loath to undergo.  
II. Gratitude in most Men is nothing else but a secret desire to hook in greater Benefits.  
III. The generality of Men take a delight to acquit small Obligations; a great many pay their Acknowledgements for moderate ones; but there is scarce any Body but is unthankful for such as are Extraordinary.  
iv It is with Gratitude among Friends, as with Honesty among Traders, it keeps up Business and Commerce: Most Men don't quit Scores because it is just to pay Debts, but to secure their Credit, and so be trusted again the easier.  
V The common Mistake in the Computations of Men, when they expect Returns for Favours, proceeds from the Pride, both of the Giver and Receiver, which cannot agree upon the Estimate of the Benefit.  
VI To be uneasy, and make too much haste to return an Obligation, is one sort of Ingratitude.  
VII. There is a sort of free and generous Gratitude, whereby a Man not only acquits a past Obligation, but lays a new one still upon his Benefactor.  
VIII. The Error of the Giver does oftentimes excuse the Ingratitude of the Receiver.  
IX. The good Turns that we have received from a Man, aught to make us Reverence his Malice.  
X. We meet with little or no Ingratitude, as long as we are able to oblige.  
XI. We should not regard how much Good a Friend has done us, so much, as how much he desired and endeavoured to do us.  
XII. Men are often more desirous to seem forward and busy to serve others, than to be successful in it; and had rather have it in their power to upbraid their Friends with an Obligation, than really to oblige them.  
XIII. In the matter of Benefits Pride is unwilling to own the Obligation, and Self-Love to acquit it.  
XIV. 'Tis as great an Ingratitude to publish the Favours of a Mistress, as to conceal those of a Friend.  
XV. 'Tis a kind of Ingratitude for a Man to be too inquis●itive into the Motives of a Benefit he receives.  
XVI. The great Cautions of some People against Ingratitude, denote less of Hatred for that, than Aversion for Generosity.  
XVII. There are not so many Ungrateful Men, as there are thought to be; because there are not so many Generous Men as we imagine. He that in silence suppresses a Favour received, is an unthankful Fellow, that deserved it not: But he that publishes one that he has done, turns it to an Injury, showing, to your disgrace, the necessity you had of him.  
XVIII. Court-Acknowledgements have not so much respect to the Past, as design upon the Future. They acknowledge Obligations to all that are in any Post to oblige, and by an affected Gratitude for Favours never done, insinuate themselves into those in whose power it is to do 'em.  
XIX. The great Ones in requital have a Trick as artificial to excuse themselves from doing Kindnesses, as the Courtiers have to engage 'em to it. They reproach Men with Services never done, and complain of Ingratitude, though they have hardly obliged any one to draw from hence a specious Pretence to oblige no body.  
XX. 'Tis much better to expose one's self to Ingratitude, than be wanting to the relief of the Needy.  
XXI. There is not any thing where Excess may be more commendable than in Gratitude.  
* XXII. There's no living in this World without an exchange of Civil Offices, and the need we have one of another, goes a great way toward the making of us love one another: Now this Amity and Communication is to be entertained by the Commerce of Giving and Receiving; and without good Nature and Gratitude Men had as good live in a Wilderness, as in a Civil Society.  
* XXIII. Ingratitude is of all Crimes that which we account the most venial in ourselves, and the most unpardonable in others.  
* XXIV. Good Offices depend much upon Construction; some take themselves to be obliged when they are not, others will not believe it when they are; and some again take Obligations and Injuries the one for the other.  
* XXV. It is a Court Humour to keep People upon the Tenters; their Injuries are quick and sudden, but their Benefits are flow. Great Ministers love to wrack Men with attendance; and account it an Ostentation of their Power to hold their Suitors in hand, and to have many Witnesses of their Interst.  
* XXVI. He that gives to be seen, would never relieve a Man in the dark.  
* XXVII. 'Tis a kind of encumbrance upon the freedom of a generous Mind, to be in debt to an ill Man, even upon any score whatsoever, that does but carry the face of goodwill, or Respect; for 'tis a Debt that a Man's both ashamed and weary of till 'tis paid off. And there's something mo●e in't yet too, which is, that when all common Scores are made even, the Morality of the Obligation still remains; for there's no cancelling the Bonds of Honour and Justice. Kindnesses are to be paid in Specie as well as Money, that is to say, there must be Affection in the return as well as Justice. Now as there can be no true Friendship betwixt a Good Man and a Wicked, there should be no intercourse betwixt them that looks like Friendship, and therefore the less Commerce the better.  
* XXVIII. We have the Common Saying ready at our Tongue's end, That 'tis the Man only that we consider, and not the Estate: This is a handsome flourish; but where is the Man yet that does not more willingly bestow his time and his pains upon the Service of a powerful and wealththy Person, than in the Support and Protection of the best Poor Man that ever was born? For we are naturally inclined to lay out our Services, where we may reasonably hope for the speediest and the most certain return.  
* XXIX. It is customary for great Men to over-value the Services they do their King and Country; and for Princes, when they cannot duly reward an eminent Performance, to turn their Gratitude into Hatred.  
* XXX. Those you have obliged most, will certainly avoid you when you can oblige them no longer; and they take your visits like so many Duns.  
* XXXI. Mistresses, as well as Friends, are sometimes avoided for Obligations past.  
* XXXII. When ill Men take up a fit of Kindness all on a sudden, and appear to be better natured than usual, 'tis good Discretion to suspect Fraud, and to lay their Words and their Practices together; for there are no Snares so dangerous as those that are laid for us under the name of Good Offices.  
* XXXIII. Most People seek out their own Interest under colour of obliging others, and are kind to their Neighbours for their own sakes.   

Cheats.  
I. OUR own Distrust justifies the Cheating of other People.  
II. It is as easy a matter to deceive a Man's self, and not be sensible of it, as it is hard to impose upon others, and yet for them not to be sensible of it.  
III. An honest Intention of imposing upon no body, lays us open to the Cheating of other People.  
iv The most effectual way to be bubbled, is to fancy one's self wiser than one's Neighbours.  
V The being a Blockhead is sometimes the best security against being imposed upon by a Man of Sense.  
VI He that fancies such a sufficiency in himself, that he can live without all the World, is mightily mistaken; but he that imagines himself so necessary, that other People cannot live without him, is so a great deal more.  
VII. Affected Simplicity and Plainness, is but a nicer and more laboured Cheat.  
VIII. Men would never live so long together in Society and good Correspondence, if they did not mutually make Fools of one another.  
IX. The common way of some to do their Business, and rise in the World, is to use all possible means of persuading People that their Business is done already.  
X. We are so used to dissemble with others, that in time we come to deceive and dissemble with ourselves.  
XI. It is sometimes of great Use for a Man to pretend he is deceived; for when we let a subtle Fellow see that we are sensible of his Tricks, it gives him occasion to be more refined.  
XII. It is a hard task upon Knaves to be per petually employed in concealing their own want of Sincerity, and making amends for the Breaches of their Promise.  
XIII. Honesty and Plain dealing puts Knaves out of their Byaf●s; it breaks all their Measures by which they hoped to compass their Ends: for Knaves commonly think that nothing can be done but by Tricks and Artifice.  
* XIV. All Frauds are covered and gilded over with specious Pretences and Men are every jot as easily imposed upon, as Birds, Beasts or Fishes; while the eagerness of our Appetites suspends the Exercise of our Reason. A Treat, a Woman or a Bottle, is the same thing to us, that a Worm, a Gudgeon, a grain of Corn, or a piece of Flesh is to those Animals: We snap at the Bait without ever dreaming of the Hook, the Trap, or the Snare, that goes along with it.  
XV. Men never can bear to be overreached by their Enemies, or betrayed by their Friends; and yet, they are often contented to be both cheated and betrayed by their own selves.  
XVI. He is an unhappy Man that lives in the World without being deceived.  
XVII. The Pleasure of Deceit goes sometimes so far, that the greatest of your Enemies makes himself agreeable when he imposes upon you; and the best of your Friends seldom undeceives you, but you are offended at it.   

Clemency, Good-Nature.  
I. THE Clemency of Princes is very often little else but a State Trick to gain upon the Affection of their Subjects.  
II. That Clemency which is so mightily cried up in the World for a Virtue, is often practised out of Pride; sometimes out of Sloth and Neglect, sometimes out of Fear, and generally out of a Mixture of all these Motives toother.  
* III. No Virtue is so often in fault, as Clemency.  
* IU. Good Nature is a great Misfortune when it is not managed with Prudence.  
* V A bare Easiness of Pardoning has often the force of a Temptation to offend again.  
* VI. 'Tis a great Error to take Facility for Good Nature: Tenderness without Discretion is no better than a more pardonable Folly.   

Confidence, Secrets.  
I. THE Confidence we have in ourselves creates a great part of that Trust which we have in others  
II. The greatest part of our Confidences proceed from a desire either to be pitied or admired.  
III. Confidence goes farther in Company than Wit.  
iv We often dare not disclose our Hearts to our Friends, not so much out of any distrust we have of'em, as that we have of ourselves.  
V There is seldom any thing but a Noble Birth, or good Education, that can make a Man capable of being Secret.  
VI All manner of Confidence, which is not absolute and entire, is dangerous: There are few occasions, but where a Man ought either say all, or conceal all; and how little soever you have revealed your Secret to a Friend, you have already said too much, if you think it not safe to make him privy to all the Particulars.  
* VII. 'Tis ill trusting a Reconciled Enemy: but 'tis worse yet, to proceed at one step from Clemency and Tenderness, to Confidence; Especially where there are so many Memorials in sight, for Hatred and Revenge to work upon.  
* VIII. A Supine, Credulous Facility, exposes a Man to be both a Prey and a Laughingstock at once; and the Imposture can hardly miscarry, where there is a full Confidence on the one side, and a plausible Address and Disposition on the other.   

Conversation, Society, Civility.  
I. CIvility is a desire to be civilly used, and to be commended for an accomplished well-bred Man.  
II. We are generally weary of those Men most, whom we ought never to be weary of at all.  
III. We can bear sometimes to be plagued with Impertinents, but we cannot endure to be accounted so by others.  
iv One Reason why we find so very few Men of Sense and agreeable Conversation, is, that almost every Body's Mind is more intent upon what he himself has a mind to say, than upon making Pertinent Replies to what the rest of the Company say to him. The more Ingenious and Complaisant sort go no farther than pretending to hearken attentively, when at the same time a Man may plainly see that both their Eyes and their Mind are roving from what is said to them, and posting back again to what they long to be at themselves; not considering that to seek one's own Pleasure so very passionately, can never be the way either to please or persuade others; and that diligent Attention, and proper Repartees are the two Perf●ctions, that accomplish a Man for Company.  
V In Conversation, he seldom pleases who is over-confident of Pleasing.  
VI The Art of Pleasing in Company, is, not to explain things to Particulars; to express only one half and leave your Hearers to make out the rest: This argues you have a good Opinion of the Persons you converse with; for nothing is more agreeable to men's love of themselves.  
VII. It is very hard to hit a certain Temper and Mediocrity of Freedom with Persons above us, so to be easy and plain with them, as to become an Instrument of their Diversion and Entertainment, without being any way offensive, or breaking in upon the Honour and Respect due to their Quality.  
VIII. We often brag of never being weary of any Body's Company, and are so vain as not to own, that we can ever meet with any bad.  
IX. A Man is generally troublesome when he thinks most he cannot be so.  
X. To fly from Company, is to act against the Intention of Nature; to live always in Solitude, one must be something more than Man, or less than a Brute.  
XI. Formal Civilities and Ceremonies are a kind of Tyranny, which render Men unsociable, even in Society itself.  
XII. It is with Men's Wit, as it is with Countries; for as the most fruitful of these are not always the pleasantest to walk in, so the most fertile Wits are not always the most agreeable to converse with.  
XIII. 'Tis the part of a Blockhead to be troublesome; a Man of Wit and Sense is sensible whether his Company is agreeable or no; and disappears a Moment before the time, that his Visit might be accounted tedious.  
XIV. The greatest Skill and Perfection in Conversation is not so much to show a Man's own Wit, as to give other People the Opportunity of exerting theirs: He that parts from you pleased and satisfied with himself, is perfectly so with you. Men do not live to admire; they have a mind to please, and seek less to be instructed or diverted, than relished and applauded.  
XV. 'Tis a great Misfortune for a Man either to want Wit to speak well, or Discretion to hold his Tongue. This is the Spring of all Impertinence.  
XVI. The Pleasure of Society and Conversation betwixt Friends, is entertained by a Similitude of Manners, and a little difference of Opinions in the Sciences By this it is that a Man either confirms and pleases himself in his own Sentiments; or exercises and instructs himself by the Dispute.  
* XVII. We meet with many dangerous Civilities in the World, wherein 'tis a hard matter for a Man to save both his Skin and his Credit. 'Tis a difficult Point to hit the true Medium, betwixt Trusting too much and too little, for fear of incurring a Danger on the one hand, or giving a Scandal on the other. Compliments are only words of Course; and though one external Civility may be current Payment for another, yet a Man would be loath to venture his All upon a Figure of Speech, where the meaning is so nicely divided betwixt Jest and Earnest. 'Tis a base thing to suspect a Friend, or an Honest Man: Nay, 'tis a base thing to suspect any man that looks like one, so as to wound him; that is, either in Word or in Thought. But then 'tis Death perhaps to be imposed upon by an Hypocrite under that Masque: So that the Character of a Wise Man lies at stake upon matter of Judgement one way, and of a Good-natured Man the other. The middle Course is to hid our Distrust where we are doubtful, and to be free and open where we may be secure. There is no living without trusting some body or other, in some Cases, or at some time or other; but than if People be not Cautious whom, when or wherein they Trust, the Mistake may be Mortal; for there must be somewhat of a Trust to make way for a Treachery, since no Man can be betrayed, that does not either believe, or seem to believe.   

Court-Favourites.  
I. THE Contempt of Favourites is nothing else but the love of Favour: The vexation we resent for our being excluded, is in some measure softened and allayed, by undervaluing those that are in Possession. And we deny to pay them our Respects, not being able to take that away from them, which makes them respected by all the World besides.  
II. The Court is the Imperial Seat of Ambition; all other Passions, even Love itself, and all Laws truckle under her; and there are no sorts of Unions, but she can both knit together or separate.  
III. There are few Courtiers, but what suffer a Change in their Reputation twice a Year, either by the sickleness and instability of other Men's Opinions, or the diversity of their own Conduct.  
iv A Favourite will sooner find an Adorer, than a true Friend.  
V There are few Favourites, that keep in Favour to the last; either because Princes grow weary of their Favourites when they have nothing more to bestow on them: Or that Favourites themselves grow weary of the Court when they expect nothing more from it.  
VI Courts would soon be turned into Deserts, and Kings left by themselves, if Men were once rid of Vanity and Interest; but most People are contented to be Slaves at Court, so they may domineer elsewhere.  
VII. There is no other study, but how to please in the Court of Princes, because there a Man makes his Fortune by rendering himself agreeable. Hence it comes that Courtiers are so polished: On the contrary, in Towns and Republics, where Men manage their Affairs by Labour, the last of their Cares is to please, and 'tis that which renders them so Clownish.  
VIII. The Wheels, the Springs, the Movements, all is hidden in a Watch, and nothing to be seen except the Needle, which insensibly goes round. This is the Image of a Courtier, and so much the truer, that after many fair steps; he often returns to the same point from whence he first set out.  
VIII. If Favour places a Man above his Equals, his Fall places him below them.  
IX. That Man that has seen the Court, has seen the fairest and beautifullest part of the World; and if he can despise the Court after he has seen it, he can as well despise all the World.  
X. The Town makes a Man nauseate the Country; the Court creates a disgust for the Town. The Court itself puts a Wise Man out of conceit with it, and gives him a hankering after Privacy and Retirement.  
XI. A Favourite has no Retinue; he is without Engagements, without Ties: He may be surrounded with a crowd of Relations and Creatures, but he is contiguous to nothing, he stands by himself.  
XII. An old Courtier of good Sense and Memory, is a Treasure of an inestimable value. He is full of Transactions and Maxims; in him we find the History of the Times adorned with many curious Circumstances, not to be found any where else; and of him we may learn Rules for the Conduct of our Affairs and Manners, which are so much the surer, as they are grounded on Experience.  
XIII. It is as hard to define the Court, as to give a true Name to changeable Colours.  
XIV. The Country is the Place from whence the Court, as in its true distance, appears a thing full of Charms, and worth our Admiration. But if a Man come near it, its Perfections decrease, just as those of a fine Landscape, when you behold it at a close view.  
XV. The Court does neither make a Man happy, nor suffer him to be so elsewhere.  
XVI. As it is good for a Gentleman to Travel, so it is to see the C●urt. When he first comes to it, he discovers there, as it were, a new World, where Vice and Politeness have an equal sway, and where a Man advantageously improves both good and bad Qualities.  
XVII. The Court is like a stately Edifice of Marble, I mean, because those that compose it are very hard, but very well polished.  
XVIII. Nothing so deforms certain Courtiers, as the Presence of the Prince; it so altars their Air, and debases their Looks, that a Man can scarce know them by their Faces. Proud infolent Men are the most disfigured, for they lose most of their own; but a modest Man keeps his natural Countenance; he has nothing to reform.  
XIX. It is oftentimes as dangerous to make the first steps at Court, as it is not to make them.  
XX. You are a Good Man, you neither Court the Favour nor the Resentments of Favourites: You mind your own Business, and wholly apply yourself to your Prince and Duty— Mark my Prophecy, You are Undone.  
XXI. As difficult as it is to get a considerable Place at Court, it is much harder yet to make one's self worthy of it.  
XXII. It is hard to determine which of the two is the greater shame, either to be denied a Place we deserve, or granted one we deserve not.  
* XXIII. Courtiers generally pay Services with Smoke and fair Words, and use a world of unprofitable Ceremony to mortify an honest Man.   

Courage, Valour, Cowardice.  
I. THE Love of Honour and Glory, the Fear of Shame, the design of promoting an Interest, the desire of making Life easy and comfortable, and the longing of pulling down others, are oftentimes the causes of that Valour, so much extolled in the World.  
II. Valour in private Soldiers is a hazardous Trade, to which they have bound themselves to get a Livelihood.  
III. Perfect Valour and absolute Cowardice are Extremes that few Men fall into. The vast middle space contains all the other kinds and degrees of Courage, which differ no less from one another than men's Faces or their Humours. Some Men are Valiant even to Temerity, in the beginning of the Action, that are easily disheartened and dejected, if it continue: Some satisfy themselves with having done what was necessary to maintain their Honour and Reputation, and will hardly be prevailed upon to do any thing besides: Some have the command of their Fears, and Master them only by intervals: Others are sometimes carried away by general Terrors: Others throw themselves into the Action, not daring to maintain their own Post: The Courage of some has been inur'd and hardened against great Dangers, by their habit and familiarity with small ones: Some are Valiant with a Sword, that fear a Musket-shot; and others are unconcerned at the discharge of a Musket, and frighted at the sight of a naked Sword. All these different sorts of Courage agree in this, that Night, as it increases the Fear, so it conceals both brave and base Actions, and gives every body opportunity of saving himself. There is still another more general Tenderness of a Man's self, for you meet with no body, that does as much as he would be capable to do, if he was but sure to come off safe: So that it is very plain, that let a Man be never so Stout, yet the fear of Death does certainly give some damp to his Courage.  
IU. True Valour consists in doing without Witnesses, what a Man is capable to do before all the World.  
V Intrepidity is an extraordinary Strength of Mind, which raises us above the Troubles and Perturbations which the Prospect of Dangers is ●pt to produce: And by this Strength it is, that Heroes remain undisturbed, and preserve the free use of their Reason, amidst the most amazing and terrible Accidents.  
VI Intrepidity is requisite to buoy up the Mind in Plots and Conspiracies; but Valour is alone sufficient to give a Man Constancy of Mind in honourable Actions, and the hazards of War.  
VII. Most Men expose themselves enough in an Engagement to secure their Honour; but very few are willing to expose themselves so far, as the Design they go upon requires, to render it successful.  
VIII. Men are as ●ond of their Lives, as desirous of getting Honour; which is the reason why Men of Gallantry use as many dextrous Shi●ts and Stratagems to decline Death, as your Litigious Knaves do to secure their Estates.  
IX. He cannot answer for his own Courage, who was never in any danger.  
X. Cowardice is a dangerous Failing to tell those of, that we would reclaim from.  
XI. Valour was assigned to Men, and Chastity to Women, as their principal Virtues, because they are the hardest to practise: When these Virtues are not sustained and kept up, either by Constitution or Divine Grace, they soon grow faint, and fall presently a Sacr●fice to the Love of Life and Pleasure.  
XII. If a Man would define Victory, he must be tempted to call her with the Poets, The Daughter of Heaven; since her Original is not to be found upon Earth: And indeed it is the effect of a thousand Actions, which instead of aiming at it, have no other Prospect than the particular Interest of each Combatant. For all those that make up an Army seeking their own Honour and Preferment, procure so great and so universal a Good.  
XIII. Coward's can never be ●it for great Undertake; Their easy belief of Dangers suppresses their best formed Designs, and so confounds their Judgements, that imaginary Suspicions pass with them for real Obstacles.  
XIV. Of all Enemies those of a Cowardly Temper are most to be feared; their want of Courage makes them use private Revenges and Treacheries, when a Valiant Man attacks you openly, and gives you warning that you may stand upon your Guard.  
XV. Cowards are of all Men the most distrustful, credulous and cruel▪ Their fearful Constitution makes them apprehensive of imaginary Dangers, and Enemies; and puts them upon revenging Plots and Conspiracies, which have oftentimes no reality, but in there wounded Fancy.  
* XVI. Courage, without the Softness of Humane Courtesy and Candour, is but a savage and outrageous Brutality.  
* XVII. Let the Numbers be what they will, that Army is ever beaten where the fright first enters.  
* XVIII. Natural Infirmities are well high insuperable; and Men that are Cowards by Complexion, are hardly to be made Valiant by Discourse: But they are conscious yet of the Scandal of that Weakness, and may make a shift, perhaps, to reason themselves now and then into a kind of temporary Resolution, which they have not the power afterwards to go thorough with.   

Constancy, Inconstancy.  
I. COnstancy in Love is generally a perpetual Inconstancy, which fixes our Hearts to all the Accomplishments of the Party beloved successively; sometimes admiring one, sometimes another: So that this Constancy is no better than a ●ickle Humour settled, if I may so speak, and confined within the compass of one Person.  
II. Constancy in Love, is of two sorts: One proceeds from the discovery of new Perfection in those we Love; the other from a point of Honour, and a taking a pride in being Constant.  
III. There is an Inconstancy that proceeds from an unsettled judgement, a natural Levity and Weakness that Espouses all Opinions as they come, and thinks as other People think; and there is another much more excusable, that arises from a dislike and disapproving of the things themselves.  
iv The Violence some Men use upon themselves to be Constant to what they Love, is little better than Inconstancy.  
V There is no reason to reproach Inconstancy, as a great Crime; it is no more in the power of certain Persons to love, or not to love, than to be in health or out of order. All that one can reasonably demand from sickle Persons, is ingenuously to acknowledge their Levity, and not to add Treachery to Inconstancy.  
VI It is ordinary withsome to exclaim against Inconstancy, and to decry those that desert them; when at the same time they are glad to have an Example of Change: For it happens but too often, that the best established Friendships, the most strict Confidences insensibly slacken; then we seek a Quarrel, we seem to be angry, to the end of finding some Pretence to set ourselves at liberty.   

Constancy, Resolution.  
I. THE Constancy of Philosophers is often nothing else but the knack of concealing their secret Resentments and Perturbations.  
II. We often fancy to be Constant and Patiented in our Misfortunes, when we are truly dejected and cast down: We suffer without daring to hold up our Heads, just as Cowards let themselves be knocked o'th' Head, because they have not Courage enough to strike again.  
III. No Man can be truly good and sweet Natured without Constancy and Resolution; They that seem to be so, have commonly an Easiness that quickly turns peevish and sour.  
iv Constancy, or Resistance in Misfortunes, is only dwelling longer upon our Miseries; it appears the most amiable Virtue to those who are under no Afflictions, but is truly a new load to such as are.   

Crimes, Ills, Harm.  
I. SOme Crimes not only pass for innocent, but also get Honour and Renown by being committed, with more ●omp by a greater Number, and in a higher degree of Wickedness than others. Thus public Robberies and Plunderings are styled Noble Achievements; and the Usurping whole Countries, is dignified with the glorious Title of gaining Conquests.  
II. We easily forget our Faults, when no body takes notice of them.  
III. Some Men are so good, that one cannot fairly believe any thing ill of them without the Demonstration of seeing it ourselves: But never any were so good, that we should be astonish● when we do see it.  
iv Those that find no Disposition in themselves to be guilty of great Faults, are not apt upon slight Grounds to suspect others of them.  
V Our Repentances are generally not so much a Concern and Remorse for the ills we have done; as a dread of those we are in danger of suffering.  
VI Innocence does not ●ind near so much Protection as Gild.  
VII. The Ill we do never brings so much Hatred and Persecution upon us, as our good Qualities.  
VIII. Men frequently do good, only to get an opportunity of doing ill with greater security.  
IX. It is safer to do some Men Hurt, than to do them too much good.  
X. No Man can be truly Good, but such as are in a Station that gives them the Power of revenging the Wrongs that are done them.  
* XI. Reason and Conscience are so Sacred, that the greatest Villainies are still countenanced under that Cloak and Colour.  
XII. Quarrels would never last long, were the Wrong only of one side.  
XIII. Some Heroes have been accounted so for being greatly Ill, no less than others for being greatly Good.  
XIV. We often forgive those that have injured us, but we can never pardon those we have injured.  
XV. There are but few Men wise enough to know all the Mischief they do.  
XVI. The Violences we commit upon ourselves, are oftentimes more painful, than those which other People use toward us.  
XVII. There are some mischievous Men in the World, that would not be able to do half so much hurt, if they had no Goodness at all.  
XVIII. Nothing more discredits the Violence of Wicked Men, than the Moderation of the Good; and Perfecutors never become more odious, than by the Wisdom of those whom they persecute.  
* XIX. Innocence is no Protection against the Arbitrary Cruelty of a Tyrannical Power; for, accusing is proving, where Malice and Force are joined in the Prosecution: Arguments than are but foolish Things, nay the very Merits, Virtues and good Offices of the Person accused, are improved to his Condemnation.   

Custom.  
* I. CUstom is the Plague of Wise Men, and the Idol of Fools.  
II. There is no Life so regular, where particular Actions don't sometimes exceed the general habit and conduct.  
* III. men's Thoughts are much according to their Inclinations; their Discourse and Speeches according to their Learning and infused Opinions; but their Deeds are after, as they have been accustomed.   

Cunning, Tricks, Shifts, Treachery.  
I. THe subtlest Fetch and Dissimulation, is to pretend being caught; for a Man is never so easily overreached, as when he is thinking to overreach others.  
II. The most cunning Men pretend to blame Tricking; that they may use it with more security themselves, upon some great Occasion or Interest.  
III. Frequent Cunnings and Fetches, argue a shallow little Wit; and it generally falls out, that he that conceals himself in one Instance, betrays himself as much by it in another.  
iv Those that have been overreached by some of our Tricks, do not seem near so foolish and ridiculous to us, as we ourselves are in our own Opinion, when they have been too cunning for us.  
V It is very hard to determine whether an Universal Goodness, showed to all the world, without distinction, be the effect of Good-Nature, or great Cunning and Address.  
VI Lies, Arti●ices and Tricks, are as sure Marks of a low and poor Spirit, as false Money is of a poor and low Purse.  
* VII. There is not a greater Pest in Humane Society, than a Perverse Craft, under the Mask of Simplicity.  
* VIII. The main Business of the World is nothing but Sharping and putting Tricks upon one another by turns.  
* IX. 'Tis a good Discretion, when a Body has to do with an Adversary, that is either too crafty, or too strong for him, to turn him off to his Match; but it would be a cleverer way yet, to encounter the Stratagem, and to defeat one Shame with another.  
X. 'Tis a fair step in Cunning and Subtilty, the possessing of other People with the belief that we are but indifferently so.  
XI. Cunning is neither a very good nor a very bad Quality; it floats, if I may so speak, betwixt Virtue and Vice: And upon all occasions it may, nay perhaps it ought to be improved by Prudence.  
XII. Cunning is the near occasion of Cheat; from one to the other, there is but one step, and a slippery one too, I mean a Lie; if a Man adds this to Cunning, he makes it an Imposture.  
XIII. With those, who out of Cunning hearken all, and speak l●ttle, the best Method is either to speak little, or to speak very much, and say little.  
* XIV. There is nothing looks sillier than a Craf●ty Knave out-witted, and beaten at his own play.  
* XV. There is no trusting to the fair Words of those that have both an Interest and an Inclination to destroy us; especially when the Design is carried on under the Mask of a friendly Office. It is but reasonable to oppose Art to Art, and where we suspect false play, to encounter one Trick with another; provided always that it be managed without breach of Faith, and within the compass of Honour, Honesty and good Manners.  
* XVI. Of all scandalous and lewd Offices, Treachery is certainly the basest; 'tis a Sin against common Faith, Honour and Society; a Villainy in short, that's never to be approved, how convenient soever it is in some Cases to be made use of.  
* XVII. All Traitors are Mercenaries; and whoever betrays one Master for Advantage, will betray another for a better Price.   

Detraction, Slander, Tale-Bearers.  
I. 'TIs a pitiful sneaking sort of Life, that of a Backbiter; always to be pecking at, and feeding upon the Imperfections of others.  
II. Generally speaking, it were a good Bargain, to renounce all that good Men can say of us, upon condition they would say no ill.  
III. Too tender a Sense of what other People say ill of us, does but entertain the Malice of the World, which desires no more than that it may disturb us.  
iv The absolute want of such a Sense, so as to be moved at nothing they say, is a contrary Extreme, that produces the same effect. This is such a sort of Contempt as the World is concerned to Revenge itself upon.  
V There is a middle State and Temper to be found between these two Extremes; which inclines the World to make Allowances for some Actions in one Man, which yet they condemn without any Mercy in others. This makes the mighty difference between Ladies, that yet have taken the same liberties; so that some are ●un down, and it is scandalous to be seen in their Company; and others are esteemed as chaste as Nuns, and no Reflections cast upon them.  
VI We speak ill of other People, generally not so much out of Malice as Pride.  
VII. I hear so very ill a Character of such a Man, and I find him so very good, that I am apt to think that he has some troublesome M●rit, that drowns that of other People.  
VIII. A Wise Man ought not to be concerned at what is said against him; for if what they say of us be true, it is our business rather to correct ourselves, than for others to contain themselves. If what is said of us be false, so soon as we shall show a concern at it, we make it suspected for Truth. The contempt of such Discourses discredits them, and takes away the Pleasure from those that make them.  
* IX. There is hardly such another Pest in a Commonwealth, as a Consort of Parasites, that feed Governors with false Representations and Reports of Men and of Things: They first betray their Masters to Dishonour and Ruin, and then when they find the Vessel sinking, save themselves in the Longboat.  
* X. Busy Bodies and Intermedlers, are a dangerous sort of People to have to do withal; for there's no Mischief that may not be wrought by the craft and manage of a Double Tongue, with a foolish Credulity to work upon. There's hardly a greater Pest to Government, Conversation, the Peace of Societies, Relations and Families, than officious Tale-bearers, Whisperers, and busy Intermedlers: These Pickthanks are enough to set Mankind together by the Ears; they live upon Calumny and Slander, and cover themselves too under the Seal of Secrecy and Friendship. The Sin of Traducing is Diabolical, according to the very Letter; and if the Office be artificially managed, 'tis enough to put the whole World into a Flame, and no body the wiser which way it came. The Mischief may be promoted by Misrepresenting, Misunderstanding, or Misinterpreting our Neighbour's Thoughts, Words and Deeds; and no Wound so mortal as that where the Poison works under a pretence of Kindness: Nay, there are ways of Commendation and Insinuation, of Affection and Esteem, that kill a Man as sure as a Gun. This Practice is the Bane of all Trust, and it is as frequent in the Intrigues of Courts and States, as in the most ordinary Accidents of Life. 'Tis enough to break the neck of all Honest Purposes, to suppress all generous and public spirited Motions, and to stiste all honourable Inclinations in the very Conception. But next to the Practice of these lewd Offices, deliver all Honest Men from, lying at the Mercy of those that encourage and entertain them.   

Designs, Undertake, Success,  
I. HE that minds and busies himself about small Interests, becomes usually unfit for great Undertake.  
II. Though an Action appear never so bright and glorious in itself, it is not to be accounted great, if it be not the effect of Wisdom and Design.  
III. Great Men's Honour ought always to be rated by the Methods they employed to carry on and accomplish their Designs.  
iv A Wise Man should order his Designs, and set all his Interests in their proper Places. This Order is often disturbed by a foolish Greediness, which while it puts us upon pursuing several things at once, makes us eager for matters of less Consideration; and we let the Main go, while we grasp at the Accessories.  
V There must be a true Proportion of the Actions, to the Designs, without which it is impossible for a Man to gain his Ends.  
VI There are a World of Proceed, that appear odd and ridiculous, which yet are grounded upon secret Reasons, that are very solid and substantial.  
VII. It is hard to determine, whether a clear, open and honourable Proceeding, be the result of good Principles, or subtle Craft and Address.  
VIII. It is with some Affairs, as it is with most Diseases; they are rather soured and exasperated, than allayed by untimely Remedies: And the height of Skill and Wisdom, is to know when they can bear the handling.  
IX. There are but very few things impossible in their own Nature; and we want not Means; to conquer Difficulties, so much as Application and Resolution in the use of Means.  
X. The dislike we commonly have of Negotiators (or Arbitrators) arises from their being generally apt to sacrifice all the Interest of their Friends, for the advancing and bringing about their Negotiation, which they make their own ●nterest, by the Credit of having succeeded in their Undertake.  
XI. It is generally in Matters of no great moment, where we venture not to believe Probabilities.  
XII. We should desire very few things passionately, if we did but perfectly know the Nature of the thing we desire.  
XIII. In great Undertake, the improving of Opportunities goes a greater way than the starting of them.  
XIV. No Commendations are thought too great for Prudence: And yet the highest pitch of it cannot ensure a Man the most inconsiderable Event.  
XV. We should often blush for our best Ac●ions, if the World did but see all the Motives upon which they were grounded.  
XVI. Good Success is often owing to want of Judgement; for a nice Discretion keeps a Man from venturing upon several Attempts, which mere want of Consideration makes frequently turn to good account.  
XVII. Our Actions are like the last Syllables of Words, which every Man makes Rhyme to what he thinks fit.  
XVIII. We execute slowly, what we resolve upon unwillingly.  
XIX. Any thing that is extraordinary looks great, if the Success be favourable; as every thing that's great looks foolish, if the Success be contrary.  
XX. There is a critical Point in the 〈◊〉 of all States, where their Ruin would be unavoidable, if one knew how 〈◊〉 it were to destroy them; but for want of foresight clear enough, or a sufficient Courage, Men are content with a little, when they might do more, making either the Meanness of Spirit, or the want of Greatness in the Soul, pass for Prudence.  
XXI. Whatever we undertake, we must propose to our Thoughts some great and extraordinary aim, and even such as is above our reach: For we could hardly be persuaded to begin our Journey, if we were sure to go no farther than we really shall.  
* XXII. There is not any thing so small, b● there goes Art and Application toward the acquiring of it.  
* XXIII. 'Tis of mighty Use to Men in any great and daring Attempt, to have their Followers and others think, there is Destiny in their behalf; that they are God's Instruments, only accomplishing what he has long designed they should; this renders them both most violent in their Motions, and incurable either by any Admonitions, or even almost by any Unsuccessfulness or Discouragements.  
* XXIV. Any thing is a good Reason for a Way to him, who beforehand is resolved to take it; he blames or commends, condemns or justifies, as a Corrupt Party, not as an equal Iudge● Self-Love s●eers all its Determinations; and following all its Wind, it is never true to the reality of the thing, but to its own conce●● therein; which being differently affected by any ways, at different Times, it accordingly either applauds or decries them, and has a Judgement of them when they are in our own Case, and another, when they are in our Neighbour's.  
* XXV. Experience makes many a Wise Man of a Fool; and Security makes many a Fool of a Wise Man.  
* XXVI. There's no forcing Nature against her Bias, or inverting the Methods of Providence. Irregular Desires and unreasonable Undertake must expect to meet with Disappointments: There is a proper Time for all Things, and nothing succeeds well, but what's done in Season.  
* XXVII. Hasty Resolutions are seldom Fortunate, and it is a piece of necessary Prudence for a Man, before he resolves any thing, to consider what may be the Consequences of it.  
* XXVIII. 'Tis matter of Skill and Address, when a Man cannot honestly compass what he would be at, to appear easy and indifferent upon all Repulses and Disappointments. Beside, it improves all our Disappointments into Providences, when we can let fall the vain desire of any thing, without feeling the loss of it.  
* XXIX. Improbability and Impossibility, are two frightful Words to weaker Minds, but by diligent and wise Men, they are generally found to be only the Excuses of Idleness and Ignorance. For the most part, they lie not in the things themselves, but in men's false Opinions concerning them; they are raised by Opinions, but are soon abolished by Works. Many things that were at first improbable to the Minds of Men, are not so to their Eyes; many that seemed unpracticable to their Thoughts, are quite otherwise to their Hands: Many that are too difficult for their naked Hands, may be soon performed by the same Hands if they are strengthened by Instruments, and guided by Methods: Many that are unmanageable by a few Hands, and a few Instruments, are easy to the joint Force of a Multitude: Many that fail in one Age, may succeed by the renewed Endeavours of another▪ It is not therefore the conceit or ●ancy of Men alone, that is of sufficient Authority to condemn the most unlikely things for impossible; unless they have been tempted in vain, by many Eyes, many Hands, many Instruments, and many Ages.  
* XXX. The Errors of Young Men are the ruin of Business; but the Errors of Aged Men amount but to this, that more might have been done, or sooner. Young Men, in the Conduct and Management of Affairs, embrace more than they can hold; stir more than they can quire; ●ly to the end without Consideration of the Means and Degrees; pursue some few Principles, which they have chanced upon absurdly; care not to innovate, which draws unknown Inconveniences; Use extreme Remedies at first, and that which doubles all Errors, will not acknowledge or retract them. Men of Age object too much, consult too long, adventure too little, repent too soon, and seldom drive Business home to the full period, but content themselves with a Mediocrity of Success. Therefore it is good to compound Employments of both; fo● that will be good for the Present, because the Virtues of either Age may correct the Defects of both; and good for Succession, that Young Men may be Learners, while Old Men are Actors.   

Devotion, Religion, Hypocrisy.  
I. THE Devotion of some Ladies, on the turning of their Years, is no better than a kind of Decency taken up to shelter themselves from the Shame and the Jest of an antiquate Beauty; and to secure in every Change something that may sti●l recommend them to the World.  
II. The Professors of strict Devotion, who without absolute Necessity engage themselves in the Business and Commerce of the World, give us great cause to suspect the reality of their Devotion.  
III. All Devotion which is not grounded upon Christian Humility, and the Love of one's Neighbour, is no better than Form and Pretence. 'Tis generally the Pride and Pievishness of Philosophy; which thinks by despising the World, to revenge itself upon all the Contempt and Dissatisfaction Men have met with from it.  
IU. True Devotion is a Temper of Mind purely Spiritual, and derives itself from God; consequently it is a very nice Thing, and aught to be observed very narrowly, and with exceeding Caution, by those that would keep themselves from being deceived in it.  
V The Doctrines of Christianity, which ought to be derived from the T●uths contained in the Gospel, are generally delivered to us, according to the Temper and Complexion of our Teacher's. Some, out of an exceeding Tenderness and Good-Nature, and others from a sour and rugged Disposition, form and employ differently the Mercy and Justice of God.  
VI There is always under the greatest Devotion, a Proportion of Self-Love; great enough to set Bounds to our Charity.  
VII. To consider purely the Repose of this Life, it would be well if Religion had more or less influence upon Mankind. It compels, and does not subject enough; like some Politics, that take away the Sweetness of Liberty, without bringing the Advantages of Subjection.  
VIII. Nothing can be more fickle than the Judgement of Men, as to the Religion of others; they treat as impious Persons those who forsake the World for God's sake; and those as weak and decayed in their Understanding, that sacrifice Fortune to Religion.  
IX. I question a little the Persuasion of those Preachers, who offering us the Kingdom of Heaven in Public, Solicit in particular a small Benefice with the utmost importunity.  
* X. There's no such Masque for the greatest of Impieties, as a Veil of Religion.  
* XI. Most People, Clergy as well as Laity, accommodate their Religion to their Profit; and reckon that to be the best Church there's most to be got by.  
* XII. Men talk as if they believed in God; but they Live as if they thought there were none: For their very Prayers are often downright Mockeries, and their Vows and Promises are no more than Words of Course, which they ●ever intent to make good.  
* XIII. 'Tis a fault which is very incident to Men of Devotion, to strive to make themselves and their own Opinions adored, while they only seem zealous for the Honour of God. For whe● they have once formed in themselves a perfect Model of the Will of God, and have long confirmed their Minds by continual thinking upon it, they are apt to contemn all others that agree not with them in some Particulars.  
* XIV. Presumption leads People to Infidelity in a Trice; and so by insensible degrees to Atheism: For when Men have once cast off a Reverence for Religion, they are come within one step of laughing at it.  
* XV. There never was an Hypocrite so disguised, but he had some Mark or other yet to be known by.  
* XVI. A Religious Hypocrite is only a Devil dressed up with a Ray about him, and transformed into an Angel of Light. Take him in the very Raptures of his Devotions, and do but throw a parcel of Church-Lands in his way, he shall leap at the Sacrilege from the very Throne of his Glory, and Pick your Pocket, as a French Poet says of a jesuit, in the middle of his Paternoster.  
* XVII. A Man that reposes and assures himself upon Divine Protection and Favour, gathers a Force and Faith, which Humane Nature in itself could not obtain. Therefore, as Atheism is in all respects hateful, so in this; that it deprives Humane Nature of the means to exalt itself above Humane Frailty.  
* XVIII. It were better to have no Opinion of God at all, than such an one as is unworthy of him: For the one is Unbelief, and the other Contumely.   

Education.  
I. THE B●eeding we give Young People, is oftentimes but an additional Self-Love, by which we make them have a better Conceit of themselves.  
* II. Lessons and Precepts ought to be gilded and sweetened, as we do Pills and Potions, so as to take off the disgust of the Remedy; for it holds both in V●rtue and in Health, that we love to be instructed, as well as Phy●sick'd with Pleasure.  
* III. Nothing makes a deeper Impression upon the Minds of Children, or comes more lively to their Understanding, than those instructive Notices, that are conveyed to them by Glances, Insinuations and Surprise; and under the Cover of some Allegory and Riddle; naked Lessons and Precepts have nothing the force that Images and Parables have upon our Minds and Affections. Besi●e, that the very study to unriddle a Mystery, fu●nishes the Memory with more Tokens to remember it by.  
* IU. The foundations of Knowledge and Virtue are laid in our Childhood, and without an ea●ly Care and Attention▪ we are as good as lost in our very Cradles; for the Principles that we imbibe in our Youth, we carry commonly to our Graves; and it is the the Education that makes the Man. To speak all in a few words, Children are but Blank Paper, ready indifferently for any Impression, good or bad, (for they take all upon credit) and it is much in the power of the first comer to write Saint or Devil upon't, which of the two he pleases; so that one step out of the way in the Institution, is enough to poison the Peace and the Reputation of a whole Life.  
* V All the Extravagances of the lewdest Life are nothing else but the more consummated Follies and Disorders, of either a Mis●taught or a neglected Youth: Nay, all the public Outrages of a destroying Tyranny and Oppression, are but Childish Appetites let alone till they are ungovernable. Wherefore Children should be moulded while their Tempers are yet pliant and ductile; for it is infinitely easier to prevent ill Habits, than to Master them; as the choking of the Fountain is the surest way to cut off the Course of the River: It should be considered too that we have the Seeds of Virtue in us, as well as of Vice; and whenever we take a wrong Bias, 'tis not out of a moral Incapacity to do better, but for want of a careful Manage and Discipline to set us right at first.  
* VI. It is not for every Twattling Gossip, or some empty Pedant to undertake so difficult a Province as the Education of Youth; for it requires a critical Nicety both of Wit and Judgement, to find out the Genius or the Pr●pensions of a Child, and to divide so accurately betwixt the Good and the Evil, the Gracious and Perverse, as to hit the precise Medium of encouraging the one, without discouraging the other. And this Faculty of discerning is not enough neither, without a watchful Assiduity of Application. The just Season of doing things must be nicked, and all Accidents observed and improved; for weak Minds are to be as narrowly attended as Sick Bodies. To say nothing of the infinite Curiosity of the Operation, in the forming of our Lives and Manners; and that not one Man of Ten Thousand is competently qualified for the Office. Upon the whole Matter, there must be an Awe maintained on the one Hand, and at the same time, a Love and Reverence preserved on the other. And all this must be ordered too, with so gentile a Softness of Address, that we may not hazard, either the stifling or the quenching of generous Inclinations, by bearing too hard upon them, or the Licentiating of any thing that is Course and Vulgar, out of a foolish Facility, or a mistaken Pity.   

Elevation, Dignities, Authority.  
I. THere is a kind of Elevation independent upon Fortune: 'Tis a certain Air of Authority, that seems to lay us out for great Things; 'tis a value we insensibly set upon ourselves, an imperious Challenger of the Respects of other People; and a prevailing Quality that raises us more above them, than either Birth or Honours, or even Desert itself.  
II. There is Worth sometimes without Elevation or Preferment; But very few Men arrive to Honours and Dignities without some Merit or other.  
III. Dignities and Honours set off Merit, as good Dressing does handsome Persons.  
iv The generality of Men seem ●itter for those Employments they have not, than for those they stand already possessed of.  
V When a Man leaps into a great Preferment, to which he is neither advanced by degrees, nor raised before by his own Hopes; it is scarce possible for him to maintain his Post with Honour, and make the World think he deserves his Character.  
VI We may seem great in an Employment below our desert; but we generally look very little in one above it.  
VII. Good Fortune almost always altars the Proceed and the Air of a Man, and makes him quite another thing in all his Behaviour and Conversation. This is a great Weakness to trick and set one's self off with what is not our own. If Virtue were esteemed above all other things, no Favour, no Advancement, would be able to change Men either in their Temper or Countenance.  
VIII. It is a common thing to imagine we love a Man of great Interest and Fortune, with a very sincere Passion; But this is what we cannot be sure of till he be stripped of all the Advantages of Power and Greatness. Than one quickly discerns what it was that engaged our Affection; if Interest were at the bottom of it, Honour may keep it up for some time, yet it quickly grows weary, and lets it fall to the ground.  
IX. False Greatness is wild and untractable; for knowing her own weak side, she either hides herself, or never shows herself more than she thinks necessary to impose upon the World, and prevent being taken for what she really is, I mean, true Littleness. True Greatness, on the contrary, is free, courteous, and popular; she is contented to be seen and handled, and loses nothing by being examined at close view. The more a Man knows her, the more he admires her: She bends out of Humanity to her Inferiors, and returns back to her natural Size without straining herself; sometimes she neglects herself▪ and re●its some of her Prerogatives, because, she knows, she can resume them again at pleasure. She laughs, she plays, but still with Dignity. A Man approaches her with no less freedom than Circumspection; her Character is to be Noble and E●sy; she inspires Men with Respect and Confidence, and makes some Princes appear great, without making us sensible that we are little.  
X. Of all the Methods of making one's Fortune in the World, the readiest and most effectual, is to make other People find their Interest in doing us good.  
XI. There are but two general Methods whereby Men raise themselves in the World, that is, either by a Man's own Industry, or the Imbecility of others.  
XII. We make a good Composition with our Friends, if being preferred to a considerable Post, they will count us among their Acquaintance.  
XIII. It is not so difficult to raise one's self to a Place of great Trust, as to maintain one's self in it.  
XIV. We see oftentimes Men fall from a high Fortune, by the same defaults that had raised them to it.  
* XV. To scorn the Pomp and Greatness of the World before a Man knows them, does proceed rather from ill Manners, than Magnanimity.  
* XVI. Might and Right are inseparable in the Opinion of the World; and he that has the longer Sword, shall never want either Lawyers or Divines to defend his Claim.  
* XVII. People should have Care how they engage themselves in Partnerships with Men, that are too mighty for them, whether it be in Money, Pleasure, or Business; for in unequal Alliances, the Poor and the Weak lie at the Mercy of the Rich and the Powerful, and no remedy but Patience and Resignation. Men in Power plunge their Clients into the Mud, with a Ring about their Necks; so that let them bring up what they will, nothing goes down with them that they shall be ever the better for: And when they come in conclusion to cast up the Profit and Loss of the Purchase, or the Project; what betwixt Force, Interest, and good Manners, the Adventurer escapes well if he can but get off at last with his Labour for his Pains.  
* XVIII. There are some malicious spiteful People, that take so much Pleasure in the design of hurting others, as not to feel and understand that they only hurt themselves. This is the Case of those that will be trying Masteries with their Superiors, and biting of that which is too hard for their Teeth; but this is no better than downright Madness, to strike where we have no Power to hurt, and to contend where we are sure to be worsted.  
* XIX. Men in great Place are thrice Servants; Servants of the Sovereign or State; Servants of Fame; and Servants of Business. So as they have no Freedom either in their Persons, in their Actions, or in their Times.  
XX. It is a strange desire to seek Power and to lose Liberty; or to seek Power over others, and to lose Power over a Man's own self.  
XXI. The Advantages of the Great Ones over other People are in some respects extraordinary. I can yield them their Choice Dishes, their Rich Furniture, their ●ine Liveries, their Dogs, Horses, Jesters and Flatterers; but I cannot but envy their Happiness, of having in their Service those that are equal, nay sometimes Superior to them in Wit and noble Inclinations.  
XXII. It costs the Great Ones so little to be generous in Words; and their Quality so much dispenses with them, for not performing what they Promise; that I look upon it as a great piece of Modesty, their not being more free of their Promises.  
XXIII. We get a great deal more by forsaking the great Ones, than by complaining of them.  
XXIV. A Coldness in those that are above us, a neglect in not returning a Civility, makes us perfectly hate them; but a Salute or a Smile, brings 'em back to our Reconciliation.  
XXV. There are a sort of haughty proud Men, that are humbled and tamed, If I may use the Expression, by the Preferment of their Competitors. This Misfortune sometimes prevails upon them so far, as to make them return you a Salute: But Time, the great Waster of all Things, insensibly softens their Grief, and puts them at last into their natural bias.  
XXVI. 'Tis mere Hypocrisy for a Man in an Eminent Station, not to take at first the place which is due to his Quality, and which no body disputes with him: It is an easy matter for him to be Modest; for if he throws himself into a Crowd, every body presently shrinks back to make way for him; or if he sits below his Rank, all the r●st of the Company presently forces him to sit higher. Modesty is of much harder digestion to Men of an inferior Condition; for if they chance to be in a Crowd, they run the hazard of being squeezed to death; or if they choose to sit in an uneasy Place, they are sure to be left to the free Enjoyment of it.  
XXVII. The Great Ones have no reason to love the First Times; they are not favourable to them in the least: 'Tis a kind of Mortification for them to see that we all come from Brothers and Sisters, and that all Men compose but one Family, whose several Members only differ as to the degrees of Kindred.  
XXVIII. If the Great Ones have the Opportunities of doing us good, they have seldom the good will to do it; and if they have a mind to do us harm, they do not always ●ind the Occasions; so that a Man may be extremely mistaken in the kind and degree of Worship he pays them, upon the account of the good or ill he expects from them: We ought to honour and respect them, because they are great and we are little, and because there are others less than we that respect us.  
XXIX. We ought to be very much reserved upon the Great Ones: There is generally a great deal of Flattery in the Praises we give them; and it is as dangerous to speak ill of them when they are alive, as 'tis base when they are out of the way.  
* XXX. It is a common thing for Men to hate the Authors of their Preferments, as the Witnesses of their mean Original.  
* XXXI. A Man that enters the World must be Industrious, but not affected in disclosing his Abilities: The best way is to observe a Gradati on, for the lowest steps to Greatness are the most secure; but swift Rises are often attended with precipitate Falls; and what is soon got, is generally short in the Possession.  
* XXXII. A Man raised to Grandeurs, that makes others find their Fortunes in his, joins a great Merit to a great Happiness: He is not the more happy by the Wealth which he enjoys, than by that which he knows how to give.  
* XXXIII. 'Tis a Consolation for Inferior Persons to find their Infirmities in those that have the Authority to govern them; and a great delight to those that are distinguished by Power, to be made, like others, for Pleasures.  
* XXXIV. He that is ashamed of a mean Condition, would be proud of a Splendid one.  
* XXXV. Great Men had need borrow other men's Opinions, to think themselves happy; for if they judge by their own Fee●ing, they cannot find it.  
* XXXVI. In Place there is Licence to do Good and Evil, whereof the latter is a Cur●e; for in Evil the best Condition is not to Will, the second not to Can; but power to do good is the true and lawful end of Aspiring; for good Thoughts, though God accept them, yet towards Men are little better than good Dreams, except they be put in use, and that cannot be without Power and Place.  
* XXXVII. A Place shows the Man; some for the better, and some for the worse.  
* XXXVIII. It is an assured sign of a worthy and generous Spirit, whom Honour mends; for Honour is, or should be, the place of Virtue: And as in Nature things move violently to their Place, and calmly in their Place: So Virtue in Ambition is violent, in Authority settled and calm.  
* XXXIX. Ostentation and Pride, upon the account of Honours and Preferments, is much more offensive, than upon any personal Qualifications. It argues Men do not deserve great Places, when they can value themselves upon them; if a Man would be truly valued, the way to it is to be illustriously Good. For even the greatest Men are more respected for the Eminence of their Parts and Virtue, than for that of their Fortune.  
* XL. Great Offices and great Honours are most truly said to be great Burdens; the slavery of them is but so much the greater, because it concerns the Service of the Public, who of all Masters is the hardest to be pleased.  
XLI. 'Tis no small Misfortune for Great Men to have but few things to with or hope for, and to have thousands to lose.   

Envy.  
I. MEN are often so foolish as to boast and value themselves upon their Passions, even those that are most vicious. But Envy is so ungenerous and shameful a Passion, that no body ever had the Confidence to own it.  
II. There is something to be said for jealousy, because it only designs the Preservation of some good, which we either have, or think we have a right to. But Envy is a raging Madness that cannot be satisfied with the good of any body.  
III. The Applause we give to Men that are just setting up for Reputation in the World, is often from a Spirit of Envy, and a secret way of detracting from others, that have established a good Reputation to themselves already.  
iv Our Envy out lives generally the Prosperity of those we Envy.  
V There are fewer Men free from Envy, than void of Interest.  
VI If we look nicely into the several Effects of Envy, it will be found to carry a Man farther from his Duty, than Interest does.  
VII. The surest sign of a great and noble Soul, is to be free from Envy.  
VIII. Envy is less capable of Reconciliation, than Hatred.  
IX. That Man that complains of being born to Misfortunes and Crosses, might in a great measure become happy by the Prosperity of his Friends and Relations, but Envy bereaves● him of this last Shift.  
X. Envy pretends to no other Happiness than what it derives from the Misery of other People, and will rather eat nothing itself, than not starve those that would. There is in this Malevolence somewhat of the Punishment, as well as the Spite of the Damned: They take delight in other People's Miseries, and at the same time are their own Tormentors.  
* XI. A Man that has no Virtue in himself, ever envies Virtue in others. For Men's Minds will either feed upon their own Good, or upon others Evil; and who wanteth the one, will pray upon the other; and who is so out of hope to attain to another's Virtue, will seek to come at even hand by depressing another's Fortune.  
* XII. Men of Noble Birth are noted to be Envious towards new Nobility when they rise: For the distance is altered; and it is like a deceit of the Eye, that when others come on, they think themselves go back.  
* XIII. They that desire to excel in too many Matters, out of Levity and Vain Glory, are ever Envious; for they cannot want work, it being impossible but many in some one of those things should surpass them.   

Examples, Imitation.  
I NOthing is of so infectious and pestilent a Nature as Example; and no Man does any exceeding good, or very ill thing, but it produces others of the same kind. We imitate the Good out of Emulation, and the bad out of our natural Corruption and Malignity; which being confined and kept up close by Shame, is unlocked and let lose by Example.  
II. Imitation always succeeds ill; and whatever is counterfeit and affected, grows nauseous and disgraceful, with those things, which when Natural, are most graceful and charming.  
III. We are better pleased with those that strive to imitate us, than with those that endeavour to equal us. For Imitation argues Esteem; but a desire of Equality argues Envy.  
* IU. Authority in Sin is an incentive to it; and it is at least an Excuse, if not a Warrant, to transgress after great Examples.  
* V 'Tis as much as a Man's Life, Fortune and Reputation are worth, to keep good Company, (over and above the Contagion of lewd Examples) for as Birds of a Feather will flock together; so if the good and the bad be taken together, they must expect to go the way of all Flesh together.  
* VI. People that live by Example should do well to look very narrowly into the Force and Authority of the Precedent, without saying or doing things at a venture; for that may become one Man, which would be absolutely intolerable in another, under differing Circumstances.  
* VII. He that follows Nature is never out of his way; and that which is best for every Man, is fittest for him too: He does it with ease and success, whereas all Imitation is putrid and servile.   

Failings, Defects.  
I. EVery Man generally finds those Faults in others, which others find in him.  
II. If we had no Failings of our own, we should not be half so much delighted, as we are, at the discovery of those of other People.  
III. Men are not so unacquainted with their own Failings, as we are apt to imagine; for they are seldom in the wrong, when we hear them talk of their Conduct. The same Self-Love that blinds them at other times, guides them on these occasions, with so quick and penetrating a Light, as to make them either suppress, or disguise the least matters that are liable to be condemned.  
iv Our bad Qualities generally take better in the intercourse of familiar Conversation, than our good ones.  
V The defects of the Mind, like the Wrinkles and Blemishes of the Face, grow still proportionably with Age.  
VI Men make themselves ridiculous, not so much by the Qualities they have, as by the Affectation of those they have not.  
VII. As some Men displease with Merit, so on the other hand, some are pleasant and agreeable with Failings.  
VIII. We confess our Faults by that Sincerity, to make amends for the injury they have done us in the Esteem of others.  
IX. 'Tis only for great Men, to have great Failings.  
X. The Defects of the Mind are like Wounds in the Body; which never can be so well healed up, but there remains still a Scar, which is in a continual Danger to break out again.  
XI. We own our small Failings, with a design, to make People believe that we have no great ones.  
XII. There are some Failings, which when ingeniously managed and improved, make a brighter show than Virtue itself.  
XIII. We have not the Confidence to say in general Terms, that ourselves have no ill Qualities, and that our Enemies have no good ones; but when we talk of Particulars, we are pretty near thinking so.  
XIV. The greatest part of our Faults are more excusable, than the Methods we commonly use to conceal them.  
XV. We value ourselves and take a pride in the Faults most distant from our own; when we are fickle and irresolute, we brag of being obstinate and peremptory.  
XVI. We easily forgive our Friends those Faults, that are not contrary to our Interests.  
XVII. Most Men attempt to vindicate and take a pride in those Faults they have no design to mend.  
XVIII. A great many Men, as if they had not Faults enough, are still perpetually adding to the number of them, by the Affectation of some particular Qualities, which they cherish and cultivate so carefully, that they come at last to be natural, and past their power to mend, though they would.  
XIX. Most Men are ashamed of their Self-conceit, when they come to know their Failings.  
XX. Gravity is a mysterious Behaviour of the Body, to conceal the Defects of the Mind.  
XXI. Prosperous Persons seldom mend their Faults; they always think themselves in the right, so long as Fortune Countenances their ill Conduct.  
XXII. The Counterfeit Honest Man disguises his Faults to others and himself; the true unaffected Honest Man knows his own Failings perfectly, and confesses them ingenuously.  
XXIII. The grace of Novelty, and the length of Custom, though never so opposite to each other, yet do both alike disguise to us the Failings of our Friends.  
XXIV. There are no good Copies, except such as expose the Ridicule and Folly of the Original.  
XXV. Few Men fear to be despised, except those who really deserve to be so.  
XXVI. It argues a great Mind, the free and sincere confessing both of our Faults and Perfections.  
XXVII. Did Men but take as much care to mend, as they do to conceal their Failings; they would both spare themselves that trouble which Dissimulation puts them to; and gain over and above the Commendations they aspire to by their seeming Virtues.  
* XXVIII. When a Man has any notable Defect or Infirmity about him, whether by Nature or by Chance, 'tis the best of his play, to try the Humour, if he can turn it into a Fashion.  
XXIX. To deny our Faults when others are acquainted with them, serves but to make us the more ridiculous, by adding Arrogance to our first Error.  
XXX. We may learn as much by other People's Faults, as by their Instructions.  
XXXI. It is an ordinary Failing with most Men, never to be contented with their Fortune, or dissatisfied with their Wit.  
XXXII. As Perfumes affect more strongly other People, than those that carry 'em; so the Failings of others offend us much sooner than our own. The continual Commerce we have with our Inclinations, disguises them to us. Nothing is new in ourselves, but every thing appears so in others. Our Reason contracts a kind of Familiarity and Friendship with our Defaults, when at the same time it weighs, examines and condemns those of our Neighbours with the utmost Severities.  
XXXIII. There is ne'er a Man so perfect and necessary to his Friends, but he has some Defect or other, that Counterbalances in some measure his good Qualities, and renders his loss less sensible to those that outlive him.  
XXXIV. Men are not so much ashamed of their Crimes, as they are of their Weakness and Vanity. He that is openly Unjust, Violent, perfidious and a Slanderer, conceals his Love or his Ambition, with no other design, than to conceal it only.  
* XXXV. Men labour under many Imperfections, that no body would take notice of, if themselves were not over-solicitous to conceal them.   

Families, Masters, Servants.  
I. MOst Masters cry out upon all Servants, that they are Rogues, and the Plagues of a Family; and if Servants ever come to be Masters, they will say just the same thing. The Reason is, because generally it is not the Qualities, but the Fortunes of Men, that make the difference between them.  
II. Families are often inwardly torn and divided, by Distrusts, Jealousies and Antipathies; while a contented, cheerful and smiling Out side imposes upon the World, and makes us imagine, that there is nothing but Peace and Quietness Within: There are few Houses that get any thing by being too nicely looked into; and Visits generally suspend a Domestic Quarrel, which will begin afresh as soon as the Company goes off.  
* III. No Men are so strict Exacters of Modesty in a Servant, as those that are most prodigal of their own.  
* IU. Age is well-nigh sufficient to deface with some Masters every Letter and Action in the History of a Meritorious Life; and old Services are generally buried under the Ruins of an old Carcase.  
* V 'Tis a common thing for a Master to sacrifice a Servant to his own Ease and Interest; but there's no meddling with Men of that Inhospitable Humour, where the Domestics, how faithful soever, can never be secure.  
* VI. It is a barbarous Inhumanity in Great Men to their Servants, to make their small Failings to be a Crime, without allowing their past Services to have been a Virtue; and this is found with Masters and Mistresses, as well in Courts as in private Families; where one s●umble is oftentimes enough to deface the Character of an honourable Life.   

Fidelity, infidelity.  
I. SMall Infidelities, whereby ourselves are Sufferers, lessen the Committers of them in our Esteem, more than great ones committed against other People.  
II. Fidelity in most Men, is nothing else but a Contrivance of Self-Love, to make ourselves trusted. It is a Trick to raise ourselves above other People, and get the most important Matters deposited in our hands.   

Flattery, Praise.  
I. FLattery is a False Coin, which our own Vanity has made Current.  
II. Men never would enjoy much Pleasure, if they never flattered themselves.  
III. If we did not flatter ourselves, the Flatteries of others could never hurt us.  
IU. No body loves to be upon the Commending Strain; and indeed we seldom touch upon it without some By-End. Praise is a more ingenious, concealed, and nicer kind of a Flattery, which humours and affects severally, both the Giver and Receiver; the one accepts it as a Reward due to his Merit; the other gives it, that he may be looked upon as a just and discreet Person.  
V We extol and value the Excellencies of other People, rather out of the Esteem of our own Opinions, than of their Worth; and when we pretend to commend other Men's Virtues, 'tis but a Side-wind to put other Men upon commending ours.  
VI We often choose to make use of Commendations, that carry a Sting in the Tail; and by taking Men at the rebound, as it were, lay open some Defects in the Persons so commended, which we dare not venture to expose any other way.  
VII. Few Men are so wife as to prefer useful Reproofs to treacherous Praise.  
VIII. As there are commending Reproofs, so there are abusive Praises.  
IX. He that declines Praise the first time it is offered, does it from a desire of being praised over again.  
X. The desire of being worthy the Commendations of the World, is a great assistance and strengthening to our Virtues; and the extolling of Men's Wit, Courage, or Beauty, goes a great way towards the increase of them.  
XI. We generally pull down one Man's Reputation to set up another's; and sometimes Men would not enlarge so much upon the Praise of the Prince of Conde, and Marshal Turenne, if it were not out of a design to lessen them both.  
XII. We seldom commend any body in Goodness, except those as admire us.  
XIII. To commend Princes for Virtues they have not, is no better than a safe way to abuse them.  
XIV. Nothing so much lessens the Merit of those that have deserved great Praises, than the trouble they are eternally at, to make themselves valued by Trifles.  
XV. When we commend good and noble Actions, we make them in some measure our own.  
XVI. Nothing ought in Reason to mortify our Self-Satisfaction, more than our applauding and crying up at one time, what we blame and run down at another.  
XVII. Former Times are sometimes cried up, only to run down the present, and we value what is now no more, that we may slight that which is.  
XVIII. Men fancy sometimes they have an Aversion to Flattery, when it is only to the manner of being flattered: And that Modesty that would seem to decline Praise, is at the bottom only a desire of having it better expressed.  
* XIX. There is a kind of Insinuation and Compliance, that is far from any servile Baseness, or sordid Flattery, and may be termed Discretion rather than Adulation.  
* XX. Whosoever is vexed at a Reproach, would be Proud if he were commended.  
* XXI. 'Tis difficult to write justly in any thing, but almost impossible in Praise.  
XXII. There are some Men greedy of Honour, that love Praise even from the meanest sort, and are less satisfied to be commended by a few Judicious Persons, than to be admired by an ignorant Multitude.  
XXIII. To commend the Great Ones, is a nice Phrase in its Original, and signifies undoubtedly, to commend one's Self, by publishing all the good a Man raised in Honours has done us, or that he ever designed to do us.  
XXIV. We generally commend the Great Ones, to acquaint others that we approach them, and very seldom out of Esteem or Gratitude: Nay, sometimes we commend those we never saw in our Lives; and which is yet more strange, there are Occasions where our Vanity prevails against our Resentments, and makes us commend those, of whom we have reason to complain.  
XXV. All the Fortune of a Prince, is too little to recompense a base Flatterer, if he designs to make him amends for what he forfeits of his own, (I mean, his Honour and Reputation:) But on the other hand, all the Power of a Prince is not too great to punish him, if he will make his Revenge proportionable to the Wrong he suffers by being flattered.  
XXVI. A Flatterer has neither good Opinion of himself, nor others.  
XXVII. 'Twould be a kind of Fierceness and Brutality, for a Man to reject all manner of Praises: We may be sensible to those of the Good, because they commend in us nothing but what really deserves to be commended.  
* XXVIII. There's hardly any Man living, that may not be wrought upon more or less, by Flattery: For we do all of us naturally over-wean in our own Favour; but when it comes to be applied once to a vain Fool, it makes him forty times an Arranter Sot, than he was before.  
* XXIX. Flattery will never be out of Credit, so long as there are Knaves to give it, and Fools to take it.  
* XXX. Flattery is never more Pernicious, than in the Courts of Princes, because a good deal of it looks like Duty; as in private Cases it carries a face of Friendship. The way to rise, is to please, and whatsoever is gotten by it, comes by Treachery.  
* XXXI. The only benefit or good of Flattery is this; that by hearing what we are not, we may be instructed what we ought to be.   

Fortune, Chance.  
I. HOw different soever Men's Fortunes seem to be, there is still in all a Mixture of Ill and Good, that renders them much alike.  
II. All the Advantages and ●ndowments of Nature, cannot make a Hero without the help of Fortune.  
III. Though Men are apt to flatter and value themselves upon their great Actions and Achievements; yet these are seldom the Effects of Design and Industry, but generally of a lucky Chance.  
iv Fortune turns and converts every thing to the advantage of her Darlings.  
V Our Happiness and Misery depends as much upon our own Humour, as upon Fortune.  
VI Our Actions seem to be influenced by lucky and unlucky Stars, to which they own the greatest part of the Praise or Blame, which is given to the Actions themselves.  
VII. No Man can tell what he will do, except he can answer what Fortune he shall have.  
VIII. Fortune mends many Faults in us, which could not have been mended by Reason and judgement.  
IX. In the midst of all the various and uncertain Accidents in the World; there is still to be observed a secret Order and Concatenation of Things, directed and overruled by Providence; which makes every one move in its Rank, and follow the Course of its Appointment.  
X. The making of a Great Man depends upon the improving all Accidents to some Advantage.  
XI. Opportunities make us known to others, but much more to ourselves.  
XII. Men appear Vicious or Honest, more or less, according to the Station they are in; so that Fortune is to Virtues and Vices, what Light is to the Objects of the Sight.  
XIII. No body thinks Fortune so blind, as those she has been cross to.  
XIV. We should manage ourselves with our Fortune, as we do with our Health; enjoy it when Good; bear it patiently, when Ill; and never use desperate Remedies, but upon desperate Occasions.  
XV. Fortune oftentimes makes a Man's Failings the means of his rise; and there are some troublesome impertinent Coxcombs, who deserve to be rewarded so far, as to have their Absence purchased by Preferment at a Distance.  
XVI. Men's Merit is generally judged of by the Vogue of the Fortune they are in.  
XVII. There is an Excess both in good and ill Fortune, which is beyond our Sensibility.  
XVIII. Greater Virtues are required to bear a good, than ill Fortune.  
XIX. Fortune has as great an Influence upon our Wisdom, as upon our Possessions.  
XX. The generality of Men are like Plants, whose Virtues and unheeded Properties are sound out by Chance.  
XXI. Fortune gives out the Parts Men are to play upon this Stage of the World blindly, and just according to her unaccountable Humour; this is the reason why there is so much ill Acting; because Men very seldom hit upon those Characters that are fit for them. Or to speak in a more Christian Style, what we call Fortune, is no other than the Providence of God, which permits these disorders, for Reasons which we are not able to dive into.  
XXII. Great Politicians, manage and command Fortune, as great Captains do their Soldiers.  
XXIII. As much as Men rail at Fortune upon the Account of her Blindness and Whimsies, yet it must be confessed, that there is no Prudence like hers. Her designs are so well contrived, and carried on with such a Dexterity, that it is passed our foresight to prevent them; and in spite of our own Conduct, she never fails to bring about her Undertake.  
XXIV. Fortune makes Crimes pass for Frolicks in her Favourites; and Frolicks for Crimes in those she's averse to.  
XXV. The Caprices of Fortune are observable in Men's Opinions, as well as in their Possessions. Some Years ago the Pope was Infallible at Paris no less than at Rome: But now he is accounted liable to Errors in France, while he remains still Infallible in Italy.  
* XXVI. When things go ill, each Coxcomb sets up for a Statesman, and thinks himself the wisest if he chances to be more happy than his Neighbours.  
* XXVII. There are certain Moment's of our Lives, wherein Fate delights to mock our Wit and Prudence, to baffle our strict Caution, and ridicule all our Conduct, that we may learn the Lesson of Resignation, and not trust too much to ourselves.  
* XXVIII. Fortune is like the Market, where many times, if you can stay a little, the Price will fall. And again, it is sometimes like Sibylla's offer, which at first offers the Commodity at full, then consumes part and part, and still holds up the Price.   

Friendship.  
I. WHat we call Friendship is no more than an Intercourse of Society; 'tis only a mutual Care and Management of Interests, and an exchange of good Turns and Services. In a Word, it is only a sort of Traffic, in which Self-Love has always Profit in Prospect.  
II. That which makes Men so unsteady and fickle in Friendship, is both the difficulty of knowing the Qualities and Dispositions of the Soul, and the Facility of knowing those of the Wit.  
III. It is impossible for Men to love any thing without some respect to their private Interests: And we only follow our own Inclination and Pleasure, when we prefer our Friends before ourselves; and yet this Preference is the only thing that can render Friendship perfect and sincere.  
iv The Reconciliation of Enemies, is commonly Men's desire to better their Condition; a Weariness of Acts of Hostility, and a fear of some ill Accident, which they are willing to prevent.  
V 'Tis more disgraceful for a Man to distrust his Friends, than to be cozened by them.  
VI We oftentimes fancy that we love Persons in Authority, when it is nothing but Interest that makes us fond of them. And all our Applications and Attendances are not so much upon the account of any good we desire to do them, as for what we expect and hope they may do us.  
VII. It shows that our Affection is but small, when we are not sensible of our Friend's Coldness and Indifference.  
VIII. Most Friends create a disgust for Friendship, and most Religious Hypocrites for Religion.  
IX. We often complain of our Friend's Fickleness, only to justify beforehand our own Inconstancy.  
X. We are but little concerned for our Friends disgraces when they give as an occasion of signalizing our tenderness for them.  
XI. When we proclaim and aggravate the Tenderness our Friends have for us; 'tis not so much out of Gratitude, as from a desire to possess other People with a good Opinion of our own Worth.  
XII. 'Tis not an easy matter to love those, for whom we have not a real Esteem; but 'tis much harder still to love those, that we think deserve a great deal more than ourselves.  
XIII. No Man can continue long in the respect he owes to his Friends and Benefactors, that allows himself the liberty to talk of their Faults.  
XIV. We may sooner be brought to love those that hate us, than those that love us more than we desire they should.  
XV. The boldest Attempt of Friendship, is not to discover our Failings to a Friend, but to show him his own.  
XVI. The Deceitfulness of our Friends may justify our Indifference to the Expressions of their Tenderness; but in no manner, our Insensibility to their Misfortunes.  
XVII. The Reason why most Ladies are so little affected by Friendship, is, because it tastes very flat and insipid, after the Relishing of Love.  
XVIII. In Friendship as well as Love, Ignorance very often contributes more to our Happiness, than Knowledge.  
XIX. There is a certain Relish in true Friendship, above the sensibility of those that are meanly born.  
XX. Time strengthens Friendships, and weakens Love.  
XXI. As long as Love lasts, it subsists by itself; nay, sometimes by those very things that seem to be most for its Destruction, as Caprices, Cruelties, Absence and Jealousies. Friendship, on the contrary, must have something to support it, and faints away for want of mutual Offices, Confidences and Complaisance.  
XXII. Love and Friendship do reciprocally exclude one another.  
XXIII. Hatred is not so far from Friendship, as Antipathy is.  
XXIV. To live with our Friends, as if they were to be one day our Enemies; and with our Enemies as with those that may become our Friends, is neither according to the Rules of Friendship, nor the Nature of Hatred.  
XXV. We ought to take Care not to make those our Enemies, which if better known, we should be glad to count among our Friends: And on the other side, we ought to choose Friends so true and so honest, that when they cease to be so, will scorn to take an Advantage against us, of our former Confidence.  
XXVI. Men can never go a great way in Friendship, without a Disposition to wink mutually at one another's small Defects.  
* XXVII. There's more hazard in the Succour of a new powerful Friend, than in the Hostility of an old dangerous Enemy.  
* XXVIII. A principal fruit of Friendship, is, the ease and discharge of the fullness and swell of the Heart, which are caused by Passions of all kinds. We know Diseases of Stops and Suffocations are the most dangerous in the Body, and it is not much otherwise in the Mind.  
* XXIX. We may observe how high a rate Princes do set upon this Fruit of Friendship, since they purchase it many times at the hazard of their own Safety and Greatness. For Princes, by reason of the distance of their Fortune from that of their Subjects and Servants, cannot gather this Fruit except they raise some Persons to be as it were Companions, and almost equal to themselves, which many times proves of dangerous Consequence.  
XXX. As uncommon a thing as True-Love is, it is yet more frequent than True-friendship.  
XXXI. True Friendship destroys Envy, as True-Love breaks a Coquet Humour.  
XXXII. Though we ought not to love our Friends, only for the good they do us, yet it is a plain case, they love not us, if they do not do us good, when they have it in their power.  
XXXIII. Though the generality of Friendships contracted in the World, do by no means deserve that honourable Name; yet a Man may very well make his best of them, as he sees occasion, as of a Trade, that is not fixed upon any sure Fund, and where nothing is more usual, than to find ourselves cheated.  
XXXIV. There is in all Sciences some Chimaera or other, which we eternally pursue in vain. As Chemistry has its Philosopher's Stone; so has Geometry its Quadrature of the Circle; Astronomy its Longitudes; Mechanics their perpetual Motion: It is impossible to find out all these, but it is very useful to search after them, by reason of the Discoveries we make by the way. Moral have also their Chimaera, that is, Disinterestness, or Perfect Friendship: No Man will ever come up to it, yet it is good that all should pretend to it, since by that they attain to many other Virtues.  
XXXV. A true Friend is but a pleasing Dream of the Love of ourselves, which Adversity and Experience dissipate.  
* XXXVI. We speak well of our Friends to get the Friendship of others, by a show of Gratitude.  
* XXXVII. It is as hard to be a good Friend and a Lover of Women, as it is to be a good Friend and a Lover of Mony.  
* XXXVIII. He will be much out in his Account, who numbers his Friends by the visits that are made him, and confounds the Decencies of Ceremony and Commerce with the Offices of United Affections.  
* XXXIX. He will find himself in as great a Mistake, that either seeks for a Friend in a Court, or tries him at a feast.  
* XL. A false Friend is like the Shadow in a Dial; it appears in Clear Wether, but vanishes assoon as that is Cloudy.  
XLI. There are some Friends, whose only Prospect is their own Satisfaction; provided they have nothing to reproach themselves withal, the Misfortune of another does not much affect them; nay, they would be concerned, that it was ended so soon. They continue it sometimes for the Continuance of their own Glory. They Rejoice, they Triumph in secret for a Disgrace, which gives them an occasion of showing themselves, instead of searching the most ready means to assist you; they search the most signal one's to make themselves honoured, and look upon their Friends, as Victims devoted to their Reputation.  
XLII. The Offices of True Friends, have something of Liveliness, which always precedes our Wants, and even prevents our very Desires. But Honour, which disguiseth itself under the Name of Friendship, is nothing but a Self Love, that serves itself in the Person it makes an appearance of serving. The Friend, who Acts but by this Motive, advances to do good in Proportion only to the increase of his Reputation. He stops short when his Witnesses are gone: 'Tis a false Brave, that turns his Eyes to see if he is regarded: 'Tis a Hypocrite that gives Alms with an unwilling Mind, and pays this Tribute to God, only to impose upon Men.   

Gesture, Countenance.  
I. ALL Passions and Resentments of the Soul, have their Tone of Voice, their Gestures of the Body, and their Forms and Air peculiar to them; and the mutual Relation of them, either good or bad, maketh accordingly Persons either pleasant or unpleasant.  
II. All Men affect an Air and Out side, suitable to their Profession, that may make them appear what they have a mind to be taken for. So that we may say, That the World is made up of nothing but formal Countenances and Shows.  
III. The Air and Affectation of a Citizen, is sometimes lost in an Army, but never in a Court.   

Hatred, Revenge.  
I. WHen our Hatred is too fierce, it subjects us to the Persons we hate.  
II. The exposing of a Man, and making him Ridiculous, dishonours him more than a real Dishonour.  
III. The most illustrious Revenge, is to pardon where we might destroy.  
iv As we love more and more, those we still oblige; so we hate most violently those we have injured.  
V It is as hard to smother the Resentment of a fresh Injury, as to preserve it after a certain Time.  
* VI. Some People, to gratify their Resentments, court their Enemy's Persecution, that they may have deeper grounds for Revenge.  
VII. Hatreds are generally so obstinate and sullen, that the greatest sign of Death in a sick Body, is his desire of being reconciled to his Enemies.  
VIII. The most subtle and artificial Revenge, is to make as if one was not offended; For the grief and smart our Enemy intended us by the Affronted, falls soul upon him, and cruelly Torments him with the Sting of the Disappointment.  
IX. Weakness makes us hate an Enemy, and seek to be revenged on him: But Laziness generally allays our Resentment, and makes us pass by the Affronted.  
* X. Revenge is a kind of wild Justice, which the more Man's Nature runs to, the more ought Law to weed it out: For as the first Wrong, it does but offend the Law; but the Revenge of that Wrong puts the Law out of Office. Certainly in taking Revenge, a Man is but even with his Enemy; but in passing it over he is Superior, for it is only a Prince's part to pardon.  
* XI. The most tolerable sort of Revenge, is, for those Wrongs, which there is no Law to Redress: But then, let a Man take heed that the Revenge ●e such, as there is no Law to punish; else a Man's Enemy is still beforehand, and it is two for one.  
* XII. Some People are Slaves to their Revenge, and are sometimes so angry with others, as to hurt themselves for it.   

Health.  
I. 'TIS a troublesome sort of Disease, the Living strictly by Rule, for the Preservation of Health.  
II. Sobriety in the generality of Men, is only a fondness of Health, or the effect of a weak Constitution, which will not bear Intemperance.  
III. We ingratiate ourselves with other People, either by humouring their Reigning Passion, or being compassionate to, and bearing with their Bodily Infirmities: To these may be referred all our Applications and Attendances; and hence it is, that Men in perfect Health, or free from Passions, are more difficult to be managed.   

Heaviness.  
I. IF we consider the several Effects of Heaviness, we shall find, that it makes us neglect our Duty, more than our Interest does.   

Honour.  
I. HOnour and Disgrace are mistaken and imaginary Appellations, if not related to the real good or ill that attends them.  
II. Nothing can be more Foolish and Chimerical, than the Passion of those, that through a World of Hardships and Dangers, endeavour to transmit a famous Name to after Ages. All this Honour and Reputation, which they look upon as boundless, is yet confined within the narrow compass of their Imagination, which, crowding all Posterity into one Age, sets before their Eyes, as if they were present together, those future Honours, which they shall never live to enjoy.  
III. It is with Glory, as with Beauty; for as a single sine Lineament cannot make a handsome Face, neither can a single good Quality render a Man Accomplished; but a Concurrence of many fine Features and good Qualities, makes True Beauty and True Honour.  
iv Honour is but an imaginary Duty, which robs us often of real Conveniences.  
* V Every Man sets up a Court of Honour within himself; Pronounces every thing Honourable, that serves his purpose, and laughs at them that think otherwise.   

Humour.  
I. THE Caprices of our Humours are more whimsical and unaccountable, than those of Fortune.  
II. We are sensible only of great Transports, and extraordinary Emotions in our Humour and Constitution; as of Anger, when it is violent; but very few take notice that these Humours have a regular and stated Course, which moves and winds our Wills to different Actions, by gentle and insensible Impressions. They go their Rounds, as it were, and command us by turns; so that a considerable part of what we do is theirs, though we are not able to see how it is so.  
III. All the Gifts of Fortune are no more, than our Humour is pleased to rate them.  
iv There are always more Defects in the Humour, than in the Mind.  
V It is with our Humours, as with the generality of Buildings; they have several Face and Prospects, some of them ●ine and pleasant, and some rough and disagreeable.  
VI Fools and Blockheads see every thing through their own Humour.  
VII. The Composedness, or Perturbation of our Humour, does not depend so much upon the great and most considerable Accidents of our Lives, as upon a suitable or unsuitable Management of little Things, that befall us every day.  
VIII. Some Men adapt themselves to all sorts of Characters, with so dextrous a Compliance, that one would swear their Humour were that of all others; they appear Generous with Men of Honour; subtle with Intriguing Persons; without Parts to the Stupid; and commit voluntary Fopperies to agree with real Fops.  
IX. As those who concert things the best, done't always stick to the justice of Rules; so the most Irregular don't always follow the Disorders of their Inclinations and Humours.  
* X. Some People are always in good Humour, because they are never out of Conceit with themselves.  
XI. When we say of a Man who is hasty, passionate, inconstant, quarrelsome, morose, exceptious, whimsical, etc. That's his Humour; we do not so much excuse him, as confess unawares, that so great Faults are past mending.   

Hope.  
I. HOpe, though never so uncertain and deceitful, is still of this good Use to us, that it Conducts us to our Journey's End, an easier and more pleasant way.  
II. In a miserable Condition, where all things are despaired of, a Man is easily persuaded rather to confide in another, than in himself.   

Happiness, Misfortunes.  
I. HAppiness lies not in the Things themselves, but in our own Palate, and the relish we have of them: We are happy by the Enjoyment of what we fancy and desire, and not what other People think lovely and desirable.  
II. One considerable part of Happiness, is, to know how far a Man may be Unhappy.  
III. We generally make a false Estimate, both of our Misfortunes and Felicities; and we are never so happy or unfortunate, as we think we are.  
iv If a Man cannot find Ease within himself, 'tis preposterous for him to seek it any where else.  
V Nothing goes so far in the Happiness of our Lives, as to know things as really they are; and this Knowledge is to be acquired by frequent Reflections upon Men, and the several Affairs of the World, rather than by the perusal of Books.  
* VI. Nothing goes nearer a Man in his Misfortunes, than to find himself undone by his own Folly, or but any way accessary to his own Ruin.  
VII. Pity and Compassion is often a Resentment of our own Miseries, occasioned by those of our Neighbours: It is an ingenious Foresight of the Disgraces we may fall into; we relieve others, to engage them to return the like, when our own Occasions call for it; and the good Offices we do them, are, in strict speaking, so many Kindnesses done to ourselves beforehand.  
VIII. It goes a great way toward Felicity, the using of ourselves to other People's Follies, and not taking offence at every Impertinence, that passes in our Company.  
IX. It is an ordinary Impertinence, for Men in Disgrace, to infect every thing with their Misfortunes.  
X. There are some common Misfortunes, which have a Relation to all Men; but every Man has his particular Sentiments of them, and so endures in that Sense, the whole weight of his Affliction singly. But in our private Disgraces, that which affects us most, is to see no body bear a Resemblance to us. We cannot with Patience behold ourselves destined to suffer an Unhappiness alone, which all the World may be affected with as well as we: And nothing so much augments the Sharpness of our Afflictions, as the Fierceness and Pride of those who seem to brave and despise them.  
* XI. The more we struggle with our Misfortunes, we draw the Knot the harder, as the more the Bird flappes and flutters in the Snare, the surer she is caught.  
* XII. The Misery and Happiness of the whole Life of Mortals, are Themes scarce worth a Passion. Whatever we endure as an Evil, or possess as a Good, are both so short, that as the one need not sink us to an Excess of Grief, so neither does the other deserve an Excess of joy..  
XIII. There is but one real Misfortune that can befall a Man, which is to be in Fault, and to be reproached with any ill Thing by one's own Conscience.  
* XIV. No Man is to account any thing a Loss, if he gets Wisdom by the bargain; for as we say, Bought Wit is best. And it is in some Proportion in the Business of this World, as it is in that of the next; in the Cases, I mean, of Losses, Miscarriages and Disappointments: We are in both Respects the better for them, for they are Monitory and Instructive. Affliction makes a Man both Honest and Wife; for the Smart brings him to a sense of his Error, and the Experiment to the knowledge of it.  
* XV. There are no People so Miserable, but that at some time or other, in some thing or other, they have reason to account themselves happy. And if they would but duly consider, how it is with many of their Neighbours, they would find it their Duty to be thankful, that it is no worse with themselves; for it is some Relief to the Unfortunate, to show them that there are others yet more Miserable.  
* XVI. It may seem to be a kind of a Malicious Satisfaction, that one Man derives from the Misfortunes of another. But the Philosophy of this Reflection stands upon another Ground; for our Comfort does not arise from other People's being Miserable, but from this Inference upon the Balance, that we suffer only the Lot of Humane Nature; a●d as we are Happy or Miserable, compared with others, so other People are Miserable or Happy compared with us: By which Justice of Providence, we come to be convinced of the Sin, and the mistake of our Ingratitude.  
* XVII. In all the Cases of our Lives, we fancy ourselves much more Miserable than we are; for want of taking a true Estimate of Things, we fly into Transports without Reason, and judge of the Happiness or Calamity of Humane Life, by false Lights. A strict Enquiry into the Truth of Matters will help us in the one, and Comparison will set us right in the other.   

Idleness, Sloth.  
I. MAny People are kept within their Duty, because they have not the Courage, or will not be at the pains of being Wicked: And in such Cases Virtue runs away with that Praise, which is due only to Timidity or Sloth.  
II. When Idle Men have indulged themselves, as much as they think fit, no body is then so full of Haste and Activity as they, because, they hope, this quickening of others will give them the Reputation of Diligence.  
III. Of all the Passions we are exposed to, none is more concealed from our knowledge than Idleness; it is the most violent and most mischievous of any, though its Violence be insensible, and its Mischievousness unheeded and secret: If we carefully consider its power, it will be found upon all occasions to have an absolute Sway over our Sentiments, our Interests, and our Pleasures. This is a Remora that can stop the largest Ships, and a Calm more dangerous to our Undertake than any Rocks or Sands, or even the most violent Storms. The Ease and Tranquillity of Sloth is a powerful Charm, that suppresses on the sudden our most vigorous Pursuits, and shakes our most peremptory Resolutions: In a Word, (to give a true Notion of this Passion) Idleness is a Blessedness of the Soul, that makes her easy under all her Losses, and supplies the place of all her Enjoyments and Advantages.  
IU. 'Tis a mighty Error to suppose, that none but violent and strong Passions, such as Love and Ambition, are able to conquer the rest. Even Idleness, as feeble and languishing as it is, does often triumph over them all: This Usurps the Throne, and sits Paramount over all the Designs and Actions of our Lives; and insensibly wastes and destroys both all our Virtues and Vices●  
V Of all our Failings, we are apt to confess Laziness the more easily, because we persuade ourselves, that it sticks close to all peaceable Virtues; and as for the rest, that it does not destroy any of them utterly, but only suspends the Exercise of them.  
VI There is more Laziness in the Mind, than in the Body.  
VII. Idleness and Constancy fix the Mind to it what finds easy and agreeable: This Habit always confines and cramps up our Notions, and no body was ever at the pains to stretch and carry his Understanding, as far as it could go.  
VIII. We have very often more Strength than good Will to use it; but we fancy things impossible to be done, to reconcile ourselves to our own Idleness.  
IX. If we cast an Eye on all the Tempests, which arise within our Breasts, and consider the Causes and Remedies of all the violent Desires, malicious Envies, intemperate joys, and irregular Griefs, by which the Lives of most Men become Miserable, or Guilty; we shall find that they are generally produced by Idleness, and may be most naturally cured by Diversion. whatever Art shall be able to busy the Minds of Men, with a constant Course of Innocent Works, or to fill them with as vigorous and pleasant Images, as those ill Impressions, by which they are deluded; it will certainly have a surer Effect in the composing and purifying of their Thoughts, than all the Precepts of the Moralists.   

jealousy.  
I. JEalousie lives upon Doubts and Suspicions; but as soon as these become Certainties, than the Passion either ceases, or turns absolute Madness.  
II. jealousy is always born with Love, but it does not always die with it.  
III. Unfaithfulness ought to quench our Love quite; and we do ill to be jealous when there is Reason: No body deserves the Jealousy of another, who will give any just occasion for it.  
iv jealousy is not so much the effect of the Love of another, as the Love of ourselves.  
V The reason why the pains we feel from Shame and jealousy are so smart and cutting, is, because Vanity cannot assist us to bear them.  
VI jealousy is the greatest of Evils, and yet the least pitied by those that occasion it.   

Interest.  
I. INterest speaks all manner of Languages, and acts all forts of Parts, even that of Impartiality.  
II. Interest makes some People blind, and others quick●sighted.  
III. We Promise according to our Hopes, and perform according to our Fears.  
IV. Virtues are lost in Interest, as Rivers are swallowed up in the Sea.  
V The bare Name and Pretence of Virtue, is more serviceable to a Man's Interest than Vice.  
VI Interest puts Men upon exercising Virtues and Vices, as the Occasion requires.  
VII. Interest, upon which we generally lay the blame of all our ill Actions, oftentimes deserves to be commended for our good ones.  
VIII. Luxury and too great Delicacy of Manners in a State, are infallible Symptoms of its Declension: For when Men are so overcurious and nice in their own Concerns and Interests, the Good of the Public is generally neglected.  
IX. Magnanimity despises all, that it may grasp all.  
* X Whosoever gains by the Dead, has not much Kindness for the Living.  
* XI. Interest supersedes all Arguments of Affection and Consanguinity.   

justice, Injustice, judgement.  
I. JUstice, in strict speaking, is nothing else, but a quick and intimate Fear of losing one's own. This makes Men tender of their Neighbour's Property and Interests, and religiously careful not to invade it. This Fear holds Men in, within the compass of that Estate which either Birth or Fortune has given them; and were it not for this, they would continually be making Incursions upon one another.  
II. justice, in moderate and well-behaved judges, is often only the love of their Preferment.  
III. We except against some judges in matters of very little concern, when at the same time we are content to have our Reputation and Honour depend upon the Judgement of Men, which are all against us, either by Jealousy, Prejudice, or Ignorance: And we expose our Ease and our Loves only to bribe them, to give Sentence in our Favour.  
IV. Men and Actions are like Objects of Sight, and have also their Points of Perspective; some must be seen at a distance, and others, at close view, to be exactly judged of.  
V The judgements our Enemies make concerning us, come nearer to the Truth, than those we pass concerning ourselves.  
VI Every one erects a Court of judicature for himself; There he sits supreme judge over his Neighbour, and proceeds upon him in as Arbitrary and Authoritative a manner, as if he had some particular Prerogative over him. But, methinks, we should be more modest and sparing, in passing Sentence thus upon others, if we did but consider, that they too will take the same Freedoms, and use us with the same Severity, when in their power.  
* VII. Of all Injustices, that is the most abominable and capital, which imposes upon us under the colour of Kindness and good Meaning.  
* VIII. It is not only generous, but profitable too, for a Man in some Cases to remit somewhat of the straitness of his just due.  
IX. The Duty of a judge is to administer justice, and his Trade to delay it: Some know their Duty, and only follow their Trade.  
X. Those that make ill judgements of us, without being acquainted with us, do not wrong us in the least; 'tis not us they Condemn, but only an imaginary Chimaera of their own making.  
XI. We are revenged upon the ill judgements some Men make of our Wit and Manners, by the Unworthiness of those they approve of.  
* XII. The Wickedness of other Men we have always in our Eye, but we cast our own over our Shoulders. He that loves his Neighbour's Wife, and for that very Reason, because she is another's, locks up his own: A worse Father Chastises a better Son, and we quarrel with the Offender rather than the Offence.  
* XIII. It is very hard to find an equal Judge: There are no greater exacters of Faith, than the perfidious, no greater Persecutors of Falsehood than the Perjurious: A Tyrant is offended at Bloodshed; the Sacrilegious punishes Theft, and the greater part of the World quarrels with the Offender, rather than with the Offence.  
* XIV. It is with Justice as with sick Men: In time past, when we had fewer Doctors, as well of Law as of physic, we had more Right and more Health: But we are now destroyed by Multitudes and Consultations, which serve to no other end, than to inflame both the Distemper and the Reckoning.  
* XV. It may seem somewhat a hard Case for the greater Thiefs to punish the less, and for Public Purloiners and Oppressors to sit in Triumph upon the Lives of the little ones, that go to the Gallows; for the Tie of Morality is the same upon both, and they stand both accountable to the same Master: But Time, Power and Corruption give a Reputation to the worst of Practices; and it is no longer Oppression when it comes gilded with the name of Authority. Now in the sight of Heaven, the greater the Temptation, the less is the Sin; and yet in the Vogue of the World, it passes for an Exploit of Honour, for Kings and States to run away with whole Countries, that they have no Colour or Pretence to; when many a poor Devil stands condemned to a Halter, or a Whipping Post, for the pilfering of a Silver-Spoon perhaps, or the robbing of a Hen-Roost.  
* XVI. We cannot judge of Characters of Things and Persons, given at second hand, unless we knew exactly how capable those Persons, from whom such Characters were first taken, were to pass a right Judgement upon such Subjects; and also the particular Motives that biased them to pass such Censures.  
* XVII. It is easy for Men to fall into gross Errors, and to mistake the wrong Causes for the true, in the Judgement which they make of others Opinions and Inclinations: When they behold them addicted to such or such Vices, and to have withal some good Qualities, in which they themselves do not excel, they presently are apt to imagine the bad to arise from the good, and so condemn both together; whereas, perhaps, it sprung from some other hidden Cause, of which they took no notice.   

Knowledge, Learning, Ignorance.  
I. IT is requisite in order to know things throughly well, to be acquainted with the Particulars of them; but these being Infinite, and not to be attained to in this Life; Our Sciences are consequently very superficial and imperfect.  
II. There are two sorts of Curiosity, the first which proceeds from Interest, is a desire to learn things that can be useful and beneficial to us; the other which springs from Pride, is a desire of knowing more than our Neighbours.  
III. 'Tis much easier to know what Men are in general, than to know a single Man in Particular.  
iv The love of new Notions and greater Knowledge, proceeds not so much from our being weary of what we had before, or any Satisfaction there is in Change, as from the concern for being too little admired by those that know us well, and from the hope of being admired more by them that know us but little.  
V It is with some good Qualities, as with our Senses; those that never had the use of them, can never have any Notion of them.  
VI It is so usual with most Men to judge of things so very slightly and superficially, that the most ordinary Words and Actions, set off with a good Grace, and some little Knowledge how Matters go in the World, very often gain a Man more Reputation than the most profound Wisdom and Learning.  
VII. It is not so very difficult for Men to know themselves, if they did but take the pains of enquiring into themselves; but they are more solicitous to be thought what they should be, than really careful to be what they should be.  
VIII. Ignorance creates Weakness and Fear, but Learning makes Men bold and assured: Nothing affects or disturbs a Mind, that has a true Apprehension of Things, and knows how to distinguish them rightly.  
IX. Study and the enquiry after Truth, have seldom any other Effect, than to make us experimentally convinced of our natural Ignorance.  
XII. This Maxim, Let a thing be never so secret, yet it will be discovered at one time or other; is very uncertain, if not false: For it has no other ground, than those things that have been found out; and for aught we know, there may be as many that neve● did or shall come to our knowledge.  
XIII. There are some sort of People, that never look into a Book, and yet with their own stock of natural Parts, have a better Sense of Things that depend upon clear and true Reason, than some great and bookish Professors.  
XIV. A great many People are fond of Books as they are of Furniture, to dress and set off their Rooms, more than to adorn and enrich their Minds.  
XV. If we set aside those Cases, in which Religion is concerned, a Man ought to measure his Studies and his Books by the Standard of his own Reason, and not enslave his Reason to his Books.  
XVI. Studious Men propose to themselves the filling their Heads with Notions, that they may talk fluently and nicely, and be taken notice of in the World; more than their own real Improvement, and better Information, that they might be qualified to make a right Judgement of Things.  
XVII. Such words as Sympathise, je ne s●ay quoys, Occult Qualities, and a thousand more of the same stamp, have no Sense nor Signification at all. A Man is wonderfully deceived, if he fancies himself one jot the wiser for them. They were only found out to supply the want of Reason, and to be used when we would fain say something, but indeed have nothing to say.  
XVIII. In the study of Humane Learning, our Mind ought always to preserve its own Freedom, and not to enslave its self to other People's fancies. The liberty of the Judgement should have its full scope, and not take any thing upon trust, from the Credit of any Man's Authority. When different Opinions are proposed to us, we should consider and choose, if there are such odds between them, as to admit of a Choice; and if there be not, than we should continue in suspense still.  
XIX. The highest pitch of Humane Understanding, is to be throughly acquainted with our own Weakness, Vanity and Misery; and the less Wit a Man has, the less he knows of these Matters.  
XX. That sort of Ignorance, which is but a Privation or Emptiness of Knowledge, is much less despicable than the other kind of Ignorance, which is full and puff'd up with Error and Impertinence, and which the World oftentimes mistakes for Learning and Knowledge.  
XXI. Too servile a Submission to the Books and Opinions of the Ancients, has spoiled many an ingenious Man, and plagued the World with abundance of Peasants.  
XXII. The knowing of others well is a fair step to gain an Ascendant and Mastery over them; for the Man that is throughly known, depends in some measure upon the Person that knows him.  
XXIII. As there is no Man but may draw great Supplies and Advantages from Learning, so there are very few who do not find great prejudices from the Notions they acquire by Studies, except they use them, as if they were natural to them.  
XXIV. Men are most esteemed when the World does not know the utmost of their Parts and Abilities. For things that are understood but by halves, are always presumed greater than really they are.  
XXV. The eager desire Men have of making their Parts and Abilities known, hinders 'em generally from acquiring any considerable: For whilst they are busy to let the World see what Knowledge they have, they lose the opportunity to learn that which they want.  
XXVI. The best Disposition, when untaught, is always blind and unsettled. A Man ought to take all imaginable Care to inform himself, that his Ignorance may make him neither Childishly Bashtul, nor Ridiculously Confident.  
XXVII. None but little Souls are disturbed at having their Ignorance reproved; and the reason is, that being generally very Blind and Foolish, they never trouble themselves with Doubts; and are fully satisfied they see those things clearly, which they see only through the thick Mist of a clouded Understanding  
XXVIII. To know things judiciously, we ought always to be upon our guard against the Reputation of him that speaks them; the Air of the Face; the manner of Speaking; the Quality, the Time, the Place, all imposes.  
XXIX. Study makes a greater difference between a Scholar and an Ignorant Man, than there is between an Ignorant Man and a Brute. But the Air of the World yet makes a greater Distinction between a Polite and a Learned Person. Knowledge gins the Gentleman; and the Commerce of the World completes him.  
XXX. 'Tis the fault of weak Reasoners to venture upon many things they don't understand, and to renounce them as soon as they come to know them.  
XXXI. All Objects have different Faces, and the Mind, which is in a continual Motion, looks upon them as it turns, insomuch that we have nothing. If I may so speak, but new Aspects, thinking to enjoy new Discoveries.  
XXXII. The great Commerce with the World hinders all Attention; what we see in others, keeps us from examining well ourselves.  
XXXIII. By a little knowledge of Nature Men become Atheists; but a great deal returns them back again, to a sound and religious Mind.  
* XXXIV. Though it may be an Argument of great Wit, to give ingenious Reasons for many wonderful Appearances in Nature; yet it is an Evidence of small Judgement to be positive in any thing, but the acknowledgement of our own Ignorance.  
* XXXV. Our Pride is always greater than our Ignorance; and what we want in Knowledge we supply by Sufficiency. When we have looked about us as far as we can, we conclude there is no more to be seen; when we have shot our best, we are sure none ever did, nor ever can shoot better, or beyond it. Our own Reason is the certain measure of Truth; our own Knowledge of what is possible in Nature. Though our Mind and our Thoughts change every seven Years, as well as our Strength and our Features: Nay, though our Opinions change every Week, or every Day, yet we are sure, or at least confident, that our present Thoughts and Conclusions are just and true, and cannot be deceived: And among all the Miseries to which Man is born and subjected in the whole Course of his Life, he has this one Felicity to comfort and support him, that in all Ages, in all things, every Man is always in the right. A Boy of fifteen is wiser than his Father at forty; the meanest Subject, than his Prince or Governors, and the Modern Scholars, because they have for a Hundred Years passed learned their Lesson pretty well, are much more knowing than the Ancients Masters.  
* XXXVI. It is undoubtedly true, that scarce any Man's Mind is so capable of thinking strongly, in the presence of one whom he Fears and Reverences, as he is when that Restraint is taken off. And this is to be found, not only in weighty Matters, but also in the Arts of Discourse and Raillery themselves: For we have often seen Men of bold Tempers, that have overawed and governed the Wit of most Companies, to have been disturbed and dumb, and bashful as Children, when some other Man has been near, who used to out-talk them. Such a kind of natural Sovereignty there is in some men's Minds over others, which must needs be much greater when it is advanced by long use, and the venerable name of a Master.  
* XXXVII. Those who take their Opinions from others Rules, are commonly stricter imposers upon their Scholars, than their own Authors were on them, or than the first Inventors of things themselves are upon others. Whatever the Cause of this be, whether the first Men are made meek and gentle, by their long search, and by better understanding all the difficulties of Knowledge; while those that learn afterwards, only hastily catching things in small Systems, are soon satisfied, before they have broken their Pride, and so become more imperious; or whether it arises from hence, that the same meanness of Soul, which made them bound their Thoughts by others Precepts, makes them also Insolent to their Inferiors, as we always find Cowards the most Cruel: Or whatever other Cause may be alleged, the Observation is certain, that the Successors are usually more positive and tyrannical, than the Beginners.  
* XXXVIII. It is Liberty alone which inspires Men with losty Thoughts, and elevates their Souls to a higher Pitch, than Rules of Art can direct. Books of Rhetoric make Men Copious and Methodical; but they alone can never infuse that true Enthusiastic Rage which Liberty breathes into their Souls who enjoy it, and which guided by a sedate Judgement, will carry Men further than the greatest Industry, and the quickest Parts can go without it.  
* XXXIX. All Men who make a Mystery of Matters of Learning, and industriously oblige their Scholars to conceal their Dictates, give the World great Reason to suspect, that their Knowledge is all Juggling and Trick.  
* XL. No Pretences to greater measures of Knowledge, grounded upon account of long Successions of Learned Men in any Country, aught to gain belief, when set against the Learning of other Nations who make no such Pretences, unless Inventions and Discoveries answerable to those Advantages, be produced by their Advocates.  
* XLI. The growth of Learning, as well as of Natural Bodies, has some short Periods beyond which it cannot reach, and after which it must begin to decay. It falls in one Country or one Age, and rises again in others, but never beyond a certain Pitch. One Man, or one Country, at a certain time runs a great length in some certain kinds of Knowledge, but lose as much ground in others, that were perhaps as useful and valuable. There is a certain degree of Capacity in the greatest Vessel, and when 'tis full, if you pour in still, it must run out some way or other, and the more it runs out on one side, the less runs out at the other: So the greatest Memory, after a certain degree, as it learns or retains more of some Things or Words, loses and forgets as much of others. The largest and deepest reach of Thought, the more it pursues some certain Subjects, the more it neglects others.  
* XLII. It is natural to all Ranks of Men, to have some one Darling, upon which their Care is chief fixed. If Mechanics alone were to make a Philosophy, they would bring it all into their Shops; and force it wholly to consist of Springs and Wheels and Weights: If Physicians, they would not departed from their Art; scarce any thing would be considered besides the Body of Man, the Causes, Signs and Cures of Diseases. So much is to be found in Men of all Conditions, of that which is called Pedantry in Scholars, which is nothing else but an obstinate Addiction to the forms of some private Life, and not regarding general things enough.  
XLIII. We meet with very few Authors that are plain and natural; for even the Best are seldom contented either with their first Thoughts, or with those Expressions, which present themselves without study. The generality of Men mistake the Perfection of the Productions of Wit, and value them in Proportion to the pains and troubles they stand them in; as if Thoughts and Expressions were like Silver and Gold, which must be digged out of Earth, and purged of their Dross with great Labour, before they can be good for any thing.  
XLIV. A Dogmatical Tone, is generally the effect of a great Ignorance. He that knows nothing, thinks that he teaches others what he has learned himself a Moment before: On the contrary, he that knows much does hardly think, that what he says can be unknown to other People, and so he speaks with a kind of Indifference.  
* XLV. The Men of Reading do very much busy themselves about such Conceptions, which are not where to be ●ound out of their own Chambers. The Sense, the Custom, the Practice, the judgement of the World is quite a different thing from what they imagine it to be in private: And therefore it is no wonder, if when they come abroad into Business, the Sight of Men, the Tumult and Noise of Cities, and the very Brightness of Day itself affright them.  
* XLVI. The studious Men, while they continue heaping up in their Memories the Customs of past Ages, fall insensibly to imitate them, without any manner of Care how suitable they are to Times and Things. In the Ancient Authors, which they turn over, they find Descriptions of Virtues more perfect than indeed they were: The Governments are represented better, and the ways of Life pleasanter than they deserved. Upon this, these Bookish Wise Men straight compare what they read with what they see; and here beholding nothing so heroically Transcendent, because they are able to mark all the Spots as well as Beauties of every thing, that is so close to their sight, they presently begin to despise their own Times, to exalt the past, to contemn the Virtues, and aggravate the Vices of their Country; not indeavouting to amend them, but by such Examples as are now unpracticable, by reason of the Alteration of Men and Manners.   

Kings, Princes, Government.  
I. A Prince makes himself first unhappy when he makes others so.  
II. There are some fierce Souls, who have but an imperfect Pleasure in being Masters, i● they don't make their Power felt by others, who place Greatness in Force, and the Happiness of their Condition in making People miserable at their pleasure.  
III. 'Tis as great a Severity in a Prince to pardon all Crimes, as to pardon none.  
IU. Frequent Executions cast as great blemish on the Reputation of a King, as frequent Funerals on that of a Physician.  
* V The Public is but one Body, and the Prince the Head on't; so that what Member soever withdraws his Service from the Head, is no better than a Negative Traitor to his Country and himself.  
VI Princes and their Ministers have their Nature much like that of Celestial Bodies; they have much Splendour, but no Rest.  
* VII. Princes are no farther touched with one another's Misfortunes, than concerns their own Interest.  
* VIII. The Periods of Empire, like Natural Bodies, grow for a certain Time, and to a certain Size, which they are not to exceed.  
* IX. The Sources of Conquests, like those of great Rivers, are generally obscure, or taken little notice of, until their Streams increasing by the Influence of many others, make so mighty Inundations, as to grow famous in Stories, as well as Maps of the World.  
* X. Usurpers and Tyrants do commonly Justice upon themselves, for the Injuries they have done to others; their own Consciences doing the Office of Tormentors, and avenging their Public Crimes, by their Private Sufferings; for they live in a perpetual Anguish of Thought, with Fears and Jealousies.  
* XI It is an easy matter for Princes to cover and de●end their unlawful Desires and unfaithful Vows with many outward seeming fair Pretences; especially seeing there is no Umpire or Moderator of Matters concluded upon, to whom a Reason should be tendered.  
* XII. When Princes that ought to be common Parents, make themselves as a Party, and lean to a Side; it is a Boat that is overthrown by uneven weight on the one side. For when the Authority of Princes is made but an Accessary to a Cause, and that there are other Bands that tie faster than the Band of Sovereignty; Kings begin to be almost put out of Possession.  
* XIII. It is a miserable state of Mind to have few things to desire, and many things to fear; and yet that commonly is the Case of Kings, who being at the highest, want matter of Desire, which makes their Minds more languishing, and have many Representations of Perils and Shadows, which makes their Minds the less clear.  
* XIV. Kings that have been fortunate Conquerors in their first Years, it being not possible for them to go forward infinitely, but that they must have some Check or Arrest in their Successes, turn generally in their later Years to be Superstitious and Melancholy.  
* XV. Nothing destroys Authority so much, as the unequal and untimely interchange of Power, pressed too far, and relaxed too much.  
* XVI. The Honour of a Prince is a good Excuse, when he has no mind to engage in a deceitful or unjust War; but it is often forgotten, when the Circumstances are more favourable.  
* XVII. There is no way more effectual to engage all to adhere to the Crown, than the grateful Acknowledgements of past Services.  
* XVIII. In a weak Government an ill digested Insurrection raises the Power of the Prince, and adds as much Spirit to his Friends, as it depresses the Faction against him; and it also gives a handle to do some things, for which it were not easy otherwise to find either Colours or Instruments.  
* XIX. A Prince that does not secure Friends to himself, while he is in Power and Condition to oblige them, must never expect to find 'em when he is Old and Impotent, and no longer able to do them any Good. If he Governs Tyrannically in his Youth, he will be sure to be treated contemptibly in his Old Age; and the base his Enemies are, the more insolent and intolerable will be the Affront.  
* XX. There is no Subject so inconsiderable, but his Prince at one time or other, may have occasion for him; and it holds through the whole Scale of the Creation, that the Great and the Little have need of one another.  
* XXI. There's no meddling with Princes, either with Text or Argument. Morality is not the Povince of a Cabinet-Council; and Ghostly Fathers signify no more than Spiritual Bug-bears in the Case of an unaccountable Privilege.  
XXII. Truth discovers itself to Princes no longer than while they are Young and under Age: It ●lies a Crown, and vanishes out of sight, as soon as they come to be invested with Power. If these first Years be not made use of to give them good Advice and Instruction, there will be no retrieving it in the following part of their Lives; For all than goes off in mere juggle and disguise.  
XXIII. There wants nothing more to make a Prince completely happy, than the Sweetness of a private Life: If any thing can make him amends for so great a Loss, it must be the Charms of Friendship, and Fidelity of true Friends.  
XXIV. One of the greatest Misfortunes that can attend a Prince, is, that he has often Secrets that lie heavy upon his Soul, and which it is not safe for him to disclose. His Happiness is to find a true bosom Friend on whom he may throw off his Burden.  
XXV. Nothing is so much for a Prince's Credit, as the Modesty of his Favourites.  
XXVI. What a happy Condition is that which gives a Man so frequent Opportunities, to do good to so many Thousands! What a dangerous Post is that, which exposes a Man to do hurt to so many Millions!  
* XXVIII. All Precepts concerning Kings, are fummarily comprehended in these two; Remember that thou art a Man, and that thou art instead of God: The one bridles their Power, and the other their Will.   

Laughing, Raillery, Bantering.  
I NOthing is more rare, than to see a Man either Laugh or Weep to the purpose.  
II. The Enjoyments, which a Plentiful Fortune affords, and the Calm and Smoothness of Prosperity, furnish Princes and Great Men with so much Mirth, that they can Laugh at a Monkey, a Dwarf, and oftentimes at an Cold Jest; but Men of Inferior Fortunes seldom Laugh, but where there is occasion.  
III. All the World is plagued with Cold jesters, we tread every where upon those Infects. A good jester is a thing very uncommon; and even those that are born such, find it a very hard Task to make good their Character a considerable Time: And besides, he that makes other People Laugh, seldom makes himself to be Esteemed.  
iv To Laugh at Witty Men, is the Privilege of Blockheads: They are in the World, what your Scurrilous jesters are at Court.  
* V No Men are more unwilling to bear a Jest, than those who are forward to break it.  
* VI. The Wounding of a Friend for the sake of a jest, is an Intemperance and Immorality, not to be endured.  
* VII. Men ought to find the difference betwixt Saltness and Bitterness; for he that has a Satirical Vein, as he makes others afraid of his Wit, so he had need be afraid of others Mcmory.  
* VIII. It is commonly the Fate of Apes and Buffoons, that while they think to make sport with others, they serve only in the Conclusion, for a Laughingstock themselves.  
* IX. The true Raillery should be a Defence for good and virtuous Works, and should only design the Derision of extravagant, and the Disgrace of vile and dishonourable Things. This kind of Wit ought to have the nature of Salt, to which it is usually compared; which preserves and keeps sweet the good and sound Parts of all Bodies, and only frets, dries up, and destroys those Humours which putrify and corrupt.  
* X. There's not one Man of a Thousand, that understands the just, the safe, warrantable, decent and precise Limits of that which we call Bantering or Fooling; but it is either too Course, too Rude, too Churlish, too Bitter, too much on't, too Pedantic, too Fine, out of Measure, or out of Season. Now the least Error or Mistake in the Management of this Humour, lays People open to great Censure and Reproach. It is not every Man's Talon to know when and how to cast out a pleasant Word, with such a regard to Modesty and Respect, as not to Transgress the true and fair Allowances of Wit, good Nature and good Breeding. The Skill and Faculty of Governing this Freedom within the Terms of Sobriety and Diseretion, goes a great way in the Character of an agreeable Conversation; for that which we call Raillery, in this Sense, is the very Sauce of Civil Entertainment, and without some such Tincture of Urbanity, even in Matters the most serious, the good Humour flattens for want of Refreshment and Relief. But there is a Medium yet betwixt All-Fool and All-Philosopher; I mean, a proper and discreet Mixture, that in some sort partakes of both, and renders Wisdom itself the more grateful and effectual.  
* XI. 'Tis the Nature and Practice of Jesters and Buffoons, to be Insolent towards those that will bear it, and as Slavish to others that are more than their Match.   

Life, Death.  
I. ONE cannot look either the Sun or Death in the Face.  
II. Very few People are acquainted with Death; it is generally submitted to rather out of Insensibility and Custom, than Resolution; and all Men yield to Death, only because they cannot help it.  
III. We often see those that are led to Execution, affect a Constancy and Contempt of Death; which in truth is nothing else, but the fear of looking it in the Face: So that this pretended Bravery and Contempt, may be said to do their Mind the same good Office, that the Head-band or Nightcap does their Eyes.  
IU. Nothing can be more counterfeit and deceitful, than the Contempt of Death. That Contempt of it, I mean, which the Heathens pretended to out of their natural Reason and Constancy, without the Hopes of a better Life. There is a great deal of difference between Dying with Bravery and Resolution, and slighting Death. The former is frequent enough, but I look upon the other to be never real and sincere; and yet Philosophers have used all the Arguments that the Subject can bear, to persuade us that Death is no Evil; and Men of very inferior Characters, as well as Hero's, have furnished us with a great many Eminent Examples in Confirmation of that Opinion. Nevertheless I do still question whether any Thinking Man, ever gave his assent to it; nay, the trouble they are at to persuade others and themselves, plainly shows that this was no such easy Undertaking. A Man indeed may have a great many Reasons to be out of conceit with Life, but he can have none to despise Death: Even those, who voluntarily lay violent hands upon themselves, do not look upon it as an inconsiderable matter, but are startled at it, and decline it as much as others, if it approach them in any other shape, but that of their own choosing. The Unevenness of Courage, observable in a World of Brave Men, has no other Bortom, than the various Influence of Death, which works more powerfully upon their Fancy, upon some Occasions, and at some Times, than it does at others. Hence it is, that after having slighted what they did not know, they fear it now, when they come to be better acquainted with it. If a Man would persuade himself, that it is not the greatest of Evils, he must decline looking it in the Face, and considering all its Ghastly Circumstances. The Wisest and Bravest Men, are they, that take the fairest and most honourable Pretences, to keep their View from it. But every body that knows it, as it really is, ●inds it to be a thing full of Horror. The Constancy of Philosophers, was nothing else but the Necessity of Dying; they thought when there was no Remedy, but a Man must go, it was best to go with a good Grace. And since they were not able to make their Lives Eternal, they would stick at nothing to make their Names so, and secure all that from the Wreck, which was capable of being secured. Let us put the best Face upon the Matter we can, content ourselves with not speaking all we think, and hope more from a happy Constitution, than all the feeble Reasonings, that gull us with a fancy that we can approach it without concern. The Glory of Dying gallantly, the Hope of being Lamented when we are gone, the desire of leaving a good Name behind us, the Assurance of being set free from the Miseries of the present Life, and of depending no longer upon a ●ickle and humourfom Fortune, are Remedies not altogether to be rejected, though they be far from being Sovereign. They help no more to put us in Heart, than a poor Hedge in an Engagement contributes to encourage the Soldiers that are to march near, where the Enemy is firing; it appears a good Shelter at a distance, but proves a very thin defence at close view. We do vainly flatter ourselves to think that Death will be the same when near, as we fancy it to be when remote; and that our Reasonings, which in Truth are Weakness itself, will prove of so hardened a Temper as to hold out proof, and not yield to the severest of all Trials: Besides, it shows we are but little acquainted with Self-Love, when we imagine, that will do us any Service toward the looking upon that very thing as a▪ Trifle, which must unavoidably cause its utter Ruin; and Reason, from which we expect so many Supplies, is then too weak to persuade us what we wish to be true: Nay, Reason itself generally betrays us upon this occasion, and instead of animating us with a Contempt of Death, gives us a more lively Representation of all its Terror and Gastliness: All it is able to do in our behalf, is only to advise us to turn our Heads another way, and divert the Thought by fixing our Eyes upon some other Objects. Cato and Brutus chose noble Ones. A Lackey, not long ago, satisfied himself with dancing upon the Scaffold, whither he was brought to be broke upon the Wheel. And thus, though the Motives be different, they produce still the same Effects. So true it is, that after all the disproportion between Great Men and the Vulgar, People of both sorts do often meet Death, with the same Face and Disposition: But still with this difference, that in the Contempt of Death, which Great Men express, the desire and love of Honour is the thing that keeps Death from their sight; and in the Vulgar 'tis Ignorance and Stupidity that leaves them at liberty to think upon something else, and keeps them from seeing the greatness of the Evil they are to suffer.  
V Every thing in this Life is Accidental, even our Birth, that brings us into it: Death is the only thing we can be sure of; and yet we behave ourselves just as if all the rest were certain, and Death alone accidental.  
* VI. We are apt to pick Quarrels with the World for every little Foolery, or every trivial Cross: But our Tongues run quite to another Tune, when we come once to parting with it in earnest.  
* VII. Nothing but the Conscience of a virtuous Life can make Death easy to us: Wherefore there's no trusting to a Deathbed Repentance. When Men come to that last Extremity once by Langor, Pain or Sickness, and to lie Agonizing betwixt Heaven and Hell, under the stroke either of a Divine Judgement, or of Humane Frailty, they are not commonly so sensible of their Wickedness, or so effectually touched with the remorse of a true Repentance, as they are distracted with the Terrors of Death, and the dark Visionary Apprehensions of what's to come. People in that Condition do but discharge themselves of burdensome Reflections, as they do of the Cargo of a Ship at Sea, that has sprung a Leak: Every thing is done in a Hurry, and Men only part with their Sins in the one Case, as they do with their Goods in the other; to fish them up again so soon as the Storm is over. Grace must be very strong in these Conflicts, wholly to vanquish the Weaknesses of distressed Nature. That certainly is none of the Time to make choice of for the great Work of reconciling ourselves to Heaven, when we are divided and confounded betwixt an Anguish of Body and Mind: And the Man is worse than Mad, that ventures his Salvation upon that desperate Issue.  
VIII. There is not any thing that Men are so prodigal, and at the same time, so fond of, as their Lives.  
IX. Death happens but once; but the Sense of it renews in all the Moment's of our Lives; and the fear we have of it, is ten times worse than the submitting to it.  
X. That part of Death which is certain, is much alleviated by that which is uncertain.  
XI. We hope to grow Old, and yet we fear Old Age, that is to say, we love Life, and decline Death.  
XII. Nature generally makes a long Sickness, intermediate betwixt Life and Death, with design, it seems, to make Death itself a kind of Release, both to him that Dies, and those that survive him.  
XIII. That Death which prevents a crazy Old Age, comes in better time, than that which terminates it.  
XIV. There are but three great Events for us Men, Birth, Life and Death: We are not sensible of our Birth; we suffer in Dying, and forget to live.  
XV. Most Men spend the first part of their Lives in rendering the other miserable.  
* XVI. Men fear Death, as Children fear to go in the Dark; and as that natural Fear is increased in Children with Tales, so is the other. Certainly the Stoics bestowed too much cost upon Death, and by their great Preparations made it appear more fearful. It is as natural to die as to be born; and to a little Infant, perhaps, the one is as painful as the other.  
* XVII. It is observable, that there is no Passion in the Mind of Man, but it Masters the Fear of Death: And therefore Death is no such terrible Enemy, when a Man has so many Friends about him, that can gain him the Victory. Revenge Triumphs over Death; Love ●lights it; Honour aspires to it; Grief flies to it; Fear procures it. Nay, we read, that Pity itself, which is the Tenderest of all Affections, has provoked many to die out of mere Compassion. Nay, Seneca adds Niceness and Satiety; A Man (says he) would die, though he were neither Valiant nor Miserable, only upon a Weariness to do the same thing so oft over and over.   

Liberality, Prodigality.  
I. LIberality is oftentimes nothing else but the Vanity of Giving, of which we are more fond than the Things we give.  
II. There goes a great deal of Art and Address to make a Denial go down, and by fair and civil Expressions, to supply the Kindness we cannot grant.  
III. There are a sort of Persons that say No so very naturally, that their No always ushers in whatever they are about to say. This renders them so disagreeable, that though they be prevailed upon with much Importunity to grant any Request, yet all the Grace and Commendation of such Grants are utterly lost by so very untoward a beginning.  
iv All things are not to be granted at all times, nor all Men to be gratified: And it is altogether as commendable to refuse, upon Occasion, as to give. This makes some People's No better received than other People's Yes. A Denial, accompanied with Sweetness and Civility, pleases more a Man of Understanding, than a Courtesy granted coldly and rudely.  
V We engage others more effectually to serve us by Promises, than by Presents; for while Men are kept upon the Tenters, they endeavour to deserve those Kindnesses they expect from us.  
* VI. He that gives to all without Diseretion, will soon stand in need of every Body.  
* VII. He that defers Charity till Death, is rather Liberal of another Man's, than of his own.  
VIII. Liberality does not consist so much in giving largely, as in giving seasonably.  
IX. There is something Heroical in great Liberality, as well as in great Valour; and there is a great Analogy between those two Virtues; the one raises the Soul above the Consideration of Wealth, as the other beyond the Management and Desire of Life. But with all these Gay and Generous Motives, the one becomes Ruinous, and the other Fatal.  
X. There are some Men, jealous of the Honour of their Motions, who refuse all things at the Inspirations of others, because they would not be prevented in their Designs, and troubled in the order of the good they would do. That may proceed sometimes from a good Principle, and be met with in very lofty Souls; but for the most part they are Dishonest, Jealous, and ●alse Niceties of Honour, which produce a true Repugnancy to the doing of Favours.  
XI. Those whom cross Accidents of Fortune have undone, are pitied by all the World, because it is a Misfortune the Condition of Humanity submits us to: But those who are reduced to Misery by Vain Profusion, raise more Contempt than Commiseration, because it is the issue of a peculiar Folly, from which every Man has the good conceit to think himself exempt.   

Love.  
I. IN Friendship we take notice of those Failings that may prejudice our Friends: In Love we never see in the Party beloved, but those Defects only by which we are offended.  
II. There is but the first Quarrel in Love, as the first Fault in Friendship, which may turn to good account.  
III. Coldness or Slackness in Friendship, has generally a Cause: In Love there is most commonly no other reason for People loving no more, than their having loved too much.  
IU. Both the Beginning and Decay of Love, show themselves by the Uneasiness and Trouble Lovers are in, when they are together by themselves.  
V When a Man has a Passion for an ill-favoured Woman, it must needs be an extraordinary one: For either his Love proceeds from his own Weakness, or is influenced by more secret and irresistible Charms than those of Beauty.  
VI When a Passion is worn out, we often visit a Mistress out of Custom; and tell one another that we love still, when our Actions testify that we love no more.  
VII. Being absent from what we love, is a Good, in comparison of living with that we hate.  
VIII. As disinterested as a Man may be, either in Friendship or Love, he ought sometimes to put a Constraint upon himself, and be so generous as to receive.  
IX. Love is to the Soul of a Lover, what the Soul is to the Body.  
X. It is very hard to give a just Definition of Love; the most we can say of it, is this: That in the Soul, it is a greedy Desire to Govern; in Spirits, it is a Sympathy; and in the Body, it is only a nice and secret Longing to enjoy the thing beloved, after a great deal of Bustle and Formality.  
XI. If there be any such thing as Love pure, and untained with the Mixture of any other Passion, it is that which lurks in the deepest Recesses of our Hearts, unknown to ourselves.  
XII. Love has such peculiar distinguishing Characters, that it is as hard to hid it when true, as to dissemble it when false.  
XIII. Considering how little the Beginning or the Ceasing to love, is in our own Power, it is equally unreasonable for a Lover no complain of his Mistress' Fickleness, as for a Mistress of her Lover's Inconstancy.  
XIV. If we judge of Love according to most of its Effects, we shall find that it more resembles Hat●ed than Friendship.  
XV. Love can no more continue without a constant motion, than Fire can; and it ceases to be, when it ceases either to Hope or Fear.  
XVI. It is with true Love, as it is with Ghosts and Apparitions, a thing that every body talks of, and scarce any body has seen.  
XVII. We father upon Love several Deal and Intercourses, in which it is no more concerned, than the Doge is, in what is done at Venice.  
XVIII. When we have loved ourselves weary, the kindest and most welcome thing that can be, is, the Infidelity of others, which may give us a fair Pretence to disengage our Faithfulness.  
XIX. The more passionately a Man loves his Mistress, the readier he is to hate her.  
XX. When a Woman has once given herself over to entertain Love, Loving is then the least Fault she can be guilty of.  
XXI. Some Persons had never been in love, had they never been entertained with any discourse of it.  
XXII. The greatest Pleasure of Love, is Loving; and a Man is more happy in his own Passion, than in that he influences in another.  
XXIII. Absence cools moderate Passions, and inflames violent ones; just as the Wind blows out Candles, but kindles Fires.  
XXIV. It is much easier to usher in Love into one's Breast, than to drive it out when it is once admitted.  
XXV. In Love, loving but little, proves often the best way to be loved again.  
XXVI. The Sincerity which Lovers and their Mistress' bargain for, in agreeing to tell one another when they can love no longer, is not asked so much out of a Desire to know when their Love is at an end, as to be satisfied that Love does really continue, so long as they are told nothing to the contrary.  
XXVII. In Love, he that's first cured, is best cured  
XXVIII. To speak feelingly of Love, is as coquetish in a young Woman, as 'tis ridiculous in an old Man.  
XXIX. * Love is a kind of penurious God, very niggard of his Opportunities; he must be watched like a hardhearted Treasurer; for he bolts out of a sudden, and if you take him not in the nick, he vanishes in a twinkling.  
XXX. * There is no reason in the World to revenge upon a Lover the Deceits of his Love; for as in War, so in Love, Stratagems are always allowed.  
XXXI. * A silly Mistress is like a weak Place, soon got, soon lost.  
XXXII. * Mistress' are like Books; if you poor upon them too much, they dose you, and make you unfit for Company; but if used discreetly, you are the sitter for Conversation by them.  
XXXIII. * Some Women pray for Husbands, that they may the better love at random.  
XXXIV. * Many a Spark that hunts after a Mistress, often gets a Wife, and stands condemned to a Repentance during Life, without Redemption, except one of the two dies.  
XXXV. * Some People fall in love by Contagion, and merely by conversing with the infected.  
XXXVI. * Men do not see, or taste, or find the thing they love; but they create it: They fashion an Idol in what Figure or Shape they please; set it up, worship it, dote upon it, pursue it, and sometimes run mad for it.  
XXXVII. * The extravagant Transports of Love, and the wonderful Force of Nature, are uncontrollable: The one carries us out of ourselves, and the other brings us back again.  
XXXVIII. Two passionate Lovers cannot partake of other Pleasures, than those which they receive from their Love.  
XXXIX. There is no Passion that more excites us to every thing that is Noble and Generous, than an honest Love.  
XL. Short absence excites Passions, whereas a long one destroys them.  
XLI. Women who preserve a Passion for Persons that are absent, raise but little in those who see them; and the continuation of their Love for the Absent, is less an Honour to their Constancy, than a Scandal to their Beauty.  
XLII. The Love of young People is only an irregular Passion, and boiling Desire, that has no other Object than Pleasure, and which Enjoyment dissipates.  
XLIII. Love comes in by the Ears, as well as by the Eyes; and therefore it is a great Indiscretion in a Man, to make a long Descant upon his Mistress' Perfections, before his Friend.  
XLIV. Love has, as it were, never well established his Power, till he has ruined that of Reason.  
XLV. Love gins by Love; and the greatest Friendship can never influence but a very small Passion.  
XLVI. Nothing resembles true Friendship so well, as those Engagements which have a secret Love at the bottom.  
XLVII. We never love truly but once, and that's the first time we love: The following Passions are less involuntary.  
XLVIII. That Passion which is raised on the sudden, is the most difficult to be cured.  
XLIX. That Love which increases by degrees, is so much like Friendship, that it can never be a violent Passion.  
L. As nice as we are in Love, we still forgive more Faults in that, than in Friendship.  
LI. We tell our Secrets in Friendship, but they slip from us in Love.  
LII. There are many Remedies to cure Love; but never a one of them is infallible.  
LIII. The greatest Miracle Love can work, is to cure a Coquet Humour.  
LIV. Coquets make it a Pride to be jealous of their Lovers, only to conceal their Envy of other Women.  
LV. The reason why Lovers are but seldom uneasy in one another's Company, is because they never talk of any thing but themselves.  
LVI. It is a Lover's Fault, if he is not sensible when he ceases to be beloved.  
LVII. A Man of Parts may love indiscreetly, but not sottishly.  
LVIII. The Grace of Novelty is to Love, what the Blue-mourn, or Gloss, is to the Fruits; it gives them a Lustre which is easily defaced; and when once gone, never returns any more.  
LIX. A Fever is the properest Simile of Love; for in both Cases, the Degree and the Continuance of the Disease is out of our own Power.  
LX. 'Tis better for a Man sometimes to be deceived in what he loves, than to be plainly dealt with.  
LXI. It is as hard for a Woman to manage a fond Lover, as a cold one.  
LXII. Women generally keep the first Lover, only for want of a second:  
LXIII. Men often go from Love to Ambition, but seldom come back again from Ambition to Love.  
LXIV. All our Passions engage Men in some Faults; but those of Love are the most ridiculous.  
LXV. Of all violent Passions, Love becomes a Woman best.  
LXVI. In the first Passion, Women have commonly an Affection for the Lover; but afterwards they seldom love, but for the Pleasure of Loving.  
LXVII. Love, tho' never so agreeable a Passion, pleases still more by the ways it takes to show itself, than it does upon its own account.  
LXVIII. Tho' Love is worn out, yet it makes both Lover and Mistress uneasy to part.  
LXIX. It is oftentimes much harder to forbear loving an unkind Mistress, than to bear with her cruel Usage.  
LXX. It is with old Love, as with old Age, a Man lives to all the Miseries, but is dead to all the Pleasures of Life.  
LXXI. There is one kind of Love, whose excess prevents jealousy.  
LXXII. In Love, Cozening always exceeds Distrust.  
LXXIII. There are some selfconceited Fops, who, when they are in Love, entertain themselves with their own Passion, instead of the Person that causes it.   

Marriage, Matrimony, Children.  
I. MAny Marriages prove convenient and useful, but few delightful.  
II. * 'Tis much with Wedlock, as with our Elixirs and Antidotes; there goes a thousand Ingredients to the making of the Composition; but then if they be not timed, proportioned, and prepared according to Art, 'tis a Clog to us rather than a Relief.  
III. * Marriages are governed rather by an overruling Fatality, than any solemnity of Choice and Judgement; tho' 'tis a hard matter to ●ind out a Woman, even at the best, that's of a just Scantling for her Age, Person, Humour, and Fortune, to make a Wife of. The one single disparity of Years, is of itself sufficient, without a more than ordinary Measure of Virtue and Prudence, to make a Man ridiculous.  
iv * A Wife and Children are a kind of Discipline of Humanity; and Single Men, tho' they be many times more charitable, because their Means are less exhausted, yet, on the other side, they are more cruel and hardhearted, because their Tenderness is not so oft called upon.  
V * Grave Nature's, led by Custom, and therefore constant, are commonly loving Husbands.  
VI * chaste Women are often proud and froward, as presuming upon the Merit of their Chastity.  
VII. * It is one of the best Bonds, both of Chastity and Obedience in the Wife, if the think her Husband Wise; which she will never do, if she find him jealous.  
VIII. * Wives are young Men's Mistresses; Companions for middle-Age; and old Men, Nurses.  
IX. * The Joys of Parents are secret; and so are their Griefs and Fears: They cannot utter the one, nor will they express the other. Children sweeten Labour, but they make Misfortunes more bitter: They increase the Cares of Life, but they mitigate the Remembrance of Death.  
X. * They that are the First Raiser's of their Families, are most indulgent toward their Children, beholding them as the Continuance, not only of their Kind, but of their Works; and so both Children and Creatures.  
XI. * He that has Wife and Children, has given Hostages to Fortune; for they are Impediments to great Enterprises, either of Virtue or Mischief. The Perpetuity by Generation is common to Beasts; but Memory, Merit, and Noble Works, are proper to Men: And certainly a Man shall find the Noblest Works and Foundations, have always proceeded from Childless Men, which have sought to express the Images of their Minds, where those of their Bodies have failed; and both in A●●ection and Means have married and endowed the Public: So that the Care of Posterity is most in them that have none.  
XI. * The most ordinary cause of a single Life, is Liberty, especially in certain Selfpleasing and Humourous Minds; which are so sensible of every Restraint, that they will go near to think their Girdles and Garters to be Bonds and Shackles.  
XII. * Unmarried Men are best Friends, best Masters, best Servants, but not always best Subjects; for they are light to run away; and almost all Fugitives are of that Condition.   

Mind, Understanding, Wit, Memory, Heart.  
I. THe Strength and Weakness of a Man's Mind, are improper Terms, since they are really nothing else but the Organs of our Bodies, being well or ill disposed.  
II. 'Tis a great Error, the making a difference between the Wit and the judgement: For, in truth, the judgement is nothing else but the Brightness of Wit, which penetrates into the very bottom of Things, observes all that aught to be observed there, and descries what seemed to be imperceptible. From whence we must conclude, That 'tis the Extension and Energy of this Light of Wit, that produces all those Effects, usually ascribed to judgement.  
III. All Men may be allowed to give a good Character of their Hearts (or Inclinations) but no body dares to speak well of his own Wit.  
IU. Polite Wit consists in nice, curious, and honest Thoughts.  
V The Gallantry of Wit consists in Flattery well couched.  
VI It often happens, that some things offer themselves to our Wit, which are naturally finer and better, than is possible for a Man to make them by the Additions of Art and Study.  
VII. Wit is always made a Cully to the Heart.  
VIII. Many People are acquainted with their own Wit, that are not acquainted with their own Heart.  
IX. It is not in the power of Wit, to act a long while the Part of the Heart.  
X. A Man of Wit would be sometimes miserably at a loss, but for the Company of Fools.  
XI. A Man of Wit may sometimes be a Coxcomb; but a Man of judgement never can.  
XII. The different Ways or Methods for compassing a Design, come not so much from the Quickness and Fertility of an industrious Wit, as dim-sighted Understanding, which makes us pitch upon every fresh Matter that presents itself to our groping Fancy, and does not furnish us with Judgement sufficient to discern at first sight, which of them is best for our Purpose.  
XIII. The Twang of a Man's Native Country, sticks by him as much in his Mind and Disposition, as it does in his Tone of Speaking.  
XIV. Wit serves sometimes to make us play the Fool with greater Confidence.  
XV. Shallow Wits are apt to censure every thing above their own Capacity.  
XVI. 'Tis past the Power of Imagination itself, to invent so many distant Contrarieties, as there are naturally in the Heart of every Man.  
XVII. No body is so well acquainted with himself, as to know his own Mind at all times.  
XVIII. Every body complains of his Memory, but no body of his judgement.  
XIX. There is a kind of general Revolution, not more visible in the turn it gives to the Fortunes of the World, than it is in the Change of Men's Understandings, and the different Relish of Wit.  
XX. Men often think to conduct and govern themselves, when all the while they are led and managed; and while their Understanding aims at one thing, their Heart insensibly draws them into another.  
XXI. Great Souls are not distinguished by having less Passion, and more Virtue; but by having nobler and greater Designs than the Vulgar.  
XXII. We allow few Men to be either Witty or Reasonable, besides those who are of our own Opinion.  
XXIII. We are as much pleased to discover another Man's Mind, as we are discontented to have our own found out.  
XXIV. A strait and well-contrived Mind, finds it easier to yield to a perverse one, than to direct and manage it.  
XXV. Coxcombs are never so troublesome, as when they pretend to Wit.  
XXVI. A little Wit with Discretion, tires less at long-run, than much Wit without judgement.  
XXVII. Nothing comes amiss to a great Soul; and there is as much Wisdom in bearing other People's Defects, as in relishing their good Qualities.  
XXVIII. It argues a great height of judgement in a Man, to discover what is in another's Breast, and to conceal what is in his own.  
XXIX. If Poverty be the Mother of Wickedness, want of Wit must be the Father.  
XXX. * A Mind that has no Balance in itself, turns insolent, or abject, out of measure, with the various Change of Fortune.  
XXXI. * Our Memories are frail and treacherous; and we think many excellent things, which for want of making a deep impression, we can never recover afterwards. In vain we hunt for the straggling Idea, and rummage all the Solitudes and Retirements of our Soul, for a lost. Thought, which has left no Track or Footsteps behind it: The swift Offspring of the Mind is gone; 'tis dead as soon as born; nay, often proves abortive in the moment it was conceived▪ The only way therefore to retain our Thoughts, is to ●asten them in Words▪ and chain them in Writing.  
XXXII. * A Man is never so great a Dunce by Nature, but Love, Malice, or Necessity, will supply him with some Wit.  
XXXIII. * There is a Defect which is almost unavoidable in great Inventors; it is the Custom of such earnest and powerful Minds, to do wonderful Things in the beginning; but shortly after, to be overborn by the Multitude and Weight of their own Thoughts; then to yield and cool by little and little, and at last grow weary, and even to loathe that, upon which they were at first the most eager. This is the wont Constitution of great Wits; such tender things are those exalted Actions of the Mind; and so hard it is for those Imaginations, that can run swift and mighty Races, to be able to travel a long and constant Journey. The Effects of this Infirmity have been so remarkable, that we have certianly lost very many Inventions, after they have been in part fashioned, by the mere Languishing and Negligence of their Authors.   

Moderation.  
I. MOderation in Prosperity, generally springs either from apprehension of the Shame and Reproach that attends Passion and Excess, or ehe fear of losing our Fortunes and Advantages.  
II. Moderation is like Temperance; a Man would be well enough pleased to eat more, but only he is afraid of a Surfeit.  
III. The Moderation of some fortunate Men, is the effect of a smooth and composed Temper, owing to the Calm of their Prosperity.  
iv Moderation is a fear of falling into that Envy and Contempt, which those who grow giddy with their good Fortune, most justly draw upon themselves; it is a vain Ostentation of the Greatness of our Mind: And in short, the Moderation of Men in the most exalted Fortunes, is a Desire to be thought above those Things that have raised them so high.  
V Moderation is represented as a Virtue, with a design to restrain the Ambition of Grea● Men; and to persuade those of a meaner Condition, to be contented with a less proportion of Merit and Fortune.   

Merit, Worth.  
I. PEople that are conceited of their own Merits, do sometimes take a pride in being unfortunate, in order to persuade themselves and others, that they are considerable enough to be the Envy and the Mark of Fortune.  
II. The undeceiving a Man strongly possessed with an Opinion of his own Merit, is the very same ill Office that was done the Fool at Athens, who fancied all the Ships that came into Harbour were his own.  
III. The surest Evidence of true Merit, is when a Man is commended even by those that envy him most.  
iv The Merit of some People consists in saying and doing useful Fooleries; and when they are once taken out of this Road, you quite spoil them, and they are good for nothing.  
V Princes put a value upon Men as well as Money; and we are forced to take them both, not according to their true Worth, but according to what they are stamped for.  
VI Nature gives Merit and Parts, but 'tis Fortune improves and exerts them.  
VII. The Address and Industry of improving moderate Abilities to the best Advantage, steal away, if I may so speak, our Esteem, and bring a Man oftentimes in to greater Reputation than real Merit.  
VIII. Real Merit gains a Man the Esteem of good Men; but 'tis only Fate that gains him that of the Multitude.  
IX. The Appearances of Merit are oftener Rewarded than Merit itself.  
X. There are a great many Men valued in the World, who have no other Merit, than Vices profitable to Commerce and Society.  
XI. A Man's Merit has its particular Season, as well as Fruits.  
XII. A Man's Palate (or discerning Faculty) lours proportionably to his Merit.  
XIII. As much as the World is inclined to think ill of one another, we see them oftener favourable to false Merit, than injurious to true.  
XIV. Some Men are like Ballads, which are in vogue but for a while.  
XV. A Noble Birth, or a Great Fortune, proclaims Merit, and makes it the more conspicuous.   

Nature.  
I. MOst young People think often to follow Nature, when they are only unpolished and ill-bred.  
II. Nothing hinders Men so much from being plain and natural, as the straining themselves to be thought so.  
III. Nature was given to exercise the Philosophers, like some dark intricate Riddle; every one makes his own Sense the Key, and out of that contrives his own System. He that by his Principles explains most Difficulties, may be allowed thus far to value himself, That he has hit upon the most probable Opinion.  
iv Something of one's Temper always enters into the best form Designs; and Nature is never so much reduced, but that the keeps as much Right over our Actions, as we can take over her Motions.  
V * It is a wonderful thing how the very Force of Nature will exert itself, in the meanest and the weakest of Creatures, in cases of extreme Necessity and Danger.  
VI * The different Abilities of Men, which we call Wisdom, or Prudence, for the Conduct of public Affairs, or private Life, grow directly out of that little Grain of Intellect, or good Sense, which they bring with them into the World; and that the Defect of it in Men, comes from some want in their Conception, or Birth. And though this may be improved, or impaired, in some degree, by Accidents of Education, Study, Conversation, or Business; yet it cannot go beyond the reach of its Native Force, no more than Life can, beyond the Period to which it was destined, by the Strength or Weakness of the Seminal Virtue.  
VII. 'Tis impossible to renounce Nature, and to raise ourselves above the Condition God has placed us in. We shall see a Wise Man not able to defend himself from Humour and Folly; an Hero feeble, full of Defects, and as much a Man as they which are below him: For, in truth, there are no Great Men, if we compare 'em one with another; but they are in themselves weak, unequal, and deficient, in some part or other.  
VIII. Nothing is durable, that is not suited to Nature. Too austere a Philosophy, makes few wise Men; too rigorous a Government, few good Subjects; too harsh a Religion, few religious Souls; I mean, that will long continue so.   

Nobility, Gentility.  
I. THere cannot be a meaner thing, than to take advantage of one's Quality and Greatness, to ridicule and insult over those of an inferior Condition.  
II. They that are so ridiculous as to value themselves merely upon their Quality, do in a manner slight that very thing that gave them their Quality; since 'tis only the V●rtue of their Ancestors that first ennobled their Blood.  
III. The great Mistake of most Noblemen, is, That they look upon their Nobility as a Character given them by Nature.  
IU. True Quality, and that which is the Gift of Nature, is only the Noble Advantages and Endowments of the Body and Mind.  
V The more ancient that Nobility is which we derive from our Ancestors, the more suspicious and uncertain it is; and therefore the less valuable. The Son of a Marshal of France, who by his own Worth has raised himself to this Office, should, in all Reason, be more Noble, than the Posterity that descend from him. The Spring of Honour is yet fresh in the Son's Veins, and kept up by the Example of the Father; b●t the further it runs from the Fountain, the weaker and drier it grows.  
VI We are surprised every Day, to see some Men, that are come from the Scum of the People, raise themselves to great Fortunes and Honours; and we commonly mention this with Scorn and Reproach; as if all the Great Families in the World had not as mean a Beginning, if we would but take pains to trace them back to their Originals.  
VII. * A bragging Fool that's raised out of a Dunghill, and sets up for a Man of Quality, is ashamed of nothing in the World but his own Father.  
VIII. It is with the Original of Nations, as with Genealogies of private Persons; these are purely imaginary; those show themselves in Fables. From whence it comes to pass, that the Ancients held themselves obliged to some Deity or other, either upon the account of descending from it, or else because they acknowledged a particular Care and Protection from its Tutelary Virtue.  
IX. * It is the Saying of a Great Man, That if we could trace our Descents, we should find all Slaves to come from Princes, and all Princes from Slaves: But Fortune has turned all Things topsy-turvy, in a long Story of Revolutions. But it matters not whence we come, but what we are; nor is it any more to our Honour, the Glory of our Predecessors, than it is to their Shame, the Wickedness of their Posterity.  
X. It is a great Advantage for a Man to be Nobly descended; but it is still a greater one for him to be such by his own Merit, that People never inquire whether he be a Gentleman or no.  
XI. * N●bility of Birth, commonly abates Industry; and he that is not industrious, envies him that is. Beside, Noble Persons cannot go much higher; and he that stands at a stay, when others rise, can hardly avoid Motions of Envy.  
XII. * A Monarchy, where there is no Nobility at all, is a pure absolute Tyranny; for Nobility attempters Sovereignty, and draws the Eyes of the People somewhat aside from the Royal Line.  
XIII. * Those that are first raised to Nobility, are commonly more virtuous, but less innocent, than their Descendants; for there is rarely any Rising, but by a commixture of good and evil Arts.   

Obstinacy, Contradiction.  
I. STubborness and Obstinacy, are the Effects of a shallow Wit; for we can never believe, what we cannot apprehend.  
II. Men of mean Capacities, but especially your half-witted Fellows and pedantic Scholars, are most apt to be stiff and peremptory. None but Manly Souls can unsay what they have said, and forsake an Error, when they find themselves on the wrong side.  
III. Contradiction should awaken our Attention and Care, and not our Passion: Our Interest ought to be no other than that of Truth; and therefore we must rather hear those that oppose it, than avoid them, which is little better than yielding the Victory.  
iv There can be no arguing with a Man obstinate in his Opinion; for when he has once contradicted, his Mind is barred up against all Light and better Information; Arguments, tho' never so well grounded, do but provoke him, and make him even afraid to be convinced of the Truth.  
VI The generality of Men do not make it their Business to be in the right, so much as to be thought so: This makes them stickle so stiffly for their own Opinions, even when they know and are satisfied, they are false.  
VII. The Obstinacy of some People in contradicting Opinions generally received, is the effect rather of Pride than Ignorance: Those that are on the right side, have got the upper hand, and they scorn to take up with the lower.  
VIII. No Men are so often in the wrong, as those who pretend to be always in the right.   

Passions.  
I. PAssion often makes a Fool of a witty Man, and no less frequently a witty Man of a Fool.  
II. It is with our Passions, as it is with Fire and Water; they are good Servants, and bad Masters, and Sub-minister to the best and worst of Purposes at once.  
III. The continuance of our Passions, is no more in our own Power, than the Term of our Lives.  
iv Those great and glittering Actions which dazzle the Eyes of most Men; and are represented by Politicians, as the Effects of great Wisdom and Design, are indeed generally influenced by little Humours and Passions. Thus the War of Augustus and Anthony, for the purpose, which is ascribed to the violent Ambition each of them had to get the Mastery of the whole World, was occasioned, perhaps, by a little rise of jealousy between them.  
V Passions are Nature's never-failing Rhetoric, and the only Orators that can master our Affections. The plainest Man inspired by a Passion, persuades much better than the most eloquent, who is inspired by none.  
VI There is in all Passions a kind of Injustice and Self-interest, which makes them very dangerous to be followed; and we ought not to trust them, even when they appear most fair and reasonable.  
VII. There is in our Hearts a constant Generation of Passions; so that the Destruction of one, is generally the Production of another.  
VIII. As wary and cautious Men are to conceal their Passions, under the specious Dress of Honour and Piety, this Disguise is too thin; and they seldom fail to break through it at one time or other.  
IX. The Passions often give birth to others of a Nature quite contrary to their own: Avarice sometimes brings forth Poodigality; and Prodigality, Avarice: Some are Resolute out of Weakness, and Bold out of Timorousness and Fear.  
X. All Passions are nothing else but the different degrees of Heat and Cold in the Blood.  
XI. The Victory we gain sometimes over our Passions, is owing to their Weakness, more than our own Strength.  
XII. The Health of the Mind is as frail and uncertain, as that of the Body: And tho' a Man may seem free from all manner of Passions, yet is he in so much danger of falling into them, as one in a perfect state of Health, is of having a fit of Sickness.  
XIII. It is one of the greatest Secrets of Nature, that Men's Passions are more capable of being raised to higher degrees in Companies, than in Solitude; and that we sooner grieve, fear, rejoice, love, admire, etc. when we behold many others so moved, than when we are alone.  
XIV. No Man can guests in cold Blood, what he may do in a Passion.  
XV. While our Heart is ruffled by the remains of a Passion, it is more susceptible of a new one, than if it was entirely settled.  
XVI. Those that have had great Passions, find themselves perpetually happy and unhappy, in being cured of them.  
XVII. We are to blame not to distinguish between the several sorts of Anger; for there is a Light, and, as it were, a harmless one, which results from a warm Complexion; and another exceeding vicious, which is, in strict speaking, the Rage and Fierceness of Pride.  
XVIII. Nature, it seems, has treasured up, in the bottom of our Hearts, some secret Talents and Abilities, which Passions only have the privilege to improve; and which, upon some Exigencies, gives us a surer prospect of Things, than ever Art could do.  
XIX. It is is as unseasonable to recompense in a ●it of joy, as to punish in a Passion.  
XX. * That Mind is truly happy, which can entirely deny some Passions, and only unbend itself to some others.  
XXI. The Soul is tired to be always in the same posture, and at a long run, it would lose all its Vigour, if it were not awakened by the Passions.   

Penetration.  
I. PEnetration is so Conjuring like, that it flatters our Vanity more than any other Accomplishment of the Mind.  
II. The greatest Fault of a Penetrating Wit, is not coming short of the Mark, but overshooting it.  
III. There is always a part of our Thought that stays behind; we very seldom communicate it entirely; and 'tis by Penetration, more than knowledge of Words, that we enter absolutely into the Conception of others.   

Philosophy.  
I. PHilosophy easily conquers and triumphs over past and future Evils; but the present ones triumph over Philosophy.  
II. The Contempt of Riches in Philosophers, was only a desire of vindicating their own Merit, and taking a Revenge upon the Injustice of Fortune, by undervaluitg those Enjoyments which she had not given them: This was a Secret to secure them from the Disparagement of Poverty, and a By-way to arrive to that Consideration and Esteem, which they could not compass by Riches.  
III. The Philosophers, and Seneca among the rest, did not remove Men's Faults by their Precepts, but only improved them by the setting up of Pride: So that their Virtues (as a Father of the Church has it) were but glittering Vices.  
iv * There is no Condition that does not sit well upon a wise Man: For this Reason, I shall never quarrel with a Philosopher for living in a Palace; but shall, at the same time, not excuse him, if he can't content himself with a Cottage. I shall not be scandalised to behold him in the Apparel of Kings, provided he have not their Ambition.   

Pleasures.  
I. ALl our Actions have no real Object but Pleasure; and tho' we take different ways, yet we see all Mankind incline to the same end; without that, the most laborious Persons would live languishing and idle: 'Tis that alone which makes us active, which moves all Bodies; 'tis that which gives motion to all the Universe. He that searches for Reputation in the Field, and breaks through all the Dangers of Fire and Bullets to obtain Honour, would not expose himself to the least Danger, if he did not expect that Satisfaction he finds in himself, or that which is derived from Fame: And he that grows old in the Closer, amongst a parcel of mouldy, Motheaten Books, would not employ the least pain, in the acquisition of Sciences, if he did not receive from it some Pleasure in the pursuit.  
II. A Man that knows how to mingle Pleasures with Business, is never possessed of them; he quits them, and retakes them at his Will; and in the habit which he has made of them, he rather finds an unweariness of Spirits, than a dangerous Charm that might corrupt him. It is not so with these austere Persons, who by an alteration of Temper, come to taste of Voluptuousness, they are immediately enchanted with its Sweetness; and having nothing but an Aversion for the Austerity of their past Lives, abandon themselves to the first Delights they meet with.  
III. * 'Tis not so hard to counterfeit joy in the depth of Affliction, as to dissemble Mirth in the Company of Fools.  
iv The excess of Delights palls our Appetites oftener than it pleases.  
V It is much better to seek every thing that can please in any Man, than to seek for a Man that can please in every thing; for a Man in all respects agreeable, is so great a rarity, that it is no Wisdom to hunt after that we are hardly ever like to find.  
VI We are so fond of every thing that is fresh and uncommon, that we take a secret Pleasure, and find entertainment even in the sight of the dismallest and most tragical Accidents; and that partly because they are new, and partly from a Principle of Ill-nature that is in us.  
VII. The continual Society, even of the best Men, becomes at length tiresome, or insensible; which makes those Persons that have a delicate Apprehension of Pleasure, voluntarily remove themselves from one another, to avoid the Disgust that threatens them, and to have a better Taste of the Charms of Conversation, by a new Vigour which they bestow upon their Thoughts.  
VIII. There is no Man but is sometimes at a loss with himself; the Wisest are weary of themselves, after they have been weary of others.  
IX. We never fail to be tiresome to ourselves, by too long and too serious a Commerce with our own Thoughts. He that intends to live happy, must make but few Reflections upon Life; nay, he must often departed, as it were, from himself; and amidst the Pleasures which exterior Objects furnish him with, steal from the Knowledge of his own Miseries.   

Pride.  
I. PRide always indemnifies itself one way or other; and loses nothing, no not in Self-denial.  
II. When Pride has appeared in all its Shapes, and played all the Parts of Human Life, as if it were tired with its own Disguises and Transformations, it pulls off the Mask; and showing its true Face at last, is known by its Insolence; so that, properly speaking, Insolence is the breaking out, and Demonstration of Pride.  
III. 'Tis only because we are proud ourselves, that we complain of, and cannot bear with the Pride of others.  
iv Pride is much the ●ame in all Men, as to the Degree of it, and differs only by the various Methods of exerting it.  
V The Wisdom of Nature is to be admired, not only in sitting the Organs of the Body, for our Happiness and Convenience, but also in bestowing Pride upon Men, to keep their Sight from the troublesome View of their own Imperfections.  
VI There is oftentimes more Pride than Goodness in our Reproofs; and we chide other People for their Faults, not so much with design to correct them, as to make them believe that we ourselves have none.  
VII. Blindness and Folly are the most pernicious Effects of Pride; for they both cherish and increase the Vice, by concealing from us those Remedies, that might conduce to the Cure of our Miseries, and correct our Excesses and Extravagances.  
VIII. Nothing flatters our Pride so much, as the Intimacy and Con●idence of Great Persons; for we are apt to think ourselves admitted to these by our own Desert; and never consider that it happens much oftener, from a particular Vanity in their Humours, or their not being able to keep their own Counsel.  
IX. * All proud Men, over and above the Stroke of a Divine Judgement, are miserable, even in themselves, and no Circumstances in the World can ever make them otherwise. Their Appetites are insatiable, and their Hearts consequently never at rest; whether it be Wealth, Power, Honour, Popular Esteem, or whatever else they pretend to: They envy, and are envied: 'Tis impossible for them to be at rest, without enjoying what it is impossible for them to attain; they live, gaping after more, and in a perpetual fear of losing what they have already: The higher they are raised, the giddier they are, the more slippery is their Standing, and the deeper they Fall. They are never well, so long as any thing is above them; and their Ambition carries them to the supplanting of their Masters and Makers; when yet, by a most ridiculous Contradiction, they lie effectually, in the same instant, at the Mercy of the Men they most despise.  
X. Humility is very often the putting on of a Submission, by which Men hope to bring other People to submit to them. It is a mere artificial sort of Pride, which debases itself with a design of being exalted: And tho' this Vice transform itself into a thousand several Shapes, yet it is never more effectually disguised, or more capable of imposing upon the World, than when concealed under a Form of Humility.  
XI. A readiness to believe Ill, without a previous Examination, proceeds from Laziness and Pride: We are pleased to find others to blame, and loath to give ourselves the trouble of enquiring, how far, and whether they are so, or not.  
XII. Pride, that so often inspires Men with Envy, does sometimes moderate it too.  
XIII. Pride generally increases by the Parings of other Faults.  
XIII. The same Pride that disposes us to condemn the Faults we think ourselves free from, inclines us to undervalue the Good Qualities we want.  
XIII. The Compassion we express for our Enemy's Misfortunes, is sometimes more the effect of Pride, than Good-nature, and only a Desire to let them know that we are above them.  
XIV. Pride, as well as other Passions, is unaccountable and humoursome. We are ashamed to own our being jealous, when we are so; and yet we value ourselves upon having been so, and for being capable of being so.  
XV. It is as good and commendable to be proud with one's self, as it is ridiculous with others.  
XVI. Magnanimity is a bold Stroke of Pride, which makes a Man Master of himself, in order to make him so of every thing else.  
XVII. A Man of Wit, that is naturally proud, loses nothing of his Pride and Stiffness, by being low in the World; but, on the contrary, if any thing can soften his Humour, and make him more courteous and sociable, it must be a little Prosperity.   

Raillery, Laughter.  
I. RAillery is harder to be born than Injuries, because it is an allowable thing to be concerned at Injuries; but a ridiculous one to be angry at a jest.  
II. Raillery is an Injury disguised full of Malice and Ill-nature, which is endured with so much less Patience, as it shows, that they who use it, would be thought above us.  
III. Princes and Persons in eminent Stations, would do well to be exceedingly reserved, as to this part of Conversation: The Resentments of their Raillery, are the more dangerous, because kept more concealed, and that Men are ever contriving some private ways of Revenge for it.  
iv Raillery very often betrays want of Wit; Men call it in to their Relief, when they have nothing of Sense and Argument le●t to say for themselves.  
V * No Man was ever ridiculous to others, that laughed at himself first.  
VI There are small Defects which we are content to abandon to the Censure and Raillery of others; such Defects as those we ought to choose, to jeer other People upon.   

Reason.  
I. WE have not Strength enough to follow our Reason, so far as it would carry us.  
II. That Man has but little Reason left him, who is past hopes of finding Reason from others.  
III. He is not to be accounted Reasonable, who stumbles upon Reason by chance; but he that knows, and can judge, and has a true relish of it.  
iv Our Reason is much better employed, in bearing up, and allaying present Misfortunes, than in forecasting future ones.  
V A Man never wishes for any thing very eagerly, which he wishes for only by the Dictates of Reason.  
VI No Man can be perfectly just and good, without a great measure of Sense and Right Reason, which will always incline him to choose the juster Side, in every Action of his Life. And it is a foolish thing to extol wicked Men and Knaves, as the World commonly does, for Persons of Wit and Understanding: Such People have only one part of that sound Sense, which is the reason why they are successful upon some Occasions, but imperfect and at a loss upon a thousand others.  
VII. As nothing betrays greater Weakness and want of Reason, than to submit one's Judgement to another Man's, without any Examination or Consideration of our own; so nothing argues a great Spirit, and true Wisdom, more than the submitting to Almighty God, with absolute and implicit Faith, and believing whatever he says upon the single Authority of his own Word.  
VIII. We attribute more to Reason, than is her due; she frequently usurps what of right belongs to our Constitution, and would have but few Advantages, if she had no more than are strictly her own.  
IX. Reason does seldom cure any Passion, but rather strikes in with the strongest; for there is no Passion, but is authorised and countenanced by some Reason or other:  
X. Good and Right Reason is a Light in the Mind, by which it discerns things as they are in themselves: But in this World, this Light is encompassed and darkened by a thousand Mists and Clouds.  
XI. Good Sense and Reason ought to be the Umpire of all Rules, both Ancient and Modern; whatever does not agree with this Standard, is false.  
XII. * The same Faculty of Reason, which gives Mankind the great Advantage and Prerogative over the rest of the Creation, seems to make the greatest Default in Human Nature; and subjects it to more Troubles, Miseries, or at least Disquiets of Life, than any of its Fellow-Creatures. 'Tis this furnishes us with such variety of Passions, and consequently of Wants and Desires, which not others feel; and these followed by infinite Designs and endless Pursuits, and improved by that Restlessness of Thought, which is natural to most Men, gives us a Condition of Life, suitable to that of our Birth; so that as we are born crying, we live complaining, and die disappointed.  
XIII. * Since we cannot escape the Pursuit of Passions, and Perplexity of Thoughts which our Reason furnishes us, there is no way left, but to endeavour all we can, either to subdue, or to divert them.  
XIV. Superstition renders a Man a Fool, and Scepticism is enough to make him mad. To believe all things, is above Reason; to give credit to nothing, is below it.  
XV. Most Men rather choose implicitly, than to put themselves to the expense of Judging; without instructing themselves in the nature of Things, they take those to be the best, that have the most Examples, and the greatest Crowd of Admirers: They don't follow Reason, but only the Resemblance of it; and stiffly retain their Errors, because they are countenanced by those of other Men.  
XVI. It is much better for a Man to fall naturally into the good Sense of others by his Reason, than to make his Humours received by force.  
XVII. * There are times when Sense may be unseasonable, as well as Truth.  
XVIII. Common Sense is of the Growth of every Country; and all People who unite into Societies, and form Governments, will, in time, make prudent Laws of all kinds; since it is not Strength of Imagination, nor Subtlety of Reasoning, but Constancy in making Observations upon the several Ways of Working of Human Nature, that first stored the World with Moral Truths, and put Mankind upon forming such Rules of Practice, as best suited with these Observations.   

Reputation.  
I. WHat an ill Name soever a Man has got in the World, yet it is almost always in his own Power to recover his Reputation.  
II. The great Characters of being Men of Honour and justice, are very often grounded more upon Forms, and a Knack of appearing to be such, than any true and solid Worth.  
III. Those that have the Accomplishments essential to the making a good Man, supposing they need no Art, neglect Formalities; act more according to Nature, and consequently live more obscure and in the dark. For those that judge of them, have something else to do than to examine them; and so they pronounce Sentence only according to outward Appearances.  
iv Reputation would not be so highly valued, if we did but seriously consider, how very unjust the generality of Men are, both in the giving and taking it away. We should content ourselves to deserve it by our Good-behaviour; and when that Care is taken, not be over-anxious about the Success.  
V The Vulgar value and extol Actions, and other Things, not only for their Excellence, but more generally for the Uncommonness of them: And this gives occasion to all the false Methods Men take to gain the Approbation of the World.  
VI A great Reputation, is a great Charge, very hard for a Man to acquit himself well of; an obscure Life is more natural, and more easy.  
VII. The first Step that a Man makes in the World, generally determines all the rest, and is the Foundation of his Reputation, and best Presage of his Fortune; and from the first Marches that he makes, those that have had Experience, will tell how far he will advance. 'Tis then very necessary to make this first Step with a great deal of Caution, and to signalise one's Entry by something that is glorious and great.  
VIII. A Great Man ought not to suffer the Depth of his Capacity to be founded, if he will be always esteemed by the Vulgar: He ought, on the contrary, to behave himself after such a manner, as never to discover all his Ability, and that no Man may assign Limits to his Learning. For let a Man be never so Learned, the Opinion we have of him, when we know him but by halves, goes always farther than the Idea we conceive of him, when we are wholly acquainted with him.  
IX. Reputation is a Noise which strikes nothing but the Ear, and which cannot make a sensible Impression upon a Noble Soul; it depends less upon ourselves than Fortune: But as it is impossible to acquire a general one; so the possession of it would be absolutely unserviceable.  
X. A Man who is sensible of his Force, and knows the Advantages of his Mind, if he aspires to Glory, and will raise his Reputation, aught to dread, as a Rock, his being suspected that he is governed by others.  
XI. Some People lose their Reputation, by being too eager in their Endeavours to preserve it. This foolish Deportment, is ordinary with those, who being suspected of any ill thing, make use of long passionate Speeches for their Apology; for tho' they may be guiltless, yet the excess of Words they run into, cannot but make us think the contrary.  
XII. There is no Passion which makes People more unhappy than this, which almost all Men entertain for a general Esteem and Reputation; for excepting some Persons of truly Heroical Minds, who act only for the Satisfaction of their Conscience, and perhaps too for the approbation of good Men, all the rest do that for Noise, which ought to be done for Virtue; and suffer themselves to be enchanted with the Shadow and Appearance of a Thing, whose real Body does not so much as affect them.  
XIII. Industry holds the Plac● of the greatest Merit, and the Art of making himself esteemed, oftener gives more Reputation than the thing itself.  
XIV. * No Man can be said to be truly Great, that depends for his Reputation upon the Opinion of the Multitude.   

Self-Love.  
I. SElf-Love, is the love of one's self, and of every thing else for one's self: It makes Men Idolaters of themselves, and would make them Tyrants over others, if they could prevail with Fortune to get the Power and Opportunities. It never rests out of itself, and never dwells upon other Subjects, but, as Bees do upon Flowers, to suck out what it thinks may be for its advantage. Nothing is so violent as its Desires; nothing so secret as its Intrigues; nothing so quick and ingenious as its Managements. It's Pliantness is past description; its Transformations exceed the Poetical Metamorphosis, and its Niceties the refining of Chemistry. One can neither fathom its depth, nor pierce through the Darkness of its Abyss. Here it is quite out of the view of the most penetrating and sagacious Eyes; here it turns to and fro in a thousand insensible Shapes; here it is oftentimes invisible to itself; here it hatches and breeds several Affections and Hatreds unknown to itself; and some of these are so strange and monstrous, that when they come to the Birth, either it does not know them, or is ashamed to own them. From this gross Mist, with which it is overcast, spring the ridiculous Opinions it has of itself; hence proceed all its Errors, Mistakes, and Fopperies concerning itself; hence it is, that it thinks its Inclinations to be quite dead, when they are but lulled asleep; that it fancies to have done running, when it does but rest; and that it believes to have lost its Appetite, when it has only filled its Stomach for the present. And yet this thick and gloomy Darkness, which hinders it from seeing itself, is no obstruction to its sight of any thing else; (in which it is like our Eyes, which perceive all, and yet are blind only with regard to themselves;) for in its greatest Concerns, where the violence of its Desires summon all its Attention, it sees, feels, and hears; it imagines, suspects, penetrates, and guesses every thing, even to that degree, that a Man is apt to think that each of its Passions has a kind of Witchcraft particular to it. Nothing is so strong and close as its Ti●s, which it strives in vain to break off, at the view of the impending Calamities; nevertheless, it ●ff●cts sometimes in a moment, and without Pains, what it could never accomplish with the most powerful and continued Endeavours of many Years. From whence we may likely conclude, That its Desires are kindled by its self, rather than by the Worth or Beauty of its Objects; and that its own Palate gives them both the Value that makes them precious, and the Gloss that sets them off: So that it follows its own self, when it seems to pursue any thing else. Self-love is all made up of Contraries; it is Imperious and Dutiful, Highflown and Humble, Sincere and Counterfeit, Merciful and Cruel, Timorous and Bold. It has different Inclinations, after the diversity of Tempers, which turn and devote it sometimes to Riches, sometimes to Glory, sometimes to Pleasure; it altars them according to the variety of our Age, Fortune, and Experience: It never matters whether it has many, or but one, because it divides itself to many, or gathers and collects itself to one, when either its Interest or Fancy requires it. It is unsteady; and besides the Alterations it receives from external Things, there are a thousand that spring from itself. It is inconstant by Fickleness, by Love, by Novelty, and by Nauseating and Dislike. It is capricious and humoursome: Sometimes with incredible Hardships it snatches at Things, not only unprofitable, but even hurtful and offensive, which it hankers after only because it has a mind to it. It is unaccountable and fantastical; it often busies itself about the most vain and frivolous Employments; it delights in the most insipid Things, and keeps its Loftiness and Pride in the vilest Drudgery. It is in all states of Life, as in all sorts of Conditions; it lives everywhere; it lives upon every thing, sometimes upon nothing. It is contented with the Enjoyment of Things, and the Want of them. It sides with its Foes, follows their Designs, and, which is wonderful, it hates itself, hatches its own Rnin, and bushes on its Overthrow. To sum up all, All its care is to subsist; provided it be, it is content to be its own Enemy. We ought not therefore to think it strange, to see it associate with the roughest Ansterity and hardest Mortification, and side with them to destroy itself; for it is no sooner cast down in one place, but it rises up again in another. When it seems to forsake its Pleasure, it does but suspend or alter it; nay, when it is so conquered, that Men would believe themselves to be rid of it, it springs up again, and triumphs in its Overthrow. This is the true Picture of Self-love, of which the whole Life is but a strong and long Agitation. The Sea is a sensible and lively Image of it; for you may find in the continual Ebbs and Flows of its Waves, a faithful Representation of the boisterous and turbulent Succession of Self-love's everlasting and endless Movements.  
II. Self-love is the greatest Flatterer in the World.  
III. Self-love bears less patiently the Condemnation of our Tastes or (Inclinations) than of our Opinions.  
iv The Fondness or Indifference that Philosopher's expressed for Life, was but a particular Tangle of the Love of themselves, for which there is no more reason to be given, than for the variety of Palates, or the choice of Colours in some People.  
V The first motion of Joy that we resent at the Happiness and Preferment of our Friends, does seldom proceed either from our Good-nature, or the Kindness we have for them, but generally from Self-love, which flatters us that our Turn of being happy is coming, or that we shall reap some Benefit from their Prosperity.  
VI As if the Power of transforming itself were small, Self-love does frequently transform its Objects too, and that after a most wonderful manner; for it not only disguises them so artificially, as to deceive itself, but it perfectly altars the Nature and Condition of the Things themselves. Thus when any Person acts in opposition to us, when he crosses and persecutes us, Self-love passes Sentence upon his Actions, with the utmost strictness and severity of justice; it aggravates all his Imperfections so, as to make them look monstrous and horrible; and sets his Good Qualities in so ill a Light, as to make them appear more disagreeable and nauseous than his very Failings. And yet as soon as the same Person ceases to be our Enemy, or that any of our Interests brings him to Reconciliation and Favour, the Satisfaction we receive, presently restores his Merit, and allows it that Lustre, our Aversion so lately robbed it of. His Ill Qualities vanish out of sight, and his Perfections appear in a greater Splendour; nay, we summon all our Indulgence to excuse and justify the Quarrel he formerly had against us. Tho' this Truth be evidenced by every Passion, yet none demonstrates it so sensibly as Love: For we see a Lover full of Rage and Despair, at the Neglect or Infidelity of his Fondling, contrive and meditate for his Revenge, whatever his violent Passions suggests him. Nevertheless, no sooner has a kind Smile of his Darling calmed his boisterous Resentments, but his Joy and Rapture pronounces this Beauty innocent; he accuses himself alone, and condemns nothing but his own Condemning her before; and by this miraculous Power of Self-love, he takes away the Blemish and Odiousness of his Mistress' Proceed, he clears her of the Crime, and lays it upon himself.  
VII. The love of ourselves makes our Friends appear more or less deserving, in proportion to the delight we take in them; and the Estimate we make of their Worth, depends upon the manner of their conversing with us.  
VIII. One would think, that Self-love were overreached by Good-nature and Liberality; and that a Man forgets himself, when he promotes the Advantages of others: Nevertheless, this is the most effectual way to gain our ends; 'tis lending on Usury, under the pretence of giving freely. In a word, 'tis a nice and dexterous Way of winning over the Affections of every body.  
IX. There is no Passion wherein Self-love is so predominant, as in that of Love: And Men are always more disposed to sacrifice all the Ease of them they love, than to part with their own.  
X. We feel and resent both our good and ill Fortune, in proportion to our Self-love.  
XI. Self-love makes more Men Cruel, than natural Sternness and a rough Temper.  
XII. Self-love is often cheated by its own self; for when it considers its own Interests, it so wholly overlooks the Interests of others, as thereby to lose all the Advantage that might be● made by the exchange of Kindnesses and good Offices.  
XIII. A Man is but little the better for liking himself, when no body else likes him; for an immoderate Love of one's self, is very often chastifed by Contempt from others.  
XIV. Self-love, according as it is rightly or otherwise understood and applied, is the Cause of all the Moral Virtues and Vices in the World.  
XV. That Prudence which is made use of in the good Management of Men's Affairs, is only a wise and quicksighted Self-love, whose contrary is Inconsideration and Blindness.  
XVI. Tho' according to that Position, we may rightly conclude, That Men in all their Actions, keep still an eye to their own Interest; yet does it not follow, that there is no such thing left in the World, as justice and Honesty. Men may govern themselves by commendable and honest Interests; and 'tis the just Discretion of a well-regulated Self-love, that makes a Good or an Honest Man.  
XVIII. The Love of ourselves inclines us to look upon all the Pleasures and Happiness of Life as things that we have a right to call ours; and upo● all the Evils and Calamities, as things foreign and unnatural, and such as are Wrongs and Hardships upon us. This gives the occasion to all our Expostulations and Complaints.   

Sincerity, Dissimulation.  
I. SIncerity is the disclosing and opening of one's Heart: This is hardly to be found in any body; and what we commonly look upon to be so, is only a more cunning and shrewd ●ort of Dissimulation, to insinuate ourselves into the Confidence of other People.  
II. The Vanity of talking of ourselves, and the Desire of showing our Failings on that side we are content they should be seen on, make up the greatest part of our Sincerity.  
III. Half-witted People can never be sincere.  
iv As much as we distrust the Sincerity of those we converse with, yet still we think they tell more Truth to us, than any body else.  
V * The ablest Men that ever were, have had all an openness and frankness of Dealing, and a Name of Certainty and Veracity: But then they were like Horses well managed; for they could tell extremely well, when to stop, and when to turn; and at such times, when they thought the Case indeed required Dissimulation, if then they used it, it came to pass that the former Opinion spread abroad, of their Good Faith and Clearness of Dealing, made it almost invisible.  
VI * Nakedness is indecent, as well in Mind as Body; and it's no small Reverence to Men's Manners and Actions, if they be not altogether open.  
VII. * A general Custom of Dissimulation, is a Vice rising either of a natural Falseness, or Fearfulness, or of a Mind that has some main Faults; which because a Man must needs disguise, it makes him practice Dissimulation in other things, lest his hand be out of ure.  
VIII. * The best Composition and Temperature, is to have Openness in Fame and Opinion, S●cre●ie in Habit, Dissimulation in seasonable Use, and a power to Feign, if there be no Remedy.  
IX. * 'Tis the Practice of the World for People in distress to serve God and Man in several Respects, both alike; that is to say, when they lie under any Affliction, or propose to themselves any considerable Advantages, and find they have need of another's help; how do they Beg, Vow, Promise, Solicit, Swear, Sign and Seal; and yet conscious to themselves all this while, that they neither intent nor are able to make one Article good.   

Silence, Speaking, Eloquence.  
I. HE that distrusts himself, does best to keep Silence.  
II. A Man never forgets things so effectually, as when he has talked himself weary of them.  
III. Some Men oftentimes choose to speak ill, rather than say nothing of themselves.  
iv As it is proper for great Wits to speak little, and say much; so, on the contrary, it is the Character of your Half-witted Fellows, to speak much, and say little.  
V All the World knows well enough, how improper it is for a Man to talk too much of his Wife; but very few consider how ridiculous it is to talk of one's self.  
VI What a strange thing it is, that Men should remember the smallest Particulars of their Affairs, when at the same time they forget how often they have tired others with the tedious Recital of them.  
VII. The exceeding Delight we take in talking of ourselves, may well make us suspect that we give but little to our Auditors.  
VIII. There is as as much Eloquence in the Tone and Cadence of the Voice, in the Eyes, and in the Air, of a Man, as in the very Choice of Words and Expressions.  
IX. True Eloquence consists in saying all that is fit to be said, and leaving out all that is not.  
X. * There is a particular way of Harkening to one's self, very displeasing in Conversation; for it is as ridiculous to hear one's self in Company, as to talk when a Man is by himself.  
XI. Talking all, is so great a Fault, both in Business and Conversation, that any thing that's Good, is doubly so, if it be short; and we often gain by brevity, what we should always have lost by being tedious.  
XII. Some People are so blind, and ●latter themselves to so great a degree, that they always believe what they wish, and think to make every body believe what they have a mind to. Tho the Arguments they would persuade us with, are never so poor and weak, yet their Prepossessions are so strong, that they think they need only talk loud and big, and be very positive, to make all the World of their Opinion.  
XIII. True Eloquence is good Sense, delivered in a natural and unaffected Way. That which must be set off with the artificial Ornaments of Tropes and Figures, is acceptable only because the generality of Men are easily imposed upon, and see things but by halves.  
XIV. Great things must be delivered plainly an emphatical Tone would spoil all. On the contrary, small things must be said nobly, nothing supports them but the Expression, the Tone of the Voice, and the Countenance of him that speaks.  
XV. * Talkative and noisy Persons, are commonly vain and credulous withal: For he that talketh what he knows, will also talk oftentimes what he does not.  
XVI. Some in their Discourse desire rather Commendations of Wit, in being able to hold all Arguments, than of Judgement in discerning what is true; as if it were a Praise to know what might be said, and not what should be thought:   

Taste, Palate.  
I. THe Change of a Man's Taste, or Palate, is as common, as that of his Inclinations is rare.  
II. A good Taste and Relish of Things, is more the effect of judgement than Wit.  
III. We forsake our Interests sooner than our Tastes.   

Truth.  
I. MOst Men do not speak Truth out of an Aversion to Lies; but generally out of a secret Ambition of making what they say considerable, and their Words respected as Oracles.  
II. There is a disguised Falsuy, which is so lively a Representation of Truth, that we should injure our Judgements, not to submit to the Cheat.  
III. Errors sometimes have as long a run as the greatest Truths; because being once received for Truth, Men admit whatever makes for them, with an implicit Consent, and reject or overlook all that is capable of undeceiving them.  
iv The Conversation of Men that are Peremptory and Dogmatical, is the most troublesome thing in the World. The best Temper is always to be ready to submit to the Truth, and receive it, let it come which way it will.  
V * Truth is the great Lesson of Reasonable Nature, both in Philosophy and Religion; but nowadays Fallacies of Words, Equivocations, Mental Reservations, and Double-Meanings, in a word, the Knack of Fast and Lose, pass with a world of foolish People for Turns of Wit: but they are not ware all this while, of the desperate Consequences of an Ill habit; and that the Practice of Falsifying with Men, will lead us on insensibly to a Double-dealing with GOD Himself.  
VI * Truth (as to the Knowledge of our own Nature) may perhaps come to the Price of a Pearl, that shows best by Day; but it will not rise to the Price of a Diamond, or Carbuncle, that shows best in varied Lights. A mixture of a Lie does ever add Pleasure. Does any Man doubt, that if there were taken out of Men's Minds, vain Opinions, flattering Hopes, false Valuations, and ill-grounded Conceits, but it would leave the Minds of most Men poor shrunken things, full of Melancholy and Indisposition, and unpleasing to themselves? But to pass from Philosophical Truth, to the Truth of Civil Business, it will be acknowledged even by those that practice it not, that clear and ●ound Dealing is the Honour of Man's Nature; and that mixture of Falsehood, is like Alloy in Coin of Gold and Silver, which may make the Metal work the better, but it embases it. There is no Vice that does so cover a Man with Shame, as to be found false and perfidious: And therefore the Word Lie, is such a Disgrace, and too odious a Charge, because, to say that a Man Lies, is as much as to say, that he is brave toward God, and a Coward toward Men; for a Lie faces God, and shrinks from Man.   

Vanity.  
I. THey that speak without Vanity, are contented with saying but little.  
II. The Pomp and Solemnity of Funerals, is not so much to do Honour to the Dead, as to gratify the Vanity of the Living.  
III. If Vanity does not quite over-turn Virtue, yet it gives it terrible Shocks, and keeps it in a tottering Condition.  
iv We cannot bear with other People's Vanity, because it is offensive to our own.  
V The strongest Passions sometimes remit of their Violence; but Vanity tosses and hurries Men continually.  
VI The generality of Men speak ill of other People, rather out of Vanity than Malice.  
VII. Vanity prevails with us to deny ourselves, more than Reason can do.  
VIII. We are all of us desirous to live in the Opinion of others, by a fantastical sort of Life. If we are Generous, Honest, Temperate, etc. we presently endeavour to acquaint others with it, to join those Virtues to that external and imaginary Being of ours; we would sooner part with our best Qualities, than with that Chimara; and could be content to be Cowards, so we might get the Reputation of being Valiant.  
IX. We do sometimes, out of Vanity or Decency, what we could do out of Inclination and D●ty. How many a Man has catched his Death, by sitting up with a sick Wife that he did not love!  
X Vanity makes a Man find his Pleasure and Satisfaction, in speaking either well or ill of himself: A modest Man never speaks of himself.  
XI. Nothing so much betrays how ridiculous and shameful a Vice Vanity is, as it's not daring to show its self but under the appearance of its Contrary.  
XII. Vanity, and the good Opinion we have of ourselves, make us often think that other People are proud and slight us, when there is no such thing. A modest Person is never troubled with those Niceties.   

Virtue, Vice.  
I. GReat Vices are disguised under the Resemblance of eminent Virtues.  
II. What we take for Virtue, is frequently nothing else but the Concurrence of several Actions and Interests, gathered and brought together either by Fortune, or our own Industry. It is not always from a Principle of Valour that Men are Stout, or from a Principle of Modesty that Women are Chast.  
III. Some Vices are mingled with Virtue, just as poisonous Ingredients are put sometimes into the best Medicines. A wise and skilful Hand tempers them together, and makes excellent use of them against the Misfortunes that attend Human Life.  
iv We generally run Vice down, and cry up Virtue, according to our Interests.  
V Nature seems at each Man's Birth to have marked out the Bounds of his Virtue and Vices.  
VI Vices may be said to take us one after another, in the course of our Lives, just as Innkeepers, where we lodge upon a Journey, do. And I question whether the Experience of having been ill used, would prevail with us to change our House, if we could travel the same Road over again.  
VII. When Vices leave us, we flatter ourselves that we leave them.  
VIII. There are Relapses in the Distempers of the Soul, as well as in the Diseases of the Body; and we often take that for a full Recovery, which is only a Relaxation, or an Alteration of the Fit.  
IX. The multiplicity of Vices, keep often a Man from giving himself over entirely to one.  
X. Some Persons are so extremely Trifling and inconsiderable, that they are as far from real Faults, as they are from substantial Virtues.  
XI. Virtue would seldom make such Advances, did not Vanity bear it company.  
XII. Hypocrisy is a sort of Homage, which Vice pays to Virtue.  
XIII. There is no better Proof a Man's being truly Good, than his desiring to be constantly under the Observation of good Men.  
XIV. Tho' Men be never so wicked, yet they have not the Confidence to profess themselves Enemies to Virtue, and when they persecute it, they either pretend not to think it real, or forge some Faults to lay them to its charge.  
XV. Some Good Qualities degenerate into Vices, when natural; and others again are never perfect, when acquired; as for instance: A Man should learn Good-Husbandry in his Estate, and his Confidences from Reason and Experience; and, on the other side, Courage and Good-Nature must be innate with us, or else we can never have them in any good degree.  
XVI. Our Qualities are doubtful and uncertain, and apt to be either Good or Evil, according to our Circumstances.  
XVII. When great Men think to impose upon the World by the show of Virtue, it is of ill consequence to work them out of their Conceit; for by that means, we take away that pique of Honour, which prompts them to do those good Actions, that are agreeable to the Virtues they pretend to.  
XVIII. * Old Sinners Continency, is much like Gamesters for swearing Play, when they have 〈◊〉 their Money.  
XIX. * Many things that are innocent in themselves, are made criminal and injurious by Misconstruction.  
XX. * General Reformers are of all Men the most troublesome to themselves and others.  
XXI. A Man in much Business, does generally either make himself a Knave, or else the World makes him a Fool.  
XXII. It is with our Manners, as with our Healths; 'tis a degree of Virtue the abatement of Vice, as it is a degree of Health the abatement of a Fit.  
XXIII. * It is the Practice of the Multitude to bark at eminent Men, as little Dogs do at Strangers; for they look upon other Men's Virtues, as the upbraiding of their own Wickedness.  
XXIV. * The Complaint of the present Times, is the general Complaint of all Times; it ever has been so, and it ever will be so; not considering that the Wickedness of the World is always the same, as to the degree of it, tho' it may change Places, perhaps, and vary a little in the Matter.  
XXV. * Wickedness comes on by degrees, as well as Virtue, and sudden leaps from one Extreme to another, are unnatural Motions in the course of our Lives and Humours.  
XXVI. * Virtue is like precious Odours, most fragrant when they are incensed or crushed; for Prosperity does best discover Vice; but Adversity be●t exerts Virtue.  
XXVII. * Providence has armed us with Powers and Faculties, sufficient for the conf●●ding of all the Enemies we have to encounter. We have Life and Death before us; that is to say, Good and Evil; and we know which is which too: Beside, that it is at our Choice, to take, or to refuse. So that we understand what we ought to do; b●t when we come to deliberate, we play Booty against ourselves; and while our Judgements and our Consciences direct us one Way, our Corruptions hurry us another.  
XXVIII. The Bonds of Virtue ought to be closer and nearer, than those of Blood: For a good Man is more of kin to another, by the Conformity of Manners and Conversation, than a Son is to his Father by the Resemblance of Faces.  
XXIX. There is nothing in the World but has some Perfection or other. It is the peculiar Happiness of a discerning Palate, to find out each Thing's particular Excellence: But our innate Malice makes us often discover a Vice, among many Virtues, that so we may reveal and proclaim that to their Disparagement. Now this is not so much an Argument of nice Judgement, as of an ill Nature; and that Man has but an ill Life on't, who feeds himself with the Faults of other People.  
XXX. Nothing goes so far in the Knowledge of the general Depravity of Mankind, as an exact Enquiry into our Disorders and Excesses. If we re●lect upon our Thoughts, we shall find within our Breasts, the Principles and Seeds of those Vices we are apt to cast in other Men's teeth. If we are not vicious in our Actions, we are so by a natural Proneness to Vice; for there is no kind of ill, but is suggested to us by Self-love, to be improved as occasion shall serve; and few are so virtuous, as to be above Temptations.  
XXXI. Men of low Degree are often troubled with many unprofitable Virtues and Qualifications, which they have not the Opportunities and Means to exert.  
XXXII. Considering how much Men are wont to be taken with any thing that is uncommon, 'tis strange how they are so little affected by Virtue.  
XXXIII. Virtue is an inward Beauty, as Beauty is an outward Virtue.  
XXXIII. A fine Woman is amiable in her own Nature; she loses nothing by being in her Neglige; she charms us without any other Set-off, than that of her Beauty and Youth, and the native Grace that sparkles in her Face, and animates all her Motions: Nay, we could behold her with less concern, with all the Train of a modish Dress. It is the same with a Good Man; he challenges Respect and Honour by his own self independently, upon all the Forms and Shows of an affected Gravity. A reformed Countenance, an over-strained Modesty, a supercilious Brow, a singular Dress, do not so much set off, as paint Virtue, and make it pass for Counterfeit.  
XXXIV. Virtue loses nothing, no more than Nature: The Seeds of Goodness circulate eternally, and pass without intermission from one subject to another; and the Principles which contribute to the Production of the Wise, no more annihilate, than those which concur to the Generation of Men.  
XXXV. He that is perpetually crying up himself for a Good and Honest Man; that says he does no body hurt, and desires the Ill he designs other People may light upon his own head, and swears too, to make himself to be credited, has not Wit enough to counterfeit a Good Man.  
XXXVI. A Good Man, for all his Modesty, makes other People say of him, what a Knave can say of himself.   

Vulgar.  
I. * NOthing is so fickle and inconstant, as the Mobile, driven hither and thither with every artificial Declaration of Statesmen, or Pretence of Faction.  
II. * The Men of Ability cabal and improve their Interests, whilst the Vulgar are easily drawn into Parties, as their Affections bias them.  
III. * The Mobile are uneasy, without a Ruler; and they are as restless with one: And the oftener they shift, the worse they are pleased. So That Government, or no Government; a King of God's making, or of the People's, or none at all. The Multitude are never to be satisfied.  
iv * In Popular Factions, pragmatical Fools commonly begin the Squabble, and crafty K●aves reap the Benefit of it.  
V * Scoundrels are apt to be insolent toward their Superiors; but it is below the Dignity of a Man of Honour and Wisdom, to entertain Contests with People that have neither Qualification, Wit, nor Courage; beside the Folly of contending with a miserable Wretch, where the Competion is a Scandal. Contempt in such a Case as this, is the only honourable Revenge.  
VI * The lowest Virtues draw Praise from the Multitude; the middle Virtues work in them Astonishment or Admiration; but of the highest Virtues, they have no sense or perceiving at all.   

War, Peace.  
I. NO body can be healthful without Exercise, neither a Natural Body, nor a Politic; and certainly to a Kingdom, or Estate, a Just and Honourable War is the true Exercise; for in a slothful Peace, both Courages will effeminate, and Manners corrupt.  
II. * A Peace that puts People out of Condition of Defence, in case of a War, must expect a War; and such a State as leaves them at the Mercy of an Enemy, is worse than War itself. There is no trusting to the Articles and Formalities of an outside Peace, upon the pretended Reconciliation of an implacable Enemy. Christian Religion bids us forgive, but Christian Prudence bids us have a care too whom we trust. Truces and Cessations are both made and broken, for present Convenience; and where the Allies find they may be the better for it, we may lay down this for an undoubted Truth, That there can never want a Colour for a Rupture, where there's a goodwill for't   

Weakness.  
I. WEakness is more opposite to Virtue, than Vice itself.  
II. How can we expect another should keep our Secrets, when we had the Weakness to trust him with them.  
III. Treachery is oftener the effect of Weakness, than set purpose and design.  
iv Weakness is the only Failing of the Mind that cannot be mended.  
V Nothing is more scarce than true Goodness and Humanity; and those that value themselves upon their Good-nature, are generally no better than either Weak or Complaisant.  
VI We are often comforted for those Misfortunes by Weakness, which Reason could not comfort us under.  
VII. To be overmuch pleased with one's self, is Foppery; not to be pleased at all, is Weakness.   

Wisdom, Skill, Folly.  
I. IT is as hard to be Wise in a Man's own Concern, as it is easy to be so in another's.  
II. Most Men are wise in the Accessories, and Fools in the Main.  
III. The nicest Folly proceeds from the nicest Wisdom.  
iv Folly keeps us company through all the course of our Lives; and if any Man seem to be wise, it is only because his Folly is suited to his Age and Fortune.  
V 'Tis a kind of Folly to be wise by one's self.  
VI Some Follies are as catching as any infectious Disease.  
VII. Some Remedies may be found to cure a Man of his Folly; but a perverse irrational Spirit, can never be reformed.  
VIII. Briskness that increases with Age, is but one degree removed from Folly.  
IX. There is no Miscarriage so unlucky, but what may be beneficial, one way or other, to a wise Man; nor any Accident so fortunate, but what a Fool may turn to his own Prejudice.  
X. There are Men cut out for Fools, that do not only make their Follies their Choice, but are forced into them by Fortune, whether they will or no.  
XI. There are Mischances from which Fools do best come off clear.  
XII. If the Folly of some People did never appear, 'tis because it was never nicely looked into.  
XIII. Old Fools are always more ridiculous than young ones.  
XIV. We should make the Follies of others, rather a Warning and Instruction, than a subject of Mirth and Mockery.  
XV. There is a grave composed sort of Folly, highly satisfied with itself, that carries an Air of Wisdom a thousand times more troublesome and impertinent, than that humoursome and diverting Folly, which never thinks at all.  
XVI. A Man's greatest Wisdom is to be acquainted with his own Follies.  
XVII. There is no such thing as true Wisdom in this World, except that which instructs us in Christian Morality; for this, if we abstract from all the Supports of Faith, and Advantages of Religion, is of itself the most pure and perfect Rule of Life.  
XVIII. The desire of being thought a wise Man, oftentimes hinders Man to become really such.  
XXIX. There are a sort of silly Coxcombs, who knowing themselves to be such, improve to their own Advantage their Simplicity and Foppery.  
XXX. The height of Skill and Wisdom, is to know the true Worth of every thing.  
XXXI. 'Tis a great Wisdom to be able to conceal, upon occasion, one's being wise.  
XXXI. 'Tis a degree of Wisdom in a mean Wit, to follow the Judgement and Conduct of others.  
XXXII. Wisdom has its excess as well as other things, and for the most part a Man makes ill use of his Reason with those who have none.  
XXXIII. The state of Virtue is not a state of Indolence; we suffer in it a perpetual Conflict, betwixt Duty and Inclination: But that of Wisdom is sweet and calm; it reigns peaceably over our Movements, being only to govern well as Subjects, what Virtue combats as Enemies.  
XXXIV. * There is in Humane Nature more of the Fool than of the wise Man; and therefore those Faculties by which the foolish part of Men's Minds is taken, are more potent.   

Wonders.  
I. THere is nothing deserves so much to be wondered at, as our frequent wondering at nothing.  
II. There is nothing that the Mind of Man receives with so much satisfaction, as the Opinion of miraculous things, nor leaves with more dif●icuity or concern.   

Women.  
I. THe Shiness and Reserve of handsome Women, is only a Paint, which they use to set off their Beauty.  
VI Chastity in most Women is but the Love of their own Quiet, and a Tenderness of their Reputation.  
VII. Vanity, Shame, and especially a suitable Constitution are generally the Causes of the Courage of Men, and the Virtue of Women.  
VIII. A Coeq●et Humour is the very Nature and Property of Women. And if some do not practise it, 'tis because they are restrained either by Fear or better Sense.  
IX. There can be no such thing as Rules in the Mind or Heart of Women, if their Constitution be not consenting.  
X. The Affliction of Women upon dead Lovers, proceeds not so much from the Love they had for them, as from a Desire to get others by a Show of Tenderness and Humanity.  
XI. There are but few Honest Women but what are weary of their Trade.  
XII. The Generality of honest Women are like hidden Treasures, which are safe only because no body seeks after them.  
XIII. Most Women yield rather out of Weakness than Love; and this is the reason, that a bold daring Fellow sooner gains their Favour than a faint-hearted, though more accomplished Competitor.  
XIV. A Ladies first Intrigue is seldom taken notice of before she has a second.  
XV. There are some Women that never had an Intrigue, but there is scarce any that never had but one.  
XVI. A Woman in Love will sooner forgive a great Indiscretion than a small Infidelity.  
XVII. Women are seldom acquainted with all their Cocquet Humours.  
XVIII. Women are never absolutely reserved, except where they have an Aversion.  
XIX. Women can more easily conquer their Passion than their Cocquet Humour.  
XX. It is one Kind of Cocquet Humour to put People always upon observing, that we are not Cocquetish.  
XXI. Youth without Beauty in a Woman signifies as little as Beauty without Youth.  
XXII. Women often think to be in Love when there is no such thing. The Diversion of an Intrigue, the Commotions that an Amour raises in their Breasts, the natural Inclination to the Pleasure of being courted, and the Trouble of denying makes them fancy that what they feel is Passion, when in truth it is nothing but a Cocquet Humour.  
XXIII. A Woman's Resentment against a Man that brags of her Favours, is not so much an Argument of her Virtue, as her Inclination to be kind to one that could keep Counsel.  
XXIV. Women are pleased with Courtship, and the most disdainful cannot but be complaisant to those that tell them they are handsome.  
XXV. Nothing is so unaccountable as the Caprices of Women: For it frequently happens that the first Applications of a new Face, gain more upon them than the long Services of a constant old one.  
XXVI. There is no Court but where Women have Credit and Interests; no State Intrigues but they have a hand in them.  
XXVII. Men and Women do seldom agree upon the Estimate of the Merit of a Woman; their Interests are too opposite.  
XXVIII. Women displease one another by the same Agreements that charm Men, and what excites great Passions in these, raiseth amongst them Aversion and Antipathy.  
XXIX. If Women expect their Lovers, they set out themselves to receive them, but if they be surprised with their Visits, they presently forget at their Arrival the Irregularity of their Dress, and busy their Fancy about something else. But with Persons that are indifferent, they have time enough to re●lect on the Disorder of their Negligè, and either dress themselves before them, or disappear for a Moment, and come in again with all their Attire.  
XXX. Caprice in Women is generally contiguous to Beauty, to be, as it were, its Antidote to prevent the further mischief it would do the Men.  
XXXI. Women engage themselves to the Men by Favours they grant them; Men, on the contrary disengage themselves from Women by the Favours they receive.  
XXXII. When Women cease to jove their Gallants, they forget even the Favours they have granted them.  
XXXIII. A Woman that has but one Gallant thinks herself to be no Cocquet; she that has several concludes herself no more than a Cocquet.  
XXXIV. Many a Woman prevents being thought a Cocquet by her Constancy to one, that passes for a Fool for her ill Choice.  
XXXV. There are very few Intrigues that are kept secret, and a great many Ladies are as well known by their Gallants as by their Husbands.  
XXXVI. The Difference betwixt an Amorous Lady and a Cocquet is, that the first is for being loved, and the other only for passing for handsome and lovely. The one has a Mind to engage us, and the other only to please us; the intriguing Woman passes from one Engagement to another sucessively; the Cocquet has several Amusements at once; Passion and Pleasure are predominant in the first, Vanity and Levity in the last. Gallantry is a Weakness of the Heart, or perhaps a Vice of Constitution: A Cocquet Humour is an Irregularity or Debauchery of the Mind. To conclude, an Amorous Woman makes herself to be feared, and a Cocquet to be hated. From these two Characters we may frame a third, the worst of them all.  
XXXVII. A weak Woman is she whom we tell of her Faults, who reproaches herself with them; whose Inclination is in a perpetual Conflict with her Reason; who desires to mend, who shall never mend, at least but very late.  
XXXVIII. A Woman is inconstant when she ceases to love; fickle when she gins to love; light when she does not know herself whether she loves or no; indifferent when she loves nothing.  
XXXIX. A great many Ladies conceal their Amours under a great deal of Reserve and Modesty, that get often no more by their continued Affectation, than to make other People say at last, Lord, I took her for a Saint.  
XL. There are Women that love their Money better than their Friends; and their Lovers better than their Money.  
XLI. 'Tis strange to find in some women's Heart something more quick and strong than the Love of Men. I mean Ambition, and the Passion of Gaming. Such Women make Men chaste, they have nothing of their Sex but the Petticoat.  
XLII. Women run into Extremes, and are generally either better or worse than Men.  
XLIII. There is no such thing as Principles in Women; they conduct themselves by the Heart, and depend for their Manners, upon those they love.  
XLIV. Women go further in Love than Men, but Men outstrip them in Friendship.  
XLV. 'Tis the men's Fault that Women hate one another.  
XXVI. A Man is more reserved and secret in his Friends Concern than his own; a Woman on the contrary keeps her own Secret better than another's.  
XLVII. There is never so strong a Love in a young Ladie's Breast, but what may receive some Addition either from Ambition or Interest.  
XLVIII. How many Maids are there in the World that never reaped any other Advantage from a great Beauty than the Hopes of having a great Match.  
XLVIII. There is a Time where Maids, even those that have the most considerable Fortunes, ought seriously to think of bestowing themselves, lest their Refusal of the first Proffers, be attended with a long and bitter Repentance. The Reputation of their Riches does generally decrease with that of their Beauty, but on the contrary, every thing is favourable to a young Lady, and Men are content to aggravate all the Advantages that can most stir up their Passion, and make her worthy of their Applications and Desires.  
XLIX. Handsome Ladies do generally Justice upon themselves for the ill Treatments they have done to some of their Lovers, by marrying either ugly, old, or at least undeserving Husbands.  
L. Most Women judge of the Merit and Personal Accomplishments of Men, by the Impression they make upon them, and will scarce allow any to that Man, whom they can see without Concern.  
LI. When a Man is at a loss to know whether Age has made any considerable Alteration in his Person, he may consult the Eyes and Tone of the Voice of those young Women he accosts; he will soon learn what he is afraid to know: But this is a hard way of learning.  
LII. A Woman that is always casting her Eyes upon the same Man, or that takes them away continually from him, gives us an equal Suspicion of what she feels.  
LIII. It is easy for a Woman to say what she does not feel, but it is yet more easy for a▪ Man to say what he does.  
LIV. It happens sometimes that while the Woman dissembles a true Passion, the Man dissembles a ●alse one.  
LV. A Man may easily impose upon a Woman by a pretended Passion, provided he have no real one for another.  
LVI. Suppose a Man that is indifferent for all Women have a Mind to pretend a Passion, the Question is, Whether he will sooner impose upon that Woman that has a Kindness for him, than her that has none?  
LVII. The greatest Concern of a Woman in Love, is not to persuade her own Passion, as to be satisfied of that of the Person she loves.  
LVIII. Women are cured of their Natural Laziness either by Vanity or Love.  
LIX. Laziness, on the contrary, in Women naturally brisk and airy, is the Forerunner of Love.  
LX. A Man breaks out into a Passion against an unfaithful Mistress, and then forgets her; a Woman, on the contrary, makes but little Noise at the Infidelity of her Lover, but keeps a long while her Resentments.   
FINIS.   

Books printed for Abel Roper and E. Wilkinson at the Black Boy over against St. Dunstan's Church in Fleetstreet.  
THE second Volume of Monsieur St. Eremont's Essays.  
The State of Innocence, or the Fall of Man. By Mr. Dryden.  
Walker of Coins and Medals.  
Officium Eucharisticum, or a Preparatory Office for the devout Reception of the holy Communion. By Dr. Edward Lake.  
The Works of the Reverend Dr. Hammond, in four Volumes.  
The Works of Dr. Cudworth.  
The Rules and Maxims of pleading. By Sir Robert Health.  
Ambitious Slave. A Play.  
Distressed Innocence. A Play.   

Books printed for Roger Clavel at the Peacock over against St. Dunstan's Church in Fleetstreet.  
THE Life of Christ, with Forty Sculptures, written in Heroic Verse. Ey Mr. Wesley.  
Epictetus' in Verse. By Mr. Walker.  
Cojugium Conjurgium, or some Considerations concerning Marriage.  
Dying and dead men's living Words. By Dr. Lloyd.  
Noy's Complete Lawyer.  
Dalton's Office of Sheriffs.