they should not bear to have it so much as recommended or mentioned but prefer Slavery and Dependance before living upon their own Stock getting above Fortune and making themselves easy and Masters at all times and places and upon all Accidents alike May we not most justly cry out with Tiberius more justly indeed than He did O Wretches born to be Slaves How absurd is it that we who are such Patrons and Sticklers for Liberty in the Case of our Bodies Estates and all other Properties should not bear to have our Mind free which after all is the only Free-born thing that belongs to any of us We seek and employ conveniences fetch'd from all parts of the World count no expence too great for the Health the Service the Ornament of the Body but grudge every thing for the improvement and enriching of the Mind In short We are so partial as to take all possible pains that the Body may be at large while the Soul is fettered and coop'd up in Prison The other Branch of this Liberty in which the Will is concerned is of yet greater value in which the Wills is concerned is of yet greater value Liberty of the Will and ought to be more endeavour'd after by a Wise Man as indeed it is more serviceable to him than the former Now here I think it necessary to admonish my Reader that the Matter under our present Consideration is not that Faculty and Privilege of Human Nature which Philosophers and Divines commonly stile Free-Will nor shall we treat of it in the same Method with Them But my meaning is That a Wise Man ought to preserve his own Ease and Quiet to keep his Will and Affections free and disengaged and to lay them out upon very few objects and those such as may justify his Choice For indeed the things that deserve our Choice and challenge our Affections if nicely examined will be found but very few But this is not all For even Those that deserve them best will not justify our Vehemence and Eagerness and immoderate Fondness of them And here I find my self under some necessity of encountring two very popular and plausible Opinions The One is That which teaches us to be always forward to serve other people to lay aside all thoughts of one's self for the sake of our Neighbours and especially when the Publick Good is concerned pretends that no private Interest ought to come in Competition with it And the Other prompts us to espouse such Matters with all possible Zeal and to the very utmost of our power He that declines the Former is accused of wanting Good nature and a publick Spirit and He that is remiss in the Latter is suspected of Coldness and Indifference want of Generosity and the Zeal that is required of a Good Man and in short reputed incapable of making a Friend Now whatever there may really be at the bottom of these Opinions yet it is plain the World have overloaded the Foundation and built such Notions upon it as exceed all Reason and Measure and nothing can be more Romantick and Extravagant than what we sind delivered upon these Occasions For our Governors who feel the Advantage of them oftentimes infuse Principles into us not according to the true merits of the Cause but in proportion as they perceive they may prove serviceable and beneficial And it frequently falls out that those Opinions which are in themselves most reasonable and true are not most convenient to be generally entertained And besides this Observing how natural the Love of our Selves and our own private Advantage is and what Partialities and unreasonable Excesses it is apt to carry us into they thought it necessary to divert and draw us off as far from This as possibly and so took the Common Course of bending the Crooked Stick the Contrary way that it might at last stand strait by being forced toward the other Extreme 1 These Opinions when misunderstood and misapplied which is commonly the Fate of most Opinions when they fall into the hands of a Multitude occasion great Injustice and Disorder many Difficulties and grievous Mischiefs As we may plainly observe in those persons that snap at every bait of this kind let themselves out to hire as it were and devote all their Time and Pains to the service of other people These men do not only suffer themselves to be managed and taken absolute Possession of by their Friends but they thrust themselves forward of their own accord and will have an Oar in every Boat It is indifferent to Them whether the Matter concerns them or not whether it be of greater consequence or of none at all still they Interess themselves in all alike for indeed they often do it merely to keep themselves in Motion and Employment It stirs their Spirits put their Soul into a pleasing sort of Agitation and thus * In Negotio sunt negotij causà they are busy purely because they love to be so They cannot bear the having nothing to do nor can they confine their Thoughts to their own Affairs but either do not see or carelesly overlook them and so seek Employment abroad and meddle and turn undertakers in things that are foreign and distant as if they had nothing at all to do at home no concerns that are essential and necessary to be followed no personal no domestick Cares that lye upon their hands such as ought to be first dispatched and which if duly attended to would leave no room for Sloth nor leisure so great as should prove a Temptation to us to turn Managers for other people that we may keep our selves in Action Many of these persons are good husbands of their purse and careful not to part with a Penny of Money but upon valuable considerations but they are unreasonably prodigal of their Soul their Life squander away their Time and their Pains their Affections and their Will most profusely and unaccountably dedicate Themselves and all their Powers to any occasions that calls for their Assistance And yet when all is done These are the valuable Treasures of which we ought to be exceeding choice and sparing and in such Instances it is chiefly that Frugality and good Management are commendable But alas the Persons we speak of are so far from this that they glory in their Extravagance act all with such Violence and Passion that they are lost to Reason and common Sense and never think they do enough till they have engaged as deep as is possible and given up their Persons and their Wits both to the Cause they espouse Great Men make their Advantage of such Tempers as these Men that will be eager and angry and expose nay lose their lives upon pretences of Friendship and Punctilio's of Honour and Respect are special Tools for Their purpose And they are not wanting to countenance and caress them throw out large Promises and use a thousand little Stratagems to draw them in and six them to their
of such Souls as are gross sunk down immerst in inseparable from and compounded of meer Matter Such are the Souls of Brutes The Other quite contrary such as have no manner of Communication with Matter and Body as Angels and Immortal Spirits whether Good or Bad. In the midst and between these two is the Humane Soul and this is neither entirely and necessarily confin'd and fasten'd to Matter nor entirely separated from it but joyn'd and wedded to it in this present State yet so that its Divorce is not its Destruction but it can subsist and live without Matter in Another State Such an Order and Distinction as This is no despicable Argument for the Immortality of the Soul since otherwise we must suppose a wide Gap a vast Defect and foul Deformity in Nature such as carries Absurdity in it self casts a Reflexion upon its Author and threatens Ruine to the World Which is supported by nothing more than by the Gradual and Contiguous Order and Succession of the Creatures And therefore between Distances so wide as altogether Corruptible and absolutely Incorruptible Nature requires some middle Condition of a Substance partly the One and partly the Other Such a Link as this is necessary to tye the two Ends of this Chain together and such a Link can be no other Creature than Man For if we carry our Thoughts farther we shall find that Other Beings are without the Compass of this Length and so there are Five Stages of Beings in all One below the meanest and even those Souls which are said to consist entirely of Matter such as Stones which we cannot say have any Soul at all Another far above even the most exalted the most pure and immortal Souls which is the Ever-Blessed and Eternal Spirit the Great and Only God But besides the Separation of the Soul already treated of Separation Unnatural there is Another Unnatural and Uncommon One and this happens by Fits and Starts is out of the way and consequently very intricate and hard to give our selves any tolerable Account of Such I mean as comes upon Men in Extasies and Raptures which as they differ very much in their Symptoms and Circumstances so do they likewise in their Causes and Occasions Of these some are Divine Extasies wrought by the express and immediate Operation of God Such are those Trances which the Scripture takes notice of in Araham Daniel Ezechiel Zacharias St. Peter and St. Paul Others are Daemoniacal procur'd by the Interposition of Good or Evil Spirits many whereof are mention'd in Story And we are told of John Duns-Scotus in particular that having lain a long time in a Trance and being taken for dead he was carry'd to be bury'd and put into his Grave but being rouz'd with the Blows and Bruises of the Mould thrown upon him he came to himself and was taken up again and in a few Days after dy'd in good earnest with the loss of Blood and the Bruises he had received upon his Head Cardan mentions somewhat of this Nature with which both Himself and his Father were possessed And many Creditable Authentick Relations have been made from several distant parts of the World of abundance of People most of them of the Vulgar sort too weak and ignorant to contrive such Stories and of Women possessed whose Bodies have not only continu'd long without any Sense or Motion or Pulse but have been cut bruised burnt without ever feeing it and afterwards when they came to themselves they have complain'd of intolerable Torture and exquisite Pain and have given very strange Accounts of what they have seen and done in places a great way off A Third Separation there is which we may call Humane because proceeding from Humane Means and such as no Superiour or Invisible Power seems to be concern'd in This comes either from that Disease which from Hippoerates is call'd Morbus Sacer but commonly known by the Name of the Falling-Sickness attended with Foamings at the Mouth which are lookt upon as the Mark and Character of it and distinguish this Distemper from Possessions in which the Patients are said to have none of these Frothings but a very noisome Stench in the room of them Or this Separation may be owing to the Force of Stupifying and Sleeping Medicines Or to the Strength of Imagination which being vehemently intent upon some One thing perfectly carries away the Soul and renders it stupid and insensible to all other Objects besides Now in these Three kinds of Extasie and Transport whether Divine Daemoniacal or Humane the great Doubt arising is Whether the Soul be really and truly separated from the Body or whether without any such Separation it still continue there but be so entirely taken up with some External Object as perfectly to forget the Body belonging to it So that its Natural Operations and the Exercise of its proper Offices and Vocation are during that time suspended and wholly superseded As to Divine Extasies The Apostle speaking of Himself and what happen'd in his own Case 2 Cor. 11. will not presume to define any thing * Whether in the Body or out of the Body I cannot tell says he God knoweth And this Caution of His is methinks a good Warning to all other People that They too shou'd be modest and reserv'd and not rash in determining any thing positively not only in These but even in less Abstractions of the Mind As to the Second Case That of Demoniacks Their having no sense of great Blows and exquisite Tortures and reporting things transacted at Two or Three Hundred Leagues distance these I confess are great Conjectures and very violent Presumptions of an actual Separation but yet I think they are not conclusive and necessary Arguments for it For the Devils may amuse the Soul and keep it so fully employ'd even when at home that it shall have no Commerce or Communication with the Body for some considerable time and at the very same time too he may represent to the Imagination what passes at a great distance in so lively and clear a manner as to fool the Man with a Persuasion that he hath really been there and seen those very things which the Images thus strongly imprinted upon his Fancy have enabled him so particularly to relate How far the Activity of Evil or Good Spirits extends is not possible for us to say But it is a very bold Assertion and what Nature will very hardly endure that the Whole Soul formally taken goes out and abandons the Body for upon these Terms the Body must die to all Intents and Purposes And such Mens coming to themselves again wou'd not be a Recovery of their Senses but a Resurrection from the Dead And yet to say That the Soul does not All go but the Imaginative and Intellectual Faculties rove aboad while the Vegetative stay behind and keep House is still more Monstrous and Absurd For at this rate the Soul which is entire and One in her Essence wou'd be
Mind if it be not set on Work and kept close to some particular Subject turns Vagabond wanders and floats among a Thousand Whimsies there is nothing so Foolish or so Extravagant but it will produce it And if it be not fix'd down it is lost for to be every where is in Truth to be no where Agitation is indeed the very Life and Beauty of the Soul but then this Agitation ought to be directed and prescribed found for it by another Hand but by no means left to its own providing Suffer it to go all alone and on its own Head it santers about and tires its self to no Purpose languishes and grows Feeble And yet the other Extreme is every whit as Dangerous for if you hold it too high and lay too much upon it This is keeping the Bow always bent Constant intense Thought is what cannot be born it strains and puts the Mind upon the Stretch till at last it cracks and breaks it This Agent is also Universal and in at every thing An Universal Agent No Subject whatsoever No Topick is out of its Compass let the Farce be what it will the Soul will have a Part in it though it be never so low or so extravagant The vainest and most trifling Matter will serve its Turn to work upon as well as that of the greatest Consequence and Weight Things which it knows not nor hath any Comprehension of as well as those with which it is never so well acquainted For even the being made Sensible that it is out of a Man's Power to enter deep and search things to the Bottom and that in many in most Cases indeed all the Knowledge we can have is merely Superficial and goes no farther than just the Shell and Out-side of Things The very Coming to this Sense I say is a very brave and bold Stroke and argues a Masterly Judgment Learning nay Truth it self may be found in a Man that wants Judgment and many may have a good Judgment too who are unskill'd in Learning and Books and under some Mistakes as to particular Opinions But for a Man to see and to acknowledge his own Ignorance and personal Defects to pretend to no more than he really hath and is this single Quality argues so much Judgment that there are few better Testimonies to be given of it A Third Character very considerable in this Agent is the Nimbleness of its Motions whereby it traverses the whole World and runs from the one End of it to the other in a Moment of Time Ready and quick in its Motions never standing still never at rest but fluttering about and peeping and medling every where * Mobilis inquieta mens homini data est nunquam setenet Spargitur vaga quietis impatiens novitate rerum laetissima Non mirum ex illo coelesti spiritu descendit Coelestium autem natura semper in motu est Man is endued with a busy active Mind that never keeps at home but expands and dilates it self wanders every where cannot bear any Rest and is never so agreeably entertain'd as with Novelties and fresh Objects Nor is it strange For this Mind of ours is descended from that Celestial Spirit above and Motion we know is so natural there that the Heavenly Beings are never out of it This mighty Quickness and Agility must be confessed in one respect Prodigious and one of the most Miraculous Qualifications belonging to the Soul But on the other ther hand it is very dangerous too For Spirits so exceeding subtle and refin'd are liable to great Inconveniences and an Excellence of this kind is observed to be a mighty Disposition to Folly and borders hard upon Madness as you will hear by and by Upon the Consideration of these Three Qualities it is that the Arguments for the Immortality of the Soul are usually grounded Since Matter which is corruptible by Nature hath none of these and what is not Material no reason in Philosophy can evince to be Mortal Now an Agent in perpetual Motion is very distant from Matter to which Rest seems natural since it neither does nor ever can move it self An unlimited and Universal Agent differs extremely from Matter which is cramped and confin'd in all its Operations and proper only for one or a few but always the same Matter can serve only some and the same determinate uses And That again which is sudden and instantaneous which is bounded by no Time no Place but carries its Thoughts to the most distâ—nt Objects with equal Swiftness as to those that are nearest This sure is most contrary to Matter whose Motions are local and gradual bound up by necessary Laws and proportion'd by the respective Distances of the several Objects Consequently This Mind is something above Matter and Mortality a Spark of Divine Fire and the express Image of that Active and Omnipresent Spirit which we call GOD. Now the Trade and constant Employment of this Soul It s Employment is to be perpetually upon the seek ferretting and doubling and hot in the pursuit of Knowledge as of its proper Food This Appetite and Hunger for the Truth makes Men eternally prying and curious and inquisitive which made the Greek Poets call Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sort of Creature whose Thoughts and Inventions are always at work Nor is there any End of our Enquiries for they are circumscrib'd within no Bounds nor regulated by any Forms and Measures Doubts and Difficulties are the Sustenance we live upon and the Principle within us is a perpetual Motion The whole World is our School and our Theme and which is particular to the Case now before us We labour for labour's sake The Chace and Pursuit is not so much our Toil or our Diversion as it is our Game and our Prey For the succeeding or not succeeding in our Disquisition is a thing of another and very different Consideration But still in the midst of all this busie Curiosity it is rash tumultuous and disorderly It s manner of working observes no certain Rules and Measures but is eternally roving and variable and inconsistent with it self 'T is a perfect Nose of Wax that bends every way stretches it self to any length is accommodated to all Forms more supple and yielding than Water or Air. * Flexibili omni humore obsequentior ut Spiritus qui omni Materiâ facilior ut tenuior Thus justifying the Character given of it that as a Spirit is more refin'd and subtle so it is likewise more flexible and yielding than any the thinnest Matter whatsoever Of this Theramenes his Shooe was the true Emblem which fitted Feet of all Sizes All it is at a loss for is only for some Contrivance how to turn and change with some Appearance of Probability for when This is once found it moves every way takes all sides crosses and contradicts it self and argues for Truth or Falshood indifferently Thus Reason sports wantonly and invents or
sure to alienate the Affections and provoke the Resentments of those who suffer under them and they when thus incensed will not fail to express those Resentments in a very plentiful and bitter Manner For from what hath been said already we may easily be convinced that nothing lies more exposed to the Tongues and Censures of the World than War And whoever is the Immediate Actor of the Mischief the main Burden will be sure to fall upon the Principla * Iniquissima Bellorum conditio haec est Prospera omnes sibi vendicant Adversa uni imputantur This says Tacitus is the particular Hardship of War that Men always make an unjust Division of Events all that succeeds well every Man arrogates to himself but all the Miscarriages and Losses every one Shifts off from himself and all agree to lay the Load at the Principal Commanders Door only Those that fail in Execution blaim them whose Business it is to give Orders and they who issue Orders lay the Blame upon Negligence and Failure in the Execution and at the last Rebound the Whole rests upon the Prince himself Upon all these Accounts the very justest War as St. Augustine says is odious and detestable and a Prince does very ill and Acts imprudently when he engages in it without extremely urgent Necessity According to that Remark made upon Augustus Caesar And therefore Kings must not suffer themselves to be won over to it by those busie Incendiaries that set the World on Fire and desire to incense their Master with groundless Jealousies or allure him with imaginary Conquest merely to gratifie some particular Passion of their own * Quibus in Pace durius servitium est in id nati ut nec ipsi quiescant neque alios sinant Men who as one describes them think Peace a Burden and to live at Ease a perfect Slavery of such Dispositions that Nature seems to have cut them out for publick Disturbers for they will neither be quiet themselves nor content to let other People be so And yet these very Persons are commonly the most backward and dispirited when once they come to Action They talk Big and take Towns and beat whole Armies and entertain themselves and others with the Pleasures and Advantages of a Camp and the Love they have for Fighting but at last the old Proverb Proves its own Truth That †Dulce bellum inexpertis War is pleasant to none but those who have never tryed it Now a Wise Prince will take the best Care he can to keep and to promote the Peace of his Country he will not be afraid of War on the one Hand for this is mean and beneath his Courage but then he will not provoke nor draw it upon himself on the other Hand for That is every whit as much unworthy of his Wisdom the Effect of Heat and Inconsideration For how rash how unreasonable is it to put his own or another Government into needless Combustions to give so many Persons the uneasiness of a long and anxious Suspence between Hope and Fear and to drive things to that desperate Push that He must at last either ruine other People or be ruined himself The Second Branch of this Military Dispensation I said is carrying on the War The Second Head Carrying on the War And for This Three things are necessary Provision and Ammunition Men and Conduct or Skill in the Rules of War The First is Provision of things useful and necessary for the War and that ought to be done early and in good time For it would be an intolerable Weakness and Reproach to put off the Supplies which ought constantly to be in readiness till the very instant that our Occasions call for the using of them He that is to seek then hath lost himself for a ₠Diu apparandum est ut vincas celerius Long Preparation is the surest Expedient to procure a speedy Victory Now as for the Provisions requisite for the Honour and Safety of a Prince and his Government in the usual and ordinary State of Affairs there hath been enough said already in the former Part of this Chapter and that belongs entirely to the Matter now before us The Principal Provisions and Strengthenings for War are Three First Money which is the very Life and Spirits the Nerves and Sinews of War as hath been already shewed at large Secondly Arms Offensive and Defensive which have also been spoken to before These two are of common Use and what a Prince should always have plenty of in Reserve The Third is Victuals without which an Army can neither conquer nor sight nor live if This be wanting Engagements are needless for your Men are cut off without ever a Blow struck and the Soldiers grow wild and unruly and cannot possibly be kept under Government * Disciplinam non servat jejunus Exercitus A hungry Army observes no Rules and Men ready to starve cannot be expected to perish in obedience to Discipline 'T is true I mention'd a Provision of Necessaries before but that which I am now upon is a different thing and laid in on purpose for this Extraordinary Occasion One therefore of the earliest and most important Preparations for War is upon the first Thoughts or Motions towards any such thing to see that there be large and convenient Magazines stor'd with all manner of Victual Corn Salt-Meats and other proper Sustenance not only for the Army which takes the Field but for the Garrisons upon the Frontiers so much as may enable them to hold out a Siege if the Enemy should find it for his purpose to sit down before them and so intercept any Supplies which should come to them from abroad The Second Thing requisite for carrying on a War is a Competent Number of Hands Men fit to make Men. or to receive an Assault And here we shall be obliged to distinguish between them As first of all between Private Soldiers or those who are commonly said to carry Arms and Officers or Persons in Commission The Private Soldiers are the Body the Officers the Head or Life of the Army That which inspires and directs every Motion and by Virtue whereof they act Now here we will first of all consider the common Soldiers who make the Bulk and main Substance of the Army Of these there be several sorts some Foot and others Horse some Natives others Foreigners some the standing proper Force of the Government others Auxiliary Troops or such as are levied upon a particular Emergency We shall do well to take a transient view of every one of these and bestow the Pains of comparing them a little together that so we may be satisfied which are best and most eligible And then we will proceed farther to observe what Methods are to be made use of for the directing and governing our Choice and what lastly for the ordering and well-disposing them when thus levied and got together Now the Judgments of
Parts The Preventing Ill Habits and Cultivating Good Ones The Former is the more Necessary and Requires the more diligent Attention of the Two And This is a Business which ought to be begun very early indeed a Man can hardly set about it too soon For Vicious Dispositions grow into Habits apace so that the Corruption of Nature is sure to be beforehand with us and if these Things be not stifled in the Birth it is very difficult Dealing with them afterwards I suppose I need not say that this Endeavour ought to be Universal and bend it self against all Vice without Exception But some there are which I shall mention and recommend the subduing of more especially because they are more incident to that Condition of Life and therefore more formidable than the rest The First is Lying A pitiful poor-spirited Vice the Character of Slaves and Cowards the most ungenteel Quality that can be and certain Indication of a base degenerate and timorous Soul but more particularly sit to be caution'd against in this Place because harsh Methods and rigorous Severities in the Education of Children very often fright them into it at first and lay the seeds of Fear and Falshood for their whole Lives The Second is an Aukward Bashfulness which puts them upon hiding their Faces hanging down their Heads blushing and looking out of Countenance when they are spoken to makes them incapable of bearing any sort of Correction or the least angry Word without being disordered and put quite out of Humor A great deal of This is owing to the Natural Weakness and Tenderness of their Minds but this Infirmity must be corrected by Study and Application by learning them to bear Admonition and Rebukes using them to see Company and fortifying them with a becoming Assurance and Presence of Mind Thirdly All Affectation and Singularity in their Dress their Mean their Gate their Gestures their Speech and every other Part of Behaviour Making their Deportment and Conversation Masculine and free easie and unconstrained For Affectation is a sure Sign of Vanity an inordinate Desire of recommending themselves by doing somewhat particular and out of the common Road and is extremely Nauseous and Offensive to all Companies it displeases even where it labours to oblige and casts a Blemish upon our best Actions and kindest Intentions * Licet sapere sine pompâ sine invidià A Man may be Wise without Ostentation and should labour to be so without giving Prejudice or Offence But especially They must check and utterly banish all Anger and Peevishness and Spight and Obstinacy And in order hereunto It will be a good Rule to settle a Resolution never to gratifie Children when they are froward nor give them any thing they cry and are outragious for To make them sensible betimes that these Arts will never do them service and are therefore unprofitable as well as unbecoming Another necessary Course to this purpose will be never to flatter or wheedle or caress them in their querulous Humours for Fondness and Indulgence which is blameable at all times is of most dangerous consequence at such times as these This absolutely ruines them to all Intents and Purposes incourages them to be Passionate and Sullen if they have not what they ask for and renders them at length Obstinate and Headstrong Intractable and Insolent For * Nihil magisreddet Iracundos quam Educatio mollis blanda Nothing disposes Men more to extravagant Passion and Resentment than the being humour'd and cocker'd in their Infancy and the greatest part of those Fretful Exceptious and Self-conceited Qualities which render Conversation so difficult and so full of Cavils as we find it are owing most certainly to a Failure in this part of Education The Niceness and Tenderness they have been us'd with in their Infancy and the Unreasonable Compliances with their Passions then have absolutely broke their Tempers and make them Whimsical and Jealous Furious and domineering all their Life-long They expect because Mothers and Nurses have done it to my young Master and Miss that all the World shou'd submit to their Humours when they come to be Men and Women But it is not sufficient to clear the Soil of Weeds and Bryars except you sow it with good Seed and therefore at the same time you root out Ill Habits Care must be taken to implant Good ones The first and most important part whereof is to Infuse into them and take care they be throughly season'd with a becoming Reverence and awful Fear of God learning them to tremble at his infinite and incomprehensible Majesty to admire and adore the Perfection of his Holiness to take his Name into their Mouths but very seldom and when they do to mention it with Gravity and great Respect to discourse of his Power his Wisdom his Eternal Essence his Will his Word and his Works not indifferently and upon every Occasion but with such Seriousness and Submission such Modesty and Humility and at Seasons so proper that all the World may perceive we have due Dread and a constant Awe of that Being which we take care to treat so very respectfully Not to use themselves to dispute upon Religion or call the Mysteries of it in into Question but resign their Understandings to the Oracles of God and be content to believe the Scriptures in such a Sense as the truly Catholick Church hath embrac'd and commanded to be taught and receiv'd In the Second Place The Spirit of Children shou'd be strengthen'd and confirm'd by Ingenuity and Frankness of Temper Openness and Easiness of Conversation Candor and Integrity and especially they shou'd be fix'd in the Fitness and the Necessity of Virtue and so made resolute and zealous in Justice and Goodness deaf and inflexible to every thing which is Vicious and Dishonourable Thus the Youth must by degrees be brought to embrace and stick to Virtue upon a true and solid Principle for its Own sake and real Excellence and exact Congruity to the Dictates of uncorrupt Reason and not be induc'd meerly by the force of Fear or Interest or some other Consideration so slavish and mercenary that it cannot deserve a Name so noble as Virtue These Two Directions are principally for a Man 's private use and centre in his own proper Benefit The Third regards other People and hath a more immediate tendency to fit him for and render him easie and agreeable in Company And to this purpose you must use all means possible for the Sweetning his Temper teach him the Rules of Civility and Complaisance and shew him the Deference that ought to be paid to all Qualities let him know how to make himself acceptable how far it is fit to accommodate himself to other People's Humours and submit to their Manner Alcibiades's peculiar Excellence was said to lie in this obliging Easiness of Humour And Aristippus was a Man of perfect Address so far from Moroseness or suffering the Study of Philosophy to sowre him that