* XV. 'T is with our Lives as with our Estates a good Husband makes a little go a great way Whereas let the Revenue of a Prince fall into the Hands of a Prodigal 't is vanisht in a Moment So that the Time allotted us if it were well employ'd were abundantly enough to answer all the Ends and Purposes of Mankind XVI A neglected Dress in Old People multiplies their Wrinkles and exposes their Infirmities An affected Curiosity of Apparel has the same Effect Avarice Riches I. WHat a Man squanders away he takes away from his Heir what he lays up by sordid Avarice he takes away from himself The Medium is to do one's self Justice and others II. Children would perhaps be dearer to their Fathers and again Fathers to their Children but for the name of Heir III. All Men by their several Places Titles and Successions look upon themselves as Heirs one of another and by that Interest entertain all along a secret desire of their Neighbour's death The most fortunate Man in each particular Condition is he that has most to lose and leave to his Successor * IV. It is not for acquiring Wealth but for misemploying it when he has acquir'd it that Man ought to be blamed * V. I cannot call Riches better than the Baggage of Virtue for as the Baggage is to an Army so is Riches to Virtue * VI. Of great Riches there is no real Use except it be in the Distribution the rest is but Conceit * VII Covetousness is enough to make the Master of the World as Poor as he that has just nothing for a Man may be brought to a Morsel of Bread by Griping as well as by Profuseness 'T is a madness for a Man that has enough already to hazard all for the getting of more and then upon the Miscarriage to leave himself nothing VIII Avarice is in many Cases more opposite to a Man's Interest than Liberality IX Some Men despise Mony but not one of a Thousand knows how to part with it X. Avarice is often the Cause of contrary Effects There are a World of People that Sacrifice all their present Possessions to remote and uncertain Hopes and others again slight great Advantages to come for some mean Interest in present XI Riches do by no means teach us to be less fond of Riches The possessing of abundance is very far from giving us the quiet that there is in not desiring them XII Nothing is so hard to perswade Men to as the contempt of Riches except ones Arguments be drawn from the Stores of Christian Religion and therefore the Wise Men among the Ancients were in truth very foolish who without any light of Faith or Expectation of a better State despised Riches and Pleasures They endeavour'd to distinguish themselves by uncommon and unnatural Notions and so to triumph over the rest of Mankind by an imaginary Elevation of Soul Those that were the Wisest among them were satisfied with talking of these things in Publick but behaved themselves after another rate in Private XIII 'T is the Infatuation of Misers to take Gold and Silver for things really good whereas they are only some of the means by which good Things are procured XIV A Covetous Man renders himself the most miserable of Men wrongs many and obliges none but when he dyes XV. The Condition of a Miser is so wretched that the greatest Curses a Man can give him is That he may Live long XVI That Man is Rich who receives more than he lays out and on the contrary that Man is to be accounted Poor whose Expence exceeds his Revenue XVII Nothing maintains it self so long as a moderate Fortune and nothing so soon dwindles away as a great one XVIII Great Riches are generally the nearest occasion of Poverty XIX A Covetous Man lays up for Old Age when Young and for Death when Old A Prodigal Heir makes him a fine Funeral and devours the rest of his Wealth XX. The Covetous Man spends more in one Day when Dead than he did in Ten Years when Alive * XXI There are two sorts of Avarice a True and a Bastard True Covetousness is a restless and insatiable desire of Riches not for any further end or use but only to hoard and preserve and perpetually increase them This is the greatest Evidence of a base ungenerous Mind and at the same time the highest Injustice in the World For what can be more unreasonable than for a Man to ingross to himself all that which is for the Common Support and Conveniency of Mankind and to propagate his Crime by locking up his beloved Treasures and thereby robbing continually the Publick of what he has once gotten from private Persons The Bastard kind of Avarice is the rapacious Appetite of Gain not for the Mony 's own sake but for the pleasure of Refunding it immediately through all the Channels of Pride and Luxury That Man who iâ— guilty of this is in a manner excusable sincâ— by his Prosuseness he makes a kind of Restitution * XXII 'T is said of a Virtuous and Wise Man that having nothing he had all when a Miser having all things yet has nothing * XXIII There is not a greater Argumenâ— of a narrow wretched Soul than to dote upon Mony nothing more reasonable than to despise it when we have it not and nothing more honourable than to employ it generously and do good with it when we have it * XXIV The Patriarchs before the Flood who lived Nine Hundred Years scarcely provided for a few Days and we who live but a few days provide at least for Nine Hundred Years * XXV As Riches at first make a Gentleman so the want of them degrades him * XXVI As Riches go off from a Man they expose to the World his Weakness that lay undiscovered before * XXVII There is one kind of Affliction which never leaves us and that is which proceeds from the loss of our Fortunes Time which softens and allays all other Griefs does but exasperate and increase this and the Sense of itâ— renews even as often as we feel the pinch oâ— preâ—â—ing Necessities Beauty Homeliness I. IF we consider Agreeableness distinct from Beauty we may call it a sort of Symmetry or Proportion the Rules of which no body can positively define or a secret Relation and Affinity of the Features one to another and of all these together to the Complexion Looks and Air of the Person II. Few Women's Worth out lives their Beauty III. Gracefulness is to the Body what good Sense is to the Mind IV. There is nothing so natural to Persons of the Fair-Sex as to take a pleasure in their own Beauty They please themselves as much as 't is possible for others to please them and are the first that discover their own Charms and fall in Love with them V. A Beautiful Woman is more concern'd to preserve her Beauty than her Lover and shews less Tenderness for a Heart already vanquish'd than
Women by the Favours they receive XXXII When Women cease to Iove their Gallants they forget even the Favours they have granted them XXXIII A Woman that has but one Gallant thinks herself to be no Cocquet she that has several concludes her self no more than a Cocquet XXXIV Many a Woman prevents being thought a Cocquet by her Constancy to one that passes for a Fool for her ill Choice XXXV There are very few Intrigues that are kept secret and a great many Ladies are as well known by their Gallants as by their Husbands XXXVI The Difference betwixt an Amorous Lady and a Cocquet is that the first is for being loved and the other only for passing for handsome and lovely The one has a Mind to ingage us and the other only to please us the intriguing Woman passes from one Ingagement to another sucessively the Cocquet has several Amusements at once Passion and Pleasure are predominant in the first Vanity and Levity in the last Gallantry is a Weakness of the Heart or perhaps a Vice of Constitution A Cocquet Humour is an Irregularity or Debauchery of the Mind To conclude an Amorous Woman makes her self to be feared and a Cocquet to be hated From these two Characters we may frame a third the worst of them all XXXVII A weak Woman is she whom we tell of her Faults who reproaches her self with them whose Inclination is in a perpetual Conflict with her Reason who desires to mend who shall never mend at least but very late XXXVIII A Woman is inconstant when she ceases to love fickle when she begins to love light when she does not know her self whether she loves or no indifferent when she loves nothing XXXIX A great many Ladies conceal their Amours under a great deal of Reserve and Modesty that get often no more by their continued Affectation than to make other People say at last Lord I took her for a Saint XL. There are Women that love their Money better than their Friends and their Lovers better than their Money XLI 'T is strange to find in some Womens Heart something more quick and strong than the Love of Men. I mean Ambition and the Passion of Gaming Such Women make Men chast they have nothing of their Sex but the Petticoat XLII Women run into Extreams and are generally either better or worse than Men. XLIII There is no such thing as Principles in Women they conduct themselves by the Heart and depend for their Manners upon those they love XLIV Women go further in Love than Men but Men outstrip them in Friendship XLV 'T is the Mens Fault that Women hate one another XXVI A Man is more reserved and secret in his Friends Concern than his own a Woman on the contrary keeps her own Secret better than anothers XLVII There is never so strong a Love in a young Ladie 's Breast but what may receive some Addition either from Ambition or Interest XLVIII How many Maids are there in the World that never reaped any other Advantage from a great Beauty than the Hopes of having a great Match XLVIII There is a Time where Maids even those that have the most considerable Fortunes ought seriously to think of bestowing themselves least their Refusal of the first Proffers be attended with a long and bitter Repentance The Reputation of their Riches does generally decrease with that of their Beauty but on the contrary every thing is favourable to a young Lady and Men are content to aggravate all the Advantages that can most stir up their Passion and make her worthy of their Applications and Desires XLIX Handsome Ladies do generally Justice upon themselves for the ill Treatments they have done to some of their Lovers by marrying either ugly old or at least undeserving Husbands L. Most Women judge of the Merit and Personal Accomplishments of Men by the Impression they make upon them and will scarce allow any to that Man whom they can see without Concern LI. When a Man is at a loss to know whether Age has made any considerable Alteration in his Person he may consult the Eyes and Tone of the Voice of those young Women he accosts he will soon learn what he is afraid to know But this is a hard way of learning LII A Woman that is always casting her Eyes upon the same Man or that takes them away continually from him gives us an equal Suspicion of what she feels LIII It is easie for a Woman to say what she does not feel but it is yet more easie for a Man to say what he does LIV. It happens sometimes that while the Woman dissembles a true Passion the Man dissembles a â—alse one LV. A Man may easily impose upon a Woman by a pretended Passion provided he have no real one for another LVI Suppose a Man that is indifferent for all Women have a Mind to pretend a Passion the Question is Whether he will sooner impose upon that Woman that has a Kindness for him than her that has none LVII The greatest Concern of a Woman in Love is not to perswade her own Passion as to be satisfied of that of the Person she loves LVIII Women are cured of their Natural Laziness either by Vanity or Love LIX Laziness on the contrary in Women naturally brisk and aiery is the Forerunner of Love LX. A Man breaks out into a Passion against an unfaithful Mistris and then forgets her a Woman on the contrary makes but little Noise at the Infidelity of her Lover but keeps a long while her Resentments FINIS Books printed for Abel Roper and E. Wilkinson at the Black Boy over against St. Dunstan's Church in Fleetstreet THE second Volume of Monsieur St. Eremont's Essays The State of Innocence or the Fall of Man By Mr. Dryden Walker of Coins and Medals Officium Eucharisticum or a Preparatory Office for the devout Reception of the holy Communion By Dr. Edward Lake The Works of the Reverend Dr. Hammond in four Volumes The Works of Dr. Cudworth The Rules and Maxims of pleading By Sir Robert Health Ambitious Slave A Play Distressed Innocence A Play Books printed for Roger Clavel at the Peacock over against St. Dunstan's Church in Fleetstreet THE Life of Christ with Forty Sculptures written in Heroick Verse Ey Mr. Wesley Epictetus in Verse By Mr. Walker Cojugium Conjurgium or some Considerations concerning Marriage Dying and dead Mens living Words By Dr. Lloyd Noy's Compleat Lawyer Dalton's Office of Sheriffs
she expresses Vanity and Ostentation in extending her Conquests Not but that she may very well be sensible for her Gallant but in all probability she will sooner resolve to suffer the loss of what she loves than to lose what causes her to be belov'd VI. As long as a Woman is in full Possession of her Beauty no Misfortune can befall her which she cannot in some measure alleviate But when once that Blessing has left her all the other advantages of Fortune will never be able to give her any tolerable Satisfaction VII The last Tears that Beautiful Eyes reserve are spent in bewailing themselves after they are defac'd out of all Hearts The only Person that still laments a lost Beauty is the miserable Possessor VIII 'T is a great wonder to see how Women that are so mightily fond of their Beauty can use so much Art to anticipate its ruin * IX Beauty is so necessary to the Young that those who are without it seem to be to no other purpose than to wait on the Triumph of the Fair. * X. Some Women set up for Beauty as much in spite of Nature as some Men do for Wit * XI Ill favour'd Women are never so nauseous as when they would be Beauties adding to their Natural Deformity the Artificial Ugliness of Affectation * XII Homely Women are as malicious to the Fair as Blockheads are to Witty Men for they look upon other Womens Accomplishments as the upbraiding of their Deformities XIII The Contempt of Beauty in the Ill-favour'd is as false as the Contempt of Riches in some Philosophers XIV Agreeableness is arbitrary but Beauty is something more real and independent upon the Palate and Opinion * XV. Whosoever has any thing contemptible in his Person has also a perpetual Spur upon him to rescue and deliver himself from Scorn Therefore all Deformed Persons are extream bold First In their own defence as being expos'd to Scorn but in process of Time by a general Habit. Besides it stirreth them up to Industry to watch and observe the Weakness of others that they may have somewhat to repay Benefits Gratitude Ingratitude I. SOme Men are not only apt to forget both kind Turns and Injuries that have been done them but even to hate their very Benefactors and to lay aside their Resentments against their Perrfecutors The Application of acquitting Obligations aud revenging of Wrongs appears to them a kind of slavery which they are loath to undergo II. Gratitude in most Men is nothing else but a secret desire to hook in greater Benefits III. The generality of Men take a delight to acquit small Obligations a great many pay their Acknowledgments for moderate ones but there is scarce any Body but is unthankful for such as are Extraordinary IV. It is with Gratitude among Friends as with Honesty among Traders it keeps up Business and Commerce Most Men don't quit Scores because it is just to pay Debts but to secure their Credit and so be trusted again the easier V. The common Mistake in the Computations of Men when they expect Returns for Favours proceeds from the Pride both of the Giver and Receiver which cannot agree upon the Estimate of the Benefit VI. To be uneasie and make too much haste to return an Obligation is one sort of Ingratitude VII There is a sort of free and generous Gratitude whereby a Man not only acquits a past Obligation but lays a new one still upon his Benefactor VIII The Error of the Giver does oftentimes excuse the Ingratitude of the Receiver IX The good Turns that we have receiv'd from a Man ought to make us Reverence his Malice X. We meet with little or no Ingratitude as long as we are able to oblige XI We should not regard how much Good a Friend has done us so much as how much he desired and endeavour'd to do us XII Men are often more desirous to seem forward and busie to serve others than to be successful in it and had rather have it in their power to upbraid their Friends with an Obligation than really to oblige them XIII In the matter of Benefits Pride is unwilling to own the Obligation and Self-Love to acquit it XIV 'T is as great an Ingratitude to publish the Favours of a Mistress as to conceal those of a Friend XV. 'T is a kind of Ingratitude for a Man to be too inquisâ—itive into the Motives of a Benefit he receives XVI The great Cautions of some People against Ingratitude denote less of Hatred for that than Aversion for Generosity XVII There are not so many Ungrateful Men as there are thought to be because there are not so many Generous Men as we imagine He that in silence suppresses a Favour receiv'd is an unthankful Fellow that deserv'd it not But he that publishes one that he has done turns it to an Injury shewing to your disgrace the necessity you had of him XVIII Court-Acknowledgements have not so much respect to the Past as design upon the Future They acknowledge Obligations to all that are in any Post to oblige and by an affected Gratitude for Favours never done insinuate themselves into those in whose power it is to do ' em XIX The great Ones in requital have a Trick as artificial to excuse themselves from doing Kindnesses as the Courtiers have to engage 'em to it They reproach Men with Services never done and complain of Ingratitude though they have hardly oblig'd any one to draw from hence a specious Pretence to oblige no body XX. 'T is much better to expose one's self to Ingratitude than be wanting to the relief of the Needy XXI There is not any thing where Excess may be more commendable than in Gratitude * XXII There 's no living in this World without an exchange of Civil Offices and the need we have one of another goes a great way toward the making of us love one another Now this Amity and Communication is to be entertain'd by the Commerce of Giving and Receiving and without good Nature and Gratitude Men had as good live in a Wilderness as in a Civil Society * XXIII Ingratitude is of all Crimes that which we account the most venial in our selves and the most unpardonable in others * XXIV Good Offices depend much upon Construction some take themselves to be oblig'd when they are not others will not believe it when they are and some again take Obligations and Injuries the one for the other * XXV It is a Court Humour to keep People upon the Tenters their Injuries are quick and sudden but their Benefits are flow Great Ministers love to wrack Men with attendance and account it an Oftentation of their Power to hold their Suitors in hand and to have many Witnesses of their Interst * XXVI He that gives to be seen would never relieve a Man in the dark * XXVII 'T is a kind of incumbrance upon the freedom of a generous Mind to be in debt to an ill Man even upon any