THE TRUE CONDUCT OF Persons OF QUALITY.  
TRANSLATED OUT OF FRENCH.  
LONDON, Printed for Walter Kettilby, at the Bishop's Head in St. Paul's Churchyard. MDCXCIV.   

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

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

I. An Honest Man.  
TO be a Man of this Character exceeds all other Qualifications, seeing that it contains the eminent Virtues which we must necessarily make use of in the prosecution of our Duty, and is at the same time the Foundation of true Merit, and the groundwork of substantial Happiness. Now as this excellent Accomplishment purchaseth for us eternal Glory, so it naturally conduceth to make us live reputably, and to promote our Quiet in this lower World: For a person of singular Probity, is the Point where all wise and understanding Men centre their Esteem, and his Desert opens his way to Employments of the first Rate; besides, as he is exempt from all irregular Passion, he enjoys that happy Tranquillity which reigns in unspotted Souls, and never finds the Peace of his Mind ruffled by the Variety of Accidents which affect others, because being always submissive to the Decrees of Providence, his Consolation is lodged in his own Virtue; and as nothing is able to ravish from him that precious Treasure which is included in himself, so nothing has power enough to render him unhappy.  
This is not the Case of them who build their Happiness upon Health, Beauty, Riches, Dignities, and such other Largesses, as they have received from prodigal Nature, or blind Fortune; for all these are often a Prey to a thousand unforeseen Casualties, or by the sudden slipping out of their Hands, proclaim themselves akin to all other human Affairs; and then are they so much the more miserable, because they do not find within themselves any suitable Consolation springing up, wherewith to compensate the Loss of those fleeting Possessions which they were so passionately enamoured of Nothing then is of more Advantage than to labour to become an Honest Man: To be so indeed, it is necessary to have a sprightly and clear Faith, or in other Words, to be strongly convinced of all the Truths of Christianity, to follow its Rules exactly, and to have an extreme Abhorrence of all Libertinism and Impiety. Our Religion carries along withit such manifest Marks of the Divinity of its Original, it is so Amiable and so Holy, that the incredulous who dare to contemn it, are altogether inexcusable. When 'tis examined without prejudice, with a sincere Desire to penetrate into it, at the first unveiling you find it venerable for its Antiquity, pure in its Morals, sublime in its Mysteries, divine in its Source. What surer Course can we then steer, than to submit ourselves to the Law of a God, who after having established his Church in the midst of Idolatrous People, in spite of all worldly Opposition, has obliged those very Men, notwithstanding their Pride and Prepossessions, to acknowledge him for their Creator, and to pay him the Adoration which he justly claims? What can we do more becoming reasonable Men, than to embrace a Doctrine confirmed by so many Miracles, born up with the Testimony of so many Martyrs, taught uniformly during so many Ages, defended by so many Great Men, as famous for the Purity of their Manners, as for the Solidity of their Judgement, and the Profoundness of their Learning? Besides Faith, Love must be annexed, and the Fear of God; the Love of him to make all our Actions subservient to his Glory, and the Fear of his Judgements to retain us in the Rounds of Duty, when his Love is not strong enough to stop the Fierceness of our Passions: 'Tis this Love mixed with an useful Fear, enlightened by Faith, and animated by Hope, which is the proper. Virtue of a true Christian, and which consummates his peculiar Character; a Character infinitely more Glorious than all others, and which alone worthily maintained, is able to procure us unperishable Felicity. Those who adore Jesus Christ as their God, and who are engaged notwithstanding in Heresy, flatter themselves in vain to arrive at this Sovereign Happiness; for we learn of this Divine Master, that there is but one way to attain it, which cannot be the way of those that go every one their own way, abandoning the Catholic Church, which is the only Spouse of Jesus Christ, the only Depository of his Will, and the faithful Interpreter of his Word. Let us then remain inviolably adhering to the Holy Church, 'tis thereby that Men will deliver themselves from Doubts, quiet the Remorses, stifle the Troubles and Disorders wherewith Heretics and Unbelievers are agitated. 'Tis by this, I say, that in the important Business of Religion, our Lives glide in a sweet and calm Security. Nevertheless, let us not believe that our Happiness depends only on our Faith, without the Concurrence of our Works; an Acknowledgement must be paid for the Heaps of Favours which the Almighty does confer, 'tis he who hath made us what we are, our Bodies and our Souls are the Workmanship of his Hands, our Virtues are the Gifts of his Grace, our Temporal Advantages are but the repeated Streams which flow from his inexhaustible Bounty; 'tis he who supports us in Temptations, who fortifies us in Sufferings, who comforts us in Discontents; 'tis he last, who has devoted his Son to Death for our Redemption, and who has prepared an eternal Recompense for the faithful Observers of his Laws. Let us not be insensible of such a Throng of Gifts, and since God only expects the return of a sincere Heart, let us love our Benefactor so exalted, and so amiable; let us obey his Commands, and persuade ourselves that no real Pleasure, or true Satisfaction can be found, but in an entire Submission to his Adorable Will.   

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

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

IU. What a Young Gentleman ought to Learn.  
THE Variety of Truths in every Science is wrapped up in Difficulties, and as the Bent of our Dispositions urgeth us to a Discovery, so there is always a Satisfaction that sufficiently enterrains us in our Researches after it. But yet all Sciences are not to be courted with an equal Passion; some are modish, and we learn 'em only for Divertisement; but there are others which are necessary, and more especially for a Man of Quality. Morality, Politics and History are of that sort; the first plants steady Rules in his Mind, by which he is to square his Behaviour; the other two acquaint him with the Rocks where other young Beginners have been shipwrecked.  
Mathematics contain so many convincing Discoveries, they relish so well with the Palate of this Age, that at the least 'tis requisite to be acquainted with the easiest and most useful part of them, as Arithmetic, Geography, and the Doctrine of the Sphere; to which we may subjoin a slender Familiarity with Geometry, which makes them who drudge after it reserved, and circumspect in their Judgements, teacheth them in their Quest of all sorts of Truths to mingle an exact Method, and which inures them to keep the Mind intent, and eager, a thing so essential to gain Sciences, and transact Busiess. 'Tis yet of more moment to be Master of true Rhetoric, I mean that which does not only instruct a Man to speak smoothly, but to carry away his Audience with a persuasive Force; this taking Art upon some nicking Occasions, is strangely significant, where blundering Courage and blunt Valour are baffled; this skilfully insinuates itself into the Soul of Princes and great Men, Manages Friends, Enemies, Strangers, uncontrollably conquers Hearts, damps popular Fury, and even stops the Torrent of a flushed Armies Rage. Philosophy also must not be excluded, it goes a great way in fashioning of the Mind, it gives it Wings, and more elevates the Flights of it; Logic and Metaphysics make a Man more Just, and more Acute; and natural Philosophy, by unfolding the Secrets of Nature, and exposing the Beauty, the Order, and the admirable Harmony of the several Parts of the Universe to a Man's Consideration, influenceth him at the same time to adore the Author of such a marvellous Composure, The Study of the Tongues is to usher in the Study of more serious Sciences, excepting Morality, whose Principal Rules can never be learned too soon: The manly Exercises of the Body are not to be neglected, they keep it in good Repair, they strengthen the Constitution, and scatter a free Air through all a Man's Address, and a certain Grace which surprisingly takes at first sight; which is no little Advantage in the World. I do not speak here of Sciences proper for each Order of Men, I suppose a Man designed to serve the Church is to dive into the Bottom of Divinity; a Man of the Long Robe to pry into wormeaten Laws, and superannuated Customs, and a Swordman to cut his Way into all Military Knowledge.   

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

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

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

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

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

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

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

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

XIII. Of High Birth and Reputation.  
IT were much better for a Man of Quality to lose his Life, than lose his Honour by any reproachful Action; and the more illustriously he is descended, the more Gild he derives upon himself if he degenerates from the Virtue of his Ancestors: Great Wealth, Dignity, and being nobly Born, which exalt the Merit of Persons already in Estimation, only contribute to swell the Confusion and Shame of those who have buried their Credit by the Repetition of their Extravagancies; how can so many People then assume the Pretence of Quality, when at the same time they are the Scandal of Christianity, and act below the Worth of a Modest Man? Do they take their Honour to be an Hereditary Estate, and that the Glory of their Predecessors shall redound to their Advantage, so long as they have Vices enough to cloud the others Immortality; and (if it were possible by unhallowed Practices) to unembalm their Memories? True Nobleness, and real Grandeur has its Residence in the Soul; and if in any instance we give Gentlemen the upper Hand of Plebeians, 'tis because we suppose 'em stocked with-Endowments suitable to their illustrious Original; a happy Mixture of Uprightness, Generosity, Courage, actual Bravery, conspicuous Loyalty to their Prince, and hearty Zeal for their Country's Good, make up that glorious Composition, that distinguisheth them from the Level of other Men. 'Tis by the Practice of these Virtues that Men confess deceased Heroes outdone, that they recommend their Pedigree with more Advantage, and outshine the Lustre of those who lived before 'em. But then let 'em reflect, that their standing is so ricklish at that height, that one ill Action is sufficient to mine a Credit that has been building up many years; and what ill luck it is, that a Man should part with a little Indies, only to take the Range of a Libertine, and to surrender his Reason a Captive to wild Passion; if young Gentlemen would but consider how serviceable a fair Reputation is; doubtless, they would be better Husbands of it, and not lavish it away with such a customary Prodigality. Let 'em cast their Eyes around, and see if any thing gives equal Access to the good Graces of the Prince, 'tis this that is the Inlet to Advancement both in Camp and Court; 'tis this makes Merit sterling, which is idolised every where. To conclude, 'tis this which begets Friends, and to which all contribute their Countenance and Regards.  
But one who lies under the Scandal of Dishonesty, draws upon himself universal Hatred, and Contempt; he is fled from as a Pest, no Body will entertain Conversation with him; he must not pretend to be a Favourite of his Prince, or his Ministers; for who cares to prefer him whom he doth not value, but by consequence suspects? So that there are no Gifts, no Employments that a Man without Honour can hope for, if he has a great; Estate, perhaps some miserable Slaves to Interest will stick to him, but he will never muster one true Friend, but always see himself under a Sentence of Banishment from the Society of Honest Men.   

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

XXXV. To Neglect Nothing.  
AS Profitable as this Maxim would be in human Life, yet 'tis not put in Execution with any great Care. A young Man especially, who does not love to be contradicted, takes but little pains to observe it, because it would put him to the Expense of some Reflections upon his Conduct, and the Postute of his Affairs; but he does not mind all this while, that the Omission of a Duty which he thinks unnecessary, may defeat him of that Post he is reaching to obtain. This happened to Mr.— he lost an Opportunity of Rising, for want of a Pat Visit to the Duke of— that was to be discoursed about a great Employment: one can't be too nice, or too careful in the Transacting a considederable Matter. A wise Man that enters upon Business, endeavours to remove any Impediment that may cross it, or be a Block in the way of his Advancement; for he foresees that a little Obstacle unremoved, either through Inconsiderateness, or because 'tis slighted, sometimes balks a good Design, and prevents its coming to a good Issue.   

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

LIII. Of Credential Letters, signing Papers with Blanks.  
IN the Age we live in, a Man had need have his Wits well about him, not to be cullyed by Cheats, and Hypocrites; for even those in whom we repose an entire Confidence, are sometimes in the Van of our Deceivers; wherefore a Gentleman had need be very well assured of the Integrity of those to whom he gives Letters of Credence; 'tis my Opinion also, that though 'tis necessary to give such sort of Letters, yet they ought always to be accompanied with Instructions that shall be clear, special, and which shall also descend to minute particulars, to the end, that they who are commissionated to manage an Affair, may not have any Evasion to creep out at, if to serve their own private Ends they shall offer to make a false step in the negotiating of their Business.  
As for Letters with Blanks, to be filled up at the Discretion of a Party, I would never trust any Body with such, and whosoever shall reflect, that thereby he puts his Liberty, his Honour, his Life in the power of another, will surely have a great Care how he exposeth whatsoever is dear to him in the World, upon a Bottom that is so liable to choose him, and which an ill Man may so easily employ to an ill Purpose, a Gentleman must also never give Certificates to any Man living, of the Service, and good Conduct of another; when he has no Proofs to authenticate what he advances; such Testimonials are unjust, when they are given without knowing a warrantable ground for it, because by this means Rewards come to be misplaced on those who done't deserve 'em. Besides, if it happens afterward that such People abuse the Favours their Prince has conferred on 'em, they are troubled, but too late; for having been the unhappy Instruments to procure 'em that Preferment, when they had so slender an Assurance of the Worth of the Persons Recommended.   

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

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

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

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

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

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

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

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

LXII. Not to give hasty Answers in weighty Matters.  
'TIS a Rashness of dangerous Consequence to reply upon the Spot in Matters of Moment, without a wide Capacity, assisted by a long Experience; and though a Man were Master of these two great Advantages, I believe, if Opportunity can allow it, 'twere better to take time to meditate what Answer is fit to be returned to the Proposal. Let no Man, to indulge a guilty Pride, strut that he does then give Evidence of the Greatness, and Facility of his Mind, in dispatching too hastily, that which deserves to be examined at leisure, in such Cases great Miscarriages arise, especially when the Interest of the Public depends on 'em.   

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE CONTENTS.  

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

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