the thing is,the more it condemns it. Wherefore it is convenient to commit fome fmall Faults on defign, to appeafe Ill-will, and to hinder the impoftume of Bad Humour from breaking. Besides, that a little Negligence fometimes fets off good Qualities.

Vil. Envy and Fealonfie feem to be more particularly Hated of Providence than any other Vice for they carry their Punishment infeparably along with them. The Envious and the Jealous need no other Tormenters then their own Thoughts. The Envious Man ruins his own, to disturb another's Tranquillity, and Sacrifices his own Happiness and Repofe, to a perverfe defire of troubling his Neighbours. Hefeeds like Toads upon the Venom of the Earth,and Sucks his Scandal greedily, that he may at pleasure difgorge it to the greater anoyance of other Men. His Mind has the Vapours; a Sweet report of any one throws it into Convulfions and Agonies, and a foul one is the Relief and Refreshment of it. This Vice is generally disclaim'd by both Sexes, yet generally practis'd by both.

VIII. Men are often fo foolish as to boast and value themselves upon their Paffions, even thofe that are most vicious. But Envy is fo ungenerous and fhameful a Paffion, that no body ever had the Confidence to own it.

IX.There is fomething to be faid in favour of Jealoufy because it only designs the Prefervation of fome 1 good, which we either have, or think we have a right to. But Envy is a raging Madness,that cannot be fatisfied with the good of any body.

X.The Applause we give to Men that are just setting up for Reputation in the World, is often owing to a Spirit of Envy, and a fecret way of detracting. from others, that have established a goodReputation to themselves already.

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XI.

XI. Our Envy out-lives generally the Prosperity of those we Envy.

XII. There are fewer Men free from Envy, than void of Intereft.

XIII. If we look nicely into the several Effects of Envy, it will be found to carry a Man farther from his Duty, than Insereft does.

XIV. The fureft fign of a great and noble Soul, is to be free from Envy.

XV. Envy is lefs capable of Reconciliation, than

Hatred.

XVI. The Man that complains of being born to Misfortunes and Croffes, might in a great measure, become happy by the Profperity of his Friends and Relations; Envy bereaves him of this last Resource

XVII. Envy pretends to no other Happiness than what it derives from the Mifery of other People; and will rather eat nothing it felf, than not ftarve those that would. There is in this Malevolence fomewhat of the Punishment, as well as the Spite of the Damn'd: They take delight in other Peoples Miferies, and at the fame time are their own Tor

mentors.

*XVIII. AMan that has noVirtue in himself,ever envies Virtue in others. For Men's Minds will either feed upon their own Good, or upon others Evil; and who wanteth the one, will prey upon the other; and who is fo out of hope to attain to ano\thers Virtue, will feek to come at even ha by depreffing another's Fortune.

* XIX. Men of Noble Birth are noted to be Envious towards new Nobility when they rife: For the distance is alter'd; and it is like a deceit of the Eye, that when others come on, they think themfelves go back.

* XX. They that defire to excel in too many Matters, out of Levity and Vain-Glory, are ever Envious; for they cannot want work, it being impoffible but many in fome one of those things fhould furpass them.

*I.

IN

Exaggeration.

Ever to speak by Superlatives, is a fign of a Wife Man; for that way of speaking,wounds either Truth or Prudence. Exaggeration are fo many Prostitutions of Reputation, in that they dif cover the Weakness of understanding, and the bad Difcerning of him that speaks. Exceffive Praifes excite both Curiofity and Envy; fo that if Merit anfwer not the value that is fet upon it, as it commonly happens; general Opinion Revolts against the Imposture, and makes the Flattered and Flatterer both ridiculous. Excellence is rare, and by confequence the value ought to be well weigh'd.

Examples, Imitation.

* I. Ood Example is an unfpeakable Benefit to mankind, and has a fecret power and influence upon those with whom we converfe, to form them into the fame Difpofition and Manners; it is a living Rule, that teaches Men without Trou3ble, and lets them fee their Faults without open reproof and upbraiding. Befides, that it adds great weight to a Man's Council, when we fee that he ad

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vises nothing but what he does, or exacts any thing from others, from which he himself defires to be excufed. As on the contrary, nothing is more Cold and Infignificant from a Bad Man, one that does not obey his own Precepts, nor follow the advise which he is fo forward to give to others.

* II. Example works a great deal more than Precept; for Words without Practice, are but Councels without Effect. When we do as we say, 'tis a confirmation of the Rule: But when our Lives and Doctrines do not agree, it looks as if the Leffon were either too hard for us, or the Advice not worth the while to Follow. We fhould fee to mend our own Manners, before we meddle to reform our Neighbours; and not condemn others for what we do our felves.

III. The Words and Actions of our Superiors have the Authority and force of a Recommendation : So that it is morally impoffible to have a Sober People under a Mad Government. For where Lewdness is the way to Perferment, Men are wicked by Intereft, as well as by Inclination.

IV. Nothing is of fo Infectious and Peftilent a Nature as Example; and no Man does an exceeding good, or very ill thing, but it produces others of the fame kind. We imitate the good out of Emulation, and the bad out of our natural Corrupti on and Malignity, which being confin'd and kept up close by Shame, is unlock'd and let loose by Example.

V. Imitation always fucceeds ill, and whatever is counterfeit and affected, grows naufeous and difgraceful,even with those things, which when Natural, are moft graceful and charming.

VI. We are better pleas'd with those that strive to imitate us, than with those that endeavour to equal us. For Imitation argues Efteem; but a defire of Equality argues Envy.

*VII. Authority in Sin is an incentive to it; and it is at least an Excufe, if not a Warrant, to tranfgrefs after great Examples.

* VIII. 'Tis as much as a Man's Life, Fortune and Reputation are worth, to keep good Company, (over and above the Contagion of lewd Examples) for as Birds of a Feather will flock together; fo if the good and the bad be taken together, they must expect to go the way of all Flesh together.

IX. People that live by Example should do well to look very narrowly into the Force and Authority of the Precedent, without faying or doing things at a venture; for that may become one Man, which would be abfolutely intolerable in another, under differing Circumstances.

* X. He that follows Nature is never out of his way; and that which is best for every Man, is fitteft for him too : He does it with ease and success, whereas all Imitation is putid and fervile.

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Failings, Defects.

Very Man generally finds thofe Faults in others, which others find in him.

Ev

II. If we had no Failings of our own, we should not be half fo much delighted, as we are, at the dif covery of thofe of other People.

III. Men are not fo unacquainted with their own Failings, as we are apt to imagine; for they are

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