trary Quality that the Harmony of focial Intercourfe is preserved.

Man is too vain a Creature to allow the free Commerce of Truth. As fhe approaches his Self-Love is alarmed, and meets her as an Invader. What, in this Cafe, are we to do? Shall we not accommodate our felves to the Weakness of our Nature?

Happy are the Effects of that Complaifance, which, affuming the fair and graceful Appearance of Truth, rejects her rigid Qualities; - and, finding an open and easy Paffage to the Heart, fcatters Flowers along the Avenues as fhe goes!

To what Purpose is it that the cannot boast of her Alliance to Sincerity, while fhe may be allowed to derive her Origin from Benevolence? While her only End is our Satisfaction, wherefore should we cenfure the means whereby the effects it?

Mistake me not, St. Evremond! I would not have those Means unlimited Grofs Adulation is a dangerous thing, and is, in its Operation, like thofe Poifons, which, while they

are

are delicious to the Palate, burn up the Heart.

I am interrupted. I will fay more to you To-morrow.

LETTER

LETTER IX.

WALLER to ST. EVREMOND.

You

OU are mistaken, my good Friend! You are not fo much inclined to Sincerity as you might imagine. Is it poffible St. Euremond could be fincere, when he complimented Waller with the Tafk of inftructing him in Philofophy?

As well might fair Carlisle, whofe conquering Eyes. Pierce to the Soul, and make the Soul their Prize, In all ber Majefty of Charms array'd,

Bow to the Beauties of a Village Maid,

But though I fmile at all this, and at your ferious Obfervations on Sincerity, I cannot, without Compaffion, hear your Complaints. Your Exile, I perceive, is ftill painful to you, and could I help you to a little of that accommodating Spirit you fo frankly, and perhaps archly, ascribe to me, I am perfuaded you would find your Account in it.

This

This Spirit, however, is not to be obtained while we indulge the Influence of certain Affections; and to teach you how to love your Country, without lamenting the Lofs of it, is a Tafk beyond my Abilities.

But wherefore fhould we cherish thofe Affections that will not let us live at Peace? The Question is obvious, and not easy to be answered

You will fay, perhaps, that such Affections. as have been implanted by Nature, or have taken Root in Habit, are not to be overcome. You will plead for mechanical Influences, and involuntary Senfations From my Soul do I forgive thofe Philofophers who maintain fuch Doctrines: They contribute to reconcile us to ourfelves, by providing us with Apologies for a thoufand Weakneffes: But, for my own Part,. I must evermore be of Opinion, that by the Indulgence of fanciful Refle&tions, by a kind, of mental Intemperance, and Luxury of Imagination, we lay up for ourselves the greatest Part of our troublefome Attachments and uneafy Defires.

What reasonable Claim has France to fuch a Regard from St. Evremond as fhould infpire him

with.

with reftlefs Longings, and wear out his Peace? Has Nature irrevocably implanted this Attachment? But will Nature do any thing in

confiftent with the Principles of Reason? Is it of Confequence either to her general Laws, or to her appropriated Instincts, that we should have an exclufive Affection for that particular Province, or Country, where Chance gave us Birth

It is to Nature we owe our Being, but it is where Choice or Accident direct our Parents, that we are bornAn Attachment to the

Place, therefore, must be the Effect of Whim or Humour, rather than of Reafon, or Na

ture.

But let us fuppofe that Habit has created what Nature did not infpire. Our Attachment to every Scene and Obje& increases in Proportion to the Continuance of our Acquaintance with it. Even things that are at first beheld with Difguft and Averfion find their Way into our Favour by Time; and those Affections, which Nature her felf feems to have shut up from certain Objects, are infenfibly drawn towards them by the Influence of Custom.

But