goat, was very modest in public, by a careful reflection he made on bis actions, but he frequently had an hour in secret, wherein he had his frisks and capers; and, if we had an opportunity of examining the retirement of the strict-est philosophers, no doubt but we should find perpetual returns of those passions they so artfully conceal from the public.

11. I remember Machiavel observes, that every state should entertain a perpetual jealousy of its neighbours, that so it should never be unprovided when an emergency happens; in. like manner should reason be perpetually on its guard against the passions, and never suffer them to cary on any design that may be destructive of its security; yet, at the same time, it must be careful, that it don't so far break their strength as to render them contemptible, and,. consequently, itself unguarded.

12. The understanding being of itself too slow and lazy to exert itself into action, it is necessary it should be put in motion by the gentle gales of passions, which may preserve it from stagnating and corruption; for they are pecessary to the health of the mind, as the circulation of the animal spirits is to the health of the body; they kept it in life, and strength, and vi...... gour; nor is it possible for the mind to perform its offices without their assistanee; these mo...

tions are given us with our being; they are little spirits, that are born and die with us; to some they are mild, easy and gentle; to others way. ward and unruly; yet never too strong for the reins of reason, and the guidance of judgment.

13. We may generally observe a pretty nice proportion between the strength of reason and passion; the greatest geniuses have commonly the strongest affections, as, on the other hand, the weaker understandings have generally the weaker passions and 'tis fit the fury of the. coursers should not be too great for the strength of the charioteer.

14. Young men, whose passions are not a little unruly, give small hopes of their being considerable; the fire of youth will of course abate, and is a fault, if it be a fault, that mends every day; but surely, unless a man has fire in youth, he can hardly have warmth in old age.

15. We must therefore be very cautious, lest while we think to regulate the passions, we should quite extinguish them; which is putting out the light of the soul; for to be without passion, or to be hurried away with it, makes a man equally blind. The extraordinary severity used in most of our schools has this fatal effect it breaks the spring of the mind, and most certainly destroys mure good geniuses than it can possibly improve.

16. And surely tis a mighty mistake that the passions should be so entirely subdued; for little irregularities are sometimes not only to be bore with, but to be cultivated too, since they are frequently attended with the greatest perfections. All great geniuses have faults mixed with their virtues, and resemble the flaming bush which has thorns amongst lights.

17. Since therefore the passions are the principles of human actions, we must endeavour to manage them so as to retain their vigor, yet keep them under strict command; we must govern them rather like free subjects than slaves, lest, while we intend to make them obedient, they become abject, and unfit for those great purposes to which they were designed.

18. For my part, I must confess, I could never have any regard to that sect of philosophers, who so much insisted upon an absolute indifference and vacancy from all passion; for it seems to me a thing very inconsistent for a man to divest himself of humanity, in order to acquire tranpuility of mind, and to eradicate the very principles of action, because it is possible they may produce ill effects.

good conscience the best security against Calumny and Reproach.

1. A good conscience is to the soul what health is to the body; it preserves a constant ease and serenity within us, and more than countervails all the calamities and afflictions which can possibly befall us. I know nothing so hard for a generous mind to get over as calumny and reproach, and cannot find any method of quieting the soul under them, besides this single one, of our being conscious to ourselves that we do not deserve them.

2. I have been always mightily pleased with that passage in Don Quixote, where the fantastical knight is represented as loading a gentleman of good sense with praises aud elogiums. Upon which the gentleman makes this reflection to himself: how grateful is praise to human nature!

3. I cannot forbear being secretly pleased with the commendations I receive, though, I am sensible, it is a madman who bestows them on me. In the same manner, though we are often sure that the sensures which are passed upon us, are uttered by those who know nothing of us,

and have neither means nor abilities to form a right judgment of us, we cannot forbear being grieved at what they say.

4. In order to heal this infirmity, which is so natural to the best and wisest of men, I bave taken a particular pleasure in observing the conduct of the old philosophers, how they bore themselves up against the malice and detraction of their enemies.

5. The way to silence calumny, says Bias, is to be always exercised in such things as are praise-worthy. Socrates, after having received sentence, told his friends that he had always accustomed himself to regard truth and not censure, and that he was not troubled at his condemnation, because he knew himself free from guilt. It was in the same spirit that he heard the accusations of his two great adversarie, who had uttered against him the most virulent reproaches.

6. Anytus and Melitus, says he, may procure sentence against me, but they cannot hurt me, This divine philosopher was so well fortified in his own innocence, that he neglected all the impotence of evil tongues which were engaged in his destruction. This was properly the support of a good conscience, that contradicted the reports which had been raised against him, and eleared him to himself.