Some too communicative, and some too reserved.

friend, out it goes at a venture to the next comer: others again are so suspicious, and so obstinately close, that they will rather perish than trust the best friend they have with it: they are, both of them, in the wrong; only the one is the better-natured error, and the other the safer. Now, as to the trust of a friend, there are many innocent things which in their own nature may seem to be privacies, and which custom has ever reputed so; in which cases, there is place enough for the offices of friendship, in the mutual communication of our most secret cares and counsels. But yet, we are so to govern ourselves, that even an enemy should not turn our actions to reproach. For an honest man lives not to the world, but to his own conscience. There is a certain softness of nature and spirit that steals upon a man, and, like wine, or love, draws all things from him. No man will either conceal, or tell, all that he hears. But he that tells the thing, will hardly conceal the author: so that it passes from one to another, and that which was at first a secret, does presently become a rumour. For this, and for many other reasons, we should set a watch upon our lips, and attend the more useful and necessary work of contemplation. The first petition that we are to make to God Almighty, is for a good conscience; the second, for health of mind, and then of body. There are some things which we directly wish for, as joy, peace, and the like; some that we pray for only in case of necessity, as patience in pain, or sickness, &c. Others that concern our external behaviour, as modesty of countenance, decency of motion, and such a demeanour as may become a prudent man. Many things may be commodious; that is to say, they may be of more use

Humanity makes us affable and gentle.

than trouble, and yet not simply good. Some things we have for exercise, others for instruction and delight. These things belong to us only as we are men, but not as we are good men. Some things serve to correct and regulate our manners, others to inquire into the nature and original of them. How shall we know what a man is to do, if we do not search into his nature, and find out what is best for him, and what he is to avoid, and what to pursue? Humanity not only keeps us from being proud and covetous, but it makes us affable and gentle, in our words, actions, and affections. We have no precepts from the liberal arts, neither for this, nor for sincerity, integrity of manners, modesty, frugality, no nor for clemency itself, which makes us as tender of another's blood as of our own, and distinguishes men in society from beasts of prey. Some people are ever complaining of the iniquity of the times: but let no man depend upon the goodness of his cause, but rather upon the firmness of his courage; there may be force, or bribery; I would hope the best, but prepare for the worst. What if I have served an ungrateful interest, and suffered wrongfully? An honest man is more troubled for the injustice of a severe sentence, than for the cruelty of it; and that his country has done an ill thing, rather than that he himself suffers it. If he be banished, the shame is not his, but the authors of it. He tempers his delights and his afflictions, and says to himself—that if our joys cannot be long, neither will our sorrows. He is patient in his own misfortunes, without envy at the advantages of his neighbour. His virtue is bolder in the opposition of ill things, than tyranny itself can be in the imposing of them. This is rather to tell you

Make haste to be perfect.-We set bounds to others, and none to ourselves.

what you do already, than what you should do. Go on, as you have begun, and make haste to be perfect: but take notice, that the mind is to be now and then unbent; a glass of wine, a journey, a mouthful of fresh air, relieves it; but then there is a difference betwixt a remission and a dissolution. Without exercise a dull humour invades us, and it is remarkable, that men of brawny arms, and broad shoulders, have commonly weak souls. Some exercises are short and gentle, and set the body right presently. But, whatever we do, let us return quickly to the mind, for that must not lie idle. A little labour serves it, and it works in all seasons; in summer, winter, old age, nothing hinders it. And, to make it more valuable, it is every day better than other. Not that I would have you perpetually poring upon a book either, but allow yourself seasonable respites, and to it again. A coach, or a walk, does your body good, without interrupting your study; for you may discourse, dictate, read, hear, at the same time. Now, though the exercise be laudable and healthful, yet the masters of them are, for the most part, of lewd example. They divide their lives betwixt the tavern and the hot-house; and a swimming debauch is a good day's work with them. But, how apt are we to set bounds to others, and none to ourselves; and to observe their warts, when our own bodies are covered with ulcers! What is more ordinary, than for people to reverence and detest the fortunate, at the same time, even for doing those things which they themselves would do, if they could? There might be some hope of amendment, if we would but confess our faults; as a man must be awake that tells his dream. There are some diseases which are abso

Knavery the ready way to riches.

lutely hopeless and past cure, but they may yet be palliated; and philosophy, if it cannot help in one case, it may in another. To a man in a fever, a gentle remission is a degree of health; and it is something, if a man be not perfectly sound, to be yet more curable. But we are loth to be at the pains of attending our own business; we lead the life in the world, that some lazy people do in a market, they stand gaping about them, without either buying or selling. We slip our opportunities; and if they be not catched in the very nick, they are irrecoverably lost.

THE DANGER OF FLATTERY, AND IN WHAT CASES A MAN MAY BE ALLOWED TO COMMEND HIMSELF.

DEMETRIUS was wont to say-that knavery was the ready way to riches, and that the casting off of virtue was the first step to thriving in the world. Study but the art of flattery, (which is now-a-days so acceptable, that a moderate commendation passes for a libel,) study that art, I say, and you shall do your business without runiring any risk upon the seas, or any hazards of merchandizing, husbandry, or suits at law. There is not one man of a million that is proof against an artificial flatterer; but something or other will stick, if we do but give him the hearing. Nay, we like him well enough, though we shake him off, and the quarrel is easily reconciled. We seem to oppose him, but we do not shut the door against him, or, if we do, it is but as a mistress will do sometime upon her servant-she would be well enough content to be hindered, and take it much better

D D

Of parasites and crafty flatterers;

yet to have it broke open. Beside that, a man lies commonly most open where he is attacked: how shamefully are great men fawned upon by slaves, and inured to fulsome praises? when the only business of those, that call themselves friends, is to try who can most dexterously deceive his master. For want of knowing their own strength, they believe themselves as great as their parasites represent them, and venture upon broils and wars, to their irreparable destruction. They break alliances, and transport themselves into passions, which, for want of better counsels, hurry them on to blood and confusion. They pursue every wild imigination as a certainty, and think it a greater disgrace to be bent, than to be broken. They set up their rest upon the perpetuity of a tottering fortune, until they come at last to see the ruin of themselves and their possessions, and too late to understand that their misfortunes and their flatteries were of the same date. There is a sparing and a crafty flattery, that looks like plain-dealing. But all flatteries are words of course, and he that receives them will give them. Nay, let it be ever so shameless, a man takes all to himself, though his very conscience gives him the lie. Cruelty shall be translated mercy; extortion and oppression shall be called liberality; lust and gluttony, to the highest degree in the world, shall be magnified for temperance. Now, what hope is there of his changing for the better, that values himself for the best of men already? The stroke of an arrow convinced Alexander that he was not the son of Jupiter, but a mortal man. And thus, upon the experiment of human frailty, should every man say to himself-am not I sad sometimes, and tortured betwixt hope and fear?