every part of the world, wherever man exists, and we shall find him seeking to destroy his own species: he is every where, by nature, harsh and cruel.Von Langsdorff.

202.

Is the practice of virtue most contributory to a man's individual happiness? The libertine says no; and he seeks for it in his mistress, whom he changes, as often as he changes his dress. The glutton says No; unless a good city feast be virtue; for the soul of happiness with him consists in a haunch of venison, and a brisk circulation of the bottle. The spendthrift says No; you may as well seek for happiness in a hay-stack: happiness, my dear sir, you may depend upon it, consists in nothing else than a good stud, and a pack of hounds. The gamester, in like manner, says No; and he directs us to a pack of cards and a pair of dice. Even the miser joins in the general negative, and would fain persuade us that it resides in the meagre, emaciated, and miserable ghost that constitutes his own person, or the meagre and miserable pursuits to which his person is daily prostituted.-Mason Good.

203.

With a sound heart, be assured you are better gifted, even for wordly happiness, than if you had been cursed with the abilities of a Mansfield. After long experience of the world, I affirm before God, I never knew a rogue who was not unhappy.-Junius.

204.

It is true, that charity, although real, is less sensible than cupidity, because the body full of corruption, is a burthen to the soul. But we must not flatter ourselves; we must not deceive ourselves. There is great reason to apprehend, that there is no fire,

where there is so little heat. Spiritual love can remain inactive, no more than carnal love. However cold we are, worldly interest always warms us; and why? Because we cherish it so much.-Tillemont.

205.

The nourishment of the soul has a very good taste, provided we have a palate for it, and that the fever of the passions has not divested us of it, or that the bad nourishment which we take in other pleasures, has not edged our teeth. The manna disgusted those who loved the flesh-pots of Egypt. But they who received with thanksgiving that bread of Heaven, always found in it, the delights which they desired.— Ib.

206.

The effect which the knowledge of our transgressions, and of our little merit, ought to produce in us, is to make us more humble and homely in our own eyes, more agreeable to God by our modesty and purity, and more ardent to thank him for his favours, more resigned in the corrections which we receive at his hands, or others', more patient in labour, more enflamed with love, more enlightened to see that which can hurt us, and more careful to avoid it.—Ib.

207.

To read the Scriptures, as the Jews do, without deriving any profit for our own good, is to handle and carry a vase which contains a very precious balsam, and keep it shut without even smelling of its sweetness. Let us open it; let us apply it to our wounds; that the odour may gladden us, that its virtue may cure our infirmities, and that God may no longer reject us as hardened, obstinate and re bellious reprobates.-Ib.

208.

In time the steer will to the yoke submit;
In time the restive horse will bear the bit.
E'en the hard plough share, use will wear away;
And stubborn steel in length of time decay.
Water is soft, and marble hard; and yet
We see soft water through hard marble eat.
Tho' late, yet Troy at length in flames expired;
And ten years more, Penelope had tired.

209.

Be not too finical; but yet be clean,

Ovid.

And wear well-fashioned clothes, like other men.
Let not your teeth be yellow, or be foul;
Nor in wide shoes your feet too loosely roll-
Of a black muzzle, and long beard beware
And let a skilful barber cut your hair-
Your nails be cleansed from filth, and even par'd
Nor let your nasty nostrils bud with beard.
Dress not, in short too little or too much;
And be not wholly French, nor wholly Dutch. Ib.

210.

All women think they merit to be lov'd.

211.

Sometimes a man begins to love in jest;
And after, feels the torments he profest:
For your own sakes be pitiful ye fair;
For a feigned passion may a true prepare.

212.

Ib.

Ib.

By flatt'ries we prevail on woman-kind ;
Thus hollow banks by streams are undermin d—
Tell her, her face is fair, her eyes are sweet:
Her taper fingers praise, and little feet.

Such praises e'en the chaste are pleased to hear; Both maids and matrons hold their beauty dearPraise the proud peacock, and he spreads his train; Be silent, and he pulls it in again:

Pleased is the courser in his rapid race,

Applaud his running and he mends his pace. Ib.

213.

Men oft are false; and if you search with care,
You'll find less fraud imputed to the fair.

214.

Ib.

The snake his skin, the deer his horns may cast,
And both renew their youth and vigour past:
But no receipt can human-kind relieve
Doom'd to decrepid age, without reprieve.
Then crop the flower which yet invites your eye
And which, ungathered, on its stalk must die. Ib.

215.

Tho' art assists, yet must that art be hid,
Lest whom it would invite, it should forbid.

216.

Promise for promise, equally afford,
But once a contract made, keep well

217.

Ib.

Be sure avoid set phrases when you write,
The usual way of speech is more polite.

Ib.

218.

Nor love, nor empire, can a partner bare.

Ib.

219.

More bright is youthful flame, but sooner dies,
Then swiftly seize the joy, that swiftly flies.

Ib.

220.

Notwithstanding the great innate depravity of mankind, one need not scruple to affirm, that most of the wickedness which is so frequent, and so pernicious in the world, arises from a bad education; and that the child, not only derives its share of original sin from the contagion of its parents, but is also obliged, either to their example or connivance, for most of the vicious habits which it wears through the course of its future life. The mind of one that

is young is like wax, soft, and capable of any impression which is given it; but it is hardened by time, and the first signature grows so firm and durable, that scarce any pains or application can erase it.-S. Croxall.

221.

Impertinent people, who are most apt to take liberties with others, are generally the most surprised, if they are retorted upon with any severity; though they, of all people, have the least reason to expect quarter.-Ib.

222.

However high their blood may beat, one may venture to affirm those to be, but mongrels and asses in reality, who make a bustle about their geneology. If some in the world should be vain enough to think they can derive their pedigree from one of the old Roman families, and being otherwise destitute of merit, would fain draw some from thence: it might not be improper upon such an occasion to put them in mind that Romulus, the first founder of that people, was base born, and the body of his subjects made up of outlaws, murderers, and felons; and that they propagated their descendants by rapes.-Ib.