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HAT there cannot be Two mort
Fortunate Properties, than to have

a little of the Fool, and not too much of the Knave, was an Obfervation of him, who (if the Servant's Extortion reflet not on the Master's Integrity or Judgment) was neither of both; the Learned Lord Bacon. What that colleft. ing Politician did coyly remark, is here in a greater Advance more positively made good, namely, That not only Fortune, but, what is more comprehensive, Happiness, in all respects, does devoutly attend such as wbom eitber Nature or Distemper bath first moulded, or afterward corrupted, into Fools and Madmen. And certainly, if the A 2


Absence of Grief, the Reprieve from Care, the Unrelenting at Disappointments, and such like well-esteem'd Accidents, do any. way pertain to (as perhaps in the Philofophy of bare Nature they wholly make up) the Motion of Happineis ; the easy Result of each Man's Experience, as well as the Induction of the following Particulars, which abundantly convince, that alway Anxiety and Forecast, and not seldom Difcontent and Regret, being Handmaids to the Wise, while an immoveable Complacency is a constant Guest to the Fool, this last is as much more happy as he is lefs har: rafsd, lefs perplex d, les solicitous than the other: Beside, if (what was formerly probable, and is of late ingeniously attempted to be improved to an higher degree of Credibility) a Reality of Happiness during the Conceit equally results from an Imaginary, as a Real Object, and wbal's Airy and Phantastick in the Apprehension, may be Firm and Solid in the Fruition ; I fee no great Reason, why a Fool's Bliss should not, without a Figure, be a Paradise in the Propriety of the Word; fince it is a State


wherein neither Defire out-strips Enjoy ment, nor Fear of Deprivation damps the Comfort of a present Polefron. BUT after all

, there is a wide Difference betwixt what is strictly True, and what's finely Plausible ; and therefore how smoothly foever it may found, ihat the being poffess'd of all we do but fuppose Good, is the commencing all we can imagine Happy (which by the by, were it unconditionately granted, would infer, that the degenerating into Brutes was an Approach to the becoming Gods ;) yet it is underiably experienced, that this Happiness of Fools will never be made so much the Opinion of others, as it is the Faith of themselves. This Paradox therefore, we may well prefume, was not the sole Aim of the Author, who from Principles of Self-interest was oblig'd not to be in Earnest, when he des claims againft bis own Accomplishments of Wit, Learning, and Wisdom, and at the fame time attributes the most attainable Perfection to what be bimself was at the greatest Distance from, Dotage and Folly. He might perhaps, like the copious Oracor,


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give the World an bint, that if at any time be appear'd Patron on the juster Side of any Controversy, Men of Morals and Conscience were bebolden to him for his Choice of Argument, since be could polish the roughest Paradox with as much Ease and Success as he could illustrate the most received Truth, and with the subtilizing Crysippus, Mould sooner want Opinions to set abroach, than upon the taking up any Opinion want Arguments to defend it. But otherwise it is apparent, that slike Persons of Squinting Opticks, who roul their Eyes one Way, and yet dire&t their Looks another) our Author, Archer-like, jhoots just contrary from where he pretends to aim, and makes a compleat Satire against Fools of what he entitles, A Panegyrick upon Folly. Under this Covert he levels more securely, wounds more inoffensively, and leaves room for a safer Retreat, than if he fell too bluntly on, and made an open Affault instead of an ambuscading Surprize. And indeed, the Palate of each Man's Judgment being the fame with that of his Taste, is clogg'd and nauseated with


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