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OF THE

Manner of LIVING

WITH

GREAT MEN.

Written after the Method of

Monsieur De la Bruyere.

D

Iftinction of Ránk is highly necessary for the

Oeconomy of the World, and was never called in Question but by Barbarians and Entbufiafts.

A just Confideration for the several Degrees of Men, as the Orders of Providence have placed them above us, is useful, not only to the correcting of our Manners and keeping our Common Conversation in the bounds of Politeness and Civility, but has even a beto

ter

ter Confequence, in dispofing the Mind to a Religious Humility.

In observing Step by Step the several Degrees of Extellency above us, we arrive insensibly at last, to the Contemplation of the fupream Perfection.

It has been said, that inequality of Conditions is a Bar co Friend Qip; but why are nor the Links of a Chain continued as well Perpendicularly as Horizontally.

Most Men are indeed rather inclined to live in the terms of Civility than Friendship; it is sufficient for their Interest to have no Enemies, and they find it for their Ease to have no Obligations without Doors, that is, out of themselves.

There are some people that naturally love to do Good, and contribute to the happiness of their fellow Creatures ; but how Rare !

If there cannot be what is called Friendship between a Great and a Private Man, there may be fomething almolt equivalent to it, while there is Beneficence on one part, and Gratitude on the other.

Crito must be a miserable Man, who never was known to have a Friend even among Men of his own Degree. He is Rich, he is Great, he has Wit ; any of these three Qualities would have got another Man either Friends or Followers. He has not good Nature.

Paulinus is Affable, just to his Word, Generous; Sero viceable: He has no Enemies, but those that are fo to Vertue and to their Country; he has Friends amongst those of his own Rank, and Followers amongst his inferiors, that take a Pleasure in his Protection. He has good Nature.

A Great Man, who has a delicate Understanding, cannot find a fufficient number for his Conyerfation among those of his own Quality

Ariftus

Ariftus is a great Genius for Politicks; and he finds among the Miniftry, Heads capable of forming the greatest and wifest Designs. 'Tis with them he concerts what is for the Advantage of his Prince and Country. But he has a Taste for Musick, Painting and Sculpture; he is perfecily a Master of all the fine Parts of Learning. He chules to spend whole Days with Lycidas, a Man not of his own Quality, but one to whom Nature and Industry have given what they could gives

Lycidas was born with great Advantage for Knowledge; he has improved those Advantages; he has a Wie admirably well turned ; a sound and exact Judginenr ; he thinks, speaks and writes with the utmost Politeness; and with all these, he has so much Gentleness in his Nature, and Sweetness in his Manners, that one should love him, though it were poflible he might' be a Fool. In short, it is necessary to a Great Man that would be compleatly happy, to have such a Friend or Companion, call it which you will.

Going into the Company of Great Men, is like going into the other World; you ought to ftay till you are called.

What impatience have fome People to press into Conversations, where it is impossible they mould be easy.

Bupalus was never cut out for a Courtier ; why will he always be making Parties to dine with great Lords.

Bupalu might have lived well with any sort of People, baring Lords. He has a pleasant Wit; he has Humour, and is very often agreeable in his Conversation, but then he is variable, he has loved and hated all his acquaintance round. He is Violent, a great Stranger to Patience, and a Mortal Enemy to Contradiction. He would have made a notable Tyrant, and Flatterers would have had a good time of it in his Reign.

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If I consider my own Interest, what have I to do with People who take it to be their Privilege and Birth: right to insule me.

What Slayery is it to a Ridiculous Vanity to hunt after the Conversation of insolent Greatness! What Peace, what Ease, what Happiness does a Man forego, who might be used as he pleases amongft his Equals; and yet chuses to put hinself upon the Rack, to make a Lord laugh!

Great Men expect the leffer Pcople should have that Complaisance for them as to be of their opinion, or at least that those who depend upon 'em, should subemit blindly to their Norions of right and wrong; this. is a Privilege we don't allow the Priesthood themselves, and yet they derive their Authority from the highest.

We allow there is a true Reason of State, and a true Religion to be followed ; but neither all Priests, nor alt: States-men have right Notions of them. They would have the World of the fame Opinion with che Man in Horace.

Nam te
Scire Deos quoniam proprius Contingit, oportet.

But we have an unlucky Proverb against 'em in English

The nearer the Churcb. (or Court) tbe fartber from God

(and it may be) the Prince's Service,

Common Decency, and good Manners requires a Deference to our Superiours, and if they have something in 'em insufferable, we may avoid coming where they are.

If one cannot bear the chattering of Babylas, his infipid Gaiety, his perpetual ado with his Family, his Hiftory of their particular Honours, his Peevishness his,

Es

Intrgues,

at

Intrigues, and his Raillery ; there is one eafy Remedy, chun him ; the World is wide enough.

The Ambition of being intimate with our Betters runs thro'moft weak Understandings of all Ranks.

Go down in a Stage-Coach with the Parson's Wife, the tells you of all the Sirs and the Ladies in her Country, How often she goes to fee 'em, Tbat tbey are Cos tinually sending for ber, - How they breed their sons

--and what they give their Daughters : But my Lord Bishop's Lady does not live, if she is not once a Wtik

And one odd thing, which you, may be, will bardly believe, He niver went to the Agizes without ker.

So the He and She Citizen, with my Lord Mayor's Cousin, my Lord Mayor's Cousin's Cousin, &c.

Bencficence seems to be so inseparable from true Greatness that one might, not unaptly, define it, a large Power of doing Good, and if the Will is not in. clined to the exercise of that Power, it had as good not be, as not to be put to its proper use.

Why should any one be called a great Man, who is rarely serviceable to others, who feldom does good to the Worthy? But the World impofes upon him and themselves too; they call him a Great Man, and he is not fo.

Neceflity makes fome People bow; and Fear makes most people stand at a diftance, and say nothing.

The Excelles and Vices of Great Men; fet Fatal and Ruinous Examples to their Ioferiours, and one might with, upon this Occasion, that their Acquaintance and Conversations were confined to one another.

Cleon is Noble has a vaft Estate, and great Employménts; he builds, buy's Pictures, fine Furniture ; he plays dcep, keeps Horses, and lives Magnificently he leaves a plentiful Fortune and an' caly Family behind him.

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