THE Love and Fear of God, is the first thing a Person of Quality ought to take into Consideration; for this the Laws of Christianity not only lay up­on him, as an indispensable Ob­ligation; but it is also certain, God will not bless his Designs and Endeavours, if he abandon and have not recourse to him in all the actions of his Life. Thus his respect for Holy and Religi­ous matters must be such, as may be proof against all Tempta­tions. He must be inseparably [Page 2]wedded to Religion, and shun, as Pests, such Libertines as dare oppose these Maximes.

After God, nothing ought to be so dear to him in this Life, as his Honour; he must be mindful that the loss thereof is irrepara­ble; that the World is Judge in the Case; that the World par­dons nothing, much less in Per­sons of great Rank, than in those whose Birth or ill Fortune have placed in a lower Sphere, as well by reason Envy does natu­rally fasten upon things the high­est exalted, as because the grea­ter Quality a Person is of, the more Merit he ought to have; and a Man of Birth and Fortune, without Esteem, is more worthy of Compassion than of Envy.

I know very well, Reputation is subject to the Caprices of For­tune, as well as the rest of things, and that it sometimes happens, prejudice is done to Deserts; but [Page 3]this cannot last, for sooner or la­ter Merit does make it self Conspicuous, and 'tis impossible Fiction or Lying should sub­sist; for which reason we ought to examine our selves often, call our Hearts and Acti­ons to a rigorous account, and when after a Scrutiny of this na­ture, we are satisfied with our Thoughts and Conduct, we may march on boldly, and promise our selves one day, the esteem of all mankind.

To attain to so great a blessing, our Nobleman must have an in­exhaustible stock of Goodness and Justice, without which he can neither be Generous, Acknow­ledging, nor Faithful, which are the essential Qualities of a Gallant man; for when I said he was to be careful of his Repute, I did not pretend to confine it to one Quality alone. Valour is not sufficient to make [Page 4]a Man of Honour; he must have Probity, be faithful to his Friend, true to his Word, seek to oblige all Mankind, pity the unfortu­nate, especially those who do not deserve so hard a Fate; and take delight in easing and com­forting them, when an occasion is offered for so doing; in a word, he must have an upright Heart. Happy is he who has such an one as to be sensible of the Pleasure there is in doing good to others! Whose Heart is faulty, sins in the principal, and carries along with him the original of all Vices.

Vanity must above all things be avoided: It is one of the greatest weaknesses the Soul of a Gentleman can be capable of, and it is commonly the Wrack of No­ble Persons in their Youth. When they see themselves attended by a numerous splendid Retinue, they disown and look with Con­tempt upon all former acquain­tance. [Page 5]Instead of considering this as a trouble, which the Cir­cumstances of their Condition does oblige them to comply with, they make it a piece of Grandeur, and seem to have set there the confines of their Merit. True Glory is very opposite to this Conduct, and it is not by such means as these that Persons of Honour distinguish themselves in the World.

Not but that a Noble man is to keep his Rank, of which he must be even jealous, and support its advantages with the highest Rigour and Haughtiness, against those who shall be so bold as to dispute 'em with him. But when people contest nothing with him, pay him what they owe him, and do not boast and erect themselves up to him, it is becoming and genteel to stoop sometimes down to them. He must gain, if possible, the love [Page 6]of all People; and it is not with­out reason that our Fore-fathers have said, That good Wine makes good Vinegar, that there are no small Friends, nor small Enemies. Thus let his Nature and Carriage be tempered with Sweetness and Courtisie, since that is the way to win the Affections of those he Converses with, and to acquire the Esteem of all the World.

He must be careful to avoid ill Companies, for as the frequen­ting of such is pernicious, because People are insensibly led away by ill Examples, so it is certain that the World will judge of him, according to the Maxime of the Spanish Proverb, Dime con quien bives y te dire quien eres, Tell me whom thou Converses with, I will tell thee who thou art. Thus he is only to ingage with such Per­sons as whose Reputation may answer for his own, let him give betimes good impressions of his [Page 7]dispositions and behaviour, and remember that on the first Paces we make at our entrance into the World, does commonly depend the good or ill Opinion that Peo­ple have of us all the rest of our Life.

But as in the Current of the World, there may happen to be ill Persons amongst those of his Condition, with whom he can­not dispense himself from having some Commerce; yet let it be no further than what Civility and Necessity do exact from him. Rid himself of them he must, both handsomely and with speed, and be very Cautious how he con­tracts Friendship with men of that temper. We live in a time that prudent Persons are loved and e­steemed, and if we make Re­flections, we shall see that the King, whose Sentiments ought to serve for a Rule to all the World, did never honour any [Page 8]others with his Favour than Per­sons of his Character.

But when I advise him to be pru­dent and discrect, I do not mean that sort of Wisdom which degene­rates into pettishness. Wisdom and civil Pleasures are not incompati­ble. It would be even dangerous for a man, when he is so young, to affect seeming overwise, and it is the way of the Sir Formals, and the Sir Foplings, which are two Chara­cters he must carefully shun. True Wisdome does not consist in a cer­tain out-side, which savours more of the Pedant than the Gentle­man; he may in some certain occasions allow himself to say such things as are indeed but weak and trivial, but never to com­mit a silly action.

Let him have a noble boldness, let it imprint in his looks a cer­tain honest Confidence which we ought to have in our selves, when we know our hearts to be [Page 9]true and upright. Let him stick to that, be cautious that this be not ting'd with Presumption, nor with contempt of those who ap­proach him. Pride is capable of spoiling the best things: Mankind has so general a hatred for the Proud, that it sometimes pro­ceeds to the doing them inju­stice in their best Qualities. The Boasting Bullies may serve for a proof of what I say: Many of them do not want Courage, nevertheless People take delight in doubting of their Valour; it is the like with Wit and other Qua­lities. Let him be wary how he falls into this fault, since it is ca­pable of producing very ill effects.

Let him hate all vices in ge­neral, principally Lying and Drunkenness: the first can only have entrance in a sordid mind; and as people commonly Lye on­ly for excuse, we may conclude, that a man who is subject to lying [Page 10]is subject to commit Faults. For Drunkenness, as of all Vices there is none less in the mode than it, and that the Ladies whose Commerce so much con­tributes to the polishing a Gen­tleman, cannot bear with it, so it produces the worst effects ima­ginable. It disturbs the Reason, and when a man falls into the Company of People in the same Condition, it is a hard matter to come off without such incon­veniences, as we sometimes re­pent of all the rest of our Lives. A Drunkard becomes a sloven, slupid, incapable of secresie; a Quality of all Qualities the most necessary in War, and at Court, to a man who aspires to high things; for what likelihood is there that great Employments should be consided in a Person, who is always upon the point of losing his Reason: The Marsha [...] de Rantzaw, who was otherwise [Page 11]a Great man, had the cruel dis­pleasure by not being Master of himself in his Drink, to fail in his interprise upon Ostend, the Conquest whereof would have been so much to his Glory and Renown.

Neglect he must not, any of those exteriour Qualities, that may serve to render him pleasant and grateful; for though he may be a man of Honour without ha­ving them; it is nevertheless true that those who possess them have great advantages over others. I place in this File, a genteel beha­viour, and a certain graceful air, which we may call the I know not what of good meen, Dancing, Singing, sports of Exercise, and the Instruments suitable to a Per­son of Quality; now as for o­ther Exercises, as Riding and Fencing, they are of an absolute necessity, since they serve to pre­serve both Life and Honour.

Above all, he must Cultivate his Wit. It is much finer to please by it, than by any other talent and thing. But when I give him this advice, I do not desire he should confine himself all the day long to his Closet, and plunge himself into the profound Scien­ces: Every one must know and act in his own Province, that is not his. I mean by Polite Learn­ing, that which consists in the knowledge of History, Mathe­maticks, Geography, Chronolo­gy, Languages, Heraldry, Ge­nealogy, and the Beauties of Poe­try. Yet I do not pretend he should be ignorant of the other Sciences, to the point of being obliged to keep silence, when any of them are the Topick of the Company. A man of the World ought to be Universal, and tho' he know not things to the bot­tom, yet he ought to know so much of them, as to be able to [Page 13]speak his Opinion without clash­ing with good Sense, and listen with delight to those who speak upon any Subject whatsoever.

Let all he says be natural and easie: Let him not go beyond his Character, but remember that the best of all Books, is not to be compared with the knowledge of the World. This is what he ought to study most, for that purpose he must address him­self to what is greatest, both for understanding and quality in both Sexes, and not despond for mee­ting with difficulties, which di­scourage those who begin to enter into the World. There are none but persons of ordinary merit, with whom it is so easie to make acquaintance. Others are some­thing more shy and reserved; but it is much better he constrain himself for some time with these, than to receive the advances which might be made by those o­thers.

Railery is also a great help to please in the World, but the pra­ctice thereof is difficult and dan­gerous. It must be sinely drawn, nice, and rejoyce the Company, and not gaul and wound the per­son who is railied. It is a very slippery step, in case the Railery be sharp and bitter; or that it attacks people by their weak sides, it degenerates into Offence. True it is, that there are such as are in­nocent: Nevertheless, as Railery is a Combat of Wit, wherein the Heart ought to take no further share, than what concerns Joy, how innocent soever it may be: He who Railies ought to stop, when he perceives it disturbs the Person who is railied: For as na­turally People do not love to be overcome, it happens when the mind does not furnish wherewith to answer, that Spight succeeds to the Confusion they have of be­ing obliged to yield; and insen­sible [Page 15]they make a serious business of a thing, which in the begin­ning was only a trivial matter. All well considered, it is so diffi­cult a matter to Raily well, and so many measures are to be kept in such an occasion, that there is no great hurt in abstaining from it altogether. With how much greater reason judge of what we ought to think of Detraction, which is the most common and most dangerous of all Vices.

Drolling is also another way of Railying, whereof there are two sorts: The first consists in a certain turn that is given to things, which both surprises and rejoyces at the same time; this, provided it be without Affectati­on, is commendable and enter­taining: the other is not the like. As it commonly turns upon dull Equivocations, and upon a kind of punning and playing with words, which can only bring Con­tempt [Page 16]upon their Authors, it is unworthy of a Person of Quali­ty. In case he finds his Wit in­clined that way, he is only to make use of that as can please Peo­ple of a good Taste. 'Tis dan­gerous to divert the Publick, and to take it rightly, when a man is of a certain Quality, the per­sonage of a Droll, how well soe­ver he may perform it, is a per­sonage he ought seldom to act.

Whatsoever I may have said against Railery, it is neverthe­less necessary to understand it throughly and aright. Raile­ry has been in all Ages; and a man would pass for a Clown, if he did not bear with it in certain Ren-counters; the principal is not to confound it with offence. It is one of the circumstances of our Life; wherein we stand most in need of our Judgment. The in­certainties in this Case are trou­blesome. It is from them that [Page 17]arise those Scruples of honour, which are most commonly the cause of the quarrels we see hap­pen in the World; for it is very rare that People have a positive reason to be offended; though the number of the Fiery and Pas­sionate be great, we find few who are so to that degree as to give us those cruel Affronts, wherein we have only to con­sult our Hearts.

To avoid these niceties, he must, as I have already said, know how to distinguish the things which do, from those which do not oblige us to have Resent­ment; now for ought I know, there is as much hurt in being unseasonably pettish and angry, as in not being so when there is occasion. When Railery is in­nocent, a Man must be a Brute to complain thereof; when it is too sharp, the Party Railied ought to let the Person who Railies [Page 18]know, by an air somewhat seri­ous, that it does not please him; and after that, he must be void of Reason, if he does not change his stile.

As for things which are posi­tively offensive, it is not the like. According to the Maxims of the World, which yet I do not advise him to prefer, before those of the Gospel, they cannot be re­pulsed with too much vigour; but there are many which are thought to be of this nature, which are not so; and it is prin­cipally in those sort of occasions, that we ought to know the Rea­sons which deserve our proceed­ing to such like extremities. Blows, the Lye, reproaches of Treachery, Baseness and Cow­ardise are of this number; as for these, I have nothing to say to him. I presuppose that a man who has received any of these affronts, is not Master of his [Page 19]Resentment; and I have rea­son to believe, that since God has the goodness to pardon the first Motions, those who exercise the Laws will not be more Rigorous.

The Conduct he is to hold for the avoiding such like misfor­tunes, is to live very seriously, and not have any Commerce, if possible, with such Persons, as lye under the imputation of be­ing quarrelsome; for how large a share soever he may have of Wisdom, he can never have e­nough to live peaceably with Fools and Mad-men; and though he should abound in Prudence, no­thing seems to me more trouble­some, than to be obliged to con­strain our selves for Persons who do not deserve the pains. I know very well there are unlucky mo­ments, wherein notwithstanding all the precaution that can be ta­ken, a misfortune cannot be a­voided, [Page 20]but they must also grant that this is rare, and that of twenty quarrels which happen, two thirds of them might have been avoided, if Prudence had been used.

Amongst other things, my Nobleman must distrust indis­creet Zealots. There are Persons who cannot indure that the least thing should be said of their Friends, and who take fire upon the least jeast that is made upon them. I own this departs from a good Principle: But People do not think, that in making a quarrel upon their Friends ac­count, they bring him in too, and that the best service we can render our Friends, is not to in­gage them. He may repartee for them without doubt, when the oc­casion is worth the trouble; but this ought to be after such a man­ner as affords them Protection, without pinching him who has started them in discourse.

This Maxime is principally necessary, in regard of Ladies. Their Honour is so nice a point, that the best Service we can do them, is never to bring them in­to play. Herein it is good that there be neither Tenant nor As­saillant, this Combat, be the issue what it will, would turn to their disadvantage. We are no longer in the time of the ancient Chevalry, wherein people judg'd favourably of things. The age we live in is somewhat less Cha­ritable, and the world will hardly forbear believing, but that a man who draws his Sword in the quar­rel of a Woman, was obliged thereto by some acknowledg­ment. The Defender in such an occasion, would be more to be feared, than the Offender; and I believe a Lady who loves her Reputation, would have much more reason to complain of the former.

Persons who speak much, are commonly subject tothese sorts of indiscretions, and we may say that they are not fit for the Court. It is very difficult to speak so much without discovering more than we ought, and without say­ing many idle and impertinent things; but though they should say nothing that is blame worthy, for ought I know, a little less pro­lixity would produce a better es­fect; the best things have their excess; voices and the Lute are attended with many Charms, ne­vertheless to hear alwys singing and thrumming, one would grow weary at length. Judge then what a pennance it is to be with a Person who speaks much, and who for one good thing, says a thousand that are slat and tire­some.

Conversation is not of the na­ture of Harangues and Speeches. Every one ought to listen and [Page 23]speak in his turn. It ought nei­ther to be too eloquent and flo­rid, nor too starch'd and studied; it must be managed by hazzard; every one must paint himself in his discourse; in a word, it must be natural.

It ought likewise, as much as possible, to turn upon in­different matters, especially a­mongst Courtiers, who are com­monly the Spies of one another. I own it is troublesome to con­strain ones self with so much ri­gour, and that thereby we de­prive our selves of one of the greatest Comforts of Life. Hap­py is he who can find a Friend, who is another himself, and more happy he who can find him a­mongst his own Kindred: He may boast of having found an in­estimable treasure; but when do people meet with those Friends, and those Relations, with whom it is safe to speak on all things [Page 24]with an open Heart? It is not sufficient that they love you, they must also be capable of Secresie, which is a Talent God has not be­stowed upon all Man-kind.

My Person of Honour must nevertheless indeavour to gain such a Friend as may be faithful; for so exact a reservedness is a heavy burden: The best precau­tion that can be taken in so nice a matter, is to allow a great deal to the general approbation. We ought to believe that the Eyes of the Publick are not so subject to be mistaken as our own, and that we live in a time, as does not so flatter People, as to give them such Qualities as they are not possess'd of. Let a man have never so much Wit, yet it is a hard task to be without a Friend. Our own interests do blind us in some Rencounters, and men of the greatest Sense and Parts, do stand in need of Council. Half of [Page 25]the Faults that are committed, proceed from the want thereof, and who takes all his Resolutions in his own Head, is in danger of being mistaken.

History, for want of a Friend, is a considerable help and advan­tage. It is a source from whence excellent Counsels may be drawn; it instructs us at the ex­pence of the dead, without fear­ing their betraying us, or reveal­ing our secrets. As there is no­thing to be feared nor hoped for from them, they do not flatter us, they cite our Faults without disguise. It is a spacious Theatre where a vast number of Tran­sactions are to be seen, by which we may regulate our Conduct. Neither does the Books of Mora­lity, nor the Sentiments of Phi­losophers instruct us after so bene­ficial a manner; but if the read­ing thereof is necessary for all people, it is principally so for such [Page 26]Persons who stand fair by their Rank, or their Services one day to command Armies; there is no­thing which so much illustrates the Wit, and forms and ripens the Judgment more: it has given views to the greatest men; it en­ters into Councils of War; and it is difficult to be a good Gene­ral, unless a man possess it to per­fection.

It is of no less use in Embassies: It teaches the Ranks and Presi­dences of Crowns, shews the ad­vancement of Families, the E­rection of Dutchies, of Parlia­ments, and great Offices, ac­quaints us with the Manners, the Religions, the Customs, and in­terests of Princes; inspires noble Sentiments, has its place in Con­versations; and though it should only serve to satisfy the curiosity of those who read it, it would well deserve not to be neglected.

Let not a Nobleman be too im­patient [Page 27]to shew his Wit, in what kind soever it may be; the dis­appointments in that case are dan­gerous; and it commonly hap­pens, that those who would go on so fast, instead of advancing, lose Ground. He must ac­quire a free and easie pronuncia­tion; the terms he makes use of should be proper and significative, neither too lofty, nor too mean: Let there be a noble simpli­city in his Discourses: let good Sense always preside therein: It is for it to hold the Rudder, and without it he can neither have that exactnses nor rightness of Wit, which are so necessary for our good behaviour in Life.

I know not what to say to him upon Love. It is a passion which may produce both good and ill effects, the property of Love be­ing to transform the Object which Loves into the Object beloved; this depends on the deserts, or [Page 28]the bad qualities of the Person he fixes upon: Be it as it will, we must never allow this Passion to make us neglect our Duty, nor to get the Mastery of our Honour. History teaches us how fatal it proved to Mark Anthony, by ha­ving suffered it to lead him away with too much blindness, when he abandoned his Fortune and his Honour to follow Cleopatra. Ne­vertheless, it is the part of a Gen­tleman to respect and honour Ladies, whose Commerce is both pleasant and useful. A reprimand from a beautiful person, whom we have a desire to please, is of­ten more effectual than all the Counsels in the World, and I know such men as are indebted to the fair Sex, for the best part of their Breeding and Merit.

Let him indeavour betimes to become of a supple humour: Those who abound in their own sense, and decide with a tone of [Page 29]Authority, how much reason soever they may have on their side, do hardly ever prevail with any Body to be of their Sentiments. Not but that we ought to maintain our Opinion, when we think it just, but it must be with a certain temperament, which may render him who dis­putes against us, ready to yield without Spight and Reluctance. If the Reasons he alledges make us sensible we are in the wrong, let us not obstinately persevere in a bad Cause. Be the first to Condemn our selves, by that means we may come out of that Labyrinth with Honour, and set such a value upon our selves, as few people are capable of.

A Person of Honour is never to commit any Faults, if they are possibly to be prevented; but if he is so unhappy as to commit a­ny, let him indeavour, at least, to make the best of them. [Page 30]Let them oblige him to take pre­cautions against himself, by for­tifying the weak places of his Breast. It seldome happens that Faults are committed out of Igno­rance; Reason always Condemns what is not well. But it often happens, that not being so strong as the passion which opposes it, it has not the power to curb the Will. For this Reason we must almost ever be upon our Guard, against the weak places. It is with the Heart of a Man, as with Towns of War, there are some places that are so strong that they defend themselves: A Libe­ral man has no need of being up­on his Guard against Covetous­ness, a Sober man against Intem­perance, a Cold man against Cho­ler, a Stout man against Fear, and so on with the rest, there needs no more, than to suffer our selves to be guided by our own Constitution. But it is not so [Page 31]with those places which Nature has not taken care to defend; there it is that a Wise man ought to give Testimonies of the force of his mind, that if in case he can­not attain to the Correcting of his ill Inclinations, he may ne­vertheless act in such manner, that they may be only known to him­self. I know that this is a diffi­cult matter; but after all it is not impossible, when we are watchful upon our Conduct.

One of the things which most contributes to this design, is to have a propensity to judge well of all the World, and not to be a Critick: This Character is o­dious; People examine us so strictly, that they pry into our Imperfections, and though we had none, yet such a man would be accused of many. Not that I disapprove of Criticism, it serves to inform us at other Peo­ples Costs; but I would only [Page 32]have it pass within the circle of our own Breasts, otherwise the Consequences thereof are dange­rous. When we have Friends, we are very much to blame not to have Reason; but a Man will gain but few, by turning a pub­lick Censurer. We should see all, make good use of our Observa­tions, and say nothing.

We must be also careful how we let our selves be surprized by Envy. We should take de­light in commending what de­serves Commendation: Nothing shews more the meaness of a Heart, than repining at the Praises that are bestowed upon others. It is a sign of Malignity and Weakness, which can only depart from an ill bottom. There is a superiority in praising; be­cause, as Plutarch says: He who gives is presumed richer than he who receives; and moreover we ought always to render Justice to [Page 33]Merit, though it were in the Person of our Enemies.

We must have an aim in all we undertake: None but shallow Wits, and Hearts void of Ambi­tion, live without design; but what advantage soever a man may reap thereby, he is never to practice nor attain it, but by such means as are generous and noble. He must root it strongly in his mind, that the greatest of all Blessings is, to have nothing to reproach ones self with, and that we purchase things too dear, when they cost us a Repentance, which is almost ever attended by a great Contempt of ones Self. Though we may use never so much care to hide our bad places from us, yet there are few days but that they offer themselves to our view in all their deformity; and there is no Breast so Corrupted, but has still some tincture of good, which in spight of it, inclines it to hate Vice.

A Nobleman must be often mindful that he is sprung from an Illustrious Family, which has pro­duced Great Men, and that it would be a shame for him not to imitate such Patterns, and is to take the most considerable of his Ance­stors for a Model. Let him inform himself carefully of the actions which rendered him Conspicuous in the World, and of the means he made use of to attain to the Repu­tation he acquired. Inform himself too he must of his failings, that so he may avoid them; and if possi­ble, let there not a Day pass with­out making some Reflection up­on himself.

AFter his having acquired E­steem, it is but reasonable to think of the advancement of his Fortune. Generous Persons cannot have too much Riches, be­cause they always make a good use of them, and instead of loving them for their own sake, they only consider them as means that may serve to shew their Merit. For this Reason we ought to ap­ply our selves to the Court, since it is there that Favours are distri­buted; but we must look upon it as a stormy Sea, full of Banks and Rocks, whereon it is easie to be Shipwrackt, unless our Con­duct be dexterously managed.

The first thing we ought to apply our selves to, is to know perfectly the different Interests of [Page 36]the Court we enter in; for though all Courts are alike; tho this has much resemblance to those which preceded it; and that there be certain general Max­ims which have always been, and which will always be; it is ne­vertheless certain, that whoso keeps to these general Maximes, will not much promote his For­tune. It is not sufficient to be Secret, Circumspect, Regular, Assiduous, Complaisant, and Flat­tering: Those Qualities, though essential, may not be of any use, if Judgment does not fit them to occasions. The importance is to know how to nick and make use of an Opportunity. For that purpose my Gentleman must a­bove all things study the mind of his Master; unless he know it throughly, it will be a difficult matter to prevent committing mistakes, which by occasioning us pettish answers, do raise in us [Page 37]disgust, and vexations, which often contribute to the loss of our For­tune.

Not that after all the precau­tion that can be used for the beg­ging of Boons and Favours, he can be assured of obtaining them; there may be Rivals and Candi­dates who deserve them; and in that case we may see that prefe­rence depends upon the Stars; but at least by demanding in that manner, if he is refused, it is with gentleness, and the Repulse he meets with, sets him fair for the first Favour that is offered.

Spight and Impatience are things the most injurious in the World at Court; for as they do not only take away a certain air of Joy, Chearfulness, and Free­dome, which renders us agreea­ble, they also abandon the Heart to motions which are so much the more dangerous, as they al­most ever give some blemish to respect.

I know very well the Court does not always seem just in the distribution of its Favours, whe­ther that it be sometimes obliged to defer Rewards, or that it has peculiar views beyond our know­ledge, or that people are born under so unlucky a Star, as is not to be overcome by Perseverance and Merit; but though it should be capable of committing inju­stices (which we ought not to believe) when we consider that it is to no purpose to fret and fume against a Master, and that this only serves to incur his hatred: We find the best Course is to lay aside our aims till another season, and to suffer with respect what indeed we cannot hinder.

The Life of a Courtier ought to be a continual study of subtle­ty of Spirit. No false steps are made at Court, but what are ta­ken notice of. As interest reigns there more than all things, [Page 39]we ought to be perswaded that those who steer the same Course with us, are as many spies upon our Conduct, who fail not to take advantage of our failings. We must be Eternally upon our Guard, not only against those who sur­round us, but likewise against our selves; be of a plying and slexible temper, and always pro­pose to our selves an aim that may lead us to something as may aug­ment our Fortune, or our Glory.

For the bringing this design to pass, my Gallant man must, ac­cording to the different employs he is called to, do his Duty with extream industry, and applicati­on, that his Master, or those in whom he reposes the choice of Persons, may find in him a sub­ject worthy of their favour; for let the Prince and his Ministers have never so much inclination for him; he cannot pretend to their favour, unless he give them [Page 40]a Lawful pretence to prefer him before an infinite number of Per­sons, who have right to lay claim thereto.

Neither must a Courtier, be he who he will, trust in his own merit, and in his Services, to the Degree of believing they cannot be without Him. We live in a time wherein there is no want of Sub­jects capable of supplying vacant places; and how rich soever the Court is, for ought I know, we may say, that it has less favours to bestow, than there are persons who deserve them.

Let him Cultivate the Prote­ction of Ministers of State, and have a care of being infected with the distemper of certain restless Spirits, who are ever condem­ning their Conduct. This is o­penly to blame the choice which their Soveraign has made of their Persons, and by an inexcusable retort, wound the [Page 41]Respect we are obliged to pay our Prince. Private persons are so far remote from Affairs, that be their suggestions never so great, all their Discourse upon such mat­ters must be with great incertain­ty. Affairs make Men, and up­on this principle we ought to con­clude, that though those Persons who have been called to the Mi­nistry, had but little capacity at their first entrance into that Pro­vince, they will have rendred themselves able therein by expe­rience.

It is a Maxim established in all times, that we must never Cabal against the Ministers. As it is their Office to pry into particu­lars, and that it is almost of an indispensable necessity, that things of the most importance are re­ferred to their Judgment; they have a thousand means to do us an injury if they do not love us. Wherefore he must indeavour [Page 42]to ingage them in his Interests; yet without debasing himself to servile Compliances; these are of those things which are not exacted from persons of certain Quality. It is sufficient that he Honours their Merits, and the dignity of their Employments, pays them his Respects, and Courts with application and vigilance the occasions of shewing them how sensible he is of the favours he has obtained by their means.

A Courtier must also be extra­ordinary careful to avoid pre­tending to the same things with his Master: Jealousie is a venome easily Contracted. Those who are born to be above others, can­not endure to be equalled in Qua­lities they value themselves up­on; and jealousie with them, is so near a Neighbour to aversion, that the one succeeds the other in a moment.

There is more Wit than People [Page 43]imagine, in concealing ones mind. It is good to be Sagacious, for that it gives a man prospects which he may take advantage of, and that by seeing all, he is upon no occasion a Cully: but must see without seeming to have seen. We do not naturally love those who pry against our Wills into our secrets. When we once pass for Cunning, we are no longer so. We are look'd upon as Spies; are dreaded, shunn'd, and so ma­ny precautions are used against our Discoveries, that all our Arts and Cunning become useless and abortive.

He must also be cautious how hefalls out with Ladies, and ne­ver be a Party in any Slander, or Detraction that is cast upon the fair Sex; they are dangerous E­nemies: but though he stand ne­ver so well in their Favour, let him not rely upon it in any manner: Most Women are inconstant, and [Page 44]and there are few of them in whom we may confide a Secret. If for the interest of his Fortune, he is obliged to pay particular Respects to one of them: Let his Head govern his Heart; there are few occasions wherein he will stand more in need of a prudent Conduct.

There is no less need of prudence in the well managing of his Estate. The common Expences at Court are great, and many unforeseen, so as if he gives any loose to Passi­ons and Extravagancies, he will be obliged, for want of Stock, to retire with loss, and to renounce those hopes which might have proved effectual, had he been in a Condition to have waited.

For this Reason, a man who has Ambition, and a great Rank to support, ought to be extream­ly careful of his Conduct; for since the Multitude of Persons, which the Court is obliged to [Page 45]recompence; does delay Favours, and that through the Corruption of the Age, Merit without For­tune, is a Merit without Lustre. An honest man has a great deal of interest to preserve to himself the means of shewing himself in the World, and of putting him­self in a Condition to wait from time the rewards he hopes for.

Oeconomy is no dazling Qua­lity, but there are few more so­lid: It holds an honest Medium between Covetousness and Prodi­galities; and though it only spares for to spend, it is neverthe­less good Husbandry. It is a mi­stake to believe that Avarice is the support of Families: Most ru­ined People are of a stingy hu­mour, and in case we came but to particulars, we should see that never any person was ruined by Liberality.

The reason whereof is easie to find, seeing all that bears the Cha­racter [Page 46]of Virtue, has Order and Conduct, and that Vice which is insparable from Dissolution, does produce Effects conforma­ble to its Nature: The stingy cannot without extream violence part with their Money; they love rather it should cost them a hundred Guineys in a year, than give fifty to day: Oeconomy is with them an useless knowledge; they pass insensibly from Hard­ness to Injustice, from injustice to an universal denyal, and from all these things to the publick aversion.

We ought equally to avoid Pro­digality, though the Principle thereof be not so shameful, the Consequences thereof are no less dangerous. There is folly and madness in giving more than we ought: He who gives must di­stribute his Favours with Order and Discretion, and consider what he gives as a Sacrifice he makes [Page 47]to his Ambition and his Honour. I do not for all this pretend he should diminish either his Train or his Table, I mean he should charge upon himself the mainte­nance of his Liberalities, by de­priving himself of superfluous things, or of those which are not absolutely necessary: Is it not better to play at small Game, than not to play at all, or if he will, let him retrench himself of some o­ther thing, and imploy the Money it would cost, in doing actions of generosity, which may acquire him Friends and Servants, who often contribute to his advance­ment? Oh! the excellent Hus­bandry in him who takes such a course as augments his Esteem, and gains the good word of all People. It is by such a Conduct, as this, That a Great man really merits the Character of a Person of Quality, procures the Love and Esteem of all the World, and pur­chases [Page 46] [...] [Page 47] [...] [Page 48]to himself infinite Benedi­ctions.

I know that the Language I speak is a Gothick stile to most Great men; that they imagine it is sufficient to pass for such, by being of an Illustrious Extracti­on, and having a great Estate. Nevertheless, if they did but se­riously take it into Considerati­on, they would grant, that a Man is only Noble, in proportion to the Greatness and Generosity of his Soul and Temper; they would do more, they would look with more reflection, than they do, into the knowledge of their Affairs, and would see that with the Squanderings and Dissipations which happen in their Families and Estates, through their neglect, they might be in a Condition to make Creatures.

At least they would thereby avoid the Injustices, which the disorder of their Affairs ingages [Page 49]them in, and their Honour would be more secure; for in short we seldome meet with such a Virtue as is proof against necessity. Peo­ple cannot resolve to diminish their Expences, as occasions shall require, and if we could pry and read in Peoples Hearts, we should see that this Obligation, which some have laid upon themselves, of ending as they began, is one of the things which has done the most injury to their Honour.

The worst I find in this, is that ones Conscience suffers thereby, and that insensibly they grow so very much hardned in Injustice, that it troubles them not in the least; yet the Consequences here­of are not inconsiderable, if we are perswaded as we ought to be, and as all the World undoubtedly is, that after this Life, we shall be rewarded or punished accor­ding to our Works.

The remedy to such great E­vils, is to reconcile in our selves the Christian and Moral Virtues. It has not been without Reason observed, that they have a cer­tain Concatenation between them, by which they support one ano­ther. And indeed, have Pru­dence, one has Justice; have Ju­stice, one has Honour; have Honour, one has Conscience. This is an Abbreviation of the Quali­ties of a Noble man; and who takes the contrary Byass, runs upon false Principles. Most Peo­ple imagine, that to be in esteem in the World, it is sufficient to be indued with a Wit that's agreeable and charming, and to live at a high rate, and that Honour and Conscience ought to be reckoned for nothing, or at least be of ve­ry small account. Nevertheless, those same Persons would have us believe they have Honour and [Page 51]Probity, though they do no­thing but what is repugnant to those Qualities; and this I do not well understand the rea­son of, unless there be privi­ledged Virtues, which the most dissolute would not dare openly to renounce.

We see People who boast high­ly of their Debauches, and who also speak Sparkishly enough of Holy Matters: But we see none who boast of being Treacherous, Ungrateful, or having neither Probity nor Honour. Not a Man Condemns himself upon those Points, though there be an infinite number Condemnable.

It is not so with Wit; those who have most, are those who who affect in that the greatest Modesty. Nevertheless, they would be sorry People should be­lieve them; which they take care [Page 52]to prevent by the course they take to defend themselves: They on­ly make a shew of renouncing it for that they very well know, Credit will not be given to their words, and that a Virtuoso ne­ver wants occasion to display his Talents.

But they pretend to Judg­ment, though it be their weak side; or rather because it is their weak side, their Domestick Af­fairs are of too small an extent for, their Capacity; they judge of all after a Soveraign manner, and there are few things but pass their Censure: From hence we may judge to what a Degree Judgment, Probity, and Honour, are Qualities estimable, since those who have them not, and who are not over-fond to hide or lessen themselves in other mat­ters, yet are proud of being pos­sess'd of these, and cannot be [Page 53]brought to own their want of them: But, to speak the Truth, their disguises are to no purpose. We live in an understanding Age, wherein People do not long suf­fer themselves to be deceived by appearances, and sooner or later we discover, as in our true Co­lours, who we are.

Wherefore let him act in all the actions of his Life, as if Peo­ple read in the bottom of his Heart, and not imbroil himself with that inward Judge, who lets nothing escape his Knowledge. Though he should reap no other Fruit of his Knowledge, than that of being content with his self, he will not stand in need of Pity. It does not depend on us to be hap­py, but it depends on us to merit being so.

ABsence does almost make the only difference ther is be­tween Speaking and Writing; there is indeed more order and exactness in Letters than in Conversation; but after all it is still Speaking; and this was the reason that made those say, who are the greatest Criticks in this matter, That Peo­ple ought to write as they speak; This method, which is undoubted­ly the best, because it is the most natural, was not formerly in use. People took long Circumlocuti­ons before they came to the sub­ject they meant to speak of, and went as far about before they got out of it? insomuch that the commerce of Letters, which so much contributes to rejoycing and [Page 55]diverting the mind, did only serve to put it upon the Rack: One of the first whom the French were obliged to for this change, was Voiture, and since People have so well understood he was in the Right, that those who have followed him, have indeavoured to imitate his Model.

The French write either by Letter, or by Billet, or Note. The way of writing by Letter, was only practised in the begin­ning, by Persons who wrote for Example, from Paris to Paris; commonly too they wrote in the Third Person: These Notes were not, for the most part signed, and they contented themselves with ending by a, I am wholly Yours, or some such like thing.

Since, as Letters have some­thing more Ceremonious and Painful, that they subject Peo­ple [Page 56]to distinctions, which ob­lige inferiour Persons to treat o­thers with more respect, whether by leaving a greater Interval be­tween the Inscription and the first Line, or giving by Example, Your most Humble and most Obedi­ent Servant, to Persons who would content themselves with giving us Your most Humble; most People, to avoid this distinction, have bethought themselves to write by Note, and they hardly write after any other manner. Nevertheless this does not hinder, but that in the Body of the Billet, we may manage the Respect that is owing to our Superiours, and keep some mark of distinction with those who are our Inferi­ours; for though we ought to be Civil, we must not treat all the World alike; there is nothing so just as Subordination, and we must keep it more Regularly in Letters, than in Conversation, [Page 57]because Words fly away, and Written things remain.

People write to their Superiors, their Equals, or their Inferiours. All which are to have their differen­ces, which are to be regulated by Judgment: We must neither do too much, nor too little; but if we were to incline on one side, it would be better to be too Ci­vil than to be wanting in Civili­ty.

Now to make an exact distin­ction, he must understand the force of those Qualities that are given in Subscriptions. Amongst those Qualities there are both plain and redoubled, which go at least according to the Rank which I give them in this writing; the plain are, Your most Hum­ble, Your most Obedient, Your most Obliged, Your most Acquired, Your most Affectionate, Your most Af­fectionate [Page 58]to serve you, your most Affectionate to do you Service.

The re-doubled are, Your most Humble and most Obedient, Your most Humble and most Obliged, Your most Humble and most Acqui­red, Your most Humble and most Affectionate; for when we give most, we no longer say to serve you, nor to do you Service. And indeed only Persons very inferi­our are treated in this manner.

There is still another Remark, which concerns most, which it is necessary to make, which is, that though the term of Obedient be above that of Affectionate, the Quality of most Humble, joyn'd to that of most Affectionate, is more submissive than that of most Humble and Obedient, by reason of two mosts which are in the former. Moreover the Date must always be put at the bot­tom [Page 59]of the Leaf, when we write to dignified Persons. Let my Gentleman be careful to give the same Qualities in the Subscription, as those that are given him, when the Persons are equal, and not make Com­pliments for a Third, in those Letters he writes to Persons to whom he owes Respect.

There are five sorts of wri­ting, Letters of Business, Fa­miliar Letters, gallant Letters, Love Letters, and Letters of Compliment.

When we write about Bu­siness, we must fall immedi­ately upon the Subject, make use of terms proper for the matter in hand, explain our minds clearly and without Con­fusion; and if we are to speak of more than one Affair, as it is not necessary that the [Page 60]stile be sinoothe, and of a thred in that kind, so it is best to write by Articles.

Familiar Letters carry their Title along with them, they ought to be all of a piece; we must so order the business, that when our Friend receives them, he may imagine he is speaking with us, may say, I see him, methinks I hear him; this is his Character. Now though it be not necessary, they sparkle with Wit; yet the terms must be just and fitting, and a cer­tain turn of Quality be obser­ved therein, which Persons of mean Rank do seldom attain to.

Gallant Letters have a pecu­liar Character, they must have Wantoning and Facetiousness in such places as are susceptible there­of. The stile must be smooth and fluent; praise nice and finely [Page 61]drawn; raillery flattering and insinuating; the Periods must be short and concise, because the more there are of them in a Let­ter, the more thoughts it con­tains; there must be nothing flat or languishing; and as those Let­ters are only made to please, we must be careful they do not prove tedious.

As Love Letters are the work of the Heart, there must be more tenderness in them than Wit; there must be a certain respectful and touching Languishment, which raises the Compassion of the Person we write to; they must not be long, neither must any thing in them seem studied. But the Instructions I might give him upon this point, would be more proper to make him distin­guish the real from the false, than teach him how to make them. As soon as a Person is deeply smit­ten, he needs only suffer himself [Page 62]to be guided by the Sentiments of his Heart: It only belongs to him to know the Language of Love to Perfection.

Letters of Compliment have for Object, certain Devoirs which civil Society obliges us to pay to one another in the different oc­casions that are offered. They are called Letters of Compliment, because we do not observe therein that real Character of Friendship, which gives to understand that he who writes them is sensibly con­cerned for the Good or Evil which happens to us. These Letters ought to be Civil and Obliging, and little longer than the Compli­ments that are made upon En­counters. Neverthelessmeasures must be kept in the expression; Compliment and Dissimulation have so great an affinity, that it is dangerous to be mistaken there­in. We must take the same course that prudent People do with the [Page 63]Mode, they follow it because it is an use established by Custome: but they do not exceed it.

Poetry is also another sort of Writing; to be excellent therein, it is necessary to have the proper Ge­nius, and we must renounce it, if it has not pleased him who distri­butes Talents to grant us that Gift. Not that there is a necessity of making Verses; and it would be imprudence to expose our selves to it, unless we find we have those dispositions which are requisite for that purpose: But though the Muses were never so favourable to us, and that we had all the Ge­nius that can be desired to excel therein, I would not advise him to undertake long Works. It would be pity a man of Quality should lose much time in such like trivial things: He may make a Song, or a Madrigale upon occa­sion, and I will allow him as far as Elegy, when he is in love with [Page 64]a Person, who may do him an Ho­nour in the World; but for to Rhime for the first Comer, and to play the Lover, is not the part of a Gallant Man. Neither must he prophane his Incense, nor turn Poetaster, especially he must ne­ver make Satyrs: Nothing cre­ates so many Enemies as that, and nothing is so low and fordid; for if People have not done us any mischief, why do we do them a­ny? And if he has reason to com­plain of them, he must remem­ber that such like Arms are very dishonourable in the hands of a man of Honour.

But above all, in what kind soever he writes, he must keep always within his Character. E­very one may please in his Pro­vince, provided he cultivates it. A Melancholly Man who would imitate the stile of one that is Facetious, would faulter, and [Page 65]never do it well. It is the same with the Facetious, who should undertake to imitate the seri­ous humour of a Melancholly Person. We must never displace our selves, nor become the Co­pists of other.

1. BE Devout without Affectati­on; and do not pretend to seeming so, unless you be so in­deed, for thereby you would fall into Hypocrifie, which being put directly upon God, is a kind of Sacriledge.

2. Who indeavours to disguise himself before God, takes pains to deceive himself.

3. To pray to God without at­tention, is to pray to him with­out hopes.

4. Who prefers the pleasures of [Page 67]his Body, before the Salvation of his Soul, suffers the Man to be drowned while he is saving his Cloak.

5. If you have not more care to adorn your mind with good Qua­lities, than to deck your Body with fine Cloaths, you incense an Idol, and abandon a God.

6. He who takes delight in his Sin, makes his Pleasures his Exe­cutioner.

7. An habitual Sin is nourishing a Serpent, which at length stings a Mans own Bosome.

8. Who goes slowly in the Pra­ctice of good Works, runs swiftly in the way to Hell.

9. If you would have God hear­ken to your Requests, listen to those of the necessitous.

10. Who is uneasie at the thought of Death, will be in despair at Death it self.

11.There is no better School for a good Life, than the frequent thought of a Holy Death.

12. The serious thought of Eterni­ty, causes a good use to be made of Time, and takes away the greatest part of the bitterness of Death.

13. A Man is not Convinced of the imortance of his Salvation, when that he knows his Sin, and yet defers repenting of it.

14. Who spends his Life without Devotion, cannot end it without Despair.

15. If in your Prosperity you do not hear the voice of God, you have [Page 69]reason to fear he will not hear yours in your necessity.

16.Who has no fear of God during his Life, ought to fear his Judg­ments after his Death.

17. Be officious to all, familiar with few, and intimate with but one.

18. Who takes delight in frequen­ting with the Wicked, is in pain at the presence of the Just.

19. Who confides in himself with­out Knowledge, runs a risque of repenting without Reason.

20. He who begins an Affair with­out Judgment, ought not to be furprized if it ends without Suc­cess.

21. What you undertake above your Power, cannot but produce effects below your hopes.

22. He who is discouraged from a glorious enterprize, only by the knowledge of the difficulties, knows not the value of Glory, nor does he deserve it.

23. If the Precipitation in the de­sign, and slowness in the Execu­tion, produce favourable successes, it is only by chance.

24. If you look upon your La­bour as a trouble, you will look upon your Duty as a punishment.

25. Who in a low Fortune frames too lofty Designes, attempts with Wings of Wax to fly to­wards the Sun.

26. Who falls by having raised himself too high, ought to seek for no other reason of his fall than his own extravagance.

27. Those who shew too much fondness for small matters, de­clare themselves uncapable of great.

28. If Justice guides you in the pur­suit of profit, Tranquility will accompany you in the enjoyment.

29. If you look upon with Envy an­other mans Estate, you render your self unworthy of possessing your own.

30. The Soul is only given to Man for Action, and those who out of laziness keep it in a continual sloth, shew that it is only in their Body, as a grain of Salt to keep them from Corruption.

31. Pride is a puffing up of the Spirit, which no less Corrupts all the good. Qualities that a proud man can have, than the swelling of the Stomach does alter all the good Dispositions that a Body can be possess'd off.

32. Though Anger be but a short Fury, its effects prove neverthe­less long Follies.

33. Avoid great Meals, if you are afraid of long Distempers.

34. Who ruines his Health by the excess of his Disorders, is to blame to complain of the excess of his Sufferings.

35. An able Cook is more to be feared in your Health, than an ig­norant Physitian in your Sickness.

36. An honest Sobriety, and mo­derate Labour, are the best Cooks upon Earth.

37. The Fumes of Wine disturb the Brain, those of Vanity the Mind, and those of Love, both.

38. Who fills his Heart with the [Page 73]Love of Women, changes a San­ctuary destined to the Holy Ghost, into a Temple of Idols, whose Worship leads him to Damnation.

39. Divine Love only makes use of its Flambeau to inlighten us, and Prophane Love only lights his to blind us.

40. Humane Love cannot have too narrow bounds; but if Divine Love is limited, it is faulty.

41. Love is represented to us na­ked, not only to show us its Ef­frontery; but also to teach us that it strips those of all who follow it.

42. The Covetous man spares things necessary, to furnish su­perfluous to others who conn him no thanks for 'em.

43. Those who in their action, con­sult [Page 74]only Self-Love, make a Blind man their Guide, and stumble at every step.

44. Who gives too much to his Pleasures, deprives himself of the means of furnishing to his Neces­sities.

45. If you submit your Judgment to your Pleasures, you will burn your self with a Torch that was given you for your Guide.

46. Who only consults his Reason for his Pleasures, is not to expect any help from it in his Troubles.

47. A too great passion for super­fluous things, does often plunge a man into extream Indigency of those which are necessary.

48. He who suffers himself to be governed by his Passions, aban­dons his Freedom to the Caprice of his Slaves.

49. Who fills his Heart with his Passions, leaves no room in it for Piety, and changes his Quality of a Christian into that of an Ido­later.

50. Since the Passions are the Di­stempers of the Mind, Temperance alone ought to be their Physician.

51. Who loves Gaming to excess, makes it his business to dye a Beg­gar.

52. Winning in Play is the Bait, which Fortune lays for our ruin.

53. Those who Game to recover what they have lost, add to the loss they have already undergone, that of their Reason, of their Time, and most commonly of the Money they have left.

54. The excess of Sleep, and that [Page 76]of Play, fills the Stomach with Crudities and the Purse with Wind.

55. Consider more than a Moment of what you mean to say, and more than two of what you mean to promise, for fear you come to be troubled for what you have promised with too much rashness.

56. In many occasions you may forbear promising without Scru­ple, but in none can you dispense your self from performing your Promise without shame.

57. Never speak of what you are ignorant, speak little of what you know; and whether you speak, or say not a Word, let it be with Judgment.

58. Raillery does sometimes keep a­live the Conversation, but it al­most ever creates a difference a­mongst [Page 77]the Railleurs, which ought to oblige those who hate Quarrels to avoid it as a snare which their Wit lays for their Repose.

59. If you are not easie to bear with the weaknesses of others, you render your own insupportable.

60. Who sees with indifference o­ther Peoples misfortunes, ought not to think it strange if his own be looked upon without Com­passion.

61. If you mean that the Civility and Honesty of those you Con­verse with, should become a Duty towards you; give 'em an Exam­ple of it, by your own Conduct towards them.

62. Lay under your Feet the Fa­vours you bestow, and those you receive upon your Heart.

63. Who forgets the obligations that are done him, does not de­serve to receive any.

64. Be not slow to serve others, if you would have them fond and zealous to do you a kindness.

65. If you are not so generous as to prevent your Friend by your Be­nesits, be not so base as to receive his without indeavouring to make returns.

66. A sincere intention, though of no use, is a better return for a Favour, than a forced acknow­ledgment.

67. Who proclaims a Favour he has done, does much lessen the merit of it, because he shows by his Indiscretion, that he shared him­self between his Vanity and his Friend.

68. VVho only gives to receive, makes one of the most sordid Commerces in the World of Ge­nerosity, which is one of the most laudable Qualities of a well Bred Man.

69. If you take delight in Lying, Truth will become a Burden to you.

70. Who excuses his Fault by a Lye condemns himself by two Reasons.

71. If Lying be common with you, distrust all that others tell you.

72. Who makes use of Cunning and of Lying to gain his Neighbours Estate, imitates the Example of the Devil, who imployed both to ruin the innocence of the first man.

73. The ill use of our Blessings in this Life, will in the other prove one of our greatest Stings.

74. Who is not content with a handsome Fortune, takes often great pains to render it less, by in­deavouring to augment it.

75. Who regulates his desires by the necessities of Nature, confines them within a very narrow Com­pass; but who measures 'em by Covetousness, gives 'em no bounds.

76. Be not very fond of knowing other Peoples Secrets: Be very reserved in Communicating your own; you are no longer Master of them, from the time you have imparted them to another, and your Example justifies his Infideli­ty, if he should discover them to a third Person.

77. Who makes Parade of his good Qualities, takes away all the merit of them by his Pride; and he who conceals his own, raises their price by his modesty.

78. High Places make weak Brains giddy, and extraordinary Fortunes disturb the Noddles of those who have not a strong Judgment.

79. A Man stands in need of all the aid of Constancy in Adversity, that so he may not be wanting in what is owing to himself: And of all the aid of Moderation in Prosperity, to acquit himself of what is owing to others.

80. Prosperity shows us to others in our true Colours, and Adversity makes us know our selves who are our real Friends.

81. Those who only come to us for our Fortune, are like Birds of Prey, who only fly for Prey.

82. Who mistakes his Friends in his Prosperity, does not deserve to meet with any in his misfortunes.

83. Who relies too much upon the Friendship of Great Men, sinds sooner or later that he leaned upon a broken Reed.

84. God by an extream Goodness, ac­knowledges by extraordinary Bles­sings, the least Cares that we pay him; but most Great Men who are Gods upon Earth, fancy they have over­payed by the least of their Words, the greatest of our Services.

85. Whoso takes much care to keep the Friendship of Great Men, knows often in necessity, that he has taken great pains to cultivate an ungrateful soil.

86. A Man whose Wit is adorned with all the sine Sciences, and yet puts 'em not in practice, is like a good Sword that is never drawn out of the Scab­bard.

87. Who advises Virtue to others, aug­ments thereby the reasons he has to practise it.

88. Who Prays only to please, makes his [Page 83]Judgment the Cully of his Complai­sance.

89. The readiness we have to advise o­thers, is oftner a sign of our presumpti­on, than a proof of our kindness.

90. Who confines himself with bemoan­ing our sufferings when he can remedy them, is not really concerned for them; and only affords us the Tears of a Cro­codile.

91. In our greatest troubles, our first Tears are of Justice, the second of Decency, but those which follow, are neither of Reason, nor of Decency.

92. Who only Weeps because he thinks he must Weep, has tender Eyes, but not a sensible Heart.

93. Who imploys his Authority in do­ing or maintaing ill Actions, cuts his Throat with his own Sword.

94. Physicians often poyson our Bodies by their Remedies, and Flatterers of­ten poyson our Minds by their Dis­courses.

95 Distrust Flatterers and great Speak­ers, they both aim by the wind of their [Page 84]words to squeeze Money out of your Purse.

96.Who makes use of too studied Dis­courses to perswade us into a Crime, imploys a perfumed Poynard to stab our Hearts.

97. The infection of the Pestilence is not so much to be feared for the Body, as the poyson of ill Company for the Mind.

98. If you mean to dye like a faithful Person, live as a Reprobate would have wished to have lived at the hour of his Death.

99. Who out of excess of Complaisance frees his Friend out of trouble by being his Bail, does commonly pull worse up­on his own Head, which sooner or later lets him know his want of Judgment.

100.Who reads to be instructed, and reads good things to be profited there­by, has the relish of his mind no less depraved than that of the Body of a sick Person who finds himself near a Table well garnished, without being able to eat.