people, but from another motive. Devout persons of more zeal than knowledge despise them, in spite of that consideration which makes them honoured by the educated, because they judge by a new light arising from their piety. But true Christians honour them by a still higher light. So there is a succession of opinions for and against, according to the measure of our light.

How rightly do men distinguish by exterior rather than by interior qualities! Which of us twain shall take the lead? Who will give place to the other? The least able? But I am as able as he is. We should have to fight about that. He has four footmen, and I have but one; that is something which can be seen; there is nothing to do but to count; it is my place to yield, and I am a fool if I contest it. So by this means we remain at peace, the greatest of all blessings.

Deference is shown by submitting to personal inconvenience. This is apparently foolish but really just, for it is to say, "I would certainly put myself to inconvenience did you need it, since I do so when it can be of no service to you." Respect, moreover, is for the purpose of marking distinctions of rank. Now if it showed respect to be seated in an arm-chair, we should pay respect to every body, and thus no distinction would be made, but being put to inconvenience we distinguish very well.

The reason of effects. We should keep our own secret thoughts, and judge of all by those, while speaking like every one else.

King and Tyrant.-I too will have my secret thoughts. I will take care on every journey.

The reason of effects.-Epictetus. Those who say "You have a headache," this is not the same thing. We are assured of health, and not of justice, and indeed his own was folly.

Yet he believed it demonstrable when he said, "it is either in our power or it is not."

But he did not see that it is not in our power to regulate the heart, and he was wrong to draw this conclusion from the fact that some were Christians.

The reason of effects. It is owing to the weakness of man that so many things are esteemed beautiful, as to be well skilled in playing the lute.

It is only an evil because of our weakness.

THE WEAKNESS UNREST AND

THE

DEFECTS OF MAN.

HE Misery of Man.-We care nothing for the present. We anticipate the future as too slow in coming, as if we could make it move faster; or we call back the past, to stop its rapid flight. So imprudent are we that we wander through the times in which we have no part, unthinking of that which alone is ours; so frivolous are we that we dream of the days which are not, and pass by without reflection those which alone exist. For the present generally gives us pain; we conceal it from our sight because it afflicts us, and if it be pleasant we regret to see it vanish away. We endeavour to sustain the present by the future, and think of arranging things not in our power, for a time at which we have no certainty of arriving.

If we examine our thoughts, we shall find them always occupied with the past or the future. We scarcely think of the present, and if we do so, it is only that we may borrow light from it to direct the future. The present is never our end; the past and the present are our means, the future alone is our end. Thus we never live, but hope to live, and while we always lay ourselves out to be happy, it is inevitable that we can never be so.

We are so unhappy that we cannot take pleasure in a thing save on condition of being troubled if it turn out ill, as a thousand things may do, and do every hour. He who should find the secret of rejoicing in good without being troubled at its contrary evil, would have hit the mark. It is perpetual motion.

Our nature exists by motion; prefect rest is death.

When we are well we wonder how we should get on if we were sick, but when sickness comes we take our medicine cheerfully, into that the evil resolves itself. We have no longer those passions and that desire for amusement and gadding abroad, which were ours in health, but are now incompatible with the necessities of our disease. So then nature gives us passions and desires in accordance with the immediate situation. Nothing troubles us but fears, which we, and not nature, make for ourselves, because fear adds to the condition in which we are the passions of the condition in which we are not.

Since nature makes us always unhappy in every condition, our desires paint for us a happy condition, joining to that in which we are, the pleasures of the condition in which we are not, and were we to gain these pleasures we should not therefore be happy, because we should have other desires conformable to this new estate.

We must particularize this general proposition.

What difference in point of obedience is there between a soldier and a Carthusian? For both are alike under rule and dependent, both engaged in equally irksome labours. But the soldier always hopes to bear rule, and though he never does so, for even captains and princes are always slaves and dependents, he ever hopes and ever works to attain mastery, whereas the Carthusian makes a vow never to be aught else than dependent. Thus they do not differ in their perpetual servitude, which is the same always for both, but in the hope which one always has, the other never.

The example of Alexander's chastity has not made so many continent as that of his drunkenness has made intemperate. It is not shameful to be less virtuous than he, and it seems excusable to be no more vicious. We do not think ourselves wholly partakers in the vices of ordinary men, when we see that we share those of the great, not considering that in such matters the great are but ordinary

men.

We hold on to them by the same end by which they

hold on to the people, for at whatsoever height they be, they are yet united at some point to the lowest of mankind. They are not suspended in the air, abstracted from our society. No, doubly no; if they are greater than we, it is because their heads are higher; but their feet are as low as ours. There all are on the same level, resting on the same earth, and by the lower extremity are as low as we are, as the meanest men, as children, and the brutes.

Great men and little have the same accidents, the same tempers, the same passions, but one is on the felloe of the wheel, the other near the axle, and so less agitated by the same revolutions.

Would he who had enjoyed the friendship of the King of England, the King of Poland, and the Queen of Sweden have thought he should come to want, and need a retreat or shelter in the world?

Man is full of satisfy them all.

wants, and cares only for those who can Such an one is a good mathematician," it is said. But I have nothing to do with mathematics, he would take me for a proposition.

"This other is a good soldier." He would treat me as a besieged city. I need then an honourable man who can lend himself generally to all my wants.

Men say that eclipses presage misfortune, because misfortunes are common, so that as evil often happens they often divine it; whereas to say that they presage happiness would often prove false. They attribute happiness only to rare planetary conjunctions, and thus they seldom fail in their divination.

We are fools if we rest content with the society of those like ourselves; miserable as we are, powerless as we are, they will not aid us, we shall die alone. We ought therefore to act as though we were alone, and should we in that case build superb mansions, etc.? We should search for truth unhesitatingly, and if we refuse it, we show that