â—lies a Crown and vanishes out of sight as soon as they come to be invested with Power If these first Years be not made use of to give them good Advice and Instruction there will be no retrieving it in the following part of their Lives For all then goes off in meer juggle and disguise XXIII There wants nothing more to make a Prince compleatly happy than the Sweetness of a private Life If any thing can make him amends for so great a Loss it must be the Charms of Friendship and Fidelity of true Friends XXIV One of the greatest Misfortunes that can attend a Prince is that he has often Secrets that lye heavy upon his Soul and which it is not safe for him to disclose His Happiness is to find a true bosom Friend on whom he may throw off his Burden XXV Nothing is so much for a Princes Credit as the Modesty of his Favourites XXVI What a happy Condition is that which gives a Man so frequent Opportunities to do good to so many Thousands What a dangerous Post is that which exposes a Man to do hurt to so many Millions * XXVIII All Precepts concerning Kings are fummarily comprehended in these two Remember that thou art a Man and that thou art instead of God The one bridles their Power and the other their Will Laughing Raillery Bantering I. NOthing is more rare than to see a Man either Laugh or Weep to the purpose II. The Enjoyments which a Plentiful Fortune affords and the Calm and Smoothness of Prosperity furnish Princes and Great Men with so much Mirth that they can Laugh at a Monkey a Dwarf and oftentimes at an Cold Jest but Men of Inferiour Fortunes seldom Laugh but where there is occasion III. All the World is plagu'd with Cold Iesters we tread every where upon those Insects A good Iester is a thing very uncommon and even those that are born such find it a very hard Task to make good their Character a considerable Time And besides he that makes other People Laugh seldom makes himself to be Esteem'd IV. To Laugh at Witty Men is the Privilege of Blockheads They are in the World what your Scurrilous Iesters are at Court * V. No Men are more unwilling to bear a Jest than those who are forward to break it * VI. The Wounding of a Friend for the sake of a jest is an Intemperance and Immorality not to be endur'd * VII Men ought to find the difference betwixt Saltness and Bitterness for he that has a Satyrical Vein as he makes others afraid of his Wit so he had need be afraid of others Mcmory * VIII It is commonly the Fate of Apes and Buffoons that while they think to make sport with others they serve only in the Conclusion for a Laughing-stock themselves * IX The true Raillery should be a Defence for good and virtuous Works and should only design the Derision of extravagant and the Disgrace of vile and dishonourable Things This kind of Wit ought to have the nature of Salt to which it is usually compar'd which preserves and keeps sweet the good and sound Parts of all Bodies and only frets dries up and destroys those Humours which putrify and corrupt * X. There 's not one Man of a Thousand that understands the just the safe warrantable decent and precise Limits of that which we call Bantering or Fooling but it is either too Course too Rude too Churlish too Bitter too much on 't too Pedantick too Fine out of Measure or out of Season Now the least Error or Mistake in the Management of this Humour lays People open to great Censure and Reproach It is not every Man's Talent to know when and how to cast out a pleasant Word with such a regard to Modesty and Respect as not to Transgress the true and fair Allowances of Wit good Nature and good Breeding The Skill and Faculty of Governing this Freedom within the Terms of Sobriety and Diseretion goes a great way in the Character of an agreeable Conversation for that which we call Raillery in this Sense is the very Sawce of Civil Entertainment and without some such Tincture of Urbanity even in Matters the most serious the good Humour flattens for want of Refreshment and Relief But there is a Medium yet betwixt All-Fool and All-Philosopher I mean a proper and discreet Mixture that in some sort partakes of both and renders Wisdom it self the more grateful and effectual * XI 'T is the Nature and Practice of Jesters and Buffoons to be Insolent towards those that will bear it and as Slavish to others that are more than their Match Life Death I. ONE cannot look either the Sun or Death in the Face II. Very few People are acquainted with Death it is generally submitted to rather out of Insensibility and Custom than Resolution and all Men yield to Death only because they cannot help it III. We often see those that are led to Execution affect a Constancy and Contempt of Death which in truth is nothing else but the fear of looking it in the Face So that this pretended Bravery and Contempt may be said to do their Mind the same good Office that the Head-band or Night-cap does their Eyes IV. Nothing can be more counterseit and deceitful than the Contempt of Death That Contempt of it I mean which the Heathens pretended to out of their natural Reason and Constancy without the Hopes of a better Life There is a great deal of difference between Dying with Bravery and Resolution and slighting Death The former is frequent enough but I look upon the other to be never real and sincere and yet Philosophers have us'd all the Arguments that the Subject can bear to perswade us that Death is no Evil and Men of very inferiour Characters as well as Hero's have furnisht us with a great many Eminent Examples in Confirmation of that Opinion Nevertheless I do still question whether any Thinking Man ever gave his assent to it nay the trouble they are at to perswade others and themselves plainly shews that this was no such easie Undertaking A Man indeed may have a great many Reasons to be out of conceit with Life but he can have none to despise Death Even those who voluntarily lay violent hands upon themselves do not look upon it as an inconsiderable matter but are startled at it and decline it as much as others if it approach them in any other shape but that of their own chusing The Unevenness of Courage observable in a World of Brave Men has no other Bortom than the various Influence of Death which works more powerfully upon their Fancy upon some Occasions and at some Times than it does at others Hence it is that after having slighted what they did not know they fear it now when they come to be better acquainted with it If a Man would perswade himself that it is not the greatest of Evils he must decline looking it in the Face and considering all
if it be not stopp'd but if it cannot have its way it becomes adult and thereby malign and venomous So Ambitious Men if they find their way open to their Rising and still get forward they are rather busie than dangerous but if they be checkt in their Desires they become secretly discontent and look upon Men and Masters with an evil Eye and are best pleas'd when Things go backward which is the worst Property in a Servant of a Prince or State Therefore it is good for Princes if they be obliged to make use of Ambitious Men to handle 'em so as they be still Progressive and not Retrogade Afflictions I. UNder what disguise soever we conceal our Afflictions they seldom proceed but either from Vanity or Interest II. There are in our Afflictions several kinds of Hypocrisy Sometimes we weep for our selves under colour of Weeping for our Friends we lament the loss of the good Opinion they had of us We bewail the diminution of our Advantages Pleasures and Credit Thus the Dead have the honour of those Tears which indeed are shed for the Living I call this a sort of Hypocrisy because in these Afflictions People impose upon themselves There is another kind not so harmless as this because it imposes upon all the World I mean the Affliction of those who have the vanity of valuing themselves upon a deep and desperate Sorrow When Time the great Physician of Sorrows has worn off their real grief they do not leave off being obstinate in Crying Sobbing Groaning and Lamenting and with a mournâ—ul and melancholy Countenance endeavour to make the World believe that nothing but Death will end their Affliction This dismal and troublesome Vanity is most prevailing with Ambitious Women for their Sex rendring them unable to advance themselves by eminent Virtues they strive to signalize their Reputation by the Pageantry of an inconsolable Sorrow There is still another sort of Tears which flowing from shallow Springs will run and dry up very easily Men weep sometimes to gain the Reputation of good-Good-Nature and Tenderness sometimes to be pity'd and lamented by others and sometimes to avoid the shame of being accounted insensible III. Some Men are more miss'd than lamented and others again are very much lamented and very little miss'd IV. Our Affliction for a Dead Friend is great or small not according to his Merit but the Opinion we think he had of our deserts V. A pretty House a fine Horse a Dog a Watch any thing that comes to our share is enough sometimes to soften a great Grief and lessen the sense of a great Loss VI. The Duties of Interment are called the last Duties for beyond the Funeral all that is given to the Dead is taken away from the Living-Lamentations that are too long not only prejudice Nature but Society likewise they render us incapable of the Duties of a Civil Life and one may say that out of Complaisance to those Friends we have lost they make us wanting to those we still enjoy VII A skilful Coâ—â—orter must begin by the Aggravation of Evils to obtain a free admittance to the Mind of the Afflicted and to surprise their Belief * VIII To Mourn without measure is Folly nor to Mourn at all Insensibility The best Temper is betwixt Piety and Reason to be sensible but neither to be transported nor cast down * IX Most People shew in their Afflictions more Ambition than Piety for when any body is within hearing what Groans and Outcries do they make but when they are alone and in private all is hush and quiet So soon as any body comes in they are at it again but their Sorrow goes off with the Company * X. The most desperate Mourners are they who care least for their Friends for they think to redeem their Credit for want of Kindness to the Living by extravagant Ravings after the Dead * XI To weep excessively for the Dead is a kind of an Affront to the Living Ages of Life I. OUr Life being nothing else but a perpetual Change and Revolution we come altogether fresh and raw into the several Periods of it and want often Experience instead of Gray-Hairs II. Young People change their Taste and Inclinations by the Mettle and heat of Blood and Old ones keep to theirs by the Sullenness of Habit and Custom III. Youth is a perpetual Debauchery and the very Fever of Reason IV. The Lukewarmness of Old-Age is as great a Foil to a Man's Salvation as the Heat and Passions of Youth V. Young Men that come first upon the Stage of the World ought to be either very Modest or very Brisk for a sober grave and composed Temper commonly turns to Impertinence VI. Old People love mightily to give good Advice to comfort themselves of their Incapacity of setting ill Examples VII Both Wisdom and Folly grow still proportionably with Age. VIII Most Men shew upon the turning of their Age where their Mind and Body will begin to decay IX Nothing is more ridiculous in Old People that have been Handsom formerly than to forget that they are so no more X. 'T is a hard Lesson to learn how to be Old XI Old Age is a Tyrant that forbids us all the Pleasures of Youth upon the severest Penalties XII There is no part of our Life wherein we ought to study our own Humour with more Application than in Old-Age for it is never so difficult to be discover'd as then An impetuous Young Fellow has a hundred returns when he is dissatisfied with his Extravagances but Old People devote themselves to their Humour as if it were a Virtue and take pleasure in their own Defects because they carry a false Resemblance of Commendable Qualities They are perpetually crying up the Time-past and enviously condemning the Present They rail at Pleasures when they are past them or censure Diversions whose only Fault is their own Incapacity A serious Air passes with them for Iudgment Phlegm for Wisdom and hence proceeds that imperious Authority they allow themselves to censure every thing XIII We see nothing more ordinary for Old Men than to desire a Retirement and nothing so rare with them as not to repent of it when they are once retired Their Souls that are in too great a Subjection to their Humours are disgusted with the World for being tiresome But scarce can they quit this false Object of their Misfortune but they are as angry with Solitude as they were with the World disquieting themselves where nothing but themselves can give them any disquiet XIV Scarce do we begin to grow Old but we begin to be displeased with some distaste which we secretly frame in our selves Then our Soul free from Self love is easily fill'd with that which is suggested to us and what would have pleas'd us before but indifferently charms us at present and enslaves us to our own Weakness By this Mistresses dispose of their old Lovers to their own fancy and Wives of their old Husbands
score whatsoever that does but carry the face of Good-Will or Respect for 't is a Debt that a Man 's both asham'd and weary of till 't is paid off And there 's something moâ—e in 't yet too which is that when all common Scores are made even the Morality of the Obligation still remains for there 's no cancelling the Bonds of Honour and Justice Kindnesses are to be paid in Specie as well as Mony that is to say there must be Affection in the return as well as Justice Now as there can be no true Friendship betwixt a Good Man and a Wicked there should be no intercourse betwixt them that looks like Friendship and therefore the less Commerce the better * XXVIII We have the Common Saying ready at our Tongues end That 't is the Man only that we consider and not the Estate This is a handsom â—lourish but where is the Man yet that does not more willingly bestow his time and his pains upon the Service of a powerful and wealththy Person than in the Support and Protection of the best Poor Man that ever was born For we are naturally inclin'd to lay out our Services where we may reasonably hope for the speediest and the most certain return * XXIX It is customary for great Men to over-value the Services they do their King and Country and for Princes when they cannot duly reward an eminent Performance to turn their Gratitude into Hatred * XXX Those you have obliged most will certainly avoid you when you can oblige them no longer and they take your visits like so many Duns * XXXI Mistresses as well as Friends are sometimes avoided for Obligations past * XXXII When ill Men take up a fit of Kindness all on a sudden and appear to be better natur'd than usual 't is good Discretion to suspect Fraud and to lay their Words and their Practices together for there are no Snares so dangerous as those that are laid for us under the name of Good Offices * XXXIII Most People seek out their own Interest under colour of obliging others and are kind to their Neighbours for their own sakes Cheats I. OUR own Distrust justifies the Cheating of other People II. It is as easie a matter to deceive a Man's self and not be sensible of it as it is hard to impose upon others and yet for them not to be sensible of it III. An honest Intention of imposing upon no body lays us open to the Cheating of other People IV. The most effectual way to be bubbled is to fancy one's self wiser than one's Neighbours V. The being a Blockhead is sometimes the best security against being impos'd upon by a Man of Sense VI. He that fancies such a sufficiency in himself that he can live without all the World is mightily mistaken but he that imagines himself so necessary that other People cannot live without him is so a great deal more VII Affected Simplicity and Plainness is but a nicer and more laboured Cheat. VIII Men would never live so long together in Society and good Correspondence if they did not mutually make Fools of one another IX The common way of some to do their Business and rise in the World is to use all possible means of perswading People that their Business is done already X. We are so used to dissemble with others that in time we come to deceive and dissemble with our selves XI It is sometimes of great Use for a Man to pretend he is deceiv'd for when we let a subtile Fellow see that we are sensible of his Tricks it gives him occasion to be more refin'd XII It is a hard task upon Knaves to be per petually employ'd in concealing their own want of Sincerity and making amends for the Breaches of their Promise XIII Honesty and Plain dealing puts Knaves out of their Byafâ—s it breaks all their Measures by which they hop'd to compass their Ends for Knaves commonly think that nothing can be done but by Tricks and Artifice * XIV All Frauds are covered and gilded over with specious Pretences and Men are every jot as easily impos'd upon as Birds Beasts or Fishes while the eagerness of our Appetites suspends the Exercise of our Reason A Treat a Woman or a Bottle is the same thing to us that a Worm a Gudgeon a grain of Corn or a piece of Flesh is to those Animals We snap at the Bait without ever dreaming of the Hook the Trap or the Snare that goes along with it XV. Men never can bear to be over-reach'd by their Enemies or betray'd by their Friends and yet they are often contented to be both cheated and betray'd by their own selves XVI He is an unhappy Man that lives in the World without being deceiv'd XVII The Pleasure of Deceit goes sometimes so far that the greatest of your Enemies makes himself agreeable when he imposes upon you and the best of your Friends seldom undeceives you but you are offended at it Clemency Good-Nature I. THE Clemency of Princes is very often little else but a State Trick to gain upon the Affection of their Subjects II. That Clemency which is so mightily cry'd up in the World for a Virtue is often practis'd out of Pride sometimes out of Sloth and Neglect sometimes out of Fear and generally out of a Mixture of all these Motives toâ—ther * III. No Virtue is so often in fault as Clemency * IV. Good Nature is a great Misfortune when it is not manag'd with Prudence * V. A bare Easiness of Pardoning has often the force of a Temptation to offend again * VI. 'T is a great Errour to take Facility for Good Nature Tenderness without Discretion is no better than a more pardonable Folly Confidence Secrets I. THE Confidence we have in our selves creates a great part of that Trust which we have in others II. The greatest part of our Confidences proceed from a desire either to be pitied or admired III. Confidence goes farther in Company than Wit IV. We often dare not disclose our Hearts to our Friends not so much out of any distrust we have of 'em as that we have of our selves V. There is seldom any thing but a Noble Birth or good Education that can make a Man capable of being Secret VI. All manner of Confidence which is not absolute and intire is dangerous There are few occasions but where a Man ought either say all or conceal all and how little soever you have reveal'd your Secret to a Friend you have already said too much if you think it not safe to make him privy to all the Particulars * VII 'T is ill trusting a Reconcil'd Enemy but 't is worse yet to proceed at one step from Clemency and Tenderness to Confidence Especially where there are so many Memorials in sight for Hatred and Revenge to work upon * VIII A Supine Credulous Facility exposes a Man to be both a Prey and a Laughing-stock at once and the Imposture can hardly miscarry where
Men pretend to blame Tricking that they may use it with more security themselves upon some great Occasion or Interest III. Frequent Cunnings and Fetches argue a shallow little Wit and it generally falls out that he that conceals himself in one Instance betrays himself as much by it in another IV. Those that have been over-reach'd by some of our Tricks do not seem near so foolish and ridiculous to us as we our selves are in our own Opinion when they have been too cunning for us V. It is very hard to determine whether an Universal Goodness shew'd to all the world without distinction be the effect of good-Good-Nature or great Cunning and Address VI. Lies Artiâ—ices and Tricks are as sure Marks of a low and poor Spirit as false Mony is of a poor and low Purse * VII There is not a greater Pest in Humane Society than a Perverse Craft under the Mask of Simplicity * VIII The main Business of the World is nothing but Sharping and putting Tricks upon one another by turns * IX 'T is a good Discretion when a Body has to do with an Adversary that is either too crafty or too strong for him to turn him off to his Match but it would be a cleverer way yet to encounter the Stratagem and to defeat one Sham with another X. 'T is a fair step in Cunning and Subtilty the possessing of other People with the belief that we are but indifferently so XI Cunning is neither a very good nor a very bad Quality it floats if I may so speak betwixt Virtue and Vice And upon all occasions it may nay perhaps it ought to be improved by Prudence XII Cunning is the near occasion of Cheat from one to the other there is but one step and a slippery one too I mean a Lye if a Man adds this to Cunning he makes it an Imposture XIII With those who out of Cunning hearken all and speak lâ—ttle the best Method is either to speak little or to speak very much and say little * XIV There is nothing looks sillier than a Crafâ—ty Knave out-witted and beaten at his own play * XV. There is no trusting to the fair Words of those that have both an Interest and an Inclination to destroy us especially when the Design is carried on under the Mask of a friendly Office It is but reasonable to oppose Art to Art and where we suspect false play to encounter one Trick with another provided always that it be manag'd without breach of Faith and within the compass of Honour Honesty and good Manners * XVI Of all scandalous and lewd Offices Treachery is certainly the baâ—est 't is a Sin against common Faith Honour and Society a Villany in short that 's never to be approv'd how convenient soever it is in some Cases to be made use of * XVII All Traytors are Mercenaries and whoever betrays one Master for Advantage will betray another for a better Price Detraction Slander Tale-Bearers I. 'T Is a pitiful sneaking sort of Life that of a Back-biter always to be pecking at and feeding upon the Imperfections of others II. Generally speaking it were a good Bargain to renounce all that good Men can say of us upon condition they would say no ill III. Too tender a Sense of what other People say ill of us does but entertain the Malice of the World which desires no more than that it may disturb us IV. The absolute want of such a Sense so as to be moved at nothing they say is a contrary Extream that produces the same effect This is such a sort of Contempt as the World is concerned to Revenge it self upon V. There is a middle State and Temper to be found between these two Extreams which inclines the World to make Allowances for some Actions in one Man which yet they condemn without any Mercy in others This makes the mighty difference between Ladies that yet have taken the same liberties so that some are â—un down and it is scandalous to be seen in their Company and others are esteem'd as Chast as Nuns and no Reflections cast upon them VI. We speak ill of other People generally not so much out of Malice as Pride VII I hear so very ill a Character of such a Man and I find him so very good that I am apt to think that he has some troublesome Mâ—rit that drowns that of other People VIII A Wise Man ought not to be concern'd at what is said against him for if what they say of us be true it is our business rather to correct our selves than for others to contain themselves If what is said of us be false so soon as we shall shew a concern at it we make it suspected for Truth The contempt of such Discourses discredits them and takes away the Pleasure from those that make them * IX There is hardly such another Pest in a Common-wealth as a Consort of Parasites that feed Governours with false Representations and Reports of Men and of Things They first betray their Masters to Dishonour and Ruine and then when they find the Vessel sinking save themselves in the Long-Boat * X. Busie Bodies and Intermedlers are a dangerous sort of People to have to do withal for there 's no Mischief that may not be wrought by the craft and manage of a Double Tongue with a foolish Credulity to work upon There 's hardly a greater Pest to Government Conversation the Peace of Societies Relations and Families than officious Tale-bearers Whisperers and busie Intermedlers These Pick-thanks are enough to set Mankind together by the Ears they live upon Calumny and Slander and cover themselves too under the Seal of Secrecy and Friendship The Sin of Traducing is Diabolical according to the very Letter and if the Office be artificially manag'd 't is enough to put the whole World into a Flame and no body the wiser which way it came The Mischief may be promoted by Misrepresenting Misunderstanding or Misinterpreting our Neighbors Thoughts Words and Deeds and no Wound so mortal as that where the Poyson works under a pretence of Kindness Nay there are ways of Commendation and Insinuation of Affection and Esteem that kill a Man as sure as a Gun This Practice is the Bane of all Trust and it is as frequent in the Intrigues of Courts and States as in the most ordinary Accidents of Life 'T is enough to break the neck of all Honest Purposes to suppress all generous and publick spirited Motions and to stiste all honourable Inclinations in the very Conception But next to the Practice of these lewd Offices deliver all Honest Men from lying at the Mercy of those that encourage and entertain them Designs Undertakings Success I. HE that minds and busies himself about small Interests becomes usually unfit for great Undertakings II. Though an Action appear never so bright and glorious in it self it is not to be accounted great if it be not the effect of Wisdom and Design III. Great Men's Honour
ought always to be rated by the Methods they employ'd to carry on and accomplish their Designs IV. A Wise Man should order his Designs and set all his Interests in their proper Places This Order is often disturb'd by a foolish Greediness which while it puts us upon pursuing several things at once makes us eager for matters of less Consideration and we let the Main go while we grasp at the Accessories V. There must be a true Proportion of the Actions to the Designs without which it is impossible for a Man to gain his Ends. VI. There are a World of Proceedings that appear odd and ridiculous which yet are grounded upon secret Reasons that are very solid and substantial VII It is hard to determine whether a clear open and honourable Proceeding be the result of good Principles or subtile Craft and Address VIII It is with some Affairs as it is with most Diseases they are rather sowr'd and exasperated than allay'd by untimely Remedies And the height of Skill and Wisdom is to know when they can bear the handling IX There are but very few things impossible in their own Nature and we want not Means to conquer Difficulties so much as Application and Resolution in the use of Means X. The dislike we commonly have of Negotiators or Arbitrators arises from their being generally apt to sacrifice all the Interest of their Friends for the advancing and bringing about their Negotiation which they make their own â—nterest by the Credit of having succeeded in their Undertakings XI It is generally in Matters of no great moment where we venture not to believe Probabilities XII We should desire very few things passionately if we did but perfectly know the Nature of the thing we desire XIII In great Undertakings the improving of Opportunities goes a greater way than the starting of them XIV No Commendations are thought too great for Prudence And yet the highest pitch of it cannot ensure a Man the most inconsiderable Event XV. We should often blush for our best Acâ—ions if the World did but see all the Motives upon which they were grounded XVI Good Success is often owing to want of Judgment for a nice Discretion keeps a Man from venturing upon several Attempts which mere want of Consideration makes frequently turn to good account XVII Our Actions are like the last Syllables of Words which every Man makes Rhime to what he thinks fit XVIII We execute sloâ—ly what we resolve upon unwillingly XIX Any thing that is extraordinary looks great if the Success be favourable as every thing that 's great looks foolish if the Success be contrary XX. There is a critical Point in the 〈◊〉 of all States where their Ruin would be unavoidable if one knew how 〈◊〉 it were to destroy them but for want of fore-sight clear enough or a sufficient Courage Men are content with a little when they might do more making either the Meanness of Spirit or the want of Greatness in the Soul pass for Prudence XXI Whatever we undertake we must propose to our Thoughts some great and extraordinary aim and even such as is above our reach For we could hardly be perswaded to begin our Journey if we were sure to go no farther than we really shall * XXII There is not any thing so small bâ— there goes Art and Application toward the acquiring of it * XXIII 'T is of mighty Use to Men in any great and daring Attempt to have their Followers and others think there is Destiny in their behalf that they are God's Instruments only accomplishing what he has long design'd they should this renders them both most violent in their Motions and incurable either by any Admonitions or even almost by any Unsuccessfulness or Discouragements * XXIV Any thing is a good Reason for a Way to him who before-hand is resolv'd to take it he blames or commends condemns or justifies as a Corrupt Party not as an equal Iudgeâ— Self-Love sâ—eers all its Determinations and following all its Windings it is never true to the reality of the thing but to its own conceâ—â— therein which being differently affected by any ways at different Times it accordingly either applauds or decrys them and has a Judgment of them when they are in our own Case and another when they are in our Neighbour's * XXV Experience makes many a Wise Man of a Fool and Security makes many a Fool of a Wise Man * XXVI There 's no forcing Nature against her Biass or inverting the Methods of Providence Irregular Desires and unreasonable Undertakings must expect to meet with Disappointments There is a proper Time for all Things and nothing succeeds well but what 's done in Season * XXVII Hasty Resolutions are seldom Fortunate and it is a piece of necessary Prudence for a Man before he resolves any thing to consider what may be the Consequences of it * XXVIII 'T is matter of Skill and Address when a Man cannot honestly compass what he would be at to appear easie and indifferent upon all Repulses and Disappointments Beside it improves all our Disappointments into Providences when we can let fall the vain desire of any thing without feeling the loss of it * XXIX Improbability and Impossibility are two frightful Words to weaker Minds but by diligent and wise Men they are generally found to be only the Excuses of Idleness and Ignorance For the most part they lie not in the things themselves but in Mens false Opinions concerning them they are raised by Opinions but are soon abolisht by Works Many things that were at first improbable to the Minds of Men are not so to their Eyes many that seem'd unpracticable to their Thoughts are quite otherwise to their Hands Many that are too difficult for their naked Hands may be soon perform'd by the same Hands if they are strengthen'd by Instruments and guided by Methods Many that are unmanageable by a few Hands and a few Instruments are easie to the joint Force of a Multitude Many that fail in one Age may succeed by the renew'd Endeavours of another It is not therefore the conceit or â—ancy of Men alone that is of sufficient Authority to condemn the most unlikely things for impossible unless they have been tempted in vain by many Eyes many Hands many Instruments and many Ages * XXX The Eâ—rors of Young Men are the ruine of Business but the Errors of Aged Men amount but to this that more might have been done or sooner Young Men in the Conduct and Management of Affairs embrace more than they can hold stir more than they can quier â—ly to the end without Consideration of the Means and Degrees pursue some few Principles which they have chanc'd upon absurdly care not to innovate which draws unknown Inconveniences Use extream Remedies at first and that which doubles all Errors will not acknowledge or retract them Men of Age object too much consult too long adventure too little repent too soon and seldom drive Business home to the full
period but content themselves with a Mediocrity of Success Therefore it is good to compound Employments of both foâ— that will be good for the Present because the Virtues of either Age may correct the Defects of both and good for Succession that Young Men may be Learners while Old Men are Actors Devotion Religion Hypocrisy I. THE Devotion of some Ladies on the turning of their Years is no better than a kind of Decency taken up to shelter themselves from the Shame and the Jest of an antiquate Beauty and to secure in every Change something that may stiâ—l recommend them to the World II. The Professors of strict Devotion who without absolute Necessity engage themselves in the Business and Commerce of the World give us great cause to suspect the reality of their Devotion III. All Devotion which is not grounded upon Christian Humility and the Love of one's Neighbour is no better than Form and Pretence 'T is generally the Pride and Pievishness of Philosophy which thinks by despising the World to revenge it self upon all the Contempt and Dissatisâ—action Men have met with from it IV. True Devotion is a Temper of Mind purely Spiritual and deâ—ives it self from God consequently it is a very nice Thing and ought to be observed very narrowly and with exceeding Caution by those that would keep themselves from being deceived in it V. The Doctrines of Christianity which ought to be derived from the Tâ—uths contain'd in the Gospel are generally deliver'd to us according to the Temper and Complexion of our Teacherâ— Some out of an exceeding Tendeâ—ness and good-Good-Nature and others from a sowre and rugged Disposition form and employ differently the Mercy and Justice of God VI. There is always under the greatest Devotion a Proportion of Self-Love great enough to set Bounds to our Charity VII To consider purely the Repose of this Life it would be well if Religion had more or less influence upon Mankind It compels and does not subject enough like some Politicks that take away the Sweetness of Liberty without bringing the Advantages of Subjection VIII Nothing can be more fickle than the Judgment of Men as to the Religion of others they treat as impious Persons those who forsake the World for God's sake and those as weak and decay'd in their Understanding that sacrifice Fortune to Religion IX I question a little the Perswasion of those Preachers who offering us the Kingdom of Heaven in Publick Sollicit in particular a small Benefice with the utmost importunity * X. There 's no such Masque for the greatest of Impieties as a Veil of Religion * XI Most People Clergy as well as Laity accommodate their Religion to their Profit and reckon that to be the best Church there 's most to be got by * XII Men talk as if they believ'd in God but they Live as if they thought there were none For their very Prayers are often downright Mockeries and their Vows and Promises are no more than Words of Course which they â—ever intend to make good * XIII 'T is a fault which is very incident to Men of Devotion to strive to make themselves and their own Opinions ador'd while they only seem zealous for the Honour of God For wheâ— they have once form'd in themselves a perfect Model of the Will of God and have long confirm'd their Minds by continual thinking upon it they are apt to contemn all others that agree not with them in some Particulars * XIV Presumption leads People to Infidelity in a Trice and so by insensible degrees to Atheism For when Men have once cast off a Reverence for Religion they are come within one step of laughing at it * XV. There never was an Hypocrite so disguis'd but he had some Mark or other yet to be known by * XVI A Religious Hypocrite is only a Devil dress'd up with a Ray about him and transform'd into an Angel of Light Take him in the very Raptures of his Devotions and do but throw a parcel of Church-Lands in his way he shall leap at the Sacrilege from the very Throne of his Glory and Pick your Pocket as a French Poet says of a Iesuit in the middle of his Paternoster * XVII A Man that reposes and assures himself upon Divine Protection and Favour gathers a Force and Faith which Humane Nature in it self could not obtain Therefore as Atheism is in all respects hateful so in this that it deprives Humane Nature of the means to exalt it self above Humane Frailty * XVIII It were better to have no Opinion of God at all than such an one as is unworthy of him For the one is Unbelief and the other Contumely Education I. THE Bâ—eeding we give Young People is oftentimes but an additional Self-Love by which we make them have a better Conceit of themselves * II. Lessons and Precepts ought to be gilt and sweetned as we do Pills and Potions so as to take off the disgust of the Remedy for it holds both in Vâ—rtue and in Health that we love to be instructed as well as Phyâ—sick'd with Pleasure * III. Nothing makes a deeper Impression upon the Minds of Children or comes more lively to their Understanding than those instructive Notices that are convey'd to them by Glances Insinuations and Surpize and under the Cover of some Allegory and Riddle naked Lessons and Precepts have nothing the force that Images and Parables have upon our Minds and Affections Besiâ—e that the very study to unriddle a Mystery fuâ—nishes the Memory with more Tokens to remember it by * IV. The â—oundations of Knowledge and Virtue are laid in our Childhood and without an eaâ—ly Care and Attention we are as good as lost in our very Cradles for the Principles that we imbibe in our Youth we carry commonly to our Graves and it is the the Education that makes the Man To speak all in a few words Children are but Blank Paper ready indifferently for any Impression good or bad for they take all upon credit and it is much in the power of the first comer to write Saint or Devil upon 't which of the two he pleases so that one step out of the way in the Iâ—stitution is enough to poyson the Peace and the Reputation of a whole Life * V. All the Extravagances of the lewdest Life are nothing else but the more consummated Follies and Disorders of either a Misâ—taught or a neglected Youth Nay all the publick Outrages of a destroying Tyranny and Oppression are but Childish Appetites let alone till they are ungovernable Wherefore Children should be moulded while their Tempers are yet pliant and ductile for it is infinitely easier to prevent ill Habits than to Master them as the choaking of the Fountain is the surest way to cut off the Course of the River It should be consider'd too that we have the Seeds of Virtue in us as well as of Vice and whenever we take a wrong Biass 't is not out of a moral Incapacity to do
respects extraordinary I can yield them their Choice Dishes their Rich Furniture their â—ine Liveries their Dogs Horses Jesters and Flatterers but I cannot but envy their Happiness of having in their Service those that are equal nay sometimes Superiour to them in Wit and noble Inclinations XXII It costs the Great Ones so little to be generous in Words and their Quality so much dispenses with them for not performing what they Promise that I look upon it as a great piece of Modesty their not being more free of their Promises XXIII We get a great deal more by forsaking the great Ones than by complaining of them XXIV A Coldness in those that are above us a neglect in not returning a Civility makes us perfectly hate them but a Salute or a Smile brings 'em back to our Reconciliation XXV There are a sort of haughty proud Men that are humbl'd and tam'd If I may use the Expression by the Preferment of their Competitors This Misfortune sometimes prevails upon them so far as to make them return you a Salute But Time the great Waster of all Things insensibly softens their Grief and puts them at last into their natural byass XXVI 'T is mere Hypocrisy for a Man in an Eminent Station not to take at first the place which is due to his Quality and which no body disputes with him It is an easie matter for him to be Modest for if he throws himself into a Crowd every body presently shrinks back to make way for him or if he sits below his Rank all the râ—st of the Company presently forces him to sit higher Modesty is of much harder digestion to Men of an inferiour Condition for if they chance to be in a Crowd they run the hazard of being squeez'd to death or if they chuse to sit in an uneasie Place they are sure to be left to the free Enjoyment of it XXVII The Great Ones have no reason to love the First Times they are not favourable to them in the least 'T is a kind of Mortification for them to see that we all come from Brothers and Sisters and that all Men compose but one Family whose several Members only differ as to the degrees of Kindred XXVIII If the Great Ones have the Opportunities of doing us good they have seldom the good will to do it and if they have a mind to do us harm they do not always â—ind the Occasions so that a Man may be extreamly mistaken in the kind and degree of Worship he pays them upon the account of the good or ill he expects from them We ought to honour and respect them because they are great and we are little and because there are others less than we that respect us XXIX We ought to be very much reserv'd upon the Great Ones There is generally a great deal of Flattery in the Praises we give them and it is as dangerous to speak ill of them when they are alive as 't is base when they are out of the way * XXX It is a common thing for Men to hate the Authors of their Preferments as the Witnesses of their mean Original * XXXI A Man that enters the World must be Industrious but not affected in disclosing his Abilities The best way is to observe a Gradati on for the lowest steps to Greatness are the most secure but swift Rises are often attended with precipitate Falls and what is soonest got is generally short in the Possession * XXXII A Man rais'd to Grandeurs that makes others find their Fortunes in his joins a great Merit to a great Happiness He is not the more happy by the Wealth which he enjoys than by that which he knows how to give * XXXIII 'T is a Consolation for Inferiour Persons to find their Infirmities in those that have the Authority to govern them and a great delight to those that are distinguished by Power to be made like others for Pleasures * XXXIV He that is asham'd of a mean Condition would be proud of a Splendid one * XXXV Great Men had need borrow other Mens Opinions to think themselves happy for if they judge by their own Feeâ—ing they cannot find it * XXXVI In Place there is License to do Good and Evil whereof the latter is a Curâ—e for in Evil the best Condition is not to Will the second not to Can but power to do good is the true and lawful end of Aspiring for good Thoughts tho God accept them yet towards Men are little better than good Dreams except they be put in use and that cannot be without Power and Place * XXXVII A Place shews the Man some for the better and some for the worse * XXXVIII It is an assured sign of a worthy and generous Spirit whom Honour mends for Honour is or should be the place of Virtue And as in Nature things move violently to their Place and calmly in their Place So Virtue in Ambition is violent in Authority settled and calm * XXXIX Ostentation and Pride upon the account of Honours and Preferments is much more offensive than upon any personal Qualifications It argues Men do not deserve great Places when they can value themselves upon them if a Man would be truly valued the way to it is to be illustriously Good For even the greatest Men are more respected for the Eminence of their Parts and Virtue than for that of their Fortune * XL. Great Offices and great Honours are most truly said to be great Burdens the slavery of them is but so much the greater because it concerns the Service of the Publick who of all Masters is the hardest to be pleas'd XLI 'T is no small Misfortune for Great Men to have but few things to with or hope for and to have thousands to lose Envy I. MEN are often so foolish as to boast and value themselves upon their Passions even those that are most vicious But Envy is so ungenerous and shameful a Passion that no body ever had the Confidence to own it II. There is something to be said for Iealousie because it only designs the Preservation of some good which we either have or think we have a right to But Envy is a raging Madness that cannot be satisfied with the good of any body III. The Applause we give to Men that are just setting up for Reputation in the World is often from a Spirit of Envy and a secret way of detracting from others that have established a good Reputation to themselves already IV. Our Envy out lives generally the Prosperity of those we Envy V. There are fewer Men free from Eâ—vy than void of Interest VI. If we look nicely into the several Effects of Envy it will be found to carry a Man farther from his Duty than Interest does VII The surest sign of a great and noble Soul is to be free from Envy VIII Envy is less capable of Reconciliation than Hatred IX That Man that complains of being born to Misfortunes and Crosses might in a
acquaint others that we approach them and very seldom out of Esteem or Gratitude Nay sometimes we commend those we never saw in our Lives and which is yet more strange there are Occasions where our Vanity prevails against our Resentments and makes us commend those of whom we have reason to complain XXV All the Fortune of a Prince is too little to recompense a base Flatterer if he designs to make him amends for what he forfeits of his own I mean his Honour and Reputation But on the other hand all the Power of a Prince is not too great to punish him if he will make his Revenge proportionable to the Wrong he suffers by being flatter'd XXVI A Flatterer has neither good Opinion of himself nor others XXVII 'T would be a kind of Fierceness and Brutality for a Man to reject all manner of Praises We may be sensible to those of the Good because they commend in us nothing but what really deserves to be commended * XXVIII There 's hardly any Man living that may not be wrought upon more or less by Flattery For we do all of us naturally over-wean in our own Favour but when it comes to be apply'd once to a vain Fool it makes him forty times an Arranter Sot than he was before * XXIX Flattery will never be out of Credit so long as there are Knaves to give it and Fools to take it * XXX Flattery is never more Pernicious than in the Courts of Princes because a good deal of it looks like Duty as in private Cases it carries a face of Friendship The way to rise is to please and whatsoever is gotten by it comes by Treachery * XXXI The only benefit or good of Flattery is this that by hearing what we are not we may be instructed what we ought to be Fortune Chance I. HOw different soever Men's Fortunes seem to be there is still in all a Mixture of Ill and Good that renders them much alike II. All the Advantages and â—ndowments of Nature cannot make a Hero without the help of Fortune III. Though Men are apt to flatter and value themselves upon their great Actions and Atchievements yet these are seldom the Effects of Design and Industry but generally of a lucky Chance IV. Fortune turns and converts every thing to the advantage of her Darlings V. Our Happiness and Misery depends as much upon our own Humour as upon Fortune VI. Our Actions seem to be influenc'd by lucky and unlucky Stars to which they owe the greatest part of the Praise or Blame which is given to the Actions themselves VII No Man can tell what he will do except he can answer what Fortune he shall have VIII Fortune mends many Faults in us which could not have been mended by Reason and Iudgment IX In the midst of all the various and uncertain Accidents in the World there is still to be observ'd a secret Order and Concatenation of Things directed and over-ruled by Providence which makes every one move in its Rank and follow the Course of its Appointment X. The making of a Great Man depends upon the improving all Accidents to some Advantage XI Opportunities make us known to others but much more to our selves XII Men appear Vicious or Honest more or less according to the Station they are in so that Fortune is to Virtues and Vices what Light is to the Objects of the Sight XIII No body thinks Fortune so blind as those she has been cross to XIV We should manage our selves with our Fortune as we do with our Health enjoy it when Good bear it patiently when Ill and never use desperate Remedies but upon desperate Occasions XV. Fortune oftentimes makes a Man's Failings the means of his rise and there are some troublesom impertinent Coxcombs who deserve to be rewarded so far as to have their Absence purchased by Preferment at a Distance XVI Men's Merit is generally judg'd of by the Vogue of the Fortune they are in XVII There is an Excess both in good and ill Fortune which is beyond our Sensibility XVIII Greater Virtues are required to bear a good than ill Fortune XIX Fortune has as great an Influence upon our Wisdom as upon our Possessions XX. The generality of Men are like Plants whose Virtues and unheeded Properties are sound out by Chance XXI Fortune gives out the Parts Men are to play upon this Stage of the World blindly and just according to her unaccountable Humour this is the reason why there is so much ill Acting because Men very seldom hit upon those Characters that are fit for them Or to speak in a more Christian Style what we call Fortune is no other than the Providence of God which permits these disorders for Reasons which we are not able to dive into XXII Great Politicians manage and command Fortune as great Captains do their Soldiers XXIII As much as Men rail at Fortune upon the Account of her Blindness and Whimsies yet it must be confest that there is no Prudence like hers Her designs are so well contriv'd and carried on with such a Dexterity that it is past our fore-sight to prevent them and in spite of our own Conduct she never fails to bring about her Undertakings XXIV Fortune makes Crimes pass for Frolicks in her Favourites and Frolicks for Crimes in those she 's averse to XXV The Caprices of Fortune are observable in Men's Opinions as well as in their Possessions Some Years ago the Pope was Infallible at Paris no less than at Rome But now he is accounted liable to Errors in France while he remains still Infallible in Italy * XXVI When things go ill each Coxcomb sets up for a States-man and thinks himself the wisest if he chances to be more happy than his Neighbours * XXVII There are certain Moments of our Lives wherein Fate delights to mock our Wit and Prudence to bafâ—le our strict Caution and ridicule all our Conduct that we may learn the Lesson of Resignation and not trust too much to our selves * XXVIII Fortune is like the Market where many times if you can stay a little the Price will fall And again it is sometimes like Sybilla's offer which at first offers the Commodity at full then consumes part and part and still holds up the Price Friendship I. WHat we call Friendship is no more than an Intercourse of Society 't is only a mutual Care and Management of Interests and an exchange of good Turns and Services In a Word it is only a sort of Traffick in which Self-Love has always Profit in Prospect II. That which makes Men so unsteady and fickle in Friendship is both the difficulty of knowing the Qualities and Dispositions of the Soul and the Facility of knowing those of the Wit III. It is impossible for Men to love any thing without some respect to their private Interests And we only follow our own Inclination and Pleasure when we prefer our Friends before our selves and yet this Preference is the only
Souls are disturb'd at having their Ignorance reprov'd and the reason is that being generally very Blind and Foolish they never trouble themselves with Doubts and are fully satisfied they see those things clearly which they see only through the thick Mist of a clouded Understanding XXVIII To know things judiciously we ought always to be upon our guard against the Reputation of him that speaks them the Air of the Face the manner of Speaking the Quality the Time the Place all imposes XXIX Study makes a greater difference between a Scholar and an Ignorant Man than there is between an Ignorant Man and a Brute But the Air of the World yet makes a greater Distinction between a Polite and a Learned Person Knowledge begins the Gentleman and the Commerce of the World compleats him XXX 'T is the fault of weak Reasoners to venture upon many things they don't understand and to renounce them as soon as they come to know them XXXI All Objects have different Faces and the Mind which is in a continual Motion looks upon them as it turns insomuch that we have nothing If I may so speak but new Aspects thinking to enjoy new Discoveries XXXII The great Commerce with the World hinders all Attention what we see in others keeps us from examining well our selves XXXIII By a little knowledge of Nature Men become Atheists but a great deal returns them back again to a sound and religious Mind * XXXIV Though it may be an Argument of great Wit to give ingenious Reasons for many wonderful Appearances in Nature yet it is an Evidence of small Judgment to be positive in any thing but the acknowledgment of our own Ignorance * XXXV Our Pride is always greater than our Ignorance and what we want in Knowledge we supply by Sufficiency When we have look'd about us as far as we can we conclude there is no more to be seen when we have shot our best we are sure none ever did nor ever can shoot better or beyond it Our own Reason is the certain measure of Truth our own Knowledge of what is possible in Nature Though our Mind and our Thoughts change every seven Years as well as our Strength and our Features Nay though our Opinions change every Week or every Day yet we are sure or at least confident that our present Thoughts and Conclusions are just and true and cannot be deceiv'd And among all the Miseries to which Man is born and subjected in the whole Course of his Life he has this one Felicity to comfort and support him that in all Ages in all things every Man is always in the right A Boy of fifteen is wiser than his Father at forty the meanest Subject than his Prince or Governors and the Modern Scholars because they have for a Hundred Years past learnt their Lesson pretty well are much more knowing than the Ancients Masters * XXXVI It is undoubtedly true that scarce any Man's Mind is so capable of thinking strongly in the presence of one whom he Fears and Reverences as he is when that Restraint is taken off And this is to be found not only in weighty Matters but also in the Arts of Discourse and Raillery themselves For we have often seen Men of bold Tempers that have over-aw'd and govern'd the Wit of most Companies to have been disturb'd and dumb and bashful as Children when some other Man has been near who us'd to out-talk them Such a kind of natural Sovereignty there is in some Mens Minds over others which must needs be much greater when it is advanc'd by long use and the venerable name of a Master * XXXVII Those who take their Opinions from others Rules are commonly stricter imposers upon their Scholars than their own Authors were on them or than the first Inventors of things themselves are upon others Whatever the Cause of this be whether the first Men are made meek and gentle by their long search and by better understanding all the difficulties of Knowledge while those that learn afterwards only hastily catching things in small Systems are soon satisfied before they have broken their Pride and so become more imperious or whether it arises from hence that the same meanness of Soul which made them bound their Thoughts by others Precepts makes them also Insolent to their Inferiours as we always find Cowards the most Cruel Or whatever other Cause may be alledg'd the Observation is certain that the Successors are usually more positive and tyrannical than the Beginners * XXXVIII It is Liberty alone which inspires Men with losty Thoughts and elevates their Souls to a higher Pitch than Rules of Art can direct Books of Rhetorick make Men Copious and Methodical but they alone can never infuse that true Enthusiastick Rage which Liberty breaths into their Souls who enjoy it and which guided by a sedate Judgment will carry Men further than the greatest Industry and the quickest Parts can go without it * XXXIX All Men who make a Mystery of Matters of Learning and industriously oblige their Scholars to conceal their Dictates give the World great Reason to suspect that their Knowledge is all Juggling and Trick * XL. No Pretences to greater measures of Knowledge grounded upon account of long Successions of Learned Men in any Country ought to gain belief when set against the Learning of other Nations who make no such Pretences unless Inventions and Discoveries answerable to those Advantages be produced by their Advocates * XLI The growth of Learning as well as of Natural Bodies has some short Periods beyond which it cannot reach and after which it must begin to decay It falls in one Country or one Age and rises again in others but never beyond a certain Pitch One Man or one Country at a certain time runs a great length in some certain kinds of Knowledge but lose as much ground in others that were perhaps as useful and valuable There is a certain degree of Capacity in the greatest Vessel and when 't is full if you pour in still it must run out some way or other and the more it runs out on one side the less runs out at the other So the greatest Memory after a certain degree as it learns or retains more of some Things or Words loses and forgets as much of others The largest and deepest reach of Thought the more it pursues some certain Subjects the more it neglects others * XLII It is natural to all Ranks of Men to have some one Darling upon which their Care is chiefly fixt If Mechanicks alone were to make a Philosophy they would bring it all into their Shops and force it wholly to consist of Springs and Wheels and Weights If Physicians they would not depart from their Art scarce any thing would be consider'd besides the Body of Man the Causes Signs and Cures of Diseases So much is to be found in Men of all Conditions of that which is called Pedantry in Scholars which is nothing else but an obstinate
its Gastly Circumstances The Wisest and Bravest Men are they that take the fairest and most honourable Pretences to keep their View from it But every body that knows it as it really is â—inds it to be a thing full of Horror The Constancy of Philosophers was nothing else but the Necessity of Dying they thought when there was no Remedy but a Man must go it was best to go with a good Grace And since they were not able to make their Lives Eternal they would stick at nothing to make their Names so and secure all that from the Wreck which was capable of being secur'd Let us put the best Face upon the Matter we can content our selves with not speaking all we think and hope more from a happy Constitution than all the feeble Reasonings that gull us with a fancy that we can approach it without concern The Glory of Dying gallantly the Hope of being Lamented when we are gone the desire of leaving a good Name behind us the Assurance of being set free from the Miseries of the present Life and of depending no longer upon a â—ickle and humourfom Fortune are Remedies not altogether to be rejected though they be far from being Sovereign They help no more to put us in Heart than a poor Hedge in an Engagement contributes to encourage the Soldiers that are to march near where the Enemy is firing it appears a good Shelter at a distance but proves a very thin defence at close view We do vainly flatter our selves to think that Death will be the same when near as we fancy it to be when remote and that our Reasonings which in Truth are Weakness it self will prove of so harden'd a Temper as to hold out proof and not yield to the severest of all Tryals Besides it shews we are but little acquainted with Self-Love when we imagine that will do us any Service toward the looking upon that very thing as a Trifle which must unavoidably cause its utter Ruin and Reason from which we expect so many Supplies is then too weak to perswade us what we wish to be true Nay Reason it self generally betrays us upon this occasion and instead of animating us with a Contempt of Death gives us a more lively Representation of all its Terror and Gastliness All it is able to do in our behalf is only to advise us to turn our Heads another way and divert the Thought by fixing our Eyes upon some other Objects Cato and Brutus chose noble Ones A Lackey not long ago satisfied himself with dancing upon the Scaffold whither he was brought to be broke upon the Wheel And thus though the Motives be different they produce still the same Effects So true it is that after all the disproportion between Great Men and the Vulgar People of both sorts do often meet Death with the same Face and Disposition But still with this difference that in the Contempt of Death which Great Men express the desire and love of Honour is the thing that keeps Death from their sight and in the Vulgar 't is Ignorance and Stupidity that leaves them at liberty to think upon something else and keeps them from seeing the greatness of the Evil they are to suffer V. Every thing in this Life is Accidental even our Birth that brings us into it Death is the only thing we can be sure of and yet we behave our selves just as if all the rest were certain and Death alone accidental * VI. We are apt to pick Quarrels with the World for every little Foolery or every trivial Cross But our Tongues run quite to another Tune when we come once to parting with it in earnest * VII Nothing but the Conscience of a virtuous Life can make Death easie to us Wherefore there 's no trusting to a Death-bed Repentance When Men come to that last Extremity once by Langor Pain or Sickness and to lye Agonizing betwixt Heaven and Hell under the stroke either of a Divine Judgment or of Humane Frailty they are not commonly so sensible of their Wickedness or so effectually touch'd with the remorse of a true Repentance as they are distracted with the Terrors of Death and the dark Visionary Apprehensions of what 's to come People in that Condition do but discharge themselves of burdensom Reflections as they do of the Cargo of a Ship at Sea that has sprung a Leak Every thing is done in a Hurry and Men only part with their Sins in the one Case as they do with their Goods in the other to fish them up again so soon as the Storm is over Grace must be very strong in these Conflicts wholly to vanquish the Weaknesses of distressed Nature That certainly is none of the Time to make choice of for the great Work of reconciling our selves to Heaven when we are divided and confounded betwixt an Anguish of Body and Mind And the Man is worse than Mad that ventures his Salvation upon that desperate Issue VIII There is not any thing that Men are so prodigal and at the same time so fond of as their Lives IX Death happens but once but the Sense of it renews in all the Moments of our Lives and the fear we have of it is ten times worse than the submitting to it X. That part of Death which is certain is much alleviated by that which is uncertain XI We hope to grow Old and yet we fear Old Age that is to say we love Life and decline Death XII Nature generally makes a long Sickness intermediate betwixt Life and Death with design it seems to make Death it self a kind of Release both to him that Dyes and those that survive him XIII That Death which prevents a crazy Old Age comes in better time than that which terminates it XIV There are but three great Events for us Men Birth Life and Death We are not sensible of our Birth we suffer in Dying and forget to live XV. Most Men spend the first part of their Lives in rendring the other miserable * XVI Men fear Death as Children fear to go in the Dark and as that natural Fear is encreased in Children with Tales so is the other Certainly the Stoicks bestowed too much cost upon Death and by their great Preparations made it appear more fearful It is as natural to die as to be born and to a little Infant perhaps the one is as painful as the other * XVII It is observable that there is no Passion in the Mind of Man but it Masters the Fear of Death And therefore Death is no such terrible Enemy when a Man has so many Friends about him that can gain him the Victory Revenge Triumphs over Death Love â—lights it Honour aspires to it Grief flies to it Fear procures it Nay we read that Pity it self which is the Tenderest of all Affections has provok'd many to die out of meer Compassion Nay Seneca adds Niceness and Satiety A Man says he would die though he were neither Valiant nor
one nor will they express the other Children sweeten Labour but they make Misfortunes more bitter They increase the Cares of Life but they mitigate the Remembrance of Death X. * They that are the First Raisers of their Families are most indulgent toward their Children beholding them as the Continuance not only of their Kind but of their Works and so both Children and Creatures XI * He that has Wife and Children has given Hostages to Fortune for they are Impediments to great Enterprises either of Vertue or Mischief The Perpetuity by Generation is common to Beasts but Memory Merit and Noble Works are proper to Men And certainly a Man shall find the Noblest Works and Foundations have always proceeded from Childless Men which have sought to express the Images of their Minds where those of their Bodies have fail'd and both in Aâ—â—ection and Means have married and endow'd the Publick So that the Care of Posterity is most in them that have none XI * The most ordinary cause of a single Life is Liberty especially in certain Self-pleasing and Humourous Minds which are so sensible of every Restraint that they will go near to think their Girdles and Garters to be Bonds and Shackles XII * Unmarried Men are best Friends best Masters best Servants but not always best Subjects for they are light to run away and almost all Fugitives are of that Condition Mind Understanding Wit Memory Heart I. THe Strength and Weakness of a Man's Mind are improper Terms since they are really nothing else but the Organs of our Bodies being well or ill dispos'd II. 'T is a great Errour the making a difference between the Wit and the Iudgment For in truth the Iudgment is nothing else but the Brightness of Wit which penetrates into the very bottom of Things observes all that ought to be observ'd there and descries what seem'd to be imperceptible From whence we must conclude That 't is the Extention and Energy of this Light of Wit that produces all those Effects usually ascrib'd to Iudgment III. All Men may be allow'd to give a good Character of their Hearts or Inclinations but no body dares to speak well of his own Wit IV. Polite Wit consists in nice curious and honest Thoughts V. The Gâ—llantry of Wit consists in Flattery well couch'd VI. It often happens that some things offer themselves to our Wit which are naturally finer and better than is possible for a Man to make them by the Additions of Art and Study VII Wit is always made a Cully to the Heart VIII Many People are acquainted with their own Wit that are not acquainted with their own Heart IX It is not in the power of Wit to act a long while the Part of the Heart X. A Man of Wit would be sometimes miserably at a loss but for the Company of Fools XI A Man of Wit may sometimes be a Coxcomb but a Man of Iudgment never can XII The different Ways or Methods for compassing a Design come not so much from the Quickness and Fertility of an industrious Wit as dim-â—ighted Vnderstanding which makes us pitch upon every fresh Matter that presents it self to our groping Fancy and does not furnish us with Judgment sufficient to discern at first sight which of them is best for our Purpose XIII The Twang of a Man's Native Country sticks by him as much in his Mind and Disposition as it does in his Tone of Speaking XIV Wit serves sometimes to make us play the Fool with greater Considence XV. Shallow Wits are apt to censure every thing above their own Capacity XVI 'T is past the Power of Imagination it self to invent so many distant Contrarieties as there are naturally in the Heart of every Man XVII No body is so well acquainted with himself as to know his own Mind at all times XVIII Every body complains of his Memory but no body of his Iudgment XIX There is a kind of general Revolution not more visible in the turn it gives to the Fortunes of the World than it is in the Change of Men's Vnderstandings and the different Relish of Wit XX. Men often think to conduct and govern themselves when all the while they are led and manag'd and while their Vnderstanding aims at one thing their Heart insensibly draws them into another XXI Great Souls are not distinguish'd by having less Passion and more Virtue but by having nobler and greater Designs than the Vulgar XXII We allow few Men to be either Witty or Reasonable besides those who are of our own Opinion XXIII We are as much pleas'd to discover another Man's Mind as we are discontented to have our own found out XXIV A straight and well-contriv'd Mind finds it easier to yield to a perverse one than to direct and manage it XXV Coxcombs are never so troublesome as when they pretend to Wit XXVI A little Wit with Discretion tires less at long-run than much Wit without Iudgment XXVII Nothing comes amiss to a great Soul and there is as much Wisdom in bearing other People's Defects as in relishing their good Qualities XXVIII It argues a great heighth of Iudgment in a Man to discover what is in another's Breast and to conceal what is in his own XXIX If Poverty be the Mother of Wickedness want of Wit must be the Father XXX * A Mind that has no Ballance in it self turns insolent or abject out of measure with the various Change of Fortune XXXI * Our Memories are frail and treacâ—erous and we think many excellent things which for want of making a deep impression we can never recover afterwards In vain we hunt for the stragling Idea and rummage all the Solitudes and Retirements of our Soul for a lost Thought which has left no Track or Footsteps behind it The swift Offspring of the Mind is gone 't is dead as soon as born nay often proves abortive in the moment it was conceiv'd The only way therefore to retain our Thoughts is to â—asten them in Words and chain them in Writing XXXII * A Man is never so great a Dunce by Nature but Love Malice or Necessity will supply him with some Wit XXXIII * There is a Defect which is almost unavoidable in great Inventors it is the Custom of such earnest and powerful Minds to do wonderful Things in the beginning but shortly after to be over-born by the Multitude and Weight of their own Thoughts then to yield and cool by little and little and at last grow weary and even to loath that upon which they were at first the most eager This is the wonted Constitution of great Wits such tender things are those exalted Actions of the Mind and so hard it is for those Imaginations that can run swift and mighty Races to be able to travel a long and constant Journey The Effects of this Infirmity have been so remarkable that we have certianly lost very many Inventions after they have been in part fashion'd by the meer Languishing and Negligence
of their Authors Moderation I. MOderation in Prosperity generally springs either from apprehension of the Shame and Reproach that attends Passion and Excess or ehe fear of losing our Fortunes and Advantages II. Moderation is like Temperance a Man would be well enough pleas'd to eat more but only he is afraid of a Surfeit III. The Moderation of some fortunate Men is the effect of a smooth and composed Temper owing to the Calm of their Prosperity IV. Moderation is a fear of falling into that Envy and Contempt which those who grow giddy with their good Fortune most justly draw upon themselves it is a vain Oâ—tentation of the Greatness of our Mind And in short the Moderation of Men in the most exalted Fortunes is a Desire to be thought above those Things that have rais'd them so high V. Moderation is represented as a Virtue with a design to restrain the Ambition of Greaâ— Men and to perswade those of a meaner Condition to be contented with a less proportion of Merit and Fortune Merit Worth I. PEople that are conceited of their own Merits do sometimes take a pride in being unfortunate in order to perswade themselves and others that they are considerable enough to be the Envy and the Mark of Fortune II. The undeceiving a Man strongly possess'd with an Opinion of his own Merit is the very same ill Office that was done the Fool at Athens who fancied all the Ships that came into Harbour were his own III. The surest Evidence of true Merit is when a Man is commended even by those that envy him most IV. The Merit of some People consists in saying and doing useful Fooleries and when they are once taken out of this Road you quite spoil them and they are good for nothing V. Princes put a value upon Men as well as Money and we are forc'd to take them both not according to their true Worth but according to what they are stamp'd for VI. Nature gives Merit and Parts but 't is Fortune improves and exerts them VII The Address and Industry of improving moderate Abilities to the best Advantage steal away if I may so speak our Esteem and bring a Man oftentimes in to greater Reputation than real Merit VIII Real Merit gains a Man the Esteem of good Men but 't is only Fate that gains him that of the Multitude IX The Appearances of Merit are oftner Rewarded than Merit it self X. There are a great many Men valu'd in the World who have no other Merit than Vices profitable to Commerce and Society XI A Man's Merit has its particular Season as well as Fruits XII A Man's Palate or discerning Faculty lowers proportionably to his Merit XIII As much as the World is inclin'd to think ill of one another we see them oftner favourable to false Merit than injurious to true XIV Some Men are like Ballads which are in vogue but for a while XV. A Noble Birth or a Great Fortune proclaims Merit and makes it the more conspicuous Nature I. MOst young People think often to follow Nature when they are only unpolish'd and ill-bred II. Nothing hinders Men so much from being plain and natural as the straining themselves to be thought so III. Nature was given to exercise the Philosophers like some dark intricate Riddle every one makes his own Sense the Key and out of that contrives his own System He that by his Principles explains most Difficulties may be allow'd thus far to value himself That he has hit upon the most probable Opinion IV. Something of one's Temper always enters into the best formed Designs and Nature is never so much reduc'd but that the keeps as much Right over our Actions as we can take over her Motions V. * It is a wonderful thing how the very Force of Nature will exert it self in the meanest and the weakest of Creatures in cases of extream Necessity and Danger VI. * The different Abilities of Men which we call Wisdom or Prudence for the Conduct of publick Affairs or private Life grow directly out of that little Grain of Intellect or good Sense which they bring with them into the World and that the Defect of it in Men comes from some want in their Conception or Birth And though this may be improv'd or impair'd in some degree by Accidents of Education Study Conversation or Business yet it cannot go beyond the reach of its Native Force no more than Life can beyond the Period to which it was destin'd by the Strength or Weakness of the Seminal Virtue VII 'T is impossible to renounce Nature and to raise our selves above the Condition God has plac'd us in We shall see a Wise Man not able to defend himself from Humour and Folly an Hero feeble full of Defects and as much a Man as they which are below him For in truth there are no Great Men if we compare 'em one with another but they are in themselves weak unequal and deficient in some part or other VIII Nothing is durable that is not suited to Nature Too austere a Philosophy makes few wise Men too rigorous a Government few good Subjects too harsh a Religion few religious Souls I mean that will long continue so Nobility Gentility I. THere cannot be a meaner thing than to take advantage of one's Quality and Greatness to ridicule and insult over those of an inferiour Condition II. They that are so ridiculous as to value themselves meerly upon their Quality do in a manner slight that very thing that gave them their Quality since 't is only the Vâ—rtue of their Ancestors that first ennobled their Blood III. The great Mistake of most Noble-men is That they look upon their Nobility as a Character given them by Nature IV. True Quality and that which is the Gift of Nature is only the Noble Advantages and Endowments of the Body and Mind V. The more ancient that Nobility is which we derive from our Ancestors the more suspicious and uncertain it is and therefore the less valuable The Son of a Mareschal of France who by his own Worth has rais'd himself to this Office should in all Reason be more Noble than the Posterity that descend from him The Spring of Honour is yet fresh in the Son's Veins and kept up by the Example of the Father bâ—t the further it runs from the Fountain the weaker and drier it grows VI. We are surpriz'd every Day to see some Men that are come from the Scum of the People raise themselves to great Fortunes and Honours and we commonly mention this with Scorn and Reproach as if all the Great Families in the World had not as mean a Beginning if we would but take pains to trace them back to their Originals VII * A bragging Fool that 's rais'd out of a Dunghil and sets up for a Man of Quality is asham'd of nothing in the World but his own Father VIII It is with the Original of Nations as with Genealogies of private Persons these are purely
of the Men they most despise X. Humility is very often the putting on of a Submission by which Men hope to bring other People to submit to them It is a mere artificial sort of Pride which debases it self with a design of being exalted And tho' this Vice transform it self into a thousand several Shapes yet it is never more effectually disguis'd or more capable of imposing upon the World than when conceal'd under a Form of Humility XI A readiness to believe Ill without a previous Examination proceeds from Laziness and Pride We are pleas'd to find others to blame and loth to give our selves the trouble of enquiring how far and whether they are so or not XII Pride that so often inspires Men with Envy does sometimes moderate it too XIII Pride generally encreases by the Parings of other Faults XIII The same Pride that disposes us to condemn the Faults we think our selves free from inclines us to undervalue the Good Qualities we want XIII The Compassion we express for our Enemies Misfortunes is sometimes more the effect of Pride than Good-nature and only a Desire to let them know that we are above them XIV Pride as well as other Passions is unaccountable and humoursome We are asham'd to own our being Iealous when we are so and yet we value our selves upon having been so and for being capable of being so XV. It is as good and commendable to be proud with one's self as it is ridiculous with others XVI Magnanimity is a bold Stroke of Pride which makes a Man Master of himself in order to make him so of every thing else XVII A Man of Wit that is naturally proud loses nothing of his Pride and Stiffness by being low in the World but on the contrary if any thing can soften his Humour and make him more courteous and sociable it must be a little Prospâ—rity Raillery Laughter I. RAillery is harder to be born than Injuries because it is an allowable thing to be concern'd at Injuries but a ridiculous one to be angry at a Iest. II. Raillery is an Injury disguis'd full of Malice and Ill-nature which is endured with so much less Patience as it shews that they who use it would be thought above us III. Princes and Persons in eminent Stations would do well to be exceedingly reserv'd as to this part of Conversation The Resentments of their Raillery are the more dangerous because kept more conceal'd and that Men are ever contriving some private ways of Revenge for it IV. Raillery very often betrays want of Wit Men call it in to their Relief when they have nothing of Sense and Argument leâ—t to say for themselves V. * No Man was ever ridiculous to others that laugh'd at himself first VI. There are small Defects which we are content to abandon to the Censure and Raillery of others such Defects as those we ought to chuse to jeer other People upon Reason I. WE have not Strength enough to follow our Reason so far as it would carry us II. That Man has but little Reason left him who is past hopes of finding Reason from others III. He is not to be accounted Reasonable who stumbles upon Reason by chance but he that knows and can judge and has a true relish of it IV. Our Reason is much better employ'd in bearing up and allaying present Misfortunes than in fore-casting future ones V. A Man never wishes for any thing very eagerly which he wishes for only by the Dictates of Reason VI. No Man can be perfectly just and good without a great measure of Sense and Right Reason which will always encline him to chuse the juster Side in every Action of his Life And it is a foolish thing to extol wicked Men and Knaves as the World commonly does for Persons of Wit and Vnderstanding Such People have only one part of that sound Sense which is the reason why they are successful upon some Occasions but imperfect and at a loss upon a thousand others VII As nothing betrays greater Weakness and want of Reason than to submit one's Judgment to another Man's without any Examination or Consideration of our own so nothing argues a great Spirit and true Wisdom more than the submitting to Almighty God with absolute and implicit Faith and believing whatever he says upon the single Anthority of his own Word VIII We attribute more to Reason than is her due she frequently usurps what of right belongs to our Constitution and would have but few Advantages if she had no more than are strictly her own IX Reason does seldom cure any Passion but rather strikes in with the strongest for there is no Passion but is authoriz'd and countenanc'd by some Reason or other X. Good and Right Reason is a Light in the Mind by which it discerns things as they are in themselves But in this World this Light is encompass'd and darkned by a thousand Mists and Clouds XI Good Sense and Reason ought to be the Vmpire of all Rules both Ancient and Modern whatever does not agree with this Standard is false XII * The same Faculty of Reason which gives Mankind the great Advantage and Prerogative over the rest of the Creation seems to make the greatest Default in Human Nature and subjects it to more Troubles Miseries or at least Disquiets of Life than any of its Fellow-Creatures 'T is this furnishes us with such variety of Passions and consequently of Wants and Desires which no others feel and these follow'd by infinite Designs and endless Pursuits and improv'd by that Restlesness of Thought which is natural to most Men gives us a Condition of Life suitable to that of our Birth so that as we are born crying we live complaining and die disappointed XIII * Since we cannot escape the Pursuit of Passions and Perplexity of Thoughts which our Reason furnishes us there is no way left but to endeavour all we can either to subdue or to divert them XIV Superstition renders a Man a Fool and Scepticism is enough to make him mad To believe all things is above Reason to give credit to nothing is below it XV. Most Men rather chuse implicitly than to put themselves to the expence of Judging without instructing themselves in the nature of Things they take those to be the best that have the most Examples and the greatest Crowd of Admirers They don't follow Reason but only the Resemblance of it and stifly retain their Errours because they are countenanc'd by those of other Men. XVI It is much better for a Man to fall naturally into the good Sence of others by his Reason than to make his Humours receiv'd by force XVII * There are times when Sense may be unseasonable as well as Truth XVIII Common Sence is of the Growth of every Country and all People who unite into Societies and form Governments will in time make prudent Laws of all kinds since it is not Strength of Imagination nor Subtilty of Reasoning but Constancy in making Observations
Price of a Pearl that shews best by Day but it will not rise to the Price of a Diamond or Carbuncle that shews best in varied Lights A mixture of a Lye does ever add Pleasure Does any Man doubt that if there were taken out of Men's Minds vain Opinions flattering Hopes false Valuations and ill-grounded Conceits but it would leave the Minds of most Men poor shrunken things full of Melancholy and Indisposition and unpleasing to themselves But to pass from Philosophical Truth to the Truth of Civil Business it will be acknowledg'd even by those that practice it not that clear and â—ound Dealing is the Honour of Man's Nature and that mixture of Falshood is like Allay in Coin of Gold and Silver which may make the Metal work the better but it embases it There is no Vice that does so cover a Man with Shame as to be found false and perfidious And therefore the Word Lye is such a Disgrace and too odious a Charge because to say that a Man Lyes is as much as to say that he is brave toward God and a Coward toward Men for a Lye faces God and shrinks from Man Vanity I. THey that speak without Vanity are contented with saying but little II. The Pomp and Solemnity of Funerals is not so much to do Honour to the Dead as to gratifie the Vanity of the Living III. If Vanity does not quite over-turn Virtue yet it gives it terrible Shocks and keeps it in a tottering Condition IV. We cannot bear with other People's Vanity because it is offensive to our own V. The strongest Passions sometimes remit of their Violence but Vanity tosses and hurries Men continually VI. The generality of Men speak ill of other People rather out of Vanity than Malice VII Vanity prevails with us to deny our selves more than Reason can do VIII We are all of us desirous to live in the Opinion of others by a fantastical sort of Life If we are Generous Honest Temperate c. we presently endeavour to acquaint others with it to join those Virtues to that external and imaginary Being of ours we would sooner part with our best Qualities than with that Chimara and could be content to be Cowards so we might get the Reputation of being Valiant IX We do sometimes out of Vanity or Decency what we could do out of Inclination and Dâ—ty How many a Man has catch'd his Death by sitting up with a sick Wife that he did not love X Vanity makes a Man find his Pleasure and Satisfaction in speaking either well or ill of himself A modest Man never speaks of himself XI Nothing so much betrays how ridiculous and shameful a Vice Vanity is as it s not daring to shew its self but under the appearance of its Contrary XII Vanity and the good Opinion we have of our selves make us often think that other People are proud and slight us when there is no such thing A modest Person is never troubled with those Niceties Virtue Vice I. GReat Vices are disguis'd under the Resemblance of eminent Virtues II. What we take for Virtue is frequently nothing else but the Concurrence of several Actions and Interests gather'd and brought together either by Fortune or our own Industry It is not always from a Principle of Valour that Men are Stout or from a Principle of Modesty that Women are Chast. III. Some Vices are mingled with Virtue just as poisonous Ingredients are put sometimes into the best Medicines A wise and skilful Hand tempers them together and makes excellent use of them against the Misfortunes that attend Human Life IV. We generally run Vice down and cry up Virtue according to our Interests V. Nature seems at each Man's Birth to have mark'd out the Bounds of his Virtue and Vices VI. Vices may be said to take us one after another in the course of our Lives just as Inn-keepers where we lodge upon a Journey do And I question whether the Experience of having been ill us'd would prevail with us to change our House if we could travel the same Road over again VII When Vices leave us we flatter our selves that we leave them VIII There are Relapses in the Distempers of the Soul as well as in the Diseases of the Body and we often take that for a full Recovery which is only a Relaxation or an Alteration of the Fit IX The multiplicity of Vices keep often a Man from giving himself over entirely to one X. Some Persons are so extreamly Trifling and inconsiderable that they are as far from real Faults as they are from substantial Virtues XI Virtue would seldom make such Advances did not Vanity bear it company XII Hypocrisie is a sort of Homage which Vice pays to Virtuâ— XIII There is no better Proof a Man's being truly Good than his desiring to be constantly under the Observation of good Men. XIV Tho' Men be never so wicked yet they have not the Confidence to profess themselves Enemies to Virtue and when they persecute it they either pretend not to think it real or forge some Faults to lay them to its charge XV. Some Good Qualities degenerate into Vices when natural and others again are never perfect when acquir'd as for instance A Man should learn Good-Husbandry in his Estate and his Confidences from Reason and Experience and on the other side Courage and good-Good-Nature must be innate with us or else we can never have them in any good degree XVI Our Qualities are doubtful and uncertain and apt to be either Good or Evil according to our Circumstances XVII When great Men think to impose upon the World by the shew of Virtue it is of ill consequence to work them out of their Conceit for by that means we take away that pique of Honour which prompts them to do those good Actions that are agreeable to the Virtues they pretend to XVIII * Old Sinners Continency is much like Gamesters for swearing Play when they have 〈◊〉 their Money XIX * Many things that are innocent in themselves are made criminal and injurious by Misconstruction XX. * General Reformers are of all Men the most troublesome to themselves and others XXI A Man in much Business does generally either make himself a Knave or else the World makes him a Fool. XXII It is with our Manners as with our Healths 't is a degree of Virtue the abatement of Vice as it is a degree of Health the abatement of a Fit XXIII * It is the Practice of the Multitude to bark at eminent Men as little Dogs do at Strangers for they look upon other Men's Virtues as the upbraiding of their own Wickedness XXIV * The Complaint of the present Times is the general Complaint of all Times it ever has been so and it ever will be so not considering that the Wickedness of the World is always the same as to the degree of it tho' it may change Places perhaps and vary a little in the Matter XXV * Wickedness comes on by degrees