Epictetus junior, or, Maximes of modern morality in two centuries / collected by J.D. of Kidwelly.
         Maximes. English
         La Rochefoucauld, François, duc de, 1613-1680.
      
       
         
           1670
        
      
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             Epictetus junior, or, Maximes of modern morality in two centuries / collected by J.D. of Kidwelly.
             Maximes. English
             La Rochefoucauld, François, duc de, 1613-1680.
             Davies, John, 1625-1693.
          
           [11], 137, [6] p.
           
             Printed for T. Bassett ...,
             London :
             1670.
          
           
             Attributed to Franco̧is La Rochefoucauld. Cf. Wing (2nd ed.).
             Collected and translated by John Davies. Cf. Halkett & Laing (2nd ed.).
             Licensed Nov. 8, 1669. Roger L'Estrange--P. [1].
             Reproduction of original in Yale University Library.
          
        
      
    
     
       
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           Maxims.
        
      
    
     
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           LICENSED
           ,
        
         
           
             
               Nov.
               8.
               1669.
               
            
          
           
             Roger
             L'Estrange
             .
          
        
      
       
         
         
           
             EPICTETUS
             JUNIOR
          
           ,
           OR
           MAXIMES
           OF
           
             MODERN
             MORALITY
          
           .
        
         
           IN
           Two
           Centuries
           .
        
         
           Collected
           By
           
             J.
             D.
          
           of
           Kidwelly
           .
        
         
           LONDON
           ,
           Printed
           for
           
             T.
             Bassett
          
           ,
           at
           the
           George
           in
           Fleet-street
           ,
           near
           Cliffords-Inn
           ,
           1670.
           
        
      
       
         
         
         
           TO
           THE
           MUCH
           HONOURED
           
             FRANCIS
             WATSON
          
           
             Esq
             .
          
        
         
           
             SIR
             ,
          
        
         
           THough
           all
           the
           parts
           of
           Philosophy
           have
           their
           several
           excellencies
           ,
           and
           perfections
           ,
           yet
           may
           we
           justly
           ,
           in
           point
           of
           extent
           ,
           assign
           the
           preheminence
           to
           Morality
           .
           For
           ,
           if
           the
           Dictates
           of
           this
           
           last
           ,
           by
           a
           natural
           currency
           ,
           diffuse
           themselves
           into
           all
           humane
           Transactions
           ,
           so
           as
           that
           whatever
           is
           done
           by
           Man
           derives
           its
           approbation
           or
           disallowance
           from
           a
           consonancy
           or
           opposition
           thereto
           ,
           what
           can
           be
           less
           said
           of
           It
           ,
           then
           that
           it
           hath
           a
           general
           influence
           over
           Mankind
           ,
           that
           all
           
             Rational
             Nature
          
           is
           its
           adaequate
           subject
           ,
           and
           that
           all
           Action
           ,
           as
           well
           that
           of
           those
           of
           the
           highest
           ,
           as
           those
           of
           the
           lowest
           rank
           ,
           falls
           under
           the
           verge
           of
           it's
           Direction
           ?
        
         
         
           Hence
           came
           it
           ,
           that
           among
           the
           ancient
           Philosophers
           ,
           they
           who
           most
           earnestly
           apply'd
           themselves
           to
           the
           cultivation
           and
           advancement
           of
           Morality
           ,
           were
           look'd
           upon
           as
           the
           greatest
           Exemplars
           of
           Life
           ,
           and
           had
           ,
           from
           their
           numerous
           Auditors
           ,
           all
           the
           veneration
           and
           respects
           ,
           which
           generous
           Contributors
           to
           the
           happy
           Government
           and
           civilization
           of
           their
           Countries
           could
           with
           justice
           expect
           :
           whilst
           those
           others
           ,
           whose
           studies
           
           transcended
           the
           capacities
           of
           the
           Many
           ,
           were
           forc'd
           to
           content
           themselves
           with
           the
           applause
           and
           acclamations
           of
           the
           Few
           .
        
         
           Nay
           ,
           this
           Consideration
           may
           be
           press'd
           yet
           further
           ,
           if
           we
           come
           to
           weigh
           the
           obligations
           ,
           which
           the
           other
           parts
           of
           Philosophy
           have
           to
           This.
           For
           ,
           whether
           we
           reflect
           on
           the
           Naturalists
           ,
           searching
           into
           the
           miraculous
           abysses
           of
           Nature
           ;
           or
           on
           the
           Politician
           ,
           contriving
           the
           Government
           of
           Nations
           ,
           by
           a
           strict
           inspection
           
           into
           their
           different
           Humours
           and
           Manners
           ;
           or
           lastly
           on
           the
           Oeconomist
           ,
           regulating
           his
           private
           and
           domestick
           Concerns
           ,
           we
           must
           affirm
           ,
           that
           their
           several
           attempts
           will
           not
           attain
           their
           proposed
           accomplishment
           ,
           without
           the
           concurrence
           and
           illumination
           of
           Morality
           .
        
         
           These
           ,
           Sir
           ,
           were
           the
           Prerogatives
           of
           Morality
           while
           its
           Precepts
           were
           gently
           conducive
           to
           the
           happy
           conduct
           of
           mens
           lives
           .
           But
           into
           what
           impure
           
           hands
           it
           hath
           fallen
           of
           late
           years
           ,
           and
           how
           it
           hath
           been
           disorder'd
           and
           debauch'd
           into
           pestilent
           and
           pernicious
           deductions
           ,
           I
           am
           unwilling
           to
           press
           at
           this
           time
           ;
           wishing
           only
           ,
           that
           the
           present
           Age
           may
           be
           so
           happy
           ,
           as
           to
           weather
           out
           the
           mischievous
           Principles
           wherewith
           extravagant
           Casuisme
           hath
           so
           strangely
           pester'd
           it
           .
        
         
           As
           to
           the
           present
           Collection
           of
           Maximes
           ,
           I
           am
           to
           acknowledge
           ,
           that
           the
           greatest
           part
           of
           it
           was
           
           made
           by
           a
           person
           of
           eminent
           Quality
           in
           France
           .
           The
           several
           Editions
           of
           it
           there
           ,
           and
           in
           the
           Low-Countries
           ,
           sufficiently
           argue
           its
           kind
           reception
           among
           the
           Ingenious
           ,
           in
           those
           parts
           .
           That
           it
           will
           be
           in
           some
           measure
           kindly
           entertain'd
           here
           ,
           I
           have
           some
           encouragement
           to
           hope
           ;
           and
           this
           ,
           partly
           from
           the
           Excellency
           and
           Novelty
           of
           the
           things
           themselves
           ,
           and
           partly
           from
           their
           Dedication
           to
           a
           Person
           ,
           who
           ,
           by
           his
           engagement
           in
           Embassies
           
           to
           the
           remotest
           parts
           of
           Christendome
           ,
           and
           his
           publick
           Concerns
           abroad
           upon
           other
           accounts
           ,
           hath
           had
           the
           opportunities
           of
           
             Seeing
             the
             Manners
             ,
             and
             surveying
             the
             Cities
             of
             many
             Nations
             .
          
           That
           your
           great
           and
           generous
           Designs
           may
           meet
           with
           the
           success
           you
           propose
           to
           your self
           ,
           is
           the
           earnest
           wish
           of
           ,
        
         
           
             SIR
             ,
          
           
             Your
             most
             humble
             ,
             and
             much
             obliged
             Servant
             ,
             J.
             DAVIES
             .
          
        
      
    
     
       
         
         
           EPICTETUS
           JUNIOR
           ,
           
             OR
             MAXIMES
             OF
          
           MODERN
           MORALITY
           .
        
         
           
             VIces
             enter
             into
             the
             composition
             of
             Virtues
             ,
             as
             Poisons
             do
             into
             that
             of
             Physical
             Remedies
             ;
             the
             intermixture
             thereof
             is
             made
             by
             Prudence
             ,
             which
             by
             that
             allay
             makes
             an
             advantageous
             use
             of
             them
             ,
             against
             the
             Evils
             and
             inconveniences
             of
             humane
             life
             .
          
        
         
           
           
             II.
             
          
           
             The
             Virtue
             observable
             in
             the
             ordinary
             sort
             of
             men
             is
             only
             a
             Phantasm
             ,
             fram'd
             by
             our
             Passions
             ,
             on
             which
             we
             bestow
             a
             plausible
             name
             ,
             that
             we
             may
             pursue
             our
             own
             inclinations
             ,
             without
             any
             fear
             of
             punishment
             .
          
        
         
           
             III.
             
          
           
             All
             the
             Virtues
             men
             so
             much
             pretend
             to
             ,
             are
             swallow'd
             up
             in
             Interest
             ,
             as
             Rivers
             lose
             their
             names
             when
             they
             fall
             into
             the
             Sea.
             
          
        
         
           
             IV.
             
          
           
             Crimes
             put
             on
             a
             certain
             shew
             of
             innocence
             ,
             nay
             sometimes
             
             become
             glorious
             ,
             either
             upon
             the
             account
             of
             their
             number
             ,
             or
             their
             quality
             :
             Thence
             it
             proceeds
             ,
             that
             publick
             Robberies
             are
             look'd
             on
             ,
             as
             the
             effects
             of
             conduct
             ,
             design
             ,
             and
             subtilty
             ,
             and
             the
             taking
             of
             Provinces
             without
             any
             just
             pretence
             ,
             is
             called
             Conquest
             .
             Thus
             is
             there
             an
             Heroick
             management
             of
             Criminal
             actions
             ,
             as
             well
             as
             of
             Virtuous
             .
          
        
         
           
             V.
             
          
           
             We
             are
             many
             times
             kept
             within
             the
             limits
             of
             our
             duty
             by
             Shame
             ,
             Sloth
             ,
             and
             Timorousness
             ,
             while
             in
             the
             mean
             time
             our
             Virtue
             hath
             all
             the
             credit
             of
             it
             .
          
        
         
           
           
             VI.
             
          
           
             If
             we
             excise
             from
             that
             which
             is
             called
             Courage
             the
             desire
             of
             preserving
             and
             the
             fear
             of
             losing
             ,
             it
             would
             not
             have
             any
             great
             matter
             left
             it
             .
          
        
         
           
             VII
             .
          
           
             Clemency
             is
             an
             intermixture
             of
             Repute
             ,
             Sloth
             ,
             and
             Fear
             ,
             of
             which
             we
             make
             up
             a
             Virtue
             ;
             and
             among
             Princes
             ,
             it
             is
             only
             a
             political
             Intrigue
             ,
             whereof
             they
             make
             their
             advantage
             to
             cajol
             the
             affection
             of
             the
             people
             .
          
        
         
           
             VIII
             .
          
           
             The
             Constancy
             of
             the
             wiser
             sort
             ,
             is
             but
             a
             certain
             Artifice
             ,
             
             wherewith
             they
             know
             how
             to
             repress
             the
             agitation
             of
             their
             Souls
             .
          
        
         
           
             IX
             .
          
           
             Gravity
             of
             deportment
             is
             a
             mysterious
             carriage
             of
             the
             Body
             ,
             found
             out
             to
             eclipse
             the
             imperfections
             of
             the
             Mind
             .
          
        
         
           
             X.
             
          
           
             Severity
             and
             Reserv'dness
             in
             Women
             is
             a
             daubing
             embellishment
             ,
             whereby
             they
             endeavour
             to
             heighten
             their
             Beauty
             ;
             in
             a
             word
             ,
             it
             is
             a
             certain
             delicate
             and
             subtle
             Attraction
             ,
             and
             a
             disguis'd
             Insinuation
             .
          
        
         
           
           
             XI
             .
          
           
             Those
             Reconciliations
             between
             enemies
             ,
             which
             seem
             to
             be
             carry'd
             on
             with
             Sincerity
             ,
             Complyance
             and
             Tenderness
             ,
             are
             truly
             the
             effects
             of
             a
             Desire
             of
             bettering
             ones
             condition
             ,
             weariness
             of
             War
             ,
             and
             a
             fear
             of
             some
             unfortunate
             adventure
             .
          
        
         
           
             XII
             .
          
           
             We
             are
             to
             make
             the
             same
             estimate
             of
             Gratitude
             ,
             as
             of
             just
             dealing
             among
             Merchants
             ;
             This
             maintains
             Commerce
             ,
             and
             we
             satisfy
             our
             Obligations
             ,
             not
             so
             much
             upon
             the
             score
             of
             Justice
             ,
             as
             out
             of
             a
             conceit
             ,
             that
             
             we
             shall
             thereby
             more
             easily
             prevail
             with
             others
             to
             give
             us
             credit
             .
          
        
         
           
             XIII
             .
          
           
             Men
             are
             not
             only
             apt
             to
             be
             guilty
             of
             an
             equal
             oblivion
             of
             benefits
             and
             injuries
             ,
             but
             they
             also
             hate
             those
             who
             have
             obliged
             them
             .
             Pride
             and
             Interest
             are
             upon
             all
             accounts
             the
             Parents
             of
             Ingratitude
             .
             The
             acknowledgments
             of
             Kindnesses
             ,
             and
             the
             requitals
             of
             Ill-turns
             seem
             to
             them
             a
             kind
             of
             slavery
             ,
             whereto
             they
             think
             it
             a
             hard
             matter
             to
             submit
             .
          
        
         
           
             XIV
             .
          
           
             There
             is
             no
             Virtue
             so
             highly
             celebrated
             as
             Prudence
             ,
             and
             
             men
             have
             that
             fondness
             for
             it
             ,
             as
             that
             it
             deserves
             the
             greatest
             Elogies
             .
             It
             is
             the
             square
             of
             our
             Actions
             ,
             and
             the
             level
             of
             our
             Conduct
             .
             Though
             Fortune-seems
             to
             be
             an
             Universal
             Mistress
             ,
             yet
             Prudence
             is
             hers
             .
             She
             causes
             the
             dilatations
             and
             decays
             of
             Empires
             ;
             her
             absence
             occasions
             all
             inconveniences
             and
             disasters
             ;
             her
             concurrence
             ,
             all
             felicity
             .
             And
             as
             an
             ancient
             Poet
             expresses
             himself
             ,
             when
             we
             are
             guided
             by
             Prudence
             ,
             we
             are
             surrounded
             by
             all
             the
             other
             Divinities
             ,
             as
             if
             he
             said
             ,
             that
             ,
             in
             Prudence
             ,
             we
             meet
             with
             all
             the
             assistances
             we
             desire
             of
             the
             Gods.
             And
             yet
             the
             most
             accomplish'd
             Prudence
             we
             can
             imagine
             ,
             cannot
             give
             us
             any
             assurance
             of
             the
             
             most
             inconsiderable
             effect
             of
             the
             World
             ,
             inasmuch
             as
             being
             exercis'd
             on
             a
             subject
             so
             inconstant
             and
             so
             common
             ,
             as
             man
             is
             ,
             she
             cannot
             with
             any
             certainty
             execute
             any
             of
             her
             designs
             .
             God
             only
             ,
             who
             hath
             the
             guidance
             of
             all
             mens
             hearts
             ,
             and
             the
             absolute
             disposal
             of
             their
             inclinations
             ,
             brings
             the
             things
             dependent
             thereon
             to
             their
             due
             effect
             .
             Whence
             we
             are
             to
             make
             this
             conclusion
             ,
             that
             all
             the
             commendations
             we
             give
             our
             Prudence
             ,
             whether
             out
             of
             ignorance
             or
             vanity
             ,
             are
             so
             many
             injuries
             done
             by
             us
             to
             his
             Providence
             .
          
        
         
           
             XV.
             
          
           
             The
             Qualities
             a
             man
             really
             hath
             ,
             make
             him
             not
             so
             ridiculous
             
             as
             those
             which
             out
             of
             pure
             affectation
             he
             pretends
             to
             have
             .
          
        
         
           
             XVI
             .
          
           
             Our
             Promises
             are
             always
             made
             with
             a
             reflection
             on
             our
             Hopes
             ,
             and
             perform'd
             according
             to
             our
             fears
             .
          
        
         
           
             XVII
             .
          
           
             A
             man
             is
             extreamly
             exasperated
             to
             be
             circumvented
             by
             his
             Enemies
             ,
             and
             betrayed
             by
             his
             Friends
             ;
             and
             yet
             he
             is
             satisfied
             to
             be
             deceiv'd
             by
             himself
             .
          
        
         
           
             XVIII
             .
          
           
             It
             is
             as
             easie
             for
             a
             man
             to
             be
             self-deceiv'd
             ,
             without
             being
             
             sensible
             of
             it
             ,
             as
             it
             is
             hard
             to
             deceive
             others
             ,
             without
             their
             perceiving
             it
             .
          
        
         
           
             XIX
             .
          
           
             It
             is
             one
             of
             the
             most
             pleasant
             humours
             in
             the
             world
             to
             see
             two
             men
             met
             together
             ,
             one
             to
             receive
             advice
             ,
             the
             other
             to
             give
             it
             .
             The
             one
             demeans
             himself
             with
             a
             respectful
             and
             compliant
             indifference
             ,
             and
             says
             ,
             that
             he
             comes
             to
             receive
             directions
             ,
             and
             to
             submit
             his
             sentiments
             to
             the
             other's
             ;
             and
             yet
             for
             the
             most
             part
             he
             comes
             to
             have
             his
             own
             confirm'd
             ,
             and
             to
             get
             the
             other's
             warranty
             of
             his
             advice
             upon
             the
             affair
             he
             proposes
             to
             him
             .
             On
             the
             contrary
             ,
             he
             who
             is
             consulted
             
             seems
             to
             requite
             the
             sincerity
             of
             his
             Friend
             with
             an
             earnest
             and
             dis-interessed
             zeal
             to
             serve
             him
             ,
             and
             in
             the
             mean
             time
             examines
             his
             own
             Concerns
             ,
             for
             rules
             whereby
             to
             advise
             him
             ;
             so
             that
             his
             Counsel
             becomes
             more
             advantageous
             to
             himself
             ,
             than
             to
             him
             who
             receives
             it
             .
          
        
         
           
             XX.
             
          
           
             'T
             is
             an
             ill
             expression
             ,
             to
             say
             ,
             Such
             or
             such
             a
             thing
             proceeds
             from
             Weakness
             of
             Mind
             ;
             for
             it
             is
             ,
             in
             effect
             ,
             a
             Weakness
             of
             the
             Temperament
             ,
             which
             is
             only
             an
             inability
             of
             acting
             ,
             and
             a
             default
             in
             the
             principle
             of
             life
             .
          
        
         
           
           
             XXI
             .
          
           
             Nothing
             is
             impossible
             ;
             there
             are
             certain
             ways
             conducing
             to
             the
             accomplishment
             of
             all
             things
             ,
             and
             if
             we
             had
             Will
             enough
             ,
             we
             should
             never
             be
             destitute
             of
             the
             means
             .
          
        
         
           
             XXII
             .
          
           
             Compassion
             is
             a
             resentment
             of
             our
             own
             Evils
             ,
             and
             a
             reflection
             on
             them
             in
             a
             subject
             at
             some
             distance
             from
             us
             .
             It
             is
             a
             crafty
             foresight
             of
             those
             misfortunes
             into
             which
             we
             may
             fall
             our selves
             ,
             which
             inclines
             us
             to
             the
             relief
             of
             others
             ;
             out
             of
             an
             imagination
             ,
             that
             they
             are
             engag'd
             to
             retaliation
             upon
             
             the
             like
             occasions
             .
             So
             that
             the
             services
             we
             render
             those
             who
             are
             fallen
             into
             any
             misfortune
             ,
             are
             ,
             properly
             speaking
             ,
             but
             kindnesses
             done
             to
             our selves
             by
             way
             of
             anticipation
             .
          
        
         
           
             XXIII
             .
          
           
             He
             is
             not
             to
             be
             accounted
             a
             rational
             person
             ,
             who
             thinks
             he
             hath
             reason
             for
             what
             he
             does
             ,
             but
             he
             who
             hath
             a
             delightful
             and
             discerning
             assurance
             ,
             of
             his
             acting
             according
             to
             the
             dictates
             thereof
             .
          
        
         
           
             XXIV
             .
          
           
             As
             for
             the
             acknowledgment
             of
             our
             failings
             and
             imperfections
             ,
             it
             proceeds
             from
             a
             desire
             
             of
             repairing
             the
             prejudice
             which
             they
             do
             us
             in
             the
             apprehensions
             of
             others
             ,
             by
             the
             impression
             we
             give
             them
             of
             the
             justice
             of
             our
             own
             .
          
        
         
           
             XXV
             .
          
           
             Humility
             is
             a
             counterfeit
             submission
             ,
             whereby
             we
             endeavour
             to
             bring
             all
             others
             into
             a
             complyance
             with
             our
             humours
             .
             It
             is
             a
             slight
             sally
             of
             Pride
             ,
             whereby
             it
             humbles
             it self
             before
             men
             ,
             out
             of
             a
             design
             to
             advance
             it self
             above
             them
             .
             This
             is
             its
             greatest
             disguise
             and
             its
             first
             Stratagem
             :
             and
             as
             it
             is
             out
             of
             all
             question
             ,
             that
             there
             never
             was
             any
             such
             thing
             ,
             as
             the
             Proteus
             mentioned
             in
             the
             ancient
             Fables
             ,
             so
             is
             it
             
             certain
             ,
             that
             Pride
             is
             such
             a
             real
             one
             in
             Nature
             .
             For
             it
             assumes
             what
             forms
             it
             pleases
             ;
             but
             though
             it
             be
             a
             strange
             and
             pleasant
             spectacle
             ,
             to
             see
             it
             in
             all
             its
             figures
             ,
             and
             in
             all
             its
             insinuations
             ,
             yet
             is
             it
             to
             be
             acknowledged
             ,
             that
             it
             is
             never
             so
             rare
             ,
             nor
             so
             extraordinary
             ,
             as
             when
             we
             see
             it
             with
             its
             eyes
             fixt
             on
             the
             ground
             ,
             a
             countenance
             full
             of
             modesty
             and
             composure
             ;
             words
             overflowing
             with
             mildness
             and
             respect
             ,
             and
             a
             certain
             contempt
             of
             it self
             :
             as
             if
             it
             would
             say
             ,
             I
             am
             unworthy
             the
             Honours
             that
             are
             done
             me
             ,
             incapable
             of
             the
             Employments
             forc'd
             upon
             me
             ;
             and
             that
             it
             receiv'd
             the
             Charges
             whereto
             it
             is
             advanc'd
             only
             as
             an
             effect
             of
             mens
             excessive
             
             goodness
             towards
             it
             ,
             and
             a
             blind
             supererogation
             of
             Fortune's
             liberality
             .
          
        
         
           
             XXVI
             .
          
           
             Moderation
             in
             Prosperity
             is
             either
             a
             dreadful
             apprehension
             of
             losing
             what
             a
             man
             is
             possess'd
             of
             ,
             or
             a
             fear
             of
             that
             shame
             which
             attends
             extravagance
             and
             excess
             .
             It
             may
             also
             be
             said
             ,
             that
             a
             moderate
             person
             is
             one
             whose
             humours
             are
             in
             a
             certain
             indisturbance
             ,
             as
             being
             becalm'd
             by
             the
             satisfaction
             of
             his
             mind
             .
          
        
         
           
             XXVII
             .
          
           
             We
             may
             further
             give
             this
             Character
             of
             Moderation
             ,
             
             that
             it
             is
             a
             fear
             of
             disparagement
             and
             contempt
             ,
             which
             attends
             those
             who
             are
             besotted
             with
             their
             own
             felicity
             .
             It
             is
             a
             vain
             Ostentation
             of
             a
             resolute
             mind
             .
             In
             fine
             ,
             to
             give
             it
             yet
             a
             more
             pertinent
             definition
             ,
             we
             may
             affirm
             ,
             that
             the
             moderation
             of
             men
             in
             their
             highest
             advancements
             is
             an
             Ambition
             of
             seeming
             greater
             ,
             than
             those
             things
             whereby
             they
             are
             advanc'd
             .
          
        
         
           
             XXVIII
             .
          
           
             How
             can
             a
             man
             forbear
             laughing
             at
             this
             Virtue
             ,
             and
             the
             opinion
             generally
             conceived
             of
             it
             ?
             How
             fondly
             is
             it
             imagined
             ,
             that
             Ambition
             is
             oppos'd
             ,
             and
             in
             a
             manner
             reduced
             to
             a
             certain
             mediocrity
             
             by
             Moderation
             ,
             when
             they
             never
             meet
             together
             ,
             the
             latter
             being
             truly
             but
             a
             certain
             Sloth
             ,
             demission
             of
             Spirit
             ,
             and
             a
             defect
             of
             Courage
             ?
             So
             that
             it
             may
             justly
             be
             said
             ,
             that
             Moderation
             is
             a
             certain
             depression
             of
             the
             Soul
             ,
             as
             Ambition
             is
             the
             elevation
             of
             it
             .
          
        
         
           
             XXIX
             .
          
           
             Chastity
             in
             Women
             is
             a
             certain
             fondness
             of
             their
             Reputation
             ,
             and
             a
             love
             of
             their
             quiet
             .
          
        
         
           
             XXX
             .
          
           
             Since
             the
             Neapolitane
             Evil
             came
             to
             reign
             in
             the
             World
             ,
             the
             fear
             of
             infection
             hath
             contributed
             more
             to
             the
             honesty
             
             of
             both
             Sexes
             ,
             then
             any
             consideration
             of
             Virtue
             :
             and
             yet
             there
             will
             ever
             be
             such
             ,
             as
             shall
             prosecute
             their
             enjoyments
             ,
             with
             a
             defiance
             of
             diseases
             .
          
        
         
           
             XXXI
             .
          
           
             There
             is
             no
             such
             thing
             as
             Liberality
             ,
             and
             it
             may
             be
             said
             to
             be
             a
             Vanity
             of
             giving
             ,
             whereof
             we
             are
             more
             fond
             ,
             then
             of
             that
             which
             we
             give
             .
          
        
         
           
             XXXII
             .
          
           
             Temperance
             and
             Sobriety
             are
             the
             effects
             of
             our
             Love
             of
             Health
             ,
             or
             argue
             disability
             of
             eating
             or
             drinking
             much
             .
          
        
         
           
           
             XXXIII
             .
          
           
             Fidelity
             is
             a
             rare
             invention
             of
             Self-Love
             ,
             whereby
             a
             man
             advancing
             himself
             to
             be
             a
             Depository
             of
             precious
             things
             ,
             enhances
             himself
             to
             a
             more
             extraordinary
             value
             .
             Of
             all
             the
             several
             commerces
             of
             Self-Love
             ,
             this
             is
             that
             wherein
             it
             makes
             least
             advancement
             ,
             and
             greatest
             advantages
             .
             It
             is
             the
             subtlest
             part
             of
             its
             Politicks
             ;
             for
             it
             engages
             men
             by
             their
             Liberties
             and
             their
             Lives
             (
             which
             they
             are
             forc'd
             to
             expose
             upon
             certain
             occasions
             )
             to
             raise
             the
             faithful
             person
             to
             a
             pitch
             of
             esteem
             above
             all
             the
             World.
             
          
        
         
           
           
             XXXIV
             .
          
           
             The
             ordinary
             Education
             of
             Princes
             ,
             is
             a
             second
             Self-Love
             inspir'd
             into
             them
             .
          
        
         
           
             XXXV
             .
          
           
             Our
             Repentance
             proceeds
             not
             from
             the
             remorse
             conceiv'd
             at
             our
             Actions
             ,
             but
             from
             the
             prejudice
             we
             are
             apt
             to
             receive
             thereby
             .
          
        
         
           
             XXXVI
             .
          
           
             It
             is
             a
             hard
             matter
             to
             distinguish
             between
             Goodness
             consider'd
             in
             its
             full
             extent
             generally
             exercis'd
             towards
             all
             persons
             ,
             
             and
             an
             accomplish'd
             subtlety
             .
          
        
         
           
             XXXVII
             .
          
           
             Whoever
             shall
             superficially
             consider
             all
             the
             effects
             of
             Goodness
             ,
             which
             causes
             us
             to
             neglect
             our
             own
             concerns
             ,
             and
             obliges
             us
             to
             make
             a
             perpetual
             sacrifice
             of
             our selves
             for
             the
             benefit
             of
             others
             ,
             will
             be
             tempted
             to
             imagine
             ,
             that
             ,
             while
             it
             acts
             ,
             Self-Love
             admits
             a
             certain
             oblivion
             and
             abnegation
             of
             it self
             .
             Nay
             he
             will
             be
             apt
             to
             think
             ,
             that
             it
             suffers
             it self
             to
             be
             devested
             and
             impoverish'd
             ,
             without
             so
             much
             as
             perceiving
             any
             such
             thing
             ;
             insomuch
             that
             Self-Love
             seems
             to
             be
             a
             certain
             decoy
             to
             Goodness
             .
             And
             yet
             ,
             it
             is
             to
             be
             presum'd
             
             that
             Goodness
             is
             the
             most
             proper
             of
             all
             the
             means
             ,
             which
             Self-Love
             makes
             use
             of
             ,
             to
             compass
             its
             ends
             .
             It
             is
             a
             close
             and
             secret
             path
             ,
             whereby
             it
             returns
             to
             it self
             with
             a
             richer
             booty
             .
             It
             is
             a
             certain
             discare
             of
             its
             own
             concerns
             ,
             which
             it
             puts
             out
             at
             an
             excessive
             usury
             .
             In
             fine
             it
             is
             a
             well-lodg'd
             Spring
             ,
             wherewith
             it
             reunites
             ,
             disposes
             ,
             and
             winds
             up
             all
             men
             to
             promote
             its
             own
             advantages
             .
          
        
         
           
             XXXVIII
             .
          
           
             No
             man
             deserves
             the
             commendation
             due
             upon
             the
             account
             of
             Goodness
             ,
             if
             he
             have
             not
             the
             resolution
             and
             courage
             to
             be
             wicked
             .
             All
             other
             degrees
             of
             Goodness
             argue
             only
             
             a
             privation
             and
             Lethargy
             of
             Vices
             .
          
        
         
           
             XXXIX
             .
          
           
             The
             Love
             of
             Justice
             in
             upright
             Judges
             ,
             who
             are
             moderate
             persons
             ,
             is
             only
             a
             love
             of
             their
             own
             exaltation
             .
             In
             the
             greatest
             part
             of
             men
             ,
             it
             is
             only
             a
             fear
             of
             suffering
             injustice
             ,
             and
             a
             lively
             apprehension
             of
             our
             being
             depriv'd
             of
             that
             which
             belongs
             to
             us
             .
             Hence
             proceed
             that
             consideration
             and
             respect
             which
             we
             have
             for
             the
             concerns
             of
             our
             Neighbour
             ,
             and
             that
             scrupulous
             suspence
             of
             doing
             him
             any
             prejudice
             .
             Were
             it
             not
             for
             this
             fear
             ,
             which
             confines
             a
             man
             to
             a
             contentedness
             with
             those
             goods
             bestow'd
             on
             him
             by
             his
             Birth
             or
             Fortune
             ,
             
             he
             would
             ,
             incited
             by
             a
             violent
             desire
             of
             self-preservation
             ,
             endeavour
             to
             be
             continually
             preying
             upon
             others
             .
          
        
         
           
             XL.
             
          
           
             In
             Justice
             we
             may
             reflect
             on
             four
             considerables
             ,
             Justice
             it self
             which
             sees
             no
             more
             then
             what
             it
             ought
             to
             
             see
             ;
             Integrity
             ,
             which
             weighs
             the
             true
             right
             and
             merit
             of
             things
             ;
             Perspicacity
             ,
             which
             perceives
             things
             imperceptible
             of
             themselves
             ;
             and
             Judgment
             ,
             which
             gives
             sentence
             what
             the
             things
             are
             .
             And
             yet
             if
             we
             perfectly
             examine
             it
             ,
             we
             shall
             find
             ,
             that
             all
             its
             Qualities
             may
             be
             summ'd
             up
             in
             one
             accomplishment
             ,
             called
             Grandeur
             of
             
             Mind
             ,
             which
             in
             all
             emergencies
             ,
             by
             reason
             of
             its
             extraordinary
             illumination
             ,
             sees
             all
             the
             advantages
             before
             mentioned
             .
          
        
         
           
             XLI
             .
          
           
             Judgment
             is
             only
             a
             Grandeur
             of
             the
             Mind
             ;
             heightned
             with
             all
             acquirable
             illumination
             :
             The
             same
             thing
             may
             be
             said
             of
             its
             extent
             ,
             of
             its
             depth
             ,
             of
             its
             discerning
             faculty
             ,
             of
             its
             justice
             ,
             of
             its
             integrity
             ,
             and
             of
             its
             perspicacity
             .
             The
             extent
             of
             the
             mind
             is
             the
             measure
             of
             that
             illumination
             ;
             the
             depth
             is
             that
             which
             discovers
             the
             grounds
             of
             things
             ;
             by
             the
             discretive
             faculty
             the
             same
             things
             are
             compar'd
             together
             and
             distinguish'd
             .
          
        
         
           
           
             XLII
             .
          
           
             Perseverance
             is
             neither
             blame-worthy
             nor
             praise-worthy
             ;
             inasmuch
             as
             it
             is
             a
             continuation
             of
             those
             gusts
             and
             sentiments
             ,
             which
             it
             is
             not
             in
             a
             man's
             power
             to
             assume
             or
             devest
             himself
             of
             .
          
        
         
           
             XLIII
             .
          
           
             Truth
             ,
             from
             which
             men
             are
             denominated
             ingenuous
             and
             sincere
             ,
             is
             an
             imperceptible
             ambition
             they
             have
             ,
             to
             render
             their
             testimony
             considerable
             ,
             and
             ingage
             others
             to
             give
             a
             religious
             respect
             and
             credit
             to
             their
             words
             .
          
        
         
           
           
             XLIV
             .
          
           
             Truth
             is
             the
             ground-work
             and
             justification
             of
             Reason
             ,
             Perfection
             ,
             and
             Beauty
             :
             for
             it
             is
             certain
             ,
             that
             a
             thing
             ,
             what
             ever
             nature
             it
             be
             of
             ,
             is
             beautiful
             and
             perfect
             ,
             if
             it
             be
             all
             it
             ought
             to
             be
             ,
             and
             if
             it
             have
             all
             it
             ought
             to
             have
             .
          
        
         
           
             XLV
             .
          
           
             True
             Eloquence
             consists
             in
             saying
             whatever
             is
             requisite
             ,
             and
             in
             not
             saying
             any
             more
             then
             what
             is
             requisite
             .
          
        
         
           
           
             XLVI
             .
          
           
             There
             is
             as
             great
             a
             discovery
             of
             Eloquence
             in
             the
             accent
             of
             the
             voice
             ,
             〈…〉
             he
             choice
             of
             words
             .
          
        
         
           
             XLVII
             .
          
           
             The
             Passions
             are
             the
             only
             Orators
             which
             always
             perswade
             :
             They
             are
             as
             it
             were
             an
             Art
             in
             Nature
             ,
             whose
             Rules
             are
             infallible
             .
             By
             this
             latter
             the
             simplest
             person
             in
             the
             World
             may
             have
             greater
             success
             in
             perswasion
             ,
             then
             another
             with
             all
             the
             artifices
             and
             flowers
             of
             Eloquence
             .
          
        
         
           
           
             XLVIII
             .
          
           
             There
             is
             not
             any
             thing
             so
             contagious
             as
             Example
             ,
             and
             whatever
             actions
             are
             done
             remarkable
             either
             for
             their
             Goodness
             or
             Mischief
             ,
             they
             are
             Patterns
             to
             others
             to
             do
             the
             like
             .
             The
             imitation
             of
             virtuous
             actions
             proceeds
             from
             Emulation
             ;
             and
             the
             imitation
             of
             lewd
             actions
             proceeds
             from
             an
             excess
             of
             natural
             malignancy
             ,
             which
             ,
             being
             as
             it
             were
             kept
             in
             restraint
             by
             Goodness
             ,
             is
             set
             at
             liberty
             by
             Example
             .
          
        
         
           
             XLIX
             .
          
           
             Imitation
             always
             proves
             unfortunate
             ,
             and
             whatever
             is
             
             counterfeited
             breeds
             a
             disgust
             ,
             and
             that
             in
             those
             very
             things
             which
             would
             delight
             ,
             if
             they
             were
             naturally
             represented
             .
          
        
         
           
             L.
             
          
           
             It
             is
             observable
             in
             persons
             brought
             to
             publick
             execution
             ,
             that
             they
             express
             a
             certain
             constancy
             ,
             in
             their
             punishment
             ,
             and
             betray
             an
             indifference
             and
             contempt
             of
             death
             :
             yet
             all
             is
             but
             a
             personated
             affectation
             ,
             and
             done
             out
             of
             design
             to
             perswade
             that
             they
             think
             not
             of
             it
             .
             So
             that
             it
             may
             be
             said
             ,
             that
             those
             seeming
             indifferences
             and
             contempts
             do
             that
             to
             their
             mind
             ,
             which
             the
             Cap
             pull'd
             down
             over
             their
             faces
             does
             to
             their
             Eyes
             .
          
        
         
           
           
             LI.
             
          
           
             Few
             know
             what
             Death
             is
             .
             It
             is
             endúr'd
             ,
             not
             out
             of
             resolution
             ,
             but
             stupidity
             and
             custom
             ,
             and
             the
             greatest
             part
             of
             men
             dy
             ,
             without
             any
             other
             reflection
             on
             their
             departure
             hence
             ,
             then
             that
             others
             go
             the
             same
             way
             .
          
        
         
           
             LII
             .
          
           
             We
             fear
             all
             things
             with
             a
             certain
             acknowledgment
             of
             our
             Mortality
             ,
             and
             we
             desire
             all
             ,
             as
             if
             we
             were
             Immortal
             .
          
        
         
           
           
             LIII
             .
          
           
             Subtlety
             is
             a
             counterfeit
             perspicacity
             ,
             and
             Perspicacity
             is
             a
             solid
             Subtlety
             .
          
        
         
           
             LIV.
             
          
           
             The
             World
             not
             having
             the
             apprehension
             or
             knowledge
             of
             true
             merit
             ,
             must
             accordingly
             be
             incapable
             of
             requiting
             it
             .
             Thence
             it
             comes
             ,
             that
             it
             advances
             to
             its
             grandeurs
             and
             dignities
             ,
             only
             such
             persons
             as
             have
             some
             excellency
             of
             endowments
             in
             appearance
             ,
             and
             it
             generally
             crowns
             whatever
             glisters
             ,
             though
             all
             be
             not
             gold
             that
             does
             so
             .
          
        
         
           
           
             LV.
             
          
           
             As
             there
             are
             some
             meats
             ,
             which
             ,
             though
             good
             ,
             bring
             a
             certain
             qualm
             and
             coldness
             over
             the
             heart
             ,
             so
             is
             there
             a
             kind
             of
             faint
             Merit
             ,
             and
             some
             persons
             ,
             who
             ,
             with
             their
             excellent
             and
             esteemable
             qualities
             give
             a
             disgust
             to
             those
             they
             converse
             withal
             .
          
        
         
           
             LVI
             .
          
           
             Whatever
             dazles
             breeds
             admiration
             ,
             and
             the
             art
             of
             setting
             off
             mean
             qualities
             with
             advantage
             surprizes
             mens
             esteem
             ,
             and
             many
             times
             gains
             greater
             reputation
             then
             true
             Merit
             .
          
        
         
           
           
             LVII
             .
          
           
             Soveraign
             Princes
             use
             their
             subjects
             as
             they
             do
             their
             Coins
             ;
             they
             give
             them
             what
             value
             they
             please
             ,
             and
             others
             are
             forc'd
             to
             receive
             them
             according
             to
             their
             currency
             ;
             and
             not
             according
             to
             their
             true
             worth
             .
          
        
         
           
             LVIII
             .
          
           
             It
             is
             not
             only
             sufficient
             that
             a
             man
             be
             Master
             of
             great
             Qualities
             ,
             but
             it
             is
             also
             requisite
             he
             have
             the
             Oeconomy
             thereof
             .
          
        
         
           
             LIX
             .
          
           
             There
             are
             certain
             persons
             whose
             recommendation
             and
             
             merit
             consists
             in
             the
             saying
             or
             doing
             of
             ridiculous
             things
             with
             some
             advantage
             ,
             and
             who
             would
             spoil
             all
             they
             undertook
             ,
             if
             they
             took
             any
             other
             course
             .
          
        
         
           
             LX.
             
          
           
             Nay
             there
             are
             some
             persons
             whom
             their
             imperfections
             become
             well
             ,
             and
             others
             ,
             who
             are
             disparag'd
             by
             their
             good
             Qualities
             .
          
        
         
           
             LXI
             .
          
           
             There
             are
             a
             sort
             of
             simple
             persons
             ,
             who
             are
             sufficiently
             sensible
             of
             their
             simplicity
             ,
             and
             yet
             betray
             a
             certain
             subtilty
             in
             the
             management
             of
             it
             .
          
        
         
           
           
             LXII
             .
          
           
             God
             hath
             dispos'd
             different
             Talents
             in
             man
             ,
             as
             he
             hath
             planted
             kinds
             of
             Trees
             in
             Nature
             ;
             insomuch
             that
             ,
             as
             every
             tree
             ,
             so
             every
             Talent
             hath
             its
             properties
             and
             effects
             which
             are
             peculiar
             thereto
             .
             Whence
             it
             comes
             ,
             that
             the
             best
             Pear-tree
             in
             the
             world
             cannot
             bear
             Apples
             ,
             though
             of
             the
             most
             ordinary
             sort
             ,
             and
             so
             consequently
             the
             most
             excellent
             Talent
             cannot
             produce
             the
             same
             effects
             with
             those
             which
             are
             most
             common
             .
             Thence
             we
             may
             also
             make
             this
             further
             deduction
             ,
             that
             it
             is
             as
             ridiculous
             for
             a
             man
             to
             pretend
             to
             those
             fruits
             whereof
             he
             hath
             not
             the
             
             seeds
             in
             himself
             ,
             as
             to
             expect
             that
             a
             Garden
             should
             bring
             forth
             Tulips
             ,
             when
             nothing
             but
             Onions
             had
             been
             sown
             in
             it
             .
          
        
         
           
             LXIII
             .
          
           
             Whoever
             is
             desirous
             to
             be
             setled
             in
             the
             World
             uses
             his
             utmost
             endeavours
             to
             have
             it
             believ'd
             ,
             that
             he
             is
             so
             setled
             already
             .
             In
             all
             Professions
             and
             Arts
             ,
             every
             one
             assumes
             a
             certain
             mean
             ,
             and
             exteriour
             deportment
             ,
             which
             he
             substitutes
             into
             the
             place
             of
             the
             Thing
             ,
             whereof
             he
             would
             pretend
             to
             the
             reality
             and
             merit
             .
             So
             that
             all
             the
             world
             is
             but
             an
             artificious
             representation
             of
             several
             garbs
             ,
             and
             it
             is
             in
             vain
             we
             take
             
             pains
             to
             find
             therein
             the
             Things
             themselves
             .
          
        
         
           
             LXIV
             .
          
           
             There
             are
             a
             sort
             of
             people
             may
             be
             compar'd
             to
             those
             trivial
             Songs
             ,
             which
             all
             are
             in
             an
             humour
             to
             sing
             for
             a
             certain
             time
             ,
             how
             flat
             and
             distasteful
             soever
             they
             may
             be
             .
          
        
         
           
             LXV
             .
          
           
             That
             degree
             of
             honour
             which
             a
             man
             hath
             already
             acquir'd
             is
             the
             security
             ,
             to
             him
             ,
             of
             what
             he
             may
             afterwards
             acquire
             .
          
        
         
           
           
             LXVI
             .
          
           
             As
             in
             Nature
             there
             is
             an
             eternal
             generation
             ,
             and
             that
             the
             corruption
             of
             one
             thing
             is
             always
             the
             production
             of
             another
             :
             in
             like
             manner
             is
             there
             in
             the
             heart
             of
             man
             a
             perpetual
             generation
             ,
             or
             repullulation
             of
             Passions
             ,
             so
             that
             the
             expiration
             of
             one
             is
             always
             the
             re-establishment
             of
             another
             .
          
        
         
           
             LXVII
             .
          
           
             I
             am
             in
             some
             suspence
             ,
             whether
             that
             Maxime
             ,
             That
             every
             thing
             produces
             its
             like
             ,
             be
             true
             in
             natural
             things
             :
             but
             certain
             I
             am
             ,
             that
             it
             is
             false
             in
             Morality
             ,
             and
             that
             among
             the
             Passions
             ,
             
             some
             many
             times
             beget
             such
             as
             are
             contrary
             to
             them
             .
             Thus
             Avarice
             does
             sometimes
             produce
             Liberality
             ;
             a
             man
             may
             be
             constant
             or
             resolute
             ,
             out
             of
             weakness
             ,
             and
             boldness
             may
             proceed
             from
             Timidity
             .
          
        
         
           
             LXVIII
             .
          
           
             That
             Man
             was
             not
             created
             as
             he
             now
             is
             ,
             may
             be
             convictively
             argu'd
             hence
             ,
             that
             the
             more
             rational
             he
             becomes
             ,
             the
             more
             he
             is
             asham'd
             in
             himself
             at
             the
             extravagance
             ,
             the
             meanness
             ,
             and
             the
             corruption
             of
             his
             sentiments
             and
             inclinations
             .
          
        
         
           
           
             LXIX
             .
          
           
             Men
             are
             always
             mistaken
             in
             the
             judgment
             they
             make
             of
             our
             Actions
             ,
             when
             these
             latter
             transcend
             our
             designs
             .
          
        
         
           
             LXX
             .
          
           
             It
             is
             requisite
             there
             should
             be
             a
             certain
             proportion
             between
             the
             Actions
             and
             the
             Designs
             whereby
             they
             are
             produced
             :
             the
             Actions
             are
             never
             so
             fully
             effectual
             as
             they
             ought
             to
             be
             .
          
        
         
           
             LXXI
             .
          
           
             Passion
             does
             many
             times
             make
             the
             subtlest
             man
             a
             fool
             ,
             and
             ,
             on
             the
             contrary
             for
             the
             
             most
             part
             makes
             the
             simplest
             persons
             seem
             to
             be
             subtle
             .
          
        
         
           
             LXXII
             .
          
           
             Every
             man
             is
             not
             more
             different
             from
             other
             men
             ,
             than
             he
             is
             many
             times
             from
             himself
             .
          
        
         
           
             LXXIII
             .
          
           
             All
             people
             are
             apt
             to
             censure
             and
             find
             fault
             with
             that
             in
             others
             ,
             which
             is
             no
             less
             censureable
             in
             themselves
             .
          
        
         
           
             LXXIV
             .
          
           
             A
             person
             of
             excellent
             parts
             would
             many
             times
             be
             at
             a
             loss
             ,
             were
             it
             not
             for
             the
             company
             of
             fools
             .
          
        
         
           
           
             LXXV
             .
          
           
             Mens
             reflections
             and
             sentiments
             have
             each
             of
             them
             a
             certain
             accent
             of
             voice
             ,
             and
             an
             action
             and
             air
             peculiar
             thereto
             .
          
        
         
           
             LXXVI
             .
          
           
             These
             qualifications
             make
             either
             good
             or
             bad
             Comedians
             ;
             and
             hence
             it
             comes
             also
             that
             certain
             persons
             are
             pleasant
             or
             unpleasant
             in
             conversation
             .
          
        
         
           
             LXXVII
             .
          
           
             The
             confidence
             a
             man
             hath
             of
             being
             pleasant
             in
             his
             demeanour
             
             is
             a
             means
             whereby
             he
             infallibly
             comes
             to
             be
             such
             .
          
        
         
           
             LXXVIII
             .
          
           
             There
             is
             not
             any
             thing
             should
             abate
             so
             much
             of
             the
             satisfaction
             we
             conceive
             of
             our selves
             ,
             as
             our
             observance
             ,
             that
             we
             now
             disapprove
             of
             the
             conditions
             and
             sentiments
             we
             formerly
             had
             been
             of
             .
          
        
         
           
             LXXIX
             .
          
           
             We
             never
             in
             a
             manner
             have
             courage
             enough
             to
             follow
             the
             full
             bent
             of
             our
             Reason
             .
          
        
         
           
           
             LXXX
             .
          
           
             The
             love
             and
             inclinations
             we
             find
             in
             our selves
             for
             new
             Acquaintances
             ,
             proceeds
             not
             so
             much
             from
             a
             weariness
             or
             satiety
             of
             the
             old
             ones
             ,
             nor
             yet
             from
             the
             satisfaction
             of
             variety
             ,
             as
             from
             the
             disgust
             we
             conceive
             at
             our
             not
             being
             sufficiently
             admir'd
             by
             those
             who
             know
             us
             too
             well
             ,
             and
             the
             hope
             we
             are
             in
             of
             gaining
             a
             greater
             admiration
             among
             those
             who
             are
             not
             much
             acquainted
             .
             with
             us
             .
          
        
         
           
             LXXXI
             .
          
           
             Great
             souls
             are
             not
             those
             who
             are
             less
             subject
             to
             Passions
             ,
             and
             have
             greater
             attendance
             
             of
             Virtues
             ,
             than
             the
             ordinary
             ones
             ,
             but
             those
             only
             who
             have
             greater
             Illuminations
             .
          
        
         
           
             LXXXII
             .
          
           
             There
             are
             some
             who
             make
             it
             their
             boast
             that
             they
             are
             not
             wearied
             ,
             or
             out
             of
             humour
             ;
             but
             how
             impertinently
             they
             do
             it
             ,
             appears
             hence
             ,
             that
             no
             man
             without
             being
             ridiculous
             ,
             can
             be
             so
             fondly
             conceited
             of
             himself
             ,
             as
             that
             some
             time
             or
             other
             he
             should
             not
             be
             ill
             company
             .
          
        
         
           
             LXXXIII
             .
          
           
             The
             welfare
             of
             the
             soul
             is
             not
             more
             certain
             than
             that
             of
             
             the
             Body
             ,
             how
             far
             soever
             we
             may
             seem
             to
             be
             out
             of
             the
             jurisdiction
             of
             those
             Passions
             ,
             which
             we
             have
             not
             yet
             had
             occasion
             to
             struggle
             withal
             .
             Yet
             is
             it
             to
             be
             imagined
             ,
             that
             a
             man
             is
             no
             less
             exposed
             thereto
             ,
             than
             he
             is
             to
             fall
             sick
             ,
             when
             he
             is
             in
             perfect
             health
             .
          
        
         
           
             LXXXIV
             .
          
           
             There
             is
             a
             certain
             injustice
             and
             self-concern
             in
             the
             Passions
             ,
             whence
             it
             comes
             that
             they
             are
             always
             offensive
             and
             injurious
             ,
             even
             when
             they
             seem
             to
             speak
             most
             reason
             and
             equity
             .
             Only
             Charity
             hath
             the
             priviledge
             of
             saying
             in
             a
             manner
             what
             it
             pleases
             ,
             and
             never
             injuring
             any
             one
             .
          
        
         
           
           
             LXXXV
             .
          
           
             Greatness
             of
             wit
             is
             a
             perpetual
             decoy
             of
             the
             Heart
             .
          
        
         
           
             LXXXVI
             .
          
           
             Though
             a
             man
             be
             ever
             so
             industrious
             in
             the
             smothering
             of
             his
             Passion
             ,
             under
             the
             veil
             of
             piety
             and
             honour
             ,
             yet
             some
             claw
             thereof
             will
             still
             be
             visible
             .
          
        
         
           
             LXXXVII
             .
          
           
             Philosophy
             may
             easily
             triumph
             over
             Evils
             past
             ,
             as
             also
             over
             those
             not
             yet
             ready
             to
             assault
             a
             man
             ;
             but
             the
             present
             triumph
             over
             it
             .
          
        
         
           
           
             LXXXVIII
             .
          
           
             The
             duration
             of
             our
             Passions
             hath
             no
             more
             dependance
             on
             us
             ,
             than
             that
             of
             our
             lives
             .
          
        
         
           
             LXXXIX
             .
          
           
             Though
             all
             the
             Passions
             should
             conceal
             themselves
             ,
             yet
             are
             they
             not
             afraid
             of
             the
             light
             ;
             only
             Envy
             is
             a
             timorous
             and
             bashful
             Passion
             ,
             which
             a
             man
             is
             asham'd
             to
             countenance
             or
             acknowledge
             .
          
        
         
           
             XC
             .
          
           
             The
             most
             sacred
             and
             most
             sincere
             friendship
             is
             but
             a
             kind
             of
             Commerce
             ,
             whereby
             we
             
             imagine
             there
             is
             still
             some
             advantage
             to
             be
             made
             .
          
        
         
           
             XCI
             .
          
           
             The
             sickleness
             and
             inconstancy
             of
             our
             Friendships
             proceed
             hence
             ,
             that
             it
             is
             an
             easie
             matter
             to
             discover
             the
             qualities
             of
             the
             mind
             ,
             and
             difficult
             to
             be
             acquainted
             with
             those
             of
             the
             soul
             .
          
        
         
           
             XCII
             .
          
           
             We
             are
             impertinently
             induc'd
             to
             affect
             some
             persons
             more
             powerful
             than
             our selves
             .
             But
             we
             are
             to
             impute
             the
             production
             of
             our
             friendship
             to
             interest
             ,
             inasmuch
             as
             our
             promises
             to
             them
             are
             not
             regulated
             
             according
             to
             what
             we
             would
             bestow
             on
             them
             ,
             but
             according
             to
             what
             we
             expect
             to
             receive
             from
             them
             .
          
        
         
           
             XCIII
             .
          
           
             Love
             is
             ,
             in
             the
             soul
             of
             him
             who
             loves
             ,
             what
             the
             soul
             it self
             is
             in
             the
             body
             ,
             which
             it
             animates
             and
             informs
             .
          
        
         
           
             XCIV
             .
          
           
             It
             is
             impossible
             there
             should
             be
             a
             love
             that
             is
             pure
             and
             free
             from
             all
             intermixture
             with
             our
             other
             Passions
             .
          
        
         
           
           
             XCV
             .
          
           
             It
             is
             a
             hard
             matter
             to
             define
             Love
             :
             all
             we
             can
             say
             of
             it
             ,
             is
             ,
             that
             ,
             in
             the
             Soul
             ,
             it
             is
             a
             Passion
             admits
             no
             corrivalship
             in
             point
             of
             Empire
             ;
             in
             the
             Spirits
             ,
             it
             is
             a
             Sympathy
             ,
             and
             in
             Bodies
             ,
             it
             is
             a
             close
             and
             delicate
             desire
             of
             enjoying
             what
             we
             love
             after
             a
             mysterious
             way
             .
          
        
         
           
             XCVI
             .
          
           
             'T
             is
             a
             great
             mistake
             ,
             to
             think
             that
             Love
             and
             Ambition
             triumph
             over
             all
             the
             other
             Passions
             :
             on
             the
             contrary
             ,
             Sloth
             ,
             notwithstanding
             all
             its
             languishment
             ,
             hath
             many
             times
             a
             soveraignty
             over
             them
             ;
             
             this
             insensibly
             usurps
             an
             Empire
             over
             all
             the
             designs
             ,
             and
             over
             all
             the
             actions
             of
             life
             ;
             this
             destroys
             and
             compleats
             all
             the
             Passions
             ,
             and
             all
             the
             Virtues
             employ'd
             in
             the
             conduct
             of
             it
             .
          
        
         
           
             XCVII
             .
          
           
             There
             is
             not
             any
             disguise
             can
             long
             smother
             Love
             where
             it
             is
             ,
             nor
             long
             personate
             it
             ,
             where
             it
             is
             not
             .
          
        
         
           
             XCVIII
             .
          
           
             Whereas
             there
             is
             no
             admission
             of
             Free-will
             in
             loving
             or
             not-loving
             ,
             it
             follows
             that
             a
             Lover
             cannot
             with
             any
             justice
             complain
             of
             the
             cruelty
             
             of
             his
             Mistress
             ,
             nor
             the
             Mistress
             of
             the
             fickleness
             of
             her
             Lover
             .
          
        
         
           
             XCIX
             .
          
           
             If
             we
             make
             an
             estimate
             of
             Love
             ,
             according
             to
             the
             generality
             of
             its
             effects
             ,
             it
             hath
             a
             greater
             resemblance
             to
             hatred
             than
             to
             friendship
             .
          
        
         
           
             C.
             
          
           
             It
             is
             possible
             there
             may
             be
             found
             some
             Women
             who
             were
             never
             guilty
             of
             any
             gallantries
             ;
             but
             it
             were
             a
             rare
             thing
             to
             meet
             with
             any
             one
             ,
             that
             had
             never
             been
             guilty
             thereof
             but
             once
             .
          
        
         
           
           
             CI.
             
          
           
             There
             are
             two
             kinds
             of
             constancy
             in
             love
             ,
             one
             proceeding
             hence
             ,
             that
             a
             man
             perpetually
             finds
             new
             motives
             of
             loving
             ,
             in
             the
             person
             whom
             he
             loves
             ,
             as
             in
             an
             inexhaustible
             source
             ;
             and
             the
             other
             proceeds
             hence
             ,
             that
             a
             man
             thinks
             himself
             concern'd
             in
             point
             of
             honour
             to
             keep
             his
             word
             .
          
        
         
           
             CII
             .
          
           
             All
             Constancy
             in
             Love
             is
             a
             perpetual
             Inconstancy
             ,
             inasmuch
             as
             we
             find
             our
             hearts
             continually
             wavering
             in
             a
             vicissitude
             of
             inclinations
             ,
             towards
             the
             perfections
             of
             the
             person
             
             whom
             we
             are
             in
             love
             with
             ,
             giving
             one
             while
             the
             preheminence
             to
             one
             ,
             another
             ,
             to
             another
             :
             so
             that
             this
             Constancy
             is
             but
             an
             Inconstancy
             limited
             and
             confined
             within
             the
             same
             subject
             .
          
        
         
           
             CIII
             .
          
           
             There
             are
             two
             sorts
             of
             Inconstancies
             ;
             the
             former
             proceeds
             from
             that
             fickleness
             of
             mind
             ,
             which
             ever
             and
             anon
             admits
             of
             a
             change
             of
             opinion
             ;
             or
             rather
             from
             that
             meanness
             of
             spirit
             ,
             which
             complies
             with
             all
             the
             several
             opinions
             of
             others
             .
             The
             latter
             ,
             which
             is
             the
             more
             excusable
             of
             the
             two
             ,
             proceeds
             from
             the
             different
             apprehensions
             
             we
             have
             of
             the
             things
             which
             we
             love
             .
          
        
         
           
             CIV
             .
          
           
             Great
             and
             heroick
             actions
             which
             dazle
             their
             eyes
             who
             consider
             them
             ,
             are
             represented
             by
             Politicians
             ,
             as
             if
             they
             were
             the
             effects
             of
             great
             Interests
             ;
             whereas
             they
             are
             ordinarily
             the
             effects
             of
             humour
             and
             passions
             .
             Thus
             the
             war
             between
             Augustus
             and
             
               Marc
               Antony
            
             ,
             which
             some
             imputed
             to
             the
             Ambition
             they
             had
             of
             aspiring
             to
             the
             Empire
             of
             the
             World
             ,
             was
             an
             effect
             of
             their
             mutual
             jealousie
             .
          
        
         
           
           
             CV
             .
          
           
             The
             affairs
             and
             actions
             of
             great
             men
             are
             in
             this
             particular
             comparable
             to
             Statues
             ,
             that
             they
             are
             to
             be
             survey'd
             according
             to
             a
             certain
             observance
             of
             Perspective
             .
             Some
             are
             to
             be
             view'd
             neer
             at
             hand
             ,
             that
             we
             may
             the
             better
             discern
             all
             the
             circumstances
             thereof
             ;
             and
             there
             are
             others
             ,
             whose
             beauties
             and
             symmetry
             are
             best
             discoverable
             at
             a
             distance
             .
          
        
         
           
             CVI.
             
          
           
             Jealousie
             is
             in
             some
             respects
             rational
             and
             just
             ,
             since
             its
             design
             is
             only
             to
             secure
             to
             our selves
             a
             good
             which
             we
             conceive
             
             ought
             to
             belong
             to
             us
             ;
             whereas
             Envy
             is
             a
             distraction
             and
             extravagance
             ,
             which
             makes
             us
             wish
             the
             ruine
             of
             a
             good
             properly
             belonging
             to
             others
             .
          
        
         
           
             CVII
             .
          
           
             Self-love
             is
             a
             fond
             conceit
             in
             any
             one
             ,
             that
             his
             affection
             to
             all
             other
             things
             ought
             to
             promote
             the
             pursuit
             of
             his
             own
             concerns
             .
             It
             s
             subtlety
             and
             insinuation
             transcend
             those
             of
             any
             thing
             else
             .
             It
             makes
             men
             Idolaters
             of
             themselves
             ,
             and
             would
             make
             them
             Tyrants
             over
             others
             ,
             if
             Fortune
             gave
             them
             the
             means
             to
             be
             so
             .
             It
             is
             never
             at
             rest
             out
             of
             it self
             ,
             and
             makes
             no
             stay
             in
             other
             subjects
             ,
             
             but
             as
             Bees
             do
             upon
             flowers
             ,
             to
             get
             out
             of
             them
             what
             promotes
             its
             own
             interest
             .
             There
             is
             not
             any
             thing
             so
             impetuous
             and
             violent
             as
             its
             desires
             ;
             not
             any
             thing
             so
             insearchable
             as
             its
             designs
             ;
             not
             any
             thing
             so
             craftily
             carry'd
             on
             as
             its
             contrivances
             .
             Its
             compliances
             are
             not
             to
             be
             represented
             ;
             its
             transformations
             exceed
             those
             of
             Poetical
             Metamorphoses
             ;
             and
             its
             sublimations
             of
             things
             transcend
             those
             of
             Chymistry
             it self
             .
             A
             man
             cannot
             sound
             the
             depth
             of
             its
             projects
             ,
             nor
             find
             any
             passage
             into
             the
             darkness
             of
             its
             recesses
             :
             there
             it
             defies
             the
             sharpness
             of
             the
             most
             piercing
             Opticks
             .
             It
             there
             makes
             a
             thousand
             turnings
             and
             windings
             ;
             nay
             it
             is
             there
             many
             
             times
             invisible
             even
             to
             it self
             .
             There
             it
             conceives
             ,
             there
             it
             nurses
             ,
             there
             it
             raises
             up
             (
             not
             knowing
             it
             )
             a
             multiplicity
             of
             Affections
             and
             Aversions
             :
             Of
             these
             it
             many
             times
             frames
             some
             so
             monstrous
             ,
             that
             when
             it
             hath
             brought
             them
             to
             light
             ,
             it
             disclaims
             all
             knowledge
             of
             them
             ,
             or
             cannot
             be
             prevailed
             with
             to
             own
             them
             .
             From
             this
             darkness
             ,
             wherein
             they
             are
             involv'd
             ,
             spring
             those
             ridiculous
             perswasions
             which
             it
             hath
             of
             it self
             .
             Thence
             proceed
             its
             errors
             ,
             its
             ignorances
             ,
             its
             stupidities
             ,
             and
             its
             simplicities
             ,
             as
             to
             what
             relates
             to
             it self
             .
             Thence
             it
             comes
             ,
             that
             it
             imagines
             its
             sentiments
             to
             be
             dead
             ,
             when
             they
             are
             but
             laid
             asleep
             ,
             that
             it
             thinks
             it
             hath
             no
             
             further
             desire
             to
             run
             ,
             when
             it
             does
             repose
             it self
             ,
             and
             conceits
             it
             hath
             lost
             all
             the
             gusts
             ,
             which
             it
             hath
             satiated
             .
             But
             this
             great
             obscurity
             ,
             which
             deprives
             it
             of
             its
             own
             view
             ,
             hinders
             not
             its
             perfect
             survey
             of
             whatever
             is
             without
             it
             ,
             upon
             which
             consideration
             it
             may
             be
             compar'd
             to
             our
             eyes
             ,
             which
             discover
             all
             about
             them
             ,
             and
             are
             blind
             only
             as
             to
             themselves
             .
             To
             be
             short
             ,
             in
             its
             greatest
             concerns
             ,
             and
             most
             important
             affairs
             ,
             wherein
             the
             violence
             of
             its
             wishes
             summons
             all
             its
             attention
             ,
             it
             sees
             ,
             it
             resents
             ,
             it
             understands
             ,
             it
             imagines
             ,
             it
             suspects
             ,
             it
             penetrates
             ,
             it
             guesses
             at
             all
             things
             ;
             so
             that
             it
             raises
             in
             others
             a
             temptation
             of
             believing
             that
             each
             of
             its
             passions
             
             hath
             a
             certain
             enchantment
             peculiar
             thereto
             .
             There
             is
             not
             any
             thing
             so
             close
             and
             so
             strong
             as
             its
             engagement
             ,
             which
             it
             vainly
             endeavors
             to
             dissolve
             ,
             upon
             the
             first
             sight
             of
             the
             extraordinary
             misfortunes
             which
             threaten
             it
             .
             And
             yet
             it
             often
             does
             in
             a
             short
             time
             ,
             and
             without
             any
             violence
             ,
             what
             it
             could
             not
             have
             done
             with
             all
             those
             efforts
             ,
             whereof
             it
             is
             capable
             ,
             in
             the
             course
             of
             several
             years
             .
             Whence
             it
             might
             with
             much
             probability
             ,
             be
             concluded
             ,
             that
             its
             desires
             are
             inflamed
             by
             it self
             ,
             rather
             than
             by
             the
             attractions
             and
             excellency
             of
             its
             objects
             ;
             that
             its
             own
             gust
             is
             the
             motive
             whereby
             they
             are
             heightned
             ,
             and
             the
             paint
             whereby
             they
             are
             embellish'd
             ;
             
             that
             it
             pursues
             it self
             ,
             and
             follows
             only
             what
             it
             has
             propos'd
             to
             it self
             .
             It
             is
             a
             confus'd
             intermixture
             of
             contraries
             ,
             as
             participating
             of
             imperiousness
             and
             submission
             ,
             sincerity
             and
             dissimulation
             ,
             clemency
             and
             cruelty
             ,
             timorousness
             and
             audacity
             ,
             and
             it
             betrays
             a
             diversity
             of
             inclinations
             ,
             according
             to
             that
             of
             the
             Temperaments
             ,
             whereby
             it
             is
             turn'd
             and
             directed
             to
             the
             pursuance
             of
             repute
             ,
             wealth
             ,
             or
             pleasures
             .
             And
             in
             these
             it
             admits
             of
             a
             change
             and
             vicissitude
             ,
             according
             to
             the
             difference
             of
             our
             Ages
             ,
             our
             Fortunes
             ,
             and
             our
             Experiences
             :
             but
             it
             is
             indifferent
             to
             it
             ,
             whether
             it
             have
             many
             of
             those
             inclinations
             ,
             or
             that
             it
             hath
             but
             one
             ,
             because
             it
             
             hath
             the
             knack
             of
             dilating
             it self
             into
             several
             of
             them
             ,
             or
             contracting
             it self
             to
             one
             ,
             when
             it
             thinks
             requisite
             ,
             and
             as
             it
             thinks
             fit
             .
             It
             is
             inconstant
             ,
             and
             besides
             the
             changes
             which
             happen
             to
             it
             from
             other
             causes
             ,
             there
             are
             an
             infinite
             number
             of
             such
             flowing
             from
             it self
             ,
             and
             arising
             upon
             its
             own
             account
             :
             This
             Inconstancy
             also
             proceeds
             from
             different
             motives
             ,
             as
             pure
             fickleness
             ,
             love
             ,
             novelty
             ,
             weariness
             ,
             and
             disgust
             .
             It
             is
             humorous
             to
             extremity
             ,
             insomuch
             that
             it
             is
             sometimes
             employed
             with
             the
             greatest
             earnestness
             imaginable
             ,
             and
             incredible
             pains-taking
             ,
             about
             the
             attainment
             of
             things
             ,
             which
             are
             so
             far
             from
             being
             advantageous
             ,
             that
             they
             are
             prejudicial
             
             to
             it
             ,
             and
             it
             is
             engag'd
             upon
             the
             pursuit
             of
             them
             ,
             out
             of
             no
             other
             reflection
             than
             that
             it
             would
             needs
             have
             them
             .
             It
             is
             fantastick
             ,
             and
             thence
             it
             comes
             also
             ,
             that
             it
             is
             extreamly
             intentive
             in
             the
             most
             frivolous
             employments
             .
             It
             finds
             a
             height
             of
             pleasure
             in
             the
             meanest
             occupations
             ,
             and
             abates
             nothing
             of
             its
             ardency
             in
             the
             most
             contemptible
             .
             It
             posts
             it self
             in
             the
             several
             stages
             of
             life
             ,
             and
             spreads
             it self
             into
             all
             conditions
             and
             qualifications
             .
             It
             finds
             a
             being
             every
             where
             ,
             it
             lives
             on
             any
             thing
             ,
             and
             can
             make
             a
             shift
             to
             subsist
             without
             any
             thing
             ,
             making
             its
             advantage
             of
             things
             ,
             and
             of
             their
             privation
             .
             Nay
             ,
             sometimes
             ,
             out
             of
             pure
             compassion
             ,
             
             it
             sides
             with
             those
             who
             profess
             an
             hostility
             against
             it
             .
             It
             finds
             a
             way
             to
             creep
             into
             their
             designs
             ,
             and
             ,
             what
             cannot
             be
             consider'd
             without
             admiration
             ,
             it
             raises
             in
             them
             an
             aversion
             for
             it self
             ,
             conspiring
             its
             own
             destruction
             and
             promoting
             its
             own
             ruine
             .
             In
             fine
             ,
             it
             matters
             not
             where
             it
             hath
             a
             being
             ,
             so
             it
             have
             one
             ,
             and
             in
             order
             to
             that
             ,
             it
             is
             content
             to
             be
             its
             own
             enemy
             .
             Nor
             is
             it
             to
             be
             wondred
             at
             ,
             that
             it
             should
             so
             confidently
             enter
             into
             an
             association
             with
             the
             severest
             pity
             ,
             when
             it
             contributes
             to
             its
             own
             destruction
             ,
             in
             regard
             that
             at
             the
             very
             same
             time
             that
             it
             is
             ruined
             in
             one
             part
             ,
             it
             is
             re-established
             in
             another
             :
             when
             it
             is
             imagined
             ,
             that
             it
             quits
             its
             enjoyment
             ,
             
             it
             does
             only
             change
             it
             into
             satisfaction
             :
             and
             when
             a
             man
             gives
             it
             over
             for
             conquer'd
             ,
             and
             thinks
             himself
             rid
             of
             it
             ,
             he
             meets
             with
             it
             again
             rallying
             in
             the
             triumphs
             of
             its
             defeat
             .
             This
             may
             serve
             for
             a
             Description
             of
             self-love
             ,
             whereof
             all
             humane
             life
             is
             but
             a
             great
             and
             long
             agitation
             .
             The
             Sea
             is
             the
             most
             sensible
             representation
             we
             can
             propose
             to
             our selves
             of
             it
             ;
             inasmuch
             as
             self-love
             finds
             ,
             in
             the
             violence
             of
             its
             continual
             waves
             ,
             a
             faithful
             expression
             of
             the
             successive
             and
             reciprocal
             disturbance
             of
             its
             own
             reflections
             and
             perpetual
             motions
             .
          
        
         
           
           
             CVIII
             .
          
           
             But
             we
             have
             this
             further
             remark
             to
             give
             of
             self-love
             ;
             that
             ,
             as
             if
             it
             were
             not
             enough
             for
             it
             ,
             to
             have
             the
             virtue
             of
             transforming
             it self
             ,
             it
             has
             also
             that
             of
             transforming
             the
             objects
             on
             which
             it
             works
             ;
             which
             it
             does
             after
             a
             strange
             and
             surprizing
             manner
             .
             For
             it
             not
             only
             disguises
             them
             so
             well
             ,
             that
             it
             is
             it self
             deceiv'd
             therein
             ,
             but
             also
             as
             if
             its
             actions
             were
             miracles
             ,
             it
             makes
             ,
             in
             effect
             ,
             an
             unexpected
             change
             in
             the
             state
             and
             nature
             of
             the
             things
             .
             When
             any
             person
             opposes
             us
             ,
             and
             employs
             all
             the
             hatred
             and
             persecution
             he
             can
             against
             us
             ,
             it
             is
             our
             own
             self-love
             that
             judges
             
             of
             his
             actions
             .
             This
             is
             that
             which
             takes
             a
             full
             prospect
             of
             his
             imperfections
             ,
             which
             renders
             them
             enormous
             ,
             and
             places
             his
             good
             endowments
             in
             so
             disadvantageous
             a
             light
             ,
             as
             causes
             in
             us
             a
             greater
             disgust
             of
             them
             than
             of
             his
             miscarriages
             .
             Yet
             is
             it
             observable
             withal
             ,
             that
             assoon
             as
             the
             same
             person
             is
             admitted
             into
             any
             favour
             in
             our
             apprehensions
             ,
             or
             any
             concern
             of
             our
             own
             hath
             wrought
             a
             reconciliation
             between
             him
             and
             us
             ,
             our
             particular
             satisfaction
             immediately
             restores
             his
             merit
             to
             that
             lustre
             ,
             which
             our
             aversion
             had
             before
             depriv'd
             him
             of
             .
             All
             his
             advantages
             are
             then
             susceptible
             of
             all
             the
             Biass
             we
             can
             give
             them
             ,
             and
             we
             look
             on
             them
             accordingly
             .
             All
             
             his
             ill
             qualities
             vanish
             ,
             and
             we
             are
             so
             partial
             on
             the
             other
             side
             ,
             as
             to
             summon
             all
             our
             abilities
             and
             understanding
             ,
             to
             justifie
             the
             prejudice
             which
             those
             had
             against
             us
             .
          
        
         
           
             CIX
             .
          
           
             Though
             all
             the
             Passions
             make
             a
             certain
             discovery
             of
             this
             Truth
             ,
             yet
             does
             Love
             make
             a
             greater
             demonstration
             of
             it
             than
             any
             of
             the
             rest
             .
             For
             we
             find
             an
             amorous
             person
             exasperated
             with
             rage
             ,
             at
             the
             apparent
             forgetfulness
             of
             a
             Mistress
             ,
             and
             breaking
             forth
             into
             extravagant
             exclamations
             against
             Heaven
             and
             Hell
             ,
             upon
             a
             discovery
             of
             her
             infidelity
             :
             And
             yet
             assoon
             as
             the
             same
             
             Beauty
             comes
             into
             his
             sight
             ,
             and
             that
             her
             presence
             hath
             calm'd
             the
             fury
             of
             his
             transportations
             ,
             his
             ravishment
             pleads
             for
             her
             innocence
             .
             He
             hath
             no
             longer
             any
             thing
             to
             object
             against
             her
             ,
             but
             turns
             all
             his
             accusations
             upon
             himself
             ,
             and
             reverses
             his
             former
             sentence
             of
             condemnation
             ,
             and
             ,
             by
             that
             miraculous
             virtue
             of
             self-love
             ,
             he
             so
             translates
             all
             criminousness
             from
             the
             actions
             of
             his
             Mistress
             ,
             as
             to
             change
             his
             jealousie
             into
             adoration
             .
          
        
         
           
             CX
             .
          
           
             Familiarity
             is
             a
             deviation
             from
             the
             observance
             of
             most
             of
             those
             rules
             establish'd
             for
             the
             conduct
             of
             Civil
             Life
             .
             Or
             we
             
             may
             say
             ,
             it
             is
             a
             certain
             lightness
             of
             demeanour
             ,
             which
             Libertinism
             hath
             introduc'd
             into
             Society
             ,
             to
             lead
             us
             into
             that
             kind
             of
             correspondency
             ,
             which
             is
             accounted
             most
             convenient
             .
          
        
         
           
             CXI
             .
          
           
             It
             may
             be
             further
             affirmed
             ,
             that
             this
             familiarity
             is
             an
             effect
             of
             self-love
             ,
             which
             ,
             desirous
             to
             make
             all
             things
             compliant
             with
             our
             weakness
             ,
             obliges
             us
             to
             cast
             off
             that
             decent
             subjection
             impos'd
             upon
             us
             by
             sound
             Morality
             ;
             and
             out
             of
             an
             over-earnestness
             of
             finding
             out
             the
             ways
             to
             make
             good
             manners
             convenient
             for
             us
             ,
             occasions
             their
             degeneration
             into
             vices
             .
          
        
         
           
           
             CXII
             .
          
           
             The
             weaker
             Sex
             being
             naturally
             more
             inclin'd
             to
             effeminacy
             and
             mildness
             than
             the
             other
             ,
             is
             accordingly
             more
             apt
             to
             be
             guilty
             of
             this
             relaxation
             ,
             and
             makes
             a
             greater
             loss
             thereby
             .
             As
             for
             instance
             ,
             the
             authority
             and
             prerogatives
             of
             the
             Sex
             are
             not
             kept
             up
             ;
             the
             respect
             due
             thereto
             suffers
             a
             diminution
             ;
             and
             it
             may
             be
             said
             ,
             that
             decency
             loses
             thereby
             the
             greatest
             part
             of
             its
             rights
             .
             There
             are
             but
             few
             inclin'd
             to
             cruelty
             ,
             out
             of
             a
             pure
             motive
             of
             cruelty
             ;
             but
             it
             may
             be
             affirmed
             ,
             that
             the
             cruelty
             and
             inhumanity
             of
             most
             men
             
             proceeds
             from
             a
             certain
             suggestion
             of
             Self-Love
             .
          
        
         
           
             CXIII
             .
          
           
             There
             are
             many
             things
             ,
             besides
             the
             love
             of
             Fame
             ,
             which
             contribute
             to
             the
             acquisition
             of
             that
             Valour
             that
             is
             so
             highly
             celebrated
             among
             men
             .
             For
             it
             is
             sometimes
             the
             effect
             of
             a
             dread
             of
             ignominy
             ;
             sometimes
             of
             the
             design
             a
             man
             has
             laid
             for
             the
             raising
             of
             his
             Fortunes
             ;
             sometimes
             ,
             it
             proceeds
             from
             a
             desire
             of
             promoting
             the
             divertisements
             and
             conveniences
             of
             our
             life
             ,
             and
             sometimes
             from
             an
             affectation
             of
             depressing
             others
             ,
             and
             getting
             them
             under
             our
             jurisdiction
             .
          
        
         
           
           
             CXIV
             .
          
           
             It
             may
             be
             further
             affirmed
             ,
             that
             Valour
             in
             Men
             ,
             and
             Chastity
             in
             Women
             ,
             two
             qualifications
             which
             make
             so
             much
             noise
             in
             the
             World
             ,
             are
             the
             products
             of
             Vanity
             and
             Shame
             ,
             and
             principally
             of
             their
             particular
             Temperaments
             .
          
        
         
           
             CXV
             .
          
           
             Mens
             insatiate
             inclinations
             to
             Women
             proceed
             from
             a
             certain
             envy
             of
             their
             Chastity
             ,
             since
             they
             endeavour
             all
             the
             ways
             imaginable
             to
             corrupt
             them
             ,
             as
             if
             they
             were
             not
             yet
             fully
             reveng'd
             for
             the
             first
             temptation
             of
             the
             Sex.
             
          
        
         
           
           
             CXVI
             .
          
           
             Perfect
             Valour
             and
             compleat
             Cowardise
             ,
             are
             extremities
             whereto
             men
             seldom
             arrive
             ;
             The
             distance
             between
             them
             is
             of
             a
             vast
             extent
             ,
             and
             comprehends
             all
             the
             other
             species
             of
             Courage
             ;
             and
             there
             is
             no
             less
             difference
             between
             these
             ,
             than
             there
             is
             between
             mens
             faces
             and
             humours
             .
             Yet
             is
             there
             a
             certain
             agreement
             and
             conformity
             among
             them
             in
             many
             things
             :
             there
             are
             some
             men
             who
             cheerfully
             expose
             themselves
             at
             the
             beginning
             of
             an
             action
             ,
             but
             easily
             flag
             ,
             and
             are
             disheartned
             in
             the
             prosecution
             of
             it
             .
             There
             are
             some
             again
             ,
             who
             think
             they
             have
             sufficiently
             
             acquitted
             themselves
             ,
             when
             they
             have
             behav'd
             themselves
             to
             that
             pitch
             of
             honour
             which
             satisfies
             the
             World
             ,
             and
             seldom
             offer
             at
             any
             thing
             transcending
             it
             .
             We
             also
             observe
             some
             ,
             who
             are
             not
             at
             all
             times
             equally
             masters
             of
             their
             fear
             :
             others
             are
             discourag'd
             by
             general
             frights
             ;
             others
             think
             it
             more
             safe
             to
             run
             into
             a
             charge
             than
             to
             continue
             in
             their
             posts
             .
             In
             fine
             ,
             there
             are
             some
             ,
             whom
             an
             habitual
             acquaintance
             with
             lesser
             dangers
             heightens
             into
             a
             higher
             degree
             of
             courage
             ,
             and
             prepares
             for
             an
             exposal
             of
             themselves
             to
             greater
             hazards
             .
             Moreover
             ,
             there
             is
             yet
             a
             general
             correspondence
             observable
             among
             the
             courages
             of
             the
             different
             species
             before
             mentioned
             ,
             
             which
             is
             ,
             that
             the
             darkness
             of
             night
             augmenting
             fear
             ,
             and
             casting
             an
             obscurity
             over
             good
             and
             bad
             actions
             ,
             gives
             them
             the
             liberty
             to
             make
             a
             greater
             husbandry
             of
             their
             valour
             .
             There
             is
             yet
             a
             more
             general
             thrift
             of
             courage
             ,
             which
             ,
             speaking
             absolutely
             ,
             hath
             an
             influence
             over
             all
             sorts
             of
             men
             ,
             and
             is
             this
             ,
             that
             there
             are
             not
             any
             but
             would
             demean
             themselves
             to
             the
             utmost
             of
             their
             power
             in
             an
             action
             ,
             if
             they
             had
             but
             an
             assurance
             of
             their
             coming
             off
             .
             So
             that
             it
             is
             certainly
             deducible
             hence
             ,
             that
             the
             fear
             of
             death
             makes
             a
             certain
             abatement
             of
             their
             Valour
             ,
             and
             subtracts
             somewhat
             from
             its
             effects
             .
          
        
         
           
           
             CXVII
             .
          
           
             Pure
             Valour
             ,
             if
             there
             were
             any
             such
             thing
             ,
             would
             consist
             in
             the
             doing
             of
             that
             without
             witnesses
             ,
             which
             it
             were
             able
             to
             do
             ,
             if
             all
             the
             world
             were
             to
             be
             spectators
             thereof
             .
          
        
         
           
             CXVIII
             .
          
           
             Intrepidity
             ,
             or
             a
             defiance
             of
             Fear
             ,
             is
             an
             extraordinary
             force
             of
             the
             Soul
             ,
             whereby
             it
             represses
             the
             troubles
             ,
             disturbances
             and
             disorders
             ,
             which
             the
             apprehension
             of
             great
             dangers
             is
             wont
             to
             raise
             in
             it
             .
             By
             this
             force
             ,
             or
             courage
             ,
             persons
             of
             a
             truly
             Heroick
             Spirit
             keep
             themselves
             in
             a
             continual
             serenity
             ,
             
             and
             have
             a
             free
             exercise
             of
             all
             their
             functions
             ,
             in
             the
             most
             dreadful
             and
             most
             surprizing
             accidents
             of
             humane
             life
             .
             This
             intrepidity
             is
             that
             which
             must
             keep
             up
             the
             heart
             in
             great
             Conspiracies
             ,
             whereas
             bare
             Valour
             supplies
             it
             only
             with
             that
             constancy
             and
             resolution
             ,
             which
             are
             requisite
             in
             the
             hazards
             of
             War.
             
          
        
         
           
             CXIX
             .
          
           
             Men
             are
             loth
             to
             lose
             their
             lives
             ,
             yet
             desirous
             to
             acquire
             fame
             ;
             thence
             it
             comes
             ,
             that
             persons
             of
             much
             gallantry
             and
             courage
             discover
             greater
             subtlety
             and
             evasions
             in
             their
             endeavours
             to
             shun
             death
             ,
             than
             they
             who
             are
             best
             versed
             in
             
             the
             Law
             do
             ,
             to
             preserve
             their
             Estates
             .
          
        
         
           
             CXX
             .
          
           
             Valour
             in
             the
             common
             soldiery
             is
             a
             hazardous
             Trade
             they
             have
             taken
             up
             ,
             to
             get
             a
             miserable
             subsistence
             .
          
        
         
           
             CXXI
             .
          
           
             Most
             men
             make
             a
             sufficient
             exposal
             of
             themselves
             to
             the
             hazards
             of
             War
             ,
             out
             of
             a
             motive
             of
             securing
             their
             reputation
             ;
             but
             few
             will
             at
             all
             times
             expose
             themselves
             ,
             as
             far
             as
             is
             necessary
             ,
             to
             compass
             the
             design
             ,
             for
             which
             they
             do
             expose
             themselves
             .
          
        
         
           
           
             CXXII
             .
          
           
             Persons
             of
             great
             and
             ambitious
             spirits
             are
             more
             miserable
             than
             those
             of
             a
             meaner
             condition
             ;
             for
             there
             is
             less
             requisite
             for
             the
             satisfaction
             of
             the
             latter
             ,
             than
             of
             the
             former
             .
          
        
         
           
             CXXIII
             .
          
           
             Generosity
             is
             a
             desire
             of
             being
             eminently
             remarkable
             for
             some
             extraordinary
             actions
             :
             it
             is
             a
             subtle
             and
             industrious
             packing
             together
             of
             unconcernedness
             ,
             constancy
             ,
             friendship
             ,
             and
             magnanimity
             ,
             to
             make
             a
             speedy
             advance
             to
             a
             high
             reputation
             .
          
        
         
           
           
             CXXIV
             .
          
           
             How
             great
             soever
             the
             advantages
             and
             accomplishments
             of
             Nature
             may
             be
             ,
             yet
             is
             it
             not
             She
             ,
             but
             Fortune
             ,
             that
             makes
             Heroes
             .
          
        
         
           
             CXXV
             .
          
           
             Felicity
             consists
             not
             in
             the
             things
             themselves
             ,
             but
             in
             mens
             imaginations
             of
             them
             ;
             whence
             it
             comes
             ,
             that
             he
             is
             happy
             who
             hath
             what
             he
             loves
             ,
             and
             not
             what
             others
             think
             amiable
             .
          
        
         
           
           
             CXXVI
             .
          
           
             It
             may
             be
             affirm'd
             that
             either
             there
             are
             not
             any
             happy
             or
             unhappy
             accidents
             ,
             or
             that
             all
             accidents
             are
             both
             happy
             and
             unhappy
             ,
             inasmuch
             as
             the
             prudent
             know
             how
             to
             make
             their
             advantages
             of
             the
             bad
             ,
             and
             the
             imprudent
             many
             times
             turn
             the
             most
             advantagious
             emergencies
             to
             their
             own
             prejudice
             .
          
        
         
           
             CXXVII
             .
          
           
             Merit
             comes
             from
             the
             treasury
             of
             Nature
             ,
             but
             is
             set
             on
             work
             by
             Fortune
             .
          
        
         
           
           
             CXXVIII
             .
          
           
             Goods
             and
             Evils
             are
             much
             greater
             in
             our
             imaginations
             of
             them
             ,
             than
             they
             are
             in
             effect
             ;
             and
             men
             are
             never
             so
             happy
             or
             unhappy
             ,
             as
             they
             think
             themselves
             .
          
        
         
           
             CXXIX
             .
          
           
             What
             difference
             soever
             there
             may
             be
             between
             the
             Fortunes
             ,
             yet
             is
             there
             a
             certain
             proportion
             of
             Goods
             and
             Evils
             which
             makes
             them
             equal
             .
          
        
         
           
             CXXX
             .
          
           
             Those
             who
             have
             any
             conceitedness
             of
             their
             own
             merit
             
             are
             always
             repining
             at
             their
             being
             unfortunate
             ,
             whereby
             they
             would
             perswade
             others
             ,
             as
             well
             as
             themselves
             ,
             that
             there
             is
             something
             heroick
             in
             them
             ,
             since
             it
             is
             to
             be
             presum'd
             ,
             that
             the
             malice
             of
             Fortune
             is
             never
             so
             much
             bent
             upon
             the
             persecution
             of
             any
             persons
             as
             those
             of
             extraordinary
             endowments
             .
             Thence
             it
             comes
             that
             men
             comfort
             themselves
             in
             their
             being
             unfortunate
             ,
             out
             of
             a
             certain
             pleasure
             they
             take
             in
             seeming
             such
             .
          
        
         
           
             CXXXI
             .
          
           
             Men
             are
             never
             so
             unhappy
             as
             they
             imagine
             themselves
             ,
             nor
             so
             happy
             as
             they
             hope
             .
          
        
         
           
           
             CXXXII
             .
          
           
             Most
             people
             observe
             ,
             in
             men
             ,
             only
             the
             esteem
             they
             are
             in
             ,
             and
             the
             merit
             of
             their
             Fortune
             .
          
        
         
           
             CXXXIII
             .
          
           
             It
             is
             incident
             only
             to
             great
             Persons
             to
             be
             guilty
             of
             great
             miscarriages
             .
          
        
         
           
             CXXXIV
             .
          
           
             Though
             Ministers
             of
             State
             flatter
             themselves
             with
             a
             conceit
             of
             the
             greatness
             of
             their
             actions
             ,
             and
             attribute
             them
             to
             their
             conduct
             and
             prudence
             ,
             yet
             are
             they
             many
             times
             but
             
             the
             effects
             of
             hazard
             ,
             or
             some
             inconsiderable
             design
             .
          
        
         
           
             CXXXV
             .
          
           
             The
             aversion
             which
             many
             express
             towards
             Favourites
             ,
             is
             only
             a
             love
             of
             Fortune
             and
             favour
             .
             The
             same
             aversion
             proceeds
             also
             from
             a
             certain
             exasperation
             conceiv'd
             at
             ones
             being
             out
             of
             favour
             ,
             which
             is
             a
             little
             comforted
             and
             alleviated
             ,
             by
             the
             contempt
             of
             Favourites
             .
             In
             fine
             ,
             it
             is
             a
             secret
             desire
             of
             their
             ruine
             ,
             which
             makes
             us
             deprive
             them
             of
             their
             own
             homages
             ,
             it
             being
             not
             in
             our
             power
             to
             devest
             them
             of
             those
             qualities
             and
             accomplishments
             ,
             which
             draw
             those
             of
             all
             others
             towards
             them
             .
          
        
         
           
           
             CXXXVI
             .
          
           
             Great
             men
             are
             at
             last
             brought
             down
             and
             crush'd
             by
             the
             continuance
             of
             their
             misfortunes
             .
             It
             is
             not
             to
             be
             inferr'd
             hence
             ,
             that
             they
             were
             undaunted
             when
             they
             supported
             them
             ,
             but
             it
             may
             be
             said
             they
             suffer'd
             a
             kind
             of
             torture
             ,
             to
             gain
             the
             opinion
             of
             seeming
             such
             ;
             and
             that
             they
             bore
             their
             misfortunes
             ,
             by
             the
             force
             of
             their
             Ambition
             ,
             and
             not
             by
             the
             greatness
             of
             their
             Courage
             .
             Hence
             it
             is
             further
             manifest
             ,
             that
             ,
             abating
             the
             greatness
             of
             their
             Vanity
             ,
             Heroes
             are
             of
             the
             same
             making
             with
             other
             men
             .
          
        
         
           
           
             CXXXVII
             .
          
           
             It
             is
             a
             fond
             imagination
             to
             think
             that
             men
             are
             lov'd
             and
             honour'd
             for
             their
             Virtues
             ;
             on
             the
             contrary
             ,
             it
             is
             for
             them
             ,
             that
             they
             are
             hated
             and
             envy'd
             .
          
        
         
           
             CXXXVIII
             .
          
           
             Yet
             may
             it
             be
             said
             ,
             that
             whenever
             we
             honour
             any
             upon
             the
             account
             of
             their
             Virtues
             ,
             it
             proceeds
             either
             from
             our
             being
             truly
             inclin'd
             to
             Virtue
             ,
             or
             a
             desire
             of
             being
             accounted
             such
             .
          
        
         
           
           
             CXXXIX
             .
          
           
             They
             who
             would
             define
             Victory
             by
             its
             birth
             ,
             would
             be
             tempted
             ,
             in
             imitation
             of
             the
             Poets
             ,
             to
             call
             her
             the
             Daughter
             of
             Heaven
             ,
             since
             we
             find
             not
             her
             origine
             upon
             Earth
             .
             In
             effect
             ,
             she
             is
             the
             product
             of
             an
             infinite
             number
             of
             Actions
             ,
             which
             instead
             of
             taking
             her
             for
             their
             aim
             ,
             relate
             only
             on
             the
             particular
             concerns
             of
             those
             who
             do
             them
             ;
             since
             all
             those
             persons
             ,
             whereof
             an
             Army
             consists
             ,
             endeavouring
             the
             acquest
             of
             their
             own
             reputation
             and
             advancement
             ,
             jointly
             procure
             a
             good
             so
             great
             and
             so
             general
             as
             Victory
             .
          
        
         
           
           
             CXL
             .
          
           
             There
             is
             little
             distinction
             made
             in
             the
             species
             of
             Anger
             ,
             though
             there
             be
             a
             slight
             ,
             and
             in
             a
             manner
             an
             innocent
             kind
             of
             it
             ,
             proceeding
             from
             the
             earnestness
             of
             the
             Complexion
             ;
             and
             another
             very
             mischievous
             ,
             which
             is
             ,
             properly
             speaking
             ,
             Pride
             ,
             and
             Self-love
             combining
             into
             a
             fury
             .
          
        
         
           
             CXLI
             .
          
           
             We
             are
             sensible
             of
             ,
             or
             reflect
             on
             the
             transports
             and
             extraordinary
             agitations
             of
             our
             Humours
             and
             Temperament
             ,
             and
             impute
             them
             to
             the
             violent
             sallies
             of
             Anger
             ;
             but
             there
             
             are
             very
             few
             perceive
             ,
             that
             these
             humours
             have
             an
             ordinary
             and
             regular
             course
             ,
             which
             gently
             moves
             and
             turns
             our
             wills
             to
             the
             performance
             of
             different
             actions
             .
             They
             roll
             together
             (
             if
             I
             may
             so
             express
             it
             )
             and
             exercise
             their
             jurisdiction
             with
             a
             certain
             vicissitude
             ,
             so
             as
             that
             they
             have
             a
             considerable
             part
             in
             all
             our
             actions
             ,
             whereof
             we
             imagine
             our selves
             to
             be
             the
             only
             Authors
             ;
             and
             the
             capriciousness
             of
             the
             Humours
             is
             yet
             more
             fantastick
             than
             that
             of
             Fortune
             .
          
        
         
           
             CXLII
             .
          
           
             We
             are
             liberal
             of
             our
             remonstrances
             and
             reprehensions
             towards
             those
             ,
             whom
             we
             
             think
             guilty
             of
             miscarriages
             ;
             but
             we
             therein
             betray
             more
             pride
             ,
             than
             charity
             .
             Our
             reproving
             them
             does
             not
             so
             much
             proceed
             from
             any
             desire
             in
             us
             of
             their
             reformation
             ,
             as
             from
             an
             insinuation
             that
             we
             our selves
             are
             not
             chargeable
             with
             the
             like
             faults
             .
             Were
             we
             our selves
             without
             pride
             ,
             we
             should
             be
             the
             farther
             from
             charging
             others
             with
             it
             .
          
        
         
           
             CXLIII
             .
          
           
             We
             are
             so
             strangely
             besotted
             with
             a
             favourable
             conceit
             of
             our selves
             ,
             that
             many
             times
             what
             passes
             for
             Virtues
             in
             our
             apprehensions
             ,
             is
             ,
             in
             effect
             ,
             but
             an
             accumulation
             of
             Vices
             ,
             which
             have
             some
             resemblance
             
             thereto
             ,
             so
             disguis'd
             by
             our
             Pride
             and
             Self-love
             .
          
        
         
           
             CXLIV
             .
          
           
             Pride
             is
             always
             on
             the
             winning
             hand
             ;
             nay
             it
             loses
             nothing
             ,
             even
             when
             it
             seems
             to
             discard
             Vanity
             it self
             .
          
        
         
           
             CXLV
             .
          
           
             The
             blind
             precipitancy
             of
             men
             in
             their
             actions
             ,
             is
             ,
             of
             all
             the
             effects
             of
             their
             Pride
             ,
             the
             most
             dangerous
             .
             This
             is
             that
             which
             affords
             it
             nourishment
             and
             augmentation
             ;
             and
             it
             is
             a
             manifest
             argument
             of
             our
             want
             of
             light
             ,
             that
             we
             are
             ignorant
             of
             all
             our
             miseries
             ,
             and
             all
             our
             imperfections
             .
          
        
         
           
           
             CXLVI
             .
          
           
             We
             do
             not
             hug
             our selves
             in
             any
             thing
             so
             much
             ,
             as
             the
             confidence
             which
             great
             Persons
             and
             such
             as
             are
             considerable
             for
             their
             employments
             ,
             parts
             ,
             or
             merit
             ,
             seem
             to
             repose
             in
             us
             .
             From
             this
             we
             derive
             an
             exquisite
             pleasure
             ,
             as
             being
             that
             which
             raises
             our
             Pride
             to
             the
             highest
             pitch
             ,
             because
             we
             look
             on
             it
             as
             an
             acknowledgment
             and
             effect
             of
             our
             fidelity
             .
             And
             yet
             ,
             if
             we
             consider'd
             well
             the
             imperfection
             and
             bastardise
             of
             its
             birth
             ,
             it
             should
             rather
             raise
             a
             confusion
             in
             us
             :
             for
             it
             proceeds
             from
             Vanity
             ,
             a
             letchery
             of
             making
             discoveries
             ,
             and
             a
             disability
             of
             keeping
             secrets
             .
             
             So
             that
             it
             may
             be
             said
             ,
             that
             confidence
             is
             a
             relaxation
             of
             the
             Soul
             caus'd
             by
             the
             number
             and
             weight
             of
             the
             things
             ,
             which
             before
             gave
             it
             some
             pressure
             .
          
        
         
           
             CXLVII
             .
          
           
             The
             ancient
             Philosophers
             ,
             and
             especially
             Seneca
             ,
             have
             not
             taken
             away
             Crimes
             by
             their
             Precepts
             ,
             but
             have
             only
             laid
             them
             down
             to
             carry
             on
             the
             superstructures
             of
             Pride
             .
          
        
         
           
             CXLVIII
             .
          
           
             The
             Comedy
             of
             humane
             life
             consists
             of
             many
             several
             parts
             ,
             yet
             Pride
             alone
             makes
             a
             shift
             to
             act
             most
             of
             them
             ;
             but
             ,
             at
             last
             ,
             weary
             of
             its
             artifices
             and
             
             different
             transformations
             ,
             it
             appears
             in
             its
             natural
             looks
             ,
             and
             makes
             an
             open
             discovery
             of
             it self
             in
             scorn
             ;
             so
             that
             ,
             to
             speak
             properly
             ,
             Scorn
             is
             the
             lightning
             ,
             or
             declaration
             of
             Pride
             .
          
        
         
           
             CXLIX
             .
          
           
             Vanity
             is
             the
             great
             Author
             of
             all
             complemental
             and
             superfluous
             talk
             ;
             when
             that
             gives
             over
             suggesting
             ,
             people
             have
             no
             great
             matter
             of
             discourse
             .
          
        
         
           
             CL.
             
          
           
             It
             were
             too
             hard
             a
             task
             to
             enumerate
             all
             the
             species
             of
             Vanity
             ,
             inasmuch
             as
             it
             extends
             to
             the
             infinity
             of
             things
             .
             
             Thence
             it
             comes
             that
             so
             few
             persons
             are
             knowing
             ,
             and
             that
             our
             knowledges
             are
             superfluous
             and
             imperfect
             .
             Instead
             of
             Definitions
             of
             things
             ,
             we
             content
             our selves
             with
             the
             Descriptions
             of
             them
             .
             In
             effect
             ,
             we
             neither
             have
             ,
             nor
             can
             come
             to
             the
             knowledge
             of
             them
             ,
             but
             at
             random
             ,
             and
             by
             certain
             common
             marks
             .
             Which
             is
             as
             much
             as
             if
             one
             said
             ,
             that
             the
             body
             of
             man
             is
             streight
             ,
             and
             consists
             of
             different
             parts
             ,
             without
             assigning
             the
             matter
             ,
             situation
             ,
             functions
             ,
             correspondencies
             ,
             and
             differences
             of
             its
             parts
             .
          
        
         
           
           
             CLI
             .
          
           
             As
             concerning
             the
             good
             qualities
             remarkable
             in
             others
             ,
             we
             heighten
             them
             rather
             according
             to
             the
             esteem
             of
             our
             sentiments
             ,
             than
             proportionably
             to
             their
             merit
             ;
             and
             we
             in
             effect
             commend
             our selves
             ,
             when
             we
             seem
             to
             give
             them
             their
             due
             praises
             .
             And
             that
             Modesty
             which
             stands
             so
             much
             upon
             the
             refusal
             of
             them
             ,
             is
             indeed
             but
             a
             desire
             of
             having
             such
             as
             are
             more
             delicate
             .
          
        
         
           
             CLII.
             
          
           
             In
             all
             commendations
             ,
             where-ever
             they
             are
             bestow'd
             ,
             there
             is
             some
             dormant
             design
             and
             
             interest
             of
             the
             giver
             .
             Praise
             is
             a
             subtle
             secret
             and
             delicate
             flattery
             ,
             from
             which
             both
             the
             person
             who
             gives
             it
             ,
             and
             he
             who
             receives
             it
             ,
             derive
             a
             different
             satisfaction
             :
             the
             one
             takes
             it
             as
             an
             acknowledgment
             and
             reward
             of
             his
             merit
             ;
             the
             other
             gives
             it
             ,
             to
             make
             a
             discovery
             of
             his
             equity
             in
             discerning
             worth
             .
          
        
         
           
             CLIII
             .
          
           
             We
             many
             times
             make
             choice
             of
             poysonous
             Praises
             ,
             which
             by
             an
             unexpected
             cast
             discover
             those
             imperfections
             in
             our
             friends
             which
             we
             durst
             not
             divulge
             otherwise
             .
          
        
         
           
           
             CLIV.
             
          
           
             We
             hold
             mens
             Praises
             and
             Dispraises
             in
             several
             Scales
             ,
             and
             make
             them
             weigh
             heavier
             or
             lighter
             ,
             as
             we
             please
             our selves
             .
          
        
         
           
             CLV
             .
          
           
             There
             are
             few
             arriv'd
             to
             that
             degree
             of
             wisdom
             ,
             as
             to
             prefer
             the
             discommendation
             ,
             which
             is
             advantageous
             to
             them
             ,
             before
             the
             praise
             which
             betrays
             them
             .
          
        
         
           
             CLVI
             .
          
           
             There
             are
             some
             who
             commend
             when
             they
             make
             account
             
             to
             reproach
             ;
             and
             others
             whose
             praises
             are
             detractions
             .
          
        
         
           
             CLVII
             .
          
           
             Raillery
             is
             a
             frolick
             humour
             of
             the
             mind
             ,
             which
             gives
             a
             life
             and
             smartness
             to
             conversation
             ,
             and
             is
             the
             cement
             of
             Society
             ,
             if
             it
             be
             obliging
             ,
             or
             disturbs
             it
             ,
             if
             it
             be
             not
             such
             .
          
        
         
           
             CLVIII
             .
          
           
             He
             who
             is
             inclin'd
             to
             raillery
             is
             more
             likely
             to
             be
             the
             subject
             of
             it
             ,
             than
             he
             who
             endures
             it
             .
          
        
         
           
           
             CLIX.
             
          
           
             To
             give
             it
             a
             fuller
             character
             ,
             we
             may
             say
             it
             is
             always
             a
             certain
             skirmish
             of
             Wit
             and
             Drollery
             ,
             whereto
             the
             several
             parties
             are
             egg'd
             on
             by
             Vanity
             .
             Whence
             it
             comes
             ,
             that
             as
             well
             they
             who
             are
             awanting
             in
             those
             ,
             to
             carry
             it
             on
             ,
             as
             they
             whom
             a
             reproach'd
             imperfection
             causes
             to
             blush
             ,
             are
             equally
             offended
             at
             it
             ,
             as
             at
             an
             injurious
             defeat
             ,
             which
             they
             know
             not
             how
             to
             pardon
             .
          
        
         
           
             CLX
             .
          
           
             In
             fine
             ,
             this
             Raillery
             is
             a
             Poyson
             ,
             which
             taken
             without
             mixture
             extinguishes
             Friendship
             ,
             
             and
             excites
             Aversion
             ,
             but
             ,
             being
             corrected
             by
             the
             ingredience
             of
             jocundity
             ,
             and
             the
             flattery
             of
             praise
             ,
             does
             either
             acquire
             or
             continue
             it
             .
             It
             is
             a
             Medicine
             to
             be
             used
             with
             much
             caution
             and
             prudence
             ,
             amongst
             Friends
             and
             the
             weaker
             sort
             .
          
        
         
           
             CLXI
             .
          
           
             Interest
             is
             the
             Master-spring
             ,
             which
             sets
             all
             sorts
             of
             persons
             in
             motion
             ;
             it
             makes
             them
             act
             all
             parts
             ,
             even
             to
             that
             of
             a
             dis-interess'd
             person
             .
          
        
         
           
             CLXII
             .
          
           
             Men
             may
             pretend
             as
             much
             as
             they
             please
             to
             Candour
             ,
             sincerity
             ,
             
             and
             Honesty
             ,
             in
             their
             actions
             ,
             but
             God
             only
             knows
             how
             far
             they
             are
             carried
             on
             with
             those
             qualifications
             .
          
        
         
           
             CLXIII
             .
          
           
             Sincerity
             is
             a
             natural
             and
             voluntary
             overture
             of
             the
             heart
             :
             It
             is
             a
             rarity
             ,
             and
             found
             in
             very
             few
             persons
             :
             and
             that
             which
             is
             commonly
             practis'd
             is
             only
             a
             subtle
             dissimulation
             ,
             or
             stratagem
             ,
             whereby
             some
             endeavour
             to
             inveigle
             others
             into
             confidence
             .
          
        
         
           
             CLXIV
             .
          
           
             Had
             not
             mens
             hearts
             been
             so
             skreen'd
             ,
             as
             that
             there
             should
             be
             no
             mutual
             observance
             of
             
             one
             another's
             thoughts
             ,
             there
             had
             been
             more
             Tragedy
             than
             Comedy
             in
             Humane
             Life
             .
          
        
         
           
             CLXV
             .
          
           
             In
             this
             the
             prudent
             man
             is
             distinguishable
             from
             the
             imprudent
             ,
             that
             he
             regulates
             his
             interests
             ,
             and
             directs
             them
             to
             the
             prosecution
             of
             his
             designs
             each
             in
             their
             order
             .
             Our
             earnestness
             does
             many
             times
             raise
             a
             disturbance
             in
             them
             ,
             by
             hurrying
             us
             after
             a
             hundred
             things
             at
             once
             .
             Thence
             it
             proceeds
             ,
             that
             out
             of
             an
             excessive
             desire
             of
             the
             less
             important
             ,
             we
             do
             not
             what
             is
             requisite
             for
             the
             attainment
             of
             the
             most
             considerable
             .
          
        
         
           
           
             CLXVI
             .
          
           
             Interest
             may
             be
             compar'd
             to
             an
             eclips'd
             Luminary
             .
             For
             as
             the
             latter
             is
             such
             only
             in
             respect
             of
             those
             to
             whom
             the
             Eclipse
             is
             visible
             and
             not
             to
             others
             ,
             who
             have
             their
             abode
             in
             climates
             far
             remote
             from
             it
             ;
             So
             of
             interest
             ,
             it
             may
             be
             said
             ,
             that
             if
             some
             are
             blinded
             by
             it
             ,
             to
             others
             it
             is
             all
             the
             light
             ,
             whereby
             they
             carry
             on
             their
             designs
             .
          
        
         
           
             CLXVII
             .
          
           
             It
             is
             the
             common
             assertion
             ,
             that
             Vice
             deserves
             reproach
             ,
             and
             Virtue
             praise
             ;
             but
             it
             is
             certain
             ,
             that
             both
             derive
             their
             
             several
             degrees
             and
             measures
             thereof
             from
             interest
             .
          
        
         
           
             CLXVIII
             .
          
           
             Nature
             which
             makes
             ostentation
             of
             being
             always
             sensible
             ,
             is
             upon
             the
             least
             occasion
             smother'd
             by
             interest
             .
          
        
         
           
             CLXIX
             .
          
           
             The
             Philosophers
             do
             not
             discommend
             Riches
             ,
             but
             only
             with
             a
             reflection
             upon
             our
             ill
             husbandry
             of
             them
             ,
             as
             being
             in
             their
             own
             nature
             innocent
             and
             indifferent
             ,
             since
             it
             depends
             on
             us
             to
             acquire
             them
             ,
             and
             to
             make
             an
             irreproachable
             use
             thereof
             ,
             whereas
             they
             contribute
             support
             and
             augmentation
             
             of
             Vices
             ,
             as
             fuel
             does
             to
             the
             keeping
             in
             and
             increasing
             of
             fire
             .
             It
             is
             in
             our
             power
             to
             consecrate
             them
             to
             the
             cultivation
             of
             all
             the
             Virtues
             ,
             and
             to
             make
             these
             ,
             by
             their
             means
             ,
             the
             more
             delightful
             and
             remarkable
             .
          
        
         
           
             CLXX
             .
          
           
             The
             contempt
             of
             wealth
             ,
             in
             the
             Philosophers
             ,
             was
             a
             secret
             desire
             of
             vindicating
             their
             merit
             ,
             against
             the
             injustice
             of
             Fortune
             ,
             by
             an
             affected
             slighting
             of
             those
             goods
             ,
             whereof
             she
             depriv'd
             them
             .
             It
             was
             an
             humorous
             secret
             ,
             which
             they
             had
             found
             out
             ,
             to
             indemnifie
             themselves
             from
             the
             disparagement
             accessory
             to
             Poverty
             .
             In
             
             fine
             ,
             it
             was
             a
             winding
             path
             ,
             or
             by-way
             to
             get
             into
             that
             esteem
             ,
             which
             they
             could
             not
             obtain
             by
             Riches
             .
          
        
         
           
             CLXXI.
             
          
           
             Of
             all
             the
             kinds
             of
             subtlety
             ,
             that
             proceeding
             from
             insinuation
             is
             the
             poorest
             ,
             since
             it
             ever
             argues
             a
             lowness
             of
             spirit
             ,
             and
             an
             indigency
             of
             intrinsical
             merit
             .
          
        
         
           
             CLXXII
             .
          
           
             There
             is
             not
             any
             thing
             so
             dangerous
             as
             the
             use
             of
             those
             insinuations
             and
             artifices
             which
             so
             many
             ingenious
             persons
             are
             commonly
             guilty
             of
             .
             The
             most
             vers'd
             in
             humane
             transactions
             
             endeavour
             all
             they
             can
             in
             ordinary
             occurrences
             to
             shun
             them
             ,
             to
             the
             end
             they
             may
             make
             their
             advantage
             thereof
             upon
             some
             great
             occasion
             ,
             and
             in
             the
             pursuit
             of
             some
             considerable
             interest
             .
          
        
         
           
             CLXXIII
             .
          
           
             Whereas
             these
             crafty
             insinuations
             are
             commonly
             the
             refuges
             of
             a
             mean
             spirit
             ,
             it
             accordingly
             ,
             for
             the
             most
             part
             ,
             comes
             to
             pass
             ,
             that
             he
             who
             makes
             use
             thereof
             to
             disguise
             himself
             in
             one
             part
             ,
             discovers
             himself
             in
             another
             .
          
        
         
           
           
             CLXXIV
             .
          
           
             It
             is
             the
             quintessence
             of
             all
             craft
             ,
             for
             a
             man
             to
             make
             a
             show
             of
             falling
             into
             those
             snares
             which
             are
             laid
             for
             him
             ,
             and
             yet
             to
             keep
             out
             of
             them
             .
             Men
             are
             never
             so
             easily
             deceived
             as
             when
             their
             thoughts
             are
             most
             bent
             upon
             the
             over-reaching
             of
             others
             .
          
        
         
           
             CLXXV
             .
          
           
             It
             is
             a
             fond
             conceitedness
             ,
             which
             makes
             every
             one
             think
             himself
             a
             greater
             Master
             :
             in
             point
             of
             craft
             than
             another
             :
             If
             men
             endeavour'd
             to
             understand
             what
             are
             the
             offices
             of
             true
             prudence
             ,
             all
             the
             designs
             
             of
             subtlety
             and
             treachery
             would
             be
             defeated
             by
             circumspection
             .
          
        
         
           
             CLXXVI
             .
          
           
             Follies
             and
             imprudencies
             are
             our
             perpetual
             attendants
             through
             the
             several
             scenes
             of
             our
             life
             ;
             and
             if
             any
             one
             seem
             to
             be
             discreet
             ,
             it
             is
             only
             in
             this
             ,
             that
             his
             extravagances
             are
             proportion'd
             to
             his
             Age
             and
             Fortune
             .
          
        
         
           
             CLXXVII
             .
          
           
             The
             wisest
             men
             are
             only
             such
             in
             things
             indifferent
             ,
             but
             seldom
             have
             that
             denomination
             justly
             attributed
             to
             them
             in
             their
             most
             serious
             affairs
             ;
             
             and
             whoever
             thinks
             he
             lives
             without
             some
             ingredient
             of
             extravagance
             ,
             is
             not
             so
             wise
             as
             he
             imagines
             himself
             .
          
        
         
           
             CLXXVIII
             .
          
           
             Weakness
             occasions
             the
             committing
             of
             more
             treacherous
             actions
             ,
             than
             the
             real
             design
             of
             being
             treacherous
             .
          
        
         
           
             CLXXIX
             .
          
           
             Sycophancy
             ,
             evasions
             ,
             and
             dissimulations
             are
             instill'd
             into
             us
             from
             our
             very
             Cradles
             ,
             and
             afterwards
             grow
             so
             habitual
             to
             us
             ,
             that
             we
             can
             hardly
             be
             ever
             wean'd
             from
             them
             .
          
        
         
           
           
             CLXXX
             .
          
           
             What
             pretences
             soever
             we
             disguise
             our
             afflictions
             withal
             ,
             yet
             are
             they
             but
             the
             effects
             of
             Interest
             and
             Vanity
             .
          
        
         
           
             CLXXXI
             .
          
           
             There
             is
             a
             great
             mixture
             of
             Hypocrisie
             in
             Afflictions
             .
             For
             under
             pretence
             of
             bewailing
             a
             person
             ,
             for
             whom
             we
             have
             a
             more
             than
             ordinary
             kindness
             ,
             we
             lament
             the
             diminution
             of
             our
             own
             good
             ,
             satisfaction
             ,
             or
             concern
             in
             the
             person
             whom
             we
             have
             lost
             .
             And
             thus
             is
             it
             ,
             that
             the
             deceas'd
             have
             the
             honour
             of
             those
             tears
             ,
             which
             are
             shed
             only
             for
             them
             ,
             from
             whose
             
             eyes
             they
             fall
             .
             I
             affirm'd
             it
             to
             be
             a
             kind
             of
             Hypocrisie
             ,
             because
             a
             man
             does
             thereby
             deceive
             only
             himself
             .
          
        
         
           
             CLXXXII
             .
          
           
             There
             is
             yet
             another
             kind
             of
             this
             Hypocrisie
             ,
             which
             is
             not
             so
             innocent
             ,
             but
             imposes
             upon
             all
             the
             world
             ,
             and
             that
             is
             ,
             the
             affliction
             of
             certain
             persons
             ,
             who
             aspire
             to
             the
             glory
             of
             a
             noble
             and
             immortal
             grief
             .
             For
             Time
             ,
             who
             is
             the
             insatiate
             devourer
             of
             all
             things
             ,
             having
             consum'd
             that
             which
             they
             so
             much
             bemoan
             ,
             yet
             do
             they
             still
             persist
             in
             an
             obstinacy
             of
             weeping
             ,
             sighing
             ,
             and
             complaining
             .
             They
             assume
             a
             mournful
             part
             ,
             and
             act
             it
             so
             
             well
             ,
             as
             if
             they
             made
             it
             their
             business
             to
             perswade
             the
             world
             ,
             that
             they
             will
             spin
             out
             the
             continuance
             of
             their
             lamentations
             to
             an
             equal
             length
             with
             that
             of
             their
             lives
             .
             This
             dumpish
             and
             importunate
             vanity
             is
             commonly
             observable
             in
             Women
             of
             ambitious
             inclinations
             ;
             proceeding
             hence
             ,
             that
             their
             Sex
             obstructing
             their
             pursuit
             of
             fame
             all
             other
             ways
             ,
             they
             cast
             themselves
             into
             this
             ,
             and
             make
             it
             their
             endeavour
             to
             become
             eminent
             by
             the
             ostentation
             of
             a
             disconsolate
             grief
             .
             Of
             this
             kind
             would
             have
             been
             that
             of
             the
             famous
             
               Ephesian
               Matron
            
             ,
             if
             the
             seasonable
             relief
             and
             kindness
             of
             the
             Souldier
             had
             not
             given
             it
             an
             unexpected
             check
             .
          
        
         
           
           
             CLXXXIII
             .
          
           
             Besides
             the
             account
             we
             have
             already
             given
             of
             grief
             ,
             and
             the
             inherent
             Hypocrisie
             that
             attends
             it
             ,
             we
             have
             this
             further
             to
             adde
             ,
             That
             there
             are
             other
             kinds
             of
             Tears
             ,
             springing
             from
             certain
             small
             sources
             ,
             and
             consequently
             soon
             perceivable
             .
             Thus
             some
             weep
             ,
             only
             to
             gain
             the
             reputation
             of
             being
             good-natur'd
             ,
             and
             tender-hearted
             .
             Others
             are
             liberal
             of
             their
             lamentations
             ,
             to
             the
             end
             others
             might
             express
             the
             same
             compassion
             towards
             them
             .
             And
             in
             fine
             ,
             there
             are
             those
             who
             shed
             tears
             ,
             meerly
             out
             of
             a
             consideration
             that
             it
             were
             a
             
             shame
             not
             to
             bear
             others
             company
             in
             doing
             so
             .
          
        
         
           
             CLXXXIV
             .
          
           
             There
             are
             a
             sort
             of
             people
             who
             have
             the
             repute
             of
             honesty
             and
             fair
             dealing
             ,
             yet
             are
             not
             really
             possess'd
             of
             those
             qualities
             ,
             in
             regard
             they
             disguise
             the
             corruption
             of
             their
             hearts
             ,
             not
             only
             from
             others
             ,
             but
             even
             from
             themselves
             .
             But
             they
             are
             the
             truly
             honest
             who
             have
             the
             perfect
             knowledge
             of
             that
             corruption
             ,
             and
             make
             no
             difficulty
             to
             acknowledge
             it
             to
             others
             .
          
        
         
           
           
             CLXXXV
             .
          
           
             The
             truly
             honest
             person
             is
             he
             who
             is
             not
             offended
             at
             any
             thing
             .
          
        
         
           
             CLXXXVI
             .
          
           
             There
             may
             be
             several
             causes
             assigned
             why
             we
             meet
             with
             so
             few
             persons
             ,
             whom
             we
             allow
             to
             be
             rational
             and
             divertive
             in
             conversation
             .
             Of
             which
             this
             is
             one
             ,
             that
             there
             is
             hardly
             any
             body
             ,
             whose
             thoughts
             are
             not
             rather
             taken
             up
             with
             what
             he
             hath
             a
             mind
             to
             say
             himself
             ,
             than
             in
             precisely
             answering
             what
             had
             been
             said
             to
             him
             ;
             and
             that
             persons
             of
             greatest
             abilities
             and
             complaisance
             think
             it
             
             enough
             to
             make
             a
             show
             of
             attention
             in
             their
             countenances
             ,
             even
             when
             there
             may
             be
             observ'd
             ,
             in
             their
             looks
             and
             apprehensions
             ,
             a
             certain
             distraction
             ,
             and
             a
             precipitancy
             of
             returning
             to
             what
             they
             would
             say
             ,
             instead
             of
             considering
             ,
             that
             it
             is
             an
             unlikely
             method
             of
             pleasing
             or
             perswading
             others
             ,
             to
             be
             so
             intentive
             to
             please
             themselves
             ;
             and
             that
             to
             hearken
             attentively
             ,
             and
             to
             answer
             pertinently
             ,
             is
             one
             of
             the
             greatest
             perfections
             a
             man
             can
             be
             Master
             of
             .
          
        
         
           
             CLXXXVII
             .
          
           
             We
             will
             not
             say
             with
             
               Monsieur
               de
               la
               Chambre
            
             ,
             in
             his
             Art
             how
             to
             know
             men
             ,
             that
             all
             
             the
             formations
             of
             the
             parts
             in
             a
             Woman
             are
             Prognosticks
             of
             Vice
             ,
             since
             it
             holds
             not
             true
             in
             other
             Countries
             ,
             though
             haply
             it
             may
             in
             his
             ;
             but
             this
             we
             shall
             not
             stick
             to
             affirm
             of
             the
             Sex
             in
             general
             ,
             that
             the
             pretty
             humour
             they
             have
             in
             talking
             ,
             their
             desire
             of
             gaudiness
             in
             apparel
             ,
             that
             of
             being
             waited
             on
             into
             Parks
             ,
             Walks
             ,
             Spring-Gardens
             ,
             or
             any
             other
             place
             where
             they
             may
             make
             ostentation
             of
             their
             artifices
             ,
             in
             heightning
             the
             advantages
             of
             Art
             or
             Nature
             ,
             (
             all
             which
             accomplishments
             ,
             with
             divers
             others
             ,
             the
             French
             comprehend
             in
             the
             word
             Coquetterie
             )
             are
             so
             necessary
             to
             the
             composition
             of
             a
             Woman
             ,
             that
             without
             some
             of
             them
             she
             must
             disclaim
             her
             
             name
             .
             Yet
             have
             not
             all
             of
             that
             Sex
             the
             exercise
             of
             it
             ,
             because
             this
             Coquetterie
             ,
             in
             some
             of
             them
             ,
             is
             check'd
             and
             restrain'd
             by
             their
             Temperament
             ,
             their
             Reason
             ,
             and
             want
             of
             conveniences
             and
             opportunities
             .
          
        
         
           
             CLXXXVIII
             .
          
           
             Gallantry
             is
             a
             volubility
             of
             the
             mind
             ,
             whereby
             it
             penetrates
             into
             things
             the
             most
             insinuating
             and
             colloguing
             ,
             that
             is
             ,
             such
             as
             are
             most
             likely
             to
             please
             .
          
        
         
           
             CLXXXIX
             .
          
           
             Politeness
             is
             an
             artificial
             improvement
             and
             cultivation
             of
             the
             mind
             ,
             whereby
             superfluous
             
             excrescencies
             are
             kept
             under
             in
             order
             to
             the
             production
             of
             what
             will
             be
             decent
             ,
             delightful
             and
             beautiful
             .
          
        
         
           
             CXC
             .
          
           
             There
             are
             certain
             ingenious
             things
             which
             the
             mind
             seeks
             not
             after
             ,
             but
             finds
             brought
             to
             their
             full
             perfection
             in
             it self
             ;
             so
             that
             it
             should
             seem
             they
             lay
             hid
             there
             ,
             as
             Gold
             and
             Diamonds
             do
             in
             the
             bosom
             of
             the
             earth
             .
          
        
         
           
             CXC
             .
          
           
             When
             Kingdoms
             are
             come
             to
             their
             height
             in
             point
             of
             politeness
             and
             civilization
             ,
             it
             argues
             the
             approach
             of
             their
             declination
             ,
             
             inasmuch
             as
             then
             ,
             all
             their
             particular
             Inhabitants
             are
             bent
             upon
             the
             pursuit
             of
             their
             private
             concerns
             ,
             and
             diverted
             from
             promoting
             the
             publick
             good
             .
          
        
         
           
             CXCI.
             
          
           
             If
             it
             be
             enquired
             why
             some
             men
             are
             so
             liberal
             of
             their
             civilities
             towards
             others
             ;
             it
             may
             be
             answer'd
             ,
             that
             it
             is
             done
             ,
             partly
             out
             of
             an
             expectation
             of
             having
             the
             like
             return'd
             to
             them
             ,
             and
             partly
             out
             of
             a
             desire
             of
             gaining
             the
             repute
             of
             understanding
             the
             mysteries
             of
             Civility
             .
          
        
         
           
           
             CXCII
             .
          
           
             The
             Magisterial
             part
             of
             a
             person
             who
             hath
             the
             repute
             of
             being
             well
             vers'd
             in
             humane
             affairs
             ,
             is
             ,
             that
             he
             perfectly
             know
             the
             value
             of
             every
             thing
             .
          
        
         
           
             CXCIII
             .
          
           
             It
             happens
             sometimes
             that
             Vices
             are
             hated
             ,
             but
             the
             indigency
             of
             Virtue
             never
             escapes
             contempt
             .
          
        
         
           
             CXCIV
             .
          
           
             When
             a
             man
             cannot
             find
             tranquillity
             within
             himself
             ,
             't
             is
             to
             no
             purpose
             for
             him
             to
             seek
             it
             elsewhere
             .
          
        
         
           
           
             CXCV.
             
          
           
             That
             which
             many
             times
             obstructs
             our
             right
             judging
             of
             those
             sentences
             ,
             which
             prove
             ,
             that
             there
             may
             be
             only
             a
             show
             and
             pretence
             of
             Virtues
             ,
             is
             this
             ,
             that
             we
             are
             over-easily
             inclin'd
             to
             believe
             them
             real
             in
             our selves
             .
          
        
         
           
             CXCVI.
             
          
           
             If
             men
             are
             advanc'd
             to
             great
             Charges
             ,
             they
             accordingly
             meet
             with
             the
             greater
             difficulties
             in
             the
             administration
             of
             them
             .
             Among
             those
             ,
             that
             of
             a
             Supream
             Governour
             is
             the
             greatest
             ;
             and
             of
             this
             qualification
             again
             ,
             that
             Prince
             hath
             
             the
             hardest
             task
             of
             Government
             incumbent
             upon
             him
             ,
             whose
             subjects
             are
             distracted
             into
             a
             greater
             multiplicity
             of
             perswasions
             .
          
        
         
           
             CXCVII
             .
          
           
             If
             that
             great
             Prince
             ,
             who
             first
             had
             the
             denomination
             of
             Wise
             given
             him
             ,
             and
             infinitely
             transcended
             in
             that
             Attribute
             all
             those
             who
             assum'd
             it
             some
             Ages
             after
             him
             ,
             concluded
             his
             Ethical
             Recantations
             with
             a
             
               Vanity
               of
               Vanities
               ,
               all
               is
               Vanity
               ,
            
             what
             is
             there
             left
             for
             us
             to
             say
             ,
             who
             are
             fallen
             into
             the
             dregs
             of
             Time
             ,
             but
             the
             same
             thing
             in
             other
             words
             ,
             That
             in
             all
             humane
             prescriptions
             there
             is
             an
             apparent
             dose
             of
             Vanity
             ;
             that
             
             there
             is
             an
             eye
             of
             it
             runs
             through
             the
             whole
             Web
             of
             mortal
             Transactions
             ,
             not
             to
             be
             worn
             out
             of
             them
             ,
             till
             the
             final
             dissolution
             of
             all
             things
             ?
          
        
         
           
             CXCVIII.
             
          
           
             Of
             all
             the
             kinds
             of
             Vanity
             ,
             that
             may
             be
             ranked
             among
             the
             highest
             ,
             or
             rather
             may
             claim
             a
             certain
             supremacy
             ,
             which
             some
             persons
             are
             commonly
             subject
             to
             ,
             who
             ,
             to
             gain
             the
             repute
             of
             ingenuity
             with
             others
             ,
             speak
             such
             things
             as
             cannot
             fall
             from
             them
             ,
             without
             a
             secret
             compunction
             upon
             the
             delivery
             thereof
             .
             Of
             this
             predicament
             are
             they
             ,
             who
             employ
             their
             drollery
             upon
             the
             subject
             of
             Obscenity
             ,
             
             and
             Atheism
             .
             As
             to
             the
             former
             ,
             the
             greatest
             end
             they
             can
             propose
             to
             themselves
             ,
             is
             ,
             to
             have
             it
             imagin'd
             ,
             that
             their
             forces
             ,
             as
             to
             the
             Venereal
             Militia
             ,
             have
             been
             ,
             or
             are
             ,
             in
             some
             measure
             ,
             answerable
             to
             the
             Muster
             they
             make
             of
             them
             in
             their
             discourse
             ,
             or
             at
             least
             ,
             that
             their
             well-wishes
             and
             inclinations
             to
             the
             service
             are
             as
             great
             as
             ever
             .
             Of
             the
             latter
             ,
             this
             may
             be
             said
             ,
             that
             their
             satyrizing
             in
             divine
             concerns
             discovers
             their
             unsetled
             apprehensions
             of
             a
             future
             Being
             ,
             and
             begets
             ,
             in
             those
             whom
             they
             seem
             to
             divert
             ,
             a
             secret
             horrour
             for
             their
             positions
             ,
             and
             a
             disrespect
             for
             their
             persons
             .
          
        
         
           
           
             CXCIX
             .
          
           
             How
             strangely
             hath
             Providence
             ordered
             the
             conduct
             of
             humane
             affairs
             ,
             that
             they
             ,
             who
             are
             insatiably
             desirous
             of
             wealth
             ,
             honours
             ,
             or
             pleasures
             ,
             should
             ,
             for
             the
             most
             part
             ,
             obtain
             their
             desires
             ,
             though
             prosecuted
             by
             indirect
             courses
             !
             What
             greater
             encouragement
             can
             they
             have
             ,
             whose
             generous
             ambition
             aspires
             to
             things
             of
             a
             more
             permanent
             concern
             ,
             that
             their
             industry
             shall
             be
             rewarded
             ?
             If
             they
             whose
             apprehensions
             of
             happiness
             are
             confin'd
             to
             the
             narrow
             limits
             of
             this
             world
             ,
             are
             many
             times
             gratifi'd
             with
             the
             success
             they
             propose
             to
             themselves
             ,
             what
             
             accumulation
             of
             recompence
             may
             not
             they
             expect
             ,
             who
             ,
             adjourning
             their
             felicity
             to
             the
             other
             ,
             are
             no
             less
             fervent
             in
             the
             pursuance
             of
             it
             ?
          
        
         
           
             CC.
             
          
           
             It
             was
             an
             excellent
             Dichotomy
             of
             things
             found
             out
             by
             my
             Predecessor
             of
             famous
             memory
             ,
             the
             ancient
             Philosopher
             Epictetus
             ,
             that
             they
             are
             either
             dependent
             on
             us
             or
             not
             .
             What
             a
             man
             is
             possess'd
             of
             within
             the
             sphere
             of
             that
             dependency
             on
             himself
             ,
             he
             may
             truly
             call
             his
             own
             ,
             and
             look
             on
             as
             contributory
             to
             his
             happiness
             and
             satisfaction
             ;
             what
             are
             out
             of
             it
             ,
             must
             ,
             if
             he
             survey
             them
             
             not
             with
             an
             indifferent
             eye
             ,
             prove
             the
             continual
             exercise
             of
             his
             hopes
             and
             fears
             ,
             and
             so
             many
             disturbances
             of
             his
             tranquility
             .
          
        
         
           FINIS
           .
        
      
    
     
       
         
         
         
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           and
           are
           to
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           ,
           
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           the
           George
           in
           Fleet-street
           .
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             Folios
             .
          
           
             COsmography
             in
             4
             Books
             ,
             containing
             the
             Chorography
             and
             History
             of
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             ,
             by
             
               Pet.
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             price
             20s
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             and
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             of
             
             Holstein's
             Embassadors
             into
             
               Muscovy
               ,
               Tartary
            
             ,
             and
             Persia
             ,
             begun
             in
             the
             Year
             1633.
             and
             finisht
             in
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             containing
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             compleat
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             finisht
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             whole
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             Romish
             
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               Christophers
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               Vincents
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             all
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             which
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               R.
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         Notes, typically marginal, from the original text
         
           Notes for div A49597-e830
           
             P.
             19.