A36221	----	Old Mr. Dod's sayings Dod, John, 1549?-1645. 1671 Approx. 13 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A36221 Wing D1784 ESTC R13671 12278700 ocm 12278700 58584 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36221) Transcribed from: (Early English Books Online ; image set 58584) Images scanned from microfilm: (Early English books, 1641-1700 ; 140:21) Old Mr. Dod's sayings Dod, John, 1549?-1645. 1 sheet ([1] p.) Printed by A. Maxwell, London : 1671. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Maxims. Broadsides -- England -- 17th century. 2006-09 TCP Assigned for keying and markup 2006-09 Aptara Keyed and coded from ProQuest page images 2006-10 Jonathan Blaney Sampled and proofread 2006-10 Jonathan Blaney Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion Old M r DOD's Sayings . I. NOthing can hurt us but Sin ; and that shall not hurt us , if we can repent of it . And nothing can do us good but the Love and Favour of God in Christ ; and that we shall have if we seek it . II. No man is in a sad condition , but he that hath a hard heart , and cannot pray . III. So much Sin , so much Sorrow ; so much Holiness , so much Happiness . IV. Make thy Sin thy greatest Sorrow ; so shall thy Sorrow never hurt thee . Make Jesus Christ thy greatest Joy , so shalt thou never want Joy. V. A man that hath the Spirit of Prayer , hath more than if he had all the World. VI. Two things he commended to a Married Couple , Cares and Strifes : For the first , Let your Cares be , Which shall please God most : For your Strifes , let them be , which shall love one another best : So will your Cares and Strifes be to purpose ; so will all needless Cares and Strifes vanish . VI. If you be in a Married Estate know and believe it , Though you might have had a better or richer Wife or Husband , yet sure enough you could never have had a fitter , Because it was so appointed by God in Heaven , before it could be accomplished here on Earth ; and therefore , though mutual Love be not performed to thee , yet do thou thy part in obedience to God , and thou shalt be sure to have comfort in the end , though God exercise thee with Chastisements for a time . VIII . There can no Afflictions and Miseries befall us , but by Gods appointment ; and cannot hurt us , but must needs do us good , if we be Gods Children . But first , Be sure you mix not sin with them , for that only makes them bitter . Secondly , Look not at the Rod , but at him that smiteth ; for that causeth fretting and fainting both . IX . If thot desirest to be assured thy Sins be forgiven thee , Labour to forgive Injuries and Offences done unto thee , according to that in Mat. 6. 14 , 15. Four things consider to this end ; 1. Christs Example , who forgave and pray●d for his Enemies . 2. Christs Command , When ye pray , forgive , if ye have ought against any man. 3. Christs Promise , If ye forgive , ye shall be forgiven . 4. Christs Threatning , If ye forgive not , ye shall not be forgiven . X. In all Miseries and Distresses , 't is best wisdom to go to that Friend that is most near , most willing , and most able to help ; such a Friend is God. XI . He would often say , He had no reason to complain of his Crosses , being they were but the bitter fruit of his Sins . XII . Where Sins lye heavy , Crosses lye light : and contrary , Where Crosses lye heavy , Sins lye light . XIII . Either Prayer will make a man give over sinning , or Sin will make a man give over praying . XIV . Four things we may learn from Children . 1. They take no unnecessary care . 2. They sleep without malice . 3. They are content with their condition . 4. They are humble ; the child of a King will play with the child of a Beggar . XV. There is no Affliction so small , but we should sink under it , if God upheld not ; and there is no Sin so great , but we should commit it , if God restrained not . XVI . If we be railed on , or reviled , or injuriously dealt withall by friend or foe , we should be more troubled for the sin against God , than for the offence done to our selves . XVII . A Godly man is like a Sheep , every place is the better for him where he comes . A wicked Man is like a Goat , every place is the worse for him ; He leaves a stinking savour behind him . XVIII . Sanctified Afflictions are spiritual Promotions , and are far better for a Christian , than all the Silver and Gold in the world ; being that the tryal of our Faith is much more precious than of Gold that perisheth , 1 Pet. 1. 6. XIX . Directions for the Lords day . Make the Sabbath the Market-day for thy Soul. Lose not one hour , but be either Praying , Conferring , or Meditating ; think not thy own thoughts ; let every day have its duties ; turn the Sermon heard , into matter of Prayer : Instruction into Petition , Reproof into Confession , Consolation into Thanksgiving : Think much of the Sermon heard , and make something of it all the week long . XX. Directions for every day . First , For morning . Every morning presuppose , 1. I must dye . 2. I may dye ere night . 3. Whither will my Soul go , to Heaven or to Hell ? Secondly , For Night . Every Night ask thy Soul these Questions . 1. Have I twice this day humbled my self before God in private ? 2. How did I pray ? in Faith and Love ? 3. What have my thoughts been this day ? 4. What have I been in my place and calling ? 5. What have I been in company ? Did I speak of good things ? or did I hear , and with Mary lay up ? 6. If God with the morning renewed Mercies , was I thankful ? 7. If the day afforded me matter of sorrow , did I fret ? or did I lye in the dust before God ? 8. When you have done , where you have been failing , confess it with sorrow ; the less work you will have to do when death comes . Thus every night reckon right with thy God. This hath been my daily course , and shall be my practice till I dye . XXI . What we win by Prayer , we shall wear with comfort . XXII . There is a twofold Assurance : 1. A Sun-shine . 2. A Moon-shine Assurance . The first is that full Assurance in Heb. 10. 22. The Moon-shine is that of the Word , to the which we do well that we take heed , 1 Thess . 1. 5. 2 Pet. 1. 18. The first is given but to few , and that but seldom ; and that either upon some great duty to be performed , or some new condition of life to be entred into , or upon some great Sufferings to be undergone , of which one saith , The hours it comes is but seldom , and the stay of it is short . The second is that we must trust to , A relying upon the sure Word of God , by the Faith of Adherence , when we want the other , the Spirit of full Assurance . XXIII . For the comfort of Gods people , he observed out of the 129 Psalm , That though the wicked were the Plowers of the righteous , and would plow deep , make long furrows , and even plow their hearts out , if they could ; yet the righteous Lord that sits in Heaven , laughs at them , and cuts their Cords , and they then can plow no more . XXIV . In case of Persecutions , and other Sufferings , Gods people should seriously consider these four things : 1. God wills them and sends them : Now God's will is a perfect Rule of Righteousness , and what God doth , is so well done , that it could not be better done . 2. There is need of them , or else we should not have them . 3. Their number , measure and continuance , is determined by God , they are but for a moment , and last but for a few days , Rev. 2. 10. not too heavy , too many , or too long , as the Devil would have them ; nor too few , too short , or too light , as our corrupt Natures would have them . 4. Their end is a weight of Glory , and the Crown that attends them , everlasting , 2 Cor. 4. 17. XXV . Three things make a man count himself happy here below : 1. To have a good Estate . 2. To have it in a good Place . 3. By good Neighbours . Now these Three , they that die in the Lord , eminently enjoy . 1. Their heavenly Inheritance is Great ; Eye hath not seen , nor ear heard the like , 1 Cor. 2. 9. 2. 'T is in a good Place , 2 Cor. 5. 1. Heaven , which is a House made for them , and made by God , and therefore must needs be good . 3. By good Neighbours ; God , Christ , the Spirit , Angels , and Saints . Adam had a good Inheritance , and in a good Place ; but he had an evil Neighbour of the Devil , that troubled him , and marred all : But there 's no ill Neighbours in Heaven . XXVI . The Passions of God's People do not hinder the success of their Prayers ; Elias was a man subject to like Passions as we are , and he prayed , and was heard , James 5. 17. XXVII . Three things do concurr to the making up of the Sin against the Holy Ghost . 1. Light in the Mind . 2. Malice in the Heart . 3. The Insensibleness of the sin . He that fears he hath committed it , hath not committed it . XXVIII . The reason why many are not wrought upon , that live under powerful Means of Grace , when many that live at a great distance , and come seldom under a powerful Preacher , are wrought upon by it ; He used to give by this similitude : As in a Market-Town , the Towns-people matter not so much for Market-wares , as they that live in the Country , they come to buy , and must and will have what they want , what ever they pay for it ; whereas they that live in the Town , think they may buy at any time , and so neglect buying at present ; and at the last , oftentimes they are disappointed . XXIX . To perswade us not to return railing for railing , he would say , That if a Dog barked at a Sheep , a Sheep will not bark at a Dog. XXX . Four Arguments against immoderate Cares for earthly things , that we might not dishonour or deny God , he observed out of Mat. 6. 1. 'T is needless . 2. 'T is Brutish . 3. 'T is Bootless . 4. 'T is Heathenish . 1. Needless , What need we care , and God too ? Vers . 30 , 31 , 32. Our heavenly Father knows we have need of these things , and he bids us be careful for nothing , but cast our cares on him who careth for us . 2. 'T is Brutish , nay more than Brutish , v. 26. Consisider the fowls of the air , and ravens that he feeds , they toyl not . 3. It is Bootless , and to no purpose : v. 27. Which of you by taking thought , can add one cubit to his stature , or peny to his estate ? 4. It is Heathenish ; After all these things the Gentiles seek , v. 32. XXXI . Many in the world take their Saintship upon trust , and trade in the duties of Religion , with the credit they have gained from others Opinions : They believe themselves to be Christians , because others hope them to be such ; and so zealously trade in duties that lie outmost , to keep their Credit ; but never look for a stock of solid Grace within ; and this undoes many . XXXII . As we read of daily bread , so of a daily cross , Luk. 9. 23. which we are bid to take , not to make : We need not make Crosses for our selves , as we are too prone to do ; but let God make them for us : Crosses being made in Heaven best fit the Saints backs ; and we must not lay them down , till they and we lie down together . XXXIII . It was a notable saying of a holy man , Quench Hell , and burn Heaven , yet I will love and fear my God. XXXIV . It is not crying out upon the Devil , nor declaiming against Sin in Prayer or Discourse , but fighting with the Devil , and mortifyings our Lusts , that God chiefly looks upon . XXXV . The empty Professor disappoints Two at once . 1. The World , who seeing his Leaves , expects Fruit , but finds none . 2. Himself , who thinks to reach Heaven , but falls short of it . XXXVI . The only way for a distressed Soul that cannot fasten on former Comforts , by reason of future Backshdings , and so questions all his former evidences , is , To renew his Repentance , as if he had never believed . XXXVII . Some are apt to think , if they are in such a Family , under such a Minister , out of such Temptations , the Devil would not meddle with them as he doth : But such should know , That so long as his old Friend is alive within , He will be knocking at the door without . XXXVIII . The seeds were sown so deep in the Nature of the Devil , and the Saint , that they will never be rooted out , till the Devil cease to be Devil , and Sin to be Sin , and the Saint to be a Saint . XXXIX . The Sinner is the Devil's Miller , always grinding ; and the Devil is always filling the Hopper , that the Mill may not stand still . XL. There be some sins that an ignorant person cannot commit ; but there are far more that an ignorant person cannot but commit . XLI . There be five tyes by which the God of Heaven hath bound himself to be the Saints Life-Guard against the Powers of Darkness . 1. His relation to them as a Father . 2. His Love to them , in respect as they being the Birth of his Everlasting Council , as partakers of his own Likeness . 3. The price of his Sons Blood , and his Covenant with them . 4. Their Dependance upon him , and Expectation from him , in all their straits . Now the Expectation of the poor shall not perish , Psal . 9. 18. 5. Christ's present Employment in Heaven , is to see all things carried fairly between God and them . XLII . Brown-bread with the Gospel is good Fare . LONDON , Printed by A. Maxwell , in the Year M. DC . LXXI . 
A85437	----	Most holy and profitable sayings of that reverend divine, Doctor Tho. Goodwin Who departed this life, Feb. 23. 1679/80. Goodwin, Thomas, 1600-1680. 1680 Approx. 8 KB of XML-encoded text transcribed from 2 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A85437 Wing G1249 ESTC R229141 99895265 99895265 152660 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85437) Transcribed from: (Early English Books Online ; image set 152660) Images scanned from microfilm: (Early English books, 1641-1700 ; 2312:6) Most holy and profitable sayings of that reverend divine, Doctor Tho. Goodwin Who departed this life, Feb. 23. 1679/80. Goodwin, Thomas, 1600-1680. 1 sheet ([1] p.) s.n., [London : 1680] Imprint from Wing CD-ROM, 1996. Reproduction of original in the Newberry Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Maxims -- Early works to 1800. Christian life -- Early works to 1800. Proverbs, English -- Early works to 1800. Broadsides -- England 2007-09 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Elspeth Healey Sampled and proofread 2007-11 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion MOST Holy and Profitable SAYINGS OF THAT REVEREND DIVINE , Doctor Tho. Goodwin . Who departed this Life , Feb. 23. 1679. / 80. WE sail to Glory , not in the salt Sea of our Tears , but in the red Sea of Christs precious Blood. A sanctified Heart is better than a silver Tongue . A Heart full of Graces is better than a Heart full of Notions . Notional Knowledge , it may make a Mans Head giddy , but it will never make a Mans Heart holy . The Wheat and the Chaff , they may both grow together , but they shall not both lie together . In Hell there shall not be a Saint amongst those that are terrified : And in Heaven there shall not be a Sinner amongst those that are glorified . Will you pity a Body that is going to the Block ; and will you not pity a Soul that is going to the Pit. What a sad Visitation is that , where the Black Horse of Death goeth before , and the Red Horse of Wrath followeth after . A Mans Condition in this Life may be honourable , and yet his State as to another Life may be damnable . There cannot be a better Being for us , than for us to be with the best of Beings . That which makes Heaven so full of Joy , is , that it is above all fear : And that which makes Hell so full of Horror , is , that it is below all hope . To be a Professor of Piety , and a Practiser of Iniquity is an abomination to the Lord. Oh! Sin is that Mark at which all the Arrows of Vengeance are shot . Were it not for Sin , Death had never had a beginning ; and were it not for Death , Sin would never have had an ending . Oh! did Sin bring Sorrow into the world , then let Sorrow carry Sin out of the world . Let the Cry of your Prayers out-cry the Cry of your Sins . Nothing can quench the fire that Sin hath kindled , but the water which Repentance hath caused . You that have filled the Book of God with your sins , should fill the Bottle of God with your Tears . He can never truly relish the sweetness of Gods mercy , who never tasted the bitterness of his own Misery . None can promise us better than Christ can , and none can threaten us worse than Christ can . Can any Man promise us any thing better than Heaven ? Or , Can any Man threaten us with any ▪ thing worse than Hell ? Heaven is promised to those that love him , and Hell is to be the Portion of those that hate him . To live without fear of Death is to dye living , to labour not to dye , is labour in vain . Men are afraid to dye in such and such sins , but not afraid to live in such and such sins . Oh the Hell of horrours and terrors that attend those Souls , that have their greatest work to do when they come to Die. Therefore as you would be happy in Death , and everlastingly blessed after Death , prepare and fit your selves for Death . Did Christ Die for us , that we might live with him : And shall not we desire to Die , and be with him . A Believers Dying day is his Crowning day . God protects Men when they are in his way , but not out of his way . Sin is never at a higher flood , than when Grace is at a low Ebb. Though the Churches Enemies may be Waves to toss her , yet they shall never be Rocks to split her . It is not a time for Sions Sons to be Rejoycing , when their Mother is Mourning . When the Churches Adversaries make long Furrowes upon her Back , we should cast in the Seed of Tears . Many instead of sympathiseing with Believers in their Misery , they are censuring of them for their Misery . True love to Christ can walk on the Water without drowning , and lie on the Fire without burning . How shall we land at the Heaven of Rest , if we are not tossed upon the Sea of Trouble . A Saint of God lives above the love of Life , and fears not the terror of Death . None are so welcome to that Spiritual Canaan , as those that swim to it through the Red Sea of their own Blood. Saints are not so much afraid of suffering , as they are of sinning ; in suffering the offence is done to us , but in sinning the offence is done to God. FINIS . 
A18370	----	Nocturnall lucubrations: or Meditations divine and morall Whereunto are added epigrams and epitaphs: written by Rob: Chamberlain of Exeter Colledge in Oxford. Chamberlain, Robert, b. 1607. 1638 Approx. 53 KB of XML-encoded text transcribed from 63 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A18370 STC 4945 ESTC S104928 99840658 99840658 5184 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A18370) Transcribed from: (Early English Books Online ; image set 5184) Images scanned from microfilm: (Early English books, 1475-1640 ; 1198:10) Nocturnall lucubrations: or Meditations divine and morall Whereunto are added epigrams and epitaphs: written by Rob: Chamberlain of Exeter Colledge in Oxford. Chamberlain, Robert, b. 1607. [8], 89, [29] p. Printed by M[iles] F[lesher] for Daniel Frere, at the signe of the Red Bull in Little-Brittaine, London : 1638. Printer's name from STC. "Epigrams and epitaphs", in verse, has separate divisional title page and is unpaginated; register is continuous. With a final imprimatur leaf. Variant: title page lacks "of Exeter Colledge in Oxford". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Maxims -- Early works to 1800. Epigrams, English -- Early works to 1800. 2005-11 TCP Assigned for keying and markup 2005-11 Aptara Keyed and coded from ProQuest page images 2006-02 Jonathan Blaney Sampled and proofread 2006-02 Jonathan Blaney Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion Nocturnall Lucubrations : OR MEDITATIONS DIVINE and MORALL . Whereunto are added EPIGRAMS AND EPITAPHS : WRITTEN BY ROB : CHAMBERLAIN . In mundo spes nulla boni , spes nulla salutis : Sola salus servire Deo , sunt caetera fraudes . LONDON , Printed by M. F. for Daniel Frere , at the signe of the Red Bull in Little-Brittaine . 1638. TO THE WORSHIPFULL , And his honored Master , PETER BALLE Esquire , Sollicitor generall to the Queenes Majestie . SIR , THE envious condition of these carping times ( like a frost in the Spring ) so nips Invention in the bud , that for the most part she dies like a blasted Plant , and never lives to see her proper fruit . Many are the Volumes of Historie , Antiquities , and other Peeces of learning your Worship hath volved and revolved , and yet I think scarce ever saw the person or worke hath not one time or other had the long lash of censure . Dic quibus in terris , & eris mihi magnus Apollo . Faine would I know where the man lives , on whose works or repute are not to be seene some stripes of detraction . May your Worship therefore be pleased to spread the wings of your protection over these poore thoughts , whereby they may be sheltred from the criticall crew of Zoilus , which will be not onely an inexpressible obligation , but a great encouragement to Your humble servant , ROB : CHAMBERLAIN . Nocturnall Lucubrations : OR MEDITATIONS Divine and Morall . LEARNING is like Scanderbegs Sword , either good or bad according to him that hath it : an excellent weapon if well used , otherwise like a sharp razor in the hand of a child . Where impossibilities are apparent , it is indiscretion to nourish hopes . The gentle hand of Patience in the strongest streames of Adversitie , makes our afflictions sweet and easie . Gloriosius est injuriam tacendo fugere , quàm respondendo superare . Patience out-faceth the lowring front of the most dismall fate . To insult over misery is the undoubted character of barbarous inhumanity . To incurre Gods displeasure for mans favour , is for a man to kill himselfe to avoid a hurt . Roaring oblations with sighing tears fetcht from a faithfull spring , are onely able to penetrate the everlasting gates . Good rewards in the end , never faile to crown the end of a well prosecuted good . Though the waies of vertue seeme rough and craggie , yet they reach to heaven , and in the end invest humanity in the bright robes of immortality . Tendit in ardua virtus . Humility is a grace it selfe , and a spotlesse vessel to entertain all other graces . As the ball rebounds according to the force wherewith it was throwne ; so the more violent the afflictions of a good man are , the higher mount his thoughts . A good conscience seats the mind in a rich throne of endlesse quiet ; but horror waits upon the clogging burden of a guilty soule . Face commendation sets a foole in the chaire of ostentation ; but dies the cheek of wisdome a scarlet blush . The richest treasure mortall times afford , is the spotlesse garment of an untainted reputation . Quando actùm est de nomine , actum est de homine . Nature hath too slow a foot , closely to follow the heeles of Religion ; and t is too hard a task for dull flesh clogg'd with corruption , to wing with the high flying quill of the heavenly soule . Sorrow for ills past brings back mans frailty to its first innocence . Majestie is like Lightning , it never hurts but where it finds resistance . Man is a Ship laden with riches , the world 's the sea , heaven the intended haven : hell sends out his Pirats to rob him , sometimes indevours to run him upon the rocks of his ruine , but yet heavens eye guards him : His soule is the Pilot , which through various seas of time and fortune , brings him to the long desired Port of his endlesse quiet . I have read of the Hart , in the time of his liberty and jollity , of all creatures will not come neare a man ; but when hee is hunted by the dogs , he will fly for succour to the next man he meets : So it is with man ; Prosperity cannot ingender so high a timpanie of pride , but miserie can abate it . Halcyon dayes make a man forget both God and himselfe : but afflictions make us runne to seeke GOD early . To master a mans self is more than to conquer a world ; for he that conquered the world , could not master himselfe . The malitious thirst of revenge out of a flinty cowardize strikes the hot fire of manlike unmanly valour . The falling of a house is more perillous than the rising of a flood . Evils foreseene are halfe cured ; but mishap comming with the sudden thunderclap of inexpectation , scares the mindes faculties , from all consideration of wise prevention . Learning is the onely precious jewell of immortality ; it well becomes the outward frame , and with immortall glory decks and adornes the never dying part . Non habet inimicum praeter ignorantem . The most transcendent offenders transgresse not so much against the rules of humanity , as doe the black monsters of prodigious ingratitude . Happy , thrice happy were mans condition , could hee but ransome home the lamentable losse of that pristin command over his intemperate passions . Man is the Embleme of miserie , the subject of sorrow , and the object of pitty ; and so will be so long as hee wanders up and downe in the gloomie fenn of this weeping wildernesse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Successe seldome fails to crowne the enterprise according to the integrity of the cause . All men wear not one habit of the minde , nor are all dispositiōs cloth'd alike with natures habiliments . Posterity may well be called the eternity of life : he may be said never to die , whose name the eternall providence never fails to underprop with the lasting pillars of a numerous issue . There is not halfe so much danger in the desperate sword of a known foe , as in the smooth insinuations of a pretended friend . Unwise is that man that will be either dejected or exalted with the frownes or smiles of various fortune . Mortalls must subscribe to whatsoever is writ in the adamantine tables of the eternall providence . Quic quid patimur venit ab alto . Seneca : The greatest canker that can be to love , is the bosome nursing of a concealed grudge . Reason at first produceth opinion ; but afterwards an ill received opinion may seduce the very soule of reason . Strange is the nature of an ill opinion : it stands fast when it is once set , though grounded upon nothing . Miraculous is that water that scowres away the seeming dirt from the object of an ill conceit . Let thy desires have the length and breadth of reason , & at length thou shalt have the breadth of thy desires . That man is commonly of a good nature , whose tongue is the true Herald to his thoughts . A prejudicate opinion makes the judgement looke asquint , and the most injurious informer is an ill conceit , because it is ever ready to blemish the beauty of the best intended action . In the clearest sunshine of faire prosperity , we are subject to the boystrous stormes of gloomie adversity . He that alwayes observes the censuring murmur of idle people , shall never let the suspected blush depart from his cheeke . A malevolent mind is like a boystrous sea tumbling in the swelling billowes of indignation , till dire revenge sets it in a conceited liberty , and never till then is it lockt in the griping gins of soule tormenting captivity . Devilish is that disposition , which to wait an opportunity of revenge , will seeme , to rake up its malice in the cinders of oblivion ; but when the time serves will not stick to give fire to the whole heap of its hell-bred mischiefe . It is a prodigious thing to see a devilish disposition put on a godly face , and loathed basenesse cloath'd with a scarfe of unstained purity . The Suns eye never saw the man that lived not under the controuling hand of Fate . Many gaze on the glorious out-side of a Princes diadem , but few consider the tempestuous affaires that doe environ it . Hope of remedy , and continuance of griefe , should be both of one length : when hope of remedy is past , grief should make an end . Too much to lament a misery , is the next way to draw on a remedilesse mischiefe . Bootlesse griefe hurts a mans selfe : but patience makes a jest of an injury . Hee that is indebted to Grief , let him borrow of Patience , and he shall soone be out of debt . Patience rides it out in the most boysterous stormes of adversity , and is armour of proofe against the thick flying bullets of the most malicious assaults . Where the scale of sensuality waighs down that of reason , the basenes of our nature conducts us to most preposterous conclusions . It is a madnesse to be much affected with vanity : for though in youth we neither doe nor will consider it , yet in the end the winter of age comes , and with the besome of time sweeps away the summer of our youthfull follies . Quicquid Sol oriens , quicquid & occidens , Novit , caeruleis Oceanus fretis , Quicquid vel veniens , vel fugiens lavat , Aetas Pegaseo corripiet gradu . Senec. in Troade . Opinion is the soveraigne mistresse , or rather the sole Midwife of either good or bad effects . It is not fit for an● man though never so miserable to despair of his own future good hap : for many are the events that lie in the teeming wombe of Time. Ill words bewray foule thoughts : but sweet behaviour is the index of a vertuous mind . Praecipitis linguae comes est poenitentia . Labour in good things is sweet in the issue ; but pleasure in evill things turns to a torment . Faire words without good deeds to a man in misery , are like a saddle of gold clapt upon the back of a gall'd horse . A foolish man in wealth and authority , is like a weake timberd house with too pondrous a roofe . Heaven without earth is perfect but earth without heaven is but the porch of hell . There are no riches like to the sweetnesse of content , nor no poverty comparable to the want of patience . I have read of the Hart , that he weeps every yeare for the shedding of his head , though the loosing of the old be the way to make roome for a better : So is it with worldlings , they weep to part with any thing here , though it be for never so great a treasure hereafter : though no lesse a matter than the eternall joyes of heaven crown the end of faith and good works , yet that , i , vende totum quod habes , & redde pauperibus , is such a durus sermo , that it makes them block up their eares against the wisest Charmer . The Hart likewise when he sees himself taken by the hounds , or other devise , will shed teares , thinking thereby to intenerate the hearts of the hunters , and move them to pitty , or else because he sees himselfe irrecoverably catcht : So every true penitent , whens hee sees himselfe overtaken by the wiles of Satan , should never stop his tears , till he sees his owne blessed recoverie out of the clawes of the devill : for he that is on high , keeps our tears in his bottle , and though his tender mercy will not presse upon a broken heart , yet he is alwayes pleased to see a sorrowfull soule baptize himself in the trickling drops of repentant dew . He that consults with his body for the saving of his soule , shall never bring it to heaven . If we hope to reape in joy , we must sow in teares . He that stands up against the vices of great Ones , had need to be treble guarded with Law , Friends , and Authority . The longer we live , the more misery we endure : life is like a span forc'd frō a gouty hand , the more the hand is extented , the more paine it suffers . Supposed goodnesse , by the blab of time , will have her close basenesse set upon the scaffold of publique shame . The fierce flash of too violent fire , soon burns out it selfe . The old proverb saith , Faire and softly goes far : but he that spurs too fast , tires betimes . It is a wise mans part in a case of extremity , with patience to swallow down the bitter potion of indignity . Harsh reproof is like a violent storme , soone washt down the channell : but friendly admonitions , like a small showre , pierce deep , and bring forth better reformation . A wise man will digest with patience the sad tidings of calamity , when a foole by grumbling at a crosse , hurts himselfe . Life is a continuall march towards the grave , and a dangerous sailing towards death through the bellowing waves of a troublesome world . Labitur omnis homo , momento extinguimur uno , Namque oleo lampas deficiente perit . Within the very crown that adornes the sacred temples of a King , death hath his lurking den . Pallida mors aequo pulsat pede Pauperum tabernas , regumque turres . Horat. A willing mind is able to steer a man against the streame of the strongest impediments . Neither the shot of Accidēt , nor dart of Chance , penetrates the impregnable walls of a resolved Patience . Love , when his links are once crackt , turns to the so wrest and most dismall Hate . Sordid manners in a comely feature are like black clouds in a faire sky . Outward perfection without inward goodnesse , sets but the blacker die upon the minds deformity . If the hand of Omnipotency should please to try us with all manner of affliction , to lock us in the griping gins of misery , to steep us in the dregs of poverty , to rain down shame and defamation on our heads ; we are to fly onely in this depth of extremity , to the safe sanctuarie of faith & a good conscience , which turne the bitter waters of affliction into the sweet Nectar of never dying comfort . Goodness with a smiling patience shakes off the dust that is throwne in the face of her despised fortune . Teares and smiles are not alwaies the badges of grief and patience . There is no anger or sorow like to that which boyls with a constrained silence . Thoughts tending to ambition , are alwayes wont to plot unlikely wonders . It is the easiest thing in the world to be invective ; and amongst all sorts of men , none are so quick at censuring as the ignorant : hee will still give the first lash , whilst himself is at the best but a lump of ignorance , a pretender to learning , & his head stuft full of nothing but titles of books : for if hee be questioned beyond the Epistle Dedicatory , he is presently like an Aegyptian valley in the latter end of Iune . From an immaculate Fountaine ( by reason of an ill passage ) may proceed unwholesome and corrupt water . A Tradesman had need to be a good husband ; for it is somewhat a difficult task in these times , for a man with his nailes or bare hands to teare himselfe a passage through the flinty waies of this hard world . I commend a man that will draw like a horse , but not him that wil carry every thing that is put upon him like an asse . Sacred learning is Wisdomes prudent Queene ; studied arts are degrees unto some wished ends , and steps whereby wee ascend the high top of our hopes and thoughts . An ill beginning is commonly the prodigious sign of a dismall end . Anger makes the tongue bewray the most secret thoughts . The top of honour is a narrow plot of ground , where if a man tread but one carelesse step , downe he tumbles into the jaws of ruine . The darkest clouds of misery or affliction , cannot over-shadow the bright shining luster of a cleare conscience . The onely way to wash off the guilt from a spotted conscience , is to lay open her bosome-crimes to the worlds broad eye . Ill newes flyes with Eagles wings , but leaden waights are wont to clog the heeles of gladsome tidings . Inconsiderate desires rashly fulfill'd , are able to set the world in an unquenchable combustion . He that wanders too farre into the wildernesse of this world , cannot when hee please creep back to the lodge of safety . It is not in the power of man when he please to tread the happy steps of heavenly repentance . He that desires a good , and suspects his right to it , is bold and turbulent in the pursuit , whilst the man that 's conscious to himselfe of good , rests happily content till time crowne with the guerdon of a patient expectation . Time , Patience , and Industry , are the three grand Masters of the world : they bring a man to the end of his desires , when a turbulent murmur oftentimes jerks him out of the way to his proposed ends . The best complement is but a kind of a hansome foolerie ; & crooching feats are so far from testifying the hearts inward loyalty , that they carry in their front the lineaments of flattery . As it is a sorrowfull thing when a mans means is too low for his parts , so is it a preposterous sight to see a man whose mind is too big for his fortune . There is not a more lamentable spectacle than to see a man of parts in misery , especially if the fault be not in himselfe : The worst sight in the world is a rich Dunce and a poore Schooller . The more actions of depth are preconsidered , the worse sometimes they are performed . The spurs of necessity are almost able to put a nimble spirit into the senslesse body of a dead stock . It is Love that makes the Eternall Mercy to beare so much the foule crimes of transgressing humanity . Sea , nor land , nor gates of brasse , are able to withstand the indefatigable hand of a willing mind . So violent is the beastly passion of inordinate lust , that it subjects a man to base thoughts , perturbs his Spirit , and never leaves him till it hurrie him headlong into the chambers of death . Patience is the best Midwife to a disastrous misfortune . Beauty is but a vaine thing , though nere so rich : for in the fairest woman it is but skin deep : under the skin there is no more than ordinary . If a man be not so happy as he desires , let this be his comfort , that he is not so wretched as he deserves . The only reason why some men have not what they desire , is because their desires are not grounded upon reason . It is better to be well deserving without praise , than to live by the aire of undeserved commendation . Happy is man that his time is but short , because it is miserable . Happy are those miseries that terminate in joy , happy those joyes that know no end , and happy is his joyfull end whose dissolution is eternall joy . As he that climbes is in danger of falling , so is he that lies on the ground subject to be trampled on by every peasant : hee is in the happiest condition , that moves in the middle region of the world , considering that as want is a misery , abundance is but a trouble . Medio tutissimus ibis . Ovid. Meta. As Contemplation altogether without Action is idlenesse , so constant Action altogether without Contemplation is too bestiall . Wise is that man that steres an even course betwixt the Scylla & Charibdis of this world , prodigality and covetousnesse ; that on the one side will not lavishly consume Gods blessings , nor on the other side embrace covetousnesse , knowing that riches at the best are but necessary impediments . As the smart of the wound is recompenced by the cure of the body , so the punishment of the body is sweetned by the health of the soule . He that hath a friend , and sees him out of the way , and labours not by timely counsell to call back his wandring steps , renders himself unworthy of so rare a blessing . He that snufs at friendly reprehension , and can better relish the oyle of flattery , makes himselfe the pittiful abstract of too late repenting folly . Not to speake what a man knowes , is sometimes discretion ; but to speak , and not to know , is alwayes folly , sometimes dishonesty . Audi , vide , tace , si tu vis vivere pace . As it is more honour to teach thā to be taught , so it is lesse shame to learn than to be ignorant . We should all follow the world , as a Serving-man followeth his Master and a stranger ; whilst they goe together , he followes them both ; but when the stranger leaves his Master , he leaves the stranger , and followeth his Master : So should we follow the world : as long as the world goes with God , wee should follow them both ; but when the world leaves God , we should leave the world , and with prepared hearts follow our Master God. Disce mori , nec te ludat spes vana salutis , Nam nescis statuant quem tibi fata diem . As there is a misery in want , so there is a danger in excesse : a man may as soon die of a surfet , as of hunger . It is good for a man to have praise when he deserves it ; but it is better to deserve praise when hee hath it . Honour is like a Palace with a low door , into the which no man can enter but he must first stoop . The staffe of mans comfort is Hope ; which once broke , bids a finall farewell to the most sweetned cogitations . The most lasting comfort is this sweet companion Hope ; which once departed , makes poore man either desperately to plunge himselfe into the gulfe of horror and despaire , or with sighing tears to spend the remainder of his pilgrimage in the mournfull valley of discontent . God hath an infinite number both of sacred and secret wayes as well to punish as to pardon . As the eye of Gods providence protects the just , so the bright raies of his divinity pierce the darke and secret caverns of the most hellish intendments . Our breasts & actions are as transparent to his eye , as his Decrees are invisible to ours . Though a plot of malice be never so cunningly contrived , a twinkling of Gods eye is able both to detect and punish it . He that sailes by the star of Vertue , shall in time land himselfe upon the shore of Honour . Affections founded on Vertue , have happy ends ; but built on lust and vice , begin pleasantly , but terminate in misery . It is a base thing to erect Trophees of Honor to our selves upon the ruines of anothers reputation . High time it is to flee vanity , whē the drum of age beats a quick march towards the silent grave . It is for the most part but lost labour to bend a mans force against the streame of anothers affections . Justice is the soule of a Common-wealth : for as a Body without a Soule soone stinks , and is noisome ; so a Common-wealth without Iustice , quickly turns to a lump of corruption . There are certaine Springs , that when the Sun shineth hottest , they are coldest : at midnight when the Sunne is gone , they are then hottest : So it is with Man , his zeal is coldest in the Sun-shine of prosperity ; but in the gloomie dayes of dark adversity , begins to gather heat . It is said of the Sea Elephant , that sometimes he will come ashore , and sleep amongst the rocks ; where as soone as he is espyed , the people surround him with nets & gins to take him ; which done , they awake him , who as soone as he is awake , leaps with a violent rush , thinking to leap again into the Sea , but cannot . So it is with those , who stragling out of the waies of piety , oftentimes fall asleep in sinne , which ( when by death , or sicknesse they are awakened ) think presently to rush into heaven , or upon the instant to leap into the paths of Repentance , but then it is too late ; for they are oftentimes catcht as surely , as suddenly ; like the foole in the Gospell , that had laid up goods for many yeares . We should tast worldly pleasures running ▪ like the Aegyptian dogs upon the banks of Nile ; for as they , if they stand to drink long in a place , are in danger of that Serpent the Crocodile ; so are those that stay to take full draughts of worldly pleasures , in danger of that serpent the Devill . It is a bootlesse thing to indevour the reformation or conversion of a perverse man : there is no medling with him that loves to be transported with the streame of his owne opinions . Heaven is the admired instrument of the glorious God ; by the influence whereof he rules and governes the great masse of this corruptible world . It is said of those quagmires of honey , which some say to be in Muscovia , that there are gins & snares set about them , by which the Beare ( which out of a love to the hony frequenteth those places ) is oftentimes catcht , and thereby constrained to forfeit his life , by pleasing the curiosity of his taste . Nocet empta dolore voluptas The sweetnesse of sin is the death of the soule . The pleasures of sin carry a faire shew ; but as the shadow of the richest colour , yea of scarlet it selfe is alwaies black ; so be the colours of sin nere so glorious , its shadow is black and hellish ; though in taste it be wondrous pleasant , yet in digestion it is bitter as wormwood : the deadly Arsenicke of the soul , and the bane of all our happinesse , against which no Antidote prevailes , but the precious bloud of the Immaculate Lamb Christ Iesus . It is not good to be alwayes busied in the toilsome shop of Action ; that man hath but an earthly soul , which maugre the importunity of the greatest businesse , wil not sometimes sequester himselfe into the withdrawing chamber of Meditation . Credulity is oftentimes the dreame of fooles , the drunkards ape , and the blind nurse of dangerous security . Bonaventure tels us , that the damned shall weep more teares in hell , than there is water in the sea ; because the water of the sea is finite , but the teares shall be wept in hell are infinite , never ceasing as long as God is God. Men are not rich or poore according to what they possesse , but to what they desire ; the onely rich man is he that with content enjoys a competēcie . Mensa minuscula Pace referta , Melior divitiis Lite repletis . Miserable is he that chooseth a wife either for by or base respects ; but happy is that mariage when the soule is matcht as well as the body . Wise is he that shapes his expēces by his means , and cuts the wings of his desires in pleasure , that they mount not above the flight of his fortunes . Nothing more unsatiable than mens desires ; he that is poor would be rich , he that is rich would be a gentleman , a gentleman would be a nobleman , a noble man would be a King , a King would be the Monarch of the world , and he that was so , wept , because there was no more to conquer . Heu quòd mortali non unus sufficit orbis ! It is not want makes men poore , nor abundance renders them rich ; the rich man may say of himselfe , as Narcissus said when he saw his owne beauty in the water , which made him fall in love with himselfe , Inopem me copia fecit , Ovid. Meta. — quid gentibus auri Nunquam extincta sitis ? As there are no better rules than good examples , so there is nothing more pernitiously dangerous than bad . Longum iter per praecepta , breve per exemplum . It is good for a man to be industrious in his youth , and to know that if by honest labour hee accomplish any good thing , the labour is soon past , but the good remaines to his comfort ; and if for his pleasure he doe any thing that is ill , the pleasure is gone in a moment , but the evill remaines to his torment ▪ Impia sub dulci melle venena latent . Ovid. de Pont. The strongest argument of a wise man is to be a good husband of his time ; for amongst all the things that God created , there is nothing more precious Tempora labuntur , tacitisque senescimus annis , Et fugiunt fraeno non remorante dies . Lent is a time of fasting ; but the soules great festivall : for the pampering of the body is the starving of the soule ; and when we macerate the body , we make the soule a feast : if depressio carnis leade not the way , elevatio mentis will never move . There is a creature , saith Plinie , in the North parts of Sweden called a Ierfe , of so ravenous and devouring a nature , that though his belly be nere so full , he is not satisfied ; he will eate till by his fulnesse he is scarce able to goe , and then run to the trees that grow neare together , and there by forcing his body through , disgorgeth himselfe , purposely to repaire his stomack for a fresh prey : those that are minded to take him , throw a carkas in his way , and then observe the trees that he runs to when he is full , when they once perceive him fast betwixt the trees , they run to him , and kill him . So it fares with those that never think of any thing but how to please their senses , which the devill observing , throws divers temptations before their eyes , which they never suspecting are oftentimes confounded in the very act of sin . Of all other things necessity hath the largest patent : maugre the greatest commands , necessity wil first be observed . To husband well a small talent is the onely way to mount a low fortune . To be too full of complement is ridiculous : to be altogether without it , rusticity . Of all conditions the most lamentable is that of ignorance : an ignorant man is like one of those that live directly under the North or South Pole , with whom it is alwaies night . The onely way to be rid of a domineering vice , is to avoid all occasions thereto tending . Prosperity cast at the feet of the wicked , is like a rich carpet cast over the mouth of a bottomlesse pit , which allures the feet of the ungodly , along the path of security , into that bottomlesse tophet of eternall misery . A ruinous end attends a riotous life . Well were it for the drunkard , as he hath liv'd like a beast , if he could so die . If the world did but truely consider that there is a Tophet prepared for the wicked , it would rather run mad through feare and despaire , than thus wallow in dreadful security . The rich may offend more for want of charity , than the poore in stealing things necessary . He that rectifies a crooked stick , bends it the contrary way ; so must he that would reforme a vice , learne to affect its meere contrary , and in time hee shall see the springing blossomes of a happy reformation . It is dangerous in holy things to make Reason the touchstone : hee that disputeth too much with God about things not revealed , all the honour he gets , is but to goe to hell more learnedly than the rest . It is good to be pius pulsator , for then the more importunate , the more pleasing ; but a temerarius scrutator may be more bold than welcome . He that would hit the mark he aimes at , must wink with one eye : Heaven is the mark , he that would hit it , must wink with the eye of Reason , that hee may see better with that of Faith. Action is the crown of Vertue , Perseverance the crown of Action , Sufferance the crown of Perseverance , a good cause the crown of Sufferance , and a crown of Glory the crowne of a good cause . Esto fidelis usque ad mortem , & dabo tibi coronam vitae . FINIS . EPIGRAMS AND EPITAPHS Written by ROB : CHAMBERLAIN . Beatus ille , qui procul negotiis , Vt prisca gens mortalium Paterna rura bobus exercet suis , Solutus omni foenore . To his honored , and dearely affected Master , Mr WILLIAM BALLE , Son and Heire to the Worshipfull PETER BALLE Esquire . SIR , I Am the more emboldned to Present you with these fragments of Poetrie , in regard you begin to be one of the little darlings of the Muses . It is not the least of my comforts to see from a sprig of my owne pruning , such timely blossomes of Poetical ingenuity : somwhat rare it is to see Plants of wit agree with the hard coldnesse of our Climate ; for this aurum cuncta movens hath so stupified the times , that Ignorance hath almost outfac'd Invention . Apuleius may wander up and down the Arcadian plains to find Parnassus or the Heliconian Well , and meet none but the dull brood of Midas to direct him . Go on therefore hopefull Sir , towards that sacred Spring ; you shall never want the prayers , assistance , and manuduction of Your humble servant , Rob : Chamberlain . To his well beloved friend , Mr ROBERT CHAMBERLAIN , the Author , in praise of his following Poems . THe wisest of Philosophers conclude , Best Contemplations spring from solitude : And vvanting outward objects , the minds eye Sees cleerest into every mysterie . Scipio's last life , in 's Villa spake him man More than his conquest of the Affrican . So are the seasons helpers unto Art ; And Time to industry applyes each part . These thou hast made the subjects of thy Layes ; And they for praising them , returne thee praise . So that to praise agen would shew to be But repetition , and Tautologie . And thine own works allow thee better note Than any friends suspected partiall vote . Thomas Nabbes . In praise of a Country life . THe winged fancies of the learned quill , Tel of strange wonders , sweet Parnassus hil , ●astalia's Well , the Heliconian Spring , ●●ar-spangled valleyes where 〈◊〉 Muses sing . Admired things another Storie yeelds , Of pleasant Tempe , and th' Elysian fields ; Yet these are nothing to the sweet that dwells In low built cottages , and country cells . What are the Scepters , Thrones , and Crowns of kings , But gilded burdens , and most fickle things ? What are great offices but cumbring troubles And what are honours but dissolving bubbles What though the gates of greatnes be frequented With chains of glittring gold ? he that 's contented Lives in a thousand times a happier way , Than he that 's tended thus from day to day . Matters of State , nor yet domestick jars , Comets portending death , nor blazing stars Trouble his thoughts ; hee 'l not post hast run Through Lethe , Styx , and fiery Phlegiton For gold or silver : he will not affright His golden slumbers in the silent night For all the precious wealth , or sumptuous pride That lies by Tiber , Nile , or Ganges side . Th'imbroidred meadovvs , & the crawling stream Make soft and sweet his undisturbed dreams : He revels not by day , nor in the nights , Nor cares he much for Musicall delights ; And yet his humble roofe maintains a quire Of singing Crickets round about the fire . This harmlesse life he leads , and I dare say Doth neither wish , nor feare his dying day . On the VVorshipfull , and worthy of all honour , Mrs ANNE BALLE , Wife of Peter Balle Esquire . IF worth can mortals to advancement bring , If birth , or beauty be a precious thing , Meeknesse be great Honours Palace gate , ●nd the fore-runner of some happy fate , ●appy , then happy thou , that art the sweet ●nd little center where all these doe meet . In Dominum Gulielmum Ball filium & haeredem Petri Balle Armigeri . Graeci laudantur , Musis laudatur Apollo , Virgilii fama et scandit ad astra poli : Laude vigent multi , sed jam puerilibus annis Ingenio supexas tu Gulielme senes . En mare tu terras , urbes atque oppida fando Laurigerum nostro temporenomen habes . Magna canunt magni pueris incognita parvis Umbris quae mortis non adeunda nigris . Sed teneris doctrina tuis non convenit annis , Bis puerique senes , tu puer atque senex . Astra fuere tuo natu foelicia coeli , Lauo quoque nunc foelix est adhibenda tibi . Laurum tolle , latet quod pectore teque docebo , Et dii dent studiis vela secunda tuis . The same in English . APollos skill , the Grecian pen for wars , And Virgils too , transcēd the glittring stars : Praise makes men live , but thou a child unfit , Transcends the limits of an old mans wit. Both sea and land thou know'st , & for thy praise Our times shall give thee thy deserved bayes . Great Poets sing great things that children know not , Which to the places of oblivion go not . Thy learning fits not with thy tender mold , Old men are children , thou a child , art old . The heavenly stars upon thy birth did shine , To make thee happy , now the praise is thine . Take up thy bayes , I 'le teach thee what 's in me , And may the Gods give prosp'rous fates to thee . In praise of Learning . HAppy , thrice happy , ô ye sisters still , That love and live on sweet Parnassus hill ; Blest be your times and tunes , that sit and sing On flowrie banks by Aganippes Spring . Blest be the shadie groves where those doe dwell Which doe frequent that Heliconian Well , Where learning lives , whereby when men expire , They are made chanters in the heavenly quire . That sacred learning , whose inspired notions Makes Mortalls know heavens high alternat motions : Trūpets their names unto the christal sky Though in the grave their bones consuming lie . Thrice happy those then , to whō learning's given , Whose lives on earth doe sympathize with heavē . Whose thoughts are still on high , longing to see Heavens Tabernacles of Eternity ; Sleighting the world , and spurning at its praise , Which like Meander runs ten thousand waies . They ( when pale death to dust their corps shall bring ) With quires of Angels shal in heavē sing . To his honoured friend , Mr Giles Balle Merchant . On the Spring . THe lofty Mountains standing on a row , Which but of late were periwigd with snow D'off their old coats , and now are daily seene To stand on tiptoes , all in swaggering greene ▪ Meadows and gardens are prankt up with buds , And chirping birds now chant it in the woods . The warbling Swallow , and the Larks do sing , To welcome in the glorious verdant Spring . To his deare friend and cousin , Mr Allan Penny , Citizen of Exeter . On the Morning . THe morning golden horse rush forth amain , Spending their breath , suckt frō the Eastern plain ; And posting still with speed through gentle aire , Hurle their perfumes from out the glittring chair . The Suns bright Steeds come running up again To Taurus top , still glad to see the plain Of Indolstan : and now begins t' approach The winged Messenger of heaven , in 's Coach Of ruddy flames ; night-wandring stars have done Their stragling course , and now the day 's begun . Bright burning Luna drags her dazling taile Into the dungeon of a darksome vaile . To his deare friend and brother , Mr Thomas Bowdon . On the Evening . RIse , rise , yee sootie horse from duskie dale , And draw your Mistresse in a sable vaile : Who rides it out with her knot curled haire , Like to an Aethiope in an Ebonie chaire : Whose dark unseemly face is wrapt in shrowds , With Styx dy'd curtains of congealed clouds . Rise thou pale Queen of night , prepare thy carres , And climb you glittring glorious mount of stars . To his dearest brother , Mr. William Holmes , Citizen of Exeter . Deaths impartiality . Carmen Hexametrum . HIgh minded Pyrrhus , brave Hector , stout Agamemnon , Hannibal , and Scipio , whom all the world did attend on , That worthy Captain , world conquering great Alexander , That tender , constant , true hearted , lovely Leander , That cunning Painter , that curious handed Apelles , Mirmidons insatiate , that kept the Tent of Achilles , Alphonsus Aragon , that great Mathematicall Artist , That stately Queene of beauty , that Lady Mars kist , Wit , wealth , and beauty , yea all these pomps that adorne us , Must see black Phlegiton , rough Styx , and fatall Avera●s . To his kind and loving friend , Mr Henry Prigg , Citizen of Exeter . On the sweetnesse of Contentation . THe world still gazeth on the glittering shew Of Scepters , Crowns , and Diadems , but few Consider truely the tempestuous cares , And tumbling troubles of the State affaires . Honour 's the spur that pricks th' ambitious mind , And makes it puffe and swel with th' empty wind Of self conceit : But yet me thinks I see A state more full of sweet security . The russet Farmer , more contentment yeelds Unto himselfe , whilst toiling in his fields , Beholds upon the pleasant fertile banks , Wise Natures flowrie wonders in their ranks . And when the halfe part of the day is spent , His wife her basket brings , they with content Do both sit down by some sweet stragling Spring And make a Feast , whilst 'bout his table sing The chirping birds ; he when the day is past , Home to his children , and his wife makes haste : The children joy to see their father there ; The father joyes to see his children deare : Then they begin to him their pleasant prattle , One shewes his pins , another brings his rattle . With these contents the good man 's over-joy'd , When thus he sees his deare affections cloid , Whil'st others toile for honour , and in vaine Deny themselves those sweets they might obtain . O then thou great Commander of the skyes , That dings downe pride , and makes the poor man rise , Let them that will dote on these gilded toyes , Let me account it chiefest of my joyes T' enjoy a meane estate , and nothing more , If 't be thy pleasure that I still be poore . Give me this sweet content , that I may die A patient servant to thy Majestie . To his dearely affected friend , Mr George Leach of Broadelist in Devon. On the vanity of Man. LIke to the Swan on sweet Meanders brink , Like flowers that flourish in the morne , and shrink Down with their heads , when sable night appears ; Such is our frailty in this vale of teares . The gilded gallant , and the tortur'd slave Cut down by death , come tumbling to the grave . Not Europes riches , nor an Ajax bold , Nor men , nor Angels , nor our bags of gold , Nor he that was the spacious worlds Cōmander , Caesar , Pompey , nor an Alexander , Nor can greene youth , well , wit , or tender age , The raging fury of thy Sword asswage . O then thou Star Commander , dreadfull King , Whose Fiat makes the trembling world to ring , Teach us , ô teach us so to know our dayes , Thereby to rectifie our crooked waies ; That when with Angels , and Archangels thou Shalt come to judge the world , and make it bow , We then may render up a good account , And live with thee upon that starrie mount . In Hyemem . PApula canescunt , tremebundi turbinis horror Fulminat , heu Boreas nimbosa grandinatira Torva laboriferi fulgentia cornua quassi Tauri nix tegit , pelagus vult tangere stellas , Cerberus horrendo baculo nunc Tartara plangit , Flammiferosque locos dicit spoliasse pruinam . On the death of Mr. Charles Fitz-Geffrays , Minister of Gods Word . O Thou the saddest of the Sisters nine , Adde to a sea of teares , one teare of thine . Unhappy I , that am constrain'd to sing His death , whose life did make the world to ring With ecchoes of his praise . A true Divine In 's life & doctrine , which like Lamps did shine Till they were spent and done , did never cease To guide our steps unto eternall peace . Thy habitation's now the starry mount , Where thy great Maker makes of thee account . Farewell thou splendor of the spacious West , Above th' Aetheriall clouds for ever blest : The losse of thee a watry mountaine reares , With high spring-tide of our sad trickling teares . On Sack. O Thou so much admir'd by ev'ry soule , That lives 'twixt th' Artick & th' Antartick Pole ; Apollo's drink , drawn from the Thespian spring , Whereof the silver Swans before they sing Doe alwaies drink : though thy sweet simpring smiles Some mortall creatures of their coine beguiles , Yet from black Limbo's gate thou bring'st mans soule , And makes his spirits knock the highest Pole. On Tobacco . THou hell-bred lump of sin , infernall drink , Pernicious , damn'd , soule-fascinating stink , Time's great consumer , cursed child of hell , Scum of perdition , sprung from Pluto's cell : Thy barbarous nature likes no soile so well , As where the Devill and his Pagans dwell . Bewitched then are those that stand-up for thee , Till they have grace t' abandon and abhor thee . IN OBITVM HENRICI BLUETT Generosi . RVsticus in agro , Opifex in pago : Omnes hoc mundo Nituntur in vano . Mercator in mare , Vir officina , Cum vult pulsare Mors , quid medicina ? FINIS . Imprimantur hae Nocturnae Lucubrationes . SA : BAKER . Ex Aedibus Londin . Apr. 2. 1638. 
A49597	----	Epictetus junior, or, Maximes of modern morality in two centuries / collected by J.D. of Kidwelly. Maximes. English La Rochefoucauld, François, duc de, 1613-1680. 1670 Approx. 89 KB of XML-encoded text transcribed from 78 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A49597 Wing L451 ESTC R10485 12092125 ocm 12092125 53906 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49597) Transcribed from: (Early English Books Online ; image set 53906) Images scanned from microfilm: (Early English books, 1641-1700 ; 74:6) Epictetus junior, or, Maximes of modern morality in two centuries / collected by J.D. of Kidwelly. Maximes. English La Rochefoucauld, François, duc de, 1613-1680. Davies, John, 1625-1693. [11], 137, [6] p. Printed for T. Bassett ..., London : 1670. Attributed to Franco̧is La Rochefoucauld. Cf. Wing (2nd ed.). Collected and translated by John Davies. Cf. Halkett & Laing (2nd ed.). Licensed Nov. 8, 1669. Roger L'Estrange--P. [1]. Reproduction of original in Yale University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Maxims. 2005-06 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Andrew Kuster Sampled and proofread 2005-07 Andrew Kuster Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion LICENSED , Nov. 8. 1669. Roger L'Estrange . EPICTETUS JUNIOR , OR MAXIMES OF MODERN MORALITY . IN Two Centuries . Collected By J. D. of Kidwelly . LONDON , Printed for T. Bassett , at the George in Fleet-street , near Cliffords-Inn , 1670. TO THE MUCH HONOURED FRANCIS WATSON Esq . SIR , THough all the parts of Philosophy have their several excellencies , and perfections , yet may we justly , in point of extent , assign the preheminence to Morality . For , if the Dictates of this last , by a natural currency , diffuse themselves into all humane Transactions , so as that whatever is done by Man derives its approbation or disallowance from a consonancy or opposition thereto , what can be less said of It , then that it hath a general influence over Mankind , that all Rational Nature is its adaequate subject , and that all Action , as well that of those of the highest , as those of the lowest rank , falls under the verge of it's Direction ? Hence came it , that among the ancient Philosophers , they who most earnestly apply'd themselves to the cultivation and advancement of Morality , were look'd upon as the greatest Exemplars of Life , and had , from their numerous Auditors , all the veneration and respects , which generous Contributors to the happy Government and civilization of their Countries could with justice expect : whilst those others , whose studies transcended the capacities of the Many , were forc'd to content themselves with the applause and acclamations of the Few . Nay , this Consideration may be press'd yet further , if we come to weigh the obligations , which the other parts of Philosophy have to This. For , whether we reflect on the Naturalists , searching into the miraculous abysses of Nature ; or on the Politician , contriving the Government of Nations , by a strict inspection into their different Humours and Manners ; or lastly on the Oeconomist , regulating his private and domestick Concerns , we must affirm , that their several attempts will not attain their proposed accomplishment , without the concurrence and illumination of Morality . These , Sir , were the Prerogatives of Morality while its Precepts were gently conducive to the happy conduct of mens lives . But into what impure hands it hath fallen of late years , and how it hath been disorder'd and debauch'd into pestilent and pernicious deductions , I am unwilling to press at this time ; wishing only , that the present Age may be so happy , as to weather out the mischievous Principles wherewith extravagant Casuisme hath so strangely pester'd it . As to the present Collection of Maximes , I am to acknowledge , that the greatest part of it was made by a person of eminent Quality in France . The several Editions of it there , and in the Low-Countries , sufficiently argue its kind reception among the Ingenious , in those parts . That it will be in some measure kindly entertain'd here , I have some encouragement to hope ; and this , partly from the Excellency and Novelty of the things themselves , and partly from their Dedication to a Person , who , by his engagement in Embassies to the remotest parts of Christendome , and his publick Concerns abroad upon other accounts , hath had the opportunities of Seeing the Manners , and surveying the Cities of many Nations . That your great and generous Designs may meet with the success you propose to your self , is the earnest wish of , SIR , Your most humble , and much obliged Servant , J. DAVIES . EPICTETUS JUNIOR , OR MAXIMES OF MODERN MORALITY . VIces enter into the composition of Virtues , as Poisons do into that of Physical Remedies ; the intermixture thereof is made by Prudence , which by that allay makes an advantageous use of them , against the Evils and inconveniences of humane life . II. The Virtue observable in the ordinary sort of men is only a Phantasm , fram'd by our Passions , on which we bestow a plausible name , that we may pursue our own inclinations , without any fear of punishment . III. All the Virtues men so much pretend to , are swallow'd up in Interest , as Rivers lose their names when they fall into the Sea. IV. Crimes put on a certain shew of innocence , nay sometimes become glorious , either upon the account of their number , or their quality : Thence it proceeds , that publick Robberies are look'd on , as the effects of conduct , design , and subtilty , and the taking of Provinces without any just pretence , is called Conquest . Thus is there an Heroick management of Criminal actions , as well as of Virtuous . V. We are many times kept within the limits of our duty by Shame , Sloth , and Timorousness , while in the mean time our Virtue hath all the credit of it . VI. If we excise from that which is called Courage the desire of preserving and the fear of losing , it would not have any great matter left it . VII . Clemency is an intermixture of Repute , Sloth , and Fear , of which we make up a Virtue ; and among Princes , it is only a political Intrigue , whereof they make their advantage to cajol the affection of the people . VIII . The Constancy of the wiser sort , is but a certain Artifice , wherewith they know how to repress the agitation of their Souls . IX . Gravity of deportment is a mysterious carriage of the Body , found out to eclipse the imperfections of the Mind . X. Severity and Reserv'dness in Women is a daubing embellishment , whereby they endeavour to heighten their Beauty ; in a word , it is a certain delicate and subtle Attraction , and a disguis'd Insinuation . XI . Those Reconciliations between enemies , which seem to be carry'd on with Sincerity , Complyance and Tenderness , are truly the effects of a Desire of bettering ones condition , weariness of War , and a fear of some unfortunate adventure . XII . We are to make the same estimate of Gratitude , as of just dealing among Merchants ; This maintains Commerce , and we satisfy our Obligations , not so much upon the score of Justice , as out of a conceit , that we shall thereby more easily prevail with others to give us credit . XIII . Men are not only apt to be guilty of an equal oblivion of benefits and injuries , but they also hate those who have obliged them . Pride and Interest are upon all accounts the Parents of Ingratitude . The acknowledgments of Kindnesses , and the requitals of Ill-turns seem to them a kind of slavery , whereto they think it a hard matter to submit . XIV . There is no Virtue so highly celebrated as Prudence , and men have that fondness for it , as that it deserves the greatest Elogies . It is the square of our Actions , and the level of our Conduct . Though Fortune-seems to be an Universal Mistress , yet Prudence is hers . She causes the dilatations and decays of Empires ; her absence occasions all inconveniences and disasters ; her concurrence , all felicity . And as an ancient Poet expresses himself , when we are guided by Prudence , we are surrounded by all the other Divinities , as if he said , that , in Prudence , we meet with all the assistances we desire of the Gods. And yet the most accomplish'd Prudence we can imagine , cannot give us any assurance of the most inconsiderable effect of the World , inasmuch as being exercis'd on a subject so inconstant and so common , as man is , she cannot with any certainty execute any of her designs . God only , who hath the guidance of all mens hearts , and the absolute disposal of their inclinations , brings the things dependent thereon to their due effect . Whence we are to make this conclusion , that all the commendations we give our Prudence , whether out of ignorance or vanity , are so many injuries done by us to his Providence . XV. The Qualities a man really hath , make him not so ridiculous as those which out of pure affectation he pretends to have . XVI . Our Promises are always made with a reflection on our Hopes , and perform'd according to our fears . XVII . A man is extreamly exasperated to be circumvented by his Enemies , and betrayed by his Friends ; and yet he is satisfied to be deceiv'd by himself . XVIII . It is as easie for a man to be self-deceiv'd , without being sensible of it , as it is hard to deceive others , without their perceiving it . XIX . It is one of the most pleasant humours in the world to see two men met together , one to receive advice , the other to give it . The one demeans himself with a respectful and compliant indifference , and says , that he comes to receive directions , and to submit his sentiments to the other's ; and yet for the most part he comes to have his own confirm'd , and to get the other's warranty of his advice upon the affair he proposes to him . On the contrary , he who is consulted seems to requite the sincerity of his Friend with an earnest and dis-interessed zeal to serve him , and in the mean time examines his own Concerns , for rules whereby to advise him ; so that his Counsel becomes more advantageous to himself , than to him who receives it . XX. 'T is an ill expression , to say , Such or such a thing proceeds from Weakness of Mind ; for it is , in effect , a Weakness of the Temperament , which is only an inability of acting , and a default in the principle of life . XXI . Nothing is impossible ; there are certain ways conducing to the accomplishment of all things , and if we had Will enough , we should never be destitute of the means . XXII . Compassion is a resentment of our own Evils , and a reflection on them in a subject at some distance from us . It is a crafty foresight of those misfortunes into which we may fall our selves , which inclines us to the relief of others ; out of an imagination , that they are engag'd to retaliation upon the like occasions . So that the services we render those who are fallen into any misfortune , are , properly speaking , but kindnesses done to our selves by way of anticipation . XXIII . He is not to be accounted a rational person , who thinks he hath reason for what he does , but he who hath a delightful and discerning assurance , of his acting according to the dictates thereof . XXIV . As for the acknowledgment of our failings and imperfections , it proceeds from a desire of repairing the prejudice which they do us in the apprehensions of others , by the impression we give them of the justice of our own . XXV . Humility is a counterfeit submission , whereby we endeavour to bring all others into a complyance with our humours . It is a slight sally of Pride , whereby it humbles it self before men , out of a design to advance it self above them . This is its greatest disguise and its first Stratagem : and as it is out of all question , that there never was any such thing , as the Proteus mentioned in the ancient Fables , so is it certain , that Pride is such a real one in Nature . For it assumes what forms it pleases ; but though it be a strange and pleasant spectacle , to see it in all its figures , and in all its insinuations , yet is it to be acknowledged , that it is never so rare , nor so extraordinary , as when we see it with its eyes fixt on the ground , a countenance full of modesty and composure ; words overflowing with mildness and respect , and a certain contempt of it self : as if it would say , I am unworthy the Honours that are done me , incapable of the Employments forc'd upon me ; and that it receiv'd the Charges whereto it is advanc'd only as an effect of mens excessive goodness towards it , and a blind supererogation of Fortune's liberality . XXVI . Moderation in Prosperity is either a dreadful apprehension of losing what a man is possess'd of , or a fear of that shame which attends extravagance and excess . It may also be said , that a moderate person is one whose humours are in a certain indisturbance , as being becalm'd by the satisfaction of his mind . XXVII . We may further give this Character of Moderation , that it is a fear of disparagement and contempt , which attends those who are besotted with their own felicity . It is a vain Ostentation of a resolute mind . In fine , to give it yet a more pertinent definition , we may affirm , that the moderation of men in their highest advancements is an Ambition of seeming greater , than those things whereby they are advanc'd . XXVIII . How can a man forbear laughing at this Virtue , and the opinion generally conceived of it ? How fondly is it imagined , that Ambition is oppos'd , and in a manner reduced to a certain mediocrity by Moderation , when they never meet together , the latter being truly but a certain Sloth , demission of Spirit , and a defect of Courage ? So that it may justly be said , that Moderation is a certain depression of the Soul , as Ambition is the elevation of it . XXIX . Chastity in Women is a certain fondness of their Reputation , and a love of their quiet . XXX . Since the Neapolitane Evil came to reign in the World , the fear of infection hath contributed more to the honesty of both Sexes , then any consideration of Virtue : and yet there will ever be such , as shall prosecute their enjoyments , with a defiance of diseases . XXXI . There is no such thing as Liberality , and it may be said to be a Vanity of giving , whereof we are more fond , then of that which we give . XXXII . Temperance and Sobriety are the effects of our Love of Health , or argue disability of eating or drinking much . XXXIII . Fidelity is a rare invention of Self-Love , whereby a man advancing himself to be a Depository of precious things , enhances himself to a more extraordinary value . Of all the several commerces of Self-Love , this is that wherein it makes least advancement , and greatest advantages . It is the subtlest part of its Politicks ; for it engages men by their Liberties and their Lives ( which they are forc'd to expose upon certain occasions ) to raise the faithful person to a pitch of esteem above all the World. XXXIV . The ordinary Education of Princes , is a second Self-Love inspir'd into them . XXXV . Our Repentance proceeds not from the remorse conceiv'd at our Actions , but from the prejudice we are apt to receive thereby . XXXVI . It is a hard matter to distinguish between Goodness consider'd in its full extent generally exercis'd towards all persons , and an accomplish'd subtlety . XXXVII . Whoever shall superficially consider all the effects of Goodness , which causes us to neglect our own concerns , and obliges us to make a perpetual sacrifice of our selves for the benefit of others , will be tempted to imagine , that , while it acts , Self-Love admits a certain oblivion and abnegation of it self . Nay he will be apt to think , that it suffers it self to be devested and impoverish'd , without so much as perceiving any such thing ; insomuch that Self-Love seems to be a certain decoy to Goodness . And yet , it is to be presum'd that Goodness is the most proper of all the means , which Self-Love makes use of , to compass its ends . It is a close and secret path , whereby it returns to it self with a richer booty . It is a certain discare of its own concerns , which it puts out at an excessive usury . In fine it is a well-lodg'd Spring , wherewith it reunites , disposes , and winds up all men to promote its own advantages . XXXVIII . No man deserves the commendation due upon the account of Goodness , if he have not the resolution and courage to be wicked . All other degrees of Goodness argue only a privation and Lethargy of Vices . XXXIX . The Love of Justice in upright Judges , who are moderate persons , is only a love of their own exaltation . In the greatest part of men , it is only a fear of suffering injustice , and a lively apprehension of our being depriv'd of that which belongs to us . Hence proceed that consideration and respect which we have for the concerns of our Neighbour , and that scrupulous suspence of doing him any prejudice . Were it not for this fear , which confines a man to a contentedness with those goods bestow'd on him by his Birth or Fortune , he would , incited by a violent desire of self-preservation , endeavour to be continually preying upon others . XL. In Justice we may reflect on four considerables , Justice it self which sees no more then what it ought to see ; Integrity , which weighs the true right and merit of things ; Perspicacity , which perceives things imperceptible of themselves ; and Judgment , which gives sentence what the things are . And yet if we perfectly examine it , we shall find , that all its Qualities may be summ'd up in one accomplishment , called Grandeur of Mind , which in all emergencies , by reason of its extraordinary illumination , sees all the advantages before mentioned . XLI . Judgment is only a Grandeur of the Mind ; heightned with all acquirable illumination : The same thing may be said of its extent , of its depth , of its discerning faculty , of its justice , of its integrity , and of its perspicacity . The extent of the mind is the measure of that illumination ; the depth is that which discovers the grounds of things ; by the discretive faculty the same things are compar'd together and distinguish'd . XLII . Perseverance is neither blame-worthy nor praise-worthy ; inasmuch as it is a continuation of those gusts and sentiments , which it is not in a man's power to assume or devest himself of . XLIII . Truth , from which men are denominated ingenuous and sincere , is an imperceptible ambition they have , to render their testimony considerable , and ingage others to give a religious respect and credit to their words . XLIV . Truth is the ground-work and justification of Reason , Perfection , and Beauty : for it is certain , that a thing , what ever nature it be of , is beautiful and perfect , if it be all it ought to be , and if it have all it ought to have . XLV . True Eloquence consists in saying whatever is requisite , and in not saying any more then what is requisite . XLVI . There is as great a discovery of Eloquence in the accent of the voice , 〈…〉 he choice of words . XLVII . The Passions are the only Orators which always perswade : They are as it were an Art in Nature , whose Rules are infallible . By this latter the simplest person in the World may have greater success in perswasion , then another with all the artifices and flowers of Eloquence . XLVIII . There is not any thing so contagious as Example , and whatever actions are done remarkable either for their Goodness or Mischief , they are Patterns to others to do the like . The imitation of virtuous actions proceeds from Emulation ; and the imitation of lewd actions proceeds from an excess of natural malignancy , which , being as it were kept in restraint by Goodness , is set at liberty by Example . XLIX . Imitation always proves unfortunate , and whatever is counterfeited breeds a disgust , and that in those very things which would delight , if they were naturally represented . L. It is observable in persons brought to publick execution , that they express a certain constancy , in their punishment , and betray an indifference and contempt of death : yet all is but a personated affectation , and done out of design to perswade that they think not of it . So that it may be said , that those seeming indifferences and contempts do that to their mind , which the Cap pull'd down over their faces does to their Eyes . LI. Few know what Death is . It is endúr'd , not out of resolution , but stupidity and custom , and the greatest part of men dy , without any other reflection on their departure hence , then that others go the same way . LII . We fear all things with a certain acknowledgment of our Mortality , and we desire all , as if we were Immortal . LIII . Subtlety is a counterfeit perspicacity , and Perspicacity is a solid Subtlety . LIV. The World not having the apprehension or knowledge of true merit , must accordingly be incapable of requiting it . Thence it comes , that it advances to its grandeurs and dignities , only such persons as have some excellency of endowments in appearance , and it generally crowns whatever glisters , though all be not gold that does so . LV. As there are some meats , which , though good , bring a certain qualm and coldness over the heart , so is there a kind of faint Merit , and some persons , who , with their excellent and esteemable qualities give a disgust to those they converse withal . LVI . Whatever dazles breeds admiration , and the art of setting off mean qualities with advantage surprizes mens esteem , and many times gains greater reputation then true Merit . LVII . Soveraign Princes use their subjects as they do their Coins ; they give them what value they please , and others are forc'd to receive them according to their currency ; and not according to their true worth . LVIII . It is not only sufficient that a man be Master of great Qualities , but it is also requisite he have the Oeconomy thereof . LIX . There are certain persons whose recommendation and merit consists in the saying or doing of ridiculous things with some advantage , and who would spoil all they undertook , if they took any other course . LX. Nay there are some persons whom their imperfections become well , and others , who are disparag'd by their good Qualities . LXI . There are a sort of simple persons , who are sufficiently sensible of their simplicity , and yet betray a certain subtilty in the management of it . LXII . God hath dispos'd different Talents in man , as he hath planted kinds of Trees in Nature ; insomuch that , as every tree , so every Talent hath its properties and effects which are peculiar thereto . Whence it comes , that the best Pear-tree in the world cannot bear Apples , though of the most ordinary sort , and so consequently the most excellent Talent cannot produce the same effects with those which are most common . Thence we may also make this further deduction , that it is as ridiculous for a man to pretend to those fruits whereof he hath not the seeds in himself , as to expect that a Garden should bring forth Tulips , when nothing but Onions had been sown in it . LXIII . Whoever is desirous to be setled in the World uses his utmost endeavours to have it believ'd , that he is so setled already . In all Professions and Arts , every one assumes a certain mean , and exteriour deportment , which he substitutes into the place of the Thing , whereof he would pretend to the reality and merit . So that all the world is but an artificious representation of several garbs , and it is in vain we take pains to find therein the Things themselves . LXIV . There are a sort of people may be compar'd to those trivial Songs , which all are in an humour to sing for a certain time , how flat and distasteful soever they may be . LXV . That degree of honour which a man hath already acquir'd is the security , to him , of what he may afterwards acquire . LXVI . As in Nature there is an eternal generation , and that the corruption of one thing is always the production of another : in like manner is there in the heart of man a perpetual generation , or repullulation of Passions , so that the expiration of one is always the re-establishment of another . LXVII . I am in some suspence , whether that Maxime , That every thing produces its like , be true in natural things : but certain I am , that it is false in Morality , and that among the Passions , some many times beget such as are contrary to them . Thus Avarice does sometimes produce Liberality ; a man may be constant or resolute , out of weakness , and boldness may proceed from Timidity . LXVIII . That Man was not created as he now is , may be convictively argu'd hence , that the more rational he becomes , the more he is asham'd in himself at the extravagance , the meanness , and the corruption of his sentiments and inclinations . LXIX . Men are always mistaken in the judgment they make of our Actions , when these latter transcend our designs . LXX . It is requisite there should be a certain proportion between the Actions and the Designs whereby they are produced : the Actions are never so fully effectual as they ought to be . LXXI . Passion does many times make the subtlest man a fool , and , on the contrary for the most part makes the simplest persons seem to be subtle . LXXII . Every man is not more different from other men , than he is many times from himself . LXXIII . All people are apt to censure and find fault with that in others , which is no less censureable in themselves . LXXIV . A person of excellent parts would many times be at a loss , were it not for the company of fools . LXXV . Mens reflections and sentiments have each of them a certain accent of voice , and an action and air peculiar thereto . LXXVI . These qualifications make either good or bad Comedians ; and hence it comes also that certain persons are pleasant or unpleasant in conversation . LXXVII . The confidence a man hath of being pleasant in his demeanour is a means whereby he infallibly comes to be such . LXXVIII . There is not any thing should abate so much of the satisfaction we conceive of our selves , as our observance , that we now disapprove of the conditions and sentiments we formerly had been of . LXXIX . We never in a manner have courage enough to follow the full bent of our Reason . LXXX . The love and inclinations we find in our selves for new Acquaintances , proceeds not so much from a weariness or satiety of the old ones , nor yet from the satisfaction of variety , as from the disgust we conceive at our not being sufficiently admir'd by those who know us too well , and the hope we are in of gaining a greater admiration among those who are not much acquainted . with us . LXXXI . Great souls are not those who are less subject to Passions , and have greater attendance of Virtues , than the ordinary ones , but those only who have greater Illuminations . LXXXII . There are some who make it their boast that they are not wearied , or out of humour ; but how impertinently they do it , appears hence , that no man without being ridiculous , can be so fondly conceited of himself , as that some time or other he should not be ill company . LXXXIII . The welfare of the soul is not more certain than that of the Body , how far soever we may seem to be out of the jurisdiction of those Passions , which we have not yet had occasion to struggle withal . Yet is it to be imagined , that a man is no less exposed thereto , than he is to fall sick , when he is in perfect health . LXXXIV . There is a certain injustice and self-concern in the Passions , whence it comes that they are always offensive and injurious , even when they seem to speak most reason and equity . Only Charity hath the priviledge of saying in a manner what it pleases , and never injuring any one . LXXXV . Greatness of wit is a perpetual decoy of the Heart . LXXXVI . Though a man be ever so industrious in the smothering of his Passion , under the veil of piety and honour , yet some claw thereof will still be visible . LXXXVII . Philosophy may easily triumph over Evils past , as also over those not yet ready to assault a man ; but the present triumph over it . LXXXVIII . The duration of our Passions hath no more dependance on us , than that of our lives . LXXXIX . Though all the Passions should conceal themselves , yet are they not afraid of the light ; only Envy is a timorous and bashful Passion , which a man is asham'd to countenance or acknowledge . XC . The most sacred and most sincere friendship is but a kind of Commerce , whereby we imagine there is still some advantage to be made . XCI . The sickleness and inconstancy of our Friendships proceed hence , that it is an easie matter to discover the qualities of the mind , and difficult to be acquainted with those of the soul . XCII . We are impertinently induc'd to affect some persons more powerful than our selves . But we are to impute the production of our friendship to interest , inasmuch as our promises to them are not regulated according to what we would bestow on them , but according to what we expect to receive from them . XCIII . Love is , in the soul of him who loves , what the soul it self is in the body , which it animates and informs . XCIV . It is impossible there should be a love that is pure and free from all intermixture with our other Passions . XCV . It is a hard matter to define Love : all we can say of it , is , that , in the Soul , it is a Passion admits no corrivalship in point of Empire ; in the Spirits , it is a Sympathy , and in Bodies , it is a close and delicate desire of enjoying what we love after a mysterious way . XCVI . 'T is a great mistake , to think that Love and Ambition triumph over all the other Passions : on the contrary , Sloth , notwithstanding all its languishment , hath many times a soveraignty over them ; this insensibly usurps an Empire over all the designs , and over all the actions of life ; this destroys and compleats all the Passions , and all the Virtues employ'd in the conduct of it . XCVII . There is not any disguise can long smother Love where it is , nor long personate it , where it is not . XCVIII . Whereas there is no admission of Free-will in loving or not-loving , it follows that a Lover cannot with any justice complain of the cruelty of his Mistress , nor the Mistress of the fickleness of her Lover . XCIX . If we make an estimate of Love , according to the generality of its effects , it hath a greater resemblance to hatred than to friendship . C. It is possible there may be found some Women who were never guilty of any gallantries ; but it were a rare thing to meet with any one , that had never been guilty thereof but once . CI. There are two kinds of constancy in love , one proceeding hence , that a man perpetually finds new motives of loving , in the person whom he loves , as in an inexhaustible source ; and the other proceeds hence , that a man thinks himself concern'd in point of honour to keep his word . CII . All Constancy in Love is a perpetual Inconstancy , inasmuch as we find our hearts continually wavering in a vicissitude of inclinations , towards the perfections of the person whom we are in love with , giving one while the preheminence to one , another , to another : so that this Constancy is but an Inconstancy limited and confined within the same subject . CIII . There are two sorts of Inconstancies ; the former proceeds from that fickleness of mind , which ever and anon admits of a change of opinion ; or rather from that meanness of spirit , which complies with all the several opinions of others . The latter , which is the more excusable of the two , proceeds from the different apprehensions we have of the things which we love . CIV . Great and heroick actions which dazle their eyes who consider them , are represented by Politicians , as if they were the effects of great Interests ; whereas they are ordinarily the effects of humour and passions . Thus the war between Augustus and Marc Antony , which some imputed to the Ambition they had of aspiring to the Empire of the World , was an effect of their mutual jealousie . CV . The affairs and actions of great men are in this particular comparable to Statues , that they are to be survey'd according to a certain observance of Perspective . Some are to be view'd neer at hand , that we may the better discern all the circumstances thereof ; and there are others , whose beauties and symmetry are best discoverable at a distance . CVI. Jealousie is in some respects rational and just , since its design is only to secure to our selves a good which we conceive ought to belong to us ; whereas Envy is a distraction and extravagance , which makes us wish the ruine of a good properly belonging to others . CVII . Self-love is a fond conceit in any one , that his affection to all other things ought to promote the pursuit of his own concerns . It s subtlety and insinuation transcend those of any thing else . It makes men Idolaters of themselves , and would make them Tyrants over others , if Fortune gave them the means to be so . It is never at rest out of it self , and makes no stay in other subjects , but as Bees do upon flowers , to get out of them what promotes its own interest . There is not any thing so impetuous and violent as its desires ; not any thing so insearchable as its designs ; not any thing so craftily carry'd on as its contrivances . Its compliances are not to be represented ; its transformations exceed those of Poetical Metamorphoses ; and its sublimations of things transcend those of Chymistry it self . A man cannot sound the depth of its projects , nor find any passage into the darkness of its recesses : there it defies the sharpness of the most piercing Opticks . It there makes a thousand turnings and windings ; nay it is there many times invisible even to it self . There it conceives , there it nurses , there it raises up ( not knowing it ) a multiplicity of Affections and Aversions : Of these it many times frames some so monstrous , that when it hath brought them to light , it disclaims all knowledge of them , or cannot be prevailed with to own them . From this darkness , wherein they are involv'd , spring those ridiculous perswasions which it hath of it self . Thence proceed its errors , its ignorances , its stupidities , and its simplicities , as to what relates to it self . Thence it comes , that it imagines its sentiments to be dead , when they are but laid asleep , that it thinks it hath no further desire to run , when it does repose it self , and conceits it hath lost all the gusts , which it hath satiated . But this great obscurity , which deprives it of its own view , hinders not its perfect survey of whatever is without it , upon which consideration it may be compar'd to our eyes , which discover all about them , and are blind only as to themselves . To be short , in its greatest concerns , and most important affairs , wherein the violence of its wishes summons all its attention , it sees , it resents , it understands , it imagines , it suspects , it penetrates , it guesses at all things ; so that it raises in others a temptation of believing that each of its passions hath a certain enchantment peculiar thereto . There is not any thing so close and so strong as its engagement , which it vainly endeavors to dissolve , upon the first sight of the extraordinary misfortunes which threaten it . And yet it often does in a short time , and without any violence , what it could not have done with all those efforts , whereof it is capable , in the course of several years . Whence it might with much probability , be concluded , that its desires are inflamed by it self , rather than by the attractions and excellency of its objects ; that its own gust is the motive whereby they are heightned , and the paint whereby they are embellish'd ; that it pursues it self , and follows only what it has propos'd to it self . It is a confus'd intermixture of contraries , as participating of imperiousness and submission , sincerity and dissimulation , clemency and cruelty , timorousness and audacity , and it betrays a diversity of inclinations , according to that of the Temperaments , whereby it is turn'd and directed to the pursuance of repute , wealth , or pleasures . And in these it admits of a change and vicissitude , according to the difference of our Ages , our Fortunes , and our Experiences : but it is indifferent to it , whether it have many of those inclinations , or that it hath but one , because it hath the knack of dilating it self into several of them , or contracting it self to one , when it thinks requisite , and as it thinks fit . It is inconstant , and besides the changes which happen to it from other causes , there are an infinite number of such flowing from it self , and arising upon its own account : This Inconstancy also proceeds from different motives , as pure fickleness , love , novelty , weariness , and disgust . It is humorous to extremity , insomuch that it is sometimes employed with the greatest earnestness imaginable , and incredible pains-taking , about the attainment of things , which are so far from being advantageous , that they are prejudicial to it , and it is engag'd upon the pursuit of them , out of no other reflection than that it would needs have them . It is fantastick , and thence it comes also , that it is extreamly intentive in the most frivolous employments . It finds a height of pleasure in the meanest occupations , and abates nothing of its ardency in the most contemptible . It posts it self in the several stages of life , and spreads it self into all conditions and qualifications . It finds a being every where , it lives on any thing , and can make a shift to subsist without any thing , making its advantage of things , and of their privation . Nay , sometimes , out of pure compassion , it sides with those who profess an hostility against it . It finds a way to creep into their designs , and , what cannot be consider'd without admiration , it raises in them an aversion for it self , conspiring its own destruction and promoting its own ruine . In fine , it matters not where it hath a being , so it have one , and in order to that , it is content to be its own enemy . Nor is it to be wondred at , that it should so confidently enter into an association with the severest pity , when it contributes to its own destruction , in regard that at the very same time that it is ruined in one part , it is re-established in another : when it is imagined , that it quits its enjoyment , it does only change it into satisfaction : and when a man gives it over for conquer'd , and thinks himself rid of it , he meets with it again rallying in the triumphs of its defeat . This may serve for a Description of self-love , whereof all humane life is but a great and long agitation . The Sea is the most sensible representation we can propose to our selves of it ; inasmuch as self-love finds , in the violence of its continual waves , a faithful expression of the successive and reciprocal disturbance of its own reflections and perpetual motions . CVIII . But we have this further remark to give of self-love ; that , as if it were not enough for it , to have the virtue of transforming it self , it has also that of transforming the objects on which it works ; which it does after a strange and surprizing manner . For it not only disguises them so well , that it is it self deceiv'd therein , but also as if its actions were miracles , it makes , in effect , an unexpected change in the state and nature of the things . When any person opposes us , and employs all the hatred and persecution he can against us , it is our own self-love that judges of his actions . This is that which takes a full prospect of his imperfections , which renders them enormous , and places his good endowments in so disadvantageous a light , as causes in us a greater disgust of them than of his miscarriages . Yet is it observable withal , that assoon as the same person is admitted into any favour in our apprehensions , or any concern of our own hath wrought a reconciliation between him and us , our particular satisfaction immediately restores his merit to that lustre , which our aversion had before depriv'd him of . All his advantages are then susceptible of all the Biass we can give them , and we look on them accordingly . All his ill qualities vanish , and we are so partial on the other side , as to summon all our abilities and understanding , to justifie the prejudice which those had against us . CIX . Though all the Passions make a certain discovery of this Truth , yet does Love make a greater demonstration of it than any of the rest . For we find an amorous person exasperated with rage , at the apparent forgetfulness of a Mistress , and breaking forth into extravagant exclamations against Heaven and Hell , upon a discovery of her infidelity : And yet assoon as the same Beauty comes into his sight , and that her presence hath calm'd the fury of his transportations , his ravishment pleads for her innocence . He hath no longer any thing to object against her , but turns all his accusations upon himself , and reverses his former sentence of condemnation , and , by that miraculous virtue of self-love , he so translates all criminousness from the actions of his Mistress , as to change his jealousie into adoration . CX . Familiarity is a deviation from the observance of most of those rules establish'd for the conduct of Civil Life . Or we may say , it is a certain lightness of demeanour , which Libertinism hath introduc'd into Society , to lead us into that kind of correspondency , which is accounted most convenient . CXI . It may be further affirmed , that this familiarity is an effect of self-love , which , desirous to make all things compliant with our weakness , obliges us to cast off that decent subjection impos'd upon us by sound Morality ; and out of an over-earnestness of finding out the ways to make good manners convenient for us , occasions their degeneration into vices . CXII . The weaker Sex being naturally more inclin'd to effeminacy and mildness than the other , is accordingly more apt to be guilty of this relaxation , and makes a greater loss thereby . As for instance , the authority and prerogatives of the Sex are not kept up ; the respect due thereto suffers a diminution ; and it may be said , that decency loses thereby the greatest part of its rights . There are but few inclin'd to cruelty , out of a pure motive of cruelty ; but it may be affirmed , that the cruelty and inhumanity of most men proceeds from a certain suggestion of Self-Love . CXIII . There are many things , besides the love of Fame , which contribute to the acquisition of that Valour that is so highly celebrated among men . For it is sometimes the effect of a dread of ignominy ; sometimes of the design a man has laid for the raising of his Fortunes ; sometimes , it proceeds from a desire of promoting the divertisements and conveniences of our life , and sometimes from an affectation of depressing others , and getting them under our jurisdiction . CXIV . It may be further affirmed , that Valour in Men , and Chastity in Women , two qualifications which make so much noise in the World , are the products of Vanity and Shame , and principally of their particular Temperaments . CXV . Mens insatiate inclinations to Women proceed from a certain envy of their Chastity , since they endeavour all the ways imaginable to corrupt them , as if they were not yet fully reveng'd for the first temptation of the Sex. CXVI . Perfect Valour and compleat Cowardise , are extremities whereto men seldom arrive ; The distance between them is of a vast extent , and comprehends all the other species of Courage ; and there is no less difference between these , than there is between mens faces and humours . Yet is there a certain agreement and conformity among them in many things : there are some men who cheerfully expose themselves at the beginning of an action , but easily flag , and are disheartned in the prosecution of it . There are some again , who think they have sufficiently acquitted themselves , when they have behav'd themselves to that pitch of honour which satisfies the World , and seldom offer at any thing transcending it . We also observe some , who are not at all times equally masters of their fear : others are discourag'd by general frights ; others think it more safe to run into a charge than to continue in their posts . In fine , there are some , whom an habitual acquaintance with lesser dangers heightens into a higher degree of courage , and prepares for an exposal of themselves to greater hazards . Moreover , there is yet a general correspondence observable among the courages of the different species before mentioned , which is , that the darkness of night augmenting fear , and casting an obscurity over good and bad actions , gives them the liberty to make a greater husbandry of their valour . There is yet a more general thrift of courage , which , speaking absolutely , hath an influence over all sorts of men , and is this , that there are not any but would demean themselves to the utmost of their power in an action , if they had but an assurance of their coming off . So that it is certainly deducible hence , that the fear of death makes a certain abatement of their Valour , and subtracts somewhat from its effects . CXVII . Pure Valour , if there were any such thing , would consist in the doing of that without witnesses , which it were able to do , if all the world were to be spectators thereof . CXVIII . Intrepidity , or a defiance of Fear , is an extraordinary force of the Soul , whereby it represses the troubles , disturbances and disorders , which the apprehension of great dangers is wont to raise in it . By this force , or courage , persons of a truly Heroick Spirit keep themselves in a continual serenity , and have a free exercise of all their functions , in the most dreadful and most surprizing accidents of humane life . This intrepidity is that which must keep up the heart in great Conspiracies , whereas bare Valour supplies it only with that constancy and resolution , which are requisite in the hazards of War. CXIX . Men are loth to lose their lives , yet desirous to acquire fame ; thence it comes , that persons of much gallantry and courage discover greater subtlety and evasions in their endeavours to shun death , than they who are best versed in the Law do , to preserve their Estates . CXX . Valour in the common soldiery is a hazardous Trade they have taken up , to get a miserable subsistence . CXXI . Most men make a sufficient exposal of themselves to the hazards of War , out of a motive of securing their reputation ; but few will at all times expose themselves , as far as is necessary , to compass the design , for which they do expose themselves . CXXII . Persons of great and ambitious spirits are more miserable than those of a meaner condition ; for there is less requisite for the satisfaction of the latter , than of the former . CXXIII . Generosity is a desire of being eminently remarkable for some extraordinary actions : it is a subtle and industrious packing together of unconcernedness , constancy , friendship , and magnanimity , to make a speedy advance to a high reputation . CXXIV . How great soever the advantages and accomplishments of Nature may be , yet is it not She , but Fortune , that makes Heroes . CXXV . Felicity consists not in the things themselves , but in mens imaginations of them ; whence it comes , that he is happy who hath what he loves , and not what others think amiable . CXXVI . It may be affirm'd that either there are not any happy or unhappy accidents , or that all accidents are both happy and unhappy , inasmuch as the prudent know how to make their advantages of the bad , and the imprudent many times turn the most advantagious emergencies to their own prejudice . CXXVII . Merit comes from the treasury of Nature , but is set on work by Fortune . CXXVIII . Goods and Evils are much greater in our imaginations of them , than they are in effect ; and men are never so happy or unhappy , as they think themselves . CXXIX . What difference soever there may be between the Fortunes , yet is there a certain proportion of Goods and Evils which makes them equal . CXXX . Those who have any conceitedness of their own merit are always repining at their being unfortunate , whereby they would perswade others , as well as themselves , that there is something heroick in them , since it is to be presum'd , that the malice of Fortune is never so much bent upon the persecution of any persons as those of extraordinary endowments . Thence it comes that men comfort themselves in their being unfortunate , out of a certain pleasure they take in seeming such . CXXXI . Men are never so unhappy as they imagine themselves , nor so happy as they hope . CXXXII . Most people observe , in men , only the esteem they are in , and the merit of their Fortune . CXXXIII . It is incident only to great Persons to be guilty of great miscarriages . CXXXIV . Though Ministers of State flatter themselves with a conceit of the greatness of their actions , and attribute them to their conduct and prudence , yet are they many times but the effects of hazard , or some inconsiderable design . CXXXV . The aversion which many express towards Favourites , is only a love of Fortune and favour . The same aversion proceeds also from a certain exasperation conceiv'd at ones being out of favour , which is a little comforted and alleviated , by the contempt of Favourites . In fine , it is a secret desire of their ruine , which makes us deprive them of their own homages , it being not in our power to devest them of those qualities and accomplishments , which draw those of all others towards them . CXXXVI . Great men are at last brought down and crush'd by the continuance of their misfortunes . It is not to be inferr'd hence , that they were undaunted when they supported them , but it may be said they suffer'd a kind of torture , to gain the opinion of seeming such ; and that they bore their misfortunes , by the force of their Ambition , and not by the greatness of their Courage . Hence it is further manifest , that , abating the greatness of their Vanity , Heroes are of the same making with other men . CXXXVII . It is a fond imagination to think that men are lov'd and honour'd for their Virtues ; on the contrary , it is for them , that they are hated and envy'd . CXXXVIII . Yet may it be said , that whenever we honour any upon the account of their Virtues , it proceeds either from our being truly inclin'd to Virtue , or a desire of being accounted such . CXXXIX . They who would define Victory by its birth , would be tempted , in imitation of the Poets , to call her the Daughter of Heaven , since we find not her origine upon Earth . In effect , she is the product of an infinite number of Actions , which instead of taking her for their aim , relate only on the particular concerns of those who do them ; since all those persons , whereof an Army consists , endeavouring the acquest of their own reputation and advancement , jointly procure a good so great and so general as Victory . CXL . There is little distinction made in the species of Anger , though there be a slight , and in a manner an innocent kind of it , proceeding from the earnestness of the Complexion ; and another very mischievous , which is , properly speaking , Pride , and Self-love combining into a fury . CXLI . We are sensible of , or reflect on the transports and extraordinary agitations of our Humours and Temperament , and impute them to the violent sallies of Anger ; but there are very few perceive , that these humours have an ordinary and regular course , which gently moves and turns our wills to the performance of different actions . They roll together ( if I may so express it ) and exercise their jurisdiction with a certain vicissitude , so as that they have a considerable part in all our actions , whereof we imagine our selves to be the only Authors ; and the capriciousness of the Humours is yet more fantastick than that of Fortune . CXLII . We are liberal of our remonstrances and reprehensions towards those , whom we think guilty of miscarriages ; but we therein betray more pride , than charity . Our reproving them does not so much proceed from any desire in us of their reformation , as from an insinuation that we our selves are not chargeable with the like faults . Were we our selves without pride , we should be the farther from charging others with it . CXLIII . We are so strangely besotted with a favourable conceit of our selves , that many times what passes for Virtues in our apprehensions , is , in effect , but an accumulation of Vices , which have some resemblance thereto , so disguis'd by our Pride and Self-love . CXLIV . Pride is always on the winning hand ; nay it loses nothing , even when it seems to discard Vanity it self . CXLV . The blind precipitancy of men in their actions , is , of all the effects of their Pride , the most dangerous . This is that which affords it nourishment and augmentation ; and it is a manifest argument of our want of light , that we are ignorant of all our miseries , and all our imperfections . CXLVI . We do not hug our selves in any thing so much , as the confidence which great Persons and such as are considerable for their employments , parts , or merit , seem to repose in us . From this we derive an exquisite pleasure , as being that which raises our Pride to the highest pitch , because we look on it as an acknowledgment and effect of our fidelity . And yet , if we consider'd well the imperfection and bastardise of its birth , it should rather raise a confusion in us : for it proceeds from Vanity , a letchery of making discoveries , and a disability of keeping secrets . So that it may be said , that confidence is a relaxation of the Soul caus'd by the number and weight of the things , which before gave it some pressure . CXLVII . The ancient Philosophers , and especially Seneca , have not taken away Crimes by their Precepts , but have only laid them down to carry on the superstructures of Pride . CXLVIII . The Comedy of humane life consists of many several parts , yet Pride alone makes a shift to act most of them ; but , at last , weary of its artifices and different transformations , it appears in its natural looks , and makes an open discovery of it self in scorn ; so that , to speak properly , Scorn is the lightning , or declaration of Pride . CXLIX . Vanity is the great Author of all complemental and superfluous talk ; when that gives over suggesting , people have no great matter of discourse . CL. It were too hard a task to enumerate all the species of Vanity , inasmuch as it extends to the infinity of things . Thence it comes that so few persons are knowing , and that our knowledges are superfluous and imperfect . Instead of Definitions of things , we content our selves with the Descriptions of them . In effect , we neither have , nor can come to the knowledge of them , but at random , and by certain common marks . Which is as much as if one said , that the body of man is streight , and consists of different parts , without assigning the matter , situation , functions , correspondencies , and differences of its parts . CLI . As concerning the good qualities remarkable in others , we heighten them rather according to the esteem of our sentiments , than proportionably to their merit ; and we in effect commend our selves , when we seem to give them their due praises . And that Modesty which stands so much upon the refusal of them , is indeed but a desire of having such as are more delicate . CLII. In all commendations , where-ever they are bestow'd , there is some dormant design and interest of the giver . Praise is a subtle secret and delicate flattery , from which both the person who gives it , and he who receives it , derive a different satisfaction : the one takes it as an acknowledgment and reward of his merit ; the other gives it , to make a discovery of his equity in discerning worth . CLIII . We many times make choice of poysonous Praises , which by an unexpected cast discover those imperfections in our friends which we durst not divulge otherwise . CLIV. We hold mens Praises and Dispraises in several Scales , and make them weigh heavier or lighter , as we please our selves . CLV . There are few arriv'd to that degree of wisdom , as to prefer the discommendation , which is advantageous to them , before the praise which betrays them . CLVI . There are some who commend when they make account to reproach ; and others whose praises are detractions . CLVII . Raillery is a frolick humour of the mind , which gives a life and smartness to conversation , and is the cement of Society , if it be obliging , or disturbs it , if it be not such . CLVIII . He who is inclin'd to raillery is more likely to be the subject of it , than he who endures it . CLIX. To give it a fuller character , we may say it is always a certain skirmish of Wit and Drollery , whereto the several parties are egg'd on by Vanity . Whence it comes , that as well they who are awanting in those , to carry it on , as they whom a reproach'd imperfection causes to blush , are equally offended at it , as at an injurious defeat , which they know not how to pardon . CLX . In fine , this Raillery is a Poyson , which taken without mixture extinguishes Friendship , and excites Aversion , but , being corrected by the ingredience of jocundity , and the flattery of praise , does either acquire or continue it . It is a Medicine to be used with much caution and prudence , amongst Friends and the weaker sort . CLXI . Interest is the Master-spring , which sets all sorts of persons in motion ; it makes them act all parts , even to that of a dis-interess'd person . CLXII . Men may pretend as much as they please to Candour , sincerity , and Honesty , in their actions , but God only knows how far they are carried on with those qualifications . CLXIII . Sincerity is a natural and voluntary overture of the heart : It is a rarity , and found in very few persons : and that which is commonly practis'd is only a subtle dissimulation , or stratagem , whereby some endeavour to inveigle others into confidence . CLXIV . Had not mens hearts been so skreen'd , as that there should be no mutual observance of one another's thoughts , there had been more Tragedy than Comedy in Humane Life . CLXV . In this the prudent man is distinguishable from the imprudent , that he regulates his interests , and directs them to the prosecution of his designs each in their order . Our earnestness does many times raise a disturbance in them , by hurrying us after a hundred things at once . Thence it proceeds , that out of an excessive desire of the less important , we do not what is requisite for the attainment of the most considerable . CLXVI . Interest may be compar'd to an eclips'd Luminary . For as the latter is such only in respect of those to whom the Eclipse is visible and not to others , who have their abode in climates far remote from it ; So of interest , it may be said , that if some are blinded by it , to others it is all the light , whereby they carry on their designs . CLXVII . It is the common assertion , that Vice deserves reproach , and Virtue praise ; but it is certain , that both derive their several degrees and measures thereof from interest . CLXVIII . Nature which makes ostentation of being always sensible , is upon the least occasion smother'd by interest . CLXIX . The Philosophers do not discommend Riches , but only with a reflection upon our ill husbandry of them , as being in their own nature innocent and indifferent , since it depends on us to acquire them , and to make an irreproachable use thereof , whereas they contribute support and augmentation of Vices , as fuel does to the keeping in and increasing of fire . It is in our power to consecrate them to the cultivation of all the Virtues , and to make these , by their means , the more delightful and remarkable . CLXX . The contempt of wealth , in the Philosophers , was a secret desire of vindicating their merit , against the injustice of Fortune , by an affected slighting of those goods , whereof she depriv'd them . It was an humorous secret , which they had found out , to indemnifie themselves from the disparagement accessory to Poverty . In fine , it was a winding path , or by-way to get into that esteem , which they could not obtain by Riches . CLXXI. Of all the kinds of subtlety , that proceeding from insinuation is the poorest , since it ever argues a lowness of spirit , and an indigency of intrinsical merit . CLXXII . There is not any thing so dangerous as the use of those insinuations and artifices which so many ingenious persons are commonly guilty of . The most vers'd in humane transactions endeavour all they can in ordinary occurrences to shun them , to the end they may make their advantage thereof upon some great occasion , and in the pursuit of some considerable interest . CLXXIII . Whereas these crafty insinuations are commonly the refuges of a mean spirit , it accordingly , for the most part , comes to pass , that he who makes use thereof to disguise himself in one part , discovers himself in another . CLXXIV . It is the quintessence of all craft , for a man to make a show of falling into those snares which are laid for him , and yet to keep out of them . Men are never so easily deceived as when their thoughts are most bent upon the over-reaching of others . CLXXV . It is a fond conceitedness , which makes every one think himself a greater Master : in point of craft than another : If men endeavour'd to understand what are the offices of true prudence , all the designs of subtlety and treachery would be defeated by circumspection . CLXXVI . Follies and imprudencies are our perpetual attendants through the several scenes of our life ; and if any one seem to be discreet , it is only in this , that his extravagances are proportion'd to his Age and Fortune . CLXXVII . The wisest men are only such in things indifferent , but seldom have that denomination justly attributed to them in their most serious affairs ; and whoever thinks he lives without some ingredient of extravagance , is not so wise as he imagines himself . CLXXVIII . Weakness occasions the committing of more treacherous actions , than the real design of being treacherous . CLXXIX . Sycophancy , evasions , and dissimulations are instill'd into us from our very Cradles , and afterwards grow so habitual to us , that we can hardly be ever wean'd from them . CLXXX . What pretences soever we disguise our afflictions withal , yet are they but the effects of Interest and Vanity . CLXXXI . There is a great mixture of Hypocrisie in Afflictions . For under pretence of bewailing a person , for whom we have a more than ordinary kindness , we lament the diminution of our own good , satisfaction , or concern in the person whom we have lost . And thus is it , that the deceas'd have the honour of those tears , which are shed only for them , from whose eyes they fall . I affirm'd it to be a kind of Hypocrisie , because a man does thereby deceive only himself . CLXXXII . There is yet another kind of this Hypocrisie , which is not so innocent , but imposes upon all the world , and that is , the affliction of certain persons , who aspire to the glory of a noble and immortal grief . For Time , who is the insatiate devourer of all things , having consum'd that which they so much bemoan , yet do they still persist in an obstinacy of weeping , sighing , and complaining . They assume a mournful part , and act it so well , as if they made it their business to perswade the world , that they will spin out the continuance of their lamentations to an equal length with that of their lives . This dumpish and importunate vanity is commonly observable in Women of ambitious inclinations ; proceeding hence , that their Sex obstructing their pursuit of fame all other ways , they cast themselves into this , and make it their endeavour to become eminent by the ostentation of a disconsolate grief . Of this kind would have been that of the famous Ephesian Matron , if the seasonable relief and kindness of the Souldier had not given it an unexpected check . CLXXXIII . Besides the account we have already given of grief , and the inherent Hypocrisie that attends it , we have this further to adde , That there are other kinds of Tears , springing from certain small sources , and consequently soon perceivable . Thus some weep , only to gain the reputation of being good-natur'd , and tender-hearted . Others are liberal of their lamentations , to the end others might express the same compassion towards them . And in fine , there are those who shed tears , meerly out of a consideration that it were a shame not to bear others company in doing so . CLXXXIV . There are a sort of people who have the repute of honesty and fair dealing , yet are not really possess'd of those qualities , in regard they disguise the corruption of their hearts , not only from others , but even from themselves . But they are the truly honest who have the perfect knowledge of that corruption , and make no difficulty to acknowledge it to others . CLXXXV . The truly honest person is he who is not offended at any thing . CLXXXVI . There may be several causes assigned why we meet with so few persons , whom we allow to be rational and divertive in conversation . Of which this is one , that there is hardly any body , whose thoughts are not rather taken up with what he hath a mind to say himself , than in precisely answering what had been said to him ; and that persons of greatest abilities and complaisance think it enough to make a show of attention in their countenances , even when there may be observ'd , in their looks and apprehensions , a certain distraction , and a precipitancy of returning to what they would say , instead of considering , that it is an unlikely method of pleasing or perswading others , to be so intentive to please themselves ; and that to hearken attentively , and to answer pertinently , is one of the greatest perfections a man can be Master of . CLXXXVII . We will not say with Monsieur de la Chambre , in his Art how to know men , that all the formations of the parts in a Woman are Prognosticks of Vice , since it holds not true in other Countries , though haply it may in his ; but this we shall not stick to affirm of the Sex in general , that the pretty humour they have in talking , their desire of gaudiness in apparel , that of being waited on into Parks , Walks , Spring-Gardens , or any other place where they may make ostentation of their artifices , in heightning the advantages of Art or Nature , ( all which accomplishments , with divers others , the French comprehend in the word Coquetterie ) are so necessary to the composition of a Woman , that without some of them she must disclaim her name . Yet have not all of that Sex the exercise of it , because this Coquetterie , in some of them , is check'd and restrain'd by their Temperament , their Reason , and want of conveniences and opportunities . CLXXXVIII . Gallantry is a volubility of the mind , whereby it penetrates into things the most insinuating and colloguing , that is , such as are most likely to please . CLXXXIX . Politeness is an artificial improvement and cultivation of the mind , whereby superfluous excrescencies are kept under in order to the production of what will be decent , delightful and beautiful . CXC . There are certain ingenious things which the mind seeks not after , but finds brought to their full perfection in it self ; so that it should seem they lay hid there , as Gold and Diamonds do in the bosom of the earth . CXC . When Kingdoms are come to their height in point of politeness and civilization , it argues the approach of their declination , inasmuch as then , all their particular Inhabitants are bent upon the pursuit of their private concerns , and diverted from promoting the publick good . CXCI. If it be enquired why some men are so liberal of their civilities towards others ; it may be answer'd , that it is done , partly out of an expectation of having the like return'd to them , and partly out of a desire of gaining the repute of understanding the mysteries of Civility . CXCII . The Magisterial part of a person who hath the repute of being well vers'd in humane affairs , is , that he perfectly know the value of every thing . CXCIII . It happens sometimes that Vices are hated , but the indigency of Virtue never escapes contempt . CXCIV . When a man cannot find tranquillity within himself , 't is to no purpose for him to seek it elsewhere . CXCV. That which many times obstructs our right judging of those sentences , which prove , that there may be only a show and pretence of Virtues , is this , that we are over-easily inclin'd to believe them real in our selves . CXCVI. If men are advanc'd to great Charges , they accordingly meet with the greater difficulties in the administration of them . Among those , that of a Supream Governour is the greatest ; and of this qualification again , that Prince hath the hardest task of Government incumbent upon him , whose subjects are distracted into a greater multiplicity of perswasions . CXCVII . If that great Prince , who first had the denomination of Wise given him , and infinitely transcended in that Attribute all those who assum'd it some Ages after him , concluded his Ethical Recantations with a Vanity of Vanities , all is Vanity , what is there left for us to say , who are fallen into the dregs of Time , but the same thing in other words , That in all humane prescriptions there is an apparent dose of Vanity ; that there is an eye of it runs through the whole Web of mortal Transactions , not to be worn out of them , till the final dissolution of all things ? CXCVIII. Of all the kinds of Vanity , that may be ranked among the highest , or rather may claim a certain supremacy , which some persons are commonly subject to , who , to gain the repute of ingenuity with others , speak such things as cannot fall from them , without a secret compunction upon the delivery thereof . Of this predicament are they , who employ their drollery upon the subject of Obscenity , and Atheism . As to the former , the greatest end they can propose to themselves , is , to have it imagin'd , that their forces , as to the Venereal Militia , have been , or are , in some measure , answerable to the Muster they make of them in their discourse , or at least , that their well-wishes and inclinations to the service are as great as ever . Of the latter , this may be said , that their satyrizing in divine concerns discovers their unsetled apprehensions of a future Being , and begets , in those whom they seem to divert , a secret horrour for their positions , and a disrespect for their persons . CXCIX . How strangely hath Providence ordered the conduct of humane affairs , that they , who are insatiably desirous of wealth , honours , or pleasures , should , for the most part , obtain their desires , though prosecuted by indirect courses ! What greater encouragement can they have , whose generous ambition aspires to things of a more permanent concern , that their industry shall be rewarded ? If they whose apprehensions of happiness are confin'd to the narrow limits of this world , are many times gratifi'd with the success they propose to themselves , what accumulation of recompence may not they expect , who , adjourning their felicity to the other , are no less fervent in the pursuance of it ? CC. It was an excellent Dichotomy of things found out by my Predecessor of famous memory , the ancient Philosopher Epictetus , that they are either dependent on us or not . What a man is possess'd of within the sphere of that dependency on himself , he may truly call his own , and look on as contributory to his happiness and satisfaction ; what are out of it , must , if he survey them not with an indifferent eye , prove the continual exercise of his hopes and fears , and so many disturbances of his tranquility . FINIS . A Catalogue of some Books Printed for , and are to be sold by , Tho. Basset at the George in Fleet-street . 1669. Folios . COsmography in 4 Books , containing the Chorography and History of the World , by Pet. Heylyn . price 20s . The Voyages and Travels of the Duke of Holstein's Embassadors into Muscovy , Tartary , and Persia , begun in the Year 1633. and finisht in 1639. containing a compleat History of those Countries ; whereto are added the Travels of Mandelslo from Persia into the East-Indies , begun in 1638 , and finisht in 1640. the whole illustrated with divers accurate Maps , and Figures : written originally by Adam Olearius , Secretary to the Embassy . Englished by J. Davies , price 18 s. An Historical Account of the Romish State , Court , Interest , Policies , &c. and the mighty influences of the Jesuites in that Church and many other Christian States , not hitherto extant . Written originally by Mons . de Sainct Amour Doctor of Sorbonne , Englished by G. Havers , price 14 s. The History of Barbados , S. Christophers , Mevis , S. Vincents , Antego , Martinico , Montserrat , and the rest of the Caribby Islands , in all twenty eight , in two Books : containing the Natural and Moral History of those Islands . Illustrated with divers Pieces of Sculpture representing the most considerable rarities therein described . Englished by J. Davies , price 10 s. The History of the late Wars in Denmark comprising all the transactions both Civil and Military , during the differences betwixt the two Northern Crowns , by R. Manley , price 6 s. Ecclesia Restaurata , or the History of the Reformation of the Church of England , containing the Beginning , Progress , and Successes of it ; the Counsels by which it was conducted , the rules of Piety and Prudence upon which it was founded , the several steps by which it was promoted or retarded , in the change of times ; from the first preparation to it by K. Henry the 8. until the legal setling and establishment of it under Queen Elizabeth , together with the intermixture of such Civil Actions and Affairs of State as either were co-incident with it , or related to it : the second Edition , to which is added a Table of the principal matters contained in the whole Book , by P. Heylyn , price 10 s. Herius Redivivus , or the History of the Presbyterians , containing the beginnings , progress , and successes of that active Sect. Their oppositions to Monarchical and Episcopal Government . Their Innovations in the Church , and their Imbroilments of the Kingdoms and Estates of Christendom in the pursuit of their designs , by P. Heylyn , price 10 s. The compleat Body of the Art Military , in three Books ; being perfect directions for the right ordering and framing of an Army , both of Horse and Foot , together with all the manner of fortifications , and the Art of Gunnery , by R. Elton Lieutenant Colonel , price . 8 s. Twelves . A Help to English History : containing a succession of all the Kings of England , the English Saxons , and the Britains : the Kings and Princes of Wales , the Kings and Lords of Man , the Isle of Wight : as also of all the Dukes , Marquesses , Earls , and Bishops thereof : with the Description of the Places from whence they had their Titles : together with the names and ranks of the Viscounts , Barons and Baronets of England , by P. Heylyn . D. D. and since his death continued to this present Year 1669. price 2 s. 6 d. Now in the Press . A perswasive to Conformity , written by way of a Letter to the Dissenting Brethren , by a Country Minister . Notes, typically marginal, from the original text Notes for div A49597-e830 P. 19. 
A41737	----	The heroe of Lorenzo, or, The way to eminencie and perfection a piece of serious Spanish wit / originally in that language written ; and in English by Sir John Skeffington, Kt. and Barronet. Héroe. English Gracián y Morales, Baltasar, 1601-1658. This text is an enriched version of the TCP digital transcription A41737 of text R6925 in the English Short Title Catalog (Wing G1471). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 88 KB of XML-encoded text transcribed from 83 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A41737 Wing G1471 ESTC R6925 12143867 ocm 12143867 54893 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41737) Transcribed from: (Early English Books Online ; image set 54893) Images scanned from microfilm: (Early English books, 1641-1700 ; 98:2) The heroe of Lorenzo, or, The way to eminencie and perfection a piece of serious Spanish wit / originally in that language written ; and in English by Sir John Skeffington, Kt. and Barronet. Héroe. English Gracián y Morales, Baltasar, 1601-1658. Massereene, John Skeffington, Viscount, d. 1695. Walton, Izaak, 1593-1683. [10], 155 p. Printed for John Martin and James Allestrye ..., London : 1652. Translation of: Héroe. Attributed to Gracián y Morales, Baltasar. Cf. BM. "To the reader" signed: I.W. [Izaak Walton]. Cf. Compleat angler, 1929, p. 585-586. Reproduction of original in Yale University Library. eng Maxims. A41737 R6925 (Wing G1471). civilwar no The heroe, of Lorenzo, or The way to eminencie and perfection. A piece of serious Spanish wit originally in that language written, and in En Gracián y Morales, Baltasar 1652 15524 84 0 0 0 0 0 54 D The rate of 54 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-04 TCP Assigned for keying and markup 2005-04 Apex CoVantage Keyed and coded from ProQuest page images 2005-05 Melanie Sanders Sampled and proofread 2005-05 Melanie Sanders Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE HEROE , OF LORENZO , OR The way to EMINENCIE and PERFECTION . A piece of serious SPANISH wit Originally in that language written , and in English . By Sir John Skeffington Kt. and Barronet . London , Printed for John Martin and James Allestrye at the Bell in St. Pauls Church-yard . 1652. Let this be told the Reader , THat Sir John Skeffington ( one of his late Majesties servants , and a stranger to no language of Christendom ) did about 40 years now past , bring this Hero out of Spain into England . There they two kept company together 'till about 12 months now past : and then , in a retyrement of that learned knights ( by reason of a sequestration for his masters cause ) a friend coming to visit him , they fell accidentally into a discourse of the wit and galantry of the Spanish Nation . That discourse occasioned an example or two , to be brought out of this Hero : and , those examples ( with Sir John's choice language and illustration ) were so relisht by his friend ( a stranger to the Spanish tongue ) that he became restles 'till he got a promise from Sir . John to translate the whole , which he did in a few weeks ; and so long as that imployment lasted it proved an excellent diversion from his many sad thoughts ; But he hath now chang'd that Condition , to be possest of that place into which sadnesse is not capable of entrance . And his absence from this world hath occasion'd mee ( who was one of those few that he gave leave to know him , for he was a retyr'd man ) to tell the Reader that I heard him say , he had not made the English so short , or few words , as the originall ; because in that , the Author had exprest himself so enigmatically , that though he indevour'd to translate it plainly ; yet , he thought it was not made comprehensible enough for common Readers , therefore he declar'd to me , that he intended to make it so by a coment on the margent ; which he had begun , but ( be it spoke with sorrow ) he and those thoughts are now buried in the silent Grave , and my self , with those very many that lov'd him , left to lament that losse . His epistle to the Reader . BEcause I desire to see thee singular , I have undertaken in a dwarf-book , to set out a Giant , and in short periods , immortall actions . But to set out a man accomplisht , and such an one as being by nature no king , is yet more by his qualities , will be a miracle in perfection . Seneca would have him endued with prudence , Aesop with subtiltie , Homer would have him a warriour , Aristotle a Philosopher and the Count would have him be a Courtier . According to this Character , having Coppied some Perfections out of the workes of these great Masters : I intend to present thee with a rough draught of an Heros . To which purpose I have forg'd this manuall mirrour made up of other mens Christalls and my own Errours . Sometimes it will flatter thee , and then give thee Counsell : Ano●●er time thou shalt find in it either what thou art , or what thou shouldest bee . Here thou shalt find neither Politicks , nor Oeconomicks , but reason of State concerning thine own particular . A Mariners Card to sayl by , till thou arrive at Excellency . An art to become famous with a few rules of discretion . I write but short , because thy undërstanding is large , and short for the povertie of mine own thoughts . I will stay thee no longer that thou maist passe on . THE HEROE . EXCELLENCIE I. That the Heroes practise Incomprehensibilities . LET this be the first dexterity in the Art of those that understand best : to take a right measure of the place by their artifice ; it is a Masterpiece to make ones self known , but not to be comprehended , to feed expectation , but not ū deceive it altogether : let the much still promise more , and the best action leave an appetite , and hopes behind it of greater . If an able man would maintain his respect , he must suffer none to sound his bottom : The flood is formidable till we have found a foard ; And a man is had in honour till the limits of his capacity be known , because profoundnes unknown , and presumed on , hath alwaies maintained a credit by suspition . It was a hansome propriety of speech to say ( that which discovers cowards ) ( Victory being alternative in a moment ) If he that comprehends , commands , then he that keeps concealed , never renders himself . A well-advised man must so carry himself that his addresse go alwaies equall with the curiosity of him that attempts to understand him : but such a curiosity , for the most part , useth to overdoe it self , when it gives the first onset . He that is dextrous in any exercise of strength , uses not to give over at the first assay , but goes engaging himself from one attempt to another ; every second advancing and mending the former . This advantage belongs to none but an infinite Entity to vye much upon the stock ; reserving a rest of infinity : Observe strictly this first Rule of greatnes , and if thou canst not be infinite , strive to seem so , for it is no common subtilty . In this sense no man will be nice to applaud the Paradox of Mitylene , the half is more than the whole , because one half set to shew , and the other in reserve is more than the whole in Declaration . That great King that was the first of the new world , and the last of Aragon , was his crafts-master in this , as in all other habilities , in which none of his heroick successors could ever carry their glory so high as he . This Catholick Monark kept his contemporary princes more in breath , by the splendour of those rare qualities which appeared every day in his spirit , than by the addition of all the new Crowns that adorned his Temples . This Center of the rayes of Prudence ; this great restorer of the Monarchy of the Gothes , never appeared more glorious than when he dazeled the eyes of his Heroick . Consort , and of his subtill Courtiers : when they set spies upon his deportments , to sound the vigour of his spirit , and measure his Valour , which he perceiving , sometimes let fall a discovery of himself , and then of a suddain shut up himself again , another time abandoning himself to their curiosity , presently after drew a curtain before their eyes : managing his spirit with so much conduct , that at last he turned their curiosity into admiration . O thou that art one of Fame's Candidates ! thou that aspirest to greatnes , be vigilant to become excellent ; let the world know thee , but let none come aboard thee : By this subtiltie , that which is but moderate will appear much ; the much will be thought infinite ; and infinite , more . EXCELLENCIE II. Cifrar la voluntad . To cover the Will . THis Art would be of little esteem if while we command a confinement to our capacities , we should not charge our Affections to dissemble their follies . This piece of subtilty hath gotten so much credit that Tiberius , and Lewis have built the whole frame of their Politicks upon it . If each excess in secret , be so in reputation , then the concealing our affectitions would get a soveraignty over our selves : The weaknes of our Wills are the Syncopes of Reputation , which if once they declare themselves , the other strait perishes . The first force serves only to suppress them , the second to disguise them : The first hath more of valour , and the last of cuning . He that renders himself to the weaknes of his will , descends from a man to a brute : but he that bridles his will , keepes at least a Reputation in appearance . To penetrate the whole Designes of others , is a mark of eminent capacity ; but to be able to conceal a mans own , is an incomparable superiority : To discover passion to another is all one to open him a wicket to enter the fortress of our capacity : And hence it is that politick spies raise all their battery , and for the most part make all their assaults in Triumph : The Affections being once discovered , the entries and out-gates of the will are all understood , beside a perpetuall power over us at all times . The inhumanity of the Gentiles hath rank'd divers in the number of the Gods , for less than a moiety of Alexander's heroick actions : denying that predicament to the Laureat Macedonian of being added to the Deities ; Not assigning him a little place in Heaven , that had occupyed so much of the World : But why should they have been so sparing , when they had so much to have been liberall of ? Alexander obscured the lustre of his Actions , by his ungovern'd fury , giving himself the lye after so many Triumphs , in rendring himself to the weaknes of his Passions : It avayled him little , to conquer a World , when he lost the patrimony of a Prince , which was his Reputation . Excessive choler , and extreme covetousnes , are the Scylla and Charibdi● , the two Rocks of Reputation and Excellency . Let an able man then take good heed to suppress his Passions , or at least to dissemble them , with so much dexterity , that no countermine find a way to uncipher his will . This quality shews men how to be wise , though they were not , and passes yet further to hide defects , deluding the vigilancy of those that lye sentinell to surprize the careless , dazlingthe eyes of those Lynxes that are alwaies busie in discovering the imperfections of others . That Chatholick Amazonian ( after whom Spain had no reason to envy either Zenobia , Semiramis , Tomiris , or Penthesilea ) might have bin the Oracle of these subtilties : when she was to be brought to bed she shut her self up in the most retired room , the most withdrawn chamber of the Palace , where her inbred Majesty , jealous of an inseparable gravity , seal'd up her sighes in her Royal bosome , without suffering so much as the least dolorous accent to pas from her , and covered with a veyl of darknes those undecent gestures which the violence of pain might have extorted : But she that in her wisdome made it so nice upon excusable pretences , how much more scrupulous was she like to have beene in occasions of Honour ? The Cardinal Madruccio did not account that man a fool , that acted a Folly : but him that having acted one , knew not how to smother it . This perfection is only accessible by him that can keep silence , 't is an inclination that 's qualified and perfects it self by Art : It is an attribute of a divinity ▪ 〈…〉 Nature , yet at 〈◊〉 〈…〉 ance . EXCELLENCIE III. La meior prenda de un Heroe . The chief quality of an Heroe . GReat parts are requisite to make up a great entirenes , and great qualities are necessary to raise the Frame of an Heroe . Passionate men give it in the first place to the understanding to be the originall of all greatnes : And as they do not admit of a great man without excesses of understanding ; So neither do they acknowledge a man to be of eminent understanding , except he be great . The most eminent of visible things is a man , in respect of his understanding , and consequently his victories are the greatest . This principall part is composed of two others : a stock of judgment , and an elevation of spirit , which being met together in one subject , form a Prodigy . Philosophie hath prodigally assigned faculties to the memory , and as much ●o the intellectuall parts : Yet give the politick leave with better reason , to admit a division betwixt ●udgement and wit , betwixt the Synderisis and 〈…〉 cutenes of spirit . Only this distinction of 〈…〉 telligences , exceedes a 〈…〉 crupulous truth : condemning so much multiplication of spirits , to make a confusion betwixt the understanding and the will . The Judgement is the Throne of Prudence , and Wit the spheare of Acutenes : But to judge whether the eminency of one , or the mediocrity of the other , should have the precedence , will be a pleading to be held before the Tribunall of Sense , and of every ones inclination : I shall be of that womans mind , who praying for her son said , Hrjo bios te de entendimiento del bueno . Courage , and prompnes , and subtilty of wit , are like the Sun of the world in abridgment ; they are like the sparkes , if they be not the very beams of Divinity : Every Heroe hath had a share in the excesses of spirit . The words of Alexander gave a lustre to his Actions : Caesar was as prompt in his thoughts , as he was in their Execution . But when I endeavour to set a true value upon the true Heroes , I find it doubtfull which was more eminent in St. Augustine , the Majesty of his stile , or the quicknes of his conceipt : and in that famous Laurel which was given by Huesca to make a Crown for the Roman Empire , Constancy , and Subtilty , were at strife which should have precedence . The Promptitudes of the Wit are as happy , as those of the Will are unfortunate : they serve as wings to fly up to greatnes , wherwith many have rais'd themselves from a Center of dust and basenes , to the height of splendor . The Grand Signior using sometimes for a diversion , to appear rather uppon a Balcone in a garden , before ordinary people , than in a place of publick expectation ( the true prisons of Majesty , & irons of greatnes ) began one day to read a letter , which the wind , either in sport , or to let him see there was a so●eraignty above his , blew 〈…〉 ut of his hands and carry●d it among some scattered 〈…〉 eaves . The Pages that at●ended , being emulous to ●lease so great a Prince , 〈…〉 an down the staires to ●each it up ; But one among the rest , a Ganimede of in●ention that had practised 〈…〉 o support himself in the 〈…〉 yr , threw himself down ●rom the Balcone , to re●over the paper , and suddainly again remounting with it , presented it to the Grand Signior while the rest were but running down to fetch it : And this to speak properly was a right remounting or raising himself to greatnes : For the Prince , sufficienly charm'd and flatter'd by so rare an action , preferr'd the Page to the highest degree of his merit ; and so it becomes verified , that subtilty of spirit , if it be not in its own right possesed of a Kingdom , deserves to be a compagnion to those that are . This is that which displayes our best abilityes : it cries up reputation , and raises the subject to as great a height as the foundation was layd deep . The ordinary speeches of a King are refin'd and crown'd subtilties : The great treasures of Monarchs have often perisht and come to nothing , but their sententious and wise speeches , are kept in the Cabinet and Jewell-house of Fame . Some Champions have gotten more by a wise parley , than by all the swords of their armed squadrons : victory being for the most part an atchievement that waits upon a refined spirit . It was the touchstone , the trumpet of greatest honor to that King of wise men and wisest of Kings , in that difference which was pleaded before him by the two harlots concerning their children : So we see that subtilty contributes as much to the reputation of Justice . He that is their Sun of Justice , and sometimes asistant at the tribunal of the Barbarians : The vivacity of that great Turke enters in competition with that of Salomon : A Jew pretended to cut an ounce of the flesh of a Christian upon a penalty of Usury ; he urged it to the Prince , with as much obstinacy as perfidiousness towards God . The great Judge cōmanded a pair of scales to be brought , threatning the Jew with death if he cut either more or less : And this was to give a sharp decision to a malicious process , and to the world a miracle of subtilty . Quicknes is an Oracle in the greatest doubts : A Sphynx in Aenigmaes , a golden thred in a Labyrinth , and corresponds most with the nature of a Lyon , who reserves his greatest force till he be in the greatast danger . But there are a sort of lost wits , that are as prodigall of their spirits as of their fortunes : To high designes they are like bastard Falcons ; but for base and mean undertakings they are Eagles : If cruell men must be satiate with blood ; they must be with poyson , in whom their subtilty abates by a contrariety of levity , burying them in an Abyssus of scorn by making the world weary of their foolery . Hitherto we have had the favours of Nature , hereafter we expect the perfections of Art : The first is that which begets spirit , the second feeds and seasons it self with the salt of other mens wits ; and many times by an anticipated care and study upon divers Observations . The words and actions of other men , are to a fertile capacity , like Seeds , from whence springs a sharpnes of wit , wherewith the spirit being enricht , multiplies it self into a harvest of promptitudes , with abundance of subtilty . I take not in hand to advocate the cause of judgment , since she is able to say enough for her self . EXCELLENCIE IV. Coracon de Rey. Heart of a King . A Great head belongs to Philosophers , a great tongue to Orators , a great breast for Champions , Armes for Souldiers , Feet for runners , Shoulders for them that carry burthens , but a great Heart only for Kings : It is one of Plato's Divinities , and a text , in favour of which many make the heart to contest with the understanding for a preheminence . What avayles it that the Understanding go before , if the Heart stay behind ? Invention easily conceives that which costs the heart full dear to execute with Honour . Great effects proceed from great causes , and wonders of action from a Prodigy of heart : The issues of a Giants heart are Giants : It presumes allwaies upon Enterprises worthy of its own greatnes , aspiring alwaies to the most eminent Employments . 〈…〉 was the heart of Alexander , it was an arch 〈…〉 , since in one corner of it , the 〈…〉 contain 〈…〉 , leaving 〈◊〉 for ●ix 〈◊〉 〈◊〉 . Caesars heart was likewise va●● , which could find no difference betwixt all and nothing . The heart is Fortunes stomach , which with equal heat digests the two extremes : A great belly is not cloyed with a great morsell ; it is not put out of its way by affectation , nor made sour by ingratitude : That which would starve a Gyant for hunger , will prove a surfet for a Dwarf . That miracle of valour , the then Dauphine of France , and after Charles the seventh , when they told him of that sentence which was extorted from the Parlament of Paris , by the two Kings , one of France , his father , the other of England and his Adversary , whereby he was declared uncapable of succeeding to the crown of Lillies : He said undauntedly , that he appeal'd ; his friends wondring at his speech , askt him whither , he answered again , to the greatness of my Heart , and the point of my Sword : And his words were followed with answerable effects . The Diamant that contests with Eternity , sparcles not more among devouring Carbuncles , than a Majestick heart in the middest of the violences of danger . The Achilles of our time , Charles Emanuel D. of Savoy , made his way with only 4 of his own thorough the midst of four hundred of the Enemies Curiassiers , & satisfyed the admiration of the world by saying , There was no better company in the greatest danger , than that of a great Heart . Excess of Heart supplies the defect of every thing else ( that being ever ) the first that arrives at difficulties and makes the Conquest . They presented on a time to the King of Arabia a Damask Cimitar , A rarity to please a warrier . The Grandees that were about him fell to cōmend it , not for ceremonie but with reason . Some for the workmanship , others for the temper : Only some of them thought it was a little with the shortest . The K. presently sends for the Prince his son , the famous Jacob Almancor , to have his opinion . He came and considerd it , and said , that it was worth a Kingdome . ( A prizing worthy of a Prince ) The King urgd him to know whether he could find no fault with it . He reply'd that there was nothing in it that was not excellent : why but Prince , said the king , these Cavaliers have censured it to be too short . Then Almanzor laying hand upon his own for Cimitar said , that there was no weapon too short a valiant man , because by moving but one stepp forward his sword would be long enough : and what it wanted of iron and steel , would be supplyd in the generositie of his heart . Magnanimity in injuries serves fitly to crown this subject with laurel . It is the large crest and Character of great Hearts : and Adrian shew'd us an excellent way to triumph over enemies , when he said to the most cruel of his , 〈◊〉 thou escap'd mee ? There is nothing can hold compare with that saying of Lewis of France , Let not the king of France revenge the injuries done to the Duke of Orleans : These are the miracles of the Courage of an Heroe . EXCELLENCIE V. Gusto relevante . A palate to relish no ordinary things . EVery great capacitie is ever hard to be pleased : The Gusto must as well be improv'd as the wit . Both rais'd and improv'd are like Twinns begotten by capacity and coheirs of excellency : Never sublime wit yet bred a flat or abject Gusto . There are perfections like the sun , others like light . The Eagle makes love to the sun . The poor frozen fly destroyes her self in the flames of a Candle . The height of a Capacity is best taken by the elevation of a Gusto . It is somthing to have it good , but more to have it elevated . By communication Gustoes are linkt together , and it is a rare thing when two are met that are superlative . Many esteem it the greatest felicitie to have what they desire , accounting all others unfortunate , but it returns to be six all , at seaven up : and so wee see the one half of the world Laughing at the other , more or lesse foolishly as it happens . A Critical Gusto , and a palat hard to please , have something in them of noble and qualified ; the most acomplisht objects live in aw of them , and the securest perfections are afraid of them . Estimation is most pretious , and only wise men can merchand it to profit . All Covetousnes in money of applause is generous , and contrary , the prodigalities of estimation deserve to be punisht with scorn . Admiration is Comonly the superscription of ignorance : It is not bred so much out of the perfection of objects , as the imperfection of our conceptions . The perfections of the first magnitude are singular , but in valuing of things there ought to be a great reservation . He that had the Royall Gusto was the wisest of the Philips of Spain : he was accustomed to miraculous objects , and was never pleas'd with any thing but what was rare in its kind . A Merchant of Portugall presented him one day with a star of the earth ( I mean an orientall diamant ) an epitome of riches , an astonishment for splendour : Every one expected that Philip should admire it ; but he beheld it rather with a careless disdain : Not that he delighted in discurtesie , but in a kind of gravity , like one that having had his Gusto inur'd to Miracles both of Art and Nature , could not be so vulgarly affected as others . What may this diamant be worth to a noble fancy ? ( quoth the King ) Sir , reply'd the Merchant , the seventy thousand Duckets which I abridged into this rare production of the Sun , need not be an offence to any body ; I , but reply'd the King , what didst thou think when thou payedst so dear for it ? I thought Sir , said the Merchant , there had bin a second Philip in the world . This answer so unexpected , prickt him to the quick more neer than the price ; whereupon he commanded the Diamant to be paid for , and the Jentilesse of the Portugall's answer to be rewarded ; shewing thereby the superiority of his Gusto both in the price and in the recompence . Some are of an opinion that he that exceeds not in the commendation of a thing , dispraiseth it ; But I would say , that all excesses of praise are from a defect of capacity ; And that he that praises any thing beyond reason , either mocks himself , or those that hear him . The Greek Agesilaus condemned that man for an ill master of his trade , that would fit the shooe of the Giant Enceladus , to the foot of a Pigmy , and in the matter of praises it is the best skill to take a first measure . Europe was fill'd with the praise and prowess of that great Duke D'Alva , and yet though they filled the world with his praises , they took not a right measure of his Gusto , which left him unsatisfied ; Some of his friends desiring to know a reason , He told them that for forty years wherein he had bin a Conquerour , and having had for his Camp all Europe , and for blason all the Empresses of his time , yet it seemed nothing to him , because he had never seen one of those prodigious armies of the Turk before him , the defeat whereof had been a tryumph of dexteritie more than of force ; And such an excessive power subdu'd , would have enhaunst the experience and merit of a General : so many things must go to the entire satisfaction of the elevated Gusto of an Heroe . Let not this quality make a perfect Man of a Momus , for that were an unsufferable disorder , but only to be a faithfull Censor of things to their valew : Some there are that make their judgement a slave to their wills , perverting the offices of the sun and of darknesse : Let every thing carry reputation for it self , and not by the subornation of a Gusto . Only a great knowledge favoured with a great experience arrives at a right understanding of the value of perfections . And where a discreet man cannot give his vote with clearness , let him not precipitate , but retain himself for fear he make a discovery rather of what himself wants , than of what others have too much . EXCELLENCIE VI . Eminencie en lo mejor . Eminency in that which is best . TO contain all perfection is granted to nothing but to the primum Ens , which because it receives from no other , is therefore it self without limitations . Some perfections are from heaven , and others are got by industry ; One nor both are not able of themselves to raise a subject to eminencie : So much as heaven hath denied o● naturall parts , let diligence supply in those of acquisition . The first are the daughters of favour , the other of a laudable industry and are usually not the lesse Noble . A little is enough for an individual , but a grea● deal must be for an universal : and these are so rare that we scarce grant them any other reality than what they Steal from our conceptions . No one man is equivalent to many . It is an excellency in one particular subject to be the abridgement of an entire Categorie , and to possess it in himself , every Art deservs not estimation , nor all employments gain not credit : we condemn not a generall Nation of all things in one man : but it were a sin against reputation for a man to practise every thing . To be eminent in an humble and lo●● profession , is to be great in a little , and something in nothing ; to containe ones self in a mediocrity , gets an universall approbation , but he that passes on to an Eminency , puts his credit upon hazard . The 2 Philips , the oue● of Spain , the other of Macedon , were of different humors . He that was first in all things , and second in name , thought it strange for a Prince to sing or fiddle in his Cabinet . The Macedonian allow'd it in his son Alexander to enter the list , and run a measur'd course , in an Olympick game . The one was a punctuality in a prudent man , the other a carelesnes that belong'd to greatnes , but Alexander resenting it in point of Honor , repli'd , That he would have kings to be his Antagonists . That which containes most of delectable , hath ordinarily a lesse share of Heroicknes . A great man must not confine himself to one or two perfections , but push on his ambition to infinity , aspiring to a plausible universality ; the perfection of knowledges corresponding with the excellencie of arts . A slight knowledge is not enough to make a man appear consummate , it is rather a note of vain loquacity than of profound science . To attain to an excellency in all things is not the least of impossibilities , not so much by the weaknesse of our ambition , as of our diligence , and even of life it self : Exercise is a means to obtain a consummation of that we profess . But our time failes us in our best employments , and we are soon distasted with the length of a tedious practice . Many mediocrities are not enough to compose a greatnes . One only Eminency hath more than needs to secure a superiority above all others . There was never Here known to be without Eminency in some thing , it being the Caracter of greatnes , and by how much the employment is qualified , his applause is more glorious . Eminēcy in an advantagious subject it is a beam of souveraignty and pretends to a kind of veneration . And if to rule a Globe of wind with Eminency be a triumph of admiration , what shall it be reputed to manage a sword , a pen , a rod , a baston , a scepter , a Crown ? That Castilian Mars from whose valor it became a comon saying ( Castello for Captains ) as Aragon for kings , Don Diego Perez de Vargas , more charg'd with bayes than dayes , forsook the Court to end them in Xerez a frontier town : He withdrew himself but not his fame , which extended it self day lie over the Theater of the universe . Alfonso the new king , but old in knowing how to valew Eminency , especially in armes , put himself into a disguise , acompani'd with only four Cavaliers to gosee Vargas . ( O how Eminencie is an adamant of wills and a Charm of affections ) The King being come to his house at Xerez , found him not there , but gone abroad , because Vargas to deceive his generous inclination us'd to wall● into the fields . But the King that thought it not much to come from the Court to Xerez , made it no scruple to goe after him to his farm ; And spied him a farr off in his vineyard with a Hook in his hand , cuting off the Heads of vines , perhaps with more difficultie than at other times he had us'd to do the heads of his enemies . Alfonso commanded the Cavaliers to stay behind and conceal themselves , while he alighted from his horse , and with a Majestick galantry fell of gathering up the twiggs , which Vargas had lopt , and carelesly left behind him . But Vargas , apprehending some little noise which the king made , chanc'd to look back , and by a loyall inspiration taking notice that it was the king , threw himself at his feet , and askt him , Sir , what do you do here , proceed Vargas quoth Alfonso , for ( A tal podador tal sarmentador ) to such a vine-dresser such a gatherer up of twiggs . Oh the triumph of an Eminencie ! whereat set a brave man strayn to arrive , with this assurance , that whatsoever it shall cost him in travel and pains , shall be repai'd again in money of Honor and reputation . It was not therefore unproper , that the Gentiles consecrated an Oxe to Hercules , to let us understand by a mysterie , that laudable travel is the seed of actions which promise a Harvest of fame , applause , and immortalitie . EXCELLENCIE VII . Excellencia del primero . Excellencie of primacie . THere are some that had been the Phoenix in their employments , if others had not stept before them : It is a great advantage to get before others , and if it be in a way of eminencie the merit growes double . He that winns by the hand , may win upon equal termes . Those that come after are counted but Imitators of them that went before , and whatsoever they do they can hardly cleer themselves from a presumption of imitation . The first raise themselves to fame by a right of eldership , while the second like younger brothers must be content with meager portions . The curiosity of the Gentiles gave not only honor but veneration to the inventors of arts . They chang'd honor into worship . An ordinary Error , but a true expression of the merits of primacy . But the galantry is not in benig the first in time , but the first in Eminencie . Plurality is a discredit to it self , in things which are of high esteeme , and on the contrary , rarity enhaunses the price of indifferent perfections . This is then no comon dexteritie to find out a new way to become famous , to discover an unknown trace to celebrity . The wayes to fame are multiplyd , but they are not all chalkt out , and the newest being hard to find , have often been an obstacle to greatnes . Salomon , did wisely in choosing the title of pacificall , letting his father enjoy that of a warriour : He chang'd the path and , arriv'd with so much lesser difficulty at the predicament of Heros . Tiberius strayn'd himself to wear that title by Policie , which Augustus had got by Magnanimitie . And our great Philip , from the throne of his prudence governd the world , with an admiration to all ages . And if Charles V. his invincible father were a prodigie of courage , He was so of prudence . The radiant Suns of the of the Church have by this policy ascended up to the Zenith of celebrity : Some by an eminent holinesse ; Others by rarenesse of learning ; Some by their magnificence in buildings ; and some other by knowing how to maintain his dignitie by the strength of his wit . By this diversitie of designes the wisest have got themselves places and been Matriculated in greatnes . Wit knows how to degage it self from ordinarie tracks without a desection of Art , and how to find in an old profession a new passage to Eminency . Horace gave place to Virgil in an Heroick strain , Martial to Horace in the Lyrick , Terence addicted himself to the Comick , and Persius to writing of Satyres , each aspiring to a glory of being first in his kind . A generous fancy never became a slave to easie imitation . A gallant painter observing that Titian Rafael and some others had won themselves an Honor of primacy , and that every day their fames got advantage of their deaths , used an invincible invention , and fell to work in a grosser way : Some demanded of him why he did not paint after the manner of Titian and others : He satisfied gallantly with this answer , that he had rather be the first in that gross way , than second in a way of more delicacie . Let this example extend it self unto all kind of employments , and every rare man understand this kind of addresse , that in a noveltie of Eminencie , it suffiseth to find out some extravagant way to greatnes . EXCELLENCIE VIII . Que el Heroe prefiera los empenos plausibles . That a Heroe made choyce of the most plausible employments . TWo cities gave birth to two Heroe's ; Hercules was born at Thebes , and Cato at Rome : Hercules was applauded by all natious , and Cato was the distate of Rome . All cuntries admir'd the one , and the Romans shund and hated the other . The advantage which Cato had of Hercules , admits no controversie because he exceeded him in prudence : But Hercules went as far beyond him in fame . Catoes work was more arduous and Honorable , for he engag'd himself to subdue Monsters of passions , as Hercules did of nature , yet the Thebans attempts had more of famousnes . The difference was in this , that the enterprises of Hercules were more plausible , and those of Cato , more odious . The plausibilitie the of imploymēt carried the fame of Alcides as far as the Confines of the habitable world , and had gone further , if it had been more spatious : the severitie of Cato shut up his renown within the walls of Rome . And yet there are some , and not of the least judgement , that prefer a difficult employment before a plausible , and with such , the approbation of a few select persons is more accepted , than applause from the vulgar : plausible employments are called the miracles of the ignorant . Those that comprehend the excellency of an high employment are but few : yet they are persons of Eminencie , and so their reputation comes but from a few . The facility of that which is plausible is discern'd by all , and growes common , and so applause is ordinarily more universall . The approbation of a few Honor'd people , is better than the acclamations of the numerous vulgar . Beside it is a peece of dexterity to be alwayes encountred with plausible employments , and a point of good discretion to suborn common attention , by the splendor of brave undertakings the Eminencie thereof appeares to all , and the reputation is setled by every mans vote . Pluralitie of opinions is alwayes to be prefer'd : In such kind of employments Excellencie is ever palpable ; and although the other ( which being of a higher strain ) partakes more of supernaturall and Metaphysicall , and with a plausible evidence please themselves , yet I leave the difference to every mans opinion ; I call that a plausible employment which is executed in the view and to the satisfaction of all , provided that reputation be at the bottome , and excluding those employments which are as empty of Honor , as full of Ostentation . A stage player lives rich in applause : but dyes poore in reputation . To be eminent , in a gentleman , is an undertaking that 's set upon the theater , and must consequently be attended with a large applause . What princes are those that make up the Catalogues of fame but warriors ? To them is properly due the renown of greatnes . They fill the world with applause , the chronicles with fame : because the exploits of war have something more of splendor in them than those of peace . Among judges we assigne the strictest to immortality , because justice without Crueltie , was ever of more acceptance with the vulgar , than remissness of mercy . In matter of wit , plausibilitie hath alwayes triumph . The sweetnes of a polish'd discourse hath had a power to charm the soul , and flatter the ears , while the driness of a Metaphysical conception puts us upon the rack . EXCELLENCIE IX . Del qui late Rey. King of his own talent . I Am in some doubt whether to call it wisedome or a happy encounter in a Heroes that having an elevated perfection in himself , hath also obtain'd this attribute , of being the King of his own capacitie . In some the Heart reignes , in others the Head : and it would be thought a high peece of foolery for a man of brains to study valor , or for the other to make war with his pen . Let the Peacock please himself with the glorious wheel of his ●rain , Let the Eagle be esteem'd for the height of ●er flying . If the Ostrich should aspire to towre into the Ayr , her downfall were inevitable : let her please her self in the beauty of her plumes . There is no man that in something might not have attain'd to be eminent : yet we see how few are accounted rare aswell for their paucitie as their excellencie , like the Phoenix whereof the world is in doubt whether there be such a bird . No man thinks himself uncapable of the greatest employment you can offer him , but time ( though late ) will disabuse him in that flattery o● his own passion . That man deserves some excuse that is eminent i● mediocrities , though h● be but mean in eminenci 〈…〉 yet he that might hav● been chief in sublimities , and contents himself with 〈◊〉 mediocritie in the lowe 〈…〉 things , is never to be excused . Although he were a poet , yet he dealt ingenuously with us , 〈◊〉 nihil in 〈◊〉 , &c. Thou shalt undertake nothing 〈…〉 an opposition of thy Genius , but there is nothing so hard as to undeceive a man in the confidence of his own capacitie . Oh that there were aswell looking-glasses for the understanding , as there are for the face . The understanding should be a glass to it self ; but it is so easly falsifi'd , Every judge of himself finds presently some text of evasion , or some colour to suborn his passion . The varietie of inclinations is infinite . It is one of natures delightfull prodigies : In faces ; in voyces , in constitutions . So many fancies ; So many employments : The most vile and infamous ones want not their passions , and what the powerfull providence of the most politike Prince , cannot effect ; becomes easie to an inclination . If a Monarck in his own kingdome were to dispose of all Mechanick offices ; Be thou a plowman , Be thou a Mariner , He would presently arrive at an obstruction . The best employment might be confer'd upon such an one that would not like it . And at this day men are blinded in their own elections of things that are but common and ordinary , so much power hath inclination ; and if force and power be but joyn'd with it , nothing will be able to make a resistance . But ordinarily these two faculties of power and inclination meet not in the same subject . Wherefore a wiseman must cherish his own fancie , by drawing it without violences to take a just measure of it's own power , that having found the height of his talent , he may proceed to employment with felicity . That prodigious Marques Del Valle , Don Fernando Cortes , had never attain'd , to be the Alexander of Spain , nor a Caesar in America , if he had not sorted his abilities to his employment . His learning was able to place him but in a mean rank : but by Arms he rais'd himself to the top of Eminencie : paralleling himself both to Alexander and Caesar , with whom he divided the conquest of the world into three parts . EXCELLENCIE X. Que el Heroe hu de tener tanteada su fortuna al empenarse . The Heroe must found his fortune to the bottome before he engage himself . FOrtune , which is as much renown'd as she is little understood , is nothing else ( to speak with reason and like a Catholick ) but that great mother of events , and granchild of supreme providence , which hath alwayes assisted at causes , somtimes with willingnes , and at other times by permission . This is that so soveraign , so inscrutable , so inexorable a Queen , smiling upon some , and severe to others , sometime like a Mother , then a stepmother , not so much out of passion as an arcanesse of inaccessible judgements . It is a rule among the greatest politicks , to have a narrow observance upon fortune and her favorites . He that hath found her like a Mother , let him make use of her favour , and throw himself freely into great actions , for where shee is in love with a man shee gives her self leave to be flatter'd with his confidence . Caesar had taken the true pulse of his fortune , when he was fain to encourage his faint-hearted waterman in a storm , by saying , Be not afraid , for so thou wrong'st the fortunes of Caesar : He found no Anchor so sure as 〈◊〉 , nor did he apprehend any contrarietie of winds while he had in poop the sweet gale of the breath of his fortune . What danger is it if the Air be troubled , while the Heavens are cleer ? If the Sea roar , while the starrs smile ? Such a boldness in another had been judged rashnes , but in Caesar it was a dextrousness , that had so truly consider'd the favour of his fortune . Others have lost brave oportunities to celebrate themselves by not comprehending their fortune : Even as low as the blind gamester , there is scarce a man that consults not his fortune before he set up his rest . It is a great talent to be fortunate , and in the opinion of most , the fortunate man must wear the garland : Some make more account of an ounce of fortune than of quintalls of valour , or a Magazine of wisedome . Others , of a more Melancholick temper , say it is more honorable to be unfortunate ; and that fortune is th'inheritance of fooles , and the reward of those that have no other merit . The wise father redeemes the defect of beauty in his daughter with gold , and good success for the most part gilds over the deformities of the spirit . Galen desir'd that his Physician , Vegerius that his Captain , and Aristotle that his Monark might be fortunate . True it is that valour and fortune ( the 2 godfathers of every Heroe ) are also the axletrees of greatnes . But he that hath had often experience of fortune for a stepdame ; let him strick sayl at great employments , and not overween of her affection : for where shee disaffects generally , her Armes are leaden . Excuse me for stealing once more a saying from the poet of sentences , for I am oblig'd to restore it again , by way of counsell . Tu nihil invita ; &c. Thou shalt neither say nor do any thing where thou hast fortune in opposition . The Benjamin of our felicitie , is at this day by the evidence of his splendor that Heroick , unconquer'd , most ●erene Cardinal Infant of Spain Don Fernando , A name that passes for blason , the nominal Crown of so many Heroes as have worn it . The whole world being in some suspense , lookt after his fortunes , being assur'd of his courage . And that great princess declar'd him for her gaiant , upon the first occasion ; I say upon that occasion , which was as immortall for him and his , as it was mortall to his enemies , the battel of Norlinguen , beside other progressions of Stratagemes in France and Flanders , and the remainder of his honor from Jerusalem . It is a considerable part of the Politicks to be able to discern betwixt fortunate men and such as are unsuccessfull , that when they are met together in competition , they may be resolv'd whether it be better stand to the shock , or yield . Solyman shew'd himself a wise man in diverting the felicity of our Catholick Mars , the fift of Charleses , by using all meanes possible that his valour might be confin'd within his own sphere of Europe , He feard that alone more than all the Regiments of the west together : Let this be a subject of contemplation for others whom it may concern . Charles himself strook sayl , in a time when it serv'd his turn ( not for his reputation ) for in that he had resign'd his part , but for his crown . The first Francis of France did not so : He was in love with the ignorance of his fortune , and desired not to understand that of Caesar his adversary : but as a delinquent in prudence he was unfortunate to be taken prisoner . Good and ill success , adhere alike to those that are of a side : let a wise man take heed , which side he takes and at this game of triumph or ( as we call it ) trump , let him so take and discard his cards that he may be sure or win . EXCELLENCIE XI . Que el Heroe sepa dexarse ganado con la fortuan . To give over before he be a loser . ALL things that are subject to mutability have aswell an encrease as a declination : Others allow them a state like a solstice , wherein there is yet no stability . It is a business of great forefight to be able to stop the revolution of a restles wheel . It is the subtiltie of a cunning gamester , to give over while he wins : where prosperitie it self is but a game , nothing is so certain as ill luck . It is better sit down with Honor , than attend the Changes of an unconstant fortune , which is accustomed to shew two contrary faces in a moment . So much as it hath of woman : so much it wants of constancy , according to an opinion of some choice spirits . When the Emperor Charls was in some distress before Metz , and ready to make his retraict , the Marques of Mariguau told him for his comfort , that shee had not only the inconstancy of a woman , but the levity of a girl . But I say they are not the lightnesses of a woman , but the alternative varieties of a just prudence . Let a wiseman shew himself in this : Let him betake himself to the Sanctuary of an honorable retraict ; because a fair retraict is as glorious as a gallant combat . But there are some that are so hydropsick , alwayes burning in a thirst of Honor , that they have no power to command themselves , if fortune once begin to flatter them in their passions . Let that great Charles , be a great example of this Perfection , that eldest son of fortune and of Heroes : This emperor crownd all his actions with a prudent conclusion . He triumph'd over the world by his fortune , & at last he triumph'd over fortune , by moderating himself in his ambition , which was like the sealing up of all his former prowesses . But contrary some have put the best part of their reputation ( which they had gotten ) to arbitrement , by the unruliness of their desires . Great beginnings in felicity have had many times monstrous terminations , which if they had made use of this advise in time might have secur'd their Honors . A ring thrown into the sea , and found in a fishes belly , might give Policra●es some assurance that he and his fortune were inseparable : Notwithstanding a little while after The Mountain Micale was the tragicall theater of a divorce , betwixt him and her . Belisario became blind , that others might receive sight . And the Moon of Spain fell into an Ecclipse , that it might give light to many . There is no art can teach to take the pulse of fortune aright , it beats so uncertain : yet nevertheles● some presages of declination serve sometimes for 〈◊〉 diversion from dangers . Sudain prosperities and inundatious of successe one upon another have bee● alwayes to be suspected 〈◊〉 because when fortune i● most prodigall of her favours , for the most par● shee intends no long continuance . Felicity that 's grown old drawes near an end , and extreme ill forttune is not far from a reverse . The Moor Abul , brother and Heir to the King of Granada , and taken pri●oner in Salobrenia , to ●eguile his miserie us'd sometime to play at Checks , ( a true represen●ation of the game of for●une ) He was no sooner set down but in comes a Cor 〈…〉 yet to tell him he must prepare himself to die . In 〈…〉 xorable death comes alwayes post . The Moor de 〈…〉 ir'd him for a respite of 2 houres . The Commissary ●hought it too long : but yet granted him leave to play but his game . He plaid and won both his life and the kingdome : for before the game was ended , another Post arriv'd with news of the Kings death , whereby the Citty of Granada presēted him with their crow● There have been as many that have risen fro● the scaffold to the Crown as have descended fro● the Crown to the scaffo 〈…〉 the good morsells of fo●tune had never so good relish as when they w 〈…〉 season'd with an Agr 〈…〉 dulce of danger . Fortune is not unli 〈…〉 pyrates that wait for ve●sels at sea till they 〈◊〉 fraught . The counte 〈…〉 plot must be to anticipa 〈…〉 and take some port be times . EXCELLENCIE XII . Gracia de les gentes . The love of the people . IT is but a small conquest to gain the ūderstanding , if the will be not won , and t is a great matter to make a joint conquest of admiration with affection . Many maintain their credits by plausible actions , but they get not benevolence . He must be born under a favorable constellation , that obtains so universal a grace , but the best part proceeds from our own diligence ; Others hold a contrary discourse when applause doe's not correspond to an equality of merits . That which in one mans nature drawes affection like the adamant , another hath it by a conspiracie or secretnes of practice ? I shall alwayes yeeld the superiority to that facultie that 's artificiall . An Eminencie of perfections serves not to get the peoples affection , ( although it be enough ) Affections are easily gotten where the understanding is suborned , because affection follows good opinion . The Duke of Guise , that was as famous in misfortune as he was rich in the endowments of nature , did very happily practise the way of gaining common favour . He grew in greatnes by the favour of one King , and grew greater by the emulation of an other , I mean the third of the French Henries ; A name fatall to Princes in every Monarchy : For in so great a subject the name deciphers Oracles . The King one day askt some Lords that were about him , what it was that Guise did to make himself so powerfull to bewitch the people : An ingenuous Courtier , and the chief of those that were present , answered him , Sir by dealing curtesies with both hands : Those whom the influences of his curtesies , reach not in a direct line , they have it by reflexion , and where his power extends not into action , there he charms with good words ; If they invite him to a wedding , he fails not to be there ; If to be a godfather , he never refuses ; If to an enterrment , he honors it with his presence ; He is Human , courteous , liberall , endears all the world to him , and speaks il of none ; In conclusion , He is the king in their affections , as your Majestie is in effect . A happy grace , if it had been in relation to his Prince , and without which it was of no essence : whatsoever the opinion of Bajazet were : yet wee find that applause given to the minister cannot but enjealouse the Soveraign . And to say truth , the Grace of God , and of the king , and of the people , are 3 graces of more beauty than those other 3 that were feigned by antiquity . They hold hand in hand , and are so streightly enterlaced that if any of them fayl ; let it be able to shew a good cause . The most powerfull Charm to make ones self beloved , is to love , the vulgar are as violently carried away in their affections as they are furious in their persecutions . The first thing that gets their love after a good opinion is curtesie and generousnes , by means whereof th'Emperor Titus was called the delight of mankind . The favorable word of a superior is as good as an obliging action from an equal , and a curtesie from a Prince , exceeds a rich present from the hands of a Citizen . By forgeting Majestie but a while the Magnanimous Don Annoso , lighting from his horse to relieve a country fellow that was in some danger , conquer'd the fortified walls of Ga 〈…〉 , which the battry of his Guns could not have done in many dayes . He made his first entry at their hearts , and presently after , entred in triumph into their citty . Some over-curious Criticks could find nothing so eminent among the merits of the great Captain that Giant of Heroes as the love of the people . And I am of the same opinion , that in a pluraliof perfections , where each deserves a plausible renown , this was the happiest . There is also the favour of Historians to be had in ambition as much as Immortality ; because their pennes are the wings of renown : They set not out so much the favours of Nature , as of the Soul : That Phaenix Corvino , the glory of Hungarie , was us'd to say , and practise it much better , That the greatness of an Heroe consisted in two things , by inuring his hand to Glorious Actions , and to the Pen , because Characters of Gold bind up Eternity . EXCELLENCIE XIII . Del Despeio . We have no word to express Despeio , the French call it Entregent , the Chapter gives a definition , and I must use the word Entregent . THE Entregent is the Soul of every rare quality , the life of all perfection , the vigour of action , the grace of words , the charm of well-born spirits , sweetly flattering the understanding , and sets all expression upon the tenter hooks . It is an enhaunsment of excellency , It is the beauty of formality ; Other parts adorn nature , but this improves those ador●ing parts , insomuch as it is the perfection of perfection , by a transcendent beauty , and by an universal grace . It consists in a certain ayriness , in an unspeakable cheerfulness , aswell in words as actions , and passes even into discourse . It receivs the best advantage from nature , although it borrow something from observation . It was never subject to directions nor to the precept of a superior although it were alwayes govern'd by art ; when it steales away the fancy , 't is call'd an allurement ; when 't is not easily discern'd , 't is call'd an ayriness . If it be put on by courage 't is animosity : If out of galantry or Gentiless , 't is a sweetness of carriage , If it be done with facility 't is addresse . All these names have been given it out of a desire and difficultie of expressing it . They do it wrong that confound it with facility , for it leaves that far behind it , and goes as far before bravery : and although all Entregent presuppose freedome , yet it add's to perfection . If actions have any thing of splendor , the obligation is to Entregent , for that sets them to the light . Without this the best execution is dead , and the greatest perfection unpleasing . Neither yet retains it somuch of the nature of accident , that sometimes it stands not for the principall . It serves not only for ornament , but for a prop to the most important affaires . Wherefore if it be the soul of beauty , It is the spirit of prudence ; If it be the breath of gentilesse , it is the life of valor . The Entregent gives asmuch Lustre to a Commander in war , as his courage , and in the person of a King it parallells prudence . The freedome of Entregent is of no lesse use in the day of a battell , than dextrousness and valor . It makes a generall first master of himself , and then of all that are under him . The brave assurance of that Conqueror of kings , that contender in honor with Alcides , Don Fernando d'Avalos , is never enough magnified : let same resound his prayses upon the Theater of Pavy . The Entregent discovers animosity asmuch in him that sits on horsback , as in him that fits under a cloth of state . It add's acuteness to pleading , and graces the Orator in his chair . Most Heroicall was the disengagement of that French Theseus , Henry the fourth , who by the golden threed of his Entregent found a way to free himself out of that intricate labyrinth . The Entregent hath no lesse influence upon the politick . And therefore upon the credit of that spirituall Monark of the world , I come to ask this question , Whether there be not another world to govern ? EXCELLENCIE XIV . Del natural imperio . THis primacy is interested in another quality so subtile and separate from Common apprehensions , that it were in some hazard to be flung up for a transcendent , if curiosity had not cautioned for it . Wee see a certain in-born and naturall souveraignty in some men , which seems to spakle in them , and upon others by a secret influence , a power of domination , which wins it self an obedience without help of exterior precepts or any art of persuasion . Caesar being taken prisoner at sea by certain pyrates that were Ilanders , presently became the master of them . He being conquerd , commanded , and they Conquerors , obey'd ; By ceremonie he was a Captive , and in reality of soveraigntie became their Lord . One man like him does more execution with one stern look , than others with all their industrie . Their reasons have an occult vigor , which prevailes more by sympathie , than by any thing that 's visible . The proudest mind submits to their domination , without knowing why or how , and the freest judgement renders it self without constraint . Such persons among men have as great an advantage as Lyons among creatures , because they have a share in the princiapll quality which is domination . All creatures acknowledge the Lyon by instinct of nature , and doe him homage by way of prevention before they have examined his valour . So to those Heroes , other men give them respect by way of advance , without staying to take an inventory of their habilities . This is an Excellency deserving a Crown , and being match'd with a great understanding and height of courage , it can be said to want nothing why it should not form a Primum Mobile in politicks . This soveraign quality was in the person of Don Hernand Alvarez , ( Duke d'Alva ) as in a throne : A lord more by privileges of nature than of curtesie : He was great , & born to be greater , for in his ordinary discourse He knew not how to disguise a naturall imperiousness . It holds great difference from a measur'd and borrow'd gravity , from an affected tone of voyce , which is a very fift essence of odiousness , and though being naturall , it might be born with , yet it comes very neer to tedious importunity . The distruct which it hath of it self rayses contradictions upon every design . And if once it come but to lose confidence , it falls off to be the skorn of the world . It was th'advise of the great Cato , ( and suitable to his severity ) that a man should not only respect but be in fear of himself . He that loses himself to himself , His fear gives licence to others , and by his own permission he makes himself to be easily abused . EXCELLENCIE XV . De la sympathia sublime . IT is a perfection in one Heros to hold sympaphye with another . If a plant sympathize with the sun , it grows among others to a Giantlik● height , and the flower of it is the Crown of the garden . Sympathie is one of those prodigious things which nature hath seald up : but th'effects of it are matter of astonishment , and subject of admiration . It consists in a parentage and kinred of hearts , as all Antipathy is in a divorce of wills : Some give it the originall from a correspondence of tempers , others from a supernall alliance in the stars . The first aspires as high as doing of miracles , the other produces monstruosities . They are but the wonders of sympathie those which common ignorance calls charms , and vulgar spirits will have them to be enchantments . The most accomplisht perfection suffers scorn from antipathie , and the most deformed fowlnes is thought a perfection with sympathie . Even betwixt father and son it pretends a jurisdiction , and exeqcutes every day something of power , trampling upon laws , and defeating the privileges of nature and policy . The antipathy of a father takes away a kingdome , and a sympathie gives one . There is nothing which the merits of a sympathie cannot obtain , it perswads without eloquence , it compasses whatsoever it desires , by presenting the symptomes of naturall Harmony . An eminent sympathie is the Character , it is the starr that inclines to Heroicity : although some be of the nature of adamant that maintains antipathy with the diamant , and holds sympathie with Iron : It is a monstruosity in nature to be in love with dross , and to hate things of splendor . Lewis the 11th was a Monster among kings . He had an antipathie to greatnesse , more by nature than art . He was so wedded to his own principles that he lost himself in the dreggs of the Category of Policie . Active sympathy , if it have any thing of sublimity , raises the subject : but the passive more , if it be Heroicall . It is more precious than the great stone in the ring of Giges ; and in power it is stronger than the chains of the Thebane . It is easy to have an inclination in observance of great men , but it is not so easy to be like them in a Correlation . The Heart sighes and speakes alowd many times when it is not answered with an Eccho of correspondency . In the School of Love this is the A. B. C. where the first lesson is of sympathy ; let it then be a dexterity of discretion to know and comprehend perfectly the passive sympathie ; make use of this naturall Charm , and let Art supply the defects of Nature ; it is an obstinacy as undiscreet as unprofitable , to pretend to do any thing without this favour of Nature , or to seek to conquer Wills without the munition of sympathy . But if it be in a King , it may be called a Queen of all perfections : It exceeds the termes of a Prodigie ; It is a Basis that hath served to raise a Statue of immortality , upon the foundations of a good Fortune . This so vast a perfection lies somtimes in a Lethargy , if it be not relieved by the sweet breath of Favour . The Adamant drawes not iron beyond the limits of his attraction : Nor can a sympathy work beyond the spheare of his activity . The principall condition is to be within distance ; but take heed of in terposition . You that aspire to the qualities of Heroes , rowse up your attentions , for with him that attaines to this perfection , the morning Sunne arises in a glorious light . EXCELLENCIE XVI . Renovacon de Grandeza . THe first imployments are a tryall of worth , and a setting forth of credit and capacity to the view of the world . Miracles by accident which fall out in progression , are not sufficient to enhanse ordinary beginings ; and what a man strives to do afterwards , scarce makes amends for what he should have done before . A gallant begining hath this in advantage , that beside what it gets of applause from the World , it engages still to higher attempts . Suspition in matter of reputation , at the begining is of the nature of Predestinaon , which if once it enter into contempt , it never gets out again . Let the Heroes raise himself like the Sun in his East , affecting great enterprises ; but the greatest at the begining . A common employment can never get an extraordinary credit ; no more than a Pygmie can pass for a Giant . Advantagious beginings are affianc'd to good opinion , and those of an Heroes , must take their mark a hundred Furlongs beyond the projects of the vulgar . That Sun of Captaines , and Generall of Heroes , that Heroick Count Fuentes , was born to be applauded . In one daies march of the Sunne , which appeares like a Giant in his Orient , he begun and finisht his Masterpiece . His first attempt might have been a Barricado to th'ambition of the God of War : He never made his Novitiat in Fame , but past the first day to immortality . He besieged Cambray , against the opinion of all the other Commanders , his comprehension being as extravagant as his courage . He was sooner known for a Heroe than for a souldier . To disingage with Honor from a great expectation , is no ordinary busines . He that is but a looker on conceives highly , because it costs him less to imagin great actions , than another to put them in execution : an exploit unlookt for , shews more than a Prodigie that was prevented by expectation The Cedar growes more in his first morning , than Hisop in an age : because the first fruites being vigorous , the second threaten a gigantick growth . A maxim in the Antecedent drawes a mighty consequence , the power of Fortune declares it self : the greatnes of a capacity , universall applause , and common grace attend it . But vigorous beginnings are not enough , where it failes in the progress : Nero began his Reign with the applause of a Phoenix , but ended it with the horrour of a Basilisk . If disproportionable extremes come to be joyned together , there can be no production but monstruosity . It is a hard matter to keep credit alwaies growing , and as hard as it was to give it a beginning ; Reputation growes old , and applause is perishable as all other things , because the Lawes of time know no exception . The Philosophers say , that the Sun , the greatest of Lights , hath lost much of that splendour and heat which it had at the Creation . But it is of an Eagles nature as well as of a Phoenix to grow young in Fame , to renew greatnes , and to bring applause to a second birth . The Sunne every day changes his Horizons , and removes his fires to new Theaters : to this end , that a privation in the one , and a newness in the other , may perpetuate admiration and desire . When the Caesars returned from illustrating the rest of the world with their victories , they came alwaies back to their Orient of Rome , where they were received like new-born Monarchs . The King of Metalls passing from one world to an other , hath also past from an extremity of contempt to another of estimation . The greatest perfection loses of his worth by being every day in sight : the object cloyes desire , and distasts Appetite . EXCELLENCIE XVII . Toda prienda son affectation . Every perfection without affectation . EVery perfection , every excellency , must serve to adorn the Heros , but he must affect none , for affectation is the Conterpoids of greatnes . Affectation is a tacit praysing of ones self , and for a man to commend himself is the surest way to be expos'd to scorn . Perfection must be in a mans self , but praise in others : and 't is a deserv'd punishment , that he that so foolishly remembers himself , should be as discreetly forgotten by others . There is nothing so free from servitude as estimation , it is subject to no artifice , much lesse to violence . It yeelds it self sooner to a dumb eloquence of deserts , than to a vanity of ostentation . A little esteem of ones self hinders a great deal of applause from others . All wise men judge every affected quality rather to be violent than naturall , rather apparent than reall , and so it abates much of estimation . All Narcissuses are fooles , but those that are so in their minds are incurable , because their disease lyes in the remedie . So then , if to affect perfections be a folly of eight , what degree shall be left for them that affect imperfections ? By avoyding affectation , some fall into the very center of it , while they affect not to affect . Tiberius lov'd dissimulation , but he knew not how to dissemble his dissimulation . The perfection of an art consists in the well disguising of it : and the greatest artifice must be cover'd with a greater than it self . He that partaking of many perfections , seemes to have none in estimation , is of a double greatnes , for by a generous disdain he awakens the common attention , and seeming to be blind in his own virtues , He makes others open Argus's eyes upon him . This may be call'd a miracle of dexterities , for if others rise to greatnes by other wayes , this guides him to a throne of fame by a contrary way , seting him under a Canopy of immortalitie . EXCELLENCIE XVIII . Emulacion de idaeas THe greatest part of Heroes left no sons behind them , and though they did , yet they prov'd not Heroes : but yet they wanted not imitators . Heaven rather expos'd them for examples of valour , than for propagators of nature . Eminent men are the living texts of reputation , from whom an able man may take lessons of greatnesse by repeating their actions , and interpreting their exployts . They must still set before them such as are the first in every predicament , not so much for Imitation as Emulation , not to follow but to get before them . Achilles was the Heroick wakener of Alexander , who sleeping in his sepulchre , awakened him by the Emulation of his fame ; The generous Macedonian open'd his eyes , asmuch to weep , as to behold him , and wept not to see Achilles in his to●mb , but to see himself so farr behind him in renown . Alexander engaged Caesar in the very same kind , & look what Achilles was to Alexander , Alexander was the same to Caesar . It prickt him to the quick in the generositie of his heart , and thrust him on so farr , that he put fame into the balance , and greatnesse into comparison : because if Alexander made the Orient to be the large theater of his prowesses , Caesar made the Occident to be so of his . The Magnanimous Don Alonso of Aragon and Naples , us'd to say , that a couragious Horse , was not more moov'd by the sound of the trumpet , than he felt himself enflam'd by the trump of Caesar's fame . And it is worth observation to see how these Heroes go inheriting each others greatnes , by their emulation , and by their greatnesse , their fame . In every employment there are some that occupy the first classe , and others the lowest : Some are the miracles of excellency , and others the Antipodes of miracles , let a wise man graduate them as they deserve , and make himself perfect in the categorie of Heroes , and in the catalogue of fame . Plutark in his parallels made a table of the Heroes of former ages , and Paulus Jovius in his elogies , a list of the modern . Now it is desir'd perhaps to have an absolute Chrysis , but what wit shall presume to make one ? It is easie to assigne them a place in time , but it is hard to set a right valew upon them . It might have been an universall Idaea : if it had not past to be a miracle , leaving all imitation in idleness , and only taking up admiration . That Monarck of Heroes , the first of the worlds inanimated wonders and 4th of Spanish Philips , to whom as to the sun of the House of Austria , they owe their foure sphere , Let him be a generall looking glasse that represents not only magnitudes but maximities . Let him be call'd the common object of emulation for Heroes , being the center of all his own prowesses , and let applause equivocate it self into blasons , with Eminent , ph 〈…〉 ies : of sense . He that for his felicity may be call'd the fortunate , for his courage the valiant , for his wisedome the discreet , for his zeal the most catholick , for his ayrinesse the most entregented , and in all things the universall . EXCELLENCIE XIX . Paradoxa Critica . ALthough our Heroe may be secure from the Ostracism of Athens , yet he will be in some danger of the Criticismes of Spain . The extravagancie of those may make him an exile at home ; but he can be banished but to the precincts of Fame , and to the confines of immortality . This Paradox condems him to be peccant for not sinning : It is a criticall primacy of a veniall falling into Prudence and Valour , only to entertain Envy , and to feed Malignity . These Criticks conclude it impossible for any man to escape their censure , although he had resplendent perfections ; because they are so like the hungry Harpies , which when they fail of finding a prey that 's base enough for them , fall upon some better . There are intentions compounded of so subtle and Metaphysicall poyson , that they can transform the best qualities , and make the best perfections abortive , giving a sinister inpretation to the most justified pretences . So it must pass for a sleight of Policy to consent to some veniall sinns , that Envy may have somthing to gnaw on , and the poyson of Emulation may be diverted . Let it pass for a politick treacle , for a counterpoyson of Prudence ; since being bred out of an infirmity , it is attended with Health : It secures the heart by exposing it self to detraction , and drawing the venom to it self . Beside we see somtimes a little defect in Nature , adds a perfection in other parts : a Naeve , or Mole upon the Face raises the lustre of a beauty . There are defects without defect : Alcibiades affected some in Valour , Ovid alowed some in the highest Wits , and call'd them cauterizing for healths sake . But this perfection seems an idle one , and is rather a curiosity of a man conceited of himself , than any point of discretion . But who can be that Sun without an Ecclips , that Diamant without a cloud or a flaw , that Rose without a prick ? There needs no artifice where Nature is sufficient , and all affectation is superfluous where neglect is becoming . EXCELLENCIE the last . ALL Light descends from him that is the Father of Lights , and if from the Father , then to his Sonnes : Virtue is the daughter of auxiliant light and hath an inheritance of splendor . Sin is a monster , wherof blindnes hath made abortion , and therefore it is the heir of darknes . Every Heroe partakes as much of Felicity and Greatnes , as he does of Virtue ; because from the hour of birth , to that of death , they run parallell lines . In Saul they were both ecclipst , and in David they appeard like the dawning of the day . Constantine was the first among the Caesars that was called the Great , and he was also the first Christian Emperour : He was that Oracle that declared the first aliance betwixt Christian virtues & greatness . Charles the first Emperour of the house of France , obtained the same renown by being called Charlemain , and aspired to be a Saint . Lewis that most glorious King of France , was the flower of Saints and of Kings by the name of Saint Louys . In Spain Ferdinand , commonly called the Holy , in Castile was one of the great men of the world . The Conquerour of Aragon consecrated as many Temples to the Empress of Heaven , as he won Castles . The two Catholick Kings Ferdinand and Isabell , were the non plus ultra , I mean the Columnes of the Faith . The Good , the Great , the Pious , the Zealous of Philips of Spain , without losing one hand-breadth of Earth , won Heaven by ells , and subdued more Monsters by his virtues , than Alcides with his club . Among Captaines Godfrey of Bullion , George Castriot , the great Captain Gonzalo Fernandez the first Knight of Sanctacruz , and that terror of Turkes Don Juan of Austria , have been mirors of virtue , and Temples of Christian piety . Among the Heroes of the Church , the two first to whom greatness gave a furname , Gregory and Leo , have had their greatest lustre from their Sanctity . Saint Augustine ( that Sun of spirits ) reduces all the greatnes of the Gentills and of Infidells to a foundation of Morall virtues . The greatness of Alexander was never confin'd till his virtues began to decline , and Hercules gave not over conquering Monsters of strength , untill he yielded himself to the weaknes of incontinency . The justice of . Fortune grew to be as cruell to the two Neroes , as they had shew'd themselves tyrannous to their Vassalls . Sardanapalus , Caligula , and Rodrigo , were the Monsters of lasciviousness , and basenes of courage , and after became examples of horrible punishment . In Monarchies the same Divine Justice is observable ; That Nation which deserved to be called the Flower of Kingdomes , maintained greatnes while Piety and Religion florisht : as soon as Heresie sprung up , she withered as fast . The Phoenix of Provinces found a Tombe in the ashes of Rodrigo , and was born again in the Piety of Pelagius , or in the zeal of Ferdinand . The great house of Austria made her self the wonder of Families , by founding her greatnes in that which is the Cipher and Epitome of Gods Miracles , and set her Imperiall blood in the Rubick , by a religious devotion to that blood of our Lord which is in the holy Sacrament of the Altar . Now you judicious spirits that pretend to Heroicity , observe this most important quality , make this your most constant piece of Policy . No greatnes can lay a foundation in sin ( which is nothing ) but in God who is all in all . If mortall Excellency be to be desired , eternall Excellency is to be ambitionated . To be a Heros of the World is very little ( or rather nothing ) but to be an Heros of Heaven is somthing ; To whose great Monark be praise and Honor and Glory . FINIS . Notes, typically marginal, from the original text Notes for div A41737e-340 Duke de Lerma . Notes for div A41737e-490 As in leaping or pitching the Barre . America . Ferdinand● Isabella . The 11th 〈◊〉 France . Isabella , wife of Ferdinand ●ut Caesar 〈◊〉 . This was Philip the second of Spain in allusion to that great Philip of Macedon . Hercules Successus 〈…〉 rgere suos , 〈…〉 nstare favori Numius : Et so 〈…〉 itus in 〈…〉 aeceps mit 〈…〉 ere Caesar Fortunam . 〈…〉 ucan . See St●●daes first book of Decades neatly Eng lisht . At the battel of Pavy young adversary Hen 2 the son of France ; Fortuna est juvenum . Strada . Charls was now grownold and had a Prince Rupert . He intends some one of that family De le Lunae . Sowre sweet Charles 9th Henry 3. Delicias humani generis . King of Naples . Fernando Gonsales . He took France prisoner at Pavy battel . Hercul . from America where it growes to Europ . Royall of reald de 〈◊〉 is the hig●est coyn of Silver in Spain . See how this excessive comendation agrees with the 5 excellence . He calls him fortunate for losing Portugall and Catalgo nia . Or blac patch Phil. 3. France . ●●●in . 
A54216	----	Some fruits of solitude in reflections and maxims relating to the conduct of human life. Licens'd, May 24. 1693. Penn, William, 1644-1718. 1693 Approx. 98 KB of XML-encoded text transcribed from 76 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54216 Wing P1367 ESTC R216936 99828649 99828649 33080 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54216) Transcribed from: (Early English Books Online ; image set 33080) Images scanned from microfilm: (Early English books, 1641-1700 ; 1956:14) Some fruits of solitude in reflections and maxims relating to the conduct of human life. Licens'd, May 24. 1693. Penn, William, 1644-1718. [16], 134 p. printed for Thomas Northcott, in George-Yard in Lombard-Street, London : 1693. By William Penn. The first leaf is blank; last leaf blank?. Caption title on p. 1 reads: Reflections and maxims. Errata on verso of final leaf. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Maxims -- Early works to 1800. Conduct of life -- Early works to 1800. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-09 John Latta Sampled and proofread 2005-09 John Latta Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Some Fruits of Solitude : IN REFLECTIONS AND MAXIMS Relating to the CONDUCT OF Human Life . Licens'd , May 24. 1693. LONDON : Printed for Thomas Northcott , in George-Yard in Lombard-Street , 1693. The Preface . Reader . THis Enchiridion , I present thee with , is the Fruit of Solitude : A School few care to learn in , tho' none Instructs us better . Some Parts of it are the Result of serious Reflection ; Others the Flashings of Lucid Intervals ; writ for private Satisfaction , and now publisht for an Help to Human Conduct . The Author blesseth God for his Retirement , and kisses that gentle Hand which lead him into it . For tho' it should prove Barren toth ' World , it can never do so to him . He has now had some Time he could call his own ; a Property he was never Master of before ; In which he has taken a View of himself and the World ; and observed wherein he hath hit and mist the Mark ; what might have been done , what mended , and what avoided ; together with the Omissions and Excesses of others , as well Societies and Governments , as private Families , and Persons : And he verily thinks were he to live over his Life again , he could , with God's Grace , serve Him , his Neighbour and Himself , better than he hath done , and have Seven Years of his Time to spare . And yet perhaps he hath not been the Worst or the Idlest Man in the World ; nor is he the Oldest . And this is the rather said , that it might quicken thee , Reader , to lose none of the Time that is yet thine . There is nothing of which we are so lavish as of Time , and about which we ought to be more solicitous . Without it we can do nothing in this World. Time is what we want most , but what , alas ! we use worst ; and for which God will certainly most strictly reckon with us when Time shall be no more . It is of that Moment to us in reference to both Worlds , that I can hardly wish any Man better , than that he would seriously consider what he does with his Time : how and to what Ends he employs it ; and what Returns he makes to God , his Neighbour and Himself for it . Will he never have a Leger for this ? To come but once into the World , and Trifle away our true Enjoyment of it , and of our selves in it , is lamentable indeed . This one Reflection would yield a thinking Person great Instruction . And since nothing below Man can Think ; Man , in being Thoughtless , must needs fall below himself : And that , to be sure , such do , as are unconcern'd in the use of their most precious Time. This is but too evident , if we will allow our selves to consider , that there is hardly any thing we take by the Right End , or improve to its just Advantage . We understand little of the Works of God , either in Nature or Grace . We pursue false Knowledg ; and mistake Education extreamly . We are violent in our Affections ; Confused and Immethodical in our whole Life ; making that a Burthen which was given for a Blessing ; and of little Comfort to our selves hending the true Notion of Happiness , and so missing of the Right Use of Life and Way of happy Living . And till we are persuaded to stop , and step a little aside , out of the noisy Crowd and Incumbering Hurry of the World , and calmly take a Prospect of things , it will be impossible we should be able to make a right Judgment of our selves , or know our own Misery . But after we have made the just Reckonings , which Retirement will help us to , we shall begin to think the World in great measure Mad , and that we have been in a sort of Bedlam all this while . Reader , whether Young or Old , think it not too soon or too late to turn over the Leaves of thy past Life : And be sure to fold down where any Passage of it may affect thee ; And bestow thy Remainder of time , to correct those Faults in thy future Conduct ; be it in relation to this or the next Life . What thou wouldst do , if what thou hast done were to do again , he sure to do as long as thou livest , upon the like Occasions . Our Reflections seem to be vigorous , as often as we survey our past Errors . But , alas , our Resolutions are apt to be flat upon fresh Temptations to the same things . The Author does not pretend to deliver thee an Exact Piece ; his Business being not Vanity , but Charity : 'T is Miscellaneous in the Matter of it , and by no means Artificial in the Composure . But it contains Hints , that may serve thee for Texts to preach to thy self upon ; and which comprehend much of the Course of Human Life ; Since whether thou art Parent or Child ; Prince or Subject ; Master or Servant ; Single or Married ; Publick or Private ; Mean or Honourable ; Rich or Poor ; Prosperous or Improsperous ; in Peace or Controversy ; in Business or Solitude ; whatever be thy Inclination or Aversion ; Practice or Duty ; thou wilt find something not unsuitably said for thy Direction and Advantage . Accept and Improve what deserves thy notice . The rest excuse , and place to account of good Will to thee and the whole Creation of God. REFLECTIONS AND MAXIMS . I. IT is admirable to consider how many Millions of People come into , and go out of the World , ignorant of themselves , and of the World they have lived in . 2. If one went to see Windsor-Castle or Hampton-Court , it would be strange if he did not observe and remember the Situation , the Building , the Gardens , Fountains , &c. And yet few People know themselves ; no , not their own Bodies , the Houses of their Minds , the most curious Structure of the World ; a living walking Tabernacle ; nor the World out of which it was made , and in which it is fed ; which would be so much our Benefit , as well as our Pleasure , to know . 3. The World is a great and stately Volume of Natural Things ; but how very few Leaves of it do we seriously turn over ! This ought to be the Subject of the Education of our Youth , who , at 20 , when they should be fit for Business , know not any thing of it . 4. We are in Pain to make them Scholars , but not Men ; to Talk , rather than to Know ; which is true Canting . 5. The first thing obvious to Children is what is Sensible ; And that we make no part of their Rudiments . 6. We press their Memories too soon , and puzle , strain and load them with Words and Rules ; to know Grammar and Rhetorick , and a strange Tongue or two , that it is ten to one may never be useful to them ; leaving their Natural Genius to Mechanical and Physical Knowledge uncultivated and neglected ; which is of exceeding Use and Pleasure to them through the whole course of their Life . 7. To be sure , Languages are not to be despised or neglected . But Things are to be preferred . 8. Children had rather be making of Tools and Instruments of Play ; Shaping , Drawing , Framing and Building , &c. than getting some Rules of Propriety of Speech by Heart : And those also would follow with more Judgment , and less Trouble and Time. 9. It were happy if we studied Nature more in Natural Things ; and acted according to Nature ; whose Rules are few , plain and most reasonable . 10. Let us begin where she begins , go her pace , and close always where she ends , and we cannot miss of being Naturalists . 11. The World would not be longer a Riddle to us , the Heavens , Earth and Waters , with their respective , various and numerous Inhabitants ; their Productions , Natures , Seasons , Simpathies and Antipathies ; their Use , Benefit and Pleasure , would be better understood by us : And an Eternal Wisdom , Power , Majesty and Goodness , very conspicuous to us , through those sensible and passing Forms : The World wearing the Mark of its Maker , whose Stamp is every where visible , and the Characters very legible to the Children of Wisdom . 12. It is pity Books have not been composed for Youth , by some curious and careful Naturalists and Mechanicks , in the Latin Tongue , to be used in Schools , that they might learn Things with Words : Things obvious and familiar to them , and which would make the Tongue easier to be attained by them . 13. Many able Gardiners and Husbandmen are yet ignorant of the reason of their Calling ; as most Artificers are of the reason of their own Rules that govern their excellent Workmanship . But a Naturalist and a Mechanick of this sort , is Master of the reason of both , and may be of the Practice too , if his Industry keep pace with his Speculation ; which were very commendable ; and without which he cannot be said to be a compleat Naturalist or Mechanick . 14. Finally , if Man be the Index or Epitomy of the World , as Philosophers tell us , we have only to read our selves well to be learned in it . But because there is nothing we less regard than the Characters of that Power that made us , and can best tell us what we are and should be , we are even Strangers to our own Genius ; The Glass in which we should see that true , instructing and agreeable Variety , which is to be observed in Nature . 15. And yet we are very apt to be full of our selves , instead of him that made what we so much value ; and , but for whom , we can have no reason to value our selves by . For we have nothing that we can call our own , no not our selves : For we are all but Tenants ; and at Will too , of the great Lord of our selves , and the rest of this great Farm , the World that we live upon . 16. Man is become a strange Contradiction to himself , but it is of himself ; not being by Constitution but Corruption such . 17. He would have others obey him , even his own kind ; But he will not obey God , that is so much above him , and who made him . 18. He will lose none of his Authority ; no , not bate an Ace of it : He beats his Children , is angry with his Servants , strict with his Neighbours , revenges all Affronts to extremity , and forgets all the while that he is the Man ; and is more in Arrear to God , that is so very patient with him , than they are to him with whom he is so strict and impatient . 19. He is curious to Wash , Dress and Perfume his Body , but careless of his Soul. The one shall have many Hours , the other not so many Minutes . This shall have 3 or 4 new Suits in a year , but that must wear its old Cloaths still . 20. If he be to receive or see a great Man , how nice and anxious is he that all things be in order ? And with what respect and address does he approach and make his Court ? But to God , how dry and formal and constrained in his Devotion ? 21. In our Prayers we say , Thy Will be done : But mean our own : At least act so . 22. It is too frequent to begin with God and end with the World. But He is the good Man's Beginning and End ; his Alpha and Omega . 23. Such is now become our Delicacy , that we will not eat ordinary Meat , nor drink small , pall'd Liquor ; We must have the best , and the best cook't for our Body , while our Soul feeds on empty or corrupted Things . 24. In short , Man is spending all upon a bare House , and hath little or no Furniture within to recommend it ; Which is preferring the Cabinet before the Jewel , a Lease of seven years before an Inheritance . So absurd a thing is Man , after all his proud Pretences to Wit and Understanding . 25. The want of due Consideration is the cause of all the Unhappiness Man brings upon himself . For his second Thoughts rarely agree with his first , or pass without a considerable Retrenchment or Correction . And yet that sensible Warning is , too frequently , not Precaution enough for his future Conduct . 26. Well may we say our Infelicity is of our selves ; since there is nothing we do that we should not do , but we know it , and yet do it . 27. For Disappointments , that come not by our own Folly , They are the Tryals or Corrections of Heaven ; And it is our own sault , if they prove not our Advantage . 28. To repine at them does not mend the Matter : it is only to grumble at our Creator . But to see the Hand of God in them , with an humble Submission to his Will , is the way to turn our Water into Wine , and engage the greatest Love and Mercy on our side . 29. We must needs disorder our selves , if we only look at our Losses . But if we consider how little we deserve what is left , our Passion will cool , and our Murmurs turn to Thankfulness . 30. If our Hairs fall not to the Ground , less do we or our Substance , without God's Providence . 31. Nor can we fall below the Arms of God , how low soever it be we fall . 32. And tho' our Saviour's Passion is over , his Compassion is not . That never fails his humble , sincere Disciples : In him , they find more than all that they lose . 33. Is it reasonable to take it ill , that any Body desires of us that which is their own ? All we have is the Almighty's : And shall not God have his own when he calls for it ? 34. Discontentedness is not only in such a case Ingratitude , but Injustice . For we are both unthankful for the time we had it , and not honest enough to restore it , if we could keep it . 35. But it is hard for us to look on things in such a Glass , and at such a distance . And yet it is our Duty , and would be our Wisdom and Glory to do so . 36. We are apt to be very pert at censuring others , where we will not endure Advice our selves . And nothing shews our Weakness more , than to be so sharp-sighted at spying other Mens Faults , and so Purblind about our own . 37. When the Actions of a Neighbour are upon the Stage , we have all our Wits about us ; are Quick and Critical ; can split an Hair to find out every Failure and Infirmity : But are without any , or have but very little , sense of our own . 38. Much of this comes from ill Nature , as well as from an inordinate Value of our selves : For we love rambling better than home , and blaming the Unhappy , rather than covering and relieving them . 39. In such Occasions some shew their Malice , others their Justice , but few or none their Charity ; Especially if it be about Mony-matters . 40. You shall see an old Miser come forth with a set Gravity , and so much Severity against the Distressed , To excuse his Purse , that he will , ' ere he has done , put it out of all question , That Riches is Righteousness with him . This , says he , is the Fruit of your Prodigality ; ( as if , poor Man , Covetousness were no Fault ) Or of your Projects , or grasping after a gread Trade : While he himself would have done the same thing , but that he had not the Courage to venture so much ready Mony out of his own trusty Hands , tho' it had been to have brought him back the Indies in return . But the Proverb is just , Vice should not correct Sin. 41. They have a Right to censure , that have a Heart to help : The rest is Cruelty , not Justice . 42. Lend not beyond thy Ability , nor refuse to Lend out of thy Ability ; Especially when it will help others more than it can hurt thee . 43. If thy Debtor be honest and capable , thou hast thy Mony again ; if not with Encrease , with Praise ; If he prove insolvent , don't ruin him to get that , which it will not ruin thee to lose : For thou art but a Steward , and another is thy Master and Judge . 44. The more merciful Acts thou dost , the more Mercy thou wilt receive ; And if with a charitable Imployment of thy Temporal Riches , thou gainest eternal Treasure , thy Purchase is infinite ; Thou wilt have found the Art of multiplying indeed . 45. Frugality is good , if Liberality , be join'd with it . The first is leaving off superfluous Expences ; the last bestowing them to the Benefit of others that need . The first without the last begins Covetousness ; the last without the first begins Prodigality : Both together make an excellent Temper . Happy the Place where ever it is found . 46. Were it universal , we should be cur'd of two Extreams , Want and Excess ; And the one would supply the other , bringing both nearer to a Mean ; the just degree of earthly Happiness . 47. It is a Reproach to Religion and Government to suffer so much Poverty and Excess . 48. Were the Superfluities of a Nation valued , and made a perpetual Tax or Benevolence , there would be more Alms-houses than Poor ; Schools than Scholars ; and enough to spare for Government besides . 49. Hospitality is good , if the poorer sort are the Subjects of our Bounty ; else Superfluity . 50. If thou wouldst be happy and easy in thy Family , above all things observe Discipline . 51. Every one should know their Duty , and there should be a Time and Place for every thing : And whatever else is done or omitted , be sure to begin and end with God. 51. Love Labor : For if thou dost not want it for Food , thou mayest for Physick . It is wholsom for thy Body , and good for thy Mind . It prevents the Fruits of Idleness , which many times comes of nothing to do , and leads too many to do what is worse than nothing . 53. A Garden , an Elaboratory , a Work-house , Improvements and Breeding , are pleasant and profitable Diversions to the Idle and Ingenious : For here they miss ill Company , and converse with Nature and Art ; whose Variety are equally grateful and instructing ; and preserve a good Constitution of Body & Mind . 54. To this a spare Dyet contributes much . Eat thereforeto live , and do not live to eat . That 's like a Man , but this below a Beast . 55. Have Wholsom but not costly Food , and be rather cleanly than dainty in ordering it . 56. The Receipts of Cookery are swell'd to a Volume , but a good Stomach excels them all ; to which nothing contributes more than Industry and Temperance . 57. It is a cruel Folly to offer up so many Lives of Creatures , as make up the State of our Treats ; As it is a prodigal one to spend more in Sawce than in Meat . 58. The Proverb says , That enough is as good as a Feast : But it is certainly better , if Superfluity be a Fault , which never fails to be at Festivals . 59. Rarely drink but when thou art dry ; nor then , between Meals , if it can be avoided . 60. The smaller the Drink , the clearer the Head , and the cooler the Blood ; which are great Benefits in Temper and Business . 61. Strong Liquors are good at some Times , and in small Proportions ; being better for Physick than Food , for Cordials than common use . 62. The most comon things are the most useful ; Which shews both the Wisdom and Goodness of the great Lord of the Family of the World. 63. What therefore he has made rare , don't thou use too commonly : Lest thou shouldst invert the Use and Order of Things ; become Wanton and Voluptuous ; and thy Blessings prove a Curse . 64. Let nothing be lost , said our Saviour . But that is lost that is misused . 65. Neither urge another to that , thou wouldst be unwilling to do thy self ; nor do thy self what looks to thee unseemly and intemperate in another . 66. All Excess is ill : But Drunkenness is of the worst sort . It spoils Health , dismounts the Mind , and unmans Men : It reveals Secrets , is quarrelsom , lascivious , impudent , dangerous and mad . In fine , he that is drunk is not a Man : Because he is so long void of Reason , that distinguishes a Man from a Beast . 67. Excess in Apparel is another costly Folly. The very Trimming of the vain World would cloath all the naked one . 68. Chuse thy Cloaths by thine own Eyes , not anothers . The more plain and simple they are , the better . Neither unshapely , nor fantastical ; and for Decency , not for Pride . 69. If thou art clean and warm , it is sufficient ; for more doth but rob the Poor , and please the Wanton . 70. It is said of the true Church , The King's Daughter is all glorious within . Let our Care therefore be of our Minds more than of our Bodies . 71. We are told , with Truth , that Meekness and Modesty are the Rich and Charming Attire of the Soul : And the plainer the Dress , the more distinctly , and with greater Lustre , their Beauty shines . 72. It is great pity such Beauties are so rare , and those of Jezabel's Forehead are so common : Whose Dresses are Incentives to Lust ; but Bars , instead of Motives , to Love or Vertue . 73. Never marry but for Love ; but see that thou lov'st what is lovely . 74. If Love be not thy chiefest Motive , thou wilt soon grow weary of a Married State , and stray from thy Promise , to search out thy Pleasures in forbidden Places . 75. Let not Enjoyment lessen , but augment Affection ; it being the basest of Passions to like when we have not , what we slight when we possess . 76. It is the Difference betwixt Lust and Love , that this is fixt , that volatile . Love grows , Lust wastes by Enjoyment : And the Reason is , That one springs from an Union of Souls , and the other from an Union of Sense . 77. They have divers Originals , and so are of different Families : That inward and deep , this superficial ; This transient , and that Permanent . 78. They that Marry for Mony cannot have the true Satisfaction of Marriage ; the requisite means being wanting . 79. Men are generally more careful of the Breed of their Horses and Dogs than of their Children . 80. Those must be of the best Sort , for Shape , Strength , Courage and good Conditions : But as for these , their own Posterity , Mony shall answer all Things . It makes the Crooked Streight , sets Squint-Eyes right , cures Madness , covers Folly , changes ill Conditions , mends the Skin , gives a sweet Breath , repairs Honour , makes Young , works Wonders . 81. O how fordid is Man grown ! Man , the noblest Creature of the World ; as a God on Earth , and the Image of him that made it ; thus to mistake Earth for Heaven , and worship Gold for God! 82. Covetousness is the greatest of Monsters , as well as the Root of all Evil. I have once seen the Man that dyed to save Charges . What! Give Ten Shillings to a Doctor , and have an Apothecary's Bill besides , that may come to I know not what ! No , not he : Valuing Life less than Twenty Shillings . But indeed such a Man could not well set too low a Price upon himself ; who , tho' he liv'd up to the Chin in Bags , had rather die than find in his Heart to open one of them , to help to save his Life . 83. Such a Man is felo de se , and deserves not Christian Burial . 84. He is a common Nusance , a Weyr cross the Stream , that stops the Current : An Obstruction , to be remov'd by a Purge of the Law. The only Gratification he gives his Neighbours is to let them see that he himself is as little the better for what he has , as they are . For he always looks like Lent ; A sort of Lay Minim . In some Sense he may be compar'd to Pharaoh's lean Kine , for all that he has does him no good . He commonly wears his Cloaths till they leave him , or that no Body else can wear them . He affects to be thought poor , to escape Robbery and Taxes ; and by looking as if he wanted an Alms , excuses himself for giving none . He ever goes late to Markets , to excuse buying the worst : But does it because that is cheapest . He lives of the Offal . His Life were an insupportable Punishment to any Temper but his own ; and no greater Torment to him on Earth than to live as other Men do . But the Misery of his Pleasure is , that he is never satisfied with geting , and always in Fear of losing . 85. How vilely had He lost himself , that becomes a Slave to his Servant ; and exalts him to the Dignity of his Maker ? Gold is the God , the Wife , the Friend of the Mony-Monger of the World. 86. But in Marriage do thou be wise ; Prefer the Person before Mony , Vertue before Beauty , the Mind before the Body : Then thou hast a Wife , a Friend , a Companion , a Second Self ; one that bears an equal Share with thee in all thy Toyls and Troubles . 87. Chuse one that Measures her Satisfaction , Safety and Danger , by thine ; and of whom thou art sure , as of thy secretest Thoughts : A Friend as well as a Wife , which indeed a Wife implies : For she is but half a Wife that is not , or is not capable of being such a Friend . 88. Sexes make no Difference ; since in Souls there is none : And they are the Subjects of Friendship . 89. He that minds a Body and not a Soul , has not the better part of that Relation ; and will consequently want the noblest Comfort of a Married Life . 90. The Satisfaction of our Senses is low , short and transient : But the Mind gives a more raised and extended Pleasure , and is capable of an Happiness founded upon Reason ; not bounded and limited by the Circumstances that Bodies are confin'd to . 91. Here it is we ought to search our Pleasure , where the Field is large and full of Variety , and of an induring Nature : Sickness , Poverty or Disgrace being not able to shake it , because it is not under the moving Influences of worldly Contingences . 92 The Satisfaction of those that do so is in well-doing , and in the Assurance they have of a future Reward ; that they are best loved of those they love most ; and that they enjoy and value the Liberty of their Minds above that of their Bodies ; having the whole Creation for their Prospect , the most Noble and wonderful Works and Providences of God , the Histories of the Antients , and in them the Actions and Examples of the Vertuous , and lastly , themselves , their Affairs and Family , to exercise their Minds and Friendship upon . 93. Nothing can be more entire and without Reserve ; nothing more zealous , affectionate and sincere ; nothing more contented and constant than such a Couple ; nor no greater temporal Felicity than to be one of them . 94. Between a Man and his Wife nothing ought to rule but Love. Authority is for Children and Servants ; Yet not without Sweetness . 95. As Love ought to bring them together , so it is the best way to keep them well together . 96. Wherefore use her not as a Servant , whom thou would'st , perhaps , have serv'd Seven Years to obtain . 97. An Husband and Wife that love and value one another , shew their Children and Servants , That they should do so too . Others visibly lose their Authority in their Families , by their Contempt of one another ; and teach their Children to be unnatural by their own Example . 98. It is a general Fault not to be more careful to preserve Nature in Children ; Who ( at least in the second Descent ) hardly have the Feeling of their Relation ; which must be an unpleasant Reflection to affectionate Parents . 99. Frequent Visits , Presents , intimate Correspondence and Intermarriages , within allowed bounds , are means of keeping up the concern and affection that Nature requires from Relations . 100. Friendship is the next Pleasure we may hope for : And where we find it not at home , or have no home to find it in , we may seek it abroad . It is an Union of Spirits , a Marriage of Hearts , the Bond , of Virtue . 101. There can be no Friendship where there is no Freedom . Friendship loves a free Air , and will not be penned up in streight and narrow Enclosures . It will speak freely , and act so too ; and take nothing ill where no ill is meant ; nay where it is , 't will easily forgive and forget too , upon small Acknowledgments . 102. Friends are true Twins in Soul ; They Sympathize in every thing ; have the same Love and Aversion . 103. One is not happy without the other , nor can either of them be miserable alone . As if they could change Bodies , they take their turns in Pain as well as in Pleasure ; relieving one another in their most adverse Fortunes . 104. What one enjoys , the other cannot want . Like the Primitive Christians , they have all things in common , and no Property but in one another . 105. A true Friend unbosomes freely , advises justly , assists readily , adventures boldly , takes all patiently , defends couragiously , and continues a Friend unchangeably . 106. These being the Qualities of a Friend , we are to find them before we chuse one . 107. The Covetous , the Angry , the Proud , the Talkative , cannot but make ill Friends , as well as the False . 108. In short , chuse a Friend as thou dost a Wife , till Death separates you . 109. Yet be not a Friend beyond the Altar : But let Virtue bound thy Friendship : Else it is not Friendship , but an evil Confederacy . 110. If my Brother or Kinsman will be my Friend , I ought to prefer him before a Stranger ; or I shew little Duty or Nature to my Parents . 111. And as we ought to prefer our Kindred in point of Affection , so too in point of Charity ; if equally needing and deserving . 112. Be not easily acquainted ; lest finding reason to cool , thou makest an Enemy instead of a good Neighbour . 113. Be Reserved , but not Sour ; Grave , but not Formal ; Bold , but not Rash ; Humble , but not Servile ; Patient , not Insensible ; Constant , not Obstinate ; Chearful , not Light ; rather Sweet , than Familiar ; Familiar , than Intimate ; and Intimate with very few , and upon very good Grounds . 114. Return the Civilities thou receivest , and be ever grateful for Favours . 115. If thou hast done an Injury to another , rather own it than defend it . One way thou gain'st Forgiveness ; the other , thou doubl'st the Wrong and Reckoning . 116. Some oppose Honour to Submission : But it can be no Honour to maintain , what it is Dishonourable to do . 117. To confess a Fault , that is none , out of fear ; is indeed mean : But not to be afraid of standing in one , is Brutish . 118. We should make more haste to Right our Neighbour , than we did to Wrong him : And instead of being Vindicative , we should leave him to be judge of his own Satisfaction . 119. True Honour will pay treble Damages , rather than justifie one Wrong by another . 120. In such Controversies , it is but too common for some to say , Both are to blame ; to excuse their own Unconcernedness ; which is a base Neutrality . Others will cry , They are both alike ; thereby involving the Injured with the Guilty ; to mince the Matter for the Faulty , or cover their own Injustice to the wronged Party . 121. Fear and Gain are great Perverters of Mankind , and where either prevail , the Judgment is violated . 122. Avoid Company , where it is not profitable or necessary ; and in those Occasions speak little , and last . 123. Silence is Wisdom , where Speaking is Folly ; and always safe . 124. Some are so Foolish as to interrupt and anticipate those that speak , instead of hearing and thinking before they answer ; which is uncivil as well as silly . 125. If thou thinkest twice , before thou speakest once , thou wilt speak twice the better for it . 126. Better say nothing than not to the purpose . And to speak pertinently , consider both what is fit , and when it is fit to speak . 127. In all Debates , let Truth be thy aim , not Victory , or an unjust Interest ; and endeavour to gain , rather than to expose thy Antagonist . 128. Give no advantage in Argument , nor lose any that is offered . This is a Benefit which arises from Temper . 129. Don't use thy self to dispute against thine own Judgment , to shew Wit ; lest it prepare thee to be too indifferent of what is Right : Nor against another Man , to vex him , or for meer trial of Skill ; Since to inform , or to be informed , ought to be the end of all Conferences . 130. Men are too apt to be concerned for their Credit , more than for the Cause . 131. There is a Truth and Beauty in Rhetorick ; but it oftner serves ill turns than good ones . 132. Elegancy is a good Meen and Adress given to Matter ; be it by proper or figurative Speech ; where the words are apt , and Allusions very natural . Certainly it has a moving Grace : But it is too artificial for Simplicity , and oftentimes for Truth . The danger is , lest it delude the Weak , who in such cases may mistake the Handmaid for the Mistress ; if not Error for Truth . 133. 'T is certain , Truth is least indebted to it ; Because she has least need of it , and least uses it . 134. But it is a reproveable Delicacy in some that despise Truth in plain Cloaths . 135. Such Luxuriants have but false Appetites ; like those Gluttons , that by Sawces force an Appetite where they have no Stomach ; and Sacrifice to their Pallate , not their Health : Which cannot be without great Vanity , nor that without some Sin. 136. Nothing does Reason more Right , than the Coolness of those that offer it : And Truth often suffers more by the Heat of its Defenders , than from the Arguments of its Opposers . 137. Zeal ever follows an appearance of Truth , and the Assured are too apt to be warm ; But 't is their weak side in Argument ; Zeal being better shewn against Sin , than Persons , or their Mistakes . 138. Where thou art obliged to speak , be sure to speak the Truth : For Equivocation is half way to Lying ; as Lying , the whole way to Hell. 139. Believe nothing against another but upon good Authority : Nor report what may hurt another , unless it be a greater hurt to others to conceal it . 140. It is wise not to seek a Secret ; and honest not to reveal one . 141. Trust thy self , and another shall not betray thee . 142. Openness has the Mischief , tho' not the Malice of Treachery . 143. Never assent meerly to please others . For that is , beside Flattery , oftentimes Untruth ; and discovers a Mind liable to be servile and base : Nor contradict to vex others , for that shews an ill Temper ; and provokes , but profits no Body . 144. Do not accuse others to excuse thy self , for that is neither Generous nor Just . But let Sincerity and Ingenuity be thy Refuge , rather than Craft and Falshood : For Cunning borders very near upon Knavery . 145. Wisdom never uses nor wants it . Cunning to Wise , is as an Ape to a Man. 146. Interest has the Security , tho' not the Virtue of a Principle . As the World goes , 't is the surer side : For Men daily leave both Relation and Religion to follow it . 147. 'T is an odd sight , but very evident , That Families and Nations , of cross Religions and Humors , unite against those of their own , where they find an Interest to do it . 148. We are tied down by our Senses to this World : And where that is in Question , it can be none with Worldly Men , whether they should not forsake all other Considerations for it . 149. Have a care of Vulgar Errors . Dislike , as well as Allow , Reasonably . 150. Inquiry , is Human ; Blind Obedience , Brutal . Truth never loses by the one , but often suffers by the other . 151. The usefullest Truths are plainest : And while we keep to them , our Differences cannot rise high . 152. There may be a Wantonness in Search , as well as a Stupidity in Trusting . It is great Wisdom equally to avoid the Extreams . 153. Do nothing improperly . Some are Witty , Kind , Cold , Angry , Easie , Stiff , Jealous , Careless , Cautious , Confident , Close , Open , but all in the wrong Place . 154. It is ill mistaking where the Matter is of Importance . 155. It is not enough that a thing be Right , if it be not fit to be done . If not Prudent , tho Just , it is not adviseable . He that loses by getting , had better lose than get . 156. Knowledge is the Treasure , but Judgment the Treasurer of a Wise Man. 157. If thou wouldst be obeyed , being a Father ; being a Son , be obedient . 158. He that begets thee , owes thee ; and has a natural Right over thee . 159. Next to God , thy Parents ; next them , the Magistrate . 160. Remember thou art not more Indebted to thy Parents for thy Nature , than for their Love and Care. 161. Rebellion , in Children , was therefore Death by God's Law ; and the next Sin to Idolatry ; Which is renouncing of God , the great Parent of all . 162. Obedience to Parents is not only our Duty , but our Interest . We received our Life from them , and prolong it by obeying them : For Obedience is the first Commandment with Promise . 163. The Obligation is as indissolvable as the Relation . 164. If we must not disobey God to obey them ; at least , we must let them see , when we do disobey them , that there is nothing else in our Refusal . For some unjust Commands cannot excuse the general neglect of our Duty . 165. A Man in Business must put up many Affronts , if he loves his own quiet . 166. We must not pretend to see all that we see , if we would be easie . 167. It were endless to dispute upon every thing that is disputable . 168. A vindictive Temper is not only uneasie to others , but to them that have it . 169. Rarely Promise : But , if Lawful , constantly perform . 170. Hasty Resolutions are of the Nature of Vows ; and to be equally avoided . 171. I will never do this , says one , yet does it . I am resolved to do that , says another , but flags upon second Thoughts : Or does it , though awkardly , for his Word's sake ; As if it were worse to break his Word , than to do a miss in keeping it . 172. Wear none of thine own Chains ; but keep free whilst thou art free . 173. It is an effect of Passion that Wisdom corrects , to lay thy self under Resolutions that cannot be well made , and must be worse performed . 174. Avoid all thou canst being Entrusted : But do thy utmost to discharge the Trust thou undertakest : For Carelesness is Injurious , if not Unjust . 175. The Glory of a Servant is Fidelity ; which cannot be without Diligence , as well as Truth . 176. Fidelity has Enfranchised Slaves , and Adopted Servants to be Sons . 177. Reward a good Servant well : And rather quit than disquiet thy self with an ill one . 178. Mix Kindness with Authority ; and rule more by Discretion than Rigour . 179. If thy Servant be faulty , strive rather to convince him of his Error , than discover thy Passion : And when he is sensible , forgive him . 180. Remember he is thy Fellow-Creature , and that God's Goodness , not thy Merit , has made the difference betwixt Thee and Him. 181. Let not thy Children Domineer over thy Servants : Nor suffer Them to slight thy Children . 182. Suppress Tales in the general : But where a Matter requires notice , encourage the Complaint , and right the Aggrieved . 183. If thou art a Child , thou art to Entreat , and not to Command ; And if a Servant , to comply where thou dost not obey . 184. Tho' there should be but one Master and Mistress in a Family , yet Servants should remember that Children have the Reversion . 185. Indulge not unseemly things in thy Master's Children ; nor refuse them what is fitting : For one is the highest Unfaithfulness ; and the other Indiscretion as well as Disrespect . 186. Do thine own Work honestly and chearfully : And when that is done , help thy Fellow ; that so another time he may help thee . 187. Be not fancifully Jealous : For that is Foolish ; as , to be reasonably so , is Wise . 188. He that superfines upon other Men's Actions , cozens himself , as well as injures them . 189. To be very subtle and scrupulous in Business , is as hurtful as being over confident and secure . 190. In difficult Cases , such a Temper is timorous ; and in dispatch , irresolute . 191. Experience is a safe Guide : And a Practical Head , is a great happiness in Business . 192. We are too careless of Posterity ; not considering that as they are , so the next Generation will be . 193. If we would mend the World , we should mend our selves ; and teach our Children not what we are , but what they should be . 194. We are too apt to awaken and tune up their Passions by the Example of our own ; and to teach them to be pleased , not with what is best , but with what pleases best . 195. It is our Duty , and ought to be our Care , to ward against that Passion in them , which is more especially our own Weakness and Affliction : For we are in great measure accountable for them , as well as for our selves . 196. We are true Turners of the World upside down : For Mony is first ; and Vertue last , and least in our care . 197. It is not how we leave our Children , but what we leave them . 198. To be sure Vertue is but a Supplement , and not a Principal in their Portion and Character . 199. The Country Life is to be preferr'd : For there we see the Works of God ; but in Cities little else but the Works of Men. And the one make a better subject for our Contemplation than the other . 200. As Puppets are to Men , and Babies to Children , so is Man's Workmanship to God's : We are the Picture , he the Reality . 201. God's Works declare his Power , Wisdom and Goodness ; but Man's Works , for the most part , his Pride , Folly and Excess . The one is for use , the other , chiefly , for Ostentation and Lust . 202. Art is Good , where it is beneficial . Socrates wisely bounded his Knowledge and Instruction by Practice . 203. Have a Care therefore of Projects : And yet despise nothing rashly , or in the Lump . 204. Ingenuity , as well as Religion , sometimes suffers between two Thieves ; Pretenders and Despisers . 205. Though injudicious and dishonest Projectors often discredit Art , yet the most useful and extraordinary Inventions have not at first escap'd the Scorn of Ignorance ; As their Authors , rarely , have escap'd cracking of their Heads , or breaking their Backs . 206. Undertake no Experiment , in Speculation , that appears not true in Art ; Nor then , at thine own Cost , if costly or hazardous in making . 207. As many Hands make light Work , so several Purses make cheap Experiments . 208. Industry is certainly very commendable , and supplies want of Parts . 209. Patience and Diligence , like Faith , remove Mountains . 210. Do good with what thou hast , or it will do thee no good . 211. Seek not to be Rich , but Happy . The one lyes in Bags , the other in Content ; which Wealth can never give . 212. We are apt to call things by wrong Names . We will have Prosperity to be Happiness , and Adversity to be Misery ; though That is the School of Wisdom , and oftentimes the way to eternal Happiness . 213. If thou wouldst be happy , bring thy Mind to thy Condition , and have an Indifferency for more than what is sufficient . 114. Have but little to do , and do it thy self : And do to others as thou wouldst have them do to thee . So , thou canst not fail of Temporal Felicity . 215. The generality are the worse for their Plenty . The voluptuous consumes it ; the Miser hides it ; 't is the good Man that uses it ; and to good Purposes . But such are hardly found among the Prosperous . 216. Be rather Bountiful than Expensive . 217. Neither make nor go to Feasts : But let the laborious Poor bless thee at Home in their solitary Cottages . 218. Never voluntarily want what thou hast in possession ; Nor so spend it as to involve thy self in want unavoidable . 219. Be not tempted to presume by Success : For many that have got largly , have lost all , by coveting to get more . 210. To hazard much to get much , has more of Avarice than Wisdom . 221. It is great Prudence both to bound and use Prosperity . 222. Too few know when they have enough ; and fewer know how to employ it . 223. It is equally adviseable not to part lightly with what is hardly gotten , and not to shut up closely what flows in freely . 224. Act not the Shark upon thy Neighbour ; nor take Advantage of the Ignorance , Prodigality or Necessity of any one : For that is next door to Fraud , and at best makes but an unblest gain . 225. It is oftentimes the Judgment of God upon greedy rich Men , that he suffers them to push on their Desires of Wealth to the Excess of over-reaching , grinding or oppression ; which poysons all the rest , they have gotten : So that it runs away as fast , and by as bad ways , as it was heaped up together . 226. Never esteem any Man , or thy self , the more for Mony ; nor think the meaner of thy self or another , for want of it ; Vertue being the just Reason of respecting , and the want of it , of slighting any one . 127. A Man , like a Watch , is to be valued for his Goings . 128. Have a Care of more Sail than Ballast . 129. In all Business , it is best to put nothing to hazard : But where it is unavoidable , be not rash ; but firm , and resign'd . 230. We should not be troubled for what we cannot help : But if it was our Fault , let it be so no more . Amendment is Repentance , if not Reparation . 231. Have a care of that base Evil , Detraction . It is the Fruit of Envy : As that is of Pride ; the immediate Off-spring of the Devil ; who of an Angel , a Lucifer , a Son of the Morning , made himself a Serpent , a Devil , a Beelzebub , and all that is obnoxious to the Eternal Goodness . 232. Dislike what deserves it ; but never Hate : For that is of the Nature of Malice ; which is ever to Persons , not Things ; and is one of the blackest Qualities Sin begets in the Soul. 233. It were an happy Day , if Men could bound and qualify their Refentments with Charity to the Offender : For then our Angerwould be without Sin , and better convict and edify the Guilty ; which only can make it lawful . 234. Not to be provok'd is best : But if mov'd , never correct till the Fume is spent : For every Stroke our Fury strikes , is sure to hit our selves at last . 235. If we did but observe the Allowances our Reason makes upon Reflection , when our Passion is over , we could not want a Rule how to behave our selves by , in the like Occasions . 236. We are more prone to complain than redress , and to censure than excuse . 237. It is next to unpardonable , that we can so often blame what we will not once mend . It shews , we know , but will not do our Master 's Will. 238. They that censure , should practise : Or else let them have the first Stone , and the last too . 239. Vertue is not secure against Envy . Men will lessen what they won't imitate . 240. Nothing needs a Trick but a Trick ; Sincerity loaths one . 241. We must take care to do Right Things Rightly : For a just Sentence may be unjustly executed . 242. Circumstances give great Light to true Judgment , if well weigh'd . 243. Never chide for Anger , but for Amendment . 244. Whipping out of Passion , is like eating only to gratify the Pallate . 245. Reflect without Malice , but never without need . 246. Despise no Body , nor no Condition ; lest it come to be thy own . 247. Never Rail , nor Taunt . The one is Rude , the other scornful ; and both evil . 248. Be not provoked by Injuries , to commit them . 249. Upbraid only Ingratitude . 250. Haste makes Work , which Caution prevents . 251. Tempt no Man ; lest thou fall for it . 252. Have a care of presuming upon After Games : For if that miss , all is lost . 253. Opportunities should never be lost : Because they can never be regain'd . 254. It is well to cure , but better to prevent a Distemper . The first shews more Skill , but the last more Wisdom . 255. Never make a tryal of Skill in difficult or hazardous Cases . 256. Refuse not to be inform'd : For that shews Pride , or Stupidity . 257. Humility and Knowledge in poor Cloaths , excels Pride and Ignorance in costly Attire . 258. Neither despise , nor oppose , what thou dost not understand . 259. We must not be concern'd above the Value of the thing that engages us ; Nor raised above Reason , in maintaining what we think reasonable . 260. It is too common an Error , to invert the Order of Things ; by making an End of that which is a Means , and a Means of that which is an End. 261. Religion and Government escape not this Mischief : The first is too often made a Means instead of an End ; the other an End instead of a Means . 262. Thus Men seek Wealth rather than Subsistence ; and the End of Cloaths is the least Reason of their Use . Nor is the satisfying of our Appetite our End in eating , so much as the pleasing of our Pallate . The like may also be said of Building , Furniture , &c. where the Man rules not the Beast , and Appetite submits not to Reason . 263. It is great Wisdom to proportion our Esteem to the Nature of the Thing : For as , that way things , will not be undervalued , so neither will they engage us above their intrinsick worth . 264. If we suffer little Things to have great hold upon us , we shall be as much transported for them , as if they deserv'd it . 265. It is an old Proverb , Maxima bella ex levissimis causis , The greatest Feuds have had the smallest Beginnings . 266. No matter what the Subject of the Dispute be ; but what place we give it in our Minds : For that governs our Concern and Resentment . 267. It is one of the fatalest Errors of our Lives , when we spoil a good Cause by an ill Management : And it is not impossible but we may mean well in an ill Business ; but that will not defend it . 268. If we are but sure the End is Right , we gallop over all Bounds to compass it ; not considering that lawful Ends may be very unlawfully attained . 269. Let us be careful to take just ways to compass just Things ; that they may last in their Benefits to us . 270. There is a troublesom Humor some Men have , that if they may not lead , they will not follow ; but had rather a thing were never done , than not done their own way , though other ways very desirable . 271. This comes of an over-fulness of our selves ; and she ws we are more concern'd for praise , than the Success of what we think a good Thing . 272. Affect not to be seen ; and Men will less see thy Weakness . 273. They that shew more than they are , raise an Expectation they cannot answer ; and so lose their Credit , as soon as they are found out . 274. Avoid Popularity . It has many Snares , and no real Benefit to thy self ; and uncertainty to others . 275. Remember the Proverb , Bene qui latuit bene vixit , They are happy that live retiredly . 276. If this be true , Princes and their Grandees , of all Men , are the unhappiest : For they live least alone . And they that must be enjoy'd by every Body , can never enjoy themselves . 277. It is the Advantage little Men have upon them ; They can be private , and have leisure for Family Comforts ; which are the greatest worldly Comforts Men can enjoy . 278. But they that place Pleasure in Greatness , seek it there : And we see Rule is as much the Ambition of some Natures , as Privacy is the choice of others . 279. Government has many Shapes : But 't is Sovereignty , tho' not Freedom , in all of them . 280. Rex & Tyrannus are very differing Characters : One rules his People by Laws , to which they consent ; the other by his absolute Will and Power . That is call'd Freedom , this Tyranny . 281. The First is endanger'd by the Ambition of the Populace ; which shakes the Constitution : The other by an ill Administration ; which hazards the Tyrant and his Family . 282. It is great Wisdom in Princes of both sorts , not to strain Points too high , with their People : For whether the People have a Right to oppugn them or not , they are ever sure to attempt it , when things are carried too far ; though the Remedy oftentimes proves worse than the Disease . 283. Happy that King who is great by Justice , and the People who are free by Obedience . 284. Where the Ruler is Just , he may be strict ; else , it is two to one it turns upon him : And though he should prevail , he can be no gainer , where his People are the losers . 285. Princes must not have Passions in Government , nor Resent beyond Interest or Religion . 286. Where Example keeps pace with Authority , Power hardly fails to be obey'd , and Magistrates to be honour'd . 287. Where the Magistrate serves ill turns , he loses his Authority with the People ; and gives the Populace opportunity to gratify their Ambition ; And so lays a Stumbling-block for his People to fall . 288. It is true , that where a Subject is more popular than the Prince , the Prince is in Danger : But it is as true , that it is his own Fault : For no Body has the like Means , Interest or Reason to be popular as He. 289. It is an unaccountable thing , that some Princes encline rather to be fear'd than lov'd ; when they see , that Fear does not oftner secure a Prince against the Dissaffection of his People , than Love makes a Subject too many for such a Prince . 290. Certainly Service upon Inclination is like to go farther than Obedience upon Compulsion . 291. The Romans had a just Sense of this , when they plac'd Optimus before Maximus , to their most illustrious Captains and Caesars . 292. Besides , Experience tells us , That Goodness raises a nobler Passion in the Soul , and gives a better Sense of Duty than Severity . 293. What did Pharaoh get by increasing the Israelites Task ? Ruin to himself in the End. 294. Kings , chiefly in this , should imitate God : Their Mercy should be above all their Works . 295. The Difference between the Prince and the Peasant , is in this World. But a Temper ought to be observ'd by him that has the Advantage here , because of the Judgment in the next . 296. The End of every thing should direct the Means . Now that of Government being the Good of the whole , nothing less should be the Aim of the Prince . 297. As often as Rulers endeavour to attain just Ends by just Mediums , they are sure of a quiet and easy Government ; And as sure of Convulsions , where the Nature of things are violated , and their Order over-rul'd . 298. It is certain , Princes ought to have great Allowances made them for Faults in Government ; since they see by other People's Eyes , and hear by their Ears . But Ministers of State , their immediate Confidents and Instruments , have much to answer for , if to gratify private Passions , they misguide the Prince to do a publick Injury . 299. Ministers of State should undertake their Posts at their Peril . If Princes over-rule them , let them shew the Law , and humbly resign : If Fear , Gain or Flattery prevail , let them answer it to the Law. 300. The Prince cannot be preserv'd , but where the Minister is punishable : For People , as well as Princes , will not endure Imperium in Imperio . 301. If Ministers are weak or ill Men , and so spoil their Places , it is the Prince's Fault that chose them : But if their Places spoil them , it is their Fault to be made worse by them . 302. It is but just that those that reign by their Princes , should suffer for their Prince's : For it is a safe and necessary Maxim , not to shift Heads in Government , while the Hands are in being that should answer for them . 303. And yet it were intolerable to be a Minister of State , if every Body may be Accuser and Judge . 304. Let therefore the false Accuser no more escape an exemplary Punishment , than the Guilty Minister . 305. For it profanes Government to have the Credit of the leading Men in it , subject to vulgar Censure ; which is often ill-grounded . 306. The Safety of a Prince therefore consists in a well-chosen Council : And that only can be said to be so , where the Persons that compose it are qualified for the Business that comes before them . 307. Who would send to a Taylor to make a Lock , or to a Smith to make a Suit of Cloaths ? 308. Let there be Merchants for Trade , Seamen for the Admiralty , Travellers for Foreign Affairs , some of the Leading Men of the Country for Home Business , and Common and Civil Lawyers to advise of Legality and Right , who should always keep to the strict Rules of Law. 309. Three things contribute much to ruin Governments ; Looseness , Oppression and Envy . 310. Where the Reins of Government are too slack , there the Manners of the People are corrupted : And that destroys Industry , begets Effiminacy , and provokes Heaven against it . 311. Oppression makes a Poor Country , and a Desperate People , who always wait an Opportunity to change . 312. He that ruleth over Men , must be just , ruling in the Fear of God , said an old and a wise King. 313. Envy disturbs and distracts Government ; clogs the Wheels , and perplexes the Administration : And nothing contributes more to this Disorder , than a partial distribution of Rewards and Punishments in the Sovereign . 314. As it is not reasonable that Men should be compel'd to serve ; so those that have Employments should not be endured to leave them humourously . 315. Where the State intends a Man no Affront , he should not Affront the State. 316. A private Life is to be preferred ; the Honour and Gain of publick Posts , bearing no proportion with the Benefits of it . The one is free and quiet ; the other servile and noisy . 317. It was a great Answer of the Shunamite Woman , I dwell among my own People . 318. They that live of their own , neither need nor often list to wear the Livery of the Publick . 319. Their Substance is not during Pleasure ; nor have they Patrons to please or present . 320. If they are not advanced , neither can they be disgraced . And as they know not the Smiles of Majesty , so they feel not the Frowns of Greatness , or the effects of Envy . 321. If they want the Pleasures of a Court , they also escape the Temptations of it . 322. Private Men , in fine , are so much their own , that paying common Dues , they are Sovereigns of all the rest . 323. Yet the Publick must and will be served ; And they that do it well , deserve publick Marks of Honour and Fortune . 324. To do so , Men must have publick Minds , as well as Salaries ; or they will serve private Ends at the publick Cost . 325. Governments can never be well administred , but where those entrusted make Conscience of well discharging their Places . 326. Five things are requisite to a good Officer , Ability , Clean Hands , Dispatch , Patience and Impartiality . 327. He that understands not his Employment , whatever else he knows , must be unfit for it ; and the Publick suffers by his Inexpertness . 328. They that are able , should be just too ; or the Government may be the worse for their Capacity . 329. Covetousness in such Men prompts them to prostitute the Publick for Gain . 330. The taking of a Bribe or Gratuity , should be punished with as severe Penalties , as the defrauding of the State. 331. Let Men have sufficient Sallaries , and exceed them at their Peril . 332. It is a Dishonour to Government , that its Officers should live of Benevolence ; As it ought to be infamous for Officers to dishonour the Publick , by being twice paid for the same Business . 333. But to be paid , and not to do Business , is rank Oppression . 334. Dispatch is a great and good Quality in an Officer ; where Duty , not Gain , excites it . But of this too many make their private Market and Overplus to their Wages . Thus the Salary is for doing , and the Bribe for dispatching the Business ; As if Business could be done before it were dispatched ; Or what ought to be done , ought not to be dispatched ; Or they were to be paid a part , one by the Government , t'other by the Party . 335. Dispatch is as much the Duty of an Officer , as doing ; and very much the Honour of the Government he serves . 336. Patience is a Virtue every where ; but it shines with great Lustre in the Men of Government . 337. Some are so Proud or Testy , they wont hear , what they should redress . 338. Others so weak , they sink or burst under the weight of their Office , tho' they can easily run away with the Salery of it . 339. Business can never be well done , that is not well understood : Which cannot be without Patience . 340. It is Cruelty indeed not to give the Unhappy an Hearing , whom we ought to help : But it is the top of Oppression to Brow-beat the humble and modest Miserable , when they seek Relief . 341. Some , it is true , are unreasonable in their Desires and Hopes : But then we should inform , not rail at and reject them . 342. It is therefore as great an Instance of Wisdom as a Man in Business can give , to be Patient under the Impertinencies and Contradictions that attend it . 343. Method goes far to prevent trouble in Business : For it makes the Task easie , hinders Confusion , saves abundance of Time , and instructs those that have Business depending , both what to do and what to hope . 344. Impartiality , tho ' it be the last , is not the least part of the Character of a good Magistrate . 345. It is noted as a Fault , in Holy Writ , even to regard the Poor : How much more the Rich , in Judgment ? 346. If our Compassions must not sway us ; less should our Fears , Profits or Prejudices . 347. Justice is justly represented Blind ; because she sees no difference in the Parties concerned . 348. She has but one Scale and Weight , for Rich and Poor , Great and Small . 349. Her Sentence is not guided by the Person , but the Cause . 350. The Impartial Judge in Judgment , knows nothing but the Law ; The Prince no more than the Peasant ; his Kindred , than a Stranger . Nay , his Enemy is sure to be upon equal Terms with his Friend , when he is upon the Bench. 351. Impartiality is the Life of Justice ; as That is of Government . 352. Nor is it only a Benefit in the State , but private Families cannot subsist comfortably without it . 353. Parents that are partial , are ill obeyed by their Children ; and partial Masters not better served by their Servants . 354. Partiality is always Indirect , if not Dishonest : For it shews a Byass where Reason would have none ; if not an Injury , which Justice every where forbids . 355. As it makes Favourites without Reason , so it uses no Reason in judging of Actions ; Confirming the Proverb , The Crow thinks her own Bird the fairest . 356. What some see to be no Fault in one , they will have Criminal in another . 357. Nay how ugly do our own Failings look to us in the Persons of others , which yet we see not in our selves ? 358. And but too common it is , for some People , not to know their own Maxims and Principles in the Mouths of other Men , when they give occasion to use them . 359. Partiality corrupts our Judgment of Persons and Things , of our selves and others . 360. It contributes more than any thing to Factions in Government , and Fewds in Families . 361. It is a prodigal Passion , that seldom returns till it is Hunger-bit , and Disappointments bring it within bounds . 362. And yet we may be indifferent , to a Fault . 363. Indifference is good in Judgment , but bad in Relation , and stark naught in Religion . 364. And even in Judgment , our Indifferency must be to the Persons , not Causes : For one , to be sure , is right . 365. Neutrality is something else than Indifferency ; and yet of kin to it too . 366. A Judge ought to be Indifferent ; and yet he cannot be said to be Neutral . 367. The one being to be Even in Judgment , and the other not to meddle at all . 368. And where it is Lawful , to be sure it is best to be Neutral . 369. He that espouses Parties , can hardly divorce himself from their Fate ; And more fall with their Party , than rise with it . 370. A Wise Neuter joins with neither ; But uses both , as his Advantage leads him . 371. A Neuter only has room to be a Peace-maker : For being of neither side , he has the means of mediating a Reconciliation of both . 372. And yet , where Right or Religion gives a Call , a Neuter must be a Coward or an Hypocrite . 373. In such Cases , we should never be backward ; nor yet mistaken . 374. When our Right or Religion is in question , then is the fittest time to assert it . 375. Nor must we always be Neutral where our Neighbour is concerned : For tho' medling is a Fault , helping is a Duty . 376. We have a Call to do good , as often as we have the Power and Occasion . 377. If Heathens could say , We are not born for our selves ; surely Christians should practice it . 378. They are taught so by his Example , as well as Doctrin , from whom they have borrowed their Name . 379. Do what good thou canst unknown ; and be not vain of what ought rather to be felt , than seen . 380. The Humble , in the Parable of the Day of Judgment , had forgot their good Works . Lord , when did we so and so ? 381. He that does Good , for Good 's sake , seeks neither Praise nor Reward ; tho sure of both at last . 382. Content not thy self that thou art Virtuous in the general : For one Link being wanting , the Chain is defective . 383. Perhaps thou art rather Innocent than Vertuous ; and owest more to thy Constitution , than Religion . 384. Innocent , is not to be Guilty : But Virtuous , is to overcome our evil Inclinations . 385. If thou hast not conquered thy self in that which is thy own particular Weakness , thou hast no Title to Virtue , tho' thou art free of other Men's . 386 For a Covetous Man to inveigh against Prodigality , an Atheist against Idolatry , a Tyrant against Rebellion , or a Lyer against Swearing , and a Drunkard against Gaming , is for the Pot to call the Kettle black . 387. Such reproof would have but little Success ; because it would carry no Authority with it . 388. If thou wouldst conquer thy Weakness , thou must never gratifie it . 389. No Man is compelled to Evil ; his Consent only makes it his . 390. What Man , in his right Mind , would conspire his own hurt ? Men are besides themselves , when they transgress their Convictions . 391. If thou would'st not Sin , don't Desire ; and if thou would'st not Lust , don't Embrace the Temptation : No , not look at it , nor think of it . 392. Thou would'st take much Pains to save thy Body : Take some , prethee , to save thy Soul. 393. Religion , is the Fear of God , and its Demonstration good Wooks ; Faith , the Root of both : For without Faith we cannot please God , nor can we fear what we do not believe . 394. The Devils also believe and know abundance : But in this is the Difference ; Their Faith works not by love , nor their Knowledg by Obedience ; and therefore they are never the better for them . And if ours do so too , we shall be of their Church , not of Christ's : For as the Head is , so must the Body be . 395. He was Holy , Humble , Harmless , Meek , Merciful , &c. when among us ; to teach us what we should be , when he was gone . And yet he is among us still , and in us too , a living and perpetual Preacher of the same Grace , by his Spirit in our Consciences . 396. A Minister of the Gospel ought to be one of Christ's making , if he would pass for one of Christ's Ministers . 397. And if he be one of his making , he knows as well as believes . 398. That Minister whose Life is not the Model of his Doctrin , is a Babler rather than a Preacher ; a Quack rather than a Physician of Value . 399. Of old Time they were made Ministers by the Holy Ghost : And the more that is an Ingredient now , the fitter they are for that Work. 400. Running Streams are not so apt to corrupt ; nor Itinerant , as settled Preachers : But they are not to run before they are sent . 401. As the Ministers of Christ are made by him , and are like him , so they beget People into the same Likeness . 402. To be like Christ then , is to be a Christian . And Regeneration is the only way to the Kingdom of God , which we pray for . 403. Let us to Day hear his Voice , and not harden our Heart ; who speaks to us many ways ; in the Scriptures , in our Hearts , by his Servants and his Providences : And the Sum of all is Holiness and Charity . 404. S. James gives a short Draught of the Matter , but very full and reaching . Pure Religion and undefiled before God the Father , is this , To visit the Fatherless and the Widows in their affliction , and to keep our selves unspotted from the World. Which is compriz'd in these Two Words , Charity and Piety . 405. They that truly make these their Aim , will find them their Attainment ; And with them , the Peace that follows so excellent a Condition . 406. Amuse not thy self therefore with the numerous Opinions of the World , nor value thy self upon̄ verbal Orthodoxy , Philosophy , or thy Skill in Tongues , or Knowledg of the Fathers ; ( too much the Business and Vanity of the World ) But in this rejoice , that thou knowest God , that is the Lord , who exerciseth loving Kindness and Judgment , and Righteousness in the Earth . 407. Publick Worship is very commendable , if well perform'd . We owe it to God and good Example . But we must know , that God is not tyed to Time or Place , who is every where , at the same Time : And this we shall know , as far as we are capable , if where ever we are , our Desires are to be with him . 408. Serving God , People generally confine to the Acts of Publick and Private Worship : And those , the more zealous do often repeat , in hopes of Acceptance . 409. But if we consider that God is an Infinite Spirit , and as such every where ; and that our Saviour has taught us , That he will be worshipp'd in Spirit and in Truth ; we shall see the shortness of such a Notion . 410. For Serving God concerns the Frame of our Spirits , in the whole Course of our Lives ; In every Occasion we have , in which we may shew our Love to his Law. 411. For as Men in Battle are continually in the way of Shot ; so we in this World are ever within the Reach of Temptation . And herein do we serve God , if we avoid what we are forbid , as well as do what he commands . 412. God is better serv'd in resisting a Temptation to Evil , than in many formal Prayers . 413. This is but Twice or Thrice a Day ; but That every Hour and Moment of the Day . So much more is our continual Watch , than our Evening and Morning Devotion . 414. Wouldst thou then serve God ? Do not that alone , which thou wouldst not another should see thee do . 415. Don't take God's Name in vain , or disobey thy Parents , or wrong thy Neighbour , or commit Adultery , even in thine Heart . 416. Neither be Vain , Lascivious , Proud , Drunken , Revengeful or Angry ; Nor Lye , Detract , Backbite , Over-reach , Oppress , Deceive or Betray : But watch vigorously against all Temptations to these things ; as knowing that God is present , the Overseer of all thy Ways and most inward Thoughts , and the Avenger of his own Law upon the Disobedient , and thou wilt acceptably serve God. 417. Is it but Reason , if we expect the Acknowledgments of those to whom we are bountiful , that we should reverently pay ours to God , our most munificent and constant Benefactor ? 418. The World represents a Rare and Sumptuous Palace , Mankind the great Family in it , and God the mighty Lord and Master of it . 419. We are all sensible what a stately Seat it is ; the Heavens , adorned with so many glorious Luminaries ; and the Earth with Groves , Plains , Valleys , Hills , Fountains , Ponds , Lakes and Rivers ; and Variety of Fruits and Creatures , for Food , Pleasure and Profit : In short , how Noble an House he keeps , and the Plenty and Variety and Excellency of his Table ; His Orders , Seasons and Suitableness of every Time and Thing . But we must be as sensible , or at least ought to be , what Careless and Idle Servants we are , and how short and disproportionable our Behaviour is to his Bounty and Goodness . How long he bears , and often he reprieves and forgives us ; who , notwithstanding our Breach of Promises , and repeated Neglects , has not yet been provok'd to break up House , and send us to shift for our selves . Should not this great Goodness raise a due Sense in us of our undutifulness , and a Resolution to alter our Course and mend our Manners ; that we may be for the future more worthy Communicants at our Master 's good and great Table ? Especially since it is not more certain that we deserve his Displeasure , than that we shall feel it , if we continue to be unprofitable Servants . 420. Let us then not cozen our selves with the Shels and Husks of things ; nor prefer Form to Power , nor Shadows to Substance : Pictures of Bread will not satisfy Hunger , nor those of Devotion please God. 421. This World is a Form ; our Bodies are Forms ; and no visible Acts of Devotion can be without Forms . But yet the less Forms , in Religion , the better , since God is a Spirit : For the more mental our Worship , the more adequate to the Nature of God ; the more silent , the more suitable to the Language of a Spirit . 422. Words are for others , not for our selves : Nor for God , who hears not as Bodies do ; but as Spirits should . 423. If we would know this Dialect ; we must learn of the Divine Principle in us . As we hear the Dictates of that , God hears us . 424. There we may see him too in all his Attributes ; Tho' but in little , yet as much as we can apprehend or bear : For as he is in himself , he is incomprehensible , and dwelleth in that Light which no Eye can approach . But in his Image we may behold his Glory ; Enough to exalt our Apprehensions of God , and to instruct us in that Worship which pleaseth him . 425. Men may Tire themselves in a Labyrinth of Search , and talk of God : But if we would know him indeed , it must be from the Impressions we receive of him ; And the softer our Hearts are , the deeper and livelier those will be upon us . 426. If he has made us sensible of his Justice , by his Reproof ; of his Patience , by his Forbearance ; of his Mercy , by his Forgiveness ; of his Holiness , by the Sanctification of our Hearts through his Spirit ; we have a grounded knowledge of God. This is Experience , that Speculation : This Enjoyment , that Report . In short , this is undeniable Evidence , with the reality of Religion , and will stand all Winds and Weathers . 427. As our Faith , so our Devotion should be lively . Cold Meat wont serve at those Repasts . 428. It s a Coal from God's Altar must kindle our Fire : And without Fire , true Fire , no acceptable Sacrifice . 429. Open thou my Lips , and then , said the Royal Prophet , my Mouth shall praise God. But not till then . 430. The Preparation of the Heart , as well as Answer of the Tongue , is of the Lord ; and to have it , we must make our Prayers powerful , and our Worship grateful . 431. Let us chuse , therefore , to commune where there is the warmest sense of Religion ; where Devotion exceeds Formality , and Practice most corresponds with Profession ; and where there is at least as much Charity as Zeal : For where this Society is to be found , there shall we find the Church of God. 432. As Good , so Ill Men are all of a Church ; and every Body knows who must be Head of it . 433. It is a sad Reflection ; That many Men hardly have any Religion at all ; and most Men have none of their own ; for that which is the Religion of their Education , and not of their Judgment , is the Religion of another , and not their own . 434. To have Religion upon Authority , and not upon Conviction , is like a Finger-Watch , to be set forwards or backwards , as he pleases that has it in keeping . 435. It is a preposterous thing , that Men can venture their Souls where they will not venture their Mony : For they will take their Religion upon trust , but not trust a Synod about the Goodness of Half a Crown . 436. They will follow their own Judgment when their Mony is concerned , whatever they do for their Souls . 437. But to be sure , that Religion cannot be right , that a Man is the worse for having . 438. No Religion is better than an Unnatural One. 439. Grace perfects , but never sours or spoils Nature . 440. To be Unnatural in Defence of Grace , is a Contradiction . 441. He that is without Bowels , is not a Man. How then can he be a Christian ? 442. It were better to be of no Church , than to be bitter for any . 443. Bitterness comes very near to Enmity , and that is the Devil ; because the Perfection of Wickedness . 444. A good End cannot sanctify evil Means ; nor must we ever do Evil , that Good may come of it . 445. Some Folks think they may Scold , Rail , Hate , Rob and Kill too ; so it be but for God's sake . 446. But nothing in us unlike him , can please him . 447. God has replenisht this World with abundance of good Things for Man's Life and Comfort ; but they are all but Imperfect Goods . He only is the Perfect Good , to whom they point . But alas ! Men cannot see him for them ; tho' they should see him in them . 448. It is as great Presumption to send our Passions upon God's Errands , as it is to palliate them with God's Name . 249. Zeal dropt in Charity , is good ; without it , good for nothing : For it devours all it comes near . 450. They must first judge themselves , that presume to censure others : And such will not be apt to overshoot the Mark. 451. We are too ready to retaliate ; rather than forgive , or gain by Love and Information . 452. And yet we could hurt no Man , that we believe loves us . 453. Let us then try what Love will do : For if Men did once see we Love them , we should soon find they would not harm us . 454. Force may subdue , but Love gains : And he that forgives first , wins the Lawrel . 455. If I am even with my Enemy , the Debt is paid ; But if I forgive it , I oblige him for ever . 456. Love is the hardest Lesson in Christianity ; but , for that reason , it should be most our care to learn it . Difficilia quae Pulchra . 457. It is a severe Rebuke upon us , that God makes us so many Allowances , and we make so few to our Neighbour : As if Charity had nothing to do with Religion ; Or Love with Faith , that ought to work by it . 458. I have often wondred at the unaccountableness of Man in this , among other things ; that tho' he loves Changes so well , he should care so little to hear or think of his last , great , and best Change too , if he pleases . 459. Being , as to our Bodies , composed of changeable Elements , we , with the World , are made up of , and subsist by Revolution : But our Souls being of another and nobler Nature , we should seek our Rest in a more enduring Habitation . 460. I find all sorts of People agree , whatsoever were their Animosities , when humbled by the Approaches of Death : Then they forgive , then they pray for , and love one another : Which shews us , that it is not our Reason , but our Passion , that makes and holds up the Feuds that reign among Men in their Health and Fulness . They , therefore , that live nearest to that which they should die , must certainly live best . 407. Did we believe a final Reckoning and Judgment ; or did we think eno ' of what we do believe we would allow more Love in Religion than we do ; since Religion it self is nothing else but Love to God and Man. 462. He that lives in Love , lives in God , says the Beloved Disciple : And to be sure a Man can live no where better . 463. It is most reasonable Men should value that Benefit , which is most durable . Now Tongues shall cease , and Prophecy fail , and Faith shall be consummated in Sight , and Hope in Enjoyment ; But Love remains . 464. Love is indeed Heaven upon Earth ; since Heaven above would not be Heaven without it : For where there is not Love ; there is Fear : But perfect Love casts out Fear . And yet we naturally fear most to offend what we most Love. 465. What we Love , we 'll Hear ; what we Love , we 'll Trust ; and what we Love , we 'll serve , and suffer for too . If you Love me ( says our Blessed Redeemer ) keep my Commandments . Why ? Then he 'll Love us ; then we shall be his Friends ; then he 'll send us the Comforter ; then whatever we ask , we shall receive ; and then where he is we shall be also . Behold the Fruits of Love , the Power , Vertue , Benefit and Beauty of Love ! 466. Love is above all ; And when it prevails in us all , we shall all be Lovely , and in Love with God and with one another . Amen FINIS . ERRATA . P. 8. l. 8. del . by p. 34. l. 15. r. in daring . p. 35. l. 14. r. of the p. 38. l. 12. r. bond , vertue . p. 71. l. 22. by by del . p. 88. l. 6. r. Shift Heads . l. 7. r. Hands are . p. 117. l. 3. r. is not . 
A36291	----	A miscellania of morall, theologicall and philosophicall sentances [sic] worthy observation. Polydoron Done, John. This text is an enriched version of the TCP digital transcription A36291 of text R14930 in the English Short Title Catalog (Wing D1857). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 115 KB of XML-encoded text transcribed from 113 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A36291 Wing D1857 ESTC R14930 12542466 ocm 12542466 62990 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36291) Transcribed from: (Early English Books Online ; image set 62990) Images scanned from microfilm: (Early English books, 1641-1700 ; 313:10) A miscellania of morall, theologicall and philosophicall sentances [sic] worthy observation. Polydoron Done, John. Donne, John, 1604-1662. [8], 216 p. Printed for Iohn Sweeting at the Angel in Popes-head-alley, [London] : 1650. Caption title: Polydoron: or a mescellania of morall, philosophicall, and theologicall sentences. The epistle dedicatory signed: Iohn Done. Erroneously attributed to John Donne, Dean of St. Paul's. Cf. Simpson, A study of the prose works of John Donne, 1924, p. 356. Other editions issued as: Polydoron. Errata: p. 216. Reproduction of original in Bodleian Library. eng Maxims, English. A36291 R14930 (Wing D1857). civilwar no A miscellania of morall, theologicall and philosophicall sentances [sic]; worthy observation. Done, John 1650 20675 7 0 0 0 0 0 3 B The rate of 3 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2002-06 Aptara Keyed and coded from ProQuest page images 2002-07 Judith Siefring Sampled and proofread 2002-07 Judith Siefring Text and markup reviewed and edited 2002-08 pfs Batch review (QC) and XML conversion A MISCELLANIA OF MORALL , THEOLOGICALL , AND PHILOSOPHICALL SENTANCES ; Worthy observation . Printed for Iohn Sweeting , at the Angel in Popes-head-alley , 1650. To the Right Honourable Henry , Earle of Dover , &c. Right Honourable Lord , IF the life of man were onely intended but to eate , drinke , complement , and sleepe ; it might agree with that Epitaph of Heliogabalus , Ede , bibe , lude , post mortem nulla voluptas , and so become meere Animall . But since th'Almighty and high disposer of this his Clocke-like frame of the Macrocosme , whereto his blessed will is the waight and Cause of Motion , hath given to humanes , Reason , as the key to wind up the small portative watch of our owne Microcosme , whereby wee are apt still to turne the wheeles of our Cogitations upon th'objects present themselves ; bee you pleased then ( Noble Lord ) that what I so heere have done , I present to your Honour , beseeching your pardon therein if too bold ; for , if you question why to you ? I beeing a stranger , I humbly answere , though a stranger to your Honourable Person , yet not to the Fame of the worthy , love you beare to good Arts and Artists ; which I know by many friends to your vertuous and Noble inclination . If therefore you please to deigne the vacancie of your more serious affayres , to the view of these my short enterviewes , I referre them to your censure ; and recreation , resting Your Honours Devoted Servant , Iohn Done . To the Reader . VPon an unranckt regiment , it is no matter where you beginne to looke : neither upon these my Miscellanies , the first acknowledged thrust out issue of my braine . Here are of all sorts , Morall , Philosophicall , Theologicall , as amongst men diverse Complexions , Affections , Postures , &c. Some have drest the like im Meetres , and curious laying of words together ; but I onely affect a full sence of meaning , not the trimme ; as many of our Pamphlet trickers attyre the Bartholmew babies of their conceipts , and the dresse is all . Rime , I hold a Childs Drumme in a wise mans braine , and begets Poets ( as Dr. Thomas Campion saith ) like a hot Summer does Flyes . I neither care for Momus , nor Zoylous , they may finde their humours here Critiz'd . My fantasie begat these upon obiect , and I fixt them in this paper field , and so they are yours as they were mine . They are not obscure , if you reade , and then consider ; and if you will not the last , breathe not the first . They are humble Teachers , if you be not too proud a Learner , sayes I Done . POLYDORON : OR A Mescellania of Morall , Philosophicall , and Theologicall Sentences . MAn is like a Citie . His skin the walls . His eyes and eares the Factors and Merchants . His hands the trades men . His legs the porters . His mouth the gate . His teeth the portculize . His appetite the Cater . His stomacke the Kitchin . His digestion the Cooke . His expulsion the Scavenger His soule the Church . His reason the Preacher . His fortitude the Souldiers . His words the Shot . His understanding the Governor . His senses the Officers . His braine the State-house . His heart the Cittadell or Castell . Though a man hath no apparent or eminent vertue , yet if he dye rich , his heires will finde good parts about him . Our life is like an houre-glasse , and the sand worldly riches , which runnes with us but the time of our continuance here , and then is turn'd up by another . All our life is but a Childing or bearing for the other world . Historicall Poetry , is a spruce dressing of Sense . Love Poetry , a loose Courtizane of the wit . Satyricall Poetry , like a payre of snuffers snibbing● filth in others , but retayning it in it selfe . Physicall Poetry , a perspective , to see remote things by . A man studious in Science , is oft poore outward , because his purchase is all inward . A man made of meere complement , is like the shavings of horne made into flowers . Hee that thinkes proudly of himselfe for speaking in a learned or forraigne language , is like him that thinks himselfe rich , & fine , because in another mans ground or cloathes . Grammer should not bee so much studied for it selfe , as for the Arts founded in it ; yet many thinke them very learned if they can speake Greeke and Latin , and the vulgar hold them so ; when language to a wiseman , is but as a dish to serve up the sence . Hee that meddles with false Arts , workes in the shoppe of shame , and his journey man is repentance . In all professions , it is ignorance that strives for admiration . The last thing a wiseman leaves , is to love himselfe . The reason that vertue is in lesse credit than riches in the vulgar esteeme , is , few know no other coyne , most desire no other stampe . Lend not thy money to wine drinking and gaming ; for the one causeth forgetfulnesse , the other repentance . It is a perfect minde Fortune hath no place in . The hereditary diseases of the soule , are sorrow , love , anger ; the accidentall , covetousnesse , pride , envie . The best Physitian to a sicke soule is prayer . Hee doth not truly love , that loves the body more than the minde . Truth needes not many words , but a false tale a large preamble . Good is that feare that hinders us from shamefull acts , & makes a man circumspect . As the shaddow follows the body going to the Sunward , so doth glory vertue going to Christward . Hee is neerest to the Divine nature , whom reason , not anger moves . We neede not goe farre to seeke a Temple to pray in , for our selves are either a foule or cleane one ; but an Egyptian Temple should be clensed first by repentance . Hard accidents darkens a weake minde , but an Heroicall soule then shines brightest . The wheele or vicissitude of earthly motions turnes still : happy is hee whose minde is not perturbated beyond his reason , that is , whose braines or affections are not turned from good actions thereby . Hee that strives to shake care from his life , is like one that knawes his flesh from his bones . If there bee no true comfort in this life but in God , how blinde is he that gropes for it in these lower things ? Since experience approves earthly things to be the worshippe of this world : may it not bee justly said the world worshippes the golden Calfe still ? Hee that strives to show his wisedome , is like him that whiffles an Ensigne , delightfull onely to children and fooles ; but to doe good by that one knowes good , is carrying the colours quietly . There is a fashion in speaking and writing as in cloathes ; but it is easily perceived where a foole overlaceth it . Hee that lets loose his anger vpon every occasion , is like him that lets goe his hawke upon every baite . Roaring and drinking is the horse-way to hell , whoring and cheating the foot-way ; but swearing and blaspheming followes Corah , Dathan , and Abiron . There are many use the word ; God damne me , superflously , if they repent not . He that can make his passions stand about him bare , is a true master of his underhoushold : Passions are the over-set of humours ; they sinke him that too constantly beares up with them . He that depends upon others , lets himselfe out ot farme . The best countenance of truth , is to be what we seeme . To seeme what wee are not , is player-like . It is a passible vertue to speake well , a praisable to do well ; the one resembles the shadow , the other the body : but wisely to hold ones peace makes a due Zenith . The censure of others , troubles not a well planted minde . To contend with fooles , is to be in the same parallell . The blessing of God keepes company with vertuons actions ; but that Gods blessing many Rich-men bragge of , is but eight in the hundred or worse . Hee who lives poorely in rich havings , is like him that 's a cold in a furr'd gowne , the cause onely inward . An understanding soule in a grosse body , is like a good leg in a winter boote ; but a foolish spirit in a well featured body , is like a mishapen spindle shanke , in a bombasted stocking . It is a rancke courteosie , when a man is forc't to thanke for his owne againe . He that thinkes too well of many , for the most part , betrayes himselfe to the borrower . He that loves all alike , loves none well ; and he that hates and suspects all , loves himselfe too much . What thou judiciously holdest lawdable in others , seeke to make reall in thy selfe . Those who prayse others thereby to bee commended themselves , resemble horses when they knibble one another . A palpable flatterer is like a horstealer , that strokes the horse with sweete-gloves , & Whose ende is to get vp , and ryde him out of his pasture . Craft reqvires more witt , than plaine honestie doth : which makes knaves so nimble and officious . A lyar without memory is like one has lost his purse to a reckonning . A young vnthriftie heyre that is greene inward , black outward , is like a morning dreame , wakes and finds all gone . Hee that oversets his confidence upon false projects , is like him that handes a loose haulser , falls over-bord . He that delights in doing brave evill , as they call Swaggering , &c. is like him that sweares vildly in some learned language . The first and last thing we should doe upon sleepe , is to pray to , and prayse God . If the wine be good , bee thou the more wary ; for if thou drinkest drunke , thou defacest the Image of God in thee , ( that is ) thy reason . Hee that drinkes drunke , Cudgels his owne braine . To Swagger in drinke , is to put a horrid Visour upon an il-favored face . There is no cause why any man should bee proud , bee they Lords , Knights , Gentlemen &c. For if they consider themselves truely , they are but Millers , Cookes , and Dungmen ; Millers in grinding their Meale , Cookes in decocting it , Dungmen by carying and expulsing excrements . Hee may well clayme a boat-sons place in Barkleyes Shippe of fooles , that befooles himselfe ; and he then blowes the whistle , when hee proclaymes his vayne confidence . The difference betwixt Fortitude , & desperate dareing , it is betweene the Sunne and common Fyer , the one produceth much good , the other consumes and destroyes what is put into it , and at last goes out it selfe . A Gamester that depends his meanes on the hazard , is like the weather about Michaelmasse , now fayre , then foule ; but in the adversitie of losse , hee 's winters fowle way to a lender . It is impossible thrivers by play should still prosper ; for their best is losse waste of time , their thrift , vndoing of others . Ordinary play is an ungodly exercize , for it is the whetsstone of anger , the father of Blasphemous oathes , the murtherer of many mens estates ; and the box an Iron-fac't bold pickpocket . An honest playn-meaning man amongst Cheators , is like one that sleeps on an Ant-hill . A noted coward is like a Dogge running through a Towne with a bottle at his tayle . Esteeme of thy selfe but justly as thou art , and no more ; for the world will doubt thee in that , and strive to make thee lesse . It is a running plague to a horse , when a hastie asse rides him . You lame the nimble diligence of a Taverne , when you come on the score . Hee who offers any thing to sale , diminisheth the estimation thereof . If you 'l put a false friend on the Test , offer to borrow mony of him , and hee 'l like lead and copper fly away ; but his Silver shall still remaine his owne , on the coppell of excuses . A borrower is the veriest subject in a Kingdome , if without a pawne , a meere slave to censure . He that goeth into a bawdihouse , putteth one foote amongst theeves , the other amongst murtherers . A craftie fellow is somewayes proffitable to a wise man , viz. makes him wary . Drunkenesse looseth a mans reputation , as a bad gamester doth his mony , both commonly eyther laughing , or quarrelling . He that is drunke finds alwayes something in his way , because his fantasie is full of figures . He that is a true judge of himselfe , acquits him from the censure of others . Chymicall philosophers say , Facilius est , construere , quàm destruere : But fooles have experience to the contrary . There is a sport in recounting witty jeasts , which who so over-stretcheth , becomes Buffone to the Auditory . Hee that showes store of money amongst needie persons , whets a borrower to cut his courteosies purse , or a theefe to steale it . Fayned excuses in a friend , are like false dice with a gamester . He that still talkes for his owne endes , should bee worne by his Auditors , as woemen weare fringe ( or lace about the tayle peece . ) Drinking frindship , is but drunken kindnesse . That is an idle tale that neyther profits the teller ; nor hearer : but a pernitious one , that benefits the teller , and hurts the hearer . Hee that over-feeds his sences , doth like him that feasts his enemies . Hee that hath good businesse to doe , and wants meanes to effect it , is like a shippe ryding vpon her Anchor in the wast of victualls . It is vanity to put more confidence vpon this life , than on a winde at Sea : but it is wisedome to have tackling ready for all changes . Fooles are like the Sea waves , flying from the breath of good counsell . We are apt to conceipt of our selves , farre beyond the worlds esteeme , and to finde repentance too late , with his servant had I wist . That poverty is justly contemptible , which is purchassed by following vice ; but that not shāefully , gotten by acquiring vertuous sence . Who give themselves to be the companions of vice , in the end become the slaves of it . When thou findest thy selfe apt to frailty , make the passion of our Lord Iesus Christ thy Looking glasse . It is wisedome to be stayed by the advice of many wise man ; rather than to run with thy fantasie in the field of opinion . Things out of the common course of trade , neede have an extraordinarie investigator . He that gives himselfe to ebriety , becomes the servant of letcherie , and at last is attended on with povertie . Meditation of holinesse is as glowing Cinders , but hearty prayer a flame reaching heaven , or Elias his fierie Chariot . If every one would mend but one , wee should have the golden age againe . Auxilliarie Souldiers may bee compared to gamesters , the Cheefetaines the Setters , the common Souldiers the Monies , which for honour , or gaine , the Captaihes will hazard . A poore man standing up on tearmes of Gentility , is like one cloathed in silken ragges . Gentility in the best definition , is but ancient riches ; but where the Kings favour gives Title , Office authority , or vertue ornament , to them rightly belongs respect . Suppose all thy auditors thy enemies , when thou dispraysestary . There was great difference between the Stoickes and Epicures , and likewise betwixt the Sadduces & Pharises . viz. Whether austerity or the full vse of plenty was the way of mans life . The Epicures and Sadduces held Post mortem nulla voluptas , the Stoickes and Pharises that by voluptillity heere , wee lost the future ioyes of the other life . I would leave the judgement to my Masters the Sorbonists , but that I read of many of the Iewes Prophets , and best men in all nations , as S. Iohn the Baptist , and above all our Saviour Iesus Christ , who both could and did chuse and take the best course ; for hee sayeth , He that is curious to please himselfe , is lesse carefull to please God ; but he that is curious to please God , doth little care to please himselfe : but the Peripatetique or indifferent man sayes , they were choyce and exemplar persons , but the vulgar may take the free vse of things with moderation . I could hold well therewith , but that our Saviour sayth , Blessed are they that mourne , hunger , weepe , &c. for they shall bee comforted ; These sayings were practised by the ancient Hermits , but are abused in these sensuall times ; for surely there bee not two heavens for them ; make one here , with all mundane delights and deserve nothing of the other , which they scarce reckon of . I can laugh at Chaucers wife of Bathe , that would bee content to eate browne bread in heaven for a little tolleration of her will , heere in earth . Why should a man think himselfe better than an other ( vnlesse hee bee an Epicure and Saducee ) because he hath the benefits of some earthly goods connexed to the cherishing of his frayle and earthly body ? when the Divell offered our Saviour all the earth to worship him . Wee see God as it were through a Cloud or Veyle , for all the world is but his Curtaine . Names were first questionlesse given for distinction , facultie , consanguinitie , desert , qualitie : for Smith , Tayler , Ioyner , Sadler , &c. were doubtlesse of the trades ; Iohnson , Robinson , Williamson , of the blood ; Sackville , Saville , names of honorable desart ; Armestrong , Shakespeare , of high qualitie : and Turde , Porredge , Drinkall , ridiculous in condicion : but the best appellation ( in my judgement ) that can bee , is good man , good wife ; but pride hath almost brought it in contempt , for a City woman told her neighbour , none was good but God , and therefore shee would bee called Mistris . It is worth the noting how about the suburbs and confines of a great and populous Citie , the Victuallers and houses of recreation , lye at advantage to catch the Citie Flyes humming about their Trapps : and how the Citizens hang out their shop-Cobwebbes , to catch the Countrey Flyes ; so Spider turning fly , and fly Spider . The expression of our inward good conceites hath two reasons , one is to benefit others thereby , the other still to remember our selves therewith . A wise mans thoughts walkes within him , but a fooles without him . Wisedome is foolishnes to them vnderstand it not , as playing on Instruments , fencing and wrestling ; his blood having lost the vigor . Amongst fooles and worldlings there is nothing so valuable as wealth , whereof they neither have , nor can enjoy ( without Surfeyt ) more than a single part , rightly considered ; and some by their miserable penurie scarse that . Hee is of a poore and superficiall iudgement that esteemes the dresse of words , more than the substance or matter . I have seene and noted some , that being followed with too much wine , would become humorous ; but fools are alwayes so . Nothing now payes scores for estimation amongst the vulgar sort , as wealth doth . It is an exceeding miserie to a free minde to be depended upon an all undertaking man that is a break-word or promiser , unlesse hee 'le turne parasyde which is worst of all . The dresse of words is but as the dresse of women to a wise man ; for bee the fleeve of what fashion soever , yet the arme is still the same . It is folly for any to write of that hee discovers not plainely ; for it drawes his reader to thinke , he understands not what hee writes , because all men preferre their owne iudgements . Absurdittie hath but two partakers or foolish friends , viz. Ignorance , and opinion . If a Stoicke should see us whiffe , Tobacco , drinke healths ( as the phrase is ) play the merrie Greekes still &c. He would fall with Cato , to question and reade , whether the Soule were immortall or no ? In my iudgement , the Clergie should not follow the Layetie in idle fashions of Cloathes , as the broad Hatt , ruffled Bootes and Stockings , &c. But the Layetie ought to follow the Clergie in good life and maners . I could more willingly heare and reade the learned Controversies of these times , if the great Scholers on both sides , were not so envious to one another ; But where envie dwels , charitie hath no Chamber to logde quietly in . Observe regularly the speech of man , and there is nothing almost spoken but by figure ; as one sayes , this is my hand , for his hand writing : this is my deed , when it is but his consent thereto . The best observation in changing Religion , is to observe your selfe in your new course , viz. doth this make you pray more ? love goodnes better ? contemne mundane delights and vaine things more ? bee more charitable , love God and his goodnesse more fervently , respect his Priests and Prophets , and husbandmen more lovingly ? Then have you changed wel ; but the contrary is fearefull . I finde many times I overset my selfe by supposing too much , and well of others ; but seldome deceaved by thinking too little and ill , for they in their actions ( for the most part ) approve it . Put no more trust upon mortall man , neither streatch him further in thy hopes , than to his owne endes , for he is a frayle Creature , and to trust unto , but a rotten reede ; whom the upper Spirits know to bee every minute Changeable , and vncertaine in himselfe , almost even to himselfe : and the lower find him often so in his actions , if his profits bee not therein throughly interessed . Wee have by instinct a veneration of Natures operatitions in somethings , but to a wise man Idem is Idem . Of all manner of People I hate the paradoxion babling wit shewers ; & those place , good and better , in the ranke of one esteeme . He is a foole that offers to give the paring againe , if one will give him an Apple ; but hee an Asse worthy to eate thistles ; that takes it : for I hold ( be it spoken with reverence to holy writ ) Esau was a notable hangman , that sold his birth-right for a messe of pottage . Blame not men because they are variable and humourous ; for wee by nature are so , & as the humour predominating gouerners , and encounters occasion , so wee seeme to our selues or others . If otherwise better , the let us acknowledge with Socrates , Philosophy & God his goodnesse and grace makes vs so , but a man drownd in the Lethargie of his vice oft makes himselfe so , by lanching or wading too deeply into the sensuall and tickling pleasures of the flesh . Teach me thy knowledge in this or that thing saies one , you thereby loose not your owne share , your fire will warme us both &c. but who shall pay mee for spoyling my Cloathes in fetching of the wood , sayes the fire maker ; or feed my hungry stomacke and radicall moisture spent thereby ? Had meere thankes ! Magner fedd his henns with meere thankes , and they laid no egges . O unconscionable coveteousnessel O blind selfe louel nothing is a mans owne truely , that hee comes not by duly . The world accompts him a gentleman that can liue of his reuennewes without doing any thing : but he is the true gentleman , that doth the brauest and best actions . The Ocoult Philosophers in their books do tell there is such a thing that you may have , but tell not plainly how to come by it . For how ever ignorants , couetous & idle persons prate ; If so soveraigne a knowledge were to be purchased , by the buying and reading of a twelvepenie booke , the course of man would bee in confusion ; wherefore one sayeth Deus Celauit Apollo ne mundus devastaretur . And old English proverbe , viz. I stout and thou stout , who shall carry the dirt out ? The children of this Arte understand the Language of the parents ; onely , to the rest they speake in obscure riddles : for as cocks the birds of the Sunno crow and are onely answered by other cocks , so in this divine mysterie the intelligent must be a bird of the Sunne also . In all thy merrie-makings and feastings , take heed of embracing Crapulae . Be still most wary and suspicious of thy selfe and actions ; but to consider the various conditions of Man , is a judgment necessarie in these times of libertie . Laughter is the hickock of a foolish spleen , but he notes himselfe judicious , or stupid , that changeth not his countenance vpon his owne talke . A Puritane seekes reputation more by words then by deedes , and supposeth more of God's hearing then his seeing . Storme not too much when thou art standred by some evill and envious tongue , but thinke how the Sunne curtaind with clouds , yet in time stripps : and dissipates the congealed vapours , and getts the victory , and brings those veyles into thinnesse , and so to nothing , but ayre ; so Magna est veritas & praevalet . It it an Arcanum almost , to knows Mens dispositions , by nothing their affections in diet : for the melancholy and earthly , loues to feed on grosse and great substances , hunts with slow hounds , the ill digesting hare ; The Flegmaticke on broaths , eates butter , cheese , rootes , cabbage , pornpions , mellons , cucumbers ; drinkes whay and foure shillings Canarie . The ayerie , clymes at dainty fowles , delights in hunting the roe bucke , fowling , fishing and hawking , and esteemes more of the sport then the prey . The fiery and high constitution cares rather for that is spirituall then corporall , drinks wine largely , loues hot spices : and as Natura Natura gaudet , so hee to cherish his fire , loues the Quintessence and heate of things , as the Pigeon ( a hot bird ) loues salt , and so did Alexander the Great wine ; the spirit whereof , was food to his fierie spirit : and not ( as many will mistake , ) his delight was in ebriety , for Nature many times makes ( tacitly ) our appetites seruants to her ends . To this may be objected ; Then all your ale-house knights , & domineering drunkards , are his kinsme ; Answer , No , they are led to guzzell by their ebrious voluptibility , not by their naturall inclynation : Witnesse the weaknesse of their spirits , when with a small charge they goe reeling and stumbling in the streets , a vice most punishable for misusing Gods good gifts , and defacing his Image in themselues . viz. reason . So the sedulus glutton and the goutie letcher , not provok't by the surcharge of the third concoction ; unable , except onely to groap , talke bawdely and so obsceanly , &c. is very reprehensible , as Rebells in nature , and mutiners against order . It is a pusillanimous and meere womannish weakenesse of the judgment to dissesteeme any excellent thing offered , for the pouerty of the offerer . A resolued greatnesse of the minde stands firme against the event of a doubtfull cause . A drunkards love is as brittle as glasse mettall : for a slipp , or fall of a word , breakes it in cutting peeces . Make thy selfe sure of nothing without the power of thy action , ( that is not wholy in thy hands ) for inter Poculum et labra , chance is a dicer . when I consider maturely how life in these lower things is disposed and re-taken by the Almighty Creator and ordainer of all things ; I finde in the most centrall and Terrestriall , ( that is ) the metalline bodies their life is termined , shut , and imprisoned within themselues ; in the vegetable , that they haue their spring , station , and dissolution . And then their life is breath'd vp into the common aire , the instrument from whence it came , insused by the Sunne , Moone , and Starrs &c. In the Animall , that they eate , drinke , steepe , moue , and dye ; and their lives are given up into the generall spirit of the world ; But in mankinde , that he hath a reasonable soule , and according to his desert , is adjudged by him that infused it . O then , how precizely ought we to consider our courses here ! If there were not a hope for vs in the goodnesse of God , the better sort of Men which are most afflicted in this life , were more wretched then ether vegetable or Animall creatures . The prosperity , and sensuall felicitie of this life , is but Animall happines . Few men attaine true wisdome heere in this world ; that have not seene Fortunes both faces , that is , adversitie before a rich estate . Riches is a muffler , and makes many in this life , play at blind-man buffe with their soules . The minde that lookes too vehemently upon the goods of this world , makes its thoughts a slave ; yet wee ought not to let passe an honest necessary care , or due occasion . Those Arts wherein young men most excell by their agilitie , should not bee an old mans practise or election ; for it fits age to excell in wisedome & judgement , not in delights and pastimes , but as a moderate hearer and beholder . The earth even to our comprehension is but a point or centrall pricke in regard of the universe , a mole-hill in Gods sight , and we thereon Ants , to whom he hath given a sparke , droppe , or portion of reason , thereby to discerne his Almighty greatnesse , and prayse his holy name ; The rest are but as creeping vermine in his sight ; the difference is , of us he will take a seuere account , as of those to whom he hath given that Talent of understanding , how we have disposed of it . When I consider the great , good , & generall providence of the Almighty , who hath opened his hand of aboundance , and throwne downe his goodnesse upon the earth , for every man by his endeavour to obtayne ; some I see florish and wallow in all fulnesse and plenty ; others by labour gaine a mediocrity : many are poore , indigent , and miserable ; and which is note-able , none fully content , as if they all had too short measure ; then in my thoughts I say ; O you full and rich in these earthly blessings , have you Quayles and Manna , and yet doe you murmure ? You that labour , doe you not see you are well and happy ? for man is borne to labour , as the birde to fly , the fish to swimme , the horse and oxe to beare and draw . And you poore and indigent , consider how your poverty comes , or by your sloth , or love of idlenesse or vice ; blame not then the bounteous goodnesse of God . And to you lame , blinde , deformed , and diseased , repine not , O doe not ; for the punishment fals justly upon you , if you doe well and wisely waigh it , viz. either for your parents , or your owne sinnes ; for God is goodnesse it selfe , and cannot joyne with evill . A forc't conceite is like a press't Souldier , who for the most part serves not so well as a voluntary . Most men being arived into yeares , by experience see many of their youths actions appeare in fooles habits . To be rid of many knawing thoughts , it is not amisse to imitate old Raynard the Fox , that by standing in the water by degrees , drave all the fleas nipt his pelt , into the locke of wooll he had in his mouth , and then left it in the river ; so when thou art opprest with byting worldly cogitations , take some good booke or holy meditation , and therein drowne all thy worldlings . Hee that is over carefull ; showes distrust in Gods providence ; and hee that is too carelesse , showes an idle minde . It is not well spoken to say , I will do this or that , because thou canst do nothing of thy selfe , neither art master of one minute of thy time : but better to say , by Gods leave and permission I will , &c. which if thou utterest not , yet at least thinke . To truly Sabbathize is not onely to keepe reverently to God his service the seaventh day or Sonday , but every minute to retyre thy thoughts from these worldly occasions to him-wards : as to consider thy fraylty , his Almightinesse ; thy poverty in all good actions , his bounty in all good blessings , &c. And this is true Sabbathizing . In God his Speculum all men are alike , onely those who truly & heartily love & serve him , are taller & fairer then the rest . But in man his glasse , there are many differences in estates , and the respects betweene the one and the other , is in outward things , as bodily feature , strength , riches and hauing power & princelike authoritie &c. But these poore Mundaine accounts terminate , in themselues as smoake into aire : for the best and most perdurable , last heere but in breath . Choller falling into passion and rage , is like the seething ouer of a pot . To speake or name all vices in one diction or word , is to say ingratitude . I protest my experience is yet short in true knowledge of a crafty companion , for he hath so bred himselfe up in base and customarie courses of subtiltie , that the Iack will turne the spit round of his owne endes , to which he will make my credulity but the fire . If wee would conceive that the wrong and mischiefe we doe to others had impetration so with God's justice , to still afflict us by Apparition or Genius , it would deterre a good mind from offering any , and give cause of feare to a bad . Although the causes of mens intentions passe for the most part under the common and ordained providence of God , yet in the best achivements , and things , I perceive wee are stopt , vnlesse the particular blessing admit us to it ; the meanes is prayer and good life . be not too familiar with thy servants , nor with people of base condition ; for then thou shalt find the proverbe true : familiarity breeds contempt ; but a generous spirit is thereby most flexible . All Alchymists can doe well , till they come to doeing . Some praise nothing but what is their owne , and they give few others cause to doe that deseruedly . when I encline my attention to musicke , I listen to the sweetnesse of Cadence , Choice of Choardes , &c. when to words or discourse , then I hearken after sence ; for a tale that is sencelesse or dull is like a plaine-fac't woman with a flat nose , or one that 's like the Ace of Clubs . Leave not thine owne accustomed fashion ( if good ) to follow the guize , fashion or habit in manners of another ; for what sitts comely in another is questionable whether , it will do so in thee . Euery man weares his owne naturall best , and limitation is euer short . Religion is the fairest flower growes in the garden of the Soule . To flatter a friend is to play false in the game of friendship : to neglect thy once honest beloued acquaintance , is to throw the Cardes i' th fire . He that breakes his word and promise with men , is like him that receives cutts and wounds in his skinne , the greater the deeper , and are seldome cured without skarres of suspition ; but he that esteemes not his promisse and protected word , looseth a joynt or member in his credit and estimation . He that makes vowes to forbeare this or that , terminatly ; showes no great strength of gouernment and rydes behind himselfe . Woemen for the most part rather desire to lye with men , then Schollers . Experience euery day more and more scrapes away an understanding mans confidence in others words and promises . In consideration is the divels hawkes-hood , whereby hee carries carelesse men quietly into perdition without ever bayting at the Inne of repentance . Hee that puts confidence in uncertaine men , is as one that goes upon the Ice . He that reveales the secrets of occult Philosophie , resembles boyes , that tels tales our of schoole ; and some Philosophers have seemed to promise their readers so , but they play the crafty wagges with meere litterallists . In a yong man the sword in an old man the word young men hold the sword should give satisfaction fo● wrongs ; but Gods wor● reckons further and otherwayes . When thou wrongest another , thinke justice humane , or divine , hath thee on the score . To suppresse anger in thy selfe , is to conquer with Hercules one of the Furies ; but to tame all passions in thee , is to leade Cerberus in chaynes . To strongly and patiently endure worldly afflictions , and crosses , is with Atlas to beare the world on thy shoulders . Who doth confidently love and trust in God and his goodnesse , may with Charles the fift write Non plus vltra . Mars his concubinarie lying with Venus in Ouid , signifieth iron changed into copper ; Vulcan's finding them , and discouering their false play ; is the fire , and tryall ; for iron is not transmuted , as some suppose , but the coppresse or vitrioll , corporated into a metalline forme by the power of Mars or iron , his lustfull and fiery sulphur . The Gods laughing , is Truth discerning the Alchymist mistake ; for the like is betwixt Mercury and Saturne . Actaeon pursued by his houndes will suffer diverse expositions : for it may aenigmatize a lover chased and devoured by his thoughts : but more properly , one given ( as the phrase is ) to good fellowship , and whose followers devoures his estate , The history of Phaeton , Iason , &c. haue golden expositions also ; but the Pedagogues teach the children all they can , as the old crowes put the wormes into the young ones mouthes : ( As sayeth Erasmus , ) without tasting them , themselves . It is blame and shame enough , to plainely deny , an unconsiderate , and unconscionable demander , his requests . Give a drunkard that hath learned to reele of the tapspinning Mearmaide , and a divell bomm-eRuffian , the wall , in any case ; for the one needes it , the other in right should haue wall on all sides of him , viz. Newgate . Hee that rowzeth vp a fierce wrath against women and scolds , is like him that draweth his sword upon offensive schoole-boyes . No man can say of himselfe he is good , if he enters into due consideration of what he knowes by his desires : but he may justly say and boldly affirme , Man was good , if hee lookes into the unspotted puritie , and suffering of our Saviour Iesus Christ and reckon his good thereby . That man may have some hope of himselfe , that sees Penetration , compunction ; with sorrow and shame , standing within him , with dejected countenances , and frowne upon his sinnes ; but he that hath no consideration therein , is in a desperate case . A man rich and highly favoured is like a Sun Diall regarded so long as his prosperitie shineth on him ; but poore , no more look't on than the Diall is , the Sun being in a Cloud ; so by man hee is regarded , as regarded : but by the Sunne of Heauen , as his heart is , so he is respected , be his estate poore or rich . I haue heard many seafareing men pray for diverse windes , as their way was bound , North , South , East , West , which Lucian in his dialogues laughs at , husbandmen for raine , and at the same time travellers for faire wether , so in all a confusion . As if the Sunne , Winde and Raine were to bee fitted to the measure of our sensuall occasions ; so doth selfe-loue blind most men , when indeed the Sunne , Wind , and Raine , are God his Creatures , not ours , but by sufferance of his goodnesse , and however it blowes , shines , or raines , wee ought to bee content and thankfull , ( not grutch at : Heauen with Mistris minkes riding to Ware ) but reverence so great creatures , however to our endes contrary . To desire of another any thing without valuable consideration is foolish selfe-love and childish craving . It is honourable to ayd honest investigation ; for though not suddainly obtain'd , yet the intent was noble , but if found ; profitable , & with every one praysable . When we winke at a friends faults , our judgment turnes like vineger , the spirituall part inward , and is last distill'd , in a worthy minds accusation or wonds . A drunkard is a mad man for the tirne , but a mad man is alwayes drunke . When we meditate or act good things , wee onely live ; but when wee eate , drinke , spend time vainly , and sleep , wee are dying . Stage-playes , and pleasures , are but wakeing dreames . All things are ordayned to prayse God , the Metalline stands brightly fixt for his glory , the vegetable springs up , and spreads his flowers and fruits as in sacrifice ; the Animalls suffer ; and labour , and therein shew us our duty ; And we were worse then them all , if wee doe neglect withall humiliation to still laude , and thanke his bounteous goodnesse ; to whom hee hath onely given a reasonable and discoursive soule . The more we shew our understanding with humilitie and prayer unto God ; the better hee loves us ; the more wee shew our wit to Criticall man , the more hee disesteemes us . Iudgment pearceth into the cause , and streatcheth with th'extension of a thing : Conceit hath taken but a superficiall eye and a small circulation . Art thou crossed and unhappie in thy worldly dedesires and workes ? why , thinke with thy selfe art thou better then thy Captaine and Master Iesus Christ ? was not hee crossed even to the suffering a most bitter death upon the crosse , despised &c. And as his great grandsiere ( David ) by the mothers side , was throwne out of the world as a broken potshard . Hold thy selfe then up in God , who is not onely the Creator but preserver of all his workes : and if thou beest one of his , thou neede not feare but that thou art in the eye of his providence . And examine thy selfe closly if thine owne courses are not the cause of thy affliction ; a hundred witnesses to one thou wilt find it so . It discovers an earthly soule , where the discourse is most of morceaux friands ( as the French call dainty dishes ) for wee should eate to live , not live to eate . A large complement ushers a close craft ; an honest meaning , gives due respects . It is easie to make men beleeve they are better than they be : but you may flatter some women beyond the knowledge of themselves . An ingratefull nature hath great cause to feare necessity , for it is but just he be the most despised wretch may bee : if hee relapse in his best , his thoughts bestinke his memory . Make no secret contracts or close businesse with a weake braynd man , for lookers on will judge thee crafty by his weakenesse , how sincerely soever thou dealest . It is a misery in a free spirit to depend on others , so unstable are most men in these times ; wherefore with Paracelsus , Ne sit alterius qui suus esse potest . The best answer to an ignorant denier of principles , is silence , and to an obstreperous arrogant , a cudgell or laughter . Alchymie is the knowledge of things hidden in nature , the revelation thereof the gift of God . It is worth a large smile to observe how in things darkely discovered , every one through selfe love thinks themselves cunning . Seest thou that the world runnes not on thy side , give over the world then , and goe upon Gods side , ( that is ) despise the desires of it , which is but cherishment of this frayle and fading body : but if thou changest then to God his side , thou shalt at last finde a perpetuall way of blisse , when thy soule is got free of his prison . It is worth the observing in a knowing man , to see how one unknowing Alchymist presumes upon the ignorance of his brother . To condemne good and Authentique Authors , to uphold a selfe loved argument or opinion , showes a reprobate ignorance . Keepe not company with him is servant to his servants , and they servants to vice , basenesse , & ignorance . You can hardly finde a rich Gentle weake unthrift , but his house is lyned with Queanes and Knaves diggon . Shew no inward excellencie to an ignorant , for he is apt to contemne that where of hee is uncapable . The science of hidden Philosophie may bee true , but most of the Artists the world knowes false . A mettall-monging Alchimist is but a hors-keeper to a coyner , however hee curries his tromperie ; but if he rides on the jade himselfe , his iorney by odds reaches to the Gallowes , if imprisonment Inne him not by the way . Humane understanding followes high science slowly , but fooles and women quest with Quando . He cannot justly be deemed dishonest that putteth supposition to the proofe , though with charge : but he that knowes a thing to bee false , and for wicked gaine leades others to repentance therein , is a knave . A bold foole hath great advantage in quiet ouer a sober wiseman ; for the foole accounts an earthquake but the earth's Morice-dance , Thunder the Cloudes Colique , the warrs a may-game , fighting at sharpe a sport , till hee bee beaten to better respects . Take him for one of the unworthies , that cannot endure the prayse of another . In abstruse things , arguments are endlesse ; obedience is better than Sacrifice . Base sloathfull minds never thinke themselues satisfied for small panes . The word , good fellow as it is now senced by the vulgan , imports a drunkard in a man , a light huswife in a woman . In our youth the senses bore the dominion , but in our age the understanding should . It is a poore back-biting stinking shift , to caluminate authentique Authorities , and Authors ; but plaine Roguerie to decurte or mispoint their writings . Aproud man of all others should not be penurious , for it engenders his hatred , and due contempt . Study , reade , practise , and doe what can be to obtaine knowledge ; yet you shall finde an Ignorant will contemne all , rather then lose the opinion of himselfe . I am many times forc't by the lawes of hospitalitie to endure the hearing of goodmen calumniated , but I beare it the easier because the servants of vice doe it . In argument strive not too violently with an Obstinate ; for as staires mounts us to a chamber , so must you graduate him . An unlearned disputant , is troublesome company , but if angred very evill society ' and a sponge for defamatory intelligence . Bookes are the best companions can bee ; for they keepe their passions inward ; and you neede not be troubled with them longer then you list or will . A good booke should be read three times ; first , to set his method ; secondly , his matter ; thirdly , to gather his instruction . Anothers oppinion of thee , concerns thee not so much as thine of thy selfe ; in which thou shouldest not bee partiall . I never tooke a quicke answerer , to have a great understanding , for small things are sooner contracted then great . We haue three things to doe in this world , though some say but two : viz. to avoide evill , to doe good , and things necessarie or indifferent . Seest thou thy poverty and improsperitie makes enemies of thy former thought friends ? Faint not therefore , for they were but outward friends not in ward , and are like dogges that follow the meate not the men . A prejudicate conce● workes like Yeast in a weake judgment . Never trouble your selfe with anothers immagination or what hee speakes o● thee in secret : for it is no● worth thy understanding unlesse hee durst speake it openly . Hee that backbites other let him take care hee weare cleane linnen himselfe , and keepe no company with women and doggs . Point not at an others spots with foule fingers . When I behold a man bravely accoutred , a Lacedaemonian euen to the shoulders , I thinke of Adams nakednesse , and smile to see how For-like the world esteemes us , more for the case then the carkase . Passions are of diverse natures , and choler the most unruly and untunable to all gentle societie ; which if you can command , you are master of the captaine . Disprayse , by a foole , Queane , or Knave , may stick like burs for the time , but they pearce no further then the outside of the stookings , and garments ; and are rather an honest mans comendation . There 's secret poyson to the soule , lurking in the bottome of great bowles of wine . Men for the most part shake hands with sobrietie in the third cup of wine ; women in the second ; children in the first . Bacchus and Venus are neere friends ; yet will Bacchus breake Venus her glasse when hee is much drunke . A coniurer without learning , showes his divell is but an asse , or the spirit hee workes by , an ignorant slave . Drunkenesse is the gate to all vice , or a paire of spectacles to see the Divell and his workes by . Life cannot dye ; that which wee vulgarly call death , is but dissolution of partes . God his fire is life , which may bee removed ; but cannot be extinguished . That pleasure which is modest , moderate , and permanent , is most to bee desired , and highest to bee found . A robust breeding makes a rough spirit , and condition ; and is apter to anger , then reformation . There 's no telling a bred Seaman his errors aboordship , or a drunkard hee is so , when hee is so . A voluptuous man will be master of his word , that is , hee will rather command it then it shall force him ; but a just man is a servant to his promise . They are the proud indeed , who overpasse the bounds of their calling and parts , to challendge respect of others . Our Appetites are Danaus daughters , and our bodies their Tubbs . Good objects stay and helpe the wandering of our mindes : hence the Historicall use of pictures and holy Images are not unprofitable , though Devotion sometimes overshoots the marke . The cleanest of our clay houses have many durty corners , which like Sluts wee loue not to looke upon till wee are chidden by affliction . Men in Ancient time fought to preferre vertue & vertuous men ; now silkewormes doung hath gotten the upper place . A Flye with a candle does as a Foole with a fray , and mony . A Poet hath advantage of a true Historian , for hee can fashion men as they should bee with invention onely ; the other ought to report them truely , as hee finds them in many records . Vaine boasting of knowledge showes emptinesse therein , or vaine glory thereof . He that steepes his Iest in his owne laughter , is like him that swallowes his spettle , but uncomely . Ancient Heralds did denote the qualitie of deserts pretily and properly , when they gave the field Sables to gownmen ; a field Gules , to deserving Soldiers ; Argent and Or to men favoured in Courts of great Princes ; &c. But now they sell monsters , and cruell beasts to one another . Few men weare in their coate Armours , Lambes , Doves , and such harmlesse creatures , but ravenous , devouring and horrible beasts and birds ; which denotes that Pride is cruell , and this invention is a child be got by warre . A Serjant at law , will endure the discharge of a great peece as stoutly , as the proudest souldier of us all . Sleepe of the body is the Image of its death , and dreaming showes the soule is neither at home , or needs sleepe . A translator of bookes , is but as one that deales anothers bread to all about him . A translator & an Anagrammatist are both in a narrow roome or entry , cannot bestirre their witts if they deale truely . Vulgar and meane witted people that meddle with the affaires of mighty ; Potentates , resemble clownes and russettings in a Stage-play , when they presume to sit in the play kings seat . A students wife precizely fine and faire , denotes her husband hath oft trouble in his studies . The Mother knowes best whether the child be like the father or no ? Lustfull people resemble those sharp-stomack't gluttons , that take delight to often whet their knives , and so weare them for the Bellies sake , to the back . A foole that tels some dull saltlesse jeast to hold company with wit crackers ; is like Aesops asse , that imitated the fauning dogge . It is musicke of the sphears to heare a wise and learned man discourse ; but a trouble to the eare , and a burthen to the mind , to heare an ignorant foole prattle . Hee that hath valiantly approved himselfe in his youth is excused for answering swearing brabling darers in his age ; and hee that hath written well , is excused for speaking much . In our childhood we were fooles ; in our manhood we are servants of care , & in our age Porters to diseases . Reprehend not thy friend too plainly unlesse thou knowest him wise , else thou shalt find it unseasonable at all times . An opticke multiplying Glasse is like a travelling young gallants thoughts , or a vulgar Alchimists hopes , both great through perspective . Hee that strives to agrandize himselfe above his place , shall finde envye lye lurking a th'wart his way , and in Court it lies smiling too . Souldiers and Saylors should bee the Godliest men of all other professions , because so often exposed to danger ; and the saylor is reasonable at sea , and cannot abide whistling , but at Land , they are both Vpzeefreeze . Why should any bee immoderately covetous , or unfittingly penurious , who hath neither Childe nor a lease of his life ? You may more offend a Pedagogues disposition by breaking . Priscians head , then by wounding Reasons side with non-sence . Lawiers because they are in the shipps poope , neere the stirrage of the State , thinke their places before the Martialists : but soldiers know their precedence , for they are in the force-castle ; the difference is , the lawiers have often apparitions of good Angells , when the soldiers many times are payed with crackt crownes . Suppose our Thunder and lightning to bee one of the fairest dayes in Hell , but the burning of Sodome and Gomorath , their ordinary weather . He that strives to live beyond his meanes and place , puts a burthen upon his lives backe . An usurer that lives upon eight in the hundred is like a pike that feeds and lives by devouring the smaller fish : but the difference is , when Death brings him to the dresser , hee butters himselfe . There is no presumption from the Center of the begger , to the circular of the promoted rich ; if graduated by vertue , and worthy deserts ; for vertue was the first promoter . There are 3. sorts of honest men , viz. your exchangeman for the bearing up of his credit ; your cautionarie , for feare of lawes ; but your true honest man is hee , that is so for it selfe . Nature workes by her ordained quallitie on quantitie ; your Vniversitie Physition , on forme by prescript ; but an empirike layes about him like a Fencer . Libelling is but an itching of the wit , but if hee be taken scratching , hee smarts more for it then his reader profitts thereby . A libeller of great Princes errors , is like on throwes the snuffe of a candle amongst a heape of people ; which a wise and moderate man , treades out . When thou findest vanity beare too much dominion in thy humors , thinke on thy Death , judgment , Heaven and Hell . The ouer lavish talke of a thick-witted foole , is like the roasting of a fatt goose ; much folly droppes into the dripping-pan of others eares . It is no wisdome to refuse the fruits of August , for the flowers of May ; that is ; to give Benefits for fayre words . Vituperate no man , to couer thine owne defects . A striving affected quicknesse , denores a giddie and unstable condition . It is not materiall what men say : but what Reason speakes in men . Esteeme not so much what the societie bee you keepe , as what the company is . For company is the cloathes of your habit . Prejudicate that most common lawes esteeme all quallities excepting his owne and ready mony , as hee speakes French . To deeme a Man by his actions and deeds , is the certaine and unfailable way of judging . Hee is not out of the estate of grace , who chides himselfe for errors , but hee who is caried by vice like a straw on a streame inconsiderately . The rust of usury many times frets in the Childrens fortunes . There is nothing proclaymes a mans wisdome more , then the gouernment of his passions : for fooles through the spectacles of fury , see repentance in the red letters of their shame . It is the Naturall of most ignoble spirits to iudge and censure others in the worse part ; but noble Sr P. S. sayd evill speaking of others comes of the evill wee have in our selves . Euill men delight to make others so , but a good man is apten to amend his owne defects then to accuse others . Seeke to remoue thy crosses by fervent prayer to God , and withall doe honestly what thou maiest ; for the Armes of heaven , sayeth one , are our endevours : make the husbandman thy example . A man growne shamelesse in his talke is like a bagg full of Eeeles and snakes ; if opened , who knowes what comes out first ? A Musitian or a Poet over-curious to give his fantasies compositions , is as a gardener that denies leaves and smelling flowers : for matters of delight and recreation are but so in comparison of the fruites and seeds of necessary arts and sciences . Mariadge in the budd of making , is like the moneth of Aprill , but May and the heat of Sommer over , and familiaritie worne to September , things appeare naked and as they are , and sometimes have cold greefes . When I heare people in comaparison of disgrace with one another , as , I am as good or better then hee or shee , &c. I deeme such wordes proceeds from the want of true judgment , wisdome and goodnesse , and that they both may mend . Where private opinion is sole judge of ambiguous texts , there unitie is no houshold guest , either in Philosophy , Alchimie , naturall Physicks &c. Little young birds and women are very different in sufferance ; for much handling kills the one , and makes the other wanton . Actions are others bookes , where wee reade by their thoughts , and accordingly iudge . It is the periphrasis of a foole when hee hath spoken ( as hee thinkes ) well , to aske the hearers if be not so ? Sleight loves are sullied with smalle distastes , but a well grounded affection , is like a strong how , hardly broken unlesse extreamely ouer-drawne . Musicke in young men hath fingers , but in aged men only eares . Many are better guarded then regarded : but a criminal shall have faultie spy-faults enough going to prison . Novelties with a wife man are but as dust , brusht or blowne off by examination ; but stick in a fooles mind as the durt of Paris in an Englishmans cloathes . A low'd raenting Speaker that engrosseth all the talke may well be called the Drum of the Company , and a woman of the same quality the Fife . It is a laudable quality to keepe touch , as they call holding promisse : but when it is against the keepers profit and to do good , Honorable . Hee is not maliciously to bee blamed that would pay his debts but cannot : but hee that may and will not , should bee plac't in the singing schooles of the Counters to learne better to keepe time . It is no matter to call or prove a suspicious foole a foole , for in time hee 'le make himselfe so knowne . If an Illiterate mechanique will force his poore wisdome upon the company : the best course for understanders is to let him weare himselfe out of his owne suite of tale . Soldiers in these peacefull and vicious times of most other professions , stand cleare of one vice , viz. vsury . Of all the letters in the Crossrow a , w. is the worst and ill pronounced , for it is a dissemblers , and a knaves epitheton . As a Gentlemans comely audacity , came by his good breeding & generous inclination : so a base fellowes argancy came first by the tolleration of his malapert sauciriesse . A wife , and truely learned man , needs not care how fooles and base upstarts expounds him . How can fooles take learning in good part , or embrace learned men , beeing bound about the eyes of judgment with the swadling clouts of Ignorance ? Most men how faultie so ever , love not reprehension , though without envy it intends their good ; but a wise man embraceth admonition , and loves the good counsell giver . It is taken for a disgrace to call the meane cittisens now goodman , or good wife &c. but if they had cause for it , they need not bee so offended therewith . Hope beares up the heavie hearted poore man , as bladders and corke an unskillfull Swimmer . Fly that house as a plaguie one , where suspicion is master , and Calumnie and slander vicious servants : for the world will Iudge thee desperate of thy credit else , or that thou hast none . Prevent that an evill Conditioned man wrong thee not ; for wee ought not to desire or reioyce in any ones punishment , either in this life , or that to come . All words and actions penetrate not deepely ( force excepted ) where good opinion is stopt up by prevaricated ill conceit . The three notes of a selfe-lover , are over dandling his Children , over suffering his servants , over chearishing his beard and haire . It is easy to add to things found , but difficult to invent . There is such a thing questionlesse as the vulgar Chymicks , or Philosophers mimicks , uncertainly seeke after : for error denotes a veritie . I can resemble some of our Gingling gallants , to Bartholmein faire in London , viz. the bruite more then the substance , consisting of rattles , drummes , and such Childish toyes , at the best , fine pictures and ginger-bread speaches . The understanding of our vulgar Chymicks is like Whittington with his Catt and bells ; for although they prove not as hee did Lord-Mayors in their art , yet they all can sindg the Catt . An Alchymist hath the reputation of a common lyer , for though hee should tell true , yet hee should not bee beleeved . There is an old saying ( Iacke would bee a gentleman if he could speake frēch ) by which most of our attorneyes are but halfeway yet , for they scarse halfe do it all . I would have a translator to give the names according to the same Language : for so might an intelligent reader know the Country man spoken of . No man can truely say he is better then another , because he is rich , strong , faire , nimble &c. only he may adde the letter , r. more then others may : But where Casualtie and sickenesse &c can deprive men of all these qualities , none excelleth another but in good and vertuous actions , or in suppressing insurrectious passions , therein he may justly clayme a due superioritie . A man too full of suspition doth either accuse his owne inward disposition , or these times very plainely . That good is cleanely donne which stands free from our owne particular interresses . A prating Drunken busie headed foole , is like a Brewers Cart upon the stones , makes the most noyse when his vessells bee emptiest . A man that hides and flatters himselfe in his subtiltie , doth but deceive himselfe , for his actions and desires will at last bewray him : yea and betray him to derision , and contempt . A broaker endures to bee cast in the same mould the usurer is form'd in , though his stuffe bee not so good or currant ; and it is high eloquence can make either of them fit for heaven ; yet their selfe-loves would also make it their interrest . That man is a good proficient in true wisdome , that esteemes of the pleasant enticements of this world , truely as they bee ( that is ) fadeing shaddowes , and like a Stage-play , a meere waking dreame . Hee that can make agreement amongest Elements , may make peace in himselfe and health in others . A humane body in its variation and surcrease , may be similized to the nature of the 7. planetts ; viz , milkie enfancie to Luna , the pratling Schoole age to Mercury , the juvenall flowring May time to Venus ; the florishing and resplendent middle age to Sol ; the virile and dareing manhood to Mars ; the better tempered and advized gouerning to Iupiter ; the highest soule flying , and decrepit body moueing , to Saturne . Desperate foredoers of themselues denote that they turn'd their backs upon God his goodnesse , and their faces from his mercy . It is a wreched estate that supports it selfe by lying and forgeries . A Painter and a Poet should have a great Fantasie , a Lawier a strong memorie , but a Philospher and a Divine , a deepe judgment . To swagger and roare , is to play the little Divell in this world ; to letcher is like the spider that spinns a webb out of his owne bowells ; to swill and drinke in excesse , is to turne trype-wife and wash gutts . Hee that glories to goe away with a great deale of drinke , shall bee incomparably excelld , by a brewers horse . God hath given us out of his free bounty , and for meere thankes , all things for enough ; but not any thing for too much . Who would depend any reckoning upon the breath of man or woman , when one and the same thing , shall have such variation in Epithetes , as what a friend calls bounteous liberallitie , an enemy calls lauish prodigalitie ; so frugalitie penury ; valour , foolehardinesse ; boldnesse , rashnesse ; audacitie , arrogance ; warynesse , craft ; learning , bookishnesse ; and also the women call one anothers beautie snowt faire . Thou canst not esteeme cheaper of thy selfe and parts then a detracting disposition will . Povertie is shamefully worne by a slothfull man or an Ignorant person , but by a deserving and good spirit , it is the witnesse of the worlds unworthinesse , or the badg of his misfortune . The Philosophers say Anima , Media Natura , is the Actor of the greatest Philosophicall secrets ; the Italians hold the middle place the most honourable way . The Ancients cald Temperance the golden meane ; keepe thee there , it matters not for others censure . Hee is ill servanted that hears his mayde before hee sees her , and smells his man before hee eyes him . To truely judge of a woman , is to suppose her Masculine , and so waigh her conditions , as breeding , state &c. for wee all befoole our Iudgments with thinking too much of her invisibilities . A busy headed tradesman stock't , hath a hive of bees in his pate ; but turnd broker ; or Serjant varlet , a nest of waspes in his scull , and his mace is the sting . It was properly similizd of him that sayed , passions in a foole were like ordinance broke loose in a storme at sea ; for they ruine themselves commonly without great helpe ; and a cholericke and undisswasable man approues it . Some Trades man made Scavenger , stroakes up his stockeings , carefully ; picks motes from his clothes ; discourses of reformation ; then made Constable , extraordinarily cherisheth his beard , and getts a humme of state ; but being Churchwarden , acknowledgeth himselfe to bee one of the worshipfull , and picks quarrells with any glazier in the parish . Wee are slaves to the elements , and faine to give the fire food before hee will warme us or cuit our meat ; entreat the ayre with voice and instruments before hee will speake us musicke : beare and embrace the water ere hee will clense or quench our thirst ; manure the earth ere hee will bring us sustenance : and they to God are but his Serving Creatures ; for the fire is his Chamberlaine , the aire his musician , the water his bason , the Earth his footestoole , All things obey their ordinance in Nature but Man , and hee seduced by his will and vaine Appetites many times turnes rebell . But when hee returnes and becomes true subject , the Cittisens of Heaven rejoyce . The honest informers I know are bookes ; for they crave nothing but unclasping and turning ouer . Wise Sir Thomas Moore laught a man should thinke himselfe better then his neighbour , because the cloth of his gowne was a finer threed : and Democritus I thinke would breake his spleene , if hee lived now to heare a man should be wiser then his neighbour by five hundred pounds . A Goosquill scribe to some fat Saducae , or storvling wrangling Pharisae , thinks himselfe more knowing and wise then Albumazer the Heavens notary that sommond the revolutions ; but and you unty the string of this barmie youths pride , hee will blot out his corke , and spend all his witt in frothy scoffs . The blacke dogge of New-gate I thinke is but the Genius of envy at Court , of subtilltie in the Citty , and of knaverie in the Country , and shakes his loose haires in most houses once a yeare , but is not visible but by effect to sence . That which a man hath attained unto through the dilligence and industrie of honest endevours , is shott free from care of others heart knawing envye : Yet it is wisdome to bee wary of their malice . It matters not what the person is that speakes , or acts to good purpose : but what the matter , deed , and speach is . When a fellow braggs of his swift and farre riding in a day &c. I inwardly prayse the horse ; and when I see an Heyre prowd of his ancesters leavings , I likewise cōmend the purchassers if they well achieved it . Most folke are more care full to preserue their cloathes from dust and spotts , then their soules from guilt , and bodies from surfeits . Povertie is not amisse to a minde not rich in gouernment ; but a true wiseman esteemes not worldly wealth to bee right riches . All earthly and corporall contentments doe but ranke us amongst our fellow Antes : for the whole terrestriall globe is but as an Ant-hill to God , and wee the pissmires . Warre is a horrible Monster ; which were better drownd when borne ; ( as the ancient Lawes of some Countries was to hide natures defects ) then bred up and cherisht by ambitious Princes as it is , to vex the world with roaring . Warre the child of injury is prodigall beyond ordination : it is pride in a soldiers mouth , offence in a civill eare ; a Tygar and furious beast when assaylant , a goodly man whē defendant ; a monster to heaven , a comaedie to euill spirits , a tragedie to the good Angells , where men are verbs Active and passive , and the slayne death's windfalls . Noble Persons should resemble starrs in the Firmament , the higher they are , the lesse in pride they should seeme . To prayse and disprayse one person upon every sleight occasion is like writing and rubbing out in a Tablebooke . To be ouer curious in trifles , is like a Tobacco seller , that discourseth the whitnesse of the ash , rysing in the pipe &c. Wee ought not to bee proud of that anothers true disprayse , can blemish or tread out . Words are vagabonds where the perswaded hath an ill opinion of the perswader . Prosperitie , Court , Law , the Citty and a play-house , have all the quallitie or gift to teach folks to bee shamelesse . So speake of all men , and to all men , as they would all bee thy enemies and shame thee to their power ; for men are various , and by nature affect the left hand in censure of others : it is not what thy witt and understanding is , that God respecteth ( for , hee gave it thee as thy Talent ) but what thou doest with it , for of that , hee meanes to take account . The principall cause as the Spāiard thinks , the Duch man fell from the Romane Church , was that they denyed the Cup to the Laietie . Conceive that an other mans intention ( Couered however ) is most part for his owne ends , and affects therein most his owne good , however hee will seeme to be thine . Contradiction is the ruine and death of a lye . Take no part with people affected to the disprayse of others , for thou knowest not thy turne amongst them ; but avoyd them , and the subject whereon they worke in thine owne condition . A common weale resembles a Shippe , the King the master , the Councellors and officers , the pylot and mariners ; the ordinary subjects the passengers , good-lawes the compasse , afaire wind and sea roome God his blessing , and yeares of plenty . Those wretches which fore-doe themselves for worldly afflictions and troubles , are like the flownders that leape out of the frying-pan into the fire : The greevous difference is , the one is momentary and terminate , but the other everlasting ; to similize it more neerer , let us conceave a man bitt with fleas in his bed , who should therefore throw himselfe for ease into a cauldron of scalding oyle , or amongst a tubb of Snakes . Youth , health , and Riches makes a well furnisht Pallace of this world : but age , sicknesse and povertie , a prison of this life : but a good mind expects delivery with patience . A Student is with his thoughts , as an Artificer with his fingers . A flatterer is fodder to a foole . Where the reason is subjected and forced to follow the will , the actions runne in a Kind of madnesse . God saw it was not good for man to live alone , and therefore made him a helper , viz. woman : Wherefore in consequence a woman ought not onely to bee a companion , but also a helper . Covetousnesse , sensuallitie , and opinion , are the three Divells stirres most men to motion . Care not for mens thoughts of thy workes , if thy operations bee good ; for their cogitations and thoughts are not thy works ; but thy workes is the good thou shouldst bee constant in . As Conjurers when they call up evill spirits , provide before for the safetie of their persons : so if by course of argument thou art forc't to contradict the evill spirit of any man , bee sure of thine owne safety too ; for many are no better then evill spiritts , and kinds of Divells . It is a care every man ought heedfully to looke unto , what company hee keepes : for evill , base , and ignorant company , are like copper , which if thou mixe thy selfe with , it wil alaye thy reputation , as gold and silver is alayed therewith , by the gold-smiths . In thy Election and choice , let not thy affection shame thy judgment ; but so choose that thy Iudgment may bee commended in thy election . The rayling mouth of an envious villaine against the good , is the divell 's baggpipes . Answere arguments with reason ; if reason will not bee heard or approved , then answere them with silence . Remember alwaies that practize or action takes more deepe impression with men then precept or discourse ; which Diogenes well knew when hee tombled his tubb . Our desires begetts our cares , and our courses our fortunes , or the accidents befalls us meeting with others in the same passages ; which wee wrongfully attribute to destiny , for all things with us , comes from our selves , or by our selues ; I meane mundanely : therefore when thou hearest a man complaine of fortune , consider his courses , with himselfe and others . The Philosophers stone is like the northwest passage , lockt up in strechio D'avies , but not so cold in seeking . Things profferd and easie to come by , diminish themselves in reputation & price : for how full of pangs and dotage is a wayling lover , for it may bee some browne bessie ? But let a beautie fall a weeping , overpressed with the sicke passion ; she favours in our thoughts , something Turnbull . A man poore , yet rich in knowledge ; undertaking to worke some excellerie in this helpelesse age , is like a Merchant that intends some rich Sea voyage , without a Barke , Victuals , or Men . The wiser fort of humane judgements , doe not accept forme for matter , but matter for forme : otherwise our Sophisters would bee taken for wise men , who are yet but Prentises therein . A constant and wise considering Spirit , giveth onely place to mens humours , not to variation in truth . A bold talking braggart , is like the torrent running from a Mill , troubles the eare and eye fruitlessly , with what he hath done and seene ; but angle him of his knowledge , and you may perhaps catch a Gudgeon . The true correction of an ill tongued man or woman , is to bid them speake as they have found , and knowne , and not more , or lesse ; and forfit for untruths . He that converseth amongst ill tongued people , is like him that walkes amongst thorns , and to contend with them is to tread on Snakes and Adders . Conversation with earthly Company and terrestriall things , is but groueling upon this surface of our great Mole-hill the earth : but when wee in our ayerie discourses lift our selves higher , let us take heed wee put not our mouths too peremptorily into heaven . Natur 's Instruments wherewith she so wisely and wonderfully workes in the Vniverse as we see , are the Sunne , Moone and Starres Influencies , motions , upon , in and with the Elements and seeds ; But God omnipotent works his will by his unspeakable power and word , by Angels , Nature , and all things ; to whom bee all praise . It is no more iniustice in almightie God to kill and destroy evill men , then in one makes glasses , and disliking his workmanship therein , breakes them into the fornace againe . When extreames oppresse thee , consider wisely thy courses , and search well into thy selfe and actions , if thou beest not the cause of them thy selfe , and through the perversnesse of thine owne will , before thou blamest Fortune , or that wee call Destinie ; the one a word or figment , the other a course of occasion , or chaunce . Cast the eye of thy imagination as a stranger upon thy outward actions , course , and behaviour amongst people ; and thou maiest find that thy selfelove hath covered many things they secretly blame in thee ; and which thou oughtest tacitly to amend , and discerne in thy selfe . Seest thou thy store small and meanes weake ? bee content then with small things ; thanke God for that thou hast , despaire not of enough , and doe thy endeavour honestly , and say , Deus providebit . When thou art tempted by that sensuall or substill Spirit ( thy will ) to eate of the forbidden fruit ( that is ) to cōmit any evill act , eyther fleshly or mentally , pray to God , seeing thy weaknesse or nakednesse , and cast thee downe at the foote of his mercy seate , laying hold upon the merits of his Sonne our Saviour and mediatour Iesus Christ , and say with the Psalmist , If thou O great God shouldest looke on all that is done amisse , who can endure thy Iustice ? O consider that we are but dust , and seeing there is mercy and compassion with thee , pardon my frayleties , and keepe mee from presumptuous sinning , and suffer me not to be led into temptation , but deliver me from all evills . Wee passe our time here with great care of our present being and the conversation thereof ; but God bee mercifull , for the most part of men , little looke to the future ; which is perdurable . O let us note and remember what the wise man sayeth , viz. As the tree falles so it lyes . Goe not to a covetous man with any request too soone in the morning , for his covetousnesse is up before himselfe and hee before thee ; but stay till the afternoone , then hee 'le bee drunke upon some borrowers purse . Musicke breathd by a gentleman , is a juell or earing in others hearing : in a begger or fidler , it is a wallet in the eyes of others thoughts . Wee neede not goe any further then the consideration of our selves ( who are by Moses in Genesis said to be Gods Image ) to prove or as it were see , the Trinitie in Vnitie , and Vnitie in Trinity ; for is not Deus pater anima Mundi ? is not Filius mens aut velle Dei patris ? and is not spiritus Sanctus operatio & gratia Dei ? & deus ipse in potentia & actu . Compare then our bodies to the great world , our bodies and flesh shall turne to dust or earth , so shall the world to his pristine Chaos ; our soules shall endure for ever ; God is eternall ; our minds affects this or that , God the Son came downe , was incarnate , showed and taught his Fathers will miraculously , suffered , descended , rose againe ; and ascended into his first place . The mind of man circuits , but still it returnes the mind , conclusively ; as the Soule and mind setts the spirit to organize in the body to act ; so the Holy spirit proceedes from the Father and Sonne , in the motion of the universe ; to effect and act his minde and will . Wherefore with Anaxagoras all things are in all things , Anima , Mens , spiritus , One in that all , who is three in parts or persons ; who moves this all , making all things obay and serve this one God , as his instruments or organons : wherefore Plato sayed well , Caput eius est Coelum , oculus eius Sol ; lula & stellae ; venter mare , pedes terra , &c. Thicke fire was the medium betweene God and Moses in the bush ; So the unspotted flesh , though elementall , of the Sacred virgin ; the interpose betwixt the Deietie of Christ and us . For Ethnicks , Atheists , Turkes , Iewes &c. making question why an Eternall should have a Sonne ? answere is , God's power and word tooke flesh of the Sacred virgin , to satisfie his justice by the order of his mercie ; and since it was for man , hee served it in the same livery ; which no Angell , or creature , could doe , no more then the hatchet can worke alone . Hee gave Moses lawes in Tables of stone , which Moses brake in anger of the Israelites Idolatrie : but hee gave us precepts in our owne similitude , which was darkned likewise by our Sauiour his death on the Crosse , but renewed by his resurrection , as the other by Moses remounting . If there were 100000000 millions of people on the earth's surface , more then there is ; every one having a burning glasse , yet all might use it to effect by one Sunne ; In which there are excellent , cogitations to bee meditated . The glory of the Almighty shines in all good things , as his relucent creature the Sunne , spreades his beames in the universe : but when it pleased him to contract himselfe to his word , then as a burning glasse ; gathers the rayes of the worlds Sunne : so hee kindled a fire on Syon hill , and a bright flame in the wombe of the blessed Virgin , which the proud malice of the Iewes striuing to extinguish , made this Gods Son our soules lumination shine the brighter . Whensoever thou seest the Moone goe into a Clowde , thinke of the glorious ascension of our Saviour , and how hee is in the Sacrament or Communion . God is one in himselfe , but as hee appeares to the world and us , is three , viz. God the Creator , and our Father ; God the Sonne , as he wore our humanitie , suffered , and redeemed us : God the holy Ghost , as hee instructeth , gouerneth , and Consolateth us . Yet all is one God , to whom bee all prayse . The exceeding difference betwixt us and our Saviour Iesus Christ , is very apparent in our disposition ; for we are bent to the Humanitie , and he bent it to him . When we contemplate in the feruour of Prayer to find an Idea of the all-Creator , the utmost wee arive vnto is a light , which our limited thoughts cannot so expound , as belongs to his ubiquitie : and so wee are set up as with a period . Therefore O wonderfull bounty and goodnesse of God , that hath sent downe his Sonne , and cloathed him in the shape of our humanitie , whereby he is our speculum , and through whom we see Gods mercie , power , love &c. The word Godly or God-like , and it's Econtra , hath great signification , denoting some vertuous action , or contemplation , or the contrarie to the contrary . The whole universe is but as a bowle in the hand of the Almightie ; but no magnitude can containe him that made space and place . As the luminous carboncle of the Firmament , whose presence makes the Day joy , and the Night mourne his absence , is the guide vnto our bodies in this world : So the incomprehensible glorious Sunne of Heaven is the presence of our day in God , and our guide to his presence . All the workes of God are essentiall & concreate ; not as man looking on his face in a glasse , a vanishing shaddow : for God from all eternitie could not but know himselfe , and looking upon himselfe , doubled the beames of his glorious essence , & begat his similitude or ( quatenus nobis ) his Son , the divine love of which resemblance , produced the holy Ghost or Spirit , three individuall persons , in one Godhead to whom bee prayse , honour , and glory , in one thankes . Let God his studie , bee the cheefest place ; in thy Soules house . The highest orbe for our station , is the earth , the lowest orbe to God's vision is the earth , what hee hath done above is for us to looke upon , and admire , not to examine : but what hee hath by his Commandements , and his Sonnes precepts , directed us to doe , and beleeve , wee ought carefully to looke unto , ( that is ) by our Saviour his words thus in breefe : Loue God above all things , and thy Neighbour as thy selfe . God is a spheare whose Center is every where , whose circumference is no where : A light which through too much claritie becomes invisible , a greatnesse containing all magnitude , a power gouerning all potencie , and a goodnesse inexplicable . To beleeve things fall only under our sences comprehension , requires no reward , for reason payes it : but things beyond our reach and verified by two double Testimonies , engrosseth our blisse of faith in heavenly Characters . The miracles of our Saviour being so supernaturall , showed the stony Jewes , had beene Gorgonized , before his comming . All sacred words and divine figures , denote unto us , what wee ought to know , and knowne to hold inviolably and strongly . The Humillitie of our Saviour , is th'exaltation of our hope to salvation ; the foote of which Ladder was his humanitie , the top his deitie ; the Angels going up and downe , figures of his Passion , Death , resurrection , and ascention ; Iacob's sleeping our lethargie in sinne . God who containes all glorious formes within him , cannot be comprehended in any figure by man : therefore hee sent his Sonne in man's owne figure , to bee the readilier cogitated by man . The Ancient Ethnique world , were ever too apt and busie , in Deifying men ; if they were but a litle taller in their deserts then the ordinarie pitch of others , as in Saturne , Iupiter , Hercules &c. And this was but a tricke of that evill and malignant intelligent spirit , that aped in them before hand , what he knew would really follow in our Saviour Christ Iesus ; thereby thinking to stopp his reputation with such communitie . By our pronenesse to evill and penetrative sorrow after the fact ; it declares that our Nature is depraved from the first purity we were plac't in ; for goodnesse cannot produce euill . Doubtlesse the conuersation of some intelligent evill and depraved spirit through envy instigated , enticed and contaminated man's Soule ; which was the fruite forbidden , or that Tree of knowledge in good and evill ; even as coyture with an uncleane woman contaminates the body of a man . It hath beene questionable in my thoughts , why that displaced & dejected spirit should so greedely seeke after mans ruyne : I can cogitate no further , then that his nature being depraved , his burthen of torments great , his despaire of release desperate and greevous ; his enuy therefore is strong upon those are in way to obtaine his place , whom he seekes to hinder & ensnare in the nets of their owne sensuallities , which hee knowes and see's by their proceedings and life . Paradise was created and the man in it , of pure and incorruptible Elements , and the corruptible World for all other things ; but by mans breach of Gods Commandements , the puritie being taken away , man became Companion with the other Creatures , and by feeding on those Corruptible things , by little and little was so thrust out of Paradice ; that is , out of Incorruptibilitie or tree of life , into Corruptibilitie , and death . As by ill enclined will man fell , and was depraved : so by God his good enclined will , man may rise and be saved . God could easiler performe the power of his will by his owne Essence , then by any under or subordinate power : and because no man can see him and live ( he appearing in his pure Essentialitie ) hee therefore Clowded himselfe under the flesh of the Holy Virgin . I have noted many carefull to stoppe the wast of fire , and but carelesse in the wast of their time , the ravenous consumer of the most precious Iewell viz Salvation . Mans Soule is a sparke of the pure Fire circuits God his Seate , strucke into the Tinder of the flesh by the will of the great Creatour , and life disposer ; which if here contaminated by variation , and sensualitie , cannot approach to his puritie till purged ; but obaying God his will , and acting to their power the precepts given by his Sonne , it becomes a glorious Essence , and shall resuscitate and illustrate the body into the same spirituall substance . When I heare in some great Cittie , many Clocks strike neare together , I then judge the howers are neare true telling : so when I see , reade and heare the unitie of many ancient and moderne judgements agree in Conformitie , I deeme their exposition and declaration to bee next the truth in all science . The best manner of meanes for us to know our owne soules , and immateriall matter whereof it was made , is to come neare unto God by fasting , prayer , humillitie , good deeds : and for that which is his seate and circuites his glorious Majestie , is of the same substance ; and if worldlings knew their Ignorance , they would not bee so bold with their follie . God his seate ( as sayeth a Philosopher ) is in the purest of pure and invisible Fire , which he by his gracious free Spirit onely hath distributed to man in his first infusion of life , whereby man is Microcosmos , ( with reverence be it spoken to the Deitie ) and as in the Threds of a Spiders webbe the Spider being centrall , the least touch in circumference gives notion , so all the actions of man are by infinite wayes , perceptible unto God , and hee nearer unto us , then wee to ourselves . I conceive Heaven to bee repleatly filled with all spirituall delights , as the best and most excellent musicke , composed with a Homonimall Congruence of well chosen Chordes , and ayerie with the precedents tones . The ende whereto wee were Created was to serve , love and honour God , who doth by blessed soules still encrease his kingdome , in lieu of those delapsed Angels once fell . Seeke to bee one of those Citizens by good and holy life . When thou prayest to God , conceive thou speakest to the whole Trinitie , when by addition of Father , then to thy Creator ; when to the Sonne , then to thy Redeemer ; when to the holy Ghost , then to thy Sanctifier : So thanke thy Creator , through thy Saviour by thy Sanctifier , and so in all thou thankest God , for all . Prayer is a speaking to God , in which let us regard what it were for a poore distressed worthlesse person , to come before the presence of some great Prince or Potentate of a Kingdome ; and so stretch or enlarge thy conceit , how then before the king of all Potentates Coelestiall and Terrestriall , what a reverence and awfull respect ought to bee used ? No fashion or words can expresse it , but an humble heart , and minde , voyde of all earthly cogitations , is the best oblation , if done with all sinceritie . Pictures of sancteous histories are but notes of divine actions in humane characters . Hee that doth not beleeve the Credo or Symbolum Apostolorum , hath little to doe with the Pater-noster . The Pater-noster denotes hee is our Father by Christ : qui es in Coelis , that is , above all things in place , power and glory . Sanctificetur nomen tuum , the dutie of our acknowledgement and due thankes to his goodnesse . Aedveniat regnum tuum , that all things and wee are in and under his regiment , and so desire to bee . Fiat voluntas tua , that we ( as we ought ) do lay downe all our affections and interrests under his will and dispose . Sicut in Coelo & in Terra , that we may bee as obedient to his heasts and Commandements here , as his heavenly host high blessed is there . The rest are all plaine particular petitions for our private good . The ancient use of praying on both knees , signifies , in my judgement that wee should offer up all our actions and strength to God ; for a man in so kneeling disableth himselfe of the possture to act , is unpassible , and as fixt to that hee came from , and to which he must returne : The lifting up of the hands , denotes hee is before a dreadfull judge , craves mercie , showes the cheefe actors of evill and wronges , and the receivers of many benefits ; But the standing up when the Creed is pronounced , denotes , we should bee ready to justifie , stand too , and maintaine those Canons of our Faith against all Turkes , Iewes , and Infidells . There is a Circle drawne about the list of mans libertie , and by God prescribed ; out of which if any exorbitantly goe , they fall into the Divels lash , who haunts there as the whippe of God his just justice , whereby wee see many punished in this life , and by straying out of the fold , fall into the wolfes jawes . The stars and second causes predominate but upon and in our earthly part and humours , for the Soule of man was inspired by God , and hee is above all : therefore accidents are but as stumbling blocks , which wise men sees , and stepps ouer , but fooles ( as sayth Salomon ) goe in the darke : And the Kingly Prophet David prayed saying , Set up thy selfe above the heavens , and thy glory O God above all the earth , and so ( in my opinion ) Sapiens dominabitur Astris . Wee many times idlely blame Fortune , a meere imagination or Idea , when our owne follies and improvidence , is the reall cause of disasters . For suppose a tyle fall's on the head , and hurts : Why fortune therefore ! you might have kept at home ; but you must by necessitie goe that way ! blame the necessitie then . Fortune is a figment to expresse chaunce by , unto which we are all subiect . When stormes , inundations , Thunders and Lightnings , Earthquakes , Circuite us , wee then aptly confesse our selves under Creatures , and that with terror and miserable feare ; but by forgetfullnesse wee againe clime aboue Ela ; nay further into Gods closset , to his foresight , and predestination . The Chaos of all things , may bee compared unto the flint and iron ; the striker God , the lint or tinder , corporall substance , the sparkes , life , or soule . In speaking to God by prayer , although thou canst not give the reverence is due ; yet give what thou owest and canst duely : Let thy breath first laud him in his goodnesse ; secondly , crave mercy for thy offences ; thirdly , give him thankes for thy received benefits ; fourthly , humbly crave the preservation of thy estate here , and life of blisse to come . It is not the mouth or lip-labour God respects so much , as the heart or mind in an intelligent orator ; yet the resurrection of the body denotes that our prayers should not bee meerely mentall , but conjoyned with corporall action : for shall wee not with Saint Paul hope to see God even with the same eyes ? Lift them up towards Syon hill then , bend the knees , reach up the handes , offer the calves of the lipps , make all thy powers powre forth the prayse of him that made thee . Meere worldlings in Iudgement , are blind in censuring divine mysteries ; for did not Festus and the learned Athenians deeme Saint Pauls preaching foolishnesse ? but an over stupid devotion ladeth out of the lighter of the fantasie more into the Arke of the Church then shee should carry ; but Sectaries would throw the Churches treasure over boord . All our life heere is but an entertayning of vanities ; what good doth capps and reuerences really any man ? The satisfaction of appetits , is but the uncouering of our wants ; heaping of Riches , but as ill servants , that will runne to others from us , and lagge behinde us : nothing heere permanent or true happinesse ; let us therefore bee carefull to purchasse by prayer and good deedes , treasure for heaven , that wee may have wherewith to satisfie our reckoning there with the great Host , who hath forgiven us one score already ; and therefore let us not presume too much on the next . When I consider the weakenesse of our humane nature , I wonder mankind can bee proud , for wee cannot subsist a little time without the props of meat and drinke , sleepe , rest , &c. which the Angells , and spirits need not nor use : but when I cogitate our frayltie and vanitie , I breath with the Prophet David , Lord , what is man that thou shouldst be mindfull of him ! The best use of dreames is to cogitate that as by fullnesse or coldnesse of the stomacke , Crudities causeth fearefull apparitions to the wakeing and working fantasie ; and as good and temperate heate , digestion and humours , cause pleasant and delightfull passages ; yet all but shaddowes and vanish like darknesse from the Sunne , when we rise ; So when the soule is freed from this terrestreietie , which clowdeth the judgment and reason ; then the evill workes cōmitted essentially , casteth the soule most really amongest those are indeed evill , not in apparition , but deformed Divells indeed : And the good & vertuous deeds amongst the blessed pleasures of holy spirits and Angells . Wherefore let us take heed wee goe not to the bed of our grave with a stomacke over-charged with Sinnes . It much matters not , what Religion a foole or a knave is of , for their babling is but vaine prating , and the tree is best knowne by the fruit . Dis the god of Mony now laughs out right , because his wares are in more esteeme amongst fooles , then vertue , and Stultorum plena sunt omnia . Th' Almighty God , is the Soule of the universe , and the rayes of his splendour , is the quintessence in every thing , bee it Minerall , vegetable , or Animall ; therefore in whatsoever genus or region an investigating Philosopher would grow intelligent , in that let him seeke the quintessence , which is his Moone ; or else hee laboureth in vaine , and gathereth leaves in steede of fruites and seedes , for no man can truely meliorate any thing beyond his naturall perfection , but by multiplying his quintessentiall part . Quintessence is not as Spageriques mistake it , separation of pure from impure , but must be taken from both the thinne and thicke , the spirituall and corporall . It is within all things non secundùm locum et partes ; sed secundùm virtutem et actionem naturalem . What is it to mee , what is in the Sunne , Moone , Starrs , whether they are worlds or whatsoever Containing ; when there is a law set downe for me , viz. to serue their Creator and mine , on this earth ; whereto I am fixt , by that upper ordinance who made them and all . But what I can lawfully finde heere , he hath given me leave thereby , to prayse him , and helpe my selfe . What thou speakest . i. e. cogitates , within thy selfe , know God onely hears , that sees without the eye , heares without the eare , and made thee both interiourly and exteriourly ; But what thou doest outward either by action or wordes , spirits and men both good and badde , see and judg of . Cave . Not by eating , drinking , or sleeping doth the soule live , &c. but those additions helps her to sustaine the bodies ponder and grossnesse . When thou tellest another any thing , thinke hee is thy enemy present in his rotation of thought , or may bee so futurely . Man blessed by God , with a good understanding may be compared to those feathered Fowles , who lose their plumage in molting time : so may man his grace in the heat of sensualities , and yet by repentance recover ; but he that is swallowed up by vice is as the Fowle taken , kild , and plum'd by Cooke ruffian the Divell . God is the Spirit of Spirits , the Lord of Lords ; King of Kings ; to be worshipped in Spirit and truth ; Angels , Spirits , Potestares , Powers , Sunne , Moone , Starres , Firmament , Fire , Ayre , Waters , Earth : the faculties of his hand ; and the universe his Instruments ; Man his Spirit is a sparke of that flame , a droppe of that Sea , a moate in that sunne , his soule with her powers , are his Spirits faculties , his body is the organon . God made man and the whole , world to his glory , prayse , and use ; yet without his needing them , as we doe neede , viz. garments , houses , &c. God is within all things , but not included , without all things , but not excluded . There are some of opinion that each man hath a double Genious , a good Angel and a bad , as they please to tearme them ; which I hold no other but the Animall spirit and the intellectuall ; The Animall desireth the bodies contentment , the intellectuall the soules : if the Animall hath the domination , the man is given to mundane lights which perish with the life : if the intellectuall hath the predominance , the soule rejoyceth in spiritual pleasure , and affects things good , and eternall . Every mans conversation for the most part showes who carieth the bridle of the will , how , and when . Those that worke on Natures terminations , resemble them who swallow the nut , shell and all , for the kernels sake : for no man can further reach the determinate ordination of God in his handmaide Natures house , then by exuberation of the seeds ; for , as sayeth the Philosopher , Species in Speciem non transmutation nisi reducantur ad primam materiam , and that ordinately digested , doth in Philosophie worke beyond Natures Creatures wee see ; wherefore let no man despise , or condemne that he knoweth not . God almighty , being the fountaine of all wisedome , as wee call excellent Sapiens , cannot be without the poore riveret of reason , which hee hath given to man . As our Saviour suffered the afflictions of humane nature , as hunger , thirst , sorrow , feare , anger , weeping , abstinence , paines &c. So ought wee in soule and life to imitate him to our powers , viz. to abstayne from Ebrietie , to avoyd vayne mirth , and to greeve for our sinnes , to bee valiant in his defence , to bee meeke & humble , to mortifie our carnall affections & to endure afflictions patiently . He that will duly waigh & consider the great and intollerable sufferings of our Saviour , par le menu as the French Phrase is ; viz. his blowes , whippings , scourgings , the contumelies of the deryding and reioycing of his tormenters , his griefe for the lamenting of his friends , his burthen of the crosse , his stretching , nayling , drinking vineger and galle , his raylling spectators , &c. And withall consider his patience therein , and lamblike endurance , not opening his mouth to a murmur , but in prayer , & that even for them were his grievous afflicters : and then poyze thy ability to these endurances , and thou must by force confesse him not onely God but thy wonderfull good God , thy exceeding pittifull redeemer ; and stand confounded in thy weakenes , saying , Glory and immortall thankes bee to the Lambe , that so tooke away the heavie burthen of our sinnes . God his iustice is much to be feared , for as he is the fountaine of all wisdome and our loving creator and father , yet to show his detestation to willfull finners , like a wise schoolemaster hee did not much afflict Adam and his seed , so long as they stood but poore and weake man ; but when his justice , mercie , word , and promisse , tooke flesh and cloath'd it selfe in our durty garments , then God to punish man and Adams fault showed forth the length of the Arme of his Iustice in our meeke and suffering inocent Saviour ; then did his anger burne , nay flame , against disobedience , and that so extreamly , tha● had hee not beene God also , that beare the burthen thereof , flesh nor humane spirit , could have endured the thousand part of the torments hee suffered ; which patiently borne and suffered , his iustice was satisfied , and man restored , & directed by a new law , which we are all bound to keepe heedfully ; and to take heed of rebellion heer eafter . When I observe a cruell Carter yerke and slash but a poore over-toyld Iade , or a hasty foole spurre him to the guts , I cogitate then , if our godlesse dainty gallants were but so pythagorized , how they would wish they had lived better . Hast thou a great estate , and a great sparke of Promethian fire ; a larger capacity , a quicker wit , a more solid judgement , a more penetrating understanding , than many others ? art thou not deceived by thy selfe love ? &c. then remember our Lords parrable of the Tallents , to whom much is given , of him much is required . It is not the bare letter of sacred Scriptures men vary so much in , as the sence ; therefore to sayle safely in such an immense and profound Sea of mysteries , where the gusts of selfe conceit will bee puffing , it is wise warynesse to waigh up the Anchor of faith , and set sayle of Christian passage , by the direction of the wisest and best experienced Masters & Pilots , who have made happy voyage before us ; and such are the Ancient Fathers . As the Iewes used our Saviour , so do Sectaries the Scriptures ; first they see and wonder , then question & traduce ; then turne them up & down , at last torture & crucify them . Reporters of disputations in these latter times , resemble such Painters that make all the figures and houses according to their Country forme and fashion ; but a true relater should give every sillable his due by report , however hee affect . There is no Creature but loves themselves most , and others to themselves , else looke for no love in this lower world . As addition and too apt Credulitie are motives to superstition , so diminution and incredulitie , is the way to Atheisme : keepe therefore right in the apostolique path of faith . Hee may according to holy Athanasius Creed , be well held a Christian and Catholike , that hold's and beleeves the Trinitie in vnitie , and the Vnitie in Trinitie : that is our mayne , & all other Circumstances should not ( in may opinion ) make Christians shed the others blood , if the Divell were not too busie in the envious hearts of placeholders ; for wee ought not to doe evill that good may come thereof . In all thou doest intend , make God still thy chiefe materiall and end . This life is worne away as a winter day , which to the happy worldlings , seemes faire and pleasant ; but is short and variable : to the good and godly ( if afflicted ) it is foule , and windie ; but the night of death brings them rest , and a home in heaven ; when the wicked then lye without dores . God is the Father of eternitie ; men and Angells Sonnes of Aevum , all other Creatures subiects of Time . FINIS . Errata . Page 34. line 4. for his , read to a. p. 99. l. 13. for but , r. both . p. 102. l. 1. for russettings , r. rustings . p. 136. l. 15. for honest , r. honestest . p. 147 l. 1. leave out but p. 153. l. 1. for excellery . r , excellency . 
A56827	----	Institutions, essays, and maxims, political, moral, and divine divided into four centuries / by the Right Honoura[ble] L. Marqu. of H[alifax] Enchiridion. 1698 Quarles, Francis, 1592-1644. 1698 Approx. 177 KB of XML-encoded text transcribed from 157 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A56827 Wing Q100 ESTC R41062 19603827 ocm 19603827 109178 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A56827) Transcribed from: (Early English Books Online ; image set 109178) Images scanned from microfilm: (Early English books, 1641-1700 ; 1692:25) Institutions, essays, and maxims, political, moral, and divine divided into four centuries / by the Right Honoura[ble] L. Marqu. of H[alifax] Enchiridion. 1698 Quarles, Francis, 1592-1644. Halifax, George Savile, Marquis of, 1633-1695. [22], 286, [2] p. Printed for, and are to be so[ld by] Josias Shaw ..., London : 1698. A reprint of Francis Quarles' Enchiridion with slight differences in arrangement of material -- NUC pre-1956 imprints. Includes index. Advertisement: p. [1]-[2] at end. Formerly Wing H303. Imperfect: torn, stained and tightly bound, with print show-through and some loss of print. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Conduct of life. Maxims. 2005-11 TCP Assigned for keying and markup 2005-12 Apex CoVantage Keyed and coded from ProQuest page images 2006-01 John Latta Sampled and proofread 2006-01 John Latta Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion Institutions , Essays , AND MAXIMS , Political , Moral , and Divine ; Divided into Four Centuries , BY THE Right Honoura 〈…〉 L. Marqu . of 〈…〉 LONDON , Printed for , and are to be Sol 〈…〉 Josias Shaw Bookseller at 〈…〉 Coffee-House on Cork-hill , 1698. THE INDEX . CENT . I. ALteration Max. 5 Auxiliar 48 Ambitious Men 78 Ambitious Natures 58 Assault 87 Advice 71 Conquest 2 Climatical Advantages 10 Calumny 11 Composition 12 Conspiracy 18 Correspondency 20 Custom 34 Conquest 35 Civil Commotion 36 Courage 42 Castles 44 Clergy 53 Covetousness 89 Counsellors 23 , 59 Commanders 64 , 97 Clemency and Severity 69 , 80 Commission 82 Church Government 88 Confidence . 93 Demeanour 14 Deliberation 15 Disposition 28 Discovery 30 Design 40 Debt 63 Discontents 66 Delay 67 Deserts 91 Experiments 25 Exactions 27 Exuls 49 Encouragement 70 Fortresses 29 , 61 Foolish confidence 37 Foreign King 65 Foreign Humours 84 Foreign Inclinations 98 Hearts of Subjects 41 Hierarchy 60 Hunting 79 Invasion 1 Just War 19 Idleness 21 Liberality 16 League 75 Love and Fear 94 Mixt Government 6 Money 9 Manufacture 46 Neutrality 22 Nobility 24 , 57 Necessity 68 New Gentry 76 Opinion 74 Order and turn . 92 Piety and Policy 100 Peace 39 , 62 Pillars of State 45 Prevention 51 Pleasures 55 Popular Sects 83 Power 85 Quo Warranto 99 Rebel 3 Rewards and Punishments 13 Reformation 38 Religion 47 , 56 Resolution 54 Repute 96 Strength of Parts 4 Successor 26 Strength to keep 36 Scandal 43 State-change 50 Secrecy 73 Scruples 77 Situation 80 Sudden Resolution 86 Times 7 Timely War 17 True Temper 31 Treachery 72 Variance 52 Virtue 90 War in League 8 War Offensive and Defensive 32 Weighty Service 95 CENT . II. Action 4 , 5 , 98 Affections 16 , 25 , 94 Afflictions 36 , 38 Anger 37 , 60 , 67 Acquaintance 43 , 45 Advancement 49 Advantage 54 Avarice 64 Apparel 79 Brother 42 Charity 2 , 70 Care 24 Company 29 Custom 65 Confession 76 Censure 81 Child 87 , 97 Ceremonies 88 Daughter 56 Death 100 , 84 Evil 40 , 78 Enemy 68 Faith 11 , 59 Fancy 15 Friendship 26 Friend 52 Haste 89 God 28 , 30 Gift 63 Grace 65 Giver 85 Honour 21 , 47 , 72 , 82 Happiness 83 Heaven 99 Ignorance 8 , 92 Love 7 , 14 Loss 53 Luxury 74 Money 10 , 55 Moderation 73 Mysteries 90 Mother 95 News 51 Oppression 61 Promise 1 Pleasing 6 Pride 9 Possession 20 Passion 32 , 33 , 46 Prosperity 33 , 57 Popularity 41 Prayer 62 Puritan 91 Pride 96 Riches 17 Reason 19 , 22 Religion 31 Recreation 80 Redemption 75 Sinful custom 12 Souls Progress 18 Sin 48 , 71 Swearer 50 Servant 93 Time 27 Trembling 34 Theology 35 Thy self 43 Treasure 77 Vndertaking 3 Vow 23 Valour 59 Work 13 Wrong 69 , 86 CENT . III. ARgument Max. 22 Alms 38 Actions 48 Apparel 67 Argument 69 Adversity 89 , 97 Banishment 7 Beauty 9 Brother 45 Censure 13 , 78 Child 18 Children 37 Conversation 47 Copy-Book 58 Charity 71 Conscience 90 Consideration 94 Discourse 5 , 55 Drunkenness 14 Danger 64 Doubt and Opinion 86 Eucharist 34 Esteem 87 Exercise 91 Familiars 27 Fasting 79 Festival 83 Gift 61 God 63 , 92 Harlot 26 Heir 28 Honour 51 Hope 62 Hope and Fear 77 Idiot 16 Journey 30 Intention 36 Justice 74 Innocence and Wisdom 82 Knowledge 73 , 81 Laughter 3 Lyer 4 Law and Physick 19 Love 46 , 95 Library 85 Mysteries 20 Mercy 23 Money 31 Multitude 41 Mirth 44 Merit 54 Magistrate 65 , 98 Obloquy 17 Pains 1 Poor 15 , 21 Priest 24 Patience 34 Palat 75 Providence and Experience 88 Repentance 25 Resolution 35 Reproof 42 Rest 49 Riches 50 Reproof 52 Saviour 6 Sin 12 Silence 57 , 93 Servant 60 Sabbath 76 Soldier 84 Treasure 29 Tongue 32 Traffick 40 Theft 56 Table 66 Theology 72 Truth 99 Virtue 8 , 59 Vanity 33 Vndertaking 53 Wife 2 Wedlock 11 Well-doing 43 Words 68 , 96 Wages 80 Wisdom 80 , 100 CENT . IV. Action Max. 12 Affection 61 Banquet 70 Contentedness 10 Content 13 , 20 Church 33 Confession 35 Cross 41 Commendations 58 Calling 74 Circumspection 77 Common-place-book 78 Complaint 94 Child 99 Demeanour 1 , 56 Drunkenness 2 Death 37 , 53 Discourse 73 Devotion 85 Envy 24 Example 66 Exercise 81 Estimation 88 Fear 15 , 38 Folly 22 Forgiveness 64 Frugality 75 Friend 100 God 86 Giver 8 Glory 47 Gift 52 Give and Forgive 57 Gaming 59 Humiliation 11 Heaven 30 Humility 54 Humane Writings 65 Heir 98 Infamy 5 Impropriations 19 Ignorance 23 Idleness 27 Jest 83 Knowledge 4 , 26 , 62 Loss 67 , 71 Letters 80 Language 36 Last Sin 90 Magistracy 6 Man 21 Marriage 40 Magnanimity 42 Misery 48 Mysteries 91 Name 92 Obedience 29 , 41 Obsceneness 76 Opinion 84 Painting 28 Praise 32 Prayer 39 Practice 43 Place 44 Philosophy 46 Praise and Censure 50 Reputation 25 Repentance 31 , 45 Recreations 49 Rules 72 Reversion 87 Sin 3 Security 60 Safety 63 Superstition 69 Scoffs 68 Scripture 89 , 93 Style 97 Truth 9 Theft 14 Tapor 55 Temperance 79 Tuition 82 To Day 45 Times 96 Virgin 7 Vain-Glory 16 Vse of Creatures 17 Wicked 18 Want 34 INSTITUTIONS AND MAXIMS Political and Moral , &c. CENT . I. MAXIM 1. LET not Civil Discords in a foreign Kingdom encourage thee to make Invasion : They that are factious among themselves , are jealous of one another , and more strongly prepared to encounter with a common Enemy . Those whom Civil Commotions set at variance , foreign Hostility reconciles : Men rather affect the Possession of an inconvenient Good , than the Possibility of an uncertain Better . MAX. 2. If thou hast made a Conquest with thy Sword , think not to maintain it with thy Sceptre , neither conceive , That new Favours can cancel old Injuries : No Conquerour sits secure upon his new got Throne , so long as they subsist in Power that were despoiled of their Possessession by this Conqueror . MAX. 3. Let no Price , nor Promise of Honour , bribe thee to take part with the Enemy of thy Natural Prince ; assure thy self whoever wins , thou art lost : If thy Prince prevail , thou art proclaimed a Rebel , and branded for Death ; if the Enemy prosper , thou shalt be reckoned but as a meritorious Traytor , and not secure of thy self . He that loves the Treason , hates the Traitor . MAX. 4. If thy strength of Parts hath raised thee to eminent Place in the Commonwealth , take heed thou sit sure ; if not , thy Fall will be the greater . As Worth is fit matter for Glory , so Glory is a fair mark for Envy . By how much the more thy Advancement was thought the Reward of Desert , by so much thy Fall will administer matter for Disdain . It is the ill fortune of a strong Brain , if not to be dignified as meritorious , to be deprest as dangerous . MAX. 5. It is the Duty of a Statesman , especially in a free State , to hold the Commonwealth to her first frame of Government , from which the more it swerves the more it declines ; which being declined , is not commonly reduced without that Extremity , the danger whereof rather ruines than rectifies , Fundamental Alterations being inevitable Perils . MAX. 6. There be three sorts of Governments , Monarchical , Aristocratical , Democratical ; and they are apt to fall three several ways into Ruine ; the first by Tyranny , the second by Ambition , the last by Tumults : A Commonwealth grounded upon any one of these is not of long continuance , but wisely mingled , each guard the other , and make the Government exact . MAX. 7. Let not the Proceedings of a Captain , though never so commendable , be confined : As the Times alter , so must they ; if these vary , and not they , Ruine is at hand . He least fails in his Design , that meets Time in its own way ; and he that observes not the Alteration of the Times , shall never be a Conqueror . He is a wise Commander , and only he , that can discover the Change of Times , and changes his Proceedings according to the Times . MAX. 8. If thou desire to make War with a Prince with whom thou hast formerly ratified a League , assail some of his Allies rather than himself ; if he resent it , and come or send in , then thou hast a fair Gale to thy Desires : If not , his Infidelity in not assisting his Allie will be discovered . Hereby thou shalt gain thy self Advantage , and facilitate thy Designs . MAX. 9. Before thou undertakest a War , let thine Eye number thy Forces , and let thy Judgment weigh them . If thou hast a rich Enemy , no matter how poor thy Soldiers be , if couragious and faithful . Trust not too much the Power of thy Treasure , for it will deceive thee ; being more apt to expose thee for a Prey , than to defend thee . Gold is not able to find good Soldiers ; but good Soldiers are able to find out Gold. MAX. 10. If the Territories of thy equal Enemy are situated far South from thee , the advantage is thine , whether he make Offensive or Defensive War : If North , the advantage is his ; Cold is less tolerable than Heat ; this is a Friend to Nature , that an Enemy . MAX. 11. It is not only uncivil , but dangerous , for Soldiers by reproachful Words to throw disgrace upon their Enemy : Base Terms are Bellows to a slacking Fury , and Goads to quicken up Revenge in a fleeing Foe . He that objects Cowardice against a failing Enemy , adds Spirit to him , to disprove the Aspersion at his own Cost . It is therefore the part of a wise Soldier to refrain it , or of a wise Commander to punish it . MAX. 12. It is better for 2 weak Kingdoms , rather to compound an Injury ( tho' to some loss ) than seek for Satisfaction by the Sword ; lest while they 2 weaken themselves by mutual blows , a third decide the Controversy to both their Ruines . When the Frog and the Mouse could not take up the Quarrel , the Kite was Umpire . MAX. 13. Let that Commonwealth which desires to flourish be very strict both in her Punishments and Rewards , according to the Merits of Subjects , and Offence of the Delinquents . Let the Service of the Deserver be rewarded , lest thou discourage Worth ; and let the Crime of the Offender be punished , lest thou encourage Vice. The neglect of the one weakens a Commonwealth ; the omission of both ruines it . MAX. 14. It is Wisdom for him that sits at the Helm of a settled State , to demean himself toward his Subjects at all times , so that upon any evil Accident they may be ready to serve his Occasion . He that is only Gracious at the approach of a danger , will be in danger when he expects Deliverance . MAX. 15. In all Designs which require not sudden execution , take mature Deliberation , and weigh the convenients with the inconvenients , and then resolve ; after which neither delay the execution , nor betray thy Intention . He that discovers himself , till he hath made himself Master of his Desires , lays himself open to his own Ruine , and makes himself Prisoner to his own Tongue . MAX. 16. Liberality in a Prince is no Virtue , when maintained at the Subject's unwilling cost . It is less reproach , by Miserableness , to deserve the popular Love : than by Liberality , to deserve private Thanks . MAX. 17. It is the Excellent Property of a good and wise Prince , to use War as he doth Physick , Carefully , Unwillingly , and Seasonably ; either to prevent approaching Dangers , or to correct a present Mischief ; or to recover a former Loss . He that declines Physick till he be accosted with the Danger , or weakned with the Disease , is bold too long , and wise too late : That Peace is too precise that limits the Justness of a War , to a Sword drawn , or a blow given . MAX. 18. Let a Prince that would beware of Conspiracies , be rather jealous of such whom his Extraordinary Favours have advanced , than of those whom his Pleasure hath discontented . These want means to execute their pleasures ; but they have means at pleasure to Execute their desires . Ambition to Rule is more vehement than Malice to Revenge . MAX. 19. Before thou undertake a War , cast an Imperial Eye upon the Cause . If it be Just , prepare thy Army , and let them all know they fight for God and thee : It adds fire to the Spirit of a Soldier to be assured that he shall either prosper in a fair War , or perish in a Just Cause . MAX. 20. If thou desire to know the Power of a State , observe in what Correspondence it lives with her Neighbouring State : If she make Alliance with the Contribution of Money , it is an evident sign of Weakness : If with her Valour , and repute of her forces , it manifests a Native Strength ; It is an unfallible sign of Power to sell Friendship , and of weakness to buy it . That is bought with Gold will hardly be maintained with Steel . MAX. 21. In the Calms of Peace , it is most requisite for a Prince to prepare against the Storms of War ; both Theorically , in reading Heroick Histories , and Practically , in maintaining Martial Discipline . Above all things , let him avoid Idleness , as the bane of Honour ; which in Peace Indisposes the Body , and in War Effeminates the Soul. He that would be in War Victorious , must be in Peace Laborious . MAX. 22. If thy two Neighbouring Princes fall out , shew thy self either a true Friend , or a fair Enemy . It is indiscretion to adhere to him whom thou hast least cause to fear , if he Vanquish . Neutrality is dangerous , whereby thou becomest a necessary Prey to the Conqueror . MAX. 23. It is a great argument of a Prince's Wisdom , not only to chufe but also to prefer Wise Counsellors , and such are they , that seek less their own advantages , than his ; whom Wise Princes ought to reward , lest they become their own Carvers , and so of good Servants , ru●n bad Masters . MAX. 24. It much conduces to the dishonour of a King , and the Ill-fare of his Kingdom , to Multiply Nobility in an over proportion to the Common People : Cheap Honour darkens Majesty , and a Numerous Nobility brings a State to Necessity . MAX. 25. It is very dangerous to try Experiments in a State , unless extreme Necessity be Urgent , or popular Utility be palpable . It is better for a State to Connive a while , at any Inconveencies , than too suddenly to Rush upon a Reformation . MAX. 26. If a Valiant Prince be succeeded by a weak Successor he may for a while maintain a happy State , by the remaining Virtue of his Glorious Predecessor ; but if his Life be long , or dying , he be succeeded by one less Valiant than the first , the Kingdom is in danger to fall to ruine : that Prince is a true Father to his Country that leaves it the rich Inheritance of a brave Son. When Alexander succeeded Philip , the World was too little for the Conqueror . MAX. 27. It is very dangerous for a Prince or Republick to make continual practice of Cruel Exaction : For where the subject stands in sense or Expectation of Evil , he is apt to provide for his safety , or for the Danger he fears : and growing bold in Conspiracy , makes Faction , which Faction is the Mother of Ruine . MAX. 28. Be careful to consider the Good or Ill Disposition of the People towards thee upon Ordinary Occasions ; if it be Good , labour to continue it ; if Evil , provide against it . As there is nothing more terrible than a dissolute Multitude without a head ; so there is nothing more easily reduc'd , ( if thou canst endure the first shock of their Fury ) which if a little appeased , every one begins to doubt himself and think of home , and secure themselves either by flight or agreement . MAX. 29. That Prince who stands in fear more of his own People , than Strangers , ought to build Fortresses in his Land. But he that is more afraid of Strangers , than his own People , shall build them more secure in the affections of his Subjects . MAX. 30. Carry a watchful Eye upon dangers before they come to Ripeness ; and when they are ripe , let loose a Speedy hand . He that expects them too long or meets them too soon , gives advantage to the Evil ; Commit their beginnings to Argus his hundred Eyes , and their end to Briareus's hundred Hands , and thou art safe . MAX. 31. Of all the difficulties of a State , the temper of true Government most felicifies and perpetuates it . Too sudden alteration distempers it . Had Nero tuned his Kingdom as he did his Harp , his harmony had been more honourable and his Reign more prosperous . MAX. 32. If a Prince , Fearing to be assailed by a Foreign Enemy , hath a well armed People , well addrest for War : Let him stay at home and expect him there ; but if his Subjects be unarmed , or his Kingdom unacquainted with the stroke of War , let him meet the Enemy in his Quarters . The farther he keeps the War from his own home the less Danger . The Seat of War is always miserable . MAX. 33. It is a necessary Wisdom for a Prince to grow in Strength as he encreases in Dominions . It is no less Virtue to keep than to get ; Conquests not having power answerable to their Greatness , invite new Conquerors to the Ruine of the Old. MAX. 34. It is great prudence in a Statesman to discover an Inconvenience in the birth , which so discovered , is easie to be supprest . But if it ripen into a Custom , the sudden Remedy thereof is often worse than the Disease ; In such a case it is better to temporise a little , than to struggle too much . He that opposes a full aged Inconvenience too suddenly , strengthens it . MAX. 35. If thou hast Conquered a Land , whose Language differs not from thine , change not their Laws and Taxes , and the two Kingdoms will in a short time incorporate and make one body . But if the Laws and Language differ , it is difficult to maintain thy Conquest , which that thou mayst the easier do , observe three things ; First , to live there in Person , ( or rather send Colonies . ) Secondly , to assist the weak Inhabitants and weaken the mighty . Thirdly , To admit no powerful Foreigner to reside there . Remember Lewis XIII . of France , how suddenly he took Milan , and how soon he lost it . MAX. 36. It is a gracious Wisdom in a Prince , in Civil Comotions rather to use Juleps than Phlebotomy , and rather to break the Distemper by a wise delay , than to Correct it with too rash an Onset : It is more honourable by a slow preparation to declare himself a gracious Father , than by a hasty War to appear a furious Enemy . MAX. 37. It is Wisdom for a Prince in Fair Weather , to provide for Tempests : He that so much relies upon his People's Faith , to neglect his own Preparation , discovers more Confidence than Wisdom . He that ventures to fall from above , with hopes to be catch'd below , may be dead e'er he come to Ground . MAX. 38. He that would reform an ancient State in a free City , buys Convenience with a great danger . To work this Reformation with the less mischief , let such a one keep the shadows of their ancient Customs , tho' in substance they be new . Let him take heed when he alters the Nature of things , they bear at least their antient Names . The Common People that are naturally impatient of Innovations will be satisfied with that which seems to be as well as that which is . MAX. 39. Upon any difference between Foreign States , It is neither safe nor honourable for a Prince , either to buy his Peace , or to take it up at Interest . He that hath not a Sword to command it , shall either want it , or want honour with it . MAX. 40. It is very requisite for a Prince not only to weigh his Designs in the Flower , but likewise in the Fruit. He is an unthrift of his Honour , that enterprises a design , the failing wherein may bring him more disgrace , than the Success can gain him Honour . MAX. 41. It is much Conducible to the happiness of a Prince , and the security of his State , to gain the Hearts of his Subjects . They that Love for Fear , will seldom Fear for Love ; It is a wise Government which gains such a tye upon the Subject , that he either cannot hurt , or will not . But the Government is best and most sure , when the Subject joys in his Obedience . MAX. 42. Let every Soldier arm his mind with hopes and put on Courage , whatsoever disaster falls , let not his Heart sink . The passage of Providence lies through many Crooked ways ; a despairing Heart is the true Prophet of approaching Evil. His actions may weave the Webs of Fortune , but not break them . MAX. 43. It is the part of a wise Magistrate to vindicate a Man of Power or State-Employment , from the malicious Scandals of the Giddy-headed Multitude , and to punish it with great severity . Scandal breeds hatred , hatred begets Division , Division makes Faction and Faction brings Ruine . MAX. 44. The strongest Castles a Prince can build , to secure him from Domestick Commotions , or Foreign Invasions , is in the Hearts of his Subjects ; and means to gain that Strength is , in all his actions to appear for the Publick Good. Studious to contrive and resolute to perform . MAX. 45. A Kingdom is a great Building whose two main Supporters are the Government of the State , and the Government of the Church . It is the part of a Wise Master , to keep those Pillars in their first posture Irremoveable . If either fail , it is Wisdom rather to repair it than to remove it . He that pulls down the Old , to set up a New , may draw the Roof upon his head and ruine the Foundation . MAX. 46. It is a necessary Wisdom in a Prince to encourage in his Kingdoms Manufacture , Merchandise , Arts , and Arms ; in Manufacture , lies the Vital Spirits of the Body-Politique ; In Merchandise the Spirits Natural ; In Arts and Arms , the Animal . If either of these Languish the Body droops ; as these flourish the Body flourishes . MAX. 47. True Religion is a Settler in a State , rather than a Stickler ; while she confirms an Established Government , she moves in her own Sphere ; but when she endeavours to alter the old , or to erect a new , she works out of her own Vineyard : When she keeps the Keys , she sends Showers of Milk : But when she draws the Sword , she sails in Seas of Blood. Labour therefore to settle Religion in the Church ; and Religion shall settle Peace in thy Land. MAX. 48. If thou entertain any Foreign Soldiers into thine Army , let them bear thy Colours , and receive thy pay , lest they Interest their own Prince . Auxiliary Soldiers are most dangerous : A Foreign Prince needs no greater Invitation to seize upon thy City , then when he is required to defend it . MAX. 49. Be cautious in undertaking a design , upon the report of those that are banish'd their Country , lest thou come off with shame , or loss , or both . Their end expects advantages from thy actions ; whose miseries lay hold of all opportunities , and seek to be redrest by thy Ruines . MAX. 50. If thou endeavourest to make a Republick in a Nation where the Gentry abound , thou shalt hardly prosper in that Design ; and if thou would'st erect a Principality in a Land where there is much equality of People , thou shalt not easily effect it . The way to bring the first to pass , is to weaken the Gentry . The means to effect the last , is to advance and strengthen ambitious and turbulent Spirits ; so that being placed in the midst of them , their Forces may maintain thy Power , and thy Favour may preserve their Ambition . Otherwise there shall be neither Property nor continuance . MAX. 51. It is more excellent for a Prince to have a provident Eye for the preventing future mischiefs , than to have a potent Arm for the suppressing present Evils . Mischiefs in a State are like Hectick Feavers in a Body , in the beginning hard to be known , but easie to be cured . But let it alone a while , it becomes more easie to be known , but more hard to be cured . MAX. 52. If a Kingdom be apt to Rebellion , it is Wisdom to preserve the Nobility and Commons at variance ; where one of them is discontented , the Danger is not great . The Commons are flow of motion , if not quicken'd with the Nobility : The Nobility is weak of Power , if not strengthen'd by the Commons . Then is Danger when the Commonalty troubles the Water , and the Nobility steps in . MAX. 53. It is very requisite for a Prince to have an Eye , That the Clergy be elected , and come in , either by Collation from him or particular Patrons , and not by the People ; and that their Power hold Dependance upon home and not foreign Authority : It is dangerous in a Kingdom where the Crosiers receive not their Power from the Regal Sword. MAX. 54. It is a perillous Weakness in a State , to be slow of Resolution in the time of War : To be irresolute in Determination is both the sign and the Ruine of a weak State. Such Affairs attend not time . Let the wise Statesman therefore abhor Delay , and resolve rather to do , than advise what to say . Slow Deliberations are Symptoms either of a faint Courage , or weak Forces , or false Hearts . MAX. 55. If a Conqueror hath subdued a Country or a City abounding with Pleasures , let him be very circumspect to keep himself and his Soldiers temperate . Pleasures bring Effeminacy and Effeminacy foreruns Ruine : Such Conquests , without blood or sweat , sufficiently do revenge themselves upon their intemperate Conquerors . MAX. 56. It is an infallible sign of approaching Ruine in a Republick , when Religion is neglected , and her establisht Ceremonies interrupted . Let therefore that Prince that would be Potent be Pious ; and that he may punish Loosness the better , let him be Religious . The Joy of Jerusalem depends upon the Peace of Sion . MAX. 57. Let that Prince that desires full Sovereignty temper the Greatness of too potent a Nobility : A great and potent Nobility quickens the People , but presses their Fortunes : It adds Majesty to a Monarch , but diminishes his Power . MAX. 58. It is dangerous for a Prince to use ambitious Natures , but upon necessity , either for his Wars , or to be Skreens to his Dangers , or Instruments for the demolishing insolent Greatness ; and that they may be the less dangerous , let him choose them rather out of mean Births than noble , and out of harsh Natures rather than plausible , and always be sure to ballance them with those that are as proud as they . MAX. 59. Let Princes be very circumspect in the choice of their Councellours , choosing neither by the greatness of the Beard , nor by the smoothness of the Face . Let him be wise , but not crafty ; active , without private ends ; couragious , without malice ; religious , without faction ; secret , without fraud . One better read in his Prince's Business than his Nature ; and a Riddle only to be read above . MAX. 60. In a mixt Monarchy , if the Hierarchy grow too absolute , it is Wisdom in a Prince , rather to depress it than suppress it ; all Alterations in a Fundamental Government being apparent Dangers ; but too sudden Alteration threatens inevitable Ruine . When Aaron made a molten Calf , Moses alter'd not the Government , but reproved the Governour . MAX. 61. Before thou build a Fortress , consider to what End : If for Resistance against the Enemy , it is useless ; a valiant Army is a living Fortress : If for suppressing the Subject , it is hurtful ; it breeds Jealousies , and Jealousies beget Hatred . If thou hast a strong Army to maintain it , it adds nothing to thy Strength : If thy Army be weak , it conduces much to thy Danger . The surest Fortress is the Hands of thy Soldiers ; and the safest Cittadel is the Hearts of thy Subjects . MAX. 62. It is a Princely Alchymy , out of a necessary War , to extract an Honourable Peace ; and more beseeming the Majesty of a Prince , to thirst after Peace , than Conquest . Blessedness is promised to the Peace-maker , not the Conqueror . It is an happy State , whose Prince hath a Peaceful Hand , and a Martial Heart ; able both to use Peace , and to manage War. MAX. 63. It is a dishonourable thing for a Prince to run in Debt for State-service ; but to pay it in the Pardon of a Criminal Offence , is most dangerous . To cancel the Eaults of Subjects , with their Deserts , is not only the Symptom of a disorder'd Commonwealth , but also of her Ruine . MAX. 64. Let not a Commander be too forward to undertake a War , without the Person of his Prince . It is a thankless Employment , where Mischief attends upon the best Success : And where ( if a Conqueror ) he shall be in danger , either through his own Ambition , or his Prince's Suspicion . MAX. 65. It is a great Oversight in a Prince , for any Respect , either Actively or Passively , to make a foreign Kingdom strong . He that gives means to another to become powerful , weakens himself , and enables him to take the advantage of his own weakness . MAX. 66. When the humours of the People are stirr'd by Discontents or popular Grief , it is Wisdom in a Prince to give them moderate Liberty to evaporate . He that turns the Humour back too hastily , makes the Wound bleed inwardly , and fills the Body with Malignity . MAX. 67. If , having levied an Army , thou findest thy self too weak , either thro' the Want of Men or Money , th● longer thou delayest to fight , the greater thy Inconvenience grows . If once thy Army falls asunder , thou certainly losest by thy Delay . Where , hazarding thy Fortunes betimes , thou hast the advantage of thy Men , and mayst by Fortune win the Day , it is less dishonour to be overcome by Force than by Flight . MAX. 68. It is the part of a wise Commander , in Wars either offensive or defensive , to work a Necessity of Fighting into the Breasts of his Soldiers . Necessity of Action takes away the Fear of the Act , and makes bold Resolution the Favourite of Fortune . MAX. 69. Clemency and Mildness is most proper for a Principality , but Reservedness and Severity , for a Republick ; but Moderation in both . Excess in the one breeds Contempt ; in the other Hatred : When to sharpen the first , and when to sweeten the last , let Time and Occasion direct thy Judgment . MAX. 70. It is very requisite for a Prince that desires the Continuance of Peace , in time of Peace to encourage and respect his Commanders . When brave Spirits find Neglect to be the effect of Quiet , they devise all means to remove the Cause ; and by suggesting Inducements to new Wars , disturb and unsettle the old Peace , buying private Honour with publick Danger , MAX. 71. Be not covetous of Priority in Advising thy Prince to a doubtful Attempt , which concerns his State. If it prosper , the Glory must be his ; if it fail , the Dishonour will be thine . When the Spirit of a Prince is stopped in the Discharge , it will recoile & wound the first Adviser . MAX. 72. If , being the Commander of an Army , thou espiest a gross and manifest error in thine Enemy , look well to thy self ; for Treachery is not far off . He whom desire of Victory binds too much , is apt to stumble at his own Ruine . MAX. 73. It is the height of a Provident Commander , not only to keep his own Designs indiscoverable to his Enemy , but likewise to be studious to discover his : He that can best do the one , and nearest guess at the other , is the next Step to a Conqueror ; but he that fails in both , must either ascribe his Overthrow to his own Folly , or his Victory to the hand of Fortune . MAX. 74. If thou be ambitious of Honour , and yet fearful of the Canker of Honour , Envy ; so behave thy self , that Opinion may be satisfied in this , That thou seekest Merit , and not Fame ; and that thou attributest thy Preserment rather to Providence than thy own Virtue . Honour is a due Debt to the Deserver ; and who ever envied the Payment of a Debt ? A just Advancement is a Providential Act ; and who ever envied the Act of Providence ? MAX. 75. It behoves a Prince to be very circumspect before he makes a League , which being made , and then broke , is the Forfeiture of his Honour . He that obtains a Kingdom with the Rupture of his Faith , hath gained the Glory of a Conquest , but lost the Honour of a Conqueror . MAX. 76. Let States that aim at Greatness , beware lest new Gentry multiply too fast , or grow too glorious : Where there is too great a Disproportion betwixt the Gentry and the Common Subject , the one grows insolent , the other slavish . When the Body of the Gentry grows too glorious for a Corslet , the Heads of the Vulgar wax too heavy for the Helmet . MAX. 77. Upon the Beleaguering of a City , let the Commander endeavour to take from the Defendants all Scruples which may invite them to a Necessity of Defence . Whom the Fear of Slavery necessitates to fight , the boldness of their Resolution will disadvantage the Assailants , and difficilitate their Design . Sense of Necessity justifies the War , and they are hopeful in their Arms , who have no other Hope , but in their Arms. MAX. 78. It is good for States and Princes ( if they use ambitious Men for their advantage ) so to order things , that they be still Progressive rather than Retrograde . When ambitious men find an open Passage , they are rather busie than dangerous ; if well watch'd in their Proceedings , they will catch themselves in their own Snare , and prepare a Way for their own Destruction . MAX. 79. Of all Recreations , Hunting is most proper for a Commander ; by the frequency whereof he may be instructed in that necessary Knowledge of Situation with Pleasure , which by earnest Experience would be dearly purchased . The Chase is a fair Resemblance of a hopeful War , proposing to the Pursuer a flying Enemy . MAX. 80. Expect the Arms of thy Enemy on plain and easie ground , and still avoid mountainous & rocky places and strait Passages to the utmost of thy Power . It is not safe to pitch any where , where the Forces cannot be brought together . He never deserved the Name of a good Gamester , that hazards his whole Rest upon less than the strength of his whole Game . MAX. 81. It matters not much whether in Government thou tread the Steps of severe Hanibal , or gentle Scipio , so thy Actions are Honourable , and thy Life Virtuous : Both in the one and the other there is both Defect and Danger , if not corrected and supported by the fair Repute of some extraordinary Endowments . No matter whether black or white , so the Steed be good . MAX. 82. It is the safest Way , in martial Expedition , to commit the main Charge to one . Companions in Command beget Confusion in the Camp. When two able Commanders are joyned in equal Commission , each is apt to think his own way best , and by mutual thwarting each other , both give opportunity to the Enemy . MAX. 83. It is a high Point of Providence in a Prince to observe Popular Sects in their first rise , and to nip them in the bud ; But being once full aged , it is Wisdom not to oppose them with too strong a hand , lest in suppressing one , there arise two . A soft Current is soon stopt ; but a strong Stream resisted breaks into many , or overwhelms all . MAX. 84. It makes very much to thy advantage , to observe strictly the National Virtues and Vices and humours of Foreign Kingdoms , whereby the times past shall read useful Lectures to the time present . He that would see what shall be , let him consider what hath been . MAX. 85. If like Manlius thou command Stout and great things , be like Manlius stout to Execute great commands . It is a great blemish in Sovereignty when the Will roars , and the Power whispers . If thou canst not Execute as freely as thou Commandst , Command no more than what thou mayst as freely Execute . MAX. 86. If one Prince desire to obtain any thing of another , let him ( if occasion will bear it ) give him no time to advise ; let him endeavour to make him see a necessity of sudden resolution , and the danger either of denial or delay . He that gives times to resolve , gives leisure to deny , and warning to prepare . MAX. 87. Let not thine Army at the first Encounter be too prodigal in her assaults , but husband her strength at a dead lift . When the Enemy hath abated the fury of his first heat , let him then feel thou hast reserved thy Forces for the last blow . So shall the honour he hath gained by his Valour , encrease the Glory of thy Victory . Fore-Games when they prove are speediest , but After-games , if wisely plaid are surest . MAX. 88. It is very requisite for a Prince to keep the Church always in proportion to the State. If the Government of the one be Monarchical , and the other Democratical , they will agree like Metal joyned with Clay . But for a while durable is that State where Aaron commands the People , and where Moses commands Aaron ; but most happy in the continuance where God commands both . MAX. 89. Let not the Covetousness of a Captain purloyn to his own own use , or any way bereave his Soldiers of any profit due unto their service , either in their means or spoils : Such injuries ( being quickned by their daily Necessities ) are never forgot : What Soldiers earn with the hazard of their Lives ( if not enjoyed ) prophesies an Overthrow in the next battle . MAX. 90. If a Prince expect Virtuous Subjects , let his Subjects have a Virtuous Prince , and so shall he the better punish the Vices of his degenerate Subjects ; so shall they trulier prize Virtue , and follow it being exemplified in their Prince . MAX. 91. It is the property of a Wise Commander , to cast an Eye rather upon Actions than upon Persons ; and rather to reward the Merits of Men , than to read the Letters of Ladies . He that for favour or reward prefers a worthless Soldier , Betrays a Kingdom to advance a Traytor . MAX. 92. Where order and fury are well acquainted , the War prospers , and Soldiers end no less Men than they begun : Order is quickned by Fury , and Fury is regulated by Order : but where Order is wanting , Fury runs her own way , and being unthrift of its own strength , failing in the first assault , cravens ; and such beginning more than Men , end less than Women . MAX. 93. It is the quality of a wise Commander , to make his Soldiers confident of his Wisdom , and their own Strength ; If any danger be , to conceal it ; if manifest , to lessen it . Let him possess his Army with the Justness of the War , and a certainty of Victory . A good Cause makes a stout Heart and a strong Arm. They that fear an Overthrow are half Conquered . MAX. 94. It is requisite in a General to mingle Love with the severity of his Discipline . They that cannot be induced to Fear for Love , will never be inforced to Love for Fear ; Love opens the heart , Fear shuts it ; that Encourages , this Compels , and Victory meets Encouragement , but flees Compulsion . MAX. 95. It is the part of a well-advised State , never to entrust a weighty service , unto whom a noted Injury or dishonour hath been done ; he can never be Zealous in performance of service , the height of whose Expectation can rather recover a lost Name than gain a fresh Honour . MAX. 96. Three ways there be to begin a repute , and gain Dignities in a Common wealth . The first , by the Virtue of glorious Parents , which till thou degenerate too much may raise thee upon the wings of Opinion . The second , is by associating with those whose actions are known Eminent . The third , by acting some Exploit , either Publick or Private , which in thy hand hath proved Honourable . The two first may miss , being founded upon Opinion : The last seldom fails , being grounded upon Evidence . MAX. 97. If thou art called to the Dignity of a Commander , dignify thy place by thy Commands , and that thou mayst be the more perfect in Commanding others , practise upon thy self . Remember that thou art a Servant to the Publick-weal , and therefore forget all private respects either of Kin or Friends . Remember thou art a Champion for a Kingdom : Forget therefore all private affections either of Love or Hate . He that would do his Country right , must not be too sensible of a Personal wrong . MAX. 98. It is the part of a wise Commander to read Books , not so much as Men ; nor Men so much as Nations : He that can discern the Inclinations , Conditions , and Passions , of a Kingdom , gains his Prince a great advantage both in Peace and War. MAX. 99. And you most high and mighty Princes of this Lower World , who at this Intricate and various Game of War , vye Kingdoms and win Crowns ; and by the death of your reverend Subjects gain the Lives of your bold hearted Enemies : Know there is a Quo Quarranto , whereto you are to give account of your Eye-Glorious Actions , according to the Righteous rules of Sacred Justice . How Warrantable it is to read Imperial Crowns from off the Sovereign Heads of their too weak Possessors , or to snatch Scepters from out the hand of Heaven : Anointed Majesty , and by your vast ambitions still to enlarge Dominions with Kingdoms ravish'd from their Natural Princes , Judge you . O let your brave designs , and well weighed actions be as Just as they are Glorious , and consider , that all your Wars , whose ends are not to defend your own Possessions , or to recover your dispossessions , are but Princely Injuries , which none but Heaven can right . But where necessity strikes up her hard alarms , or wrong'd Religion beats her Zealous marches , go on and prosper , and let both Swords and Stratagems proclaim a Victory , whose Nois'd Renown may fill the World with your Eternal Glory . MAX. 100. Piety and Policy are like Martha and Mary , Sisters : Martha fails if Mary helps not , and Mary suffers if Martha be Idle , Happy is that Kingdom where Martha complains of Mary , but most happy where Mary complys with Martha : where Piety and Policy go hand in hand , there War shall be Just , and Peace honourable . The End of the First Century . INSTITUTIONS AND MAXIMS Moral and Divine , &c. CENT . II. MAXIM 1. A Promise is a Child of the Understanding and the Will : the Understanding begets it , the Will brings it forth . He that performs it , delivers the Mother ; He that breaks it Murthers the Child . If he be begotten in the absence of the Understanding , it is a Bastard ; but the Child must be kept . If thou mistrust thy Understanding , Promise not ; If thou hast Promis'd , break it not : It is better to maintain a Bastard than to murther a Child . MAX. 2. Charity is a Naked Child , giving Honey to a Bee without Wings ; Naked , because Excuseless and Simple ; a Child , because tender and growing ; giving Honey , because Honey is pleasant and comfortable : To a Bee , because a Bee is laborious and deserving , without Wings , because helpless and wanting . If thou deniest to such , thou killest a Bee ; if thou givest to other than such , thou preservest a Drone . MAX. 3. Before thy Undertaking of any design , weigh the Glory of thy Action with the Danger of the Attempt : If the Glory out-weigh the Danger , it is Cowardise to neglect it : If the Danger exceed the Glory , it is rashness to attempt it : If the Ballances stand pois'd , let thy own Genius cast them . MAX. 4. Wouldst thou know the Lawfulness of the action which thou desirest to undertake ? Let thy Devotion recommend it to Divine Blessing : If it be Lawful , thou shalt perceive thy Heart Encouraged by Prayer : If Unlawful , thou shalt find thy Prayer discouraged by thy Heart . That action is not Warrantable , which either blushes to beg a Blessing , or having succeeded , dares not present Thanksgiving . MAX. 5. If Evil men speak good , or good men Evil of thy Conversation , Examine all thy actions , and suspect thy self . But if Evil men speak Evil of thee , hold it as thy honour , and by way of thankfulness Love them , but upon condition , that they continue to hate thee . MAX. 6. If thou hope to please all , thy hopes are vain ; If thou fear to displease some , thy fears are Idle . The way to please thy self is not to displease the best ; and the way to displease the best , is to please the most . If thou canst fashion thy self to please all , thou shalt displease him that is all in all . MAX. 7. If thou Neglectest thy Love to thy Neighbour , in vain thou professest thy Love to God ; for by thy Love to God , the Love to thy Neighbour is begotten , and by the Love to thy Neighbour , thy Love to God is nourish'd . MAX. 8. Thy Ignorance in unreveal'd Mysteries , is the Mother of a Saving Faith ; and thy Understanding in reveal'd Truths is the Mother of a Sacred Knowledge : Understand not therefore that thou mayst Believe , but believe that thou mayst Understand : Understanding is the wages of a Lively Faith , and Faith is the reward of an humbler Ignorance . MAX. 9. Pride is the Ape of Charity , in shew , not much unlike ; but somewhat fuller of action . In seeking the one , take heed thou light not on the other ; they are two Parallels ; never but asunder . Charity feeds the Poor , so does Pride : Charity builds an Hospital , so does Pride : In this they differ ; Charity gives her Glory to God , Pride takes her Glory from Man. MAX. 10. Hast thou lost thy Money , and dost thou Mourn ? another lost it before thou hadst it ; Be not troubled ; perchance if thou hadst not lost it now , it had lost thee for ever : Think therefore what thou hast rather escaped than lost : Perhaps thou hadst not been so much thine own , had not thy Money been so little thine . MAX. 11. Flatter not thy self in thy Faith to God , if thou wantst Charity for thy Neighbour ; and think not that thou hast Charity for thy Neighbour , if thou wantst Faith to God ; where they are not both together , they are both wanting ; they are both dead if once divided . MAX. 12. Be not too slow in breaking of a sinful Custom : a quick Couragious Resolution is better than a Gradual Deliberation : In such a Combate , he is the bravest Soldier that lays about him without fear or wit. Wit Pleads , Fear disheartens ; He that would kill Hydra , had better strike off one Neck than Five Heads : Fell the Tree , and the Branches are soon cut off . MAX. 13. Be careful rather of what thou dost , than of what thou hast : for what thou hast is none of thine , and will leave thee at thy death , or thou the pleasure of it , in thy sickness : But what thou dost , is thine ; and , will follow thee to thy Grave , and plead for thee , or against thee , at thy Resurrection . MAX. 14. If thou enjoyest not the God of Love thou canst not obtain the Love of God , neither until then canst thou Enjoy a desire to Love God , nor relish the Love of God : thy Love to God is nothing but a faint reflection of God's love to thee : till he please to Love thee , thy Love can never please him . MAX. 15. Let not thy Fancy be guided by thine Eye , nor let thy Will be govern'd by thy Fancy : Thine Eye may be deceived in her Object , and thy Fancy may be deluded in her Subject . Let thine Understanding moderate between thine Eye and thy Fancy ; and let thy Judgment Arbitrate between thy Fancy and thy Will ; so shall Fancy apprehend what is true , so shall thy Will elect what is good . MAX. 16. Endeavour to subdue as well thy irascible as thy concupiscible Affections : To endure Injuries with a brave Mind is one half of the Conquest ; and to abstain from pleasing Evils with a couragious Spirit , is the other . The Sum of all Humanity , and height of Moral Perfection , is Bear , and Forbear . MAX. 17. If thou desire not to be too poor , desire not to be too rich : He is rich , not that possesseth much , but he that covers no more ; and he is poor , not that enjoys little , but that wants too much . The contented Mind wants nothing which it hath not ; the covetous Mind wants not only what it hath not , but likewise what it hath . MAX. 18. The outward Senses are the common Cinque-Ports , where every Subject lands towards the Understanding . The Ear hears a confused Noise , and presents it to the Common Sense ; the common Sense distinguishes the several Sounds , and conveys them to the Fancy ; the Fancy wildly discants on it : The Understanding ( whose Object is Truth ) apprehending it to be Musick , commends it to the Judgment ; the Judgment severally and jointly examines it , and recommends it to the Will ; the Will ( whose Object is Good ) approves it , or dislikes it , and the Memory records it : And so in the other Senses , according to their Subjects , observe this Progress , and thou shalt easily find where the defect of every Action lyes . MAX. 19. The way to subject all things to thy self , is to subject thy self to Reason ; thou shalt govern many , if Reason govern thee : Would'st thou be crowned the Monarch of a little World ? Command thy self . MAX. 20. Tho' thou givest all thou hast for Charity 's sake , and yet retainest a secret desire of keeping it for thy own sake , thou rather leavest it than forsakest it . He that hath relinquish'd all things , and not himself , hath forsaken nothing : He that sets not his Heart on what he possesses , forsaketh all things , tho' he keep his Possessions . MAX. 21. Search into thy self before thou accept the Ceremony of Honour : If thou art a Palace , Honour , ( like the Sun-beams ) will make thee more Glorious ; if thou art a Dunghil , the Sun may shine upon thee , but not to sweeten thee ; Thy Prince may give thee Honour , but not make thee honourable . MAX. 22. Every Man is a King in his own Kingdom : If Reason command , and Passion obey , his Government bespeaks a good King ; if thine inordinate Affection rules , it shews a proud Rebel ; which if thou destroy not , will depose thee . There is no mean between the Death of a Rebel and the Life of a Prince . MAX. 23. A Vow , a Promise , and a Resolution , have all one Object , only differ in respect of the Persons to whom they are made ; the first is between God and Man ; the second between Man and Man ; the third between Man and his own Soul ; they all bind , if the Object be lawful , to necessity of Performance ; if unlawful , to the necessity of Sin : They all take thee Prisoner ; if the Object be lawful , thy Performance hath redeemed thee ; if unlawful , Blood and Fears must ransom thee . MAX. 24. If thou hast any business of Consequence in agitation , let thy Care be reasonable and seasonable : Continual standing bent weakens the Bow ; too hasty drawing breaks it : Put off thy Cares with thy Clothes ; so shall thy Rest strengthen thy Labour , and so shall thy Labour sweeten thy Rest . MAX. 25. When thy inordinate Affections do flame towards transitory Happiness , quench them thus ; think with thy self , if my Prince should give me what Honour he hath to bestow , or bestow on me what Wealth he hath to give , it could not stay with me , because it is transitory ; nor I with it , because I am mortal : Then revise thy Affections , and weigh them with their Objects , and thou wilt either confess thy Folly , or make a wiser Choice . MAX. 26. With three sorts of Men enter no serious Friendship ; the ingrateful man , the multiloquious man , the Coward ; the first cannot prize thy Favours ; the second cannot keep thy Counsel ; and the third dare not vindicate thy Honour . MAX. 27. If thou desire the time should not pass too fast , use not too much Pastime ; thy Life in Jollity blazes like a Taper in the Wind : The blast of Honour wastes it ; the heat of Pleasure melts it : If thou labour in a painful Calling , thou shalt be less sensible of the Flux of time , and sweetlier satisfied at the time of Death . MAX. 28. God is the Alpha and Omega in the great World ; endeavour to make him so in the little World ; make him thy Evening Epilogue , and thy Morning Prologue ; practise to make him thy last thought at night when thou sleepest , and thy first thought in the morning when thou awakest ; so shall thy Fancy be sanctified in the Night , and thy Understanding rectified in the Day ; so shall thy Rest be peaceable , thy Labours prosperous , thy Life pious , and thy Death glorious . MAX. 29. Be very circumspect in the Choice of thy Company . In the Society of thine Equals thou shalt enjoy more Pleasure ; in the Society of thy Superiours thou shalt find more Profit . To be the best in the Company is the way to grow worse ; the best means to grow better , is to be the worst there . MAX. 30. Think of God ( especially in thy Devotion ) in the Abstract , rather than in the Concrete : If thou conceive him good , thy finite Thoughts are ready to terminate that Good in a conceiv'd Subject ; if thou think him great , thy bounded Conceit is apt to cast him into a comprehensible Figure : Conceive him therefore a diffused Goodness without Quality , and represent him an incomprehensible Greatness without Quantity MAX. 31. If thou and true Religion be not as yet met , or met unknown , by these marks thou shalt discover it : First , it is a Religion that takes no Pleasure in the Expence of Blood. Secondly , it is a Religion whose Tenents cross not the Book of Truth . Thirdly , it is a Religion that takes most from the Creature , and gives most to the Creator . If such an one thou meet with , assure thy self it is the right , and therefore profess it in thy Life , and protect it to thy Death . MAX. 32. Let another's Passion be a Lecture to thy Reason , and let the Shipwrack of his Understanding be a Sea-mark to thy Passion : So shalt thou gain strength out of his weakness , safety out of his danger , and raise thy self a Building out of his Ruines . MAX. 33. In the height of thy Prosperity expect Adversity , but fear it most ; if it come not , thou art the more sweetly possess'd of the happiness thou hast , and the more strongly confirm'd ; if it come , thou art the more gently dispossest of the happiness thou had'st , and the more firmly prepared . MAX. 3. 4 To tremble at the sight of thy Sin , makes thy Faith the less apt to tremble : The Devils believe and tremble , because they tremble at what they believe : Their Belief brings Trembling ; thy Trembling brings Belief . MAX. 35. Authology is the way to Theology : Until thou see'st thy self empty , thou wilt not desire to be fill'd . He can never truly relish the sweetness of God's Mercy , that never tasted the Bitterness of his own Misery . MAX. 36. Is any outward Affliction fallen upon thee by a temporary loss ? Advise with thy self , whether it be recoverable or not ; if it be , use all lawful means ( the Violence and Unseasonableness whereof may not disadvantage thee in the pursuit ) to recover it : If not recoverable , endure with Patience what thou can'st not recover with Pains . He that carnally afflicts his Soul for the loss of a transitory Good , casts away the Kernel because he hath lost the Shell . MAX. 37. Natural Anger glances into the Breasts of wise men , but rests in the Bosom of Fools : In them it is Infirmity ; in these a Sin ; there is a natural Anger , and there is a Spiritual Anger ; the common Object of that is the Person ; of this , his Vice. He that is always angry with his Sin , shall seldom sin in his Anger . MAX. 38. If any hard Affliction hath surprized thee , cast one eye upon the hand that sent it , and the other upon the Sins that brought it . If thou thankfully receive the Message , he that sent it will discharge the Messenger . MAX. 39. All Passions are good and bad , according to their Objects : Where the Object is absolutely good , there the greatest Passion is too little ; where absolutely evil , there the least Passion is too much ; where indifferent , there a little is enough . MAX. 40. When thou dost Evil , that Good may come thereby , the Evil is surely thine ; if Good should happen to ensue upon the Evil which thou hast done , the Good proceeds from God : If therefore thou do Evil , thereby to occasionate a Good , thou lay'st a bad Foundation for a good Building , and servest the Devil , that God may serve thee . Where the end of Evil is Good in the Intention , there the end of that Good is Evil in the Extension . MAX. 41. Be as far from desiring the Popular Love , as fearful to deserve the Popular Hate : Ruine dwells in both ; the one will hug thee to Death , the other will crush thee to Destruction . To escape the first , be not ambitious ; to avoid the second , be not seditious . MAX. 42. When thou seest misery in thy Brother's Face , let him see mercy in thine Eye ; the more the Oyle of mercy is poured on him by thy Pity , the more the Oyle in thy Cruise shall be encreased by thy Piety . MAX. 43. Read not Books alone , but Men , and amongst them chiefly thy self : If thou find any thing questionable there , use the Commentary of a severe Friend , rather than the Gloss of a sweet lipt Flatterer . There is more Profit in a distastful Truth than deceitful Sweetness . MAX. 44. If the opinion of thy Worth invite any to the desire of thy Acquaintance , yeild a Respect suitable to his Quality : Too great a Reservation will expose thee to the Sentence of Pride ; too easie Access will condemn thee to the Censure of Folly. Things too hardly endeavoured discourage the Seeker ; too easily obtained , disparage the thing sought for : Too easily got , is lowly prised , and quickly lost . MAX. 45. When Conveniency of time hath ripened your Acquaintance , be cautious what thou say'st , and courteous in what thou dost : Observe his Inclination ; if thou find him weight , make him thine own , and lodge him in a faithful Bosom : Be not easily exceptious , nor rudely familiar ; the one will breed Contention , the other Contempt . MAX. 46. When Passion is grounded upon Fancy , it is commonly but of short Continuance : Where the Foundation is unstable , there the Building is not lasting . He that will be angry for any Cause , will be angry for no Cause ; and when the Understanding perceives the Cause vain , then the Judgment proclaims the Effect void . MAX. 47. If thou desire to purchase Honour with thy Wealth , consider first how that Wealth became thine ; if thy Labour got it , let thy Wisdom keep it ; if Oppression found it , let Repentance restore it ; if thy Parent left it , let thy Virtues deserve it ; so shall thy Honour be safer , better , and cheaper . MAX. 48. Sin is a Basilisk whose Eyes are full of Venom ; if the Eye of thy Soul see her first , it reflects her own Poison and kills her : If she see thy Soul , unseen , or seen too late , with her Poison , she kills thee : since therefore thou canst not Escape thy Sin , let not thy Sin escape thy Observation . MAX. 49. If thou expect to rise by the means of him , whom thy Father's Greatness rais'd from his service to Court-preferment , thou wilt be deceived , for the more in esteem thou art , the more sensible is he of what he was , whose servitude will be Chronicled , by thy Advancement and Glory obscured by thy Greatness : However , he will conceive it a dead service , which may be interpreted by thee , as a merited reward , rather than a meritorious benefit . MAX. 50. Trust not to the Promise of a Common Swearer , for he that dare Sin against his God , for neither Profit nor Pleasure , will trespass against thee for his own advantage . He that dare break the precepts of his Father , will easily be perswaded to violate the Promise unto his Brother . MAX. 51. Let the greatest part of the News thou hearest be the least part of what thou believest , lest the greatest part of what thou believest be the least part of what is true ; where Lies are easily admitted , the Father of Lies will not easily be excluded . MAX. 52. Deliberate long before thou consecrate a friend , and when thy impartial Judgment concludes him worthy of thy Bosom , receive him Joyfully and entertain him Wisely , impart thy secrets boldly , and mingle thy thoughts with his ; he is thy very self and use him so , if thou firmly thinks him faithful thou makes him so . MAX. 53. As there is no Worldly Gain , without some Loss , so there is no Worldly Loss without some Gain ; If thou hast lost thy Wealth , thou hast lost some trouble with it ; if thou art degraded from thy honour , thou art likewise freed from the stroke of Envy ; if sickness hath blur'd thy Beauty , it hath delivered thee from Pride , set the allowance against the loss and thou shalt find no loss great , he loseth little or nothing that reserves himself . MAX. 54. If thou desire to take the best advantage of thy self , especially in matters where the Fancy is most employed , keep temperate Diet , use moderate Exercise , observe seasonable and set hours for Rest ; let the end of thy first sleep raise thee from thy repose : then hath thy body the best temper , then hath thy Soul the least incumbrance , then no noise shall disturb thy Ear , no object shall divert thine Eye ; then if thy sprightly Fancy transport thee not beyond the common pitch , and shew thee not the Magazine of high Invention , return thee to thy wanton Bed , and there conclude thy self more fit to wear thy Mistresses favour than Apollo's Bays . MAX. 55. If thou art Rich , strive to Command thy Money , lest she Command thee : if thou know how to use her , she is thy Servant , if not , thou art her slave . MAX. 56. Bring thy Daughter a Husband of her own Religion , and of no Hereditary Disease ; let his Wisdom out-weigh his Wealth ; let his Parantage excel his Person , and let his Age exceed hers ; let thy Prayers recommend the rest to Providence : If he prove good , thou hast found a Son , if not thou hast lost a Daughter . MAX. 57. So use Prosperity that Adversity may not abuse thee ; if in the one security admits no Fear , in the other despair will afford no hopes : He that in Prosperity can foretel a Danger , can in Adversity foresee Deliverance . MAX. 58. If thy Faith hath no Doubts , thou hast Just Cause to doubt thy Faith ; and if thy Doubts have no Hope , thou hast Just Reason to fear Despair ; when therefore thy Doubts shall exercise thy Faith , keep thy Hopes firm to qualify thy Doubts , so shall thy Faith be secured from Doubts , so shall thy Doubts be preserved from Despair . MAX. 59. If thou desire to be truly Valiant , fear to do any Injury . He that fears not to do Evil is always afraid to suffer Evil ; He that never Fears is desperate , and he that fears always is a Coward ; he is the true Valiant man that dares nothing but what he may , and fears nothing but what he ought . MAX. 60. Anger may repast with thee for an hour , but not repose for a Night ; the continuance of Anger is Hatred , the continuance of Hatred turns Malice , that Anger is not warrantable that hath seen two Suns . MAX. 61. If thou stand guilty of Oppression , or wrongfully possest of another's Right , see thou make restitution before thou givest an Alms ; if otherwise , what art thou but a Thief and makest God thy Receiver . MAX. 62. When thou Prayest for Spiritual Grace , let thy Prayer be absolute ; when for Temporal Blessings add a Clause of God's pleasure ; in both with Faith and Humiliation , so that thou undoubtedly receive what thou desirest , or more or better ; never Prayer rightly made was made unheard , or heard ungranted . MAX. 63. He that gives , all tho' but little , gives much , because God looks not to the quantity of the Gift , but to the quality of the Givers : He that desires to give more than he can hath equalled his Gift to his desire , and hath given more than he hath . MAX. 64. Be not too greedy in desiring Riches , nor too eager in seeking them , nor too Covetous in keeping them , nor too passionate in losing them ; the first will possess thy Soul of Discontent , the second will dispossess thy Body of Rest , the third will possess thy Wealth of thee , the last will dispossess thee of thy self : He that is too Violent in the Concupiscible , will be as Violent in the Irascible . MAX. 65. Be not too rash in the breaking of an inconvenient Custom , as it was gotten so leave it by degrees ; danger attends upon too sudden alterations : He that pulls down a bad Building by the great , may be ruin'd by the fall ; but he that takes it down brick by brick , may live to build a better . MAX. 66. If thou desire that inestimable grace of Saving Faith , detest that insatiable Vice of damnable Covetousness ; it is impossible one heart ( though never so double ) should lodge both : Faith possesseth thee of what thou hast not , Covetousness disposesseth thee of what thou hast , thou canst not serve God , unless Mammon serve thee . MAX. 67. Beware of him that is slow to Anger , Anger when it is long in coming is the stronger when it comes , and the longer kept : Abused Patience turns to Fury : When Fancy is the ground of Passion , that understanding which composeth the Fancy qualifies the Passion , but when Judgment is the ground , the Memory is the Recorder . MAX. 68. He that professeth himself thy open Enemy , arms thee against the Evil he means thee , but he that dissembles himself thy Friend , strikes beyond caution and wounds beyond cure . From the first thou mayst deliver thy self , from the last Good Lord deliver thee . MAX. 69. If thou hast wrong'd thy Brother in thought reconcile thee to him in thought , if thou hast offended him in words , let thy reconciliation be in words , if thou hast trespassed against him in deeds be reconciled to him : that Reconciliation is most kindly which is most in kind . MAX. 70. Not to give to the Poor is to take from him ; not to feed the hungry if thou hast it is the utmost of thy power to kill him : That therefore thou mayst avoid both Sacrilege and Murther , be Charitable . MAX. 71. So often as thou Remember'st thy Sins without Grief , so often thou repeatest those Sins for not grieving : He that will not mourn for the Evil that he hath done , gives earnest for the Evil he means to do ; nothing can asswage that fire which Sin hath made , but only that water which Repentance hath drawn . MAX. 72. Look well before thou Leap into the Chair of Honour , the Higher thou Climest the lower thou fallest ; If Virtue prefer thee , Virtue will preserve thee ; if Gold or Favour advance thee , thy honour is pinn'd upon the Wheel of Fortune , when the Wheel shall turn , thy Honour falls , and thou remainest an Everlasting Monument of thy own ambitious folly . MAX. 73. We are born with our Temptations ; Nature sometimes presseth us to Evil , sometime provokes us unto Good ; If therefore thou givest her more than her due , thou nourishest an Enemy : if less than is sufficient , thou destroyest a Friend ; moderation will prevent both . MAX. 74. If thou scorn not to serve Luxury in thy Youth , Chastity will scorn thy service in thy Age ; and that the will of thy Green Years thought no Vice in the acting , the Necessity of thy Grey Hairs makes no Virtue in the forbearing ; where there is no Conflict there can be no Conquest , where there is no Conquest there is no Crown . MAX. 75. Thou didst nothing toward thy own Creation , for thou wert Created for thy Creator's Glory ; thou must do something toward thy own Redemption , for thou wert redeemed for thy own Good ; he that made thee without thee , will not save thee without thee . MAX. 76. When thy Tongue and Heart agree not in Confession , that Confession is not agreeable to God's Pleasure ; He that confesseth with Tongue and wants Confession in his Heart , is either a Vain Man or an Hypocrite ; He that hath Confession in his Heart and wants it in his Tongue , is either a Proud Man or a Timorous . MAX. 77. Gold is Caesar's treasure , Man is God's , thy gold hath Caesar's Image , and thou hast God's ; Give therefore unto Caesar those things which are Caesar's , and unto God which are God's . MAX. 78. In the Commission of Evil , fear no Man so much as thy own self ; another is but one witness against thee , thou art a thousand ; another thou mayst avoid , but thy self thou canst not ; wickedness is its own punishment . MAX. 79. In thy Apparel avoid singularity , Profuseness , and Gaudiness ; be not too early in the fashion , nor too late , Decency is the half way between Affectation and Neglect ; the Body is the shell of the Soul , Apparel is the Husk of that shell , the Husk often tells you what the Kernel is . MAX. 80. Let thy Recreation be Manly , Moderate , Seasonable , Lawful ; if thy Life be sedentary , more tending to the exercise of thy Body , if active , more to the refreshing of thy Mind , the use of Recreation is to strengthen thy Labour and sweeten thy Rest . MAX. 81. Be not Censorious , for thou knowest not whom thou Judgest ; it is a more dextrous error to speak well of an Evil Man , than Ill of a Good Man , and safer for thy Judgment to be misled by simple Charity , than Uncharitable Wisdom : He may tax others with Privilege that hath not in himself what others may Tax . MAX. 82. Take heed of that Honour which thy Wealth hath purchased thee ; for it is neither lasting nor thine own ; what money creates money preserves ; If thy Wealth decays thy Honour dies : It is but a slippery happiness which Fortune can give and Frowns can take , and not worth the owning which a Night's Fire can melt , or a Rough Sea can drown . MAX. 83. If thou canst desire any thing not to be repented of , thou art in a fair way to Happiness ; if thou hast attained it , thou art at thy way's end : He is not happy who hath all that he desires , but that desires nothing but what is good ; if thou canst not do what thou need not repent , yet endeavour to repent what thy Necessity hath done . MAX. 84. Spend an hundred years in Earth's best pleasures , and after that an hundred more , to which being spent add a thousand , and to that ten thousand , the last shall as surely end as the first are ended , and all shall be swallowed with Eternity : He that is born to day is not sure to live a day ; He that hath lived the longest is but as he that was born yesterday ; the happiness of the one is , that he hath lived ; the happiness of the other is , that he may live , and the lot of both is , that they must die : It 's no happiness to live long , nor unhappiness to die soon : Happy is he that hath lived long enough to die well . MAX. 85. Be careful to whom thou givest , and how ; He that gives him that deserves not , loseth his Gift , and betrays the Giver ; He that confers his Gift upon a worthy receiver , makes many Debtors , and by giving receives ; He that gives for his own ends , makes his Gift a Bride , and the receiver a Prisoner ; He that gives often teacheth requitance to the Receiver , and discovers a crafty confidence in the Giver . MAX. 86. Hath any wrong'd thee ? bravely reveng'd , slight it , and the Work is begun ; forgive it , and it is finisht : He is below himself that is not above an Injury . MAX. 87. Let not thy Passion miscall thy Child , lest thou Prophesy his misfortunes ; let not thy Tongue curse him , lest it return from whence it came : Curses sent in the room of Blessings are sent back with a double Vengeance . MAX. 88. In all the Ceremonies of the Church which remain indifferent , do according to the Constitution of that Church where thou art . The God of Order and Unity , who created both the Soul and the Body , expects Unity in the one , and Order in both . MAX. 89. Let thy Religious Fast be a voluntary Abstinence , not so much from Flesh as fleshly Thoughts : God is pleased with that Fast which gives to another what thou deniest to thy self , and when the afflicting of thy own Body is the repairing of thy Brother 's ; he fasts truly that abstains sadly , grieves really , gives cheerfully , and forgives charitably . MAX. 90. In the hearing of mysteries , keep thy Tongue quiet ; five Words cost Zacharias 40 weeks Silence : In such heights , convert thy Questions into Wonders , and let this suffice thee ; the Reason of the Deed is the Power of the Doer . MAX. 91. Deride not him whom the looser World calls Puritan , lest thou offend a little one ; if he be an Hypocrite , God , that knows him , will reward him ; if zealous , that God that loves him will revenge him ; if he be good , he is good to god's glory ; if evil , let him be evil at his own Charges . He that judges shall be judged . MAX. 92. So long as thou art ignorant , be not ashamed to learn ; he that is so fondly modest , not to acknowledge his own Defects of Knowledge , shall in time be so foully impudent , to justifie his own Ignorance . Ignorance is the greatest of all Infirmities , and justified , the chiefest of all Follies . MAX. 93. If thou be a Servant , deal justly by thy Master as thou desirest thy Servant should deal by thee ; where thou art commanded , be obedient , where not commanded , be provident ; let . Diligence be thy Credit ; let Faithfulness be thy Crown ; let thy Master's Credit be thy Care , and let his Welfare be thy Content : Let thine Eye be single , and thine Heart humble ; be sober , that thou may'st be circumspect : He that in Sobriety is not his own man , being drunk , whose is he ? Be neither contentious nor lascivious ; the one shews a turbulent Hcart , the other an idle Brain , A good Servant is a great Master . MAX. 94. Let the Foundation of thy Affection be Virtue , then make the Building as rich and as glorious as thou canst ; if the Foundation be Beauty or Wealth , and the Building Virtue , the Foundation is too week for the Building , and it will fall . Happy is he , the Palace of whose Affection is founded upon Virtue , wall'd with Riches , glaz'd with Beauty , and Roofed with Honour . MAX. 95. If thy Mother be a Widow , give her double Honour , who now acts the part of a double Parent ; Remember her nine months Burthen , and her ten months Travel ; forget not her Indulgence when thou didst hang upon her tender Breast ; call to mind her Prayers for thee before thou cam'st into the World , and her Cares for thee when thou wert come into it ; remember her secret Groans , her affectionate Tears , her broken Slumbers , her daily Fears , her nightly Frights : relieve her Wants , cover her Imperfections , comfort her Age , and the Widow's Husband will be the Orphan's Father . MAX. 96. As thou desirest the Love of God and Man , beware of Pride ; it is a Tumour in thy mind , that breaks , and poisons all thy Actions ; it is a Worm in thy Treasure , that eats and ruines thy Estate ; it loves no man , is beloved of no man ; it disparageth Virtue in another by Detraction ; it disrewards Goodness in it self by Vain Glory ; the Friend of the Flatterer , the Mother of Envy , the Nurse of Fury , the Band of Luxury , the Sin of Devils , and the Devil in mankind : It hates Superiours , it scorns Inferiours , it owns no Equals ; in short , till thou hate it , God hates thee . MAX. 97. So behave thy self amongst thy Children , that they may love and honour thy presence ; be not too fond , lest they fear thee not ; be not too bitter , lest they fear thee too much : Too much Familiarity will embolden them , too little Countenance discourage them . So carry thy self , that they may rather fear thy displeasure than thy correction ; when thou reprovest them , do it in season ; when thou correctest them , do it not in Passion . As a wise Child makes a happy Father , so a wise Father makes a happy Child . MAX. 98. When thy hand hath done a good Act , ask thy heart if it be well done ; the matter of a good action is the deed done , the form of a good action is the manner of the doing ; in the first , another hath the Comfort , and thou the Glory ; in the other , thou hast the Comfort , and God the Glory . That Deed is ill done , wherein God is no Sharer . MAX. 99. Should'st thou purchase Heaven , advise not with thy own ability : The Price of Heaven is what thou hast ; examine not what thou hast , but what thou art ; give thy self , and thou hast bought it : If thy own Vileness be thy Fears , offer thy self , and thou art pretious . MAX. 100. The Birds of the Air dye to sustain thee ; the Beasts of the Field dye to nourish thee ; the Fishes of the Sea dye to feed thee ; our Stomacks are th●… common Sepulchres . 〈…〉 God! with how many Deaths are our Lives patch'd up ? how ful of Death is the miserable Life of momentary Man. The End of the second Century . INSTITUTIONS AND MAXIMS Moral and Divine , &c. CENT . III. MAXIM 1. IF thou take pains in what is good , the Pains vanish , the Good remains ; if thou take pleasure in what is evil , the Evil remains , and the Pleasure vanisheth : What art thou the worse for Pains , or the better for Pleasure , when both are past . MAX. 2. If thy Fancy and Judgment have agreed in the choice of a Wife , be not too fond , lest she surfeit , nor too peevish , lest she languish : Love so that thou may'st be feared ; rule so that thou may'st be honoured ; be not too diffident , lest thou teach her to deceive thee ; nor too suspicious , lest thou teach her to abuse thee . If thou see a fault , let thy Love hide it ; if she continue it , let thy Wisdom reprove it : Reprove her not openly , lest she grow bold ; rebuke her not tauntingly , lest she grow spiteful ; proclaim not her Beauty , lest she grow proud ; boast not her Wisdom , lest thou be thought foolish ; shew her not thy Imperfections , lest she disdain thee ; pry not into her Dairy , lest she despise thee ; prophane not her Ears with loose Communication , lest thou defile the Sanctuary of her Modesty . An understanding Husband makes a discreet Wife ; and she a happy Husband . MAX. 3. Wrinkle not thy Face with too much Laughter , lest thou become ridiculous ; neither wanton thy Heart with too much Mirth , lest thou become vain . The Suburbs of Folly is vain mirth ; and profuseness of Laughter is the City of Fools . MAX. 4. Let thy Tongue take Counsel of one Eye , rather than of two Ears ; let the News thou reportest be rather stale than false , lest thou be branded with the Name of a Lyar : 'T is an intollerable Dishonour to be that , which only to be called so , is thought worthy of a Stab . MAX. 5. Let thy Discourse be such as thy Judgment may maintain , and thy Company may deserve ; in neglecting this , thou losest thy Words ; in not observing the other , thou losest thy self . Give wash to Swine , and Wort to Men ; so shalt thou husband thy Gift to the advantage of thy self , and shape thy Discourse to the advancement of the Hearer . MAX. 6. Dost thou roar under the Torments of a Tyrant ? Weigh them with the Sufferance of thy Saviour , and they are no Plague . Dost thou rage under the Bondage of a raving Conscience ? Compare it to thy Saviour's Passion , and it is no Pain ? Have the Tortures of Hell taken hold of thy despairing soul ? Compare it to thy Saviour's Torments , and it is no Punishment . What Sense unequally compares , let Faith interchangeably apply , and thy Pleasure have no Comparison ; thy Sins are the Authors of his Sufferings , and his Hell is the Price of thy Heaven . MAX. 7. Art thou banish'd from thy own Country ? Thank thy own Folly : Hadst thou chosen a right home , thou hadst been no Exile ; hadst thou commanded thine own Kingdom , all Kingdoms had been thine own . The Fool is banished in his own Country ; the Wise man is in his own Country , though banished : The Fool wanders , the Wise man travels . MAX. 8. In seeking Virtue , if thou find Poverty , be not ashamed , the Fault is none of thine ; thy Honour or Dishonour is purchased by thy own Actions : Tho' Virtue give a ragged Livery , she gives a golden Cognizance ; if her Service make thee poor , blush not ; thy Poverty may disadvantage thee , but not dishonour thee . MAX. 9. Gaze not on Beauty too much , lest it blast thee , nor too long , lest it blind thee , nor too near , lest it burn thee ; if thou like it , it deceives thee ; if thou love it , it disturbs thee ; if thou lust after it , it destroys thee : If Virtue accompany it , it is the Heart's Paradice ; if Vice associate it , it is the Soul's Purgatory : It is the Wise man's Bonfire , and the Fools Furnace . MAX. 10. If thou would'st have a good Servant , let thy Servant find a wise Master ; let his Food , Rest , and Wages be seasonable ; let his Labour , Recreations , and Attendance , depend upon thy Pleasure ; be not angry with him too long , lest he think thee malicious , nor too soon , lest he conceive thee rash , nor too often , lest he count the humorous ; be not too fierce , lest he love thee not , nor too remiss , lest he fear thee not , nor too familiar , lest he prize thee not . In brief , whil'st thou givest him the Liberty of a Servant , beware thou losest not the Majesty of a Master . MAX. 11. If thou desire to be chast in Wedlock , keep thy self chast before thou wed'est ; he that hath known Pleasure unlawfully , will hardly be restrained from unlawful Pleasure : One Woman was created for one Man. He that strays beyond the limits of Liberty , is brought into the Verge of Slavery : Where one is enough , two is too many , and three is too few . MAX. 12. If thou would'st be justified ; acknowledge thy Injustjce : He that confesseth his Sin , begins his Journey toward Salvation ; he that is sorry sor't , mends his Pace ; he that forsakes it , is at his Journey 's end . MAX. 13. Before thou reprehend another , take heed thou art not culpable in what thou goest about to reprehend : He that cleanseth a Blott with blotted Fingers makes a greater Blur. MAX. 14. Beware of Drunkenness , lest all good men beware of thee : Where Drunkenness reigns , there Reason is an Exul , Virtue a Stranger , God an Enemy ; Blasphemy is Wit , Oaths are Rhetorick , and Secrets are Proclamations . Noah discovered that in one hour , drunk , which sober , he kept secret Six hundred Years . MAX. 15. What thou givest to the poor , thou securest from the Thief ; but what thou witholdest from his Necessity , a Thief possesses . God's Exchequer is the poor man's Box ; when thou strikest a Tally , he becomes thy Debtor . MAX. 16. Take no pleasure in the Folly of an Ideot , nor in the Fancy of a Lunatick , nor in the Frenzy of a Drunkard ; make them the Object of thy Pity , not of thy Pastime , when thou beholdest them , behold how thou art beholden to him that suffer'd thee not to be like them ; there is no difference between thee and them , but God's Favour . MAX. 17. If being in an Eminent place thou hast incurr'd the obloquy of the Multitude , the more thou endeavourest to stop the Stream , the more it overflows : Wisely rather divert the course of the Vulgar humour , by divulging and spreading some ridiculous Novelty , which may present new matter to their various fancy , and stave their Tongues from off thy worried name ; the first subject of the common Voice is the last News . MAX. 18. If thou desire to see thy Child Virtuous , let him not see his Father's Vices : Thou canst not rebuke that in them that they behold practis'd in thee . Till Reason be Ripe , Examples direct more than Precepts : Such as thy behaviour is before thy Childrens Faces , such commonly is theirs behind their Parents backs . MAX. 19. Use Law and Physick only for necessity ; they that use them otherwise , abuse themselves into weak Bodies and light Purses . They are good Remedies , bad Businesses , and worse Recreations . MAX. 20. Be not over curious in prying into Mysteries , lest by seeking things which are needless , thou omit things which are necessary ; it is more safe to doubt of uncertain Matters than to dispute of undiscovered Mysteries . MAX. 21. If what thou hast received from God thou sharest to the Poor , thou hast gained a blessing by the hand : If what thou hast taken from the Poor thou givest to God , thou hast purchased a Curse into the bargain : He that puts to Pious Uses what he hath got by Impious Usury , Robs the Spittle to raise an Hospital , and the Cry of the one , will out-plead the Prayers of the other . MAX. 22. Let the end of thy Argument be rather to discover a doubtful Truth , than a Commanding Wit ; in the one thou shalt gain substance , in the other Froth : That Flint strikes the Steel in vain that propagates no sparkles . Covet to be Truth 's Champion , at least to hold her Colours : He that pleads against the Truth takes pains to be overthrown , or if a Conqueror , gains but a Vain-Glory by the Conquest . MAX. 23. Take no pleasure in the death of a Creature ; if it be harmless or useless destroy it not , if useful or harmful destroy it mercifully : He that mercifully made his Creatures for thy sake , expects thy mercy upon them for his sake , mercy turns her back to the unmerciful . MAX. 24. If thou art called to the Dignity of a Priest , the same Voice calls thee to the honour of a Judge : If thy Life and Doctrine be Good , thou shalt Judge others ; if thy Doctrine be Good and thy Life bad , only thy self : If both be Good , thou teachest thy People to escape Condemnation : If this be good , and that bad , thou teachest God to Condemn thee . MAX. 25. If thou be not a Prometheus to advise , before thou dost be an Epimetheus to examine what thou hast done , when the want of Advice hath brought forth an improvident act , the Examination may produce a profitable Repentance . MAX. 26. If thou desire the happiness of thy Soul , the health of thy Body , the prosperity of thy Estate , the preservation of thy Credit , converse not with a Harlot ; her Eyes run thy Reputation in debt , her Lips demand the Payment , her Breast arrest thee , her Arms imprison thee , from whence believe it thou shalt hardly get forth till thou hast either ended the days of thy Credit , or paid the utmost farthing of thy Estate . MAX. 27. Carry a watchful Eye upon those Familiars that are either silent at thy Faults , or sooth thee in thy Frailties , or excuse thee in thy Follies , for such are either Cowards , or Flatterers , or Fools : If thou entertain them in prosperity , the Coward will leave thee in thy Dangers ; the Flatterer will quit thee in thy Adversity ; but the Fool will never forsake thee . MAX. 28. If thou hast an Estate and a Son to Inherit it , keep him not too short , lest he think thou livest too long ; what thou givest let him receive from thy hand as Gifts , not from thy Tenants as Rent ; keep the Reins of thy Estate in thy own hand , lest thou forsaking the Sovereignty of a Father , he forget the Reverence of a Child ; let his liberty be grounded upon thy permission , and keep him within the compass of thy Instructions : Let him feel thou hast the Curb , though occasion urge thee not to Check : Give him the choice of his own Wife if he be wise , Counsel his affection rather than Cross it ; if thou be'st wise let his Marriage-bed be made in secret , or depend upon thy Grave . If he be given to Lavish Company endeavour to stave him off with lawful Recreations : be cheerful with him that he may love thy presence , and wink at small faults that thou mayst gain him ; be not always chiding lest thou harden him , neither knit thy brow too often lest thou dishearten him : Remember the discretion of a Father oft times prevents the destruction of a Child . MAX. 29. If thou hide thy Treasure upon Earth , how canst thou expect to find it in Heaven ? canst thou hope to be a sharer where thou hast reposed no stock ? That thou gavest to God's Glory and thy Soul's Health is laid up in Heaven , and is only thine : That alone which thou exchangeth or hidest upon Earth is lost . MAX. 30. Regard not in thy Pilgrimage how difficult thy passage is , but whither it tends ; nor delicate thy Journey is , but where it ends ; if it be easie , suspect it ; if hard , endure it ; He that cannot excuse a bad way , accuseth his own sloth ; and he that sticks in a bad passage , can never attain a good Journey 's end . MAX. 31. Money is both the Generation and Corruption of Purchased Honour ; Honour is both the Child and Slave to Potent Money : The Credit which Honour hath lost , Money hath found ; when Honour grew Mercenary , Money grew Honourable ; the way to be truly Noble is to Contemn both . MAX. 32. Give not thy Tongue too great a liberty , lest it take thee Prisoner ; a word unspoken is like the Sword in thy Scabbard , thine ; if vented , thy Sword is in another's hand : If thou desire to be held wise , be so wise as to hold thy Tongue . MAX. 33. If thou be a subject to any great Vanity , nourish it not : If it will be entertained , encourage it not ; if it grow strong , more strongly strive against it ; if too strong , Pray against it ; if it weaken not , joyn Fasting to the Prayer ; if it shall continue , add perseverance to them both ; if it decline not , add Patience to all , and thou hast Conquered it . MAX. 34. Hath any wounded thee with Injury , meet them with Patience ; hasty words rankle the wounds , soft language dresses it ; forgiveness cures it , and Oblivion takes away the scar ; it is more noble by Silence to avoid an Injury ; than by Argument to overcome it . MAX. 35. Be not instable in thy Resolutions , nor various in thy Actions , nor inconstant in thy Affections ; so deliberate , that thou mayst resolve ; so resolve , that thou mayst perform ; so perform , that thou mayst persevere : Mutability is the badge of Infirmity . MAX. 36. Let not thy good intention flatter thee to an evil action ; what is essential Evil , no circumstance can make Good : it matters not with what mind thou didst that which is unlawful being done ; if the act be good the intention crowns it , if bad it deposeth thy intention ; no evil action can be well done . MAX. 37. Love not thy Children too unequally , or if thou dost , shew it not , lest thou make the one Proud , the other Envious and both Fools ; if Nature hath made a difference , it is the part of a tender Parent to help the weakest : That tryal is not fair where Affection is the Judge . MAX. 38. In giving of thy Alms , enquire not so much into the Person as his Necessity ; God looks not so much upon the Merits of him that requires , as into the manner of him that relieves ; if the Man deserves not , thou hast given it to Humanity . MAX. 39. If thou desire the Eucharist should be thy Supper , let thy Life be thy Chaplain ; If thy own worthiness invites thee , presume not to come ; If the sorrowful sense of thy own Sins forbid , presume not to forbear ; If thy Faith be strong , it will confirm it , if weak , it will strengthen it : He only that wants Faith is the forbidden Guest . MAX. 40. Wouldst thou traffick with the best advantage , and crown thy Virtues with the best return , make the Poor thy Chapman , and thy Purse thy Factor ; so shall thou give trifles , which thou couldst not keep , to receive treasure which thou canst not lose : There is no such Merchant as the Charitable Man. MAX. 41. Follow not the multitude in the evil of Sin , lest thou share with the multitude in the evil of Punishment ; the number of the offenders , diminisheth not the quality of the offence ; as the multitude of Suiters draws more favour to the suit , so the multitude of Sinners draws more punishment on the Sin , the number of the Faggots multiply the sury of the Fire . MAX. 42. If thou be angry with him that reproves thy Sin , thou secretly confessest his reproof to be Just : if thou acknowledge his reproof to be Just , thou secretly confessest thy Anger to be unjust ; He that is angry with the Just Reprover , kindles the fire of the Just Revenger . MAX. 43. Do well whilst thou mayst ; least thou do evil when thou wouldst not : He that takes not advantage of a good power , shall lose the benefit of a good will. MAX. 44. Let not Mirth be thy profession , lest thou become a make-sport : He that hath but gained the title of a Jester , let him assure himself the Fool is not far off . MAX. 45. In every Relative action change Conditions with thy Brother ; then ask thy Conscience what thou wouldst be done to ; being truly resolved exchange again , and do thou the like to him , and thy Charity shall never err : It is injustice to do , what without impatience thou canst not suffer . MAX. 46. Love thy Neighbour for God's sake , and God for his own sake , who created all things for thy sake , and redeemed thee for his mercy sake : if thy love have any other object , it is false love ; if thy object have any other end , it is self Love. MAX. 47. Let thy conversation with Men be sober and sincere ; let thy Devotion to God be dutiful and decent ; let the one be hearty and not haughty ; let the other be humble and not homely ; so live with Man as if God saw thee , so pray to God as if Men heard thee . MAX. 48. God's pleasure is the wind our actions ought to sail by , Man's will is the stream that Titles them up and down ; if the wind blow not , thou mayst take the advantage of the Tide ; if it blow , no matter which way the stream runs ; If with thee , thy Voyage will be the shorter ; if against thee , the Sea will be the Rougher . It is eaffer to strive against the Stream , than to sail against the Wind. MAX. 49. If thou desire much rest , desire not too much ; there is no less trouble in the preservation , than in the acquisition of abundance ; Diogenes found more Rest in his Tub , than Alexander on his Throne . MAX. 50. Wouldst thou multiply thy Riches , diminish them wisely ; or wouldst thou make thy Estate entire , divide it charitably ; Seeds that are scattered encrease , but hoarded up they Perish . MAX. 51. How cam'st thou by thy Honour ? by Money ; How cam'st thou by thy Money ? by Extortion ; compare the Pennyworth with the Price , and tell me truly , how truly Honourable thou art : It is an ill purchase that is Cumbred with a Curse , and that Honour will be Ruinous that is built on Ruines . MAX. 52. If thy Brother hath privately offended thee , reprove him privately ; and having lost himself in an injury thou shalt find him in thy forgiveness ; he that rebukes a private fault openly , betrays it , rather than reproves it . MAX. 53. What thou desirest inspect throughly before thou prosecute ; cast one Eye upon the Inconveniencies , as well as the other upon the Conveniencies ; weigh the fulness of the Barn with the charge of the Plough ; weigh Honour with her burthen , and Pleasure with her dangers ; so shalt thou undertake wisely what thou desirest , or moderate thy Desires in undertaking . MAX. 54. If thou owest thy whole self to thy God for thy Creation , what hast thou left to pay for thy Redemption , that was not so cheap as the Creation ? In thy Creation he gave thee thy self , and by thy self to him ; in thy Redemption he gave himself to thee , and through him restored thee to thy self : Thou art given and restored , now what owest thou to thy God ? If thou hast paid all thy Debts , give him the Surplusage , and thou hast merited . MAX. 55. In thy Discourse , take heed what thou speakest , to whom thou speakest , how thou speakest , and when thou speakest : What thou speakest , speak truly ; when thou speakest , speak wisely : A Fool 's Heart is in his Tongue , but a Wise man's Tongue is in his Heart . MAX. 56. Before thou act a Theft , consider what thou art about to do ; if thou take it , thou losest thy self ; if thou keep it , thou disenablest thy Redemption ; till thou restorest it , thou canst not be restored ; when it is restored` it must cost the more Sorrow and Pain , than ever it brought thee Profit or Pleasure . It is a great Folly to please thy Palate with that which thou knowest must either be vomited or thy Death . MAX. 57. Silence is the highest Wisdom of a Fool , and Speech is the greatest Trial of a Wise man ; if thou would'st be known a Wise man , let thy Words shew thee so ; if thou doubt thy Words , let thy Silence feign thee so : It is not a greater point of Wisdom to discover Knowledge than to hide Ignorance . MAX. 58. The Clergy is a Copy-book ; their Life is the Paper , whereof some is purer , some courser ; their Doctrine is the Copies , some written in a plain hand , others in a flourishing hand , some in a Text hand , some in a Roman hand , others in a Court hand , others in a Bastard Roman . If the choice be in thy power , choose a Book that hath the finest Paper ; let it not be too straight nor too loosely bound , but easie to lye open to every Eye : Follow not every Copy , lest thou be good at none ; among them all choose one that shall be most legible and useful , and fullest of just Writing : But if the Paper chance to have a Blot , remember that Blot is no part of the Copy . MAX. 59. Virtue is nothing but an Act of loving that which is to be beloved , and that Act is Prudence ; from whence not to be removed by constraint , is Fortitude , not to be allured by Enticements is Temperance , not to be diverted by Pride is Justice ; the declining of this Act is Vice. MAX. 60. Rebuke thy Servant's Fault in Private ; publick Reproof hardens his Shame ; if he be past a Youth , strike him not ; he is not fit for thy Service that after wise Reproofs will either deserve thy Stroaks or digest them . MAX. 61. Take heed rather what thou receivest , than what thou givest ; what thou givest leaves thee , what thou takest sticks by thee ; he that presents a Gift , buys the Receiver ; he that takes a Gift , sells his Liberty MAX. 62. Things temporal are sweeter in expectation , things eternal are sweeter in the fruition ; the first shames thy hopes , the second crowns it : It is a vain Journey whose end affords less pleasure than the way . MAX. 63. Know thy self , that thou may'st fear God ; know God , that thou may'st love him ; in this thou art initiated to Wisdom , in that perfected : The Fear of God is the Beginning of Wisdom ; the Love of God is the fulfilling of the Law. MAX. 64. If thou hast Providence to foresee a Danger , let thy Providence rather prevent it than fear it ; the fear of future Evils brings often times a present Mischief ; whil'st thou seekest to prevent it , practise to bear it : He is a wise man can prevent an Evil ; he is a patient man that can endure it ; but he is a valiant man can conquer it . MAX. 65. If thou hast the place of a Magistrate , deserve it by thy Justice , and dignifie it with thy Mercy : Take heed of early Gifts ; an open hand makes a blind Eye . Be not more apt to punish Vice , than to encourage Virtue ; be not too severe , lest thou be hated , nor too remiss , lest thou be slighted : So cute Justice , that thou may'st be loved ; so execute Mercy , that thou may'st be feared . MAX. 66. Let not thy Table exceed the fourth part of thy Revenue ; let thy Provision be solid , and not far fetch'd , fuller of Substance than Art : Be wisely frugal in thy Preparation , and freely cheerful in thy Entertainment : If thy Guest be right , it is enough , if not , it is too much . : Too much is a Vanity ; enough is a Feast . MAX. 67. Let thy Apparel be decent , and suited to the Quality of thy place and purse : Too much punctuality , and too much morosity , are the two Poles of Pride . Be neither too early in the Fashion , nor too long out of it , nor too precisely in it ; what Custom hath civilized is become decent , till then ridiculous . Where thy Eye is the Jury , thy Apparel is the Evidence . MAX. 68. If thy Words be too luxuriant , confine them , lest they confine thee : He that thinks he never can speak enough , may easily speak too much ; a full Tongue and an empty Brain are seldom parted . MAX. 69. In holding of an Argument , be neither cholerick nor too opinionate ; the one distempers thy Understanding , the other abuseth thy Judgment . Above all things decline Paradoxes and Mysteries : Thou shalt receive no Honour either in maintaining rank Falshoods , or medling with secret Truths . As he that pleads against the Truth makes Wit the Mother of his Error , so he that argues beyond Warrant makes Wisdom the Midwife of his Folly. MAX. 70. Detain not the Wages from the poor man that hath earn'd it , lest God withold thy Wages from thee : If he complain to thee , hear him , lest he complain to Heaven , where he will be heard ; if he hunger for thy sake , thou shalt not prosper for his sake : The poor man's Peny is a Plague in the rich man's Purse . MAX. 71. Be not too cautious in discerning the fit Objects of thy Charity ; lest a Soul perish through thy Discretion : What thou givest to mistaken Want , shall return a Blessing to thy deceived Heart ; better in relieving Idleness to commit an accidental Evil , than in neglecting Misery to omit an essential Good ▪ better two Drones be preserv'd than one Bee perish . MAX. 72. Theology is the Empress of the World , Mysteries are her Privy Council , Religion is her Clergy , the Arts are her Nobility , Philosophy her Secretary , the Graces her Maids of Honour , the moral Virtues the Ladies of her Bedchamber , Peace her Chamberlain , true Joy and endless Pleasures are her Courtiers , Plenty her Treasurer , Poverty her Exchequer , the Temple is her Court. If thou desire access to this great Majesty , the way is by her Courtiers ; if thou hast not Power there , the common way to the Sovereign is by the Secretary . MAX. 73. It is an evil Knowledge to know the Good thou should'st embrace , unless thou likewise embrace the Good thou knowest : The Breath of Divine Knowledge is the Bellows of Divine Love ; and the Flame of Divine Love is the Perfection of Divine Knowledge . MAX. 74. If thou desire Rest unto thy Soul , be just ; he that doth no Injury fears not to suffer Injury : The unjust mind is always in Labour ; it either practiseth the Evil it hath projected , or projects to avoid the Evil it hath deserved . MAX. 75. Accustom thy self to what is most usual : He that delights in Rarities must often feed displeased , and sometimes lye at the mercy of a dear market ; common food nourisheth best , Delicates please most ; the sound Stomack prefers neither ; what art thou the worse for the last year's plain Diet , or what now the better for the last great Feast ? MAX. 76. Whoever thou art , thou hast done more evil in one day than thou canst expiate in six , and canst thou think the evil of six days can require less than one ? God hath made us rich in days by allowing six , and himself poor by reserving but one ; and shall we spare our own Flock , and sheer his Lamb ? He that hath done nothing but what he can justifie in the six days , may play the seventh . MAX. 77. Hope and Fear , like Hypocrates's Twins , should live and dye together ; if Hope departs from Fear , it travels by Security , and lodgeth in Presumption ; if Fear depart from Hope , it travels to Infidelity , and Inns in Despair ; the one shuts up Heaven , the other opens Hell ; the one makes thee insensible of God's Frowns , the other incapable of God's Favour ; and both teach God to be unmerciful , and thee to be most miserable . MAX. 78. Close thine ear against him that shall open his mouth secretly against another ; if thou ▪ recieve not his words , they fly back , and wound the Reporter ; if thou receive them , they fly forward , and wound the Receiver . MAX. 79. If thou would'st preserve a sound Body , use fasting and walking ; if a healthful Soul , Fasting and praying ; walking exerciseth the Body , praying exerciseth the Soul ; fasting cleanseth both . MAX. 80. Wouldest thou not be thought a Fool in another's Conceit ? be not wise in thine own ; he that trusts in his own Wisdom , proclaims his own Folly : He is truly wise , and shall appear so , that hath Folly enough to be thought not worldly wise , or Wisdom enough to see his own Folly. MAX. 81. Desirest thou Knowledge ? Know the end of thy desire : Is it only to know ? then it is Curiosity ; is it because thou mayst be known ? then 't is Vanity ; if because thou mayst edifie , then 't is Charity ; if because thou mayst be edified , it is Wisdom . That Knowledge turns to mere Excrement , that hath not some heat of Wisdom to digest it . MAX. 82. Wisdom without Innocency is Knavery ; Innocency without Wisdom is Foolery ; be therefore wise as Serpents , and innocent as Doves : The Subtilty of the Serpent instructs the Innocency of the Dove ; the Innocency of the Dove corrects the Subtilty of the Serpent . What God hath joyned together , let no man separate . MAX. 83. The more thou imitatest the Virtues of a Saint departed , the better thou celebratest the Saint's day : God is not pleased with surfeiting for his sake , who with his Fasting so often pleased his God. MAX. 84. 〈◊〉 not thy serviceable Soldier out of soft Apparel , lest he prove effeminate ; nor out of a full Purse , lest he grow timorous They are more fit for action that are fiery to gain a Fortune abroad , than they that have Fortunes to lose at home . Expectation breeds Spirit , Fruition brings Fear . MAX. 85. God hath given to Mankind a common Library , his Creatures ; and to every man a proper Book , himself ; being an abridgement of all the others . If thou read with Understanding , it will make thee a great Master of Philosophy , and a true Servant to the Divine Author ; if thou but barely read , it will make thee thy own wise man , and the Author's Fool. MAX. 86. Doubt is a weak Child , lawfully begotten between an obstructed Judgment and a fair Understanding . Opinion is a bold Bastard , gotten between a strong Fancy and a weak Judgment . It is less dishonourable to be ingeniously doubtful , than rashly opinionate . MAX. 87. As thou art a moral man , esteem thy self not as thou art , but as thou art esteemed . As thou art a Christian , esteem thy self as thou art , not as thou art esteemed : Thy Price in both rises and falls as the market goes ; the market of a moral man is wild Opinion ; the market of a Christian is a good Conscience . MAX. 88. Providence is an Exercise of Reason , Experience an Act of Sense ; by how much Reason excels Sense , by so much Providence exceeds Experience : Providence prevents that Danger which Ezperience repents ; Providence is the Rational Daughter of Wisdom , Experience the Empirical mistress of Fools . MAX. 89. Hath fortune dealt thee ill Cards , let Wisdom make thee a good Gamester ; in a fair Gale every Fool may sail , but wise behaviour in a Storm commends the wisdom of a Pilate ; to bear adversity with an equal mind , is both the sign and glory of a brave Spirit . MAX. 90. If any speak ill of thee , flee home to thy own Conscience , and examine thy heart ; if thou be guilty , 't is a just Correction ; if not guilty , 't is a fair Instruction : make use of both , so shalt thou distill Honey out of Gall , and out of an open Enemy , create a secret Friend . MAX. 91. As the exercise of the body Natural is moderate Recreation , so the exercise of the body Politick , is Military-Discipline ; by that , the one is made more able ; by this , the other is made more active : where both are wanting there wants no danger ; to the one , through a humorous supply ; to the other , by a Negligent security . MAX. 92. God is above thee , Beasts are beneath thee ; acknowledge him that is above thee , and thou shalt be acknowledged by them that are under thee ; whilst Daniel acknowledge God to be above him , the Lyons acknowledge God to be above them . MAX. 93. Take heed , whilst thou shewest Wisdom in not speaking , thou betrayest not thy own Folly in too long silence ; if thou art a Fool , thy silence is Wisdom ; if a Wise man , too long silence is Folly : As too many words from a Fool 's mouth , gives a Wise man no leave to speak , so too long silence in a Wise man gives a Fool the opportunity of speaking , and makes thee guilty of his Folly. MAX. 94. Consider what thou wert , what thou art , what thou shalt be , what is within thee , what is above thee , what beneath thee , what is against thee , what was before thee , what shall be after thee ; and this will bring to thy self Humility , to thy Neighbour Charity , to the World Contempt , to thy God Obedience . He that knows not himself positively , cannot know himself relatively . MAX. 95. Think not thy love to God , merits God's love to thee ; his acceptance of thy Duty crowns his own Gifts in thee . Man's love to God is nothing but a faint reflection of God's love to man. MAX. 96. Be always less willing to speak than to hear ; what thou hearest thou receivest , what thou speakest thou givest . It is more glorious to give , more profitable to receive . MAX. 97. Seest thou good days , prepare for evil times ; no Summer but hath its Winter : He never reapt Comfort in adversity , that sow'd it not in prosperity . MAX. 98. If being a Magistrate thou connivest at Vice , thou nourishest it ; if thou sparest it , thou committest it ; what is not by thee punished in others , is made punishable in thee ; he that favours present Evils , entails them upon his Posterity : he that excuseth the Guilty condemns the Innocent . MAX. 99. Truth haunts no Corners , seeks no by-ways ; if thou profess it , do it openly ; if thou seek it , do it fairly : he deserves not to profess Truth that professeth it fearfully : he deserves not to find the Truth that seeks it fraudulently . MAX. 100. If thou desire to be wiser yet , think not thy self yet wise enough ; and if thou desire to improve knowledge in thy self , despise not the Instructions of another : He that Instructs him that thinks himself wise enough , hath a Fool to his Scholar ; he that thinks himself wise enough to Instruct himself , hath a Fool to his Master . The End of the Third Century . INSTITUTIONS AND MAXIMS Moral and Divine , &c. CENT . IV. MAXIM 1. DEmean thy self more warily in thy Study than in the Street ; if thy publick actions have an hundred witnesses , thy private have a thousand ; the Multitude look but upon thy actions , thy Conscience looks into them ; the Multitude may chance to excuse thee , if not acquit thee ; thy Conscience will accuse thee , if not Condemn thee . MAX. 2. Of all Vices , take heed of Drunkenness ; other Vices are but fruits of disorder'd affections , this disorders , nay banisheth Reason ; other Vices but impair the Soul , this demolisheth her two chief Faculties , the Understanding and the Will ; other Vices makes their own way , this makes way for all Vices : He that is a Drunkard is qualify'd for all Vice. MAX. 3. If thy Sin trouble thee , let that trouble comfort thee ; as pleasure in the Remembrance of Sin exasperates Justice , so sorrow in the Repentance of Sin mollifies Mercy : It is less danger to Commit the Sin we delight in , than to delight in the Sin we have Committed ; and more Joy is promised to Repentance , than to Innocency . MAX. 4. The way to God is by thy self , the way to thy self is by thy own Corruptions ; he that baulks this way , errs ; he that travels by the Creatures , wanders : the motion of the Heavens shall give thy soul no rest ; the virtue of Herbs shall not encrease thine ; the height of all Philosophy both Natural and Moral , is to know thy self , and the end of this Knowledge is to know God. MAX. 5. Infamy is where it is received ; if thou art a Mud-wall , it will stick ; if Marble , it will rebound ; if thou storm at it , 't is thine ; if thou contemn it , 't is his . MAX. 6. If thou desire Magistracy , learn to forget thy self : If thou undertake it , bid thy self farewel . He that looks upon a Common Cause with private Eyes , looks through false Glasses . In the exercise of thy Politique Office thou must forget both Ethicks and Oeconomicks : He that puts on a publick Gown , must put off a private Person . MAX. 7. Let the words of a Virgin , though in a good Cause , and to as good purpose , be neither violent , many , nor first , nor last ; it is less shame for a Virgin to be lost in a blushing silence , than to be found in a bold Eloquence . MAX. 8. Art thou in Plenty , give what thou wilt ; art thou in Poverty , give what thou canst : as what is received , is received according to the manner of the Receiver , so what is given is priz'd according to the measure of the Giver : He is a good work-man that makes as good Work , as his matter will permit . MAX. 9. God is the Author of Truth , the Devil the Father of Lies ; if the telling of a Truth shall endanger thy Life , the Author of Truth will protect thee from the Danger , or reward thee for thy Damage ; if the telling a Lie may secure thy Life , the Father of Lies will beguile thee of thy Gains , or traduce the Security : Better by losing of a Life to save it , than by saving of a Life to lose it . However , better thou perish than the Truth . MAX. 10. Consider not so much what thou hast , as what others want ; what thou hast take heed thou lose not ; what thou hast not , take heed thou covet not : If thou hast many above thee , turn thy Eye upon those that are under thee . If thou hast not Inferiors , have patience a while , and thou shalt have no Superiors ; the Grave requires no Marshal . MAX. 11. If thou seest any thing in thy self which may make thee proud , look a little and thou shall find enough to humble thee ; if thou be Wise , view the Peacock's feathers with his Feet , and weigh thy best parts with thy imperfections : he that would rightly prize the man , must read his whole story . MAX. 12. Let not the sweetness of Contemplation be so esteemed , that action be despised . Rachel was more fair ; Leah more fruitful ; as Contemplation is more delightful , so is it more dangerous : Lot was upright in the City and wicked in the mountain . MAX. 13. If thou hast but little , make it not less by murmuring ; if thou hast enough , make it not too much by unthankfulness ; he that is not thankfully contented with the least favour he hath received , hath made himself incapable of the least favour he can receive . MAX. 14. What thou hast taken unlawfully , restore speedily ; for the Sin in taking it is repeated every minute thou keep'st it ; if thou canst , restore it in kind ; if not , in value ; if it may be , restore it to the Party ; if not , to God ; the Poor is God's Receiver . MAX. 15. Let the fear of a Danger , be as a spur to prevent it ; he that fears otherwise gives advantage to the Danger ; it is less folly not to endeavour the prevention of the evil thou fearest , than to fear the Evil which thy endeavour cannot prevent . MAX. 16. If thou hast any Excellence which is thine own , thy Tongue may glory in it without shame ; but if thou hast received it , thy Glory is but Usurpation , and thy Pride is but the Prologue of thy Shame ; where Vain-Glory Commands , there Folly Counsels ; where Pride Rides , there Shame Lacquys . MAX. 17. God hath ordained his Creatures not only for necessity but for delight ; since he hath Carv'd thee with a bountiful hand , fear not to receive it with a liberal heart ; he that gave thee Water to allay thy thirst , gave thee Wine to exhilerate thy heart : Restore him for the one , the necessity of thanks ; Return him for the other , the cheerfulness of Praise . MAX. 18. If the Wicked flourish and thou suffer , be not discourag'd ; they are fatted for destruction , thou art dieted for health ; they have no other Heaven but the thoughts of a long Earth ; thou hast nothing on Earth but the hopes of a quick Heaven : If there were no Journey 's end , the Travel of a Christian were most Comfortless . MAX. 19. Imp not thy Wing with the Church's Feathers , lest thou fly to thy own Ruine ; Impropriations are bold Metaphors , which continued are deadly Allegories ; one foot of Land in Capite encumbers the whole Estate ; the Eagle snatch'd a Coal from the Altar , but it fir'd her Nest . MAX. 20. Let that Table which God hath pleased to give thee , please thee ; he that made the Vessel knows her burthen , and how to ballast her ; he that made all things very good , cannot but do all things very well ; if thou be content with a little , thou hast enough ; if thou complainest , thou hast too much . MAX. 21. Wouldst thou discover the true worth of a Man , behold him Naked , distreasure him of his ill got Wealth ; degrade him of his dear bought honour ; disrobe him of his purple habit ; discard his pamper'd body ; then look upon his Soul , and thou shalt find how great he is : Natural sweetness is never scented but in the absence of Artificial . MAX. 22. If thou art subject to any secret folly , blab it not , lest thou appear impudent ; nor boast of it , lest thou seem insolent ; every man's Vanity ought to be his greatest shame ; and every man's Folly ought to be his greatest secret . MAX. 23. If thou be Ignorant , endeavour to get Knowledge , lest thou be beaten with stripes : If thou hast attained Knowledge , put it in practice , lest thou be beaten with many stripes ; better not to know what we should practice , than not to practice what we know ; and less danger dwells in unaffected Ignorance , than unactive Knowledge . MAX. 24. Take heed thou harbour not that Vice called Envy , lest another's happiness be thy torment , and God's blessing becomes thy Curse : Virtue corrupted with Vain-glory turns Pride ; Poison'd with Malice becomes Envy : Joyn therefore Humility with thy Virtue , and Pride shall have no footing , and Envy shall have no entrance . MAX. 25. If thy endeavour cannot prevent a Vice , let thy Repentance lament it ; the more thou remember'st it without hearts-grief , the deeper it is rooted in thy heart : Take heed it please thee not , especially in cold blood , thy pleasure in it makes it fruitless , and her fruit is thy destruction . MAX. 26. The two knowledges of God and of thy self , are the high-way to thy Salvation ; that breeds in thee a filial Love , this a filial Fear . The Ignorance of thy self is the beginning of all sin ; and the Ignorance of God is the perfection of all Evil. MAX. 27. Rather do nothing to the purpose than be Idle , that the Devil may find thee doing . The Bird that sits is easily shot , when flyers ' scape the Fowler ; Idleness is the dead Sea that swallows all Virtues , and the self made Sepulchre of a living man : The Idle man is the Devil's hireling , whose Livery is Rags , whose Dyet and Wages are famine and diseases . MAX. 28. Be not so mad , as to alter that Countenance which thy Creator made thee ; remember 't was the work of his hands ; if it be bad how darst thou mend it ; if it be good , why dost thou mend it ? art thou asham'd of his work , and proud of thy own ? he made thy face to be known by ; why desirest thou to be known by another ? It is a shame to adulterate Modesty , but more to adulterate Nature ; lay by thy Art , and blush not to appear what he blushes not to make thee . It is better to be his Picture than thine own . MAX. 29. Let the Ground of all thy Religious actions be obedience ; Examine not why it is Commanded , but observe it because it is commanded ; true Obedience neither Procrastinates nor Questions . MAX. 30. If thou would'st buy an Inheritance in Heaven , advise not with thy Purse , lest in the mean while thou lose thy Purchase . The Widow bought as much for two Mites as Zacheus did for half his Estate . The Price of that Purchase is what thou hast , and is not lost for what thou hast not , if thou desire to have it . MAX. 31. With the same height of Desire thou hast sinned , with the like depth of Sorrow thou must repent ; thou that hast sinned to day , defer not thy Repentance till to morrow . He that hath promised thee Pardon to thy Repentance , hath not promised Life till thou repent . MAX. 32. Take heed how thou receivest Praise from men ; from good men , neither avoid it , nor glory in it ; from evil men , neither desire it nor expect it : To be praised of them that are evil , or for that which is evil , is equal Dishonour ; he is happy in his Worth who is praised by the good , and imitated by the bad . MAX. 33. Proportion thy Charity to the strength of thy Estate , lest God proportion thy Estate to the weakness of thy Charity : Let the Lips of the Poor be the Trumpet of thy Gifts , lest in seeking applause thou losest thy Reward . Nothing is more pleasing to God than an open hand and a close mouth . MAX. 34. Dost thou want things necessary : Grumble not ; perchance 't was a necessary thing thou should'st want ; endeavour lawfully to supply it : If God bless not thy Endeavours , bless him that knoweth what is fittest for thee ; thou art God's Patient , prescribe not thy Physitian . MAX. 35. If another's Death , or thy own , depend upon thy Confession , if thou canst , say nothing ; if thou must , say the Truth : It is better thou lose thy Life than God his Honour ; it is as easie for him to give thee Life being condemned , as Repentance , having sinned : It is more Wisdom to yeild thy Body , than hazard thy Soul. MAX. 36. Cloath not thy Language , either with obscurity or affectation ; in the one thou discoverest too much darkness , in the other too much lightness : He that speaks from the Understanding to the Understanding is the best Interpreter . MAX. 37. If thou expect Death as a Friend , prepare to entertain it ; if thou expect Death as an Enemy , prepare to overcome it : Death hath no advantage , but when it comes a Stranger . MAX. 38. Fear nothing but what thy Industry may prevent : Be confident of nothing but what fortune cannot defeat . It is no less folly to fear what is impossible to be avoided , than to be secure when there is a possibility to be deprived . MAX. 39. Let not the necessity of God's Decree discourage thee to pray , or dishearten thy Prayers ; do thou thy Dury , and God will do his Pleasure : If thy Prayers make not him sound that is sick , they will return , and confirm thy health that art sound : If the end of thy Prayers be to obtain thy Request , thou confinest him that is infinite ; if thou hast done well because thou wert commanded , thou hast thy Reward , in that thou hast obeyed God's Pleasure in the end of our Prayers . MAX. 40. Marry not too young ; and when thou art too old , marry not , lest thou be fond in the one , and dote in the other , and repent for both : Let thy Liking ripen before thou love ; let thy Love advise before thou chuse ; and let thy Choice be first , before thou marry : Remember that the whole Happiness of thy Life depends upon this one Act ; remember that nothing but Death can dissolve this Knot : He that weds in haste , repents oftentimes by leisure ; and he that repents him of his own Act , either is or was a Fool by Confession . MAX. 41. If God hath sent thee a Cross , take it up and follow him ; use it wisely , lest it be unprofitable ; bear it patiently , lest it be intollerable ; behold in it God's Anger against Sin , and his Love towards thee in punishing and chastising the other . If it be light , slight it not ; if heavy , murmur not : Not to be sensible of a Judgment , is the symptom of a hardned Heart ; and to be displeased at his Pleasure is a sign of a Rebellious Will. MAX. 42. If thou desire to be magnanimous , undertake nothing rashly , and fear nothing thou undertakest : Fear nothing but Infamy ; dare any thing but Injury . The measure of Magnanimity , is neither to be rash , nor timorous . MAX. 43. Practise in Health to bear Sickness , and endeavour in the strength of thy life to entertain Death . He that hath a Will to dye , not having Power to live , shews Necessity , not Virtue : It is the Glory of a brave mind to embrace Pangs in the very Arms of Pleasure . What name of Virtue merits he that goes when he is driven ? MAX. 44. Be not too punctual in taking place : If he be thy Superiour , 't is his due ; if thy Inferiour , 't is his Dishonour ; it is thou must honour thy place , not thy place thee . It is a poor Reward of Worth , that consists in a Righthand , or a brick Wall. MAX. 45. Pray often , because thou sinnest always ; repent quickly , lest thou dye suddenly : He that repents it , because he wants power to act it , repents not of a Sin till he forsakes it : He that wants power to actuate his Sin hath not forsaken his Sin , but his Sin him . MAX. 46. Make Philosophy thy Journey , Theology thy Journey 's end : Philosophy is a pleasant way , but dangerous to him that either tires or retires : In this Journey it 's safe neither to loyter , nor to rest , till thou hast attained thy Journey's-End : He that sits down a Philosopher , rises up an Atheist . MAX. 47. Fear not to Sin , for God's sake , but thy own ; thy Sin o'erthrows not his Glory , but Good : He gains his glory not only from the Salvation of the Repentant ; but also from the confusion of the Rebellious . There be Vessels for honour , and Vessels for dishonour ; but both for his honour . God is not griev'd for the glory he shall lose for thy Improvidence , but for the horror thou shalt find for thy Impenitence . MAX. 48. Insult not over Misery , nor deride Infirmity , nor despise Deformity . The first shews thy Inhumanity ; the second , thy Folly ; the third , thy Pride ; He that made him miserable , made thee happy to lament him : He that made him weak , made thee strong to support him ; He that made him deformed , gave thee favour to be humbled ; He that is not sensible of another's Unhappiness , is a Living Stone ; but he that makes Misery the object of his triumph , is an Incarnate Devil . MAX. 49. Make thy Recreations servants to thy business ; lest thou become slave to thy Recreations ; when thou go'st up into the Mountain , leave this Servant in the Valley ; when thou goest to the City , leave him in the Suburbs ; and remember , the Servant is not greater than his Master . MAX. 50. Praise no man too liberally before his face ; nor censure him too lavishly behind his back . The one savours of Flattery ; the other , of Malice , and both are Reprehensible : The true way to advance another's Virtue , is to follow it ; and the best means to cry down another's Vice , is to decline it . MAX. 51. If thy Prince command a lawful act , give him all active Obedience : If he command an Unlawful act , give Passive Obedience . What thy well-grounded Conscience will suffer , do cheerfully , without repining ; where thou may'st not do Lawfully , suffer couragiously without Rebellion : Thy Life and Livelihood is thy Prince's , thy Conscience is thy own . MAX. 52. If thou givest to receive the like , it is Exchange : If to receive more , 't is covetousness : If to receive thanks , it is Vanity : If to be seen , 't is Vain-Glory : If to corrupt , 't is Bribery : If for Example , 't is Formality : If for Compassion , 't is Charity : If because thou art Commanded , 't is Obedience : The affection in doing the work , gives a name to the work done . MAX. 53. Fear Death , but be not afraid of Death . To fear it what 's thy Expectation ; to be afraid of it dulls thy Preparation : If thou canst endure it , it is but a slight pain ; if not , 't is but a short pain : To fear Death , is the way to Live long ; To be afraid of Death , is to be long a Dying . MAX. 54. If thou desire the love of God and Man , be humble ; for the proud heart , as it loves none but it self , so it is beloved of none , but by it self : The Voice of humility is God's Rhetorick . Humility enforces , where neither Virtue , nor Strength , nor Reason , can prevail . MAX. 55. Look upon thy burning Taper , and there see the Emblem of thy Life : The flame is thy Soul ; the Wax thy Body , and is commonly a span long ; the Wax , ( if never so well temper'd ) can but last his length ; and who can lengthen it ? If ill temper'd , it shall waste the the faster , yet last his length ; an open Window shall hasten either ; an Extinguisher shall put out both : Husband them the best thou canst , thou canst not lengthen them beyond their date : Leave them to the injury of the Wind , or to the mercy of a wastful hand , thou hastnest them , but still they burn their length : But puff them out , and thou hast shortned them , and stop'd their passage , which else had brought them to their appointed End. Bodies according to their Constitutions , stronger or weaker , according to the equality or inequality of their Elements , have their dates , and may be preserved from shortning , but not lengthned . Neglect may waste them , ill Diet may hasten them to their Journey 's End , yet they have lived their length ; a violent hand may interrupt them ; a sudden death may stop them , and they are shortned . It lies in the power of Man , either permissively to hasten , or actively to shorten ; but not to lengthen or extend the Limits of his Natural Life . He only ( if any ) hath the art to lengthen out his Taper that puts it to the best advantage . MAX. 56. Demean thy self in the presence of thy Prince , with reverence and chearfulness . That , without this , is too much sadness ; this , without that , is too much boldness : Let thy Wisdom endeavonr to gain his opinion , and labour to make thy Loyalty his Confidence : Let him not find thee false in Words , unjust in thy Actions , unseasonable in thy Suits , nor careless in his Service : Cross not his passion ; Question not his pleasures ; Press not into his secrets ; Pry not in his prerogative : Displease him not , lest he be angry ; appear not displeased , lest he be jealous . The anger of a King is implacable : The Jealousie of a Prince is Incurable . MAX. 57. Give thy heart to thy Creator , and reverence thy Superiors : Give diligence to thy Calling , and ear to good Counsel : Give alms to the Poor , and the Glory to God : Forgive him that ignorantly offends thee , and him that wittingly offended thee , seeks thee . Forgive him that hath forcibly abused thee ; and him that hath fraudulently betray'd thee : Forgive all thine Enemies ; but least of all thy self : Give , and it shall be given to thee ; Forgive , and it shall be Forgiven thee ; the sum of all Christianity is Give and Forgive . MAX. 58. Be not too great a Niggard in the Commendations of him that professes thy own Quality : If he deserves thy praise , thou hast discovered thy Judgment ; If not , thy Modesty : Honour either returns , or reflects to the Giver . MAX. 59. If thou desire to raise thy Fortunes , Encourage thy delights to the casts of Fortune ; be wise betimes , lest thou repent too late ; what thou gettest , thou gainest by abused Providence ; what thou losest , thou losest by abused Patience ; what thou winnest is prodigally spent ; what thou losest is prodigally lost : It is an Evil trade that prodigally drives ; and a bad Voyage where the Pilot is blind . MAX. 60. Be very wary for whom thou becomest Security , and for no more than thou art able to discharge , if thou lovest thy Liberty . The Borrower is a Slave to the Lender ; the Security is a Slave to both : whilst the Borrower and Lender are both eased , the Security bears both their burthens . He is a Wise Security that recovers himself . MAX. 61. Look upon thy Affliction as thou dost upon thy Physick ; both imply a Disease , and both are applied for a Cure ; that of the Body , this of the Soul : If they work , they promise health ; if not , they threaten death : He is not happy that is not Afflicted , but he that finds happiness by his Affliction . MAX. 62. If the knowledge of good , whet thy desire to good , it is a happy knowledge : If by thy ignorance of Evil , thou art surpriz'd with Evil , it is an unhappy Ignorance . Happy is he that hath so much Knowledge of Good , as to desire it ; and but so much Knowledge of Evil , as to fear it . MAX. 63. When the Flesh presents thee with delights , then present thy self with dangers : Where the World possesses thee with vain Hopes , there possess thy self with true Fear . When the Devil brings thee Oil , bring thou Vinegar . The way to be safe , is never to be secure . MAX. 64. If thy Brother hath offended thee , forgive him freely , and be reconciled : To do Evil for Evil is humane Corruption ; to do Good for Good , is civil Retribution : To do Good for Evil is Christian perfection ; the Act of Forgiveness is God's Precept ; the manner of Forgiveness is God's President . MAX. 65. Reverence the Writings of Holy Men ; but lodge not thy Faith upon them , because but Men : They are good Pools , but no Fountains . Build on Paul himself , no longer than he builds on Christ : If Peter renounce his Master , renounce Peter . The word of Man may convince Reason ; but the word of God alone can compel Conscience . MAX. 66. In Civil things follow the most ; in matters of Religion , the fewest ; in all things ; follow the best ; so shall thy ways be pleasing to God , so shall thy behaviour be plausible with Men. MAX. 67. If any loss or misery hath befallen to thy Brother ; dissemble it to thy self ; and what Counsel thou givest him , Register carefully ; and when the case is thine , follow it : so shall thine own Reason convince thy Passion , or thy Passion confess her own Unreasonableness . MAX. 68. When thou goest about to change thy Moral Liberty , into a Christian Servitude , prepare thy self to be the world's laughing stock ; if thou overcome her Scoffs , thou shalt have double honour ; if overcome , double shame . He is unworthy of a good Master that is ashamed of a bad Livery . MAX. 69. Let not the falling of a Salt , or the crossing of a Hare , or the crying of a Cricket , trouble thee : They portend no evil , but what thou fearest . He is ill acquainted with himself , that knows not his own Fortunes better than they : If evil follow it , it is the Punishment of thy Superstition , not the fulfilling of their Portent : All things are lucky to thee , if thou wilt ; nothing but is ominous to the Superstitious . MAX. 70. So behave thy self in thy course of Life , as at a Banquet . Take what is offered with modest Thankfulness ; and expect what is not as yet offered with hopeful Patience . Let not thy rude Appetite press thee , nor a slight carefulness indispose thee , nor a sullen discontent deject thee . Who desires more than enough , hath too much ; and he that is satisfied with a little , hath no less than enough . MAX. 71. Is thy Child dead ? He is restored , not lost . Is thy Treasure stoln ? It is not lost , it is restored : He is an ill Debtor , that counts Repayment loss ; but it was an ill chance that took thy Child , and a wicked hand that stole thy Treasure : What is that to thee : It matters not by whom he requires the things from whom he lent them ; what Goods are ours by Loan , are not lost when willingly restored , but when unworthily received . MAX. 72. Censure no man ; detract from no man ; praise no man before his Face ; traduce no man behind his back : Boast not thy self abroad , nor flatter thy self at home : If any thing cross thee , accuse thy self ; if any extol thee , humble thy self : Honour those that instruct thee , and be thankful to those that reprehend thee . Let all thy Desires be subjected to Reason , and let thy Reason be corrected By Religion . Weigh thy self by thy own Ballances , and trust not the Voice of wild Opinion : Observe thy self as thy greatest Enemy ; so shalt thou become thy greatest Friend . MAX. 73. Endeavour to make thy discourse such as may administer Profit to thy self , or Standers by , lest thou incur the danger of an idle Word : Above all Subjects , avoid all those that are scurrilous and obscene , Tales that are impertinent and improbable , and Dreams . MAX. 74. If God hath blest thee with a Son , bless thou that Son with a lawful Calling ; chuse such Employment as may stand with his Fancy and thy Judgment : if his Country claims his Ability towards the building of her Honour ; if he cannot bring a Cedar , let him bring a Shrub : He that brings nothing , usurps his Life , and robs his Country of a Servant . MAX. 75. At thy first Entrance into thy Estate , keep a low Sail ; thou must rise with Honour ; thou canst not decline without Shame . He that begins as his Father ended , shall end as his Father begun . MAX. 76. If any obscene Tale should chance to slip into thine Ears , among the Varieties of Discourse ( if opportunity admit ) reprove it ; if otherwise , let thy Silence or change of Countenance interpret thy dislike : The smiling Ear is Bawd to the lascivious Tongue . MAX. 77. Be more circumspect over the Works of thy Brain , than the Actions of thy Body ; these have Infirmity to plead for them , but they must stand upon their own bottoms ; these are but the Objects of few , they of all ; these will have Equals to defend them , they have Inferiours to envy them , Superiours to deride them , all to censure them : It is no less danger for these to be proclaimed at Paul's-Cross , than for them to be protested in Paul's Church-yard . MAX. 78. Use Common-place-books , or Collections , as Indexes to light thee to the Authors , lest thou be abused : He that takes Learning upon Trust , makes him a fair Cupboard with another's Plate ; he is an ill advised Purchaser , whose Title depends more on Witnesses than Evidences . MAX. 79. If thou desire to make the best advantage of the Muses , either by reading to benefit thy self , or by writing others , keep a peaceful Soul within a temperate Body : A full Belly makes a dull Brain , and a turbulent Spirit a distracted Judgment . The Muses starve in a Cook 's Shop and a Lawyer 's Study . MAX. 80. When thou communicatest thy self by Letters , heighten or depress thy Stile according to the Quality of the Person and Business ; that which thy tongue would present to any if present , let thy pen represent to him absent . The Tongue is the Mind's Interpreter ; and the Pen is the Tongue 's Secretary : MAX. 81. Keep thy Soul in exercise , lest her Faculties rust for want of Motion ; to eat , sleep , or sport too long , stops the natural course of her natural actions . To dwell too long in the Employments of the Body , is both the Cause and Sign of a dull Spirit . MAX. 82. Be very circumspect to whose Tuition thou committest thy Child ; every good Scholar is not a good Master . He must be a man of invincible Patience and singular Observation : He must study Children , that will teach them well , and Reason must rule him that would rule wisely ; he must not take advantage of an ignorant Father , nor give too much ear to an indulgent Grandmother : The common Good must outweigh his private Gains , and his Credit must out-bid Gratuities : He must be diligent and sober , not too familiar , nor too reserv'd , neither amorous , nor phantastick ; just , without fierceness ; merciful , without fondness : If such an one thou meet with , thou hast found a Treasure , which if thou know'st how to value , is invaluable . MAX. 83. Let not thy Laughter handsel thy own Jest , lest whil'st thou laugh at it , others laugh at thee ; neither tell it often to the same Hearers , lest thou be thought forgetful or barren . There is no Sweetness in a Cabbage twice sodd , or a Tale twice told . MAX. 84. If Opinion hath lighted the Lamp of thy name , endeavour to encourage it with thine own Oyle , lest it go out , and stink . The Chronical Disease of Popularity is Shame : If thou be once up , beware ; from Fame to Infamy is a beaten Road. MAX. 85. Cleanse thy Morning Soul with private and due Devotion : Till then admit no business ; the first born of thy Thoughts are God's , and not thine but by Sacrilege . Think thy self not ready , till thou hast praised him , and he will be always ready to bless thee . MAX. 86. In all thy actions , think God sees thee ; and in all his actions labour to see him ; that will make thee fear him , this will move thee to love him . The Fear of God is the beginning of Knowledge , and the Knowledge of God is the Perfection of Love. MAX. 87. Let not the Expectation of a Reversion entice thy heart to the wish of a Possessor's Death , lest a Judgment meet thee in thy Expectation , or a Curse overtake thee in thy fruition ; Every wish makes the a murtherer ; and moves God to be an accessary : God often lengthens the Life of the Possessor , with the days of the Expector . MAX. 88. Prize not thy self by what thou hast , but by what thou art : He that values a Jewel by her Golden Frame , or a Book by its Silver Clasps ; or a Man by his vast Estate , errs : If thou art not worth more than the World can make thee , thy Redeemer had a bad Peny-worth , or thou an uncurious Redeemer . MAX. 89. Let not thy Father , nor the Fathers , nor the Church , thy Mother's belief , be the ground of thine : The Scripture lies Open to the humble Heart , but Lock'd against the proud Inquisitor : He that believes with an Implicite Faith , is a meer Empyrick in Religion . MAX. 90. Of all Sins , take greatest heed of that which thou hast last , and most repented of : He that was the last thrust out of doors , is the next readiest to croud in again ; and he that thou hast sorest battled , is likest to call more help for a Revenge . It is requisite for him that hath cast one Devil out , to keep strong hold , lest seven Return . MAX. 91. In the meditation of Divine Mysteries , keep thy Heart humble , and thy Thoughts holy ; let Philosophy not be ashamed to be Confuted , nor Logick blush to be Confounded ; what thou canst not prove , approve ; what thou canst not comprehend , believe ; and what thou can'st believe , admire ; so shall thy Ignorance be satisfy'd in thy Faith , and thy doubts be swallow'd up with wonders : The best way to see Day-light is to put out the Candle . MAX. 92. If Opinion hath cryed thy Name up , let thy modesty cry thy heart down , lest thou deceive it , or it thee ; there is no less danger in a great Name than in a bad ; and no less honour in deserving of Praise , than in the enduring it . MAX. 93. Use the Holy Scriptures with all Reverence ; let not thy wanton fancy carry it out in Jests , nor thy sinful wit make it an advocate to thy Sin ; it is a subject for thy Faith , not Fancy : Where Wit and Blasphemy is one Trade , the Understanding's Bankrupt . MAX. 94. Dost thou complain that God hath forsaken thee ; it is thou that hast forsaken him ; 't is thou that art mutable ; in him there is no shadow of Change ; in his light is Life : If thy will drive thee to a Dungeon , thou makest thy own darkness ; and in that darkness dwells thy death ; from whence if he Redeem thee , he is merciful ; if not , he is just ; in both , he receives Glory . MAX. 95. Make use of Time if thou lovest Eternity ; know yesterday cannot be recalled ; to morrow cannot be assured ; to day is only thine ; which if thou procrastinate , thou losest ; which loss is lost for Ever ; one to day is worth two to morrow . MAX. 96. If thou be strong enough to Encounter with the times , keep thy Station ; if not , shift a foot to gain advantage of the times : He that acts a Beggar to prevent a Thief , is ne'er the Poorer ; it is a great part of Wisdom sometimes to seem a Fool. MAX. 97. If thou intend thy Writings for the publick View , lard them not too much with the choice Lines of another Author , lest thou lose thy ownGravy ; which thou hast read and digested , being delivered in thy own stile , becomes thine ; it is more decent to wear a plain suit of one intire Cloth , than a gaudy Garment , chequer'd with other rich Fragments . MAX. 98. If God hath bless'd thee with Inheritance , and Children to Inherit , trust not the staff of thy Family to the hands of one . Make not many Beggars in the building of one great Heir , lest , if he miscarry through a prodigal will , the rest sink thro' a hard necessity : God's allowance is a double portion : when high bloud and generous breeding , break their fast in plenty , and dine in poverty , they often fup in Infamy : If thou deny them Falcon's Wings to prey on . Fowl , give them Kite's Stomachs to seize on Garbage . MAX. 99. Be very vigilant over thy Child in the April of his Understanding , lest the frost of May nip his blossom ; whilst he is a tender twig , streighten him ; whilst he is a New Vessel , season him ; such as thou makest him , such commonly thou shalt find him ; let his first lesson be Obedience , and the second shall be what thou wilt ; Give him Education in good Letters , to the utmost of thy ability and his capacity ; season his Youth with the love of his Creator , and make the fear of his God , the beginning of his Knowledge ; if he have an active Spirit , rather rectifie than curb it ; but reckon Idleness amongst his chiefest faults ; above all things keep him from vain Lascivious and Amorous Pamphlets , as the Primer of all Vice. As his Judgment ripens , observe his Inclination , and tender him a Calling that shall not cross it : Forced Marriages and Callings seldom prosper ; shew him both the Mow and the Plough , and prepare him as well for the danger of the Skirmish , as possess him with the honour of the Prize . If he chuse the profession of a Scholar , advise him to Study the most profitable Arts : Poetry and Mathematicks take up too great a Latitude of the Soul , and moderately used , are good Recreations , but bad Callings ; being nothing but their own Reward . If he chuse the Profession of a Soldier , let him know withal , Honour must be his greatest Wages , and his Enemies his surest Pay-master : prepare him against the danger of War , and advise him of the greater mischief of a Garison : let him avoid Debauchedness and Duels , to the utmost of his power , and remember he is not his own Man ; and ( being his Countries Servant ) hath no Estate in his own Life : If he chuse a Trade , teach him to forget his Father's and his Mother's Wing ; advise him to be Conscionable , Careful , and Constant ; this done , thou hast done thy part , leave the rest to Providence , and thou hast done well . MAX. 100. Convey thy Love to thy Friends , as an Arrow to the Mark , to stick there ; not as a Ball against the Wall , to rebound back to thee ; That Friendship will not continue to the End that is begun for an End. Meditation is the Life of the Soul , Action is the life of Meditation , Honour is the Reward of Action ; so Meditate that thou may'st do ; so do that thou may'st purchase Honour : For which Purchase , Give GOD the Glory . FINIS . Some Books Printed for Sam. Briscoe , at Corner of Charles street , Covent-Garden . 2. THe History of Polybius the Megalapolitan ; Containing a Geneneral Account of the Transactions of the World , and principally of the Roman People , during the first and s●cond Punick Wars , &c. Translated from the Original Greek , by Sir H. Sheres : 2 Vol. 8vo . 2. The Satyrs of Titus Petronius Arbiter , a Roman Knight ; with their Fragments recover'd at Belgrade : made Engglish by Mr. Burnaby of the Middle-Temple . 3. The Young Lawyer 's Recreation ; being a Collection of the most unusual and pleasant Customs and Passages in the Law , as well for the use as diversion of the Reader . 4. Letters of Love and Gallantry , together with the pleasant Adventures of a young Lady , and Nuns Memoirs ; with several other Letters that passed between Ladies and Gentlemen both in Town and Country . In two Vol. 120 5. The Religious Stoick , or a brief Discourse on these several Subjests , viz. Atheism , Superstition , World's Creation , Eternity , Providence , Theology , strictness of Churches , of the Scriptures , of Moral and Judicial Law , of Man and his Creation , of the immortality of the Soul , of Faith and Reason , of the Fall of Angels , and what their Sin was , of Man's Fall , of the Stile of Genesis , a Refutation of the Millinaries , &c. with a friendly Address to the Fanaticks of all Sects and Sorts . By Sir George Mackenzey . 
A03025	----	Horæ succisivæ, or, Spare-houres of meditations upon our duty to [brace] God, others, our selves / by Ios. Henshaw. Henshaw, Joseph, 1603-1679. 1631 Approx. 197 KB of XML-encoded text transcribed from 180 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A03025 STC 13167.5 ESTC S2727 24561761 ocm 24561761 27778 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A03025) Transcribed from: (Early English Books Online ; image set 27778) Images scanned from microfilm: (Early English books, 1475-1640 ; 1853:20) Horæ succisivæ, or, Spare-houres of meditations upon our duty to [brace] God, others, our selves / by Ios. Henshaw. Henshaw, Joseph, 1603-1679. The second edition corrected and much inlarged. [6], 160, [10], 190 [i.e. 192] p. Printed by R. Badger for Ralph Mabb, London : 1631. In two parts. The statement of responsibility appears after the edition statement. Signatures: A⁶(-A1) B-G¹² H⁶, ²B-I¹². Error in paging: p. 192 misnumbered 190. Imperfect: torn and tightly bound, with print show-through and slight loss of print. Reproduction of original in the Harvard University. Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Conduct of life -- Early works to 1900. Maxims. 2003-08 TCP Assigned for keying and markup 2003-08 Aptara Keyed and coded from ProQuest page images 2003-09 Olivia Bottum Sampled and proofread 2003-09 Olivia Bottum Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion Horae Succisivae , OR , SPARE-HOVRES of Meditations : Vpon our DVTIE To GOD , OTHERS , Our SELVES . The Second Edition , corrected and much inlarged , By IOS . HENSHAVV . LONDON , Printed by R. Badger , for Ralph Mabb . 1631. TO The Right Honourable LADIE , the LADIE ANNE COTTINGTON . Right Honorable , I Have provided a PRESENT proportionable to my skill my time and your Honors knowledge of me , short : Your desire many times to heare others writing out of my mouth , made mee to put this of my owne into your hands ; a rapsodie of resolves and observations , some for contemplation , others for caution , the first divine , the other morall , when you lose an houre from better and graver matters , throw it away on these ; wherin you have somewhat of God , of others , of our selves , what God is to us , what we should bee to him , to others : there cannot be much said of it , because there is but little said in it ; in all which little I intend nothing to my selfe , but to others . The generall end of reading is to know , but the end of divine reading is to good our knowledge , and if it doe good , I have my end , and my reward , whose office is to live , not to my selfe , but others , and am a servant to all by a common duety , but your Honors by especiall relation to be commanded , I. H. Horae Succisivae , OR SPARE-HOVRES of MEDITATIONS . MAke God the first and last of all thy actions : so beginne that thou maist have him in the end , otherwise I doubt whether it had beene better thou hadst not begun . That we brought nothing into this world , is not more every where knowne , than it is of every one beleeved ; but that wee shall carry nothing out of this world , is a sentence better knowne than trusted , otherwise I thinke men would take more care to live well , than to dye rich . Wealth is not the way to heaven , but the contrary ; all my care shall bee how to live well , and I am sure I shall never dye poore . Sleepe is but deaths elder brother , and death is but a sleepe nicknam'd ; why should I more feare to goe to my grave than to my bed , since both tend to my rest : when I lye downe to sleepe , I will thinke it my last , and when I rise againe , account my life not continued but restor'd . Too much labour toyles the body , too much looking the minde : I will deale for my study as for my stomacke , ever rise with an appetite , lest if I once surfet , I ever loath it . How hard it is for a man to forget his sinne , or remember his God , not to doe that evill which he should not , and not to leave undone that good which hee should doe , every man can tell by experience . I were no man , if I had no sinne , but if I am a Christian I must not delight in sin ; if I cannot avoyd some sinnes , yet I will stand in none . To doe any thing to thinke to be talk'd of , is the vainest thing in the world ; to give almes and aske who sees , loseth the prayse and the reward : I may be seen to give , I will not give to be seene , that others are witnesse to my piety is not my fault , nor my praise ; I will never bee so ill a friend to my selfe to sell heaven for vaine-glorie . The obedience of good children proceeds not from feare , but love ; it is a very bad nature will doe nothing without blowes ; to turne to our vomit as soone as God is turn'd from his rod , and aske who is the Lord till a new plague , is a state I know not whether more to be feared or pittied : if I cannot avoyd correction , I will mend with it ; not bee beaten twice for the same fault . I know not which is worse ; the bearer of tales or the receiver , for the one makes the other : I will no lesse hate to tell then to heare slaunders : If I cannot stop others mouthes , I will stop my owne eares . The receiver is as bad as the thiefe . With God a Publican goes beyond a Pharisie , a sigh or a groane , that cannot bee uttered , beyond a long prayer with ostentation : Care not how long , or how lowd thy prayer be , but how hearty . Woman was first given to man for a helpe , since for a remedy , what shall we thinke of those , that turne the remedy into a disease , and hold it in all cases for some , and in some cases for all , not onely dangerous but damnable to marry ; what is this but to teach God what Hee hath to doe ? I have ever counted it safe and wise to leave that indifferent which God hath left so . GOD cannot endure a Pharisee that saies and doth not : with His disciples , saying and doing must not bee two mens offices ; if thou canst doe but little , promise the lesse ; so though thou maist bee thought niggardly , because thou performest so little , yet thou shalt be knowne just because thou promised'st no more . A good man would so be honourable , as hee may still bee honest , not broker for preferment ; if not worthy , let him want it , but if deserving , why should he buy his due ? I will neither grow great by buying honour , nor rich by selling it . In injuries it is better to take many , than give one , in benefits the contrary : I will requite the first with bearing them , the second with requiting them . Evill communication corrupts good manners . Peter denied his master among the Iewes , whom he confessed among the Apostles : I may have a bad man of my familie , I will never have a bad familiar ; or if at any time of my court , never of my counsell . So live with men as considering alwaies that God sees thee , so pray to God , as if every man heard thee ; doe nothing which thou wouldest not have God see done ; desire nothing which may either wrong thy profession to aske , or Gods honour to graunt . Every night is an Embleme of death , in this , that in both we rest from our labours : I will labour to long for my rest in heaven , and I shall never be loth to goe to bed to the earth , who would not desire to dye that he might be with Christ ? It is good in prosperity , to make roome for adversity , that however it come unsent for , it may not come unlook'd for ; if it doe not come , wee are never the worse , if it doe come we are the better provided ; expectation , if it doe not hinder crosses , yet it lessens them . Earthly things are like dreames , awake to nothing ; like shadowes set with the sun , wealth and honour will either leave us , or we them . I will labour onely for those pleasures which never shall have an end , and be more delighted that I shall be happy , than that I am so . 'T is a good Signe , when GOD chides us , that He loves us , nothing more proves us His than blowes , nothing sooner makes us His : God can love His children well , and not make wantons of them ; if I suffer , it is that I may raigne . How profitable is that affliction , that carries me to heaven ? Suffering is the way to glory , sometime in this World : Ioseph had never beene a Courtier , had hee not first beene a prisoner . Gods children are ever the better for being miserable , and end in that ; It is good for mee , that I have been afflicted ; let God use me how Hee will on earth , so I may have what Hee hath promised to those that love Him in heaven ; Who would not be a Lazarus for a day , that hee might sit in Abraham's bosome for ever ? Gods Church must be a lillie among thorns , and while I am a member of the Church , I must not looke to fare better than the whole Body , if they have call'd the master of the house Beelzebub , well may it be endur'd to those of the household ; my comfort is if I am reviled for His sake , I shall be blessed . Prosperity is like Vinum merum , all wine ; it makes drunke the soule , and therefore God mingles it , that He may keep us sober ; feeds His children with a bit and a knocke , ever dishes His sweete meate with sowre sause : if wee did alwaies abound wee would grow proud , and forget our selves ; and if not sometimes , wee would despaire and forget our God : I will pray with Salomon , give me neither wealth nor poverty , but a meane ; or if wealth , grace to imploy it , if poverty , patience to endure it . Afflictions are the medicines of the minde , if they are not toothsome , let it suffice , they are wholesome ; 't is not required in Physicke that it should please , but heale , unlesse we esteeme our pleasure above our health : let me suffer , so I may reigne , be beaten , so I may be a son . Nothing can be ever too much to endure for those pleasures which endure for ever . There was never good but was hard to get : the prison and the hatchet , sores and crums leade to Abraham's bosome , and the way thither is by weeping-crosse : if many tribulations will carry me to heaven , on Gods name let me have them ; welcome the poverty , which makes me heire to those riches that never shall have an end . I will deale for my soule , as for my body , never refuse health because the Phisicke that should procure it , is bitter ; let it distast me , so it heale me . There are in the world that thinke it too great sawcinesse to be our owne spokes-men to God and therefore goe to St. Some-body to preferre their petitions for them : I shall ever hold it good manners to goe of my owne errants to God , He that bids me Come , will bid me welcome ; God hath said , Come unto me &c. It is no unmannerlinesse to come when I am call'd . All consciences like all stomacks are not alike how many doe we see digest those sinnes with ease , which others cannot get downe with struggling , one straines at a gnat , when another swallowes a camell : hee that will keepe cleere of great sinnes , must make conscience of all . I will thinke no sinne little , because the least endangers my soule , and it is all one whether I sell my SAVIOVR for thirty pence , with Iudas , or for halfe I am worth , with Ananias ; whether I goe to hell for one sin , or for many . This life is but a journey unto death , and every day we are some spannes neerer the grave ; how is it that wee which are so neere our death , are so farre from thinking of it ? Security is a great enemy to prevention , and a presumption that wee shall not dye yet , makes men that they doe not prepare to dye at all : it is good taking time while time is ; if it come suddenly and find thee unprepared , miserable man that thou art , who shall deliver thee from the body , & c ? Therefore hath Nature given us two eares and but one mouth , that we should heare twice as much as wee should speake : with all thy secrets trust neither thy wife nor thy friend , hee that is thriftie of his owne tongue shall lesse feare anothers . There are that affect not so much to have true friends as to have many , and whisper to that friend what they heare from this , and againe , to this , what from that : and glory to have it knowne , how much they are trusted , whereas they were therefore trusted that it might not be knowne : I have ever thought it a maxime in friendship , that he which will bee intimate with many , is entirely nones ; let me love and be lov'd of all , I will bee inward onely with a few : I had rather have one meane friend that I may call my owne , than the most potent where I must share with others . He that provides not for his owne is worse than an infidell ; 't is not the blame of charity that it begins at home , it is that it ends not abroad : I am not borne all to my selfe , somewhat to my friend , to my neighbour . I will so care for my owne , as I may relieve others , and so doe for others , as I wrong not my owne . Much knowledge not much speech , Emblem 's a wise man. I shall ever hold it neither safe nor wise , alwaies to speake what I know of my owne affaires , nor what I thinke of others ; a man may speake too much truth . Pleasures like the Rose are sweet but prickly , the hony doth not countervaile the sting , all this worlds delights are vanity , and end in vexation ; like Iudas while they kisse , they betray . I would neither be a Stoick nor an Epicure , allow of no pleasure , nor give way to all : they are good sause , but naught to make a meale of , and were given not to fill the belly , but to relish the meate : I may use them sometimes for digestion , never for food . In crosses these two things must be thought on ; first whence they come , from God , Hee strikes thee that made thee , next wherefore they come , for thy good either to try thee or to mend thee , if they bee harsh , yet they be gainfull : I shall ever count it a good change , to have the fire of persecution for the fire of hell , who would not rather smart for a while then for ever : let me rather have that fire which is rewarded with heaven , than these pleasures which shall be rewarded with fire . Salomon's , Rejoyce oh young man in the dayes of thy youth , were the finest thing in the world if it were not for that which follows , for all this thou shall come to judgement ; to goe well , lye soft , sleepe hard , if there were noe after-reckoning ; who would not say out of delight what the Apostles did out of amazement , It is good for us to be here ; but when I have a stewardship to account for , and God knowes how soone , my master returning and my talent to seek ; the Bridegroome entering and my oyle to buy , I have more reason to care how to redeeme my time past , than to spend the present . To grow heavy or lumpish with crosses , argues not so much want of courage , as grace : nothing more soyles the reputation of a Christian , than to have his minde droope with his Mammon ; what if health , friends , meanes , have all forsooke thee , wilt thou lose thy wittes together with thy goods ? all the afflictions in this world , cannot answer the joyes of that other . I will never care whose these pleasures I see be , while those I doe not see are mine , and the fountaine of pleasures whom I shall one day see , as I am seene , shall be mine . Let another praise thee and not thine owne mouth ; either we are far from neighbours or ill beloved among them , when wee are faine to be our owne trumpet , and blaze our selves : the Iews , not the Centurion , say , He loved our Nation and hath , &c. It is both honorable and humble to heare of our praises , and tell of our unworthinesse . Many a little make a mickle , every day a mite will encrease our store ; I wil be ever adding to my heape of knowledge , of faith , &c. That when the Master returnes I may be able to say , behold Lord , thy two Talents have gained other two . The building of the soule , like that of the world , is not done in a day ; grace like Ezekiel's waters , is first to the ancles , then to the knees , &c. In vaine doth any thinke to bee perfect at once , in an instant ; well is it for us , if after many Lessons learn'd , and heard in CHRIST'S Schoole , wee get past the spoone , and with some yeares of teares and prayers come to a stature , a growth ; and with clambering and paines , like Zacheus , get to see Christ time was when it was said to the Apostles , Oh yee of little faith ; and hee was once afraid to confesse CHRIST , that was not afterward afraid to die for him : like Bees , while we are here , we are ever gathering , in His good time wee shall bee perfect , in the meane time LORD suffer us not to bee tempted above that we are able . God is that to the soule which the Sunne is to the world , light and heat , and with them comforts and stores it : he that hath God hath every thing ; God alone is a world of friends against millions of enemies : then will I thinke my selfe poore , miserable , distressed , left , when He leaves me . Every thing almost we see , borrowes its nature from its soile ; thus the body and temper of men differ with the aire ; and the soule like the body , commonly savours something of the company it keepes , and we grow familiar with their sinnes , together with their persons ; at first winke at them , then imitate them , then defend them . I will not bee more scrupulous in the choyce of any thing than of this : hee can hardly have a good soule , that hath a bad companion . Sinne at first is modest , and goes disguised with Saul to Endor , that after a while growes impudent , and dares looke bare-fac'd on the world ; first perswades to civill recreations , thence bids to unlawfull delights . Hee that will prevent the growth of sinne , must resist the beginning ; the remedy is thought of too late , where the disease is past cure ; 't is easier preventing a sicknesse , than recovering it . Custome as it lessens favours , so it lessens sins ; else the same sinne would still be monstrous , which in time is not taken notice of . Goodnesse is not the gift of all but some , but perseverance onely of a few ; how many like Ezekiahs sun have gone backward , and forsaken their first love ? How many have we seene , that with Caiaphas , would have rent their cloaths at the name of blasphemie , have afterward sworne by the life of Pharaoh : what we are , is no argument for what we will be ; every man knows his beginning , not his end ; what hee is , not what he shall be ; let him that thinketh he stands , take heed lest he fall . When I take a serious view of my selfe , and see ( besides inward discontents ) so many outward enemies of quietnesse every where , every minute ; want , sicknesse , dangers , losse of friends , of health , of life , threatning if not pursuing me : and to these my spirituall enemies so strong , my corruptions so many , my infirmities so continuall , and my selfe so overmatched with all these : with Peter I beginne to sinke , and I could wish I had not beene , since I must be miserable , but when I looke up to heaven , and those joyes I am going to , I would not be lesse miserable to be so happie . GOD is my Father , the Angels are my fellowes ▪ Heaven is my Inheritance ; now if my inheritance be in heaven , why is not my desire there ? Where our treasure is , there will our heart be also , where our treasure and our heart is , there shall we be one day : who would exchange his future happinesse for a present ? Contentation is a blessing , not wealth ; true riches consist not so in having much , as in not desiring more : why ▪ then doe wee so labour to abound , and not rather to be content ? If I have but a little , my account is the lesse ; if I have much , and doe not more good , I shall adde to my condemnation , together with my store : I will ever studie rather to use my little well , than to encrease it . I will not care to bee rich , but to be good ; this onely is that treasure , that never shall have an end : let mee be rich in goodnesse , and I cannot complaine of povertie : he onely is poore whom GOD hates . To speake little , is a note of a wise man , to speake well of a good man : goodnesse is not seene in the length or brevity of our speech , but in the matter , the streames of the tongue runs from the current of the heart , and are like the fountaine ; it is a signe we have little goodnesse in us , when there comes little out of us : if GOD were more in our hearts , He would be often in our mouthes , and with more reverence . Though I will never affect to speake of my goodnesse , yet I will shew it in my speech . He that will be a Criticke of others actions , had need look well to his owne : 't is a foule shame to have that found in our selves , which we would take upon us to mend in others : in this I will ever follow my Saviours rule , first get out mine owne beame , and I shall see better to helpe my brother out with his more . Injuries , if they dye not , they kill : Here onely a CHRISTIAN must learne to forget : for if wee forgive not men their trespasses , neither will our Father , &c. In this case my care shall be onely how to put them up , and leave vengeance to whom it belongs , God is ever his Iudge , that is not his owne . The malicious man is so much no mans foe as his owne ; for while he is out of charitie with others , GOD is so with him ; if he lov'd himselfe , hee would not hate his brother . I will love all men for His sake that made them : but the Christian , because he is GODS sonne , I will love doubly , for his owne sake , for his Fathers sake . GOD lookes not at what we have beene , but what we are : it is no commendation to have beene an Israelite . That we once did well , addes to our condemnation together with our sinne ; and if the righteous man forsake his righteousnesse , his reward is lost : our former goodnesse will not excuse our present evill , the end crownes us : what ever my beginning hath beene , I shall ever pray and endevour that I may dye the death of the righteous ; and my latter end may be like unto his , for as the tree falls , so it lyes . Man till hee sinned was naked and was not ashamed , clothes are not more our covering than our shame , and wee may justly blush every time wee looke on them , not bragge ; the best ornament of the body , is the minde , and the best ornament of the minde , is honesty : that best becomes , which best beseems , not that which is most us'd , But most decent . I will neither looke what others doe , nor what I may doe , but what I ought to doe , many things are lawfull which are not expedient . To doe well and say nothing is Christianly , to say well and doe nothing is Pharisaicall ; if the hands bee not Iacobs as well as the voice , wee are but impostors , cheats : If we are good trees , by our fruit they shall know us . I will not lesse hate not to doe good , than to tell of it : my faith is dead if it beare not . Eating was the first sinne in the world , and it is now the sinne almost of all the world ; and as before the building of Babel so still in this , all the Earth is of one language , what shall we eat , or what shall we drinke , and wherewith , &c. Eating and Drinking have taken away our stomacks to spirituall things : I will never be so greedie as to eat my selfe out of heaven : He loves his belly well , that with Esau will sell his Birth-right for pottage : of the two , I had rather beg my bread with Lazarus , than my water with Dives . Great mens Words are like dead mens shoos , hee may goe bare-foot that waits for them : I will ever bee a Didymus in these , beleeve onely what I see , so I shall neither be deceived with others promises my selfe , nor deceive others with them . The good mans word is his Oath , his actions serve only to make good his words : He that promises either what he cannot , or what hee meanes not : is for the first a Boaster , and for the last an Hypocrite ; by such an one , I will bee deceived but once . Dissimulation is state-policie , and wise men set out themselves as Aristotle did his bookes , not to bee understood at first sight . He that alwayes speakes what hee knowes , is not wise , but hee that doth not alwayes speake what hee meanes , is not honest . As I will not have my heart at my tongues end , yet I will have my tongue speake from my heart , it is not necessary I must be dishonest , or a foole . Commonly your open eares are open mouth'd , and they that are craving to heare , are apt to tell : I will neither desire to know much of another mans estate , nor impart much of my own ; never any man repented him of saying nothing . A Parasite of all Trades is the basest , and in two things like an Eccho ; first , that he speakes only what he heares others ; and that he is nothing but voice , words : next to an ungratefull man , I would not be a flatterer . Sinnes grow like Grapes close , but in clusters : Wee usually say , He that will sweare , will lye ; and he that will lye , will steale ; and hee that will doe all these , will doe any thing . Satan is a Serpent , if the head bee once in , his whole bodie will not bee long behinde . It is better to goe into the House of mourning , than into the House of laughter , &c. Hee is worse than madde , that with Herod will part with a kingdome for a dance . Hee takes little thought for his sinnes , that thinkes to put them out of his head , as Cain and Saul did with Musicke : Hee that truly considers those joyes which never shall have an end , cannot but desire to have an end of these : Where the treasure is , there will the heart be also . Gods promises doe not binde Him to keep us in our wickednesse , our sinnes quit Him of His promise , and us of His protection , when wee leave to be of His Family , wee are none of His Charge , His Friendship keepes pace with ours . If thou doest well , shalt thou not bee accepted ? ( sayes Hee to Cain ) doe well , and have well , such as wee behave our selves towards God , such shall wee finde God towards us ; now if we doe smart , thanke our selves . Wee have too many that have a double heart in one body , but very few that have but one heart to two bodies , yet so is it with friends , the one cānot laugh when the other weepes ; one friend is the looking glasse of the other , where face answers face , when the one smiles the other smiles , when the one is sad the other is trobled , there is no Amity where there is no Sympathy ; If I doe not suffer in my SAVIOVR , I doe not love Him. Can the Head be ficke and the Body not feele it . There is a time to laugh as well as a time to mourne , we are not deny'd the use of mirth , but the excesse , it is not forbidden Fruit. Hee who gave Oyle to cheere the Countenance , gave Wine also to glad the heart : And I will not say , whether Salomons draught be not sometimes in season ; Drinke , that thou maiest forget thy poverty ; yet so as thou remember thy God. God never intended religion should make men Stoicks , as if to mew up our selves from the World , were to single out our selves to God : And because He hath forbid the abuse of things , not to use them ; thus we should abstaine from drink , because some men have beene drunke : If that which is one mans meate proove another mans poyson , the fault is not in the meate , but in the stomake . If they be so easily abus'd , the more our thankes , our praise , if we doe not abuse them wee shall be commended for our temperance : we cannot for our want of them ; GOD makes us but to use them as wee should , and wee cannot have too much of them . Where should Ioy be but in the Fountaine of Ioy , or how doe wee partake of that Fountaine and rejoice not ; that Ioy must beginne to fill here that will be full hereafter . Hee shall never sing Halelujah's , that doth not first sing Hosanna's : Hee is no sound Christian that is not taken with the glory hee shall have , and rejoyce in this , that his name is written in the Booke of Life . God ever helpes at a pinch , when all helpes fail then is He seen , when Iacob wants at home then Ioseph is heard of abroad , and when the prodigall wants abroad then God makes him thinke of home . What if he will not deliver Ionah from the Tempest , yet Hee will from the Whale : If the danger bee great , His Glory shall bee the more ; never despaire then thou drooping soule , why art thou cast down , why art thou so disquieted , & c ? The goodnesse of thy God endureth yet daily . The Contention of Christs time is the contention of all the world , who shall be the greatest , and most men envy to be out-gone in any thing , even by those they love best : If Ioseph be his Fathers darling , hee is his Brethrens eye-sore : and I doubt me whether Davids brothers were more glad that Goliath was slaine , or angry that by their brother : bad natures whom they cannot reach by imitation , they will by detraction : He casteth out Devills through Beelzebub , was the Pharisees of Christ : it argues very little goodnesse in us when we malice it in others , none but a Cain ( that ever I read of ) will envy , because his workes are evill , and his brothers good ; they are desperately wicked that love not the lookes of godlinesse . It is an hard matter for a man to know much or have much and know himselfe , and whence hee hath it , if we would think worse of our selves , we should be better thought of , but now our selfe-conceitednesse breaks our necke . Most men are Pharisies in this , that they love the upermost seats , all would be sonnes of Anak : if their bodies did but swell with their minds . The care of the most is to live honorable not well , their reputation is more car'd for than their God : Occidat modò regnet : With that Mother of Nero , Let them be damn'd so they may be dub'd : what is this but to exchange a heavenly kingdome for an earthly : Hee that will be great upon any termes shall one day repent that He hath beene happie too soone . My Friends faults as my owne , where I see I will remedie : I may ( happily ) hide or excuse them to others , never to himselfe , this were to kill him with kindnesse , and lest I should lose a friend , lose a soule : I am guilty of the losse of that soule I might save and do not . Some Friends there are , such as Ionadab to Ammon , Pandors to their wickednesse : Brethren they are but in iniquitie ; He shall be no friend to me that is a friend to my faults : and I am no friend to my selfe , if I think him my enemy that tells me of them , one day , if not now , I shall heare of them to my cost : Men may , God will not winke at small ful●ts . There is a friend to himselfe , as Nabal , and his charitie beginnes at home , and there it ends ; neere is his coat , but neerer is his skinne ; againe , there is a friend for gain , by Diana wee live , hee shall be their friend that they can live by : So , some love CHRIST , because they feare Him , He can destroy both soule and body in , &c. Others , because they neede him , but if we be true friends , though there were none of these wee would love Him. Friend of all compellations is the dearest , the sweetest ; and as one of ingratitude , si ingratum dixeris , omnia dixeris : So may I of friendship , call him friend , and you have said all , another selfe , or rather the same selfe multiplied ; skinne for skinne and all that a man hath will he give for his life , and yet a man's life will he give for his friend ; if our love will not follow CHRIST through fire and water wee are but counterfeits . Therfore did not God at first make many women and but one man , or many men and but one woman , that everie man should not know there were more than one woman in the World ; nor any woman more than one man , they that know more shall not be knowne ; CHRIST shall say , Depart from me , &c. I know yee not . I see many marriages in the World and never a good , one to his barnes with the foole , another to his board with the glutton , one to his cups , another to his coffers : onely those marriages are blessed from heaven , that are made in heaven , they are ill holpe up , that are married to one another , and not maried to CHRIST . Beauty is as it hits , if the heart do not answere the face , it were better missed , it will proove a snare which was an ornament : the more any have of this , the more cause they have to pray , Leade us not into temptation . Earth is a place of penance ; and small drinke and Camells haire doth well ; t is a place of toile and labour , and men goe not to worke in their best cloathes : Men should do well then to pranke up their insides a little better , and let the bodie shift : I never heard any man found fault with for his ragges , I heare it upbraided to one , that hee went in purple . It is not our meanes , but our sinnes that shuts us out from God ; I will be asham'd of nothing but my sinnes , and proud of nothing but that I am a Christian. I will never care what I am in mens eyes , but in Gods : Beautie , Wealth , Honour , may make us accepted of men , but 't is onely a broken heart can doe the deed with God : never any man came to Heaven for his good lookes . Hee is not a Iew that is so outwardly , then had not Hlerusalem fallen : nor he an Apostle , that doth so professe it , then had not Iudas been a cast-away : The washing of the out-side cleane will not quitt us of being Pharisees ; The Kings Daughter is all glorious within , if wee bee good Christians we are best at core . The good man ever sets God betweene him and harmes ; and sayes , The Lord is on my side , &c. He is no good Christian that thinkes he can bee safe without Him , or not safe with Him. Never any man was a loser by his God , or left in a danger , and stood to Him : Lazarus may stinke in his grave , but he shall not be seene rot there , neither the dungeon nor the denne can shut us from His providence , His care : Elias Ravens shall serve him in his meate : and Daniels Lyons , since they cannot feede him , shall fast with him , and rather starve than eate a Saint : what cannot God doe where He will ? what will He not do where He loves ? Oh God , they doe not know thee that distrust thee . To give with hope to receive , is to lend and not to give : or rather to put to use and not to lend : I will give where I cannot be requited , so shall my reward be in Heaven . Charitie is of that which a man hath , and not of that a man hath not : If the purse will not reach to a Sepulcher with that Counseller of Arimathea , yet a pound or two of spice would bee seene : If Silver and Gold that hast none , yet such as thou hast , a Mite would be spared : Something , hath some savour . Obedience is as well seene in a little as in much ; and if he which gives a cup of cold water shall not lose his reward : I can never be so poore to want this . Where the cruse & meale is low , 't is not look'd that the Cake should be bigge . As wee must use this World , so we must love it , as if wee lov'd it not : God would have earthly things look'd at and affected with all temperance ; We may not be peremptorie in our desire of them . But as our SAVIOVR of His cup , Father if it be thy will , and yet not my will but thy will. Beggers must not be choosers : Religion will teach us in modestie to submit to Him , and thinke that our best , which God thinkes so . Seneca an heathen but a Philosopher , could say , hee was better borne , than to be a slave to his body , and they are no better that are continuall factors for it : Every man layes up for a hard winter and a Rainie-day : I will lay up for that day which I am sure will come , and am not suer how soone it will come . The bare desiring of earthly things , is not unlawfull ; Hee who first taught us to pray , allow'd us this in ; Give us this day our daily Bread ; 't is the excesse , either in using , or in caring for them makes them ill to us , that are not so in them , selves : I will so desire these as I may bee the better for enjoying them and so imploy them , as I may have little to account for them ; Why should I abound to my cost ? Teares are a second B●●●●sme of the soule ; 〈◊〉 it is rinced anew , as the sinnes of the old worlde , so of this little world , neede a deluge . There is but one sorrow never to be repented of , the sorrow of repentance : only these teares goe into Gods bottle , and thus blessed are they that mourne . Others eyes are Sermons unto mine , when I see a Peter weeping for his denyall , it puts mee in minde of mine : why should I weepe for the losse of my friends , 〈…〉 my health , or of 〈◊〉 state , and not of my soule . There are two kindes of teares , of joy and of griefe : and two causes of these kindes : Heaven and our Sinnes ; the one of affection , the other of remorse , the one for what we have done , the other for what we would have , these two shall vie teares in mine eyes , to be forgiven and to be dissolved . This World is a stage , the play is a tragi-comedy of the life and death of man ; every man playes his part and exit : and it may be he that hath liv'd a begger , would not exchange with the KING when he comes to dye ; for then he is rewarded , not according to what he hath beene , but what hee hath done . I wil not greatly care , what part I play , but to doe it well . Home is home , be it never so homely , sayes the Proverbe : Men goe forth to labour , and come home to take their ease ; this world is our worke-house , and Heaven is our home , why am I loth to goe to my rest ? This world is the valley of teares , and we may sooner want them , than cause to shed them : I will bee content to sow in teares , that I may reape in joy . I reade of Augustus , when ever hee heard of any that dyed suddenly , hee wish'd him and his friends the like * happinesse ; he shall not choose for me : Let him and his brother-heathens , pray for their fooles paradise . Our Church hath learn'd us a better Language , From sudden Death good Lord deliver us . I ever thought it not a little blessing to dye by degrees . In this case the farthest way about is the nearest way home . Mee thinkes it is but th' other day I came into the world , and anon I am leaving it : How time runs away , and we meet with Death alway , e're wee have time to thinke our selves alive : One doth but breake-fast here , another dine , hee that lives longest doth but suppe : We must all goe to bed in another World. I will so live every day , as if I should live no more : 't is more than I know , if I shall . All goe to the same home , but all goe not the same way ; one falls by the hand of a brother , another by the fall of a house , &c. Againe all goe to the same home , but all goe not the same pace , one dyes in his cradle another on his crutches , to some their life is a prey , to others a burthen : Iob and Ionah are weary of living , and Lot and Hezekiah would live longer : as for the way , I shall ever pray God that I may take my last sleepe in a whole skinne ; but for the pace , Come LORD IESVS , come quickly . Death was given for punishment of sinne , but is the end of it ; when we lost Paradise , we met with this , and againe when we part with this wee meet our Paradise : they that know whither they are going , cannot but wish themselves gone , and say with our Saviour , but in another sense , Arise , let us goe hence . Through how many dyings doe wee come to our Death ? And how many deaths may wee come to ? Infinite are our waies out of this life , that have but one way into it : Our life is compos'd of nothing but deaths : for that wee may live , other creatures die ; again , our child-hood dyes and is forgotten when we are growne up : Our youth dyes when wee are men : Our man-hood dies when we are aged ; at last Our age dyes and all dyes , and wee dye with it : every day dyes at night ; now if my life consist of dayes , what doe I else but dye daily ? Favour is a thing to esteeme , but not to build on ; hee that stands upon others leggs knowes not how soone they may faile him : Greatnesse is not eternall . I will never leane so hard upon any man , that if he breake he shall give me a fall . The things of this world are in a manner but apparitions , not so indeed : all our Pompe is but like the strowing of Boughes before our Saviour , taken up againe straite , our provision here is like that of the Gibeonites , apt to moulder , open to the theefe , and the moath , to be corrupted , and stole , wee have waters , but like those of Marah , bitter ; we have riches , but we have crosses ; sweete meate but sowre sauce : they make a fair shew but they last not ; I may say of them , what my Saviour did of Israel , their goodnesse is but as a cloude , &c. I will use this world , but I will bee in love with that better onely ; why should I delight to be miserable ? This world is a region of Ghosts , or of dying men , if not dead ; our life is but one continued sicknesse , and we are ever in a comsumption , wasting : wee now accompany those to the grave , whom shortly wee must keepe company with in the Grave : Every man must have his turne , and GOD knowes whose turne is next ; it may bee thine , it may bee mine , and mine before thine , GOD knowes ; thou hast more yeares , ( it may be ) and therefore as thou thinkest , some strides before ; I am no lesse subject to diseases , and therefore no whit behinde , these threaten no lesse to mee , than age doth to others : Every ache , every stitch tolles the bell in mine eares , for some have dyed of these ; but every strong sicknesse digs the grave , and sayes service over mee , and cries , Dust to dust , &c. Since there is a time to dye , and I know not the time , I will provide for it at all times : Blessed is that servant whom when the Master comes he shall finde watching . No man thinkes hee shall live ever , yet most men thinke they shall not dye yet ; otherwise , they would dye better , and more care for the heaven they shall have , than the earth they must part with ; this world will not last alwaies . Our life is but a day , it is now noone : who knowes how soone it shal be night ? I have a great way to goe , and but a little to spend ( a little time I meane ) my care shall be to make it hold out . As we doe not gather , so wee doe not looke for grapes on thornes , or figgs on thistles : such as the seed is , such will the fruit bee , and such as the fruite is , so will the Harvest be , and one day ( if not now ) God will reward every man according to his workes , and ill shall be ill requited . Sinne and punishment are like the shaddow and the body , never apart , like Iacob and Esau , they follow one at the heeles of another . Never sinne went unpunished ; the end of all sinne if it be not repentance , is hell : if I cannot have the first , to be innocent , I wil labour for the second , to repent ; next to the not committing of a fault , is the being sorry for it . That which we usually say of men , is sometimes true of Christians , foule in the cradle , and faire in the saddle ; an unhappie boy may make a good man ; he that should have seene Saul killing , would little have thought ever to have heard him preaching ; we may not judge of the future by the present . He runs farre that never turnes . 'T is not with God , as with men , to say I will forgive it , but I will ne're forget it ; with Him sins repented of are as not done , as a broken bone well set is the faster ever after . God lookes not at what we have beene , but what we are . Repentance makes us frends with God , re-intailes us in the inheritance , and by I know not what strange heavenly slight of hand , doth what you would have it . If we would but downe on our knees and aske forgivenesse all should be forgotten . Our life is but a walke , wee come hither but to take a turne or two , and away ; and all our life we are going to our home , and we doe not live but travaile . Some gallop it over , others goe a foot pace : The poore man curseth the houre hee was borne while he lives , because he goes no faster ; the rich worldling curseth the houre hee was borne , when he comes to dye , because he can live no longer : it is a like ungodly to bee loth to dye because we are happy , & to desire to dye , because we are miserable ; I have ill learned Christ , if I have not learn'd to be content . Humility is good to all , best to it selfe ; I doe not heare it said hee that boasteth of his good workes , but he that confesseth his sinnes shall finde mercy : the Publican not the Pharisie goes away justified . God never thinkes well of him that thinks so of himselfe and what he doth : they that scorne to bee humbled , cannot complaine to be scorned . All men would come to heaven , but they doe not like the way ; they like well of Lazarus in Abraham's bosome , but not at Dives doore , they love heaven well , but they would not pinch for it : silly wretch , al the wealth in the world cannot buy thee into heaven , or out of thy punishment , and this thy glory shall adde to thy torment , that thou are now so well , shall one day be the worse for thee . I had rather wait for my happinesse , than smart for it . God preacheth to us no lesse in His judgements than His word ; when He strikes offenders , Hee would warne the standers by , and beats some upon others backes ; when I see another shiprack'd before mine eies , it bids me look well to my tacklings . Every man sees himselfe fall in his neighbour : Others harmes threaten me and say with the Apostle , What makes thee to differ from another ? where the sinnes are the same , Oh God , it is thy mercy that thy judgements are not . 'T is not an easie matter for men to beleeve that which they know ; what-ever they doe whereever they are , they are seene : but because GOD is invisible , they thinke they are so too , and hee sees not because hee is not seene : GOD is inclusively in no place , and yet hee is in every place , and heares and sees what is said and done ; if we did but consider this , wee would neither doe nor speake what wee would not have seene and heard : Consideration would tye mens hands , and if they did but deliberat , they would not sinne . It is no lesse sinne to bee over earnest in purveying for the Body , than over prodigall in pampering it : as well Saint Lukes foole as his glutton ; Nabal as well as Balthazar is condemn'd of folly : and I heare Israel chid not for eating , but for laying up their Manna . Make not hast to bee rich , and make not waste of thy riches . I will neither feare povertie , nor seeke it . Our Eye extends but to the out-side , the skin , the righteousnesse of the Scribes and Pharisies will quit any of the censure of men . Hee that fasts , prayes , gives , goes for current among us , I may not thinke him otherwise in his heart , that is not so in his behaviour , with us every man goes for what he seemes , wee dare not pronounce any man a Leper till we see the scabbe . It was the evidence our SAVIOVR left us , by their fruit you shall know them . Hypocrites while they keepe their owne counsell , doe not onely grow among the wheat , but goe for wheat . None but God , or a Prophet , God in a Prophet , could give Gehezi the lye , and see his sinne through his demurenesse ; only He who knowes all things , knows who are His , and shal one day gather the wheat into His barne , but shall burne up the chaffe with unquenchable fire . To how many , under God , doe wee owe our selves for being : to the sheepe , the silke-worme , for food , rayment ; when wee are at our finest , wee are but like Aesop's Crow in stollen feathers , and if every creature should claime his owne , wee must be glad of fig-leaves againe , or ashamed of our nakednesse : Why are wee more proud of our embroyderies , than our Grandfires were of their Aprons ? Since both are but borrowed ; and what hast thou that thou hast not received ? Now if thou hadst received it , Why dost thou glory as if thou hast not received ? GOD made all the World for man , man for himselfe , other creatures to serve themselves and us ; us to prayse and give thankes to Him ; and He who prepar'd a dwelling for us on earth , is gone to prepare a place for us in Heaven : let us take heede lest by our disobedience wee loose our second PARADISE , as our Fathers did their first . The Covetous man hath his eyes in his feete , ever poring on the earth , all his care is , to lay up for many yeares : like spiders , men spend their bowels to catch flyes , trifles : toyle and sweate , and all that they may leave a little behind them when they dye : if they have but somewhat to leave behinde them , 't is no matter whether they have any thing to carrie with them . All are for the present , is it not good , if there bee peace in my dayes ? Hee that truly remembers what hee hath lost , cannot be so delighted with what hee hath , then onely mayest thou say to thy Soule , Take thy rest , when thou hast wealth layd up , not for many yeeres , but for ever . I usually see Parents most affect those Children , that most resemble them ; I am sure it is so with God , they are best lik'd that are most like him , nothing shall ever be able to separate Christ from him , that will not be seprate from Christ. It is with the soule as with the graine : that which wee sowe pure wheate , comes up with chaffe and straw : there is no fruit but hath it's core , its kernell , its stone : in vaine doe wee thinke while wee live heere to be at our best . It is not look'd wee should bee Angells upon earth : the best have their faults : happie is hee that hath least and fewest : our prayer must bee , Lord keepe us from presumptuous sinnes : for sinnes of infirmitie , like ill weeds , grow apace ; Tares there will be , well is it with us if we be not overgrowne with thornes and briars , surfetting and drunkennesse &c. and the Day of the Lord come upon us unawares . At usuall things wee lesse admire ; While Moses doth onely what the Magicians can , hee is slighted ; men are taken with something that is not ordinary . All Samaria will runne out to see a man can tell them all that ever they did ; and I doubt whether the Apostles drew not more after their miracles than their doctrine , when they beginne to heale and cast out Divels once , Simon Magus will bee one too ; I will admire GOD for His power : but I will love Him onely for Himselfe . Two things our SAVIOVR commends to us from His other creatures , Wisedome and Innocencie , from the Serpent and the Dove : The wisedome of the one may stand with the innocency of the other , nay it cannot well stand without it : Innocency without Discretion will make us too forward with Peter , and wrong our selves : Againe Wisedome without Innocency will make us unjust stewards , and wrong our Master : both doe well , and onely both doe well . The poor man is Gods lottery : cast in earth , and yee shall draw heaven ; cast in a mite , and ye shall draw without measure ; for God returnes not tenne in the hundred , but a hundred for tenne . I will bee an Vsurer only to GOD. Give and it shall be given to you : He that commands the one , promises the other . Almes never made their owner a bankerupt ; Charitie is not so ill a servant , as to leave the master a begger . That cruse and meale shall never waste , that the Prophet hath a Cake of . It is an easie matter not to desire that which we have not ; to complain when wee have no cause , scarce speakes us men , muchlesse Christians , but when all failes to stand our ground , and looke to heaven for a handfull of supply , speakes our faith : At a Lions denne , or a firy furnace , not to turne tayle is a commendation worthy a Prophet . It is no honour to overcome , when it is no danger to fight . Adversity best speakes a Christian in prosperity , it is as easie a matter to finde friends , as not to neede them ; but when wee have nothing left , not to leave GOD , nor so much as whimper , but chide downe our distrust with a Deus providebit : My Sonne , God will provide , tryes our temper . Then is our valour commendable , when wee can endure to bee Iobs . When our Saviour would put to silence the distrusters of his time , He points them to the Lilies and the Crowes : the Lilies of the field , not of the garden , which are digg'd and dung'd ; but of the field which have no gardiner , but the Sun , no watering pots but the clouds , and your heavenly Father ( sayes He ) clothes these : Doth my Father provide for others , and will he see me goe naked ? What will He thinke too much for His sonnes , that is so bountifull to strangers ? How will Hee cloath them , that so cloathes the grasse ? If Salomon in all his royalty was not arrayed like one of these , the Sunne in all his height , shall not shine like one of us ; when He shall have chang'd our vile bodies , that they may be like unto His glorious body . Distrust is a sinne which custome hath almost made commendable . Every man layes up Manna for to morrow , forgetting that if that be not wormes , they themselves may be so . As if there were no heaven , but pleasure and abundance : no other hell but affliction and want ; if their purse grow light , their heart grows heavy , their mirth ends with their store , and they think no man can say to his soule , take thy ease , that hath not wealth layd up for many yeares : but we are not yet what wee should bee , if wee cannot be content to be what we are , what ever it be . Beggers must not be chusers ; 'T is not for us to teach God which way He shall bring us unto heaven , let us thanke Him that we come thither any way , and if He will have us suffer before we shall raigne , downe on our knees , kisse the rod , and not a word , not a sob . Whereever God is , there are these two , increase and multiply ; Abraham and Lot cannot dwell together while they dwell with him , and I see Israel once to bigge for Goshen , that is now too little for Bethlehem , give a man God and throw him into the Sea , with Israel , Ionah , and he sinkes not ; needs must he swim that is held up by the chin . In apparell we are not to respect meerly necessity , but decency . God never meant religion should make men slovens or Stoicks , as if a man could not weare good cloathes and goe to heaven , or a Christian were ever bound in conscience to be out of fashion : We are not tyed to wander , or to weare sheep-skins and goat-skinns , because the Apostle tels us some did , some of whom the world was not worthy , God meant that those holy men should bee patternes of piety , not of fashions . I will never be niggardly of another mans purse , deny my selfe that which God hath not . There may be pride in the meanest things in the world ; no lesse the Cynick of his tub , than Alexander of all the world besides : Sackcloth and Ashes in the same bill with purple and fine linnen , both condemn'd of pride ; to fast and to fare deliciously is strange but true ; and so much worse is that pride than this , by how much it hath a better face ; small drinke and Camels haire goes away Sainted , though but counterfeited when open pride is cryed downe of all hands : and of the two the least suspected is the more intolerable , I am sure the more incurable . A knowne disease is every mans cure , which when it lyes hid is never medled with : There is lesse hope of an Hypocrite than an Atheist . Afflictions are Gods mould in which He casts His Children , spare the rod , and spill the child is as true in grace as nature . God receiveth no sonne whom He chastiseth not , but t is with a gentle hand , He leaves no markes behinde , and He hath soone throwne away His rod , if with unfained resolution you will doe so no more . God though He beate many of His Children till they cry , yet He never beates any for crying . There is a double life in man , and must bee a double nourishment , men live as if there were no more to bee done , but feede and be warme , food and rayment are the maine businesses of the World : 'T is true , wealth and friends and health are things to thanke God for , but better desires better becomes Christians ; the Christian man lives not by bread onely , &c. Meate for the belly and the belly for meate , but God shall destroy both it and them , every good mans meate and drinke is to do the will of Him that sent him . God hath given us this aire to breathe in , it doth not give but continue life , 't is the meanes of living not the Author of life : God gives it us to use , not to serve . How many make this world their God , and serve it : and God ( as it were ) but their World to make use of ? I will never be a servant to my slave . God though He be ever the same in Himselfe , He is not alwaies so in us , though Hee love those whom He doth love unto the end , yet not without Intermission . Men commonly never know the benefit of a thing but by the absence of it ; wee could not so well esteeme of health , if it pleased not God we were sometime sicke : the long absence of a desired friend makes him more welcome at his returne ; thus Christ is pleas'd sometime to withdraw His presence , that with more earnestnesse we might be drawne to seeke Him : Tell mee Oh Thou whom my soule loveth where thou feedest , &c. As when many eyes are fixed upon one pictture , every one thinkes the eyes of the picture to be fixed on him ; so with our soules , all looke together at God , but every one must appropriate Him to himselfe . To know that God is the God of Abraham , the God of Isaack , and the God of Iacob , is but a weake assurance that He will provide for me , unlesse also He be my God ; our faith as our charity , must begin at home , and say , My Lord and my God. Our Saviour doth not say , doe unto others as others doe unto you , but , as you would have others doe unto you . If thou wouldest have thy neighbour do thee right , doe so to him though he have done thee wrong . Lex talionis was never a good Christian Law ; If I forgive not , I shall not be forgiven . As he cannot rise againe the resurrection of the body that doth not first dye the death of the body : no more can he be borne the birth of the soule , that doth not first dye the death of sinne . It is necessary that hee which will bee borne twice , should dye once while he lives , and hee that will once rise the resurrection of life should dye twice . That I may live ever I will dye daily . That two contraries cannot consist in the same subject , is as good Divinity , as it is Philosophy ; Good and evill are like Fire and Water , ever contending till the one be conquered ; either my sinns and I must part , or God and I : I cannot be at once Gods Church , and the Divels chappell . It is the fault of a great many , if God beare with them in their sinnes , they thinke hee countenances them : if they be not presently striken dead with Vzzah , they goe on ; when they smart not , they beleeve not , and he is not fear'd till felt . Sicknesse is not thought of till death , nor that till hell : forgetting that the long sufferance of God should lead them to repentance , he forbeares us that hee might forgive us ; shall I sinne because grace abounds ? God forbid . God as He is infinite in mercy , so is He in justice ; and as His mercy extends to thousands in them that love him , so do His judgments to many generations of them that hate Him. That He is long in comming is no argument that Hee will not come , forbearance is no acquittance : the longer our time , the greater our account , if we have liv'd long and liv'd not well , of young Saints prove old Divells , wee had beene better have gone to heaven young , than to have lived to these yeares to goe to hell : miserable is that mans case whose latter end is worse than his beginning . The relation betweene sinning and falling is so neere , that they are us'd promiscuously the one for the other . Now it is a hard matter to fall without hurt , and once downe , it is not an easie matter to rise without helpe : Where it is so dangerous to fall , and so hard to rise ; if we love our selves we will looke to our footing . Most men feare to heare ill , that feare not to doe ill ; the arrantest hypocrite in the world would not be thought so , he would not be censur'd for sinne , that feares not to be damned for it , and is afraid of holding up his hand to the barre , that is not afraid of standing at the Tribunal seat of God All the care is how to sleepe in a whole skinne , not so much to live well , as to die safe , keepe without the compasse of the Law , though they come within the teach of hell . If this bee not to feare men more than God , I know not what is . I should wonder many times to see sin so smugge to here a Iudas at his haile Master and kisses ; did I not remember of what Sire they come , the Divell : and that he can stil personate that goodnesse he once had . He would be more shunn'd , if he could not bee mistaken , that is not suspected in a disguise where the adversary is so subtile , they had need bee wise as Serpents , that would be innocent as Doves . Charity so forgives offences , that it is ready not only to pardon the offender , but to doe for him , and thinkes it selfe not innocent that it starves not it's enemy , while it sees him starve . What little difference is there in Religion betweene not saving and killing ? we are not commended that we require not evill with the like . We have not forgiven injuries if wee doe onely not revenge them , if wrongs tye our hands from doing good where we ought and may , they prove sinnes to us , that were but crosses ; and we wrong our selves more by not doing than by suffering : and God shall so forgive us our trespasses : For with what measure I mete unto others , it shall be measured unto me againe . God deales by us as He would have us deale by others , and we must doe by others , as we would have them doe by us , and all of us deale one with another , as we would have God deale with all of us . As I cannot love God and hate my brother , so can I not bee loved of God ▪ How iustly is the fire of Envy punished with the fire of Hell ? It cost God more to redeeme the world , than to make it : He that made mee with a word speaking , when he redeemed me , spake , and wept , and bled , and dyed to doe it : what can I thinke too much to endure for his sake , that was made a curse for mine . It is with us heere as with Gedeons fleece ; one while the ground is wet , and the fleece is drye , another while the fleece is wet , and the ground is drye . Sometime wee have Raine , and Faire Weather would doe better ; anon it is Faire , and Raine would be welcommer : And it fares with our bodies , as with our estates , now happily we have health , and want meanes , then againe wee have other things , and want health ; all our delight here is like our selves fading : and many times with Balthazar , we are fetch'd off in the mids of our jollitie : Nothing here but ebbing and flowing , tumult and alteration ; in heaven onely shall we rest from our labours : now if wee love our ease , why doe we so love our lives ? The good man takes his God as he doth his wife , for richer , for poorer , in sicknesse and in health : we may not alwaies judge of Gods favour by His bounty . I am but a novice in Religion , if I thinke I cannot be Gods sonne and miserable . Commonly those men are hottest in the pursuit of honour that least deserve it ; While deservednesse sits still , and bides his leasure that gives and takes where he list , and when , and how , and to whom ; and at last is importun'd to the place , not for the good he shall receive , but for that he may doe : he will not be great upon all termes , but will rather endure poverty , thā part with his honesty , and not sell his soule to buy a purchase What will it profit a man to gaine the world and lose his soule ? Christ is in us , as the soule is in the body , hee gives life ; wee are in Christ , as the branches in the Vine , whence we receive life . Let our care be to offer up our selves living sacrifices to him , of whom wee live and moove : 'T is all hee requires , an egge of his owne Bird , some minutes of that time which hee hath given us . What can I doe lesse ? one good turne requires another , if I love not those that love mee , I come short of Infidells . Selfe-conceitednesse is the sinne in fashion , 'T is a hard matter not to thinke well of our selves ; I am not behinde the least of the Apostles ( yee know the Voice ) and if he had not beene buffeted , hee had beene exalted above measure , and carried higher in conceite , than he was before in his extasie : he that well remembers from what he once fell , cannot but be ashamed of what hee is and fall yet lower : Oh Lord , I am lesse than the least of thy mercies . Malice never wants a marke . He who hath nothing , hath something to bee envied for , and if nothing else , he is envied for this , that he is content with his nothing . It is hard to bee prosperous , and bee loved at once : Those that will be great , shall be envied ; it is hard but safe , to be contented with a little : but if I cannot avoyd ill tongues , my care shall be no to deserve them ; and then , let Shimei curse . I seldome see sinne but in a religious tire : Nay but I reserv'd them for sacrifice , was Sauls to Samuel : for sacrifice not for prey . Goodnesse is the best disguise of evill , either seeme what thou art , or be what thou seemest : God is not mocked . Their sinne is more unpardonable that sinne of purpose : malice leaves the owner as without excuse so without hope : Sinnes of ignorance excuse a tanto , save some blowes . I may and doe sinne dayly against my will , I will not against my knowledge . What more glorious Master than God ? What better Mother than the Church ? How glorious is that calling that at once serves such a Master , and such a Mother ? As it is our glory to serve them , so it must be our glory to doe them good service . God in us sets the world copies of piety , and wee must live to others no lesse than preach : As we are more eye , so we are more look'd at , motes in others eyes are beames in ours : many things are lawfull that are not expedient , and some things are expedient in respect of the person , that are scandalous meerely for the chaire ; that which is reproveable in another , is in us a reproach : seeing it is so , what manner of men ought we to be . Promotions are neither from the East nor from the West , but from God : He that hath them and not of His gift , hath them with a vengeance who would not rather wish to want , than to be great so . There was never any that was not ambitious : every man is borne a Corah , onely some more superlative than other . But of all men I most wonder at those that are ambitious onely to be talk'd of , and since they cannot bee notable they would bee notorious , and with Cain bee mark'd though for murtherers . Whether I know much , or am knowne of many , it matters not , onely this I will care for , that God may not say to me in the last day , I know thee not . Pride is good to none , worst to it selfe : when Adam would better his knowledge , hee lost his dwelling in Paradise ; and when those builders of Babel would mend their dwelling , they lost their knowledg . The itch of being great , potent , or pointed at , how many hath it undone ? I will never care to be or to know , that which I know shall repent me : what commendations is it to have beene some-body ? The tongue is the only betrayer of the minde : The foole while he is silent is not discovered . I will not be more thriftie of any thing , than of my speech ; I had rather be thought to know a little , than be knowne to know nothing . There is but one thing a Christian need desire of God , that 's a cleane heart : Create a new heart , &c. there is but this one thing that God desires of a Christian , his heart : My sonne , give me thy heart ; and this I will onely desire to have , that I may give . A broken and a contrite heart , Oh God , thou wilt not despise . The Kings daughter is all glorious within , but yet her rayment too is of wrought gold ; our outside , our life must tell the world what we are within . If our lives doe not answere our profession , we are Pharisees , we say and doe not . It is a common fault to forget what we have beene , when wee are changed for the better : how many have beene resolved for heaven in their sicknesse , that in their whole skinne have disclaim'd it , and requited the recovery of the body with a relapse of the soule To receive good at the hands of the Lord , and not evill , is unreasonable to expect : but to receive good at the hands of the Lord , and returne evill , is wicked and not to be endured . I will never pray more hartily to God for a blessing than for grace to manage it ; Wherefore should I be blessed to my cost ? With God all things are not onely alike possible but easie , and he can as well of stones make Abraham children as of Iews . I will never despaire of him that can do al things , I cannot be so infinitely sinful as God is merciful . Oh God , if thou wilt , when thou wilt thou canst make me whole ; why should I give my selfe over , where my Physician doth not ? Workes without faith are like a suite of clothes without a body , emptie : Faith without workes is like a body without cloathes , no warmth , want hear ; Workes without faith are not good workes , & faith without good workes is as good as no faith , but a dead Faith. Then onely are they themselves , when they are together , what God hath joyned let no man put asunder . Our actions are never pleasing to God , when our light doth not shine before men ; let your light so shine before men that they may see your good workes , and glorifie your Father which is in heaven ; that your Father which is in heaven may one day glorifie you . With men , confesse and suffer is good justice , but with God , the contrarie to confesse our sins is the next way to be forgiven them ; that soule is past hope that lyes speechlesse . I will ever pray ; Oh Lord , open thou my lips , and my mouth shall shew forth thy praise , and my owne sinnes . Pray for them that curse you , doe good to them that , &c. Is durus sermo , a hard saying , and against the haire ; 't is not so easie a matter to forget an ill turne , as to doe one , yet this must be if we will be Christians : hee that will not be in charity shall never be in heaven . Why should I doe my selfe a shrewd turne because another would ? It was the divell that first made us enemies to God , and it is still he that makes us enemies to one another ; it is not for nothing ( I have thought ) that he is painted with a clovē foote , hee loves divisions so well , and there is no greater argument of a divell incarnate than a malicious heart : say what thou wilt , but I will never beleeve thee against scripture , that thou lovest God whom thou hast not seene , that lovest not thy brother whom thou hast seene ; if wee love Him we will love one another . If we will be Christs Disciples we must leave all , but it s not all , wee must take up our crosse too ; be readie to take it up , not of our selves , but if it be layd upon us , we must suffer willingly for Christs sake , we must not suffer wilfully or throw our selves into the fire . He that bids us suffer , bids us flye , If they persecute you in one City , flye , &c. It is our commendation to endure to stroke or the Faggot , it is not to seeke it when zeale runnes without discretion , warrant , it commonly makes more haste , than good speed ; CHRIST would have us innocent , but wise too , Serpents as well as Doves , lay downe our lives for His sake , but not fling them downe ; we must neither goe like beares to the stake , nor like mad-men , neither runne to our martyrdome or from it : Pray with our SAVIOVR , if it be possible to misse the cup , or but to kisse it , but still not my will but thy Will , we must submit all to God , and thinke that fittest for us which Hee thinkes so . That which I heare from David , I would heare from every good man , Thy word is a Lanterne to my feete , &c. To his feete , not to his eyes alone ; if we use the Word of God onely to gaze on , and see fine stories , to discourse by , not live by it ; wants his use , and wee want our goodnesse , and shall want our glory : knowledge without practice adds to our punishment together with our sinne . How many Pharisees have sate in Moses , that shall never sit in Abrahams bosome , onely for this , because they knew and did not . Workes of piety must never goe without humility ; he that prayes and is not humbled , like the Pharisie in the parable , goes away worse than hee came . When thou prayest , thou askest blessing , and doe it on thy knees , if to your earthly father , how much more to your heavenly : Men have inverted the course now , they drinke their health upon their knees , and pray for their health upon their tailes , God shall answere such men according to their manners , proudly . Why should GOD stoope to their wants , that stoope not to their owne ? we cannot bee too humble when we are to speake to that Majestie , whom we cannot see and live , and whom wee shall one day see and live to our cost , if we be not humbled ; thanke God thou hast knees to howe , how many would that have not ; why shouldest thou bend and cringe and bow , to thy father or thy friend , or thy betters , and not to thy God. Prayer is the Iacobs ladder of the soule wheron it goes up and downe to God , and conferres with Him ; in our praiers wee blesse Him , and by our prayers wee blesse our selves : there is no part of Gods worship more acceptable or more profitable than this of prayer , and none more slighted , men come to prayer as to a thing indifferent ; wilfull negligence in leaving it undone , and coldnesse in doing of it , are the sinne almost of who not , only , Oh Lord , doe thou be mercifull to the neglect of thy people . There are many services and many Masters , and yet no man can serve two masters , that is , two of a contrary disposition ; for there is the world , the flesh , and the divell , and ye may serve all these at once , nay yee cannot serve one and not all , the glutton he serves his belly & with Esau sells his birthright his blessing for pottage : the drunkard he serves I know not well what , whether the drinke , or the company , or his appetite , or all , but instead of quenching his thirst , drownes his soule : the envious man , and the furious man are alike in this , both serve the passion , onely here they differ , the envious man with Sampson , will braine himselfe so hee may braine others ; the furious man braines others so long till at length he be brained himselfe : the usurer he serves his gold ; the adulterer he serves his lust , but all serve one chiefe Lord , one Master , the Divell , and shall all receive the same Wages , which is the wages of all sinne , death ; Why should God pay them for their paines , that goe not of His errands . FINIS . SPARE HOVRES of Meditations . The Second Part. BLessed are the poore , for theirs is the kingdom of heaven : How are they poore that have a Kingdome ? or what Kingdom is wealthy , if not that of heaven ? or why complain'st thou of that povertie , that saints thee ? that is a happy soule that makes even with God every night ; and every morne begins the World anew . God is love , and hee that loveth is borne of God , & God loveth him ; so there is no love lost ; by this are we knowne to be Gods sons and Christs disciples , if we love one another : I may love others for other respects , my enemies that they may bee good to mee , or my friends because they are so : but God I will love , because I will love Him , and because He is to be beloved . When I at first looke out into the World , and see many men ( and those none of the best ) in better case , I think my selfe forgotten , & wish for more : but when I remember my account , I feare I have too much & forget those wishes ; It may bee if I had more wealth , I should be more riotous : outward losses are somtimes gainfull , and it is good for us that wee are afflicted ; it would be worse with us , if it were not sometimes thus bad ; many if they were not kept short of these would come short of Heaven . He knowes us that keeps us , & if He wil have us Lazar's & not Dive's , bring us to Heaven that way rather than another , His will be done ; let Him give my goods to the poore , and my body to be burn'd , and bring me to Heaven , though in a firy Chariot ; I cannot complaine of the foulenes of that way that carries me to God. Things which wee come easily by , we easily part with ; lightly come , lightly goe ; true friendship , as it is hard to find , so it is hardly lost , and therefore hardly lost , because hard to find : I will put up many injuries before I put off one friend ; small faults I will swallow : others I will winke at ; and if he will not be my other selfe , I will be his , and change my nature before my friend : friends like stones , get nothing by rolling . We are content with a little , when we are by our selves ; who puts on scarlet , and resolves not to be seene ? or is serv'd in plate , when there is none to take witnesse of it ? Nature if it would but be private , it would not be so costly , most men are therefore covetous , because they are ambitious , and love the stage ; and desire to have much , that they may have much to shew , and set their land upon their cupboards ; I thinke they would shew more of their wit , if they shewed lesse of their substance , they doe not so much shew that to their guests as themselves , and are admir'd at , not for the abundance of these , but the want of the other . Pride and Vncharitablenesse are sinnes in fashion , and the one the cause of the other , many thinke they should vvant for their pride , if they should but be charitable ; I have often wondred and grieved to see a rich porch , and a poor Christians walls cloath'd , and men goe naked . Say what thou wilt , but I am sure with the Apostle , That hee cannot love God whom he hath not seene , that loves not his brethren whom hee hath seene , and can indure to see miserable . Many are therefore friends to others , that they may befriend themselves : and like leaves in winter , fall from the trees when they begin to wither , and with Saint Peter , know not the man. How many doe we nick-name friends at large , that prove but strangers at a pinch ; that will be your servants in a complement , and not know you in a businesse ? I will not desire of God not to have friends , but not such friends , or not to need them . We owe more to God for redeeming us , than for making us ; His Word made us , but when it came to redeeme us , that Word must be made flesh , and that flesh must suffer ▪ in our creation He gave us our selves ; but in our redemption He gave us Himselfe ; and by giving Himselfe for us , gave us our selves againe that were lost ; so that we owe our selves , and all that wee have twice told : and now what shall wee give unto thee , ô Thou Preserver of men , for our selves thus given and restored ? If we could give our selves a thousand times over , yet what are we to God ? and yet if wee doe give our selves to Him and His service , such as we are , and such as we can , Hee accepts it , and will reward it . I will never grudge God His owne . I have nothing that is not His ; and if I give it to Him , He wil restore it againe with interest , never any man was a loser by God. The best ornament of the body is the minde , and the best ornament of the minde is honestie ; I will care rather how to live well , than how to go fine . I may have an ill garment , and come to Heaven ; I cannot , and have an ill soule . He who first bid us cast our care upon Him , did not so meane , as if we should take no care our selves ; it will not come to our share , to sit still and cry , God helpe us : Salomon hath read his fortune , that will not worke in summer ; therefore shall hee starve in winter : It was the destinie sinne brought upon the world , in the sweat of thy browes thou shalt eate thy meat , and thanke God we can have it so : He that made us without our selves , will not keepe us without our selves ; it is mercie enough for us , that we eat with sweating . I will never thinke much of my paines , where it is rewarded with a blessing . If an Asse do but speake once in a world , as Balaam's did , a beast have any part of a man in him , we wonder , and justly ; but let a man have every part of a beast , goe upon all foure , & wallow with the drunkard , or lose his speech together with his legges , t is ne're talk'd of . It is the property of a man to speake , as of a beast not to speake : why doe we wonder to heare a beast speake , and not wonder to heare a man not able to speak ? or how justly doth he want the blessing , that cannot aske it ? It was our Saviours to His disciples , Behold , I send you as sheepe in the middest of Wolves ; blessed Saviour , didst thou not care for thy Disciples ? or if thou didst , why are they not rather sent , as Lions in the middest of sheep ; than as sheep in the midst of wolves ? Even because He loved them , therfore He so sent them , that out of the Lions mouth they might come forth more glorious ; as there shall bee ever some poore to exercise our charitie ; so there shall bee some wicked to exercise our patience ; some bulls of Basan to compasse , &c. Where the enemies are so strong and so many , they had need be wise as serpents , that will be innocent as doves . Desperately wicked is that of some , if I shall be sav'd , I shall be sav'd : as if Heaven would come unlook'd for , and they should be sav'd , whether they would or no ▪ God never did , nor will save any man in spight of his teeth , or against his will ; as we cannot keepe body and soule together , without sweating ; no more can wee bring our soule and God together with sitting still ; never any got wealth , by barely wishing for it : and as few come to Heaven , by meerely desiring it . There 's a race to be runne , and a battaile to be fought ▪ and as well in religion as in any thing , we must worke for our living . It is appointed to all men , once to dye : death is a punishment of sinne , not sinne itselfe ; yet sure it is the height of punishment when it is suddaine ; I doe not desire not to dye at all , but not all at once . I know I must dye , and I thinke of my death , yet is it not alwayes in my thoughts ; the best of us all may be taken napping . I will ever pray God when he doth fell me , not to doe it at a blowe , that I may see my selfe falling and bethink me in the fall ; and thus it is a comfortable thing to fall into the hands of the living God. He that knowes his masters will , and doth it not , shall be beaten with many stripes ; and yet I cannot say whether shall bee worse beaten , hee that may know it and will not , or hee that doth know it , and doth it not ; the one sinnes against his knowledge , the other sinnes because hee will not know , and shall one day not be knowne . God made this world not barely to looke on , but to contemplate on , and of Him in it : here the Christian & the Philosopher part , they are led by reason , we by faith : they argue , we beleeve : they enquire the manner , how all were made , the Christian , why : He is not curious in the manner , but lookes at the end , for the glorie of God , and the way to our glorie : and useth them not for spectacles , but motives , to the glorifying of him of whom he hath them ; and if wee enjoy these as we should , we shall one day enjoy him from whom we enjoy them . This World is oft compar'd unto a sea , our life is the Shippe , we are the passengers , the grave is the common haven , Heaven is the shore ; and well is the grave compar'd unto a haven , for there wee unload ; the things of this world are neither borne with us , nor doe dye with us ; we goe out of this world as we came into it , naked : why are wee so covetous of those things , which are so hard to get , and so certaine to be lost ? If I enjoy them all , I shall not enjoy them long : or if enjoy but some , I shall shortly have use of none . I will comfort my selfe against the want of them , with the assurance that I shall one day not have need of them . Who can but once look backe upon his creation , and dares distrust God for his preservation ? whether is it easier to give , or to continue life ? to keepe thee or to make thee ? If He have given thee the greater , why dost thou distrust Him for the less ? Or if thou distrust Him for earth , how will you take His word for Heaven ? Oh God , they have forgot of whō they live , that distrust thee for their life . This life is a race , and wee doe not live but travell ; but we have another race beside this , of our soule as well as of our bodie ; since both must bee runne , and the one will not tarrie for the other : I will trie who can runne fastest ; if I have finished my life & not my course , I have made more haste than good speede . Every thing else hath a beginning , it is onely Gods title , Which was , and is , and is to come : Eternity is only there ; our glory must be , not that wee have liv'd ever , but shall doe so . If wee looke but out into the World , we shall see almost as many miracles as things , that trees and plants should every yeare dye , and recover ; that the Sunne should only lighten and warme the earth , and not burne it ; that the heavens should distill its raine in drops , and not in rivers full , and drowne us , where they do but wet us ; God is not lesse miraculous in preserving the World , than in making it ; and as His mercie , so His glorie is over all His workes . Religion with some men is but a matter of fashion . Many are of Agrippa's Religion , almost Christians ; such men shall be saved , as they doe beleeve ; almost : God will never owne : such halfe-fac'd followers . The hypocrisie of a Pharisee , would have shamed thee into an outside of Christianitie , and unlesse your righteousnesse exceede the righteousnes of the Scribes and Pharisees , you cannot enter , &c. It is not onely want of grace , but wit , to dissemble where we may be discernd , if I will needs bee a Christian , I will be one to some purpose . I heare men cōmended now adaies as the Lord did the unjust steward , because they deale wisely , not honestly ; 't is held no crime to deceive , but to be seene , to be discovered , that 's a foule fault , he is a novice that doth that ; the care of many is , not to live innocent but close , & they cast , how to go ( as Saul to Endor ) to the Divell in a disguise ; but they cosen onely mens eyes , Gods they cannot ; and since they will not be knowne for what they are now , they shall not be knowne for what they would be one day . God shall say unto them , Depart from me yee workers of iniquitie , I know you not . To dissemble sinne was never the way to be pardon'd it , only he that confesseth his sinne shall finde mercie : never be asham'd to say , what thou wer't not asham'd to do : blush to commit them , but not to tell of them ; it is better that the world note thee for a sinner , than God for an hypocrite . Some there are that heare onely to tell , and many times make differences , where there were none meant , it is not good alwaies to tell all wee heare ; many a man speaks that in his anger , which in coole bloud , he would not owne ; and we doe a double wrong by relating that which the one is sorrie to heare , and the other to have spoken , when he is himselfe . I will heare all , and report onely the best , he that makes debate betweene others layes a baite for himselfe , it is safe and honest to compose discords , but sowe none . I will labour what I can , to set others together , but not by the eares . When wee behold ( for who can choose ? ) such a world of sinnes in every corner of the world ; buyers and sellers in the temple , and not whipped out , selling our soules for the provision of their bodies : others with Zimri & Cosbi out-facing judgement ; how , doe we not wonder and blesse our selves that we enjoy so good , so much , some thing , any thing ? that Pharaohs leane kine are not seene amongst us , and the metamorphosis of famine , of the heavens to Brasse , and the earth to Iron ? that either the clouds are not shut , to with-hold their raine , or that the windowes of heaven are not opened , to raine not water , but fire and brimstone ? It is admirable where the fact is so foule , that the reprive is so long ? Oh Lord we have nothing to say for our selves , but acknowledge , it is thy mercie that wee are not consumed . Good natures are wonne rather with intreatie than curstnesse , if wee doe not more love God , for His goodnesse that He doth preserve us , then feare Him for His power that He can destroy us , His mercies are ill bestow'd and worse imploy'd , wee have not receiv'd the spirit of bondage to feare . I will love God , and honour Him , but I will be affraid onely of offending Him. God loves timely holinesse , remember thy Creator in the daies of thy youth . Nature ever begins at the wrong end , layes in , and layes up indeed , but for the theefe and the moth . With Absalom the first care is taken to leave a monument behind , and when they are setled upon earth , they will see if God have any thing to say to them for Heaven : & the best part is the last provided ; such shall one day have their heaven to seeke , because they will not have it to seeke now . He that will not when he may , &c. You know the Proverbe : He that doth not seeke the Lord , while He may be found , cannot complaine , if he do afterward seek , and not finde . All sinnes are forbidden trees to us ; and wee are so much ADAMS sonnes in nothing as in our disobedience , ever reaching after that wee should not ; to do good , there is a lion in the way , like Salomons sluggard ; but to evil , how swift are our feet ? So then , it is not going fast that carries us to Heaven , but going right : I will care rather to set my foot down sure , than to take it up quicke ; What am I the neerer to goe a great pace and the wrong way . Every man is his own worst foe , and his greatest enemies are those of his owne house : we may thanke our selves that we live at no more ease than we doe ; In the sweat of thy browes , thou shalt eate thy meate was of our own procuring . We had never known so much evill , if we had not desired to know too much good , our ambition hindered our preferment ; we were at first made happie , and we made our selves miserable , & now we are miserable . God hath chalked out a way to our happinesse ; now if we love misery rather than blisse , it is fit we should have enough on 't . A good man , still the longer hee lives , the better he dyes ; men should grow better , as they grow older ; not like a dead hedge , the longer it stands , the rottener . To see a man white in his leprosie leaving the world , and not his avarice ; and with S. Lukes foole ; dye thinking of his barnes , is horrible . I had rather have no portion on earth , than buy it with that I shall have in Heaven ; I will not ( with the Curre in the fable ) part with my flesh , for its shadow . The way to sweeten death is to thinke of it , every day I live I will remember I might dye ; and I will not desire to live a day longer , than I growe some drammes better : What will it benefit me that I have liv'd some houres which I cannot answere for ? Worldly minds mind nothing but Worldly things . Laban and Nabal think of nothing but their sheep-shearing , and making merry when they have done ; their businesse is thought on , not their salvation ; for they make that no part of the businesse , onely matter of course ; grudge God His service , and in His service the length of it ; and pay God His due , as Laban did Iacob his wages , with an ill wil ; and would fetch it back again if they could tell how : and yet these men that will steale time from God for their profit and their businesse , will steale time from their businesse for their pleasure : He that will breake the Sabbath for an houres work , will breake off his work for an houres drinking . Thus they prefer the humoring of their soules , to the saving of them . I will never sell Heaven for company , it is better being a good Christian , than a good fellow . Every man would be thought to bee in love with heaven , and yet most men are loth to shake hands with earth ; here is the difference betweene the heavenly Language and ours ; they cry , how long Lord , how long ? and we crie , how soone ? they think He stayes too long , and we thinke He comes too fast . I will labour to bee a follower of those , with whom I would be partner ; he hath not yet enough conn'd Heaven , that is doth to goe to it ; that voice onely is worthy an Apostle ; I desire to be dissolved , and to bee with CHRIST . The just man shall live by his faith , and others live by his charitie : true faith is seene in its workes ; he that sayes he beleeves , and doth not shew it , beleeve him not . To make shew of beleeving , and not in thy workes , is to shew thy Hypocrisie , but not thy saith . Not every one that eats his meat in the sweat of his browes , shal eat bread in the Kingdome of Heaven : and yet it is not eaten but with sweating neither : but 't is such a sweat , as will make thy heart ake , and not thy lims : prizes are not had but with hazard , hee that will drink of the water of the Well of Bethel , with Davids Worthies must thorow his enemies : the water of life is not had , but with hazard of our lives . My comfort shall be , that though I lose my life for CHRISTS sake , I shall not lose my labour . Or , who would not lose this life , which he is ever looking to leave , for that which he is sure ever to enjoy ? Oh Lord , wee want lives to lose ; I cannot endure enough , to come to Heaven . This life , as if it would never be done , is ever providing for ; Eternall life , as if it would never begin , is never preparing for . I will care for this life , but not dote on it ; I will remember I shall live ever , but not here . The love of the earth is the disease of the world , and that gulfe betweene Abrahams bosome and us , to forsake house and land &c ▪ that they do not like of ; if Christ would but leave out , that same , leave all , men would doe well enough with Him : they would enjoy this world , but not with the losse of a better . Againe , they would enjoy that , but not with the losse of this ; they would have their Canaan , but they would have their flesh-pots ; they love the blessing , but they would not lose their pottage : with Naaman , they will worship no other god , but yet , the Lord be mercifull , &c. when I enter into the house of the god Rimmon . They would so please God , as they might neither displease others , nor themselves , & would part stakes with God , let such juglers in religion look upon Saul in the Old Testament , and Ananias in the New , and read their judgement : what society hath light with darknesse ? The Arke & Dagon were never friendly householders : thou canst not at once , have two such guests , as GOD and the divel ; If one heaven could not hold them both , how shall one heart ? No man is so provident for his owne good , as God is for every mans ; every sinner is an Absalom , to Him , and He doth not only wish , Would God I had dyed for thee , &c. But dyed indeed : we doe not so desire our owne salvation , as He doth all ours , promiseth , perswadeth begges our obedience , He leaves no way untried , that He may leave us inexcusable , wash His hands of us , and say , perditio tua ex te , &c. Our destruction if it do come , is from our selves ; if wee could but wish well to our owne soules , we could not but do well : and yet it is not wishing , but doing well that doth the deed . I will do what I can , and I will desire to do what I should and cannot . God accepts a willing mind , and if I am willing beyond my ability , He will either make me able , or accept my wil. O God , thou that workest in me both to will and to do , work my will to thine , and my power to my will , that I may not onely will or desire , but do thy wil. God doth not looke for every thing from every one : for ten talents where He left but two : onely Hee there exacts much , where He hath given much : if the seed of thorny , or stony ground bring forth no fruit , or withered , it is no marvell ; but where He hath dung'd and gooded , to expect a crop is but reasonable . The more I have , the more I have to answere for ; the greater my trust , the greater my account : Let others care how to get more , my care shall be how to pay for that I have already . All lands do not yeeld the same things , and the same land doth not yeeld all things : thus God divides His blessings to us , as He doth to these , to some strength of body , to another strength of wit , to one health , to another knowledge , &c. He hath distributed to no man all things : yet , to every man some thing ; he is strangely miserable , that hath nothing ; but this doth not please , if every one have not all , they growe surly . What wilt thou give me , since I go childlesse ? could the best of the Patriarkes say : It is hard and rare to see that in others , which we want our selves , and would have , and be still . Whil'st I am in this world , I shall ever behold this inequalitie , and if I cannot make a covenant with mine eyes , I will with my heart : Since I cannot but see it , I will learn not to repine at it : it is the Lord , let Him do whatsoever He will. God calls some men to martyrdome , when others would startle at a stake , and yet good Christians too : all men , as all trees , are not fit for fewell , that are fit for use ; every one cannot hold out against the prison , and the hatchet : It is an easie matter to dare affliction before it come , and when it doth come , run away from it . We know not of what spirit wee are , what metall we are made of , our prayer must be , first not to meet with persecutions , and next to endure them ( but not meet them . ) Earth is but our rode to Heaven , and the things of this world , like high-way fruit , are common to all : the sunne shines , and raine falls alike upon the just , and upon the unjust : lest they should bee thought evils , they are given unto the good , and least they should be too well thought of , they are afforded to the evill . There is another good , which is wholly the Godly's , and wholly to be sought for the kingdome of Heaven , and the righteousnesse thereof : they , whose kingdome is not of this world , can see the kingdomes of this world ( with their SAVIOVR from the pinnacle ) and contemn them , or at least not fall downe and worship them . It shall not trouble me that I am out-bid in these things by others , I will bee contented to excell them in better things , the comfort I have , and the glory I shall have . The covetous man never hath enough : like Pharaohs leane kine , eates but is never the fuller ; toiles and sweats & wakes , and wants for all this ; it is a greater miserie to desire much , than to have nothing ; of no man can it be better said , all is vanitie and vexation of spirit : he is his owne tormentor , and doth at once make himselfe a hell here , and provide himselfe one hereafter ; he is never at rest till hee rest his last , which yet is the beginning of a worse torment ; so he robs himselfe , both of the pleasure of this life , and of a better . It is good to bee covetous of good things , and labour for the food which perisheth not : of this I will never have enough , but pray : Lord give me ever more of this bread , ever and more . All that God made at first was good ; He made them so , He left them so : if they be not still so , the dishonour may be His , the smart will be ours ; their goodnes consists in their good usage , and our sinne in the abuse of them . God make us but to remember why they were made , and we cannot be to seek how they should be used . Our Saviours commendation of Iohn Baptist was , that hee was a burning and shining lampe : the hypocrit , like a glow-worme , shines but burnes not ; others , like hell fire , burne but shine not : and must looke to have their portion in the fire , they resemble . We are not excusable , if we doe onely shine and not burne , or burne and not shine ; the one we see condemned in the Laodiceans , because they wanted heate ; the other in the foolish virgins , because they wanted light . Hee must first shine one earth that will after shine in heaven , and burne on earth that will burne in hell . Rest is the whetstone of labour . And that which we usually say of hope , is true of this , if it were not for rest , the heart would breake : wherefore God hath given for every day a night to rest in , and for every seven , a day and a night . We could not live if wee had not this , yet this must not be our life , to live at ease , he shall never enter into Gods rest , that so loves his owne . Every one almost , with the Iewes , is weather wise , and prognosticates without booke , when you see a cloud arise out of the west , ye say there comes a showre , &c. hypocrites that can discerne the face of the weather , and not of the times : how vainely are men inquisitive for the provision of their bodies , and let their soules shift ? you will not plant or graft without consulting with your neighbours , and your almanack ; but in the point of salvation huddle on , and the Minister and Gods Word is not intended ? How ill holp up art thou to know the state of the heavens , and not of thy soule ? If thou wilt needs contemplate it , behold it as thy home , not as thy Calendar to better not thy knowledge , but thy life , or thy knowledge of a better life , and thy desire of that place where the Father of life is , and where thou desirest to live . God made not death , neither delights He in the destruction of the living : ôh God , suffer not that which thou diddest not make , to prevaile over that which thou hast made and redeemed . Man is the glory of His maker , and thy glorie thou wilt not give to another ; and suffer not us to sell that glorie thou hast allreadie given , that we lose not our share of that glorie thou hast yet to give . In some cases and some things , a man may know too much . It is not good to be prying into the privie Counsailes of God : I doubt whether some mens overboldnesse with the hidden things of God , have not made them an accursed thing to them ; and pressing before their time or leave into the Holy of Holy's have barr'd themselves from ever comming thither at all : why should we call for light , where God will have none , & make windowes into heaven ? I will admire God in Himselfe , and be content to know Him no farther than in His word where this light leaves me , I will leave enquiring , and boast of my ignorance . What I have alreadie done , was done long before , and what I am yet to do , is alreadie done before God ; this shall be my comfort , that I can neither doe nor suffer any thing , without His knowledge and leave . God hath given man charge of His other creatures , and His Angells charge over Him , and they are now our keepers , that shall be one day our companions ; great is His love to us in their care , and great should our care be to continue this love ; and since we are alwaies in His sight , and theirs , why doe wee at all that which we would not have seene ? My care shall be , not to shunne His sight , but not to provoke His anger : what I doe , He sees : and I will doe it as I would answer it . Those that honour me , will I honour : is a bargaine of Gods owne making : Gods honour is the way to ours , wee cannot but be blest , if we will but bee observant . I will care onely to serve Him , and I am sure I shall serve my selfe . Never any man lost in Gods service . He who dwells not in tabernacles made with hands , will dwell in tabernacles which His owne hands have made , even the hearts of men : and we enjoy Him though wee doe not see Him , for no man hath seene God at any time ; He is invisible , but not insensible . Our blessednesse consists here in feeling of Him , in heaven in seeing of Him , whom yet I doe not see , and shall one day see as I am seene : in the meane time I will doe nothing which I would not have Him see , or may rob mee of His sight . I have read of the Hart that hee weepes everie yeere for the shedding of his head , though to make roome for a better : thus I see the worldling goe away sorrowfull at that saying ; Goe , sell all that thou hast , though it be for treasure in Heaven ; men do not look at what they are to have , but what they are to part with , and are for one bird in the hand , above five in the bush ; but he that consults with his body for the saving of his soule , will never bring it to heaven . Let me sowe in teares , so I may reape in joy , I will be contented with the heaven I shall have . Many a man is therefore sinfull , because it is gainfull . By Diana wee live , that shall bee their god , that they can live by ; but he trafficks ill for his soule , that loseth it , to fill his coffers . I had rather be poore than wicked ; it is not thy poverty but thy sins that shut thee out from God ; it is better going to heaven in ragges , than to hell in purple . It is with the growth of our soule , as with the creation of our bodie , we come up by degrees : First , with Nicodemus , we must be borne againe , and then we must dwell a while at the sucking-bottle , from strength to strength : which the Eunuch , from reading the Scriptures to understanding them ; from understanding to applying , from applying to practising , of hearers we become knowers , of knowers doers of the Word , from perfection to perfection , or rather from imperfection to perfection , from persecuting the Church , with Paul to preaching to it : till we come from Dives doore to Abraham's bosome , from eating and drinking , from marrying and giving in marriage , to be as the Angells in heaven . Many live as if they came but into this world , to make merry and away , and after some yeares of quaffing with Nabal , die of a drunken fit : it were well for such men , as they have liv'd like beasts , if they could die like them too , never to live againe : but alas they cannot , her 's their miserie ; that they only leave their pleasures behinde them and not their sinnes . I will labour to leave my Sinnes behinde mee , and have my repentance goe before me , and my good workes follow after me , and I shall meet with pleasures that never shall have an end . The eares are the doores of the soule ; without these we were but artificiall creatures , men onely in shew : hence we know , we discourse , we beleeve , we learne to speake to God , and heare God speake to us ; without these we could not speake , not know , not understand ; in a word , by these ( under God ) we are what we are ; but some ther are that cannot heare , others that will not heare . It is a lesse judgement to want the power of hearing than the will , to be borne deafe , than to become so , they that cannot heare are the more excusable ; but they that will not heare , it were farre better for such if they had no eares . Every envious man is a mad-man , for he will starve himselfe , to see another thrive , he needs no other lent , than his neighbours well-fare , other mens prosperitie is his gallowes , where hee will hang himselfe a hundred times over , and at last , with Achitophel , once for all : I will not so dedesire of God to have much , as not to cover much : hee that can but thinke his owne enough , will never think anothers too much . I will never grudge any mans going before me , but to Heaven . Most men look for the theefs Paradise , to meet with CHRIST upon His crosse , Heaven upon his death-bed , and reserves his repentance , as the best bit , for the last : and meane to goe out of the world , and out of their sinnes all together . But how shall God then heare them , that before could not be heard of them ? In this case it is good being formost , why should'st thou put off repentance till to morrow , when for ought thou know'st thy soule is going to hell this night without it ? God give thee of the dew of heaven , and of the fatnesse of the earth , was Isaaks blessing to mistaken Iacob . First of the dew of heaven , and then of the fatnesse of the earth , ( for alas what is earth without a blessing from heaven ? ) but of Esau quite contrarie , first of the fatnesse of the earth , and then of the dew of heaven ; your Esau's preferre earth before heaven , and therefore have their heaven upon earth , God gives them as much as they care for : Ishmael shall be made a great nation , and that 's enough ; but hee goes a wrong course for his soule , that thinkes preferrement is the way to happinesse . My indeavour shall bee not to leave a name behinde me upon earth , but to finde it written in heaven . The Sun is plac'd in the heaven , as the heart in this little world of ours , keeping its seate in the middle , lends life to everie part , whereas if it had beene seated above , it would have beene miss'd below , and if below , it could not so easily have communicated above ; so that I knowe not whether wee owe more to God , for creating the Sunne , or for placing it ; not in the lowest sphere then ( like another Phaeton ) instead of lighting the world , it had burnt it ; or did it change place with the higher planets , wee should complaine of cold , so wisely hath God provided for our welfare , with our being , and hath set the Sunne not too neare us , lest wee should complaine of it , nor too farre , lest wee should want it , but in the middle , where it is neither an ill neighbour , nor too great a stranger : when we doe but looke upon what we have , wee cannot distrust God for what wee have not , and would have . Oh God , they deserve to want , that can distrust thee in sight of these . Whatsoever was necessarie for our preservation was created ; and whatsoever was necessary for our salvation was written . I will neither desire to know more than God hath revealed , nor to have more than Hee hath provided . Great mens actions are authenticke : If Herod and Caiaphas but begin , Christ shall have fists enough about His eares ; if Abimelech lead the way , every man cuts his bough , and askes no question : with inferiours , Example doth more than Precept , and like men in a streame , they do not swimme , but are carried : Doe any of the Rulers beleeve in him ? is thought argument enough why others should not ; these see but by their candle , and if the light be darknesse , how great is their darknesse ? I will do nothing which I would not have God see , and others learne ; else my light were better under a bushell , unseene , than follow'd where it should not ; thus I shall helpe , not to light others , but to burne them . Of idlenesse comes no goodnesse , doing nothing will in time come to doing ill , and from beeing idle to bee ill occupied ; the labour that is impos'd upon the soule is not to sit still , but to runne . Good men must not be like Davids images that have feete , and walke not ; then only have wee hope to come to our journies end , when wee keepe going . Some mens devotion is like hangings , which they can take off , and tack on as they please : outsides of Christians ; their hands and their eyes like some tombe which they have mark'd , are lifted up ; and they talke as the divell to our Saviour , nothing but Scripture : and with the Pharisee give farthings in the market-place ; and yet all 's but alchymie , but counterfeit : these are ill men , but well thought of . If I am not what I should be , yet I will not seeme what I am not , or be an ill man in good esteeme ; what am I the better , to bee a Cast-away with credit ? What is GOD to me without CHRIST ? and what is CHRIST to me without faith ? and what is my faith to me without charitie ? but a dead faith ? and if my faith be dead , what am I else but a dead man ? As it is vaine-glory to boast of our workes , so it is in vaine to boast of our faith without works . God as He loves young holinesse , so He loves it old ; ye are those that have continued with me , &c. was the praise of the Apostles ; Perseverance is the pillar of our salvation : if that fail al goes to the ground . What commendation is it to have done well ? If thou hast forsaken thy first love , if thou hast lost thy first hopes . Hee must carrie his goodnes to his grave , that will have it carrie him to heaven . If we looke but on our bodies , we have matter enough of wonder , to see such a Common-wealth of order ; such a world of varieties in this little world of ours : But when wee cast our eye aside , on that part wherein wee resemble God , the soule ; how doe we blush , and are asham'd at our houses of clay ? that so glorious an Image should dwell so meanly , so pent up ? that the Bodie should bee a companion for the Soule , which shall one day be a companion for Angels ? but thus was God pleas'd to allay our pride . Wee should have thought too well of our selves , if we had not had some peece of us , like other creatures of the earth , earthie . It shal not trouble me what metall my bodie be made of ; if my Soule be heavenly , my body shall one day be so too . When God sawe the thoughts of mans heart that they were evill , and onely evill , and continually : It is said , it repented Him that Hee had made man ; and that man whom He shall see so still , will have just cause to repent him , that ever hee was made , if he doth not repent him of what he hath done . God make me but truly penitent for my sin , and I shall never repent me of my being . It is a great way , and requires a long time to come to heaven ; I admire their strength , or rather weaknesse , that talke of getting it at the last gaspe , as if it could be had with a wet finger : I know those that have liv'd some yeares , and taken some paines too , to set themselves forward , and if they come thither at last , wil think they have done well too ; for my owne part , I neither desire , nor hope to enjoy it without a great deale of difficultie , anguish and agonie : and shall thinke it labour well bestowed , that I have it upon any termes . Men usually measure others by their owne bushels : they that are ill themselves , are commonly apt to thinke ill of others ; since no man is free from slaunders , I will not presently beleeve the worst of any man , but I will speake only the best . Our greatest enemies are within us : and therefore our greatest victorie is to subdue our selves : there is no such slavery as to be a slave to ones selfe ; it is a strange weaknesse , but ordinarie , to bee at everie mans becke , but our owne . Olde men are twice children ; and some , as if they were children for yeares againe , as well as for discretion , waxe most worldly when they are leaving the world ; and as their bodies draw nearer the earth , so their minds grow more earthie ; as if they were to live anew againe , or should set up againe under-ground : It is good and commendable to use these things while wee have them , yet still so , as remembring wee must part with them . I will never be loth to part with that which I cannot enjoy long ; for to enjoy that which I shall never part with . Every man for himselfe , and God for us all , is a common position , but an ungodly one ; that God is all in us , and all in all , is true : but that we should bee all for our selves is wicked ; every man for himselfe , and every man for another . Thou it may bee hast enough , and to spare , another hath not enough to live ; why hath God given thee so much above others , but that thou should'st spare somwhat of thine to releeve others ? It may be thine owne case ; Every man knowes his beginning , not his ending ; in the meane time thank God , that thou art not so , and help those that are . The barrennesse of the bodie is sometime a curse , but the barrennesse of the soule is accursed ; that is a punishment , this a sin , and punished with hell . We came not into this world , meerely to fill up roome , but to bring forth fruit , not for shew , but for use : Our chiefe studie must be not for ease , for riches , or pleasure , but fruitfulnesse : If we are all for pleasure , our fruit is hell ; and if we are fruitfull , our pleasures shall never end . Blessed are they which dye in the Lord , for they rest from their labours : in this world , there is nothing but dangers and discontents , vanitie and vexation : then only shall we be at rest , when we cease to bee : If wee thought more of this , we would not thinke much of our affliction . If I am never so beleaguer'd with sicknesse , or want , or famine , or all at once , I will remember I came not into this world to take my rest , but to prepare for it . That ground is verie hard , where the travellers foot leaves not impression : and that heart 's very stonie , where Gods blessing not only takes no roote , but leaves no signe , as soone forgotten as receiv'd ; 't is all He askes for all He doth , a thankfull heart : With what face can wee expect God should give us our asking , that deny Him His ? God made other creatures for mans service , man for His owne : them for our use , and us for His glorie : How much , O Lord , do we owe to thee for our selves and them , that hast so abounded to us , above them , and hast not made them but for us ? Teach us to give our selves to thee , for them , who hast given them to us , for our selves . God is glorified in all His creatures , but not in all alike ; some glorifie Him in their beauty , others in their deformity : His glorie is not lesse seene in our wants , than in our abundance : in striking with blindnesse , than in our aboundance : in striking with blindnesse , than in healing the blinde ; no lesse in Ieroboams arme dryed up , than restor'd : therefore do we see some want their sight , others their feet ; and yet it may be neither for the childs sinne , nor the Parents , as our Saviour told the people , but that the glorie of God might be seene . Againe , we see not only by nature , but by accident , one , with Mephibosheth , by the negligence of a nurse , another with Abimelech by the fall of a stone lose a limme , or their life : when wee see this in others , and not in our selves ; how are wee not thankfull to God for our selves beyond others ? Lepers in Soule ( God knowes ) and it is His mercy we are not so in Bodie ; whereby wee should at once neede the helpe and want the companie of friends , and not onely bee miserable , but shunn'd . I will prayse God not only for the good which I have , but for the evill which I might have , and have not . Our SAVIOVR knew what He did , when Hee taught us to pray : Our FATHER which art in Heaven , &c. To give us , and to forgive us , for He onely can doe both ; none can forgive sinnes , or give grace , but God alone . Yet doth He not alwaies give with His owne hand , but reacheth grace and salvation in His Word and Sacraments , by the hands of His Ministers ; and because no man can heare His voice and live , Hee speakes in them ; it is the wonder of His goodnes , that He respects not only our wants , but our infirmities , and would so appeare to us , as Hee might teach us , but not fright us : Thus wee see Him speaking to Moses himselfe , to Israel by Moses : He proportions the meanes answerable to our strength ; wee are not like our Maker , if we think scorne to stoope to the weaknesse of our brethren . I will be all things to all , that by any means I may win some . A good tree is knowne by its fruit ; yet all trees doe not beare the same fruit ; our fruit may bee all good , though it bee not all the same : all are not workers of miracles ; 't is not lookt wee should remove Mountaines , or walke upon the Sea , command the windes , or appease the waters : there are other fruits of the Spirit , that wee must beare : Now the fruits of the Spirit are these , love , peace , joy , long-suffering , &c. GOD make us fruitfull in these , and we shall have no neede of those . The end of all our SAVIOVRS miracles , for the most part was , see you tell no man : It is one lesson in religion , not to be seen : and yet not precisely not to be seene , but not therefore to doe well , to be seene : our commendations must be to doe , and not say ; or if we say any thing , say , we are unprofitable servants . As the outward service of the body , without the inward sinceritie of the heart is unprofitable : so the contrary is uncivil ; Gods service requires reverence , as well as holinesse . Many go to God as they do to their companions , not kneeling , but sitting , or lolling along ; as if they were the Iudge , not the petitioner , or were to grant suites , not to begge some ; and that unreverentnesse which they would not , nay , which they durst not use to this or that Mr Gentleman , they use to God : this is neither becomming Christians , nor reasonable , or at least civill men . It is the fault of envie , that it sees nothing but injuries ; but of charitie that it sees none , or takes no notice of them ; but when one cheek is struck , it turnes the other : and when it can turne no way , lies downe under the stroke : he that will be righting himselfe of every wrong , doth but pluck more fistes about his eares , and set God against him too : who , if hee would but be quiet , wold revenge it to his hands ; unlesse we doubt of His power , wee will trust God with our wrongs ; and stay His leasure , that is the fittest time for our deliverance , which Hee thinkes so ; in this case we are like men in a pit , the more we stirre , the more we are mired . I see MOSES in the Mount , and with the people with a different face ; open to GOD , veil'd to them ; GOD would not alwaies have us shew our brightnesse to the world : in some cases He loves our talent in a napkin , lapt up and hid . Let it suffice , Hee knowes thee , that will reward thee : others , if they commend thee not , it is because they know thee not ; or if they doe commend thee , there 's all , and it may bee to thy cost . Why shouldest thou lose Heaven for good words ? or what art thou the better , that others commend thee , if God do not ? who therefore doth not , because they do , I will never care to have my praise ascend up to Heaven , but to come downe from Heaven . Blessed are the mercifull for they shall receive mercie : GOD's promises , though they be gracious , yet they are confin'd : and he only shall receive mercy that shewes mercy ; all the wrongs thou receiv'st , cannot equall one sinne thou committest , and art forgiven : now when God hath forgiven thee thy hundred Talents , which thou owedst , and could'st not pay : do not with the evill servant take thy brother by the throat for two ; be not so cruell to others , that hast God so mercifull to thee : freely thou art forgiven , freely forgive ; with what measure yee mete unto others , with the same shall it bee measured to you againe , and if you give , you shall receive good measure ; not only shaken together and pressed down , but running over . God as He doth not let goodnesse go unrequited , so doth He not requite it with a little , or inch out His blessings . He never hath done enough for those that love Him ; one good turne drawes on another , and Hee is ever thinking , What could I doe more for my Vineyard that I have not done ? There is no pains of ours which falls to the ground unaccepted , unrewarded , who would not serve that master , whose service is perfect freedome , and the wages eternall life ? I cannot bee more mine owne friend , than by beeing GOD's servant , and the Worlds enemie . Our bodies waxe weaker , as they waxe older ; our sinnes as they waxe older , they waxe stronger ; I will labour to bee olde in goodnesse , and I cannot complain of weaknesse ; let mee but bee too strong for my sinnes ; and I have strength enough . Some men doe not revenge injuries , because they cannot , they want power ; others because they want opportunitie , and doe but waite with Esau : the dayes of the mourning for my father are at hand , and then I will slay my brother . It is no god-a-mercie to passe over injuries when we can do no other , he is not innocent that is so perforce : then is our goodnesse commendable , when we may hurt , and will not . It is the fault of the world , yet it is the fashion of it , to put off God to the last ; the fall of the leafe , will serve his turne : and thinke one sigh at their death , enough for all their lives before ; but true repentance as it is not for a spurt , so it is not done in an instant . He that goes about thorowly to make riddance of his sinnes , shall finde it a long businesse ; sinnes are not like servants , to be gone at a quarters warning . In many things we offend all , is the voice of an Apostle ; the best have their faults , he is happie that hath least and fewest . I can never be so holy as to have no sinnes : my care shall bee to repent me of those I have ; if my repentance be daily , my score shall never be long . Youth , and holinesse , doe not meet often , to see a young man dead to sin and ready for death , is admirable , but rare ; it is a good thing to be good betimes , sinnes as they growe old they growe lusty , and if they once get head , they know no master , it is a harder matter to restore to godlinesse , than to make godly ; for there must be a dedocebo te , &c. an unteaching of that evill , which they before learned , before there can be an insertion of that good which they must after practise . Custome will alter nature , and an use of sinning make them in love with sinne ; it is rarely seene that a young divell proves an old Saint . I will so begin , as I would hold out , with GOD ; otherwise , it is ill that I have begun , but worse that I hold not out . GOD desires not the death of a sinner , but that is not all , He doth not onely not delight in our ruine , but He desires our recoverie . If we repent , He spares us , if we returne Hee receives us : for the first , mercy to forgive ; for the second , an Abrahams bosome to receive ; if we wander , He recalls us , if we be obstinate , he intreats us : if we come but slowly , He will stay for us : in all His workes He is wonderfull ; but in His workes of mercy , He exceeds . I will never despaire of that goodnesse that hath no bounds ; my sinnes are infinite , but not unpardonable . Hee was once a persecutor , who was after an Apostle : and not behind the best of the Apostles , that was once before the worst of the Iewes for cruelty : God is able to make of a cast-away , a convert ; of a theefe , a disciple : of stones , children : of dead men , living Saints , if the disease be desperate , the cure is the glorie of the Physician ; the recoverie is more remarkeable of a dead man to life , than of a sicke man : if the danger were not great , there were lesse praise of our redemption : but when our sinnes are gone over our heads ; when the beame of the timber , and the stone in the wall crie us guiltie ; when thou art possest , and not as Mary Magdalen with a few divels , but with Legions : not one sinne , or small sinnes , or a few sinnes , seven divels , as it is said of her , but past number ; like the starres or the sands ; and of the worst sort of divells too , that cannot easily be cast out , but with fasting and praier , and hast not onely committed them , but lived in them , and art now dead in them : when we have thus lost our selves , and Him , to bee found of Him and brought to our selves , pusles us for thankes : His armes are ever open , onely our hearts are shut : wee receive not , because wee aske not , wee are not received , because wee returne not , or returne to our vomit ; It is but just , when wee turne to our sinnes , that GOD turne to His judgements : either wee must bee cut off in our sinnes , or from them . Salvation is the gift of God , it is given , and yet it is got with a great deale of struggling ; thou must fast , and watch , and fight ( as Saint Paul saies ) and as Saint Paul did too , not onely with beasts , after the manner of men ( though wicked men are beasts in a manner ) but with principalities , and powers , not the Aegyptians , but the Anakims , Gyant sinnes , growne temptations . My glory shall be not to have no sinnes , but to have the mastery ; not that I am not set upon , but not beaten . That we shall all dye , we all know ; when wee shall dye , God knowes ; but how any man should be dead while he is alive , is strange wil some think , and would bee glad to know ; yet so it is , sin is a death , and every obstinate sinner is dead for the time . Some with Iairus daughter are not dead but sleepe ; others with Lazarus , are not onely dead , but stinke ; and it is with sinne as with sicknesse , it weakens by degrees ; first it distempers the palate of the soule , or spoiles the stomake , so that either it refuseth meat , or distastes it , or puts it up againe ; and next it takes away the sense that they feele not their sinnes , and then are remedilesse ; and as our Saviour told the Iewes , they wil dye in their sins ; and this is a death men care not to be acquainted with til they be past cure : and then onely thinke of Heaven , when they are going to hell , and after forty or fifty yeares living , know not what belongs to dying , more than , with Ezekiah , to turne their face to the wall , and weepe when it comes : The way to dye willingly is to conne death before hand ; he that hath spent his life in providing for his death , is not troubled at his death how to be provided of a better life . My care shall be not how I may not dye , but how I may live ever . Prosperitie is a great enemy to goodnesse , how hardly doe those which have riches enter into the Kingdome of Heaven ? I heare Israel praying in Aegypt , quarreling in the wildernesse ? When they were at their bricke-kills , they would be at their devotion , and no sooner are they at ease , but they are wrangling for their flesh-pots ; I think many a man had not been so bad , if he had but been poore . It is the saying of a wise Father , that Salomons wealth did him more hurt , than his wisdom did him good . Trouble , and want do that many times , which faire meanes cannot ; wealth , like knowledge puffes up , when poverty ( as their infirmities did many in the Gospell ) make men flock to CHRIST . I will never pray more heartily to God for His blessings , than for grace to use them , nor to lessen my miseries , but to add to my strength . Though my afflictions be many or often , so my strength be equall , I shall get by them ; the stronger my tryall , the greater will be both my victorie and my reward . The way to live ever , is to live well , there is no way to everlasting life , but a good life ; it is not living at ease , or at randome , or at rack and manger , in pompe and plentie , mirth and jollity , and with Saul think to drive away the divell with musike . God cares not how rich , or how powerful thou art , but how good . We should so live as wee may have joy of our life , and bee made partaker of those joyes , and that life which are for ever . There are many dead men and manie deaths ; there is a death in sinne , and a death for sinne , and a death to sinne ; the two first we may thanke our selves for , if wee had not knowne sinne , we had not known death , but the last we must thanke God for , it is from Him that wee dye to sinne , that have deserv'd to dye for it , who Himselfe dyed for us , and hath taken our sins upon Him , and at once delivered us from the sting of death , and the strength of sinne . And thankes be to God who hath given us this victorie , through our Lord IESVS CHRIST . We are in this world , as Israel in the wildernes : and Christ is to us as Moses was to them ; if He leave us , wee know not which way to turne us ; nature cannot carrie us to God. Here all our sufficiencie is from Him , and we say well in our praier , for thine is the power and the glorie ; and it is by that power , that wee come to that glorie , our strength is but borrowed ; our standing but leaning upon His arme ; our going , but leading in His hand . It is with us as it was with S. Paul upon the way , wee must be led , we must be carried to God ; we must pray , turne us , O Lord , unto thee and wee shall be turned . Of our selves wee are unable to goe , yet drawe us , and wee shall runne after thee ; so shall wee come to thee , with thee , that are rather images , that have feete , and walke not , without thee . It is betweene some sinners and God , as betweene some men & their creditors ; all their care is how to be trusted , not how to pay . My first care shall be as little as I can to come in Gods debt , and my next care how to come out of it . Our goodnesse must be that part of the wallet that hangs behinde us , seene of others , not of our selves : our sinnes must bee that part that hangs before us , seene both of others , and our selves . To conceale sinne , was never the way to be forgiven it ; or what art thou the safer , that thou canst conceale it from men , and not from God ? I had rather be censur'd for my sin , than be damned for it . As in Moralitie so in Divinitie , not to goe forward is to goe backwards ; and not to thrive in goodnesse , is not to be good . When I compare what I am , with what I have beene , I am not a little proud ; but when I compare what I should bee , with what I am , with Peter I begin to sinke ; only here 's my comfort , I shall be receiv'd , not according to what I am ; but what I am in Christ. Every good heart is accuser , judge , and executioner of its ownfaults : Why should I be afraid of standing at the tribunall of my owne conscience , and not of God ? at one I must ; and if I judge my selfe , I shall not bee judged : I will prevent Gods judgements with my owne , and the feare of what I should suffer , with the sorrow for what I have done ; to him only is the last judgement terrible , that shunnes the first . Wicked men as they make most shew of mirth , so they have least ; their heart and their face do not agree ; they carrie that in their owne bosome , that spoiles their laughing : they are alwaies pursued by themselves , and encountred with their own thoughts . Their sleepe is dreaming , and they dreame of those judgements in their sleepe , which they have deserv'd waking : every noyse is of thunder , and everie thunder of the last day ; every shadow is a spirit , and their sinnes are so many divels about them ; they have a double hell , they dy a thousand deaths here , and hereafter dye eternally . There is no joy like the joy in the Holy Ghost : Nay , there is no joy but that , and that is as farre above all earthly joy , as our heavenly joy shall be above this . Hallelujah above Hosanna . Let mee but have this within , and I care not how the square goe without ? Death to the wicked ever comes unwelcome , because they see it in its worst shape , ghastly . Faine they would not goe , and goe they must , it is impossible they should live still , but it is intolerable to be still dying , which is the life they are to live , a living death . I will pray God to season this life to me , as I may not bee in love with it , and so to remember me of my death , as I may not be afraid of it ; and in my life so to prepare me for my death , that at my death I may not onely bee prepared , but assured of a better life . When I remember the sinnes I have already committed , and some it may be not throughly repented of ; and those which I do hourely commit , and some it may be not taken notice of : so many of infirmitie stealing upon me , and other stronger sinnes breaking in upon me : I doe not will that good which I should , or want power to that will , or perseverance to that power : I am at a stand with the Apostle , and thinke , miserable man that I am , who shall deliver me from this body of death ? Even He that delivered His body to death for me : Oh God , thou that workest in me , both to will and to doe , worke my will to thine ; da Domine quod jubes , &c. Give but power to obey , and what thou wilt command . Death is as hatefull to man , as old age to beautie ; and we are ever complaining of the shortnesse of our time , unlesse calamitie make it seeme long ; which yet if they be never so little over , they are weary of that which before they wished for , death : as I will not be in love with tribulations , so I will not love my life the worse for them , nor the better for wanting them : if prosperity make me fond of living , or afraid of dying , it had been better for mee , if it had not been so well ; I shall pay deare for my ease . It is better to go into the house of mourning , than into the house of laughter ; nay , the way to the house of laughter , is through the house of mourning ; so our Saviour , Blessed are they that mourne , for they shall be comforted : Mirth , like Salomons strumpets , leads to the chambers of death ; and the voluptuous man goes out of this World , as hee came into it , crying ; and into another world , where there is nothing but weeping . It is a great weaknesse to defer to doe that , which must be done , if I must once weepe , I will doe it now . It is better to cry for remorse , than for anguish . There were no such tyrant upon earth , as the envious man , if he had but his will , no man should live a quiet life , or dye a naturall death , but himselfe ; hee sees his neighbours house burning , and warmes him by the fire , and is refreshed : there is no estate that he hath not a quarrell to , no person ; his equals hee hates , because they are his equals ; his inferiors , because they are not his equals ; and his superiors , because he is not their equall : he is an enemy to all mens peace , but most of all to his own , and I think if he were put to it , himselfe knowes not what hee would be , or have others be . It is the greatest vanity in the world , to runne mad for others pleasures : what if I have not the same thing , or in the same measure ? I have enough to serve my turne , if they have more , yet they must account for it , and I will never envy any man , that he hath more to answere for to God , than I have ; I shall not account for the talents which I never had . Gods blessings , and our thankes must ever goe hand in hand , one good turne requires another . Wee must not thinke to serve our selves of God , and not serve Him ; His blessings are not only encouragements , or rewards , but bonds . Of these , the more we have , the more we owe , and our care must be , not onely to receive , but to repaie . Why should we strive to come out of every mans debt , but GODS . The charity of forgiving , is more difficult than that of giving , and more worth , by how much our selves are more deare to us than our goods , in the one wee are doers , but in the other sufferers , and many a man would doe for another , that would not suffer for him : I am but halfe a Christian if I have only learn'd to pitie , and not to forgive : we cannot at once , remember our profession , and our wrongs , if they bee small , the matter is the lesse ; if they be great , our glorie is the more : nor only our glorie , but our reward ; it is our owne faults , if wee be not gainers by our injuries . Gluttony is not onely a sinne , but a disease : not onely to be forbidden , but to bee afraid of ; other sinnes hurt in future , this in present , and robbes not only of eternall life , but of this , and destroies the body together with the soule . Our bodies were not given for cellarage , to lay in bread and beare in . I will remember , that I was not therefore borne , or doe live , meerely to eate and drinke ; but therefore eate and drinke , that I may continue life . I have seldome known any wickednesse so hainous , that had not clients as well as patrons . Corah had cōpanions with him in his sinne , before in his punishment . But innocency doth not go by voices , I will never looke at my partners , but my cause . I desire no other Advocates , but GOD and the truth . It was the accusation of the old world , that they were eating and drinking , till they entred , &c. and is still of this , and will be so to the end , though this were not the end of our being , but for the continuance of it : I will use my meat , as others doe their Physicke , onely for health , to satisfie not my desire , but my stomach . I can a great deale cheaper , and safer , feede my belly than my eye . We see men set not their best wares upon the stalls , but within , lapp'd up ; it is neither commendable , nor wise to shew our excellencies ( as Musicians do ) in all companies ; what are we the better , that we thinke well of our selves while others thinke not so ? Or what are we then worse , that others thinke meanly of us , while we think so too ? Since those art never the better for thy selfe-conceitednes , nor the worse for thy humilitie , why shouldst thou make thy selfe envied for those graces which thou hast , by shewing them , and derided for making shew of those thou hast not , and would'st seeme to have ? and art at once noted of men for a boaster , and of God for a dissembler ? I will be content to be lowly in mine owne esteem , and others , that I may bee high in Gods. A handsome garment is no argument of a strait body : those are not alwaies the best men that make the most shew of holinesse . Demurenesse may stand with falshood : Pretences are evermore suspicious ; they that are ever perfum'd , 't is to be thought have naturally ill breaths , we must not ever beleeve our senses : goodnesse is plaine , and would be knowne by her workes , but not tell of them , whilest hypocrisie is painted to hide ' its wrinkles , and would bee taken for better than it is , and with the figge-tree , it shall be curst for flourishing ; if wee are true Christians , wee are both sides alike . Goodnesse doth not go by yeeres ; many times you shall have that from a Samuel in his long coates , which you shall not have from a Saul , at forty yeeres old ; and yet it is not forwardness commends us , but perseverance : Some men , like some fruits promise faire in the blossome , but wither ere they be pluck'd ; others like some graine , lye long in the ground , but grow up the taller ; it is dangerous to deferre long , but it is worse not to hold out . I will love and endevour early holinesse ; yet it is better to begin late , than to have done betimes , there is a penny for him that comes at the eleventh houre : If thy youth have been faulty , it is comfort that thy age is otherwise . It is no disparagement to have beene wicked , but to continue so ; who hath not bin overseen sometime ? Hee was once a Persecutor that was after an Apostle . I will glorie , not that I have never done amisse , but that I am now asham'd of it . As promotion , so povertie , is neither from the East , nor from the West ; but from God. Hee hath sayd to every man , rule thou here , or worke thou there , bee this , or thus . Why doe men grudge at their wants , when it is not chance but providēce ? It is lesse praise to be honourable , than to be content not to bee so : our happinesse is , not to want affliction , but to beare it . The lesse I have , the more I have to come : no Lazarus would change states with that Dives , who if he might but live againe , would bee Lazarus to choose . Iob in his description of man , sayes , His daies are as the daies of an hireling , now wee doe not hire men to be idle , but to doe our businesses , our life is a long day , and this day hath many houres , and these houres have all worke ; every man is a day-labourer , and must doe his taske , to have his wages . I doe not see the penny given to those that stand in the market place , but that labour in the vineyard : 't is not for us to be lookers on , GOD and the holy Angels are spectators ; we must be actors , doers . I will bee content to do nothing but labour , while I am here , that hereafter I may doe nothing but rest . The food of the soule , as it is farre more excellent than that of the body , so it is farre more dangerous ; for , where it saves not , it kills : How many ( with Esau ) have eaten themselves out of the blessing in this , and gone from Gods table , as Baltazar did frō his condemn'd men ? Not the presence , but the preparednesse makes the acceptance : to come , and not worthily , is to bee more bold than welcome ; it is all one to thee whether God have thy roome , or thy company ; if thou have not thy garment , thou art condemn'd in both ; let others care only to come , my care shall bee to be welcome . GOD is a God of pure eyes , and cannot behold sinne , and yet He continually beholds us that are altogether sinful . Lord how are we bound to thy goodnesse , that onely thy eye is upon us , and not thy hand ? That thou doest but take notice of our sinnes , and not take vengeance on them ? If wee had any good nature in us , if for nothing else , yet we would be better , because thou art so good ; and dislike sinne , not for our owne sakes , but thine . GOD , saies the Heathen , hath woollen feet , but iron hands ; yet He hath sometimes iron feet , and woollen hands ; where He would correct , and not in wrath , He makes a great noyse , but doth little , only to fright , not hurt them : Where Hee will judge , and not correct , He treads softly , but strikes home , and is upon them ere they are awares ; there is love in His corrections , but there is wrath in His judgements . I will pray , Correct mee , oh Lord , but not in thy furie , lest I bee consumed and brought to nothing . There is no living without repenting ; for all sins are against God , and all forgivenesse is from God , and there is no forgivenesse without repentance ; so then without this thou canst neither live comfortably , nor dye peaceably . I will not presently give God and my selfe over , because I have sinn'd ; but I will therefore neither give God over till He have forgiven my sinne ; nor my selfe till I have forgotten it , or remember it with detestation . I have seldome seene a rich man want friends , or a poore man enemies ; though He have scarce to live , yet he is grudg'd his life , that hee takes up roome in the earth : these men make much of this , for it is all they have to trust to . I will grudge no man this world ; it shall suffice me there is another to come , and that mine shall beginne , when this is ended . I will bee content to want this for a while , that I may enjoy the other for ever . Holinesse is not borne with us , nor doth growe up with us : sometime , you shall see the hoare-head , come short almost of the long coates . I will never regard how long I live , but how well ; and rejoice , not that I dye an old Christian , but an old man in CHRIST . Some men drawe nigh unto God , but with their lips , as Iudas did ; others drawe nigh unto Him with their whole bodie , and will for outward complement come short of none : into their sackcloath with Ahab , and downe upon their knees with face with Saul ; they will dye the death of the Righteous as well as any , if wishes will doe it ; but their heart is not sound . Not to drawe nigh unto GOD at all , is open rebellion ; to drawe nigh unto GOD , and not all , by halves is secret dissembling ; then only doe wee come as we should , when wee come ( like S. Pauls Sacrifice , ) our selves , our soules and our bodies : and thus if I draw nigh unto God , He will draw nigh unto me . If God only saw as we , there were no difference between holinesse in jest , and in good earnest . Ahab is in ashes as well as Ninivie ; nay , what doth Ninivie more than Ahab , to the eye ? What doe the Apostles more than the Pharisies , or Iohns disciples than theirs ? they fast , pray , give : by the out-side wee cannot tell who serves God with his bodie , or with his heart ; wee see they are painted , God onely sees they are sepulchers ; wee see their fairenesse , but not their rottennesse ; onely GOD which sees their heart , shall one day unmaske it , and as they have before been applauded for what they seemed , so they shall then be punish'd for what they are . If I have only the rin'd , the out-side of Christianity , and not the bulke , I am sure to be cast out : what I can , I will so carry my selfe , as I may neither bee condemn'd for beeing worse than I should be , or seeming better than I am . There is no musike like that of the Word , yet it is not lik'd ; we have piped unto you , and you have not danced ; was the complaint of Christs time : men have eares to heare , but not that ; any musike but that of the Cymbals ; any Harpe but Davids ; any Bells but those of Aaron : they can heare others revil'd , or God prophan'd , or themselves sooth'd ; they have eares to their commendations , but not to their faults : the sluggard hath his eares in his pocket ; the drunkard hath his eares in his pot ; the proud man hath no eares , but to his commendation ; the covetous man hath no eares but to his profit ; the luxurious man hath no eares but to his pleasure ; there is no musike but in trumpets , nor in them but at banquets . But he that will not heare now , shall one day crie and not be heard , and be forc'd to heare that heavy doome , Depart from me , ye workers of iniquitie , into that lake , where there is nothing but crying . It is strange , no men would be sicke , and yet some men will not bee well ; for they take courses to overthrow their health ; as if God had nothing to doe but to waite on them : they are never well when they are well , but when they are doing of ill ; where the affliction is Gods , wee may challenge Him of helpe ; where the disease is debauchnes , He may challenge us of sinne : when our sicknesse is His correction , it is comfortable , but when we need to bee corrected for our sicknesse it is fearefull : what God laies upon us is to be boarne ; what men bring upon themselves , is not to be answered ; and if in mercy thou art delivered , Go and sinne no more , lest a worse thing come unto thee . Ill weeds grow apace ; wicked men like Aegyptian grashoppers ly in heaps , when the good , like Noah in his Arke , are two or three in a corner : our blessed Saviour ( as Hee could never say otherwise ) said true , The way had neede be wide that leadeth to destruction , for many there bee that finde it . They must looke to suffer , that look to reigne ; this world is Gods house of correction for His Children : wee must not think not to have crosses , wee must studie to make the best of them . I will thinke of afflictions before they come , that when they come , I may bid them welcom ; while they tarrie , I will make use of them , and when they go , I will take leave of them , onely as of an Ague , for a well day or two , but to come againe . In Heaven all vessells shall be full , but none shall runne over ; here on earth I see some runne over , and yet complain of emptinesse ; they have not enough , if they have not all : Thus I have seene some beasts , not knowing when they were well , burst with feeding : they had more than enough , if they could be content another should have more than they ; if they could but be lesse envious , they would be lesse covetous : all Vessels beare not the same sailes , those do but speed a tall Ship , wherewith a Bark is overborn : wee know not our owne strength , submitte ourselves to Him that doth : Hee that gives us all wee have , knowes we have all we should have , and that if wee had more , wee would sinke : that man that thinkes hee is never full , is never thankfull . Whether I abound , or am poore , I will endevour but these two , to be thankfull , and to be content . Crosses are harsh , but they are the best Physike ; I know not whether prosperity have lost , or adversity recover'd more ; none praies so heartily for His daily bread , as Hee that wants it : miserie like Ionah's fish sends them to their prayers that never thought of GOD under their goard ; it is pitty faire weather should doe any harm ; yet it is often seen , we even adore those Physicians in our sicknesse which being recovered , wee onely salute with a complement ; abundance makes many forget those friends , which want wold make crouch to ; how welcom should that state be which makes us familiar with God ? I will not , I may not wish for afflictions , nor meet them . I am good Christian enough , if I can be content to be poore , and not desirous . Our practice must be not to make much of crosses , but to make use of them ; yet I had rather endure a world of crosses to come to God , than to be crossed in nothing in this world , and once want him : let my sinnes rather be punished , then sooth'd : oh God , let my hell be here . CHRIST hath many followers , but few disciples ; GOD hath many creatures , but few sonnes . GODS flocke is a little one , one of a family , two of a tribe , like the Prophet Esaiahs tall Tree , heere and there a berrie in the toppe of a bough : there are many of Israel , but few Israelites , many that have Abraham to their father , but a few his children . Many that came out of his loines , but few that shall sit in his bosome . Goodnes goes not by multitude : the many followers may shew thy greatnesse , not thy holinesse ; the most are commonly the worst . How fondly then , how falsely do any boast of the truth of their religion by their multitude ? Every thing , we say , is the worse for wearing ; it is true of the world ; the older the more corrupt : we are forewarn'd of the last daies , that they shall be notoriously wicked ; the world did almost begin with sinne , but it shall end ( in a manner ) with nothing but sinne , and that in fire : Here 's our comfort , the just are no part of the world . If we had not knowne sinne , we had not knowne sicknes , and now we know not how to be wel of our sinne , but by Him against whom wee have sinned ; our health is from God , our sicknesse is from our selves : Heale thy selfe , is only for that Physician to whom it was upbraided , it is not Saul and his witch , or Asa and his Physicians can prevent death or a disease , without God ; all is originally from him , yet derivatively by meanes . I will use the one , but I will trust onely the other ; if wee are confident either without them , or in them , we presume . Whilest we are here , we are in continuall want of somewhat , either our mindes are sicke , or else our bodies , diseases or discontents . How should wee long for that place , where we shall enjoy nothing but rest , and want nothing but a consummation of our rest ? This world is a lyer , and he will find it so , that serves it : riches like their master , are full of deceit , promise that they have not . How many have we seen that have thoght no joy but in abundance , have , after , ended their joy where they begin to abound , and at last envied the quiet rest and merry meales of their labourers ? To impatient , inconstant mindes , the present state is ever cumbersome , and they would change thogh for a worse ; If wee can but make the best of our owne , and thinke our selves well , even when others thinke not so , wee are happy men . Why should I think that grievous which God thinkes fit ? If there were no providence , I would struggle : but now it is hard to kicke against the prickes . Lord , be it unto thy servant according to thy will. Pleasures are pleasing , but they are vanishing : the Pharisies were not so truly painted sepulchers , as these , faire but rotten , fading nor onely dying , but killing . Like guilded pills ( save that they are not Physicke ) but small , and ill tasted ; if they were either not short , or but sweet , there were some colour for loving them . But now they are not lasting , and yet unsavoury : Why are we not ambitious of those pleasures , which are beyond al time for length , and all conceit for sweetnesse ? Some men are afraid to sinne , because they are afraid to smart for their sinne , they would goe on in their sinnes , if they could go away with them ; it doth not so much trouble them to be wicked , as to be tormented , and their study is not that they may not provoke God , but that they may run away from Him. Oh God , if we could runne out of the world , we should run farther into thy judgements . Oh God , if we go downe into hell , thou art there , there is no running from the punishment , till from the sinne . All sicknesse is not of the body : every leprosie is not in the skinne , it were well for some men it were : every sinne is a disease , our soules are no lesse subject to infection , than our bodies ; some are diseas'd and do not know it , others are diseas'd and doe not care for it : both cases are hard , but the last is desperate . To make light of sin , and because thy soule is sicke even unto death , to say with the Atheist & Epicure , Let us eat and drinke , for we must dye , is to shake hands with vengeance : Hee that will not so much as aske to be heal'd ; how justly shall he dye in his leprosie . It is strange , but it is ordinary to see every man greedy to continue this life , and not to procure a better : If the head doe but ake , strait to the Prophet with the Shunamite , to the Physicians with Asa : If they bee but talk'd to of dying , with Ieroboam's wife they run and ride , and send ; and as the Cripple to our Saviour , pul downe the tiles to come at him ; but in the matter of their soule , they are deafe to the disease : why are wee not as industrious for Heaven , as for our health ; and to live ever , as to live long ? Alas ! what is age without goodnesse , but a fairer marke for vengeance ? What is Dives the better to out-live LAZARVS , and at last dye and be damn'd ? Let others trouble themselves and the world , how to maintaine this body , my care shall bee how to subject it : whilest I employ my soule only for the setting out of my flesh , what am I else but a glorious slave ? Diseases though they were the fruit of sinne , and brought upon us by our selves , yet they are not dispos'd of amongst us but by God , they head doth not ake but with his leave : nor leave aking but with His helpe ; it is from above both that wee are sicke , and that wee are made whole ; to whom should I not only owe my life , but bestow it , but to him of whom I live and move ? As it is in extremities , for men to remember God , but with repining ; so it is hard in prosperity , to remember themselves , and what they have receiv'd of God ; we are apt to forget what wee have bin , when we are chang'd for the better ; Pharaoh's butler hath forgot he was a prisoner : it is too true , that too many love God for their owne sakes , either they are poore , and would be rais'd ; or they are sicke and would bee heal'd ; and like beggers , no sooner are they serv'd but they are gone . I may both love my selfe , and God ; I may not love God for my selfe , I would not love my selfe but for that I am His , and I will love Him but for Himselfe . When I consider the yeeres I have already lived , me thinkes they are few , but evill ; evill not in respect of affliction alone , but of sin , and I am found guilty : if I consider the present , ( if there be any present , when it is ever passing ) I do but adde to my score , and if I consider the time to come ( if I have any to come , God knowes ) I do but adde to the measure of my owne sinnes , and Gods wrath together with my yeeres ; since I must live , and cannot but sinne , I will study how my sinnes may not hinder me of a better life ; first , I will abhorre them , and then I will abhorre my selfe for them ; and if I could not before break my heart of them , I will now breake it for them : A broken and a contrite heart , O God , thou wilt not despise . To every one it shall one day be sayd ; Give an account of thy stewardship , &c. It is that which everie man should tell himselfe and one tell another , what the Apostle hath long since told us all , that we must all stand before the tribunall seate of Almightie GOD ; the righteous thinkes long of this day , and longs for it ; because hee is long since provided for it ; the wicked thinks it coms too fast , and yet thinkes not of it till it come ; and when it is come , can think of nothing but that , and is stown'd with the thought of it : his pleasures which were never but shadowes ( yet accounted recall ) then appeare as they were , and not as they were accounted ; and those torments which were ever thought but shadowes , bug-beares , then appeare as they are , and prove reall : the comparing of what he hath enjoi'd , with what he hath lost , and that little lesse than nothing of time which he hath liv'd , with the eternitie of torment , hee is to dye in , makes him curse the time of his birth , since there is a time of death , and another death beyond all time ; so the godly and the wicked differ not more in their lives , than in their deaths , but most of all after death . Oh my God! as thou hast made mee of the best sort of creatures , a man , and of the best of that sort , a christian ; so let mee be yet better , by beeing one of those whom thou hast sorted for thy selfe ; what am I better , if I am only call'd and not chosen . All bookes are not alike easie ; those that are , are not all alike profitable ; some would profit more , if they did but rellish , others would rellish better , if they were more profitable ; he doth well that doth both , utile dulci ; I will neither drowne my meat in sauce , nor dish it dry . They are not the only robbers that breake houses , guile is worse theft than outrage ; it is alike wicked to make wine of other mens grapes ( as Ahab did of Naboth's ) and to be drunk of our owne ; hee that will have riches in spight of heaven shall have hell to boote . The malicious man is his owne moth ; that God is better to him than hee can expect , is nothing , whilest He is better to others than Hee is to him : like Gideon's first miracle hee would have all the ground dry but his fleece ; if Cain's sacrifice miscary , Abel must not bee accepted and live ; no man may bee either greater or better with safetie . I will not looke at what I have , but what I deserve , and I shall never thinke my ▪ owne little , or anothers too much : that is a wicked heart that would have all men worse than it selfe , and hates all those whom others thinke better . God is therfore bountifull to us , that we might be so to others ; to feast those , that cannot bid us againe , and to build for those that cannot lodge us againe , is the way to that marriage-feast , and those buildings , whose Builder & Maker is God : he alone hath the true use of wealth that receives it onely to disburse it ; if of wealth that receives it only to disburse it ; if men were their owne friends they would make others so with this Mammon ; why should the rust of that gold rise up in judgement against thee , the use of which will set thee with those that shall sit in judgement ? Persecution is the dore to happines , Canaan hath still the same way , a wildernesse ; who can looke for heaven cheape , that sees his SAVIOVR bleeding ? I may not afflict my selfe , yet I shall suspect my selfe without affliction ; calmes are no lesse dangerous than stormes . Some men doe not climbe , but vault into preferment at a leape ; I know not their sleight , I mistrust their quicknesse ; few men were ever great and good in an instant . All the harme I wish these , is , that their early rising do them no harme ; they that are their owne brokers in these , are likely their owne theeves in better ; and steale themselves out of heaven . Favours are more binding , but aflictions are more profitable ; to have much is more glorie , but to be content with that we have is more victory ; there is no conquest like that of our selves , no conquest of our selves like that of want ; it is a hard matter not to find poverty a burden , or prosperity a snare ; this religion obtains us , that if we are not richer than others , yet we are content to be poorer ; he only hath enough that would have no more . Our endevors are in vaine without God's blessing , yet in vaine shall he challenge a blessing that endevors not ; sloth is no lesse guiltie than coveteousnesse . I can doe nothing without God , yet I will not looke God shall doe all . The cause of all punishment is sinne ; and the end of all sinne is punishment . Either present or to come ; how then doe we love to be punished , and yet love to sinne ? if we could but be innocent , we could not but be safe ; while I am here I cannot but sinne , but I hope to avoid the punishment through Him who hath borne the punishment and the sinne . Our life is but a breath ; at first God breath'd upon man the breath of life , &c. And it is gone with a breath , if He breath upon us in displeasure we die , for at the breath of His nostrills wee are all consum'd : since we doe not live but by His leave , why doe we not live to His glorie ? Oh God , I have not liv'd long , yet so much of my life as I have not liv'd to thee , I have liv'd too much ; all I desire is , that as this life was thy gift to me , so it may be my gift to thee ; I I can afford God little , if not His owne . All punishments are from the same hand , Iobs boyles are no lesse Gods finger than Pharaohs ; but all are not with the same end ; those are but chastnings upon some , that are judgements upon others . God strikes His owne because He loves them , He strikes the wicked because they love not Him ; those Hee corrects but these He executes ; it is a signe Hee loves us when Hee strikes us , and if his strokes bring us to love him , wee may brag with David , it is good for us that we have beene afflicted . God is all eare and all eye , and all in all ; grant Lord , that as I am alwaies seene of thee , so I may be alwaies heard of thee : and may alwaies heare thee in thy Word , and contemplate thee in thy workes ; that I may one day see as I am seene , and heare and bee heard in that heavenly quire of Hallelujah's , Glorie , and power , and honour be unto the Lambe , and to Him that sitteth on the Throne , for evermore . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A03025-e180 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , similem . 
A56988	----	Institutions, essays and maxims, political, moral & divine divided into four centuries. Enchiridion Quarles, Francis, 1592-1644. 1695 Approx. 181 KB of XML-encoded text transcribed from 156 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A56988 Wing Q99 ESTC R21810 12407523 ocm 12407523 61436 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A56988) Transcribed from: (Early English Books Online ; image set 61436) Images scanned from microfilm: (Early English books, 1641-1700 ; 289:4) Institutions, essays and maxims, political, moral & divine divided into four centuries. Enchiridion Quarles, Francis, 1592-1644. [23], 286, [3] p. Printed for Sam. Briscoe ..., London : 1695. A reprint of his Enchiridion with slight differences in arrangement of material. Issued in 1698 as the work of George Savile, 1st marquis of Halifax. Advertisements: p. [1]-[2] at end. Reproduction of original in Yale University Library. Includes index. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Maxims. 2005-06 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2006-07 Ali Jakobson Sampled and proofread 2006-07 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion INSTITUTIONS , Essays and Maxims , POLITICAL , Moral & Divine . DIVIDED Into Four CENTURIES . LONDON : Printed for Sam. Briscoe , at the Corner of Charles-street in Russel street , Covent-Garden . 1695. THE INDEX . CENT . I. ALteration Max. 5 Auxiliar Max. 48 Ambitious Men Max. 78 Ambitious Natures Max. 58 Assault Max. 87 Advice Max. 71 Conquest Max. 2 Climatical Advantages Max. 10 Calumny Max. 11 Composition Max. 12 Conspiracy Max. 18 Correspondency Max. 20 Custom Max. 34 Conquest Max. 35 Civil Commotion Max. 36 Courage Max. 42 Castles Max. 44 Clergy Max. 53 Covetousness Max. 89 Counsellors Max. 23 , 59 Commanders Max. 64 , 97 Clemency and Severity Max. 69 , 80 Commission Max. 82 Church Government Max. 88 Confidence . Max. 93 Demeanour Max. 14 Deliberation Max. 15 Disposition Max. 28 Discovery Max. 30 Design Max. 40 Debt Max. 63 Discontents Max. 66 Delay Max. 67 Deserts Max. 91 Experiments Max. 25 Exactions Max. 27 Exuls Max. 49 Encouragement Max. 70 Fortresses Max. 29 , 61 Foolish confidence Max. 37 Foreign King Max. 65 Foreign Humours Max. 84 Foreign Inclinations Max. 98 Hearts of Subjects Max. 41 Hierarchy Max. 60 Hunting Max. 79 Invasion Max. 1 Just War Max. 19 Idleness Max. 21 Liberality Max. 16 League Max. 75 Love and Fear Max. 94 Mixt Government Max. 6 Money Max. 9 Manufacture Max. 46 Neutrality Max. 22 Nobility Max. 24 , 57 Necessity Max. 68 New Gentry Max. 76 Opinion Max. 74 Order and turn . Max. 92 Piety and Policy Max. 100 Peace Max. 39 , 62 Pillars of State Max. 45 Prevention Max. 51 Pleasures Max. 55 Popular Sects Max. 83 Power Max. 85 Quo Warranto Max. 99 Rebel Max. 3 Rewards and Punishments Max. 13 Reformation Max. 38 Religion Max. 47 , 56 Resolution Max. 54 Repute Max. 96 Strength of Parts Max. 4 Successor Max. 26 Strength to keep Max. 36 Scandal Max. 43 State-change Max. 50 Secrecy Max. 73 Scruples Max. 77 Situation Max. 80 Sudden Resolution Max. 86 Times Max. 7 Timely War Max. 17 True Temper Max. 31 Treachery Max. 72 Variance Max. 52 Virtue Max. 90 War in League Max. 8 War Offensive and Defensive Max. 32 Weighty Service Max. 95 CENT . II. Action Max. 4 , 5 , 98 Affections Max. 16 , 25 , 94 Afflictions Max. 36 , 38 Anger Max. 37 , 60 , 67 Acquaintance Max. 43 , 45 Advancement Max. 49 Advantage Max. 54 Avarice Max. 64 Apparel Max. 79 Brother Max. 42 Charity Max. 2 , 70 Care Max. 24 Company Max. 29 Custom Max. 65 Confession Max. 76 Censure Max. 81 Child Max. 87 , 97 Ceremonies Max. 88 Daughter Max. 56 Death Max. 100 , 84 Evil Max. 40 , 78 Enemy Max. 68 Faith Max. 11 , 59 Fancy Max. 15 Friendship Max. 26 Friend Max. 52 Haste Max. 89 God Max. 28 , 30 Gift Max. 63 Grace Max. 65 Giver Max. 85 Honour Max. 21 , 47 , 72 , 82 Happiness Max. 83 Heaven Max. 99 Ignorance Max. 8 , 92 Love Max. 7 , 14 Loss Max. 53 Luxury Max. 74 Money Max. 10 , 55 Moderation Max. 73 Mysteries Max. 90 Mother Max. 95 News Max. 51 Oppression Max. 61 Promise Max. 1 Pleasing Max. 6 Pride Max. 9 Possession Max. 20 Passion Max. 32 , 33 , 46 Prosperity Max. 33 , 57 Popularity Max. 41 Prayer Max. 62 Puritan Max. 91 Pride Max. 96 Riches Max. 17 Reason Max. 19 , 22 Religion Max. 31 Recreation Max. 80 Redemption Max. 75 Sinful custom Max. 12 Souls Progress Max. 18 Sin Max. 48 , 71 Swearer Max. 50 Servant Max. 93 Time Max. 27 Trembling Max. 34 Theology Max. 35 Thy self Max. 43 Treasure Max. 77 Vndertaking Max. 3 Vow Max. 23 Valour Max. 59 Work Max. 13 Wrong Max. 69 , 86 CENT . III. ARgument Max. 22 Alms Max. 38 Actions Max. 48 Apparel Max. 67 Argument Max. 69 Adversity Max. 89 , 97 Banishment Max. 7 Beauty Max. 9 Brother Max. 45 Censure Max. 13 , 78 Child Max. 18 Children Max. 37 Conversation Max. 47 Copy-Book Max. 58 Charity Max. 71 Conscience Max. 90 Consideration Max. 94 Discourse Max. 5 , 55 Drunkenness Max. 14 Danger Max. 64 Doubt and Opinion Max. 86 Eucharist Max. 34 Esteem Max. 87 Exercise Max. 91 Familiars Max. 27 Fasting Max. 79 Festival Max. 83 Gift Max. 61 God Max. 63 , 92 Harlot Max. 26 Heir Max. 28 Honour Max. 51 Hope Max. 62 Hope and Fear Max. 77 Idiot Max. 16 Journey Max. 30 Intention Max. 36 Justice Max. 74 Innocence and Wisdom Max. 82 Knowledge Max. 73 , 81 Laughter Max. 3 Lyer Max. 4 Law and Physick Max. 19 Love Max. 46 , 95 Library Max. 85 Mysteries Max. 20 Mercy Max. 23 Money Max. 31 Multitude Max. 41 Mirth Max. 41 Merit Max. 54 Magistrate Max. 65 , 98 Obloquy Max. 17 Pains Max. 1 Poor Max. 15 , 21 Priest Max. 24 Patience Max. 34 Palat Max. 75 Providence and Experience Max. 88 Repentance Max. 25 Resolution Max. 35 Reproof Max. 42 Rest Max. 49 Riches Max. 50 Reproof Max. 52 Saviour Max. 6 Sin Max. 12 Silence Max. 57 , 93 Servant Max. 60 Sabbath Max. 76 Soldier Max. 84 Treasure Max. 29 Tongue Max. 32 Traffick Max. 40 Theft Max. 56 Table Max. 66 Theology Max. 72 Truth Max. 99 Virtue Max. 8 , 59 Vanity Max. 33 Vndertaking Max. 53 Wife Max. 2 Wedlock Max. 11 Well-doing Max. 43 Words Max. 68 , 96 Wages Max. 80 Wisdom Max. 80 , 100 CENT . IV. ACtion Max. 12 Affection Max. 61 Banquet Max. 70 Contentedness Max. 10 Content Max. 13 , 20 Church Max. 33 Confession Max. 35 Cross Max. 41 Commendations Max. 58 Calling Max. 74 Circumspection Max. 77 Common-place-book Max. 78 Complaint Max. 94 Child Max. 99 Demeanour Max. 1 , 56 Drunkenness Max. 2 Death Max. 37 , 53 Discourse Max. 73 Devotion Max. 85 Envy Max. 24 Example Max. 66 Exercise Max. 81 Estimation Max. 88 Fear Max. 15 , 38 Folly Max. 22 Forgiveness Max. 64 Frugality Max. 75 Friend Max. 100 God Max. 86 Giver Max. 8 Glory Max. 47 Gift Max. 52 Give and Forgive Max. 57 Gaming Max. 59 Humiliation Max. 11 Heaven Max. 30 Humility Max. 54 Humane Writings Max. 65 Heir Max. 98 Infamy Max. 5 Impropriations Max. 19 Ignorance Max. 23 Idleness Max. 27 Jest Max. 83 Knowledge Max. 4 , 26 , 62 Loss Max. 67 , 71 Letters Max. 80 Language Max. 36 Last Sin Max. 90 Magistracy Max. 6 Man Max. 21 Marriage Max. 40 Magnanimity Max. 42 Misery Max. 48 Mysteries Max. 91 Name Max. 92 Obedience Max. 29 , 41 Obsceneness Max. 76 Opinion Max. 84 Painting Max. 28 Praise Max. 32 Prayer Max. 39 Practice Max. 43 Place Max. 44 Philosophy Max. 46 Praise and Censure Max. 50 Reputation Max. 25 Repentance Max. 31 , 45 Recreations Max. 49 Rules Max. 72 Reversion Max. 87 Sin Max. 3 Security Max. 60 Safety Max. 63 Superstition Max. 69 Scoffs Max. 68 Scripture Max. 89 , 93 Style Max. 97 Truth Max. 9 Theft Max. 14 T●por Max. 55 Temperance Max. 79 Tuition Max. 82 To Day Max. 45 Times Max. 96 Virgin Max. 7 Vain-Glory Max. 16 Vse of Creatures Max. 17 Wicked Max. 18 Want Max. 34 INSTITUTIONS AND MAXIMS Political and Moral , &c. CENT . I. MAXIM 1. LET not Civil Discords in a foreign Kingdom encourage thee to make Invasion : They that are factious among themselves , are jealous of one another , and more strongly prepared to encounter with a common Enemy . Those whom Civil Commotions set at variance , foreign Hostility reconciles : Men rather affect the Possession of an inconvenient Good , than the Possibility of an uncertain Better . MAX. 2. If thou hast made a Conquest with thy Sword , think not to maintain it with thy Sceptre , neither conceive , That new Favours can cancel old Injuries : No Conquerour sits secure upon his new got Throne , so long as they subsist in Power that were despoiled of their Possessession by this Conqueror . MAX. 3. Let no Price , nor Promise of Honour , bribe thee to take part with the Enemy of thy Natural Prince ; assure thy self whoever wins , thou art lost : If thy Prince prevail , thou art proclaimed a Rebel , and branded for Death ; if the Enemy prosper , thou shalt be reckoned but as a meritorious Traytor , and not secure of thy self . He that loves the Treason , hates the Traitor . MAX. 4. If thy strength of Parts hath raised thee to eminent Place in the Commonwealth , take heed thou sit sure ; if not , thy Fall will be the greater . As Worth is fit matter for Glory , so Glory is a fair mark for Envy . By how much the more thy Advancement was thought the Reward of Desert , by so much thy Fall will administer matter for Disdain . It is the ill fortune of a strong Brain , if not to be dignified as meritorious , to be deprest as dangerous . MAX. 5. It is the Duty of a Statesman , especially in a free State , to hold the Commonwealth to her first frame of Government , from which the more it swerves the more it declines ; which being declined , is not commonly reduced without that Extremity , the danger whereof rather ruines than rectifies , Fundamental Alterations being inevitable Perils . MAX. 6. There be three sorts of Governments , Monarchical , Aristocratical , Democratical ; and they are apt to fall three several ways into Ruine ; the first by Tyranny , the second by Ambition , the last by Tumults : A Commonwealth grounded upon any one of these is not of long continuance , but wisely mingled , each guard the other , and make the Government exact . MAX. 7. Let not the Proceedings of a Captain , though never so commendable , be confined : As the Times alter , so must they ; if these vary , and not they , Ruine is at hand . He least fails in his Design , that meets Time in its own way ; and he that observes not the Alteration of the Times , shall never be a Conqueror . He is a wise Commander , and only he , that can discover the Change of Times , and changes his Proceedings according to the Times . MAX. 8. If thou desire to make War with a Prince with whom thou hast formerly ratified a League , assail some of his Allies rather than himself ; if he resent it , and come or send in , then thou hast a fair Gale to thy Desires : If not , his Infidelity in not assisting his Allie will be discovered . Hereby thou shalt gain thy self Advantage , and facilitate thy Designs . MAX. 9. Before thou undertakest a War , let thine Eye number thy Forces , and let thy Judgment weigh them . If thou hast a rich Enemy , no matter how poor thy Soldiers be , if couragious and faithful . Trust not too much the Power of thy Treasure , for it will deceive thee ; being more apt to expose thee for a Prey , than to defend thee . Gold is not able to find good Soldiers ; but good Soldiers are able to find out Gold. MAX. 10. If the Territories of thy equal Enemy are situated far South from thee , the advantage is thine , whether he make Offensive or Defensive War : If North , the advantage is his ; Cold is less tolerable than Heat ; this is a Friend to Nature , that an Enemy . MAX. 11. It is not only uncivil , but dangerous , for Soldiers by reproachful Words to throw disgrace upon their Enemy : Base Terms are Bellows to a slacking Fury , and Goads to quicken up Revenge in a fleeing Foe . He that objects Cowardice against a failing Enemy , adds Spirit to him , to disprove the Aspersion at his own Cost . It is therefore the part of a wise Soldier to refrain it , or of a wise Commander to punish it . MAX. 12. It is better for 2 weak Kingdoms , rather to compound an Injury ( tho' to some loss ) than seek for Satisfaction by the Sword ; lest while they 2 weaken themselves by mutual blows , a third decide the Controversy to both their Ruines . When the Frog and the Mouse could not take up the Quarrel , the Kite was Umpire . MAX. 13. Let that Commonwealth which desires to flourish be very strict both in her Punishments and Rewards , according to the Merits of Subjects , and Offence of the Delinquents . Let the Service of the Deserver be rewarded , lest thou discourage Worth ; and let the Crime of the Offender be punished , lest thou encourage Vice. The neglect of the one weakens a Commonwealth ; the omission of both ruines it . MAX. 14. It is Wisdom for him that sits at the Helm of a settled State , to demean himself toward his Subjects at all times , so that upon any evil . Accident they may be ready to serve his Occasion . He that is only Gracious at the approach of a danger , will be in danger when he expects Deliverance . MAX. 15. In all Designs which require not sudden execution , take mature Deliberation , and weigh the convenients with the inconvenients , and then resolve ; after which neither delay the execution , nor betray thy Intention . He that discovers himself , till he hath made himself Master of his Desires , lays himself open to his own Ruine , and makes himself Prisoner to his own Tongue . MAX. 16. Liberality in a Prince is no Virtue , when maintained at the Subject's unwilling cost . It is less reproach , by Miserableness , to deserve the popular Love : than by Liberality , to deserve private Thanks . MAX. 17. It is the Excellent Property of a good and wise Prince , to use War as he doth Physick , Carefully , Unwillingly , and Seasonably ; either to prevent approaching Dangers , or to correct a present Mischief ; or to recover a former Loss . He that declines Physick till he be accosted with the Danger , or weakned with the Disease , is bold too long , and wise too late : That Peace is too precise that limits the Justness of a War , to a Sword drawn , or a blow given . MAX. 18. Let a Prince that would beware of Conspiracies , be rather jealous of such whom his Extraordinary Favours have advanced , than of those whom his Pleasure hath discontented . These want means to execute their pleasures ; but they have means , at pleasure to Execute their desires . Ambition to Rule is more vehement than Malice to Revenge . MAX. 19. Before thou undertake a War , cast an Imperial Eye upon the Cause . If it be Just , prepare thy Army , and let them all know they fight for God and thee : It adds fire to the Spirit of a Soldier to be assured that he shall either prosper in a fair War , or perish in a Just Cause . MAX. 20. If thou desire to know the Power of a State , observe in what Correspondence it lives with her Neighbouring State : If she make Alliance with the Contribution of Money , it is an evident sign of Weakness : If with her Valour , and repute of her forces , it manifests a Native Strength ; It is an unfallible sign of Power to sell Friendship , and of weakness to buy it . That is bought with Gold will hardly be maintained with Steel . MAX. 21. In the Calms of Peace , it is most requisite for a Prince to prepare against the Storms of War ; both Theorically , in reading Heroick Histories , and Practically , in maintaining Martial Discipline . Above all things , let him avoid Idleness , as the bane of Honour ; which in Peace Indisposes the Body , and in War Effeminates the Soul. He that would be in War Victorious , must be in Peace Laborious . MAX. 22. If thy two Neighbouring Princes fall out , shew thy self either a true Friend , or a fair Enemy . It is indiscretion to adhere to him whom thou hast least cause to fear , if he Vanquish . Neutrality is dangerous , whereby thou becomest a necessary Prey to the Conqueror . MAX. 23. It is a great argument of a Prince's Wisdom , not only to chuse but also to prefer Wise Counsellors , and such are they , that seek less their own advantages , than his ; whom Wise Princes ought to reward , lest they become their own Carvers , and so of good Servants , turn bad Masters . MAX. 24. It much conduces to the dishonour of a King , and the Ill-fare of his Kingdom , to Multiply Nobility in an over proportion to the Common People : Cheap Honour darkens Majesty , and a Numerous Nobility brings a State to Necessity . MAX. 25. It is very dangerous to try Experiments in a State , unless extreme Necessity be Urgent , or popular Utility be palpable . It is better for a State to Connive a while , at any Inconveencies , than too suddenly to Rush upon a Reformation . MAX. 26. If a Valiant Prince be succeeded by a weak Successor he may for a while maintain a happy State , by the remaining Virtue of his Glorious Predecessor ; but if his Life be long , or dying , he be succeeded by one less Valiant than the first , the Kingdom is in danger to fall to ruine : that Prince is a true Father to his Country that leaves it the rich Inheritance of a brave Son. When Alexander succeeded Philip , the World was too little for the Conqueror . MAX. 27. It is very dangerous for a Prince or Republick to make continual practice of Cruel Exaction : For where the subject stands in sense or Expectation of Evil , he is apt to provide for his safety , or for the Danger he fears : and growing bold in Conspiracy , makes Faction , which Faction is the Mother of Ruine . MAX. 28. Be careful to consider the Good or Ill Disposition of the People towards thee upon Ordinary Occasions ; if it be Good , labour to continue it ; if Evil , provide against it . As there is nothing more terrible than a dissolute Multitude without a head ; so there is nothing more easily reduc'd , ( if thou canst endure the first shock of their Fury ) which if a little appeased , every one begins to doubt himself and think of home , and secure themselves either by flight or agreement . MAX. 29. That Prince who stands in fear more of his own People , than Strangers , ought to build Fortresses in his Land. But he that is more afraid of Strangers , than his own People , shall build them more secure in the affections of his Subjects . MAX. 30. Carry a watchful Eye upon dangers before they come to Ripeness ; and when they are ripe , let loose a Speedy hand . He that expects them too long , or meets them too soon , gives advantage to the Evil ; Commit their beginnings to Argus his hundred Eyes , and their end to Briareus's hundred Hands , and thou art safe . MAX. 31. Of all the difficulties of a State , the temper of true Government most felicifies and perpetuates it . Too sudden alteration distempers it . Had Nero tuned his Kingdom as he did his Harp , his harmony had been more honourable and his Reign more prosperous . MAX. 32. If a Prince , Fearing to be assailed by a Foreign Enemy , hath a well armed People , well addrest for War : Let him stay at home and expect him there ; but if his Subjects be unarmed , or his Kingdom unacquainted with the stroke of War , let him meet the Enemy in his Quarters . The farther he keeps the War from his own home the less Danger . The Seat of War is always miserable . MAX. 33. It is a necessary Wisdom for a Prince to grow in Strength as he encreases in Dominions . It is no less Virtue to keep than to get ; Conquests not having power answerable to their Greatness , invite new Conquerors to the Ruine of the Old. MAX. 34. It is great prudence in a Statesman to discover an Inconvenience in the birth , which so discovered , is easie to be supprest . But if it ripen into a Custom , the sudden Remedy thereof is often worse than the Disease ; In such a case it is better to temporise a little , than to struggle too much . He that opposes a full aged Inconvenience too suddenly , strengthens it . MAX. 35. If thou hast Conquered a Land , whose Language differs not from thine , change not their Laws and Taxes , and the two Kingdoms will in a short time incorporate and make one body . But if the Laws and Language differ , it is difficult to maintain thy Conquest , which that thou mayst the easier do , observe three things ; First , to live there in Person , ( or rather send Colonies . ) Secondly , to assist the weak Inhabitants and weaken the mighty . Thirdly , To admit no powerful Foreigner to reside there . Remember Lewis XIII . of France , how suddenly he took Milan , and how soon he lost it . MAX. 36. It is a gracious Wisdom in a Prince , in Civil Comotions rather to use Juleps than Phlebotomy , and rather to break the Distemper by a wise delay , than to Correct it with too rash an Onset : It is more honourable by a slow preparation to declare himself a gracious Father , than by a hasty War to appear a furious Enemy . MAX. 37. It is Wisdom for a Prince in Fair Weather , to provide for Tempests : He that so much relies upon his People's Faith , to neglect his own Preparation , discovers more Confidence than Wisdom . He that ventures to fall from above , with hopes to be catch'd below , may be dead e'er he come to Ground . MAX. 38. He that would reform an ancient State in a free City , buys Convenience with a great danger . To work this Reformation with the less mischief , let such a one keep the shadows of their ancient Customs , tho' in substance they be new . Let him take heed when he alters the Nature of things , they bear at least their antient Names . The Common People that are naturally impatient of Innovations will be satisfied with that which seems to be as well as that which is . MAX. 39. Upon any difference between Foreign States , It is neither safe nor honourable for a Prince , either to buy his Peace , or to take it up at Interest . He that hath not a Sword to command it , shall either want it , or want honour with it . MAX. 40. It is very requisite for a Prince not only to weigh his Designs in the Flower , but likewise in the Fruit. He is an unthrift of his Honour , that enterprises a design , the failing wherein may bring him more disgrace , than the Success can gain him Honour . MAX. 41. It is much Conducible to the happiness of a Prince , and the security of his State , to gain the Hearts of his Subjects . They that Love for Fear , will seldom Fear for Love ; It is a wise Government which gains such a tye upon the Subject , that he either cannot hurt , or will not . But the Government is best and most sure , when the Subject joys in his Obedience . MAX. 42. Let every Soldier arm his mind with hopes and put on Courage , whatsoever disaster falls , let not his Heart sink . The passage of Providence lies through many Crooked ways ; a despairing Heart is the true Prophet of approaching Evil. His actions may weave the Webs of Fortune , but not break them . MAX. 43. It is the part of a wise Magistrate to vindicate a Man of Power or State-Employment , from the malicious Scandals of the Giddy-headed Multitude , and to punish it with great severity . Scandal breeds hatred , hatred begets Division , Division makes Faction and Faction brings Ruine . MAX. 44. The strongest Castles a Prince can build , to secure him from Domestick Commotions , or Foreign Invasions , is in the Hearts of his Subjects ; and means to gain that Strength is , in all his actions to appear for the Publick Good. Studious to contrive and resolute to perform . MAX. 45. A Kingdom is a great Building whose two main Supporters are the Government of the State , and the Government of the Church . It is the part of a Wise Master , to keep those Pillars in their first posture Irremoveable . If either fail , it is Wisdom rather to repair it than to remove it . He that pulls down the Old , to set up a New , may draw the Roof upon his head and ruine the Foundation . MAX. 46. It is a necessary Wisdom in a Prince to encourage in his Kingdoms Manufacture , Merchandise , Arts , and Arms ; in Manufacture , lies the Vital Spirits of the Body-Politique ; In Merchandise the Spirits Natural ; In Arts and Arms , the Animal . If either of these Languish the Body droops ; as these flourish the Body flourishes . MAX. 47. True Religion is a Settler in a State , rather than a Stickler ; while she confirms an Established Government , she moves in her own Sphere ; but when she endeavours to alter the old , or to erect a new , she works out of her own Vineyard : When she keeps the Keys , she sends Showers of Milk : But when she draws the Sword , she fails in Seas of Blood. Labour therefore to settle Religion in the Church ; and Religion shall settle Peace in thy Land. MAX. 48. If thou entertain any Foreign Soldiers into thine Army , let them bear thy Colours , and receive thy pay , lest they Interest their own Prince . Auxiliary Soldiers are most dangerous : A Foreign Prince needs no greater Invitation to seize upon thy City , then when he is required to defend it . MAX. 49. Be cautious in undertaking a design , upon the report of those that are banish'd their Country , lest thou come off with shame , or loss , or both . Their end expects advantages from thy actions ; whose miseries lay hold of all opportunities , and seek to be redrest by thy Ruines . MAX. 50. If thou endeavourest to make a Republick in a Nation where the Gentry abound , thou shalt hardly prosper in that Design ; and if thou would'st erect a Principality in a Land where there is much equality of People , thou shalt not easily effect it . The way to bring the first to pass , is to weaken the Gentry . The means to effect the last , is to advance and strengthen ambitious and turbulent Spirits ; so that being placed in the midst of them , their Forces may maintain thy Power , and thy Favour may preserve their Ambition . Otherwise there shall be neither Property nor continuance . MAX. 51. It is more excellent for a Prince to have a provident Eye for the preventing future mischiefs , than to have a potent Arm for the suppressing present Evils . Mischiefs in a State are like Hectick Feavers in a Body , in the beginning hard to be known , but easie to be cured : But let it alone a while , it becomes more easie to be known , but more hard to be cured . MAX. 52. If a Kingdom be apt to Rebellion , it is Wisdom to preserve the Nobility and Commons at variance ; where one of them is discontented , the Danger is not great . The Commons are slow of motion , if not quicken'd with the Nobility : The Nobility is weak of Power , if not strengthen'd by the Commons . Then is Danger when the Commonalty troubles the Water , and the Nobility steps in . MAX. 53. It is very requisite for a Prince to have an Eye , That the Clergy be elected , and come in , either by Collation from him or particular Patrons , and not by the People ; and that their Power hold Dependance upon home and not foreign Authority : It is dangerous in a Kingdom where the Crosiers receive not their Power from the Regal-Sword . MAX. 54. It is a perillous Weakness in a State , to be slow of Resolution in the time of War : To be irresolute in Determination is both the sign and the Ruine of a weak State. Such Affairs attend not time . Let the wise Statesman therefore abhor Delay , and resolve rather to do , than advise what to say . Slow Deliberations are Symptoms either of a faint Courage , or weak Forces , or false Hearts . MAX. 55. If a Conqueror hath subdued a Country or a City abounding with Pleasures , let him be very circumspect to keep himself and his Soldiers temperate . Pleasures bring Effeminacy , and Effeminacy foreruns Ruine : Such Conquests , without blood or sweat , sufficiently do revenge themselves upon their intemperate Conquerors . MAX. 56. It is an infallible sign of approaching Ruine in a Republick , when Religion is neglected , and her establisht Ceremonies interrupted . Let therefore that Prince that would be Potent be Pious ; and that he may punish Loosness the better , let him be Religious . The Joy of Jerusalem depends upon the Peace of Sion . MAX. 57. Let that Prince that desires full Sovereignty temper the Greatness of too potent a Nobility : A great and potent Nobility quickens the People , but presses their Fortunes : It adds Majesty to a Monarch , but diminishes his Power . MAX. 58. It is dangerous for a Prince to use ambitious Natures , but upon necessity , either for his Wars , or to be Skreens to his Dangers , or Instruments for the demolishing insolent Greatness ; and that they may be the less dangerous , let him choose them rather out of mean Births than noble , and out of harsh Natures rather than plausible , and always be sure to ballance them with those that are as proud as they . MAX. 59. Let Princes be very circumspect in the choice of their Councellours , choosing neither by the greatness of the Beard , nor by the smoothness of the Face . Let him be wise , but not crafty ; active , without private ends ; couragious , without malice ; religious , without faction ; secret , without fraud : One better , read in his Prince's Business than his Nature ; and a Riddle only to be read above . MAX. 60. In a mixt Monarchy , if the Hierarchy grow too absolute , it is Wisdom in a Prince , rather to depress it than suppress it ; all Alterations in a Fundamental Government being apparent Dangers ; but too sudden Alteration threatens inevitable Ruine . When Aaron made a molten Calf , Moses alter'd not the Government , but reproved the Governour . MAX. 61. Before thou build a Fortress , consider to what End : If for Resistance against the Enemy , it is useless ; a valiant Army is a living Fortress : If for suppressing the Subject , it is hurtful ; it breeds Jealousies , and Jealousies beget Hatred . If thou hast a strong Army to maintain it , it adds nothing to thy Strength : If thy Army be weak , it conduces much to thy Danger . The surest Fortress is the Hands of thy Soldiers ; and the safest Cittadel is the Hearts of thy Subjects . MAX. 62. It is a Princely Alchymy , out of a necessary War , to extract an Honourable Peace ; and more beseeming the Majesty of a Prince , to thirst after Peace , than Conquest . Blessedness is promised to the Peace-maker , not the Conqueror . It is an happy State , whose Prince hath a Peaceful Hand , and a Martial Heart ; able both to use Peace , and to manage War. MAX. 63. It is a dishonourable thing for a Prince to run in Debt for State-service ; but to pay it in the Pardon of a Criminal Offence , is most dangerous . To cancel the Faults of Subjects , with their Deserts , is not only the Symptom of a disorder'd Commonwealth , but also of her Ruine . MAX. 64. Let not a Commander be too forward to undertake a War , without the Person of his Prince . It is a thankless Employment , where Mischief attends upon the best Success : And where ( if a Conqueror ) he shall be in danger , either through his own Ambition , or his Prince's Suspicion . MAX. 65. It is a great Oversight in a Prince , for any Respect , either Actively or Passively , to make a foreign Kingdom strong . He that gives means to another to become powerful , weakens himself , and enables him to take the advantage of his own weakness . MAX. 66. When the humours of the People are stirr'd by Discontents or popular Grief , it is Wisdom in a Prince to give them moderate Liberty to evaporate . He that turns the Humour back too hastily , makes the Wound bleed inwardly , and fills the Body with Malignity . MAX. 67. If , having levied an Army , thou findest thy self too weak , either thro' the Want of Men or Money , the longer thou delayest to fight , the greater thy Inconvenience grows . If once thy Army falls asunder , thou certainly losest by thy Delay . Where , hazarding thy Fortunes betimes , thou hast the advantage of thy Men , and mayst by Fortune win the Day , it is less dishonour to be overcome by Force than by Flight . MAX. 68. It is the part of a wise Commander , in Wars either offensive or defensive , to work a Necessity of Fighting into the Breasts of his Soldiers . Necessity of Action takes away the Fear of the Act , and makes bold Resolution the Favourite of Fortune . MAX. 69. Clemency and Mildness is most proper for a Principality , but Reservedness and Severity , for a Republick ; but Moderation in both . Excess in the one breeds Contempt ; in the other Hatred : When to sharpen the first , and when to sweeten the last , let Time and Occasion direct thy Judgment . MAX. 70. It is very requisite for a Prince that desires the Continuance of Peace , in time of Peace to encourage and respect his Commanders . When brave Spirits find Neglect to be the effect of Quiet , they devise all means to remove the Cause ; and by suggesting Inducements to new Wars , disturb and unsettle the old Peace , buying private Honour with publick Danger , MAX. 71. Be not covetous of Priority in Advising thy Prince to a doubtful Attempt , which concerns his State. If it prosper , the Glory must be his ; if it fail , the Dishonour will be thine . When the Spirit of a Prince is stopped in the Discharge , it will recoile & wound the first Adviser . MAX. 72. If , being the Commander of an Army , thou espiest a gross and manifest error in thine Enemy , look well to thy self ; for Treachery is not far off . He whom desire of Victory binds too much , is apt to stumble at his own Ruine . MAX. 73. It is the height of a Provident Commander , not only to keep his own Designs indiscoverable to his Enemy , but likewise to be studious to discover his : He that can best do the one , and nearest guess at the other , is the next Step to a Conqueror ; but he that fails in both , must either ascribe his Overthrow to his own Folly , or his Victory to the hand of Fortune . MAX. 74. If thou be ambitious of Honour , and yet fearful of the Canker of Honour , Envy ; so behave thy self , that Opinion may be satisfied in this , That thou seekest Merit , and not Fame ; and that thou attributest thy Preferment rather to Providence than thy own Virtue . Honour is a due Debt to the Deserver ; and who ever envied the Payment of a Debt ? A just Advancement is a Providential Act ; and who ever envied the Act of Providence ? MAX. 75. It behoves a Prince to be very circumspect before he makes a League , which being made , and then broke , is the Forfeiture of his Honour . He that obtains a Kingdom with the Rupture of his Faith , hath gained the Glory of a Conquest , but lost the Honour of a Conqueror . MAX. 76. Let States that aim at Greatness , beware lest new Gentry multiply too fast , or grow too glorious : Where there is too great a Disproportion betwixt the Gentry and the Common Subject , the one grows insolent , the other slavish . When the Body of the Gentry grows too glorious for a Corslet , the Heads of the Vulgar wax too heavy for the Helmet . MAX. 77. Upon the Beleaguering of a City , let the Commander endeavour to take from the Defendants all Scruples which may invite them to a Necessity of Defence . Whom the Fear of Slavery necessitates to fight , the boldness of their Resolution will disadvantage the Assailants , and difficilitate their Design . Sense of Necessity justifies the War , and they are hopeful in their Arms , who have no other Hope , but in their Arms. MAX. 78. It is good for States and Princes ( if they use ambitious Men for their advantage ) so to order things , that they be still Progressive rather than Retrograde . When ambitious men find an open Passage , they are rather busie than dangerous ; if well watch'd in their Proceedings , they will catch themselves in their own Snare , and prepare a Way for their own Destruction . MAX. 79. Of all Recreations , Hunting is most proper for a Commander ; by the frequency whereof he may be instructed in that necessary Knowledge of Situation with Pleasure , which by earnest Experience would be dearly purchased . The Chase is a fair Resemblance of a hopeful War , proposing to the Pursuer a flying Enemy . MAX. 80. Expect the Arms of thy Enemy on plain and easie ground , and still avoid mountainous & rocky places and strait Passages to the utmost of thy Power . It is not safe to pitch any where , where the Forces cannot be brought together . He never deserved the Name of a good Gamester , that hazards his whole Rest upon less than the strength of his whole Game . MAX. 81. It matters not much whether in Government thou tread the Steps of severe Hanibal , or gentle Scipio , so thy Actions are Honourable , and thy Life Virtuous : Both in the one and the other there is both Defect and Danger , if not corrected and supported by the fair Repute of some extraordinary Endowments . No matter whether black or white , so the Steed be good . MAX. 82. It is the safest Way , in martial Expedition , to commit the main Charge to one . Companions in Command beget Confusion in the Camp. When two able Commanders are joyned in equal Commission , each is apt to think his own way best , and by mutual thwarting each other , both give opportunity to the Enemy . MAX. 83. It is a high Point of Providence in a Prince to observe Popular Sects in their first rise , and to nip them in the bud ; But being once full aged , it is Wisdom not to oppose them with too strong a hand , lest in suppressing one , there arise two . A soft Current is soon stopt ; but a strong Stream resisted breaks into many , or overwhelms all . MAX. 84. It makes very much to thy advantage , to observe strictly the National Virtues and Vices and humours of Foreign Kingdoms , whereby the times past shall read useful Lectures to the time present . He that would see what shall be , let him consider what hath been . MAX. 85. If like Manlius thou command Stout and great things , be like Manlius stout to Execute great commands . It is a great blemish in Sovereignty when the Will roars , and the Power whispers . If thou canst not Execute as freely as thou Commandst , Command no more than what thou mayst as freely Execute . MAX. 86. If one Prince desire to obtain any thing of another , let him ( if occasion will bear it ) give him no time to advise ; let him endeavour to make him see a necessity of sudden resolution , and the danger either of denial or delay . He that gives times to resolve , gives leisure to deny , and warning to prepare . MAX. 87. Let not thine Army at the first Encounter be too prodigal in her assaults , but husband her strength at a dead lift . When the Enemy hath abated the fury of his first heat , let him then feel thou hast reserved thy Forces for the last blow . So shall the honour he hath gained by his Valour , encrease the Glory of thy Victory . Fore-Games when they prove are speediest , but After-games , if wisely plaid are surest . MAX. 88. It is very requisite for a Prince to keep the Church always in proportion to the State. If the Government of the one be Monarchical , and the other Democratical , they will agree like Metal joyned with Clay . But for a while durable is that State where Aaron commands the People , and where Moses commands Aaron ; but most happy in the continuance where God commands both . MAX. 89. Let not the Covetousness of a Captain purloyn to his own own use , or any way bereave his Soldiers of any profit due unto their service , either in their means or spoils : Such injuries ( being quickned by their daily Necessities ) are never forgot : What Soldiers earn with the hazard of their Lives ( if not enjoyed ) prophesies an Overthrow in the next battle . MAX. 90. If a Prince expect Virtuous Subjects , let his Subjects have a Virtuous Prince , and so shall he the better punish the Vices of his degenerate Subjects ; so shall they trulier prize Virtue , and follow it being exemplified in their Prince . MAX. 91. It is the property of a Wise Commander , to cast an Eye rather upon Actions than upon Persons ; and rather to reward the Merits of Men , than to read the Letters of Ladies . He that for favour or reward prefers a worthless Soldier , Betrays a Kingdom to advance a Traytor . MAX. 92. Where order and fury are well acquainted , the War prospers , and Soldiers end no less Men than they begun : Order is quickned by Fury , and Fury is regulated by Order : but where Order is wanting , Fury runs her own way , and being unthrift of its own strength , failing in the first assault , cravens ; and such beginning more than Men , end less than Women . MAX. 93. It is the quality of a wise Commander , to make his Soldiers confident of his Wisdom , and their own Strength ; If any danger be , to conceal it ; if manifest , to lessen it . Let him possess his Army with the Justness of the War , and a certainty of Victory . A good Cause makes a stout Heart and a strong Arm. They that fear an Overthrow are half Conquered . MAX. 94. It is requisite in a General to mingle Love with the severity of his Discipline . They that cannot be induced to Fear for Love , will never be inforced to Love for Fear ; Love opens the heart , Fear shuts it ; that Encourages , this Compels , and Victory meets Encouragement , but flees Compulsion . MAX. 95. It is the part of a well-advised State , never to entrust a weighty service , unto whom a noted Injury or dishonour hath been done ; he can never be Zealous in performance of service , the height of whose Expectation can rather recover a lost Name than gain a fresh Honour . MAX. 96. Three ways there be to begin a repute , and gain Dignities in a Common-wealth . The first , by the Virtue of glorious Parents , which till thou degenerate too much may raise thee upon the wings of Opinion . The second , is by associating with those whose actions are known Eminent . The third , by acting some Exploit , either Publick or Private , which in thy hand hath proved Honourable . The two first may miss , being founded upon Opinion : The last seldom fails , being grounded upon Evidence . MAX. 97. If thou art called to the Dignity of a Commander , dignify thy place by thy Commands , and that thou mayst be the more perfect in Commanding others , practise upon thy self . Remember that thou art a Servant to the Publick-weal , and therefore forget all private respects either of K●n or Friends . Remember thou art a Champion for a Kingdom : Forget therefore all private affections either of Love or Hate . He that would do his Country right , must not be too sensible of a Personal wrong . MAX. 98. It is the part of a wise Commander to read Books , not so much as Men ; nor Men so much as Nations : He that can discern the Inclinations , Conditions , and Passions , of a Kingdom , gains his Prince a great advantage both in Peace and War. MAX. 99. And you most high and mighty Princes of this Lower World , who at this Intricate and various Game of War , vye Kingdoms and win Crowns ; and by the death of your reverend Subjects gain the Lives of your bold hearted Enemies : Know there is a Quo Quarranto , whereto you are to give account of your Eye-Glorious Actions , according to the Righteous rules of Sacred Justice . How Warrantable it is to read Imperial Crowns from off the Sovereign Heads of their too weak Possessors , or to snatch Scepters from out the hand of Heaven : Anointed Majesty , and by your vast ambitions still to enlarge Dominions with Kingdoms ravish'd from their Natural Princes , Judge you . O let your brave designs , and well weighed actions be as Just as they are Glorious , and consider , that all your Wars , whose ends are not to defend your own Possessions , or to recover your dispossessions , are but Princely Injuries , which none but Heaven can right . But where necessity strikes up her hard alarms , or wrong'd Religion beats her Zealous marches , go on and prosper , and let both Swords and Stratagems proclaim a Victory , whose Nois'd Renown may fill the World with your Eternal Glory . MAX. 100. Piety and Policy are like Martha and Mary , Sisters : Martha fails if Mary helps not , and Mary suffers if Martha be Idle . Happy is that Kingdom where Martha complains of Mary , but most happy where Mary complys with Martha : where Piety and Policy go hand in hand , there War shall be Just , and Peace honourable . The End of the First Century . INSTITUTIONS AND MAXIMS Moral and Divine , &c. CENT . II. MAXIM 1. A Promise is a Child of the Understanding and the Will : the Understanding begets it , the Will brings it forth . He that performs it , delivers the Mother ; He that breaks it Murthers the Child . If he be begotten in the absence of the Understanding , it is a Bastard ; but the Child must be kept . If thou mistrust thy Understanding , Promise not ; If thou hast Promis'd , break it not : It is better to maintain a Bastard than to murther a Child . MAX. 2. Charity is a Naked Child , giving Honey to a Bee without Wings ; Naked , because Excuseless and Simple ; a Child , because tender and growing ; giving Honey , because Honey is pleasant and comfortable : To a Bee , because a Bee is laborious and deserving , without Wings , because helpless and wanting . If thou deniest to such , thou killest a Bee ; if thou givest to other than such , thou preservest a Drone . MAX. 3. Before thy Undertaking of any design , weigh the Glory of thy Action with the Danger of the Attempt : If the Glory outweigh the Danger , it is Cowardise to neglect it : If the Danger exceed the Glory , it is rashness to attempt it : If the Ballances stand pois'd , let thy own Genius cast them . MAX. 4. Wouldst thou know the Lawfulness of the action which thou desirest to undertake ? Let thy Devotion recommend it to Divine Blessing : If it be Lawful , thou shalt perceive thy Heart Encouraged by Prayer : If Unlawful , thou shalt find thy Prayer discouraged by thy Heart . That action is not Warrantable , which either blushes to beg a Blessing , or having succeeded , dares not present Thanksgiving . MAX. 5. If Evil men speak good , or good men Evil of thy Conversation , Examine all thy actions , and suspect thy self . But if Evil men speak Evil of thee , hold it as thy honour , and by way of thankfulness Love them , but upon condition , that they continue to hate thee . MAX. 6. If thou hope to please all , thy hopes are vain ; If thou fear to displease some , thy fears are Idle . The way to please thy self is not to displease the best ; and the way to displease the best , is to please the most . If thou canst fashion thy self to please all , thou shalt displease him that is all in all . MAX. 7. If thou Neglectest thy Love to thy Neighbour , in vain thou professest thy Love to God ; for by thy Love to God , the Love to thy Neighbour is begotten , and by the Love to thy Neighbour , thy Love to God is nourish'd . MAX. 8. Thy Ignorance in unreveal'd Mysteries , is the Mother of a Saving Faith ; and thy Understanding in reveal'd Truths is the Mother of a Sacred Knowledge : Understand not therefore that thou mayst Believe , but believe that thou mayst Understand : Understanding is the wages of a Lively Faith , and Faith is the reward of an humbler Ignorance . MAX. 9. Pride is the Ape of Charity , in shew , not much unlike ; but somewhat fuller of action . In seeking the one , take heed thou light not on the other ; they are two Parallels ; never but asunder . Charity feeds the Poor , so does Pride : Charity builds an Hospital , so does Pride : In this they differ ; Charity gives her Glory to God , Pride takes her Glory from Man. MAX. 10. Hast thou lost thy Money , and dost thou Mourn ? another lost it before thou hadst it ; Be not troubled ; perchance if thou hadst not lost it now , it had lost thee for ever : Think therefore What thou hast rather escaped than lost : Perhaps thou hadst not been so much thine own , had not thy Money been so little thine . MAX. 11. Flatter not thy self in thy Faith to God , if thou wantst Charity for thy Neighbour ; and think not that thou hast Charity for thy Neighbour , if thou wantst Faith to God ; where they are not both together , they are both wanting ; they are both dead if once divided . MAX. 12. Be not too slow in breaking of a sinful Custom : a quick Couragious Resolution is better than a Gradual Deliberation : In such a Combate , he is the bravest Soldier that lays about him without fear or wit. Wit Pleads , Fear disheartens ; He that would kill Hydra , had better strike off one Neck than Five Heads : Fell the Tree , and the Branches are soon cut off . MAX. 13. Be careful rather of what thou dost , than of what thou hast : for what thou hast is none of thine , and will leave thee at thy death , or thou the pleasure of it , in thy sickness : But what thou dost , is thine ; and will follow thee to thy Grave , and plead for thee , or against thee , at thy Resurrection . MAX. 14. If thou enjoyest not the God of Love thou canst not obtain the Love of God , neither until then canst thou Enjoy a desire to Love God , nor relish the Love of God : thy Love to God is nothing but a faint reflection of God's love to thee : till he please to Love thee , thy Love can never please him . MAX. 15. Let not thy Fancy be guided by thine Eye , nor let thy Will be govern'd by thy Fancy : Thine Eye may be deceived in her Object , and thy Fancy may be deluded in her Subject . Let thine Understanding moderate between thine Eye and thy Fancy ; and let thy Judgment Arbitrate between thy Fancy and thy Will ; so shall Fancy apprehend what is true , so shall thy Will elect what is good . MAX. 16. Endeavour to subdue as well thy irascible as thy concupiscible Affections : To endure Injuries with a brave Mind is one half of the Conquest ; and to abstain from pleasing Evils with a couragious Spirit , is the other . The Sum of all Humanity , and height of Moral Perfection , is Bear , and Forbear . MAX. 17. If thou desire not to be too poor , desire not to be too rich : He is rich , not that possesseth much , but he that covets no more ; and he is poor , not that enjoys little , but that wants too much . The contented Mind wants nothing which it hath not ; the covetous Mind wants not only what it hath not , but likewise what it hath . MAX. 18. The outward Senses are the common Cinque-Ports , where every Subject lands towards the Understanding . The Ear hears a confused Noise , and presents it to the Common Sense ; the common Sense distinguishes the several Sounds , and conveys them to the Fancy ; the Fancy wildly discants on it : The Understanding ( whose Object is Truth ) apprehending it to be Musick , commends it to the Judgment ; the Judgment severally and jointly examines it , and recommends it to the Will ; the Will ( whose Object is Good ) approves it ; or dislikes it , and the Memory records it : And so in the other Senses , according to their Subjects , observe this Progress , and thou shalt easily find where the defect of every Action lyes . MAX. 19. The way to subject all things to thy self , is to subject thy self to Reason ; thou shalt govern many , if Reason govern thee : Would'st thou be crowned the Monarch of a little World ? Command thy self . MAX. 20. Tho' thou givest all thou hast for Charity 's sake , and yet retainest a secret desire of keeping it for thy own sake , thou rather leavest it than forsakest it . He that hath relinquish'd all things , and not himself , hath forsaken nothing : He that sets not his Heart on what he possesses , forsaketh all things , tho' he keep his Possessions . MAX. 21. Search into thy self before thou accept the Ceremony of Honour : If thou art a Palace , Honour , ( like the Sun-beams ) will make thee more Glorious ; if thou art a Dunghil , the Sun may shine upon thee , but not to sweeten thee ; Thy Prince may give thee Honour , but not make thee honourable . MAX. 22. Every Man is a King in his own Kingdom : If Reason command , and Passion obey , his Government bespeaks a good King ; if thine inordinate Affection rules , it shews a proud Rebel ; which if thou destroy not , will depose thee . There is no mean between the Death of a Rebel and the Life of a Prince . MAX. 23. A Vow , a Promise , and a Resolution , have all one Object , only differ in respect of the Persons to whom they are made ; the first is between God and Man ; the second between Man and Man ; the third between Man and his own Soul ; they all bind , if the Object be lawful , to necessity of Performance ; if unlawful , to the necessity of Sin : They all take thee Prisoner ; if the Object be lawful , thy Performance hath redeemed thee ; if unlawful , Blood and Fears must ransom thee . MAX. 24. If thou hast any business of Consequence in agitation , let thy Care be reasonable and seasonable : Continual standing bent weakens the Bow ; too hasty drawing breaks it : Put off thy Cares with thy Clothes ; so shall thy Rest strengthen thy Labour , and so shall thy Labour sweeten thy Rest . MAX. 25. When thy inordinate Affections do flame towards transitory Happiness , quench them thus ; think with thy self , if my Prince should give me what Honour he hath to bestow , or bestow on me what Wealth he hath to give , it could not stay with me , because it is transitory ; nor I with it , because I am mortal : Then revise thy Affections , and weigh them with their Objects , and thou wilt either confess thy Folly , or make a wiser Choice . MAX. 26. With three sorts of Men enter no serious Friendship ; the ingrateful man , the multiloquious man , the Coward ; the first cannot prize thy Favours ; the second cannot keep thy Counsel ; and the third dare not vindicate thy Honour . MAX. 27. If thou desire the time should not pass too fast , use not too much Pastime ; thy Life in Jollity blazes like a Taper in the Wind : The blast of Honour wastes it ; the heat of Pleasure melts it : If thou labour in a painful Calling , thou shalt be less sensible of the Flux of time , and sweetlier satisfied at the time of Death . MAX. 28. God is the Alpha and Omega in the great World ; endeavour to make him so in the little World ; make him thy Evening Epilogue , and thy Morning Prologue ; practise to make him thy last thought at night when thou sleepest , and thy first thought in the morning when thou awakest ; so shall thy Fancy be sanctified in the Night , and thy Understanding rectified in the Day ; so shall thy Rest be peaceable , thy Labours prosperous , thy Life pious , and thy Death glorious . MAX. 29. Be very circumspect in the Choice of thy Company . In the Society of thine Equals thou shalt enjoy more Pleasure ; in the Society of thy Superiours thou shalt find more Profit . To be the best in the Company is the way to grow worse ; the best means to grow better , is to be the worst there . MAX. 30. Think of God ( especially in thy Devotion ) in the Abstract , rather than in the Concrete : If thou conceive him good , thy finite Thoughts are ready to terminate that Good in a conceiv'd Subject ; if thou think him great , thy bounded Conceit is apt to cast him into a comprehensible Figure : Conceive him therefore a diffused Goodness without Quality , and represent him an incomprehensible Greatness without Quantity MAX. 31. If thou and true Religion be not as yet met , or met unknown , by these marks thou shalt discover it : First , it is a Religion that takes no Pleasure in the Expence of Blood. Secondly , it is a Religion whose Tenents cross not the Book of Truth . Thirdly , it is a Religion that takes most from the Creature , and gives most to the Creator . If such an one thou meet with , assure thy self it is the right , and therefore profess it in thy Life , and protect it to thy Death . MAX. 32. Let another's Passion be a Lecture to thy Reason , and let the Shipwrack of this Understanding be a Sea-mark to thy Passion : So shalt thou gain strength out of his weakness , safety out of his danger , and raise thy self a Building out of his Ruines . MAX. 33. In the height of thy Prosperity expect Adversity , but fear it most ; if it come not , thou art the more sweetly possess'd of the happiness thou hast , and the more strongly confirm'd ; if it come , thou art the more gently dispossest of the happiness thou had'st , and the more firmly prepared . MAX. 34 To tremble at the sight of thy Sin , makes thy Faith the less apt to tremble : The Devils believe and tremble , because they tremble at what they believe : Their Belief brings Trembling ; thy Trembling brings Belief . MAX. 35. Authology is the way to Theology : Until thou see'st thy self empty , thou wilt not desire to be fill'd . He can never truly relish the sweetness of God's Mercy , that never tasted the Bitterness of his own Misery . MAX. 36. Is any outward Affliction fallen upon thee by a temporary loss ? Advise with thy self , whether it be recoverable or not ; if it be , use all lawful means ( the Violence and Unseasonableness whereof may not disadvantage thee in the pursuit ) to recover it : If not recoverable , endure with Patience what thou can'st not recover with Pains . He that carnally afflicts his Soul for the loss of a transitory Good , casts away the Kernel because he hath lost the Shell . MAX. 37. Natural Anger glances into the Breasts of wise men , but rests in the Bosom of Fools : In them it is Infirmity ; in these a Sin ; there is a natural Anger , and there is a Spiritual Anger ; the common Object of that is the Person ; of this , his Vice. He that is always angry with his Sin , shall seldom sin in his Anger . MAX. 38. If any hard Affliction hath surprized thee , cast one eye upon the hand that sent it , and the other upon the Sins that brought it . If thou thankfully receive the Message , he that sent it will discharge the Messenger . MAX. 39. All Passions are good and bad , according to their Objects : Where the Object is absolutely good , there the greatest Passion is too little ; where absolutely evil , there the least Passion is too much ; where indifferent , there a little is enough . MAX. 40. When thou dost Evil , that Good may come thereby , the Evil is surely thine ; if Good should happen to ensue upon the Evil which thou hast done , the Good proceeds from God : If therefore thou do Evil , thereby to occasionate a Good , thou lay'st a bad Foundation for a good Building , and servest the Devil , that God may serve thee . Where the end of Evil is Good in the Intention , there the end of that Good is Evil in the Extension . MAX. 41. Be as far from desiring the Popular Love , as fearful to deserve the Popular Hate : Ruine dwells in both ; the one will hug thee to Death , the other will crush thee to Destruction . To escape the first , be not ambitious ; to avoid the second , be not seditious . MAX. 42. When thou seest misery in thy Brother's Face , let him see mercy in thine Eye ; the more the Oyle of mercy is poured on him by thy Pity , the more the Oyle in thy Cruise shall be encreased by thy Piety . MAX. 43. Read not Books alone , but Men , and amongst them chiefly thy self : If thou find any thing questionable there , use the Commentary of a severe Friend , rather than the Gloss of a sweet lipt Flatterer . There is more Profit in a distastful Truth than deceitful Sweetness . MAX. 44. If the opinion of thy Worth invite any to the desire of thy Acquaintance , yeild a Respect suitable to his Quality : Too great a Reservation will expose thee to the Sentence of Pride ; too easie Access will condemn thee to the Censure of Folly. Things too hardly endeavoured discourage the Seeker ; too easily obtained , disparage the thing sought for : Too easily got , is lowly prised , and quickly lost . MAX. 45. When Conveniency of time hath ripened your Acquaintance , be cautious what thou say'st , and courteous in what thou dost : Observe his Inclination ; if thou find him weight , make him thine own , and lodge him in a faithful Bosom : Be not easily exceptious , nor rudely familiar ; the one will breed Contention , the other Contempt . MAX. 46. When Passion is grounded upon Fancy , it is commonly but of short Continuance : Where the Foundation is unstable , there the Building is not lasting . He that will be angry for any Cause , will be angry for no Cause ; and when the Understanding perceives the Cause vain , then the Judgment proclaims the Effect void . MAX. 47. If thou desire to purchase Honour with thy Wealth , consider first how that Wealth became thine ; if thy Labour got it , let thy Wisdom keep it ; if Oppression found it , let Repentance restore it ; if thy Parent left it , let thy Virtues deserve it ; so shall thy Honour be safer , better , and cheaper . MAX. 48. Sin is a Basilisk whose Eyes are full of Venom ; if the Eye of thy Soul see her first , it reflects her own Poison and kills her : If she see thy Soul , unseen , or seen too late , with her Poison , she kills thee : since therefore thou canst not Escape thy Sin , let not thy Sin escape thy Observation . MAX. 49. If thou expect to rise by the means of him , whom thy Father's Greatness rais'd from his service to Court-preferment , thou wilt be deceived , for the more in esteem thou art , the more sensible is he of what he was , whose servitude will be Chronicled , by thy Advancement and Glory obscured by thy Greatness : However , he will conceive it a dead service , which may be interpreted by thee , as a merited reward , rather than a meritorious benefit . MAX. 50. Trust not to the Promise of a Common Swearer , for he that dare Sin against his God , for neither Profit nor Pleasure , will trespass against thee for his own advantage . He that dare break the precepts of his Father , will easily be perswaded to violate the Promise unto his Brother . MAX. 51. Let the greatest part of the News thou hearest be the least part of what thou believest , lest the greatest part of what thou believest be the least part of what is true ; where Lies are easily admitted , the Father of Lies will not easily be excluded . MAX. 52. Deliberate long before thou consecrate a friend , and when thy impartial Judgment concludes him worthy of thy Bosom , receive him Joyfully and entertain him Wisely , impart thy secrets boldly , and mingle thy thoughts with his ; he is thy very self and use him so , if thou firmly thinks him faithful thou makes him so . MAX. 53. As there is no Worldly Gain , without some Loss , so there is no Worldly Loss without some Gain ; If thou hast lost thy Wealth , thou hast lost some trouble with it ; if thou art degraded from thy honour , thou art likewise freed from the stroke of Envy ; if sickness hath blur'd thy Beauty , it hath delivered thee from Pride , set the allowance against the loss and thou shalt find no loss great , he loseth little or nothing that reserves himself . MAX. 54. If thou desire to take the best advantage of thy self , especially in matters where the Fancy is most employed , keep temperate Diet , use moderate Exercise , observe seasonable and set hours for Rest ; let the end of thy first sleep raise thee from thy repose : then hath thy body the best temper , then hath thy Soul the least incumbrance , then no noise shall disturb thy Ear , no object shall divert thine Eye ; then if thy sprightly Fancy transport thee not beyond the common pitch , and shew thee not the Magazine of high Invention , return thee to thy wanton Bed , and there conclude thy self more fit to wear thy Mistresses favour than Apollo's Bays . MAX. 55. If thou art Rich , strive to Command thy Money , lest she Command thee : if thou know how to use her , she is thy Servant , if not , thou art her slave . MAX. 56. Bring thy Daughter a Husband of her own Religion , and of no Hereditary Disease ; let his Wisdom out-weigh his Wealth ; let his Parantage excel his Person , and let his Age exceed hers ; let thy Prayers recommend the rest to Providence : If he prove good , thou hast found a Son , if not thou hast lost a Daughter . MAX. 57. So use Prosperity that Adversity may not abuse thee ; if in the one security admits no Fear , in the other despair will afford no hopes : He that in Prosperity can foretel a Danger , can in Adversity foresee Deliverance . MAX. 58. If thy Faith hath no Doubts , thou hast Just Cause to doubt thy Faith ; and if thy Doubts have no Hope , thou hast Just Reason to fear Despair ; when therefore thy Doubts shall exercise thy Faith , keep thy Hopes firm to qualify thy Doubts , so shall thy Faith be secured from Doubts , so shall thy Doubts be preserved from Despair . MAX. 59. If thou desire to be truly Valiant , fear to do any Injury . He that fears not to do Evil is always afraid to suffer Evil ; He that never Fears is desperate , and he that fears always is a Coward ; he is the true Valiant man that dares nothing but what he may , and fears nothing but what he ought . MAX. 60. Anger may repast with thee for an hour , but not repose for a Night ; the continuance of Anger is Hatred , the continuance of Hatred turns Malice , that Anger is not warrantable that hath seen two Suns . MAX. 61. If thou stand guilty of Oppression , or wrongfully possest of another's Right , see thou make restitution before thou givest an Alms ; if otherwise , what art thou but a Thief and makest God thy Receiver . MAX. 62. When thou Prayest for Spiritual Grace , let thy Prayer be absolute ; when for Temporal Blessings add a Clause of God's pleasure ; in both with Faith and Humiliation , so that thou undoubtedly receive what thou desirest , or more or better ; never Prayer rightly made was made unheard , or heard ungranted . MAX. 63. He that gives , all tho' but little , gives much , because God looks not to the quantity of the Gift , but to the quality of the Givers : He that desires to give more than he can hath equalled his Gift to his desire , and hath given more than he hath . MAX. 64. Be not too greedy in desiring Riches , nor too eager in seeking them , nor too Covetous in keeping them , nor too passionate in losing them ; the first will possess thy Soul of Discontent , the second will dispossess thy Body of Rest , the third will possess thy Wealth of thee , the last will dispossess thee of thy self : He that is too Violent in the Concupiscible , will be as Violent in the Irascible . MAX. 65. Be not too rash in the breaking of an inconvenient Custom , as it was gotten so leave it by degrees ; danger attends upon too sudden alterations : He that pulls down a bad Building by the great , may be ruin'd by the fall ; but he that takes it down brick by brick , may live to build a bettter . MAX. 66. If thou desire that inestimable grace of Saving Faith , detest that insatiable Vice of damnable Covetousness ; it is impossible one heart ( though never so double ) should lodge both : Faith possesseth thee of what thou hast not , Covetousness disposesseth thee of what thou hast , thou canst not serve God , unless Mammon serve thee . MAX. 67. Beware of him that is slow to Anger , Anger when it is long in coming is the stronger when it comes , and the longer kept : Abused Patience turns to Fury : When Fancy is the ground of Passion , that understanding which composeth the Fancy qualifies the Passion , but when Judgment is the ground , the Memory is the Recorder . MAX. 68. He that professeth himself thy open Enemy , arms thee against the Evil he means thee , but he that dissembles himself thy Friend , strikes beyond caution and wounds beyond cure . From the first thou mayst deliver thy self , from the last Good Lord deliver thee . MAX. 69. If thou hast wrong'd thy Brother in thought reconcile thee to him in thought , if thou hast offended him in words , let thy reconciliation be in words , if thou hast trespassed against him in deeds be reconciled to him : that Reconciliation is most kindly which is most in kind . MAX. 70. Not to give to the Poor is to take from him ; not to feed the hungry if thou hast it is the utmost of thy power to kill him : That therefore thou mayst avoid both Sacrilege and Murther , be Charitable . MAX. 71. So often as thou Remember'st thy Sins without Grief , so often thou repeatest those Sins for not grieving : He that will not mourn for the Evil that he hath done , gives earnest for the Evil he means to do ; nothing can asswage that fire which Sin hath made , but only that water which Repentance hath drawn . MAX. 72. Look well before thou Leap into the Chair of Honour , the Higher thou Climest the lower thou fallest ; If Virtue prefer thee , Virtue will preserve thee ; if Gold or Favour advance thee , thy honour is pinn'd upon the Wheel of Fortune , when the Wheel shall turn , thy Honour falls , and thou remainest an Everlasting Monument of thy own ambitious folly . MAX. 73. We are born with our Temptations ; Nature sometimes presseth us to Evil , sometime provokes us unto Good ; If therefore thou givest her more than her due , thou nourishest an Enemy : if less than is sufficient , thou destroyest a Friend ; moderation will prevent both . MAX. 74. If thou scorn not to serve Luxury in thy Youth , Chastity will scorn thy service in thy Age ; and that the will of thy Green Years thought no Vice in the acting , the Necessity of thy Grey Hairs makes no Virtue in the forbearing ; where there is no Conflict there can be no Conquest , where there is no Conquest there is no Crown . MAX. 75. Thou didst nothing toward thy own Creation , for thou wert Created for thy Creator's Glory ; thou must do something toward thy own Redemption , for thou wert redeemed for thy own Good ; he that made thee without thee , will not save thee without thee . MAX. 76. When thy Tongue and Heart agree not in Confession , that Confession is not agreeable to God's Pleasure ; He that confesseth with Tongue and wants Confession in his Heart , is either a Vain Man or an Hypocrite ; He that hath Confession in his Heart and wants it in his Tongue , is either a Proud Man or a Timorous . MAX. 77. Gold is Caesar's treasure , Man is God's , thy Gold hath Caesar's Image , and thou hast God's ; Give therefore unto Caesar those things which are Caesar's , and unto God which are God's . MAX. 78. In the Commission of Evil , fear no Man so much as thy own self ; another is but one witness against thee , thou art a thousand ; another thou mayst avoid , but thy self thou canst not ; wickedness is its own punishment . MAX. 79. In thy Apparel avoid singularity , Profuseness , and Gaudiness ; be not too early in the fashion , nor too late , Decency is the half way between Affectation and Neglect ; the Body is the shell of the Soul , Apparel is the Husk of that shell , the Husk often tells you what the Kernel is . MAX. 80. Let thy Recreation be Manly , Moderate , Seasonable , Lawful ; if thy Life be sedentary , more tending to the exercise of thy Body , if active , more to the refreshing of thy Mind , the use of Recreation is to strengthen thy Labour and sweeten thy Rest . MAX. 81. Be not Censorious , for thou knowest not whom thou Judgest ; it is a more dextrous error to speak well of an Evil Man , than Ill of a Good Man , and safer for thy Judgment to be misled by simple Charity , than Uncharitable Wisdom : He may tax others with Privilege that hath not in himself what others may Tax . MAX. 82. Take heed of that Honour which thy Wealth hath purchased thee ; for it is neither lasting nor thine own ; what money creates money preserves ; If thy Wealth decays thy Honour dies : It is but a slippery happiness which Fortune can give and Frowns can take , and not worth the owning which a Night's Fire can melt , or a Rough Sea can drown . MAX. 83. If thou canst desire any thing not to be repented of , thou art in a fair way to Happiness ; if thou hast attained it , thou art at thy way's end : He is not happy who hath all that he desires , but that desires nothing but what is good ; if thou canst not do what thou need not repent , yet endeavour to repent what thy Necessity hath done . MAX. 84. Spend an hundred years in Earth's best pleasures , and after that an hundred more , to which being spent add a thousand , and to that ten thousand , the last shall as surely end as the first are ended , and all shall be swallowed with Eternity : He that is born to day is not sure to live a day ; He that hath lived the longest is but as he that was born yesterday ; the happiness of the one is , that he hath lived ; the happiness of the other is , that he may live , and the lot of both is , that they must die : It 's no happiness to live long , nor unhappiness to die soon : Happy is he that hath lived long enough to die well . MAX. 85. Be careful to whom thou givest , and how ; He that gives him that deserves not , loseth his Gift , and betrays the Giver ; He that confers his Gift upon a worthy receiver , makes many Debtors , and by giving receives ; He that gives for his own ends , makes his Gift a Bribe , and the receiver a Prisoner ; He that gives often teacheth requitance to the Receiver , and discovers a crafty confidence in the Giver . MAX. 86. Hath any wrong'd thee ? bravely reveng'd , slight it , and the Work is begun ; forgive it , and it is finisht : He is below himself that is not above an Injury . MAX. 87. Let not thy Passion miscall thy Child , left thou Prophesy his misfortunes ; let not thy Tongue curse him , lest it return from whence it came : Curses sent in the room of Blessings are sent back with a double Vengeance . MAX. 88. In all the Ceremonies of the Church which remain indifferent , do according to the Constitution of that Church where thou art . The God of Order and Unity , who created both the Soul and the Body , expects Unity in the one , and Order in both . MAX. 89. Let thy Religious Fast be a voluntary Abstinence , not so much from Flesh as fleshly Thoughts : God is pleased with that Fast which gives to another what thou deniest to thy self , and when the afflicting of thy own Body is the repairing of thy Brother 's ; he fasts truly that abstains sadly , grieves really , gives cheerfully , and forgives charitably . MAX. 90. In the hearing of mysteries , keep thy Tongue quiet ; five Words cost Zacharias 40 weeks Silence : In such heights , convert thy Questions into Wonders , and let this suffice thee ; the Reason of the Deed is the Power of the Doer . MAX. 91. Deride not him whom the looser World calls Puritan , lest thou offend a little one ; if he be an Hypocrite , God , that knows him , will reward him ; if zealous , that God that loves him will revenge him ; if he be good , he is good to god's glory ; if evil , let him be evil at his own Charges . He that judges shall be judged . MAX. 92. So long as thou art ignorant , be not ashamed to learn ; he that is so fondly modest , not to acknowledge his own Defects of Knowledge , shall in time be so foully impudent , to justifie his own Ignorance . Ignorance is the greatest of all Infirmities , and justified , the chiefest of all Follies . MAX. 93. If thou be a Servant , deal justly by thy Master as thou desirest thy Servant should deal by thee ; where thou art commanded , be obedient , where not commanded , be provident ; let Diligence be thy Credit ; let Faithfulness be thy Crown ; let thy Master's Credit be thy Care , and let his Welfare be thy Content : Let thine Eye be single , and thine Heart humble ; be sober , that thou may'st be circumspect : He that in Sobriety is not his own man , being drunk , whose is he ? Be neither contentious nor lascivious ; the one shews a turbulent H●art , the other an idle Brain , A good Servant is a great Master . MAX. 94. Let the Foundation of thy Affection be Virtue , then make the Building as rich and as glorious as thou canst ; if the Foundation be Beauty or Wealth , and the Building Virtue , the Foundation is too week for the Building , and it will fall . Happy is he , the Palace of whose Affection is founded upon Virtue , wall'd with Riches , glaz'd with Beauty , and Roofed with Honour . MAX. 95. If thy Mother be a Widow , give her double Honour , who now acts the part of a double Parent ; Remember her nine months Burthen , and her ten months Travel ; forget not her Indulgence when thou didst hang upon her tender Breast ; call to mind her Prayers for thee before thou cam'st into the World , and her Cares for thee when thou wert come into it ; remember her secret Groans , her affectionate Tears , her broken Slumbers , her daily Fears , her nightly Frights : relieve her Wants , cover her Imperfections , comfort her Age , and the Widow's Husband will be the Orphan's Father . MAX. 96. As thou desirest the Love of God and Man , beware of Pride ; it is a Tumour in thy mind , that breaks , and poisons all thy Actions ; it is a Worm in thy Treasure , that eats and ruines thy Estate ; it loves no man , is beloved of no man ; it disparageth Virtue in another by Detraction ; it disrewards Goodness in it self by Vain Glory ; the Friend of the Flatterer , the Mother of Envy , the Nurse of Fury , the Band of Luxury , the Sin of Devils , and the Devil in mankind : It hates Superiours , it scorns Inferiours , it owns no Equals ; in short , till thou hate it , God hates thee . MAX. 97. So behave thy self amongst thy Children , that they may love and honour thy presence ; be not too fond , lest they fear thee not ; be not too bitter , lest they fear thee too much : Too much Familiarity will embolden them , too little Countenance discourage them . So carry thy self , that they may rather fear thy displeasure than thy correction ; when thou reprovest them , do it in season ; when thou correctest them , do it not in Passion . As a wise Child makes a happy Father , so a wise Father makes a happy Child . MAX. 98. When thy hand hath done a good Act , ask thy heart if it be well done ; the matter of a good action is the deed done , the form of a good action is the manner of the doing ; in the first , another hath the Comfort , and thou the Glory ; in the other , thou hast the Comfort , and God the Glory . That Deed is ill done , wherein God is no Sharer . MAX. 99. Should'st thou purchase Heaven , advise not with thy own ability : The Price of Heaven is what thou hast ; examine not what thou hast , but what thou art ; give thy self , and thou hast bought it : If thy own Vileness be thy Fears , offer thy self , and thou art pretious . MAX. 100. The Birds of the Air dye to sustain thee ; the Beasts of the Field dye to nourish thee ; the Fishes of the Sea dye to feed thee ; our Stomacks are their common Sepulchres . Good God! with how many Deaths are our Lives patch'd up ? how ful of Death is the miserable Life of momentary Man. The End of the second Century . INSTITUTIONS AND MAXIMS Moral and Divine , &c. CENT . III. MAXIM 1. If thou take pains in what is good , the Pains vanish , the Good remains ; if thou take pleasure in what is evil , the Evil remains , and the Pleasure vanisheth : What art thou the worse for Pains , or the better for Pleasure , when both are past . MAX. 2. If thy Fancy and Judgment have agreed in the choice of a Wife , be not too fond , lest she surfeit , nor too peevish , lest she languish : Love so that thou may'st be feared ; rule so that thou may'st be honoured ; be not too diffident , lest thou teach her to deceive thee ; nor too suspicious , lest thou teach her to abuse thee . If thou see a fault , let thy Love hide it ; if she continue it , let thy Wisdom reprove it : Reprove her not openly , lest she grow bold ; rebuke her not tauntingly , lest she grow spiteful ; proclaim not her Beauty , lest she grow proud ; boast not her Wisdom , lest thou be thought foolish ; shew her not thy Imperfections , lest she disdain thee ; pry not into her Dairy , lest the despise thee ; prophane not her Ears with loose Communication , lest thou defile the Sanctuary of her Modesty . An understanding Husband makes a discreet Wife ; and she a happy Husband . MAX. 3. Wrinkle not thy Face with too much Laughter , lest thou become ridiculous ; neither wanton thy Heart with , too much Mirth , lest thou become vain . The Suburbs of Folly is vain mirth ; and profuseness of Laughter is the City of Fools . MAX. 4. Let thy Tongue take Counsel of one Eye , rather than of two Ears ; let the News thou reportest be rather stale than false , lest thou be branded with the Name of a Lyar : 'T is an intollerable Dishonour to be that , which only to be called so , is thought worthy of a Stab ▪ MAX. 5. Let thy Discourse be such as thy Judgment may maintain and thy Company may deserve ▪ ●n neglecting this , thou losest thy Words ; in not observing , the other , thou losest thy self . Give wash to Swine , and Wort to Men ; so shalt thou husband thy Gift to the advantage of thy self , and shape thy Discourse to the advancement of the Hearer . MAX. 6. Dost thou roar under the Torments of a Tyrant ? Weigh them with the Sufferance of thy Saviour , and they are no Plague . Dost thou rage under the Bondage of a raving Conscience ? Compare it to thy Saviour's Passion , and it is no Pain ? Have the Tortures of Hell taken hold of thy despairing soul ? Compare it to thy Saviour's Torments , and it is no Punishment . What Sense unequally compares , let Faith interchangeably apply , and thy Pleasure have no Comparison ; thy Sins are the Authors of his Sufferings , and his Hell is the Price of thy Heaven . MAX. 7. Art thou banish'd from thy own Country ? Thank thy own Folly : Hadst thou chosen a right home , thou hadst been no Exile ; hadst thou commanded thine own Kingdom , all Kingdoms had been thine own . The Fool is banished in his own Country ; the Wise man is in his own Country , though banished : The Fool wanders , the Wise man travels . MAX. 8. In seeking Virtue , if thou find Poverty , be not ashamed , the Fault is none of thine ; thy Honour or Dishonour is purchased by thy own Actions : Tho' Virtue give a ragged Livery , she gives a golden Cognizance ; if her Service make thee poor , blush not ; thy Poverty may disadvantage thee , but not dishonour thee . MAX. 9. Gaze not on Beauty too much , lest it blast thee , nor too long , lest it blind thee , nor too near , lest it burn thee ; if thou like it , it deceives thee ; if thou love it , it disturbs thee ; if thou lust after it , it destroys thee : If Virtue accompany it , it is the Heart's Paradice ; if Vice associate it , it is the Soul's Purgatory : It is the Wise man's Bonfire , and the Fools Furnace . MAX. 10. If thou would'st have a good Servant , let thy Servant find a wise Master ; let his Food , Rest , and Wages be seasonable ; let his Labour , Recreations , and Attendance , depend upon thy Pleasure ; be not angry with him too long , lest he think thee malicious , nor too soon , lest he conceive thee rash , nor too often , lest he count the humorous ; be not too fierce , lest he love thee not , nor too remiss , lest he fear thee not , nor too familiar , lest he prize thee not . In brief , whil'st thou givest him the Liberty of a Servant , beware thou losest not the Majesty of a Master . MAX. 11. If thou desire to be chast in Wedlock , keep thy self chast before thou wed'est ; he that hath known Pleasure unlawfully , will hardly be restrained from unlawful Pleasure : One Woman was created for one Man. He that strays beyond the limits of Liberty , is brought into the Verge of Slavery : Where one is enough , two is too many , and three is too few . MAX. 12. If thou would'st be justified , acknowledge thy Injustice : He that confesseth his Sin , begins his Journey toward Salvation ; he that is sorry for 't , mends his Pace ; he that forsakes it , is at his Journey 's end . MAX. 13. Before thou reprehend another , take heed thou art not culpable in what thou goest about to reprehend : He that cleanseth a Blott with blotted Fingers makes a greater Blur. MAX. 14. Beware of Drunkenness , lest all good men beware of thee : Where Drunkenness reigns , there Reason is an Exul , Virtue a Stranger , God an Enemy ; Blasphemy is Wit , Oaths are Rhetorick , and Secrets are Proclamations . Noah discovered that in one hour , drunk , which sober , he kept secret Six hundred Years . MAX. 15. What thou givest to the poor , thou securest from the Thief ; but what thou witholdest from his Necessity , a Thief possesses . God's Exchequer is the poorman's Box ; when thou strikest a Tally , he becomes thy Debtor . MAX. 16. Take no pleasure in the Folly of an Ideot , nor in the Fancy of a Lunatick , nor in the Frenzy of a Drunkard ; make them the Object of thy Pity , not of thy Pastime , when thou beholdest them , behold how thou art beholden to him that suffer'd thee not to be like them ; there is no difference between thee and them , but God's Favour . MAX. 17. If being in an Eminent place thou hast incurr'd the obloquy of the Multitude , the more thou endeavourest to stop the Stream , the more it overflows : Wisely rather divert the course of the Vulgar humour , by divulging and spreading some ridiculous Novelty , which may present new matter to their various fancy , and stave their Tongues from off thy worried name ; the first subject of the common Voice is the last News . MAX. 18. If thou desire to see thy Child Virtuous , let him not see his Father's Vices : Thou canst not rebuke that in them that they behold practis'd in thee . Till Reason be Ripe , Examples direct more than Precepts : Such as thy behaviour is before thy Childrens Faces , such commonly is theirs behind their Parents backs . MAX. 19. Use Law and Physick only for necessity ; they that use them otherwise , abuse themselves into weak Bodies and light Purses . They are good Remedies , bad Businesses , and worse Recreations . MAX. 20. Be not over curious in prying into Mysteries , lest by seeking things which are needless , thou omit things which are necessary ; it is more safe to doubt of uncertain Matters than to dispute of undiscovered Mysteries . MAX. 21. If what thou hast received from God thou sharest to the Poor , thou hast gained a blessing by the hand : If what thou hast taken from the Poor thou givest to God , thou hast purchased a Curse into the bargain : He that puts to Pious Uses what he hath got by Impious Usury , Robs the Spittle to raise an Hospital , and the Cry of the one , will out-plead the Prayers of the other . MAX. 22. Let the end of thy Argument be rather to discover a doubtful Truth , than a Commanding Wit ; in the one thou shalt gain substance , in the other Froth : That Flint strikes the Steel in vain that propagates no sparkles . Covet to be Truth 's Champion , at least to hold her Colours : He that pleads against the Truth takes pains to be overthrown , or if a Conqueror , gains but a Vain-Glory by the Conquest . MAX. 23. Take no pleasure in the death of a Creature ; if it be harmless or useless destroy it not , if useful or harmful destroy it mercifully : He that mercifully made his Creatures for thy sake , expects thy mercy upon them for his sake , mercy turns her back to the unmerciful . MAX. 24. If thou art called to the Dignity of a Priest , the same Voice calls thee to the honour of a Judge : If thy Life and Doctrine be Good , thou shalt Judge others ; if thy Doctrine be Good and thy Life bad , only thy self : If both be Good , thou teachest thy People to escape Condemnation : If this be good , and that bad , thou teachest God to Condemn thee . MAX. 25. If thou be not a Prometheus to adivise , before thou dost be an Epimetheus to examine what thou hast done , when the want of Advice hath brought forth an improvident act , the Examination may produce a profitable Repentance . MAX. 26. If thou desire the happiness of thy Soul , the health of thy Body , the prosperity of thy Estate , the preservation of thy Credit , converse not with a Harlot ; her Eyes run thy Reputation in debt , her Lips demand the Payment , her Breast arrest thee , her Arms imprison thee , from whence believe it thou shalt hardly get forth till thou hast either ended the days of thy Credit , or paid the utmost farthing of thy Estate . MAX. 27. Carry a watchful Eye upon those Familiars that are either silent at thy Faults , or sooth thee in thy Frailties , or excuse thee in thy Follies , for such are either Cowards , or Flatterers , or Fools : If thou entertain them in prosperity , the Coward will leave thee in thy Dangers ; the Flatterer will quit thee in thy Adversity ; but the Fool will never forsake thee . MAX. 28. If thou hast an Estate and a Son to Inherit it , keep him not too short , lest he think thou livest too long ; what thou givest let him receive from thy hand as Gifts , not from thy Tenants as Rent ; keep the Reins of thy Estate in thy own hand , lest thou forsaking the Sovereignty of a Father , he forget the Reverence of a Child ; let his liberty be grounded upon thy permission , and keep him within the compass of thy Instructions : Let him feel thou hast the Curb , though occasion urge thee not to Check : Give him the choice of his own Wife if he be wise , Counsel his affection rather than Cross it ; if thou be'st wise let his Marriage-bed be made in secret , or depend upon thy Grave . If he be given to Lavish Company endeavour to stave him off with lawful Recreations : be cheerful with him that he may love thy presence , and wink at small faults that thou mayst gain him ; be not always chiding lest thou harden him , neither knit thy brow too often lest thou dishearten him : Remember the discretion of a Father oft times prevents the destruction of a Child . MAX. 29. If thou hide thy Treasure upon Earth , how canst thou expect to find it in Heaven ? canst thou hope to be a sharer where thou hast reposed no stock ? That thou gavest to God's Glory and thy Soul's Health is laid up in Heaven , and is only thine : That alone which thou exchangeth or hidest upon Earth is lost . MAX. 30. Regard not in thy Pilgrimage how difficult thy passage is , but whither it tends ; nor delicate thy Journey is , but where it ends ; if it be easie , suspect it ; if hard , endure it ; He that cannot excuse a bad way , accuseth his own sloth ; and he that sticks in a bad passage , can never attain a good Journey 's end . MAX. 31. Money is both the Generation and Corruption of Purchased Honour ; Honour is both the Child and Slave to Potent Money : The Credit which Honour hath lost , Money hath found ; when Honour grew Mercenary , Money grew Honourable ; the way to be truly Noble is to Contemn both . MAX. 32. Give not thy Tongue too great a liberty , lest it take thee Prisoner ; a word unspoken is like the Sword in thy Scabbard , thine ; if vented , thy Sword is in another's hand : If thou desire to be held wise , be so wise as to hold thy Tongue . MAX. 33. If thou be a subject to any great Vanity , nourish it not : If it will be entertained , encourage it not ; if it grow strong , more strongly strive against it ; if too strong , Pray against it ; if it weaken not , joyn Fasting to the Prayer ; if it shall continue , add perseverance to them both ; if it decline not , add Patience to all , and thou hast Conquered it . MAX. 34. Hath any wounded thee with Injury , meet them with Patience ; hasty words rankle the wounds , soft language dresses it ; forgiveness cures it , and Oblivion takes away the scar ; it is more noble by Silence to avoid an Injury , than by Argument to overcome it . MAX. 35. Be not instable in thy Resolutions , nor various in thy Actions , nor inconstant in thy Affections ; so deliberate , that thou mayst resolve ; so resolve , that thou mayst perform ; so perform , that thou mayst persevere : Mutability is the badge of Infirmity . MAX. 36. Let not thy good intention flatter thee to an evil action ; what is essential Evil , no circumstance can make Good : it matters not with what mind thou didst that which is unlawful being done ; if the act be good the intention crowns it , if bad it deposeth thy intention ; no evil action can be well done . MAX. 37. Love not thy Children too unequally , or if thou dost , sh●w it not , lest thou make the one Proud , the other Envious , and both Fools ; if Nature hath made a difference , it is the part of a tender Parent to help the weakest : That tryal is not fair where Affection is the Judge . MAX. 38. In giving of thy Alms , enquire not so much into the Person as his Necessity ; God looks not so much upon the Merits of him that requires , as into the manner of him that relieves ; if the Man deserves not , thou hast given it to Humanity . MAX. 39. If thou desire the Eucharist should be thy Supper , let thy Life be thy Chaplain ; If thy own worthiness invites thee , presume not to come ; If the sorrowful sense of thy own Sins forbid , presume not to forbear ; If thy Faith be strong , it will confirm it , if weak , it will strengthen it : He only that wants Faith is the forbidden Guest . MAX. 40. Wouldst thou traffick with the best advantage , and crown thy Virtues with the best return , make the Poor thy Chapman , and thy Purse thy Factor ; so shall thou give trifles , which thou couldst not keep , to receive treasure which thou canst not lose : There is no such Merchant as the Charitable Man. MAX. 41. Follow not the multitude in the evil of Sin , lest thou share with the multitude in the evil of Punishment ; the number of the offenders , diminisheth not the quality of the offence ; as the multitude of Suiters draws more favour to the suit , so the multitude of Sinners draws more punishment on the Sin , the number of the Faggots multiply the fury of the Fire . MAX. 42. If thou be angry with him that reproves thy Sin , thou secretly confessest his reproof to be Just : if thou acknowledge his reproof to be Just , thou secretly confessest thy Anger to be unjust ; He that is angry with the Just Reprover , kindles the fire of the Just Revenger . MAX. 43. Do well whilst thou mayst , least thou do evil when thou wouldst not : He that takes not advantage of a good power , shall lose the benefit of a good will. MAX. 44. Let not Mirth be thy profession , lest thou become a make-sport : He that hath but gained the title of a Jester , let him assure himself the Fool is not far off . MAX. 45. In every Relative action change Conditions with thy Brother ; then ask thy Conscience what thou wouldst be done to ; being truly resolved exchange again , and do thou the like to him , and thy Charity shall never err : It is injustice to do , what without impatience thou canst not suffer . MAX. 46. Love thy Neighbour for God's sake , and God for his own sake , who created all things for thy sake , and redeemed thee for his mercy sake : if thy love have any other object , it is false love ; if thy object have any other end , it is self-Love . MAX. 47. Let thy conversation with Men be sober and sincere ; let thy Devotion to God be dutiful and decent ; let the one be hearty and not haughty ; let the other be humble and not homely ; so live with Man as if God saw thee , so pray to God as if Men heard thee . MAX. 48. God's pleasure is the wind our actions ought to sail by , Man's will is the stream that Tides them up and down ; if the wind blow not , thou mayst take the advantage of the Tide ; if it blow , no matter which way the stream runs ; If with thee , thy Voyage will be the shorter ; if against thee , the Sea will be the Rougher . It is easier to strive against the Stream , than to sail against the Wind. MAX. 49. If thou desire much rest , desire not too much ; there is no less trouble in the preservation , than in the acquisition of abundance ; Diogenes found more Rest in his Tub , than Alexander on his Throne . MAX. 50. Wouldst thou multiply thy Riches , diminish them wisely ; or wouldst thou make thy Estate entire , divide it charitably ; Seeds that are scattered encrease , but hoarded up they Perish . MAX. 51. How cam'st thou by thy Honour ? by Money ; How cam'st thou by thy Money ? by Extortion ; compare the Pennyworth with the Price , and tell me truly , how truly Honourable thou art : It is an ill purchase that is Cumbred with a Curse , and that Honour will be Ruinous that is built on Ruines . MAX. 52. If thy Brother hath privately offended thee , reprove him privately ; and having lost himself in an injury thou shalt find him in thy forgiveness ; he that rebukes a private fault openly , betrays it , rather than reproves it . MAX. 53. What thou desirest inspect throughly before thou prosecute ; cast one Eye upon the Inconveniencies , as well as the other upon the Conveniencies ; weigh the fulness of the Barn with the charge of the Plough ; weigh Honour with her burthen , and Pleasure with her dangers ; so shalt thou undertake wisely what thou desirest , or moderate thy Desires in undertaking . MAX. 54. If thow owest thy whole self to thy God for thy Creation , what hast thou left to pay for thy Redemption , that was not so cheap as the Creation ? In thy Creation he gave thee thy self , and by thy self to him ; in thy Redemption he gave himself to thee , and through him restored thee to thy self : Thou art given and restored , now what owest thou to thy God ? If thou hast paid all thy Debts , give him the Surplusage , and thou hast merited . MAX. 55. In thy Discourse , take heed what thou speakest , to whom thou speakest , how thou speakest , and when thou speakest : What thou speakest , speak truly ; when thou speakest , speak wisely : A Fool 's Heart is in his Tongue , but a Wise man's Tongue is in his Heart . MAX. 56. Before thou act a Theft , consider what thou art about to do ; if thou take it , thou losest thy self ; if thou keep it , thou disenablest thy Redemption ; till thou restorest it , thou canst not be restored ; when it is restored ' it must cost the more Sorrow and Pain , than ever it brought thee Profit or Pleasure . It is a great Folly to please thy Palate with that which thou knowest must either be vomited or thy Death . MAX. 57. Silence is the highest Wisdom of a Fool , and Speech is the greatest Trial of a Wise man ; if thou would'st be known a Wise man , let thy Words shew thee so ; if thou doubt thy Words , let thy Silence feign thee so : It is not a greater point of Wisdom to discover Knowledge than to hide Ignorance . MAX. 58. The Clergy is a Copy-book ; their Life is the Paper , whereof some is purer , some courser ; their Doctrine is the Copies , some written in a plain hand , others in a flourishing hand , some in a Text hand , some in a Roman hand , others in a Court hand , others in a Bastard Roman . If the choice be in thy power , choose a Book that hath the finest Paper ; let it not be too straight nor too loosely bound , but easie to lye open to every Eye : Follow not every Copy , lest thou be good at none ; among them all choose one that shall be most legible and useful , and fullest of just Writing : But if the Paper chance to have a Blot , remember that Blot is no part of the Copy . MAX. 59. Virtue is nothing but an Act of loving that which is to be beloved , and that Act is Prudence ; from whence not to be removed by constraint , is Fortitude , not to be allured by Enticements is Temperance , not to be diverted by Pride is Justice ; the declining of this Act is Vice. MAX. 60. Rebuke thy Servant's Fault in Private ; publick Reproof hardens his Shame ; if he be past a Youth , strike him not ; he is not fit for thy Service that after wise Reproofs will either deserve thy Stroaks or digest them . MAX. 61. Take heed rather what thou receivest , than what thou givest ; what thou givest leaves thee , what thou takest sticks by thee ; he that presents a Gift , buys the Receiver ; he that takes a Gift , sells his Liberty MAX. 62. Things temporal are sweeter in expectation , things eternal are sweeter in the fruition ; the first shames thy hopes , the second crowns it : It is a vain Journey whose end affords less pleasure than the way . MAX. 63. Know thy self , that thou may'st fear God ; know God , that thou may'st love him ; in this thou art initiated to Wisdom , in that perfected : The Fear of God is the Beginning of Wisdom ; the Love of God is the fulfilling of the Law. MAX. 64. If thou hast Providence to foresee a Danger , let thy Providence rather prevent it than fear it ; the fear of future Evils brings often times a present Mischief ; whil'st thou seekest to prevent it , practise to bear it : He is a wise man can prevent an Evil ; he is a patient man that can endure it ; but he is a valiant man can conquer it . MAX. 65. If thou hast the place of a Magistrate , deserve it by thy Justice , and dignifie it with thy Mercy : Take heed of early Gifts ; an open hand makes a blind Eye . Be not more apt to punish Vice , than to encourage Virtue ; be not too severe , lest thou be hated , nor too remiss , lest thou be slighted : So execute Justice , that thou may'st be loved ; so execute Mercy , that thou may'st be feared . MAX. 66. Let not thy Table exceed the fourth part of thy Revenue ; let thy Provision be solid , and not far fetch'd , fuller of Substance than Art : Be wisely frugal in thy Preparation , and freely cheerful in thy Entertainment : If thy Guest be right , it is enough , if not , it is too much . : Too much is a Vanity ; enough is a Feast . MAX. 67. Let thy Apparel be decent , and suited to the Quality of thy place and purse : Too much punctuality , and too much morosity , are the two Poles of Pride . Be neither too early in the Fashion , nor too long out of it , nor too precisely in it ; what Custom hath civilized is become decent , till then ridiculous . Where thy Eye is the Jury , thy Apparel is the Evidence . MAX. 68. If thy Words be too luxuriant , confine them , lest they confine thee : He that thinks he never can speak enough , may easily speak too much ; a full Tongue and an empty Brain are seldom parted . MAX. 69. In holding of an Argument , be neither cholerick nor too opinionate ; the one distempers thy Understanding , the other abuseth thy Judgment . Above all things decline Paradoxes and Mysteries : Thou shalt receive no Honour either in maintaining rank Falshoods , or medling with secret Truths . As he that pleads against the Truth makes Wit the Mother of his Error , so he that argues beyond Warrant makes Wisdom the Midwife of his Folly. MAX. 70. Detain not the Wages from the poor man that hath earn'd it , lest God withold thy Wages from thee : If he complain to thee , hear him , lest he complain to Heaven , where he will be heard ; if he hunger for thy sake , thou shalt not prosper for his sake : The poor man's Peny is a Plague in the rich man's Purse . MAX. 71. Be not too cautious in discerning the fit Objects of thy Charity ▪ l●st a Soul perish through thy Discretion : What thou givest to mistaken Want , shall return a Blessing to thy deceived Heart ; better in relieving Idleness to commit an accidental Evil , than in neglecting Misery to omit an essential Good ; better two Drones be preserv'd than one Bee perish . MAX. 72. Theology is the Empress of the World , Mysteries are her Privy Council , Religion is her Clergy , the Arts are her Nobility , Philosophy her Secretary , the Graces her Maids of Honour , the moral Virtues the Ladies of her Bedchamber , Peace her Chamberlain , true Joy and endless Pleasures are her Courtiers , Plenty her Treasurer , Poverty her Exchequer , the Temple is her Court. If thou desire access to this great Majesty , the way is by her Courtiers ; if thou hast not Power there , the common way to the Sovereign is by the Secretary . MAX. 73. It is an evil Knowledge to know the Good thou should'st embrace , unless thou likewise embrace the Good thou knowest : The Breath of Divine Knowledge is the B●llows of Divine Love ; and the Flame of Divine Love is the Perfection of Divine Knowledge . MAX. 74. If thou desire Rest unto thy Soul , be just ; he that doth no Injury fears not to suffer Injury : The unjust mind is always in Labour ; it either practiseth the Evil it hath projected , or projects to avoid the Evil it hath deserved . MAX. 75. Accustom thy self to what is most usual : He that delights in Rarities must often feed displeased , and sometimes lye at the mercy of a dear market ; common food nourisheth best , Delicates please most ; the sound Stomack prefers neither ; what art thou the worse for the last year's plain Diet , or what now the better for the last great Feast ? MAX. 76. Whoever thou art , thou hast done more evil in one day than thou canst expiate in six , and canst thou think the evil of six days can require less than one ? God hath made us rich in days by allowing six , and himself poor by reserving but one ; and shall we spare our own Flock , and sheer his Lamb ? He that hath done nothing but what he can justifie in the six days , may play the seventh . MAX. 77. Hope and Fear , like Hypocrates's Twin's , should live and dye together ; if Hope departs from Fear , it travels by Security , and lodgeth in Presumption ; if Fear depart from Hope , it travels to Infidelity , and Inns in Despair ; the one shuts up Heaven , the other opens Hell ; the one makes thee insensible of God's Frowns , the other incapable of God's Favour ; and both teach God to be unmerciful , and thee to be most miserable . MAX. 78. Close thine ear against him that shall open his mouth secretly against another ; if thou recieve not his words , they fly back , and wound the Reporter ; if thou receive them , they fly forward , and wound the Receiver . MAX. 79. If thou would'st preserve a sound Body , use fasting and walking ; if a healthful Soul , Fasting and praying ; walking exerciseth the Body , praying exerciseth the Soul ; fasting cleanseth both . MAX. 80. Wouldest thou not be thought a Fool in another's Conceit ? be not wise in thine own ; he that trusts in his own Wisdom , proclaims his own Folly : He is truly wise , and shall appear so , that hath Folly enough to be thought not worldly wise , or Wisdom enough to see his own Folly. MAX. 81. Desirest thou Knowledge ? Know the end of thy desire : Is it only to know ? then it is Curiosity ; is it because thou mayst be known ? then 't is Vanity ; if because thou mayst edifie , then 't is Charity ; if because thou mayst be edified , it is Wisdom . That Knowledge turns to mere Excrement , that hath not some heat of Wisdom to digest it . MAX. 82. Wisdom without Innocency is Knavery ; Innocency without Wisdom is Foolery ; be therefore wise as Serpents , and innocent as Doves : The Subtilty of the Serpent instructs the Innocency of the Dove ; the Innocency of the Dove corrects the Subtilty of the Serpent . What God hath joyned together , let no man separate . MAX. 83. The more thou imitatest the Virtues of a Saint departed , the better thou celebratest the Saint's day : God is not pleased with surfeiting for his sake , who with his Fasting so often pleas●d his God. MAX. 84. Chuse not thy serviceable Soldier out of soft Apparel , lest ●e prove effeminate , nor out of a full Purse , lest he grow ●morous : They are more fit for action that are fiery to gain a Fortune abroad , than they that have Fortunes to lose at home . Expectation breeds Spirit , Fruition brings Fear . MAX. 85. God hath given to Mankind a common Library , his Creatures ; and to every man a proper Book , himself ; being an abridgement of all the others . If thou read with Understanding , it will make thee a great Master of Philosophy , and a true Servant to the Divine Author ; if thou but barely read , it will make thee thy own wise man , and the Author's Fool. MAX. 86. Doubt is a weak Child , lawfully begotten between an obstructed Judgment and a fair Understanding . Opinion is a bold Bastard , gotten between a strong Fancy and a weak Judgment . It is less dishonourable to be ingeniously doubtful , than rashly opinionate . MAX. 87. As thou art a moral man , esteem thy self not as thou art , but as thou art esteemed . As thou art a Christian , esteem thy self as thou art , not as thou art esteemed : Thy Price in both rises and falls as the market goes ; the market of a moral man is wild Opinion ; the market of a Christian is a good Conscience . MAX. 88. Providence is an Exercise of Reason , Experience an Act of Sense ; by how much Reason excels Sense , by so much Providence exceeds Experience : Providence prevents that Danger which Ezperience repents ; Providence is the Rational Daughter of Wisdom , Experience the Empirical mistress of Fools . MAX. 89. Hath fortune dealt thee ill Cards , let Wisdom make thee a good Gamester ; in a fair Gale every Fool may sail , but wise behaviour in a Storm commends the wisdom of a Pilate ; to bear adversity with an equal mind , is both the sign and glory of a brave Spirit . MAX. 90. If any speak ill of thee , flee home to thy own Conscience , and examine thy heart ; if thou be guilty , 't is a just Correction ; if not guilty , 't is a fair Instruction : make use of both , so shalt thou distill Honey out of Gall , and out of an open Enemy , create a secret Friend . MAX. 91. As the exercise of the body Natural is moderate Recreation , so the exercise of the body Politick , is Military-Discipline ; by that , the one is made more able ; by this , the other is made more active : where both are wanting there wants no danger ; to the one , through a humorous supply ; to the other , by a Negligent security . MAX. 92. God is above thee , Beasts are beneath thee ; acknowledge him that is above thee , and thou shalt be acknowledged by them that are under thee ; whilst Daniel acknowledge God to be above him , the Lyons acknowledge God to be above them . MAX. 93. Take heed , whilst thou shewest Wisdom in not speaking , thou betrayest not thy own Folly in too long silence ; if thou art a Fool , thy silence is Wisdom ; if a Wise man , too long silence is Folly : As too many words from a Fool 's mouth , gives a Wise man no leave to speak , so too long silence in a Wise man gives a Fool the opportunity of speaking , and makes thee guilty of his Folly. MAX. 94. Consider what thou wert , what thou art , what thou shalt be , what is within thee , what is above thee , what beneath thee , what is against thee , what was before thee , what shall be after thee ; and this will bring to thy self Humility , to thy Neighbour Charity , to the World Contempt , to thy God Obedience . He that knows not himself positively , cannot know himself relatively . MAX. 95. Think not thy love to God , merits God's love to thee ; his acceptance of thy Duty crowns his own Gifts in thee . Man's love to God is nothing but a faint reflection of God's Love to man. MAX. 96. Be always less willing to speak than to hear ; what thou hearest thou receivest , what thou speakest thou givest . It is more glorious to give , more profitable to receive . MAX. 97. Seeft thou good days , prepare for evil times ; no Summer but hath its Winter : He never reapt Comfort in adversity , that sow'd it not in prosperity . MAX. 98. If being a Magistrate thou connivest at Vice , thou nourishest it ; if thou sparest it , thou committest it ; what is not by thee punished in others , is made punishable in thee ; he that favours present Evils , entails them upon his Posterity : he that excuseth the Guilty condemns the Innocent . MAX. 99. Truth haunts no Corners , seeks no by-ways ; if thou profess it , do it openly ; if thou seek it , do it fairly : he deserves not to profess Truth that professeth it fearfully : he deserves not to find the Truth that seeks it fraudulently . MAX. 100. If thou desire to be wiser yet , think not thy self yet wise enough ; and if thou desire to improve knowledge in thy self , despise not the Instructions of another : He that Instructs him that thinks himself wise enough , hath a Fool to his Scholar ; he that thinks himself wise enough to Instruct himself , hath a Fool to his Master . The End of the Third Century . INSTITUTIONS AND MAXIMS Moral and Divine , &c. CENT . IV. MAXIM 1. DEmean thy self more warily in thy Study than in the Street ; if thy publick actions have an hundred witnesses , thy private have a thousand ; the Multitude look but upon thy actions , thy Conscience looks into them ; the Multitude may chance to excuse thee , if not acquit thee ; thy Conscience will accuse thee , if not Condemn thee . MAX. 2. Of all Vices , take heed of Drunkenness ; other Vices are but fruits of disorder'd affections , this disorders , nay banisheth Reason ; other Vices but impair the Soul , this demolisheth her two chief Faculties , the Understanding and the Will ; other Vices makes their own way , this makes way for all Vices : He that is a Drunkard is qualify'd for all Vice. MAX. 3. If thy Sin trouble thee , let that trouble comfort thee ; as pleasure in the Remembrance of Sin exasperates Justice , so sorrow in the Repentance of Sin mollifies Mercy : It is less danger to Commit the Sin we delight in , than to delight in the Sin we have Committed ; and more Joy is promised to Repentance , than to Innocency . MAX. 4. The way to God is by thy self , the way to thy self is by thy own Corruptions ; he that baulks this way , errs ; he that travels by the Creatures , wanders : the motion of the Heavens shall give thy soul no rest ; the virtue of Herbs shall not encrease thine ; the height of all Philosophy both Natural and Moral , is to know thy self , and the end of this Knowledge is to know God. MAX. 5. Infamy is where it is received ; if thou art a Mud-wall , it will stick ; if Marble , it will rebound ; if thou storm at it , 't is thine ; if thou contemn it , 't is his . MAX. 6. If thou desire Magistracy , learn to forget thy self : If thou undertake it , bid thy self farewel . He that looks upon a Common Cause with private Eyes , looks through false Glasses . In the exercise of thy Politique Office thou must forget both Ethicks and Oeconomicks : He that puts on a publick Gown , must put off a private Person . MAX. 7. Let the words of a Virgin , though in a good Cause , and to as good purpose , be neither violent , many , nor first , nor last ; it is less shame for a Virgin to be lost in a blushing silence , than to be found in a bold Eloquence . MAX. 8. Art thou in Plenty , give what thou wilt ; art thou in Poverty , give what thou canst : as what is received , is received according to the manner of the Receiver , so what is given is priz'd according to the measure of the Giver : He is a good work-man that makes as good Work , as his matter will permit . MAX. 9. God is the Author of Truth , the Devil the Father of Lies ; if the telling of a Truth shall endanger thy Life , the Author of Truth will protect thee from the Danger , or reward thee for thy Damage ; if the telling a Lie may secure thy Life , the Father of Lies will beguile thee of thy Gains , or traduce the Security : Better by losing of a Life to save it , than by saving of a Life to lose it . However , better thou perish than the Truth . MAX. 10. Consider not so much what thou hast , as what others want ; what thou hast take heed thou lose not ; what thou hast not , take heed thou cover not : If thou hast many above thee , turn thy Eye upon those that are under thee . If thou hast not Inferiors , have patience a while , and thou shalt have no Superiors ; the Grave requires no Marshal . MAX. 11. If thou seest any thing in thy self which may make thee proud , look a little and thou shall find enough to humble thee ; if thou be Wise , view the Peacock's feathers with his Feet , and weigh thy best parts with thy imperfections : he that would rightly prize the man , must read his whole story . MAX. 12. Let not the sweetness of Contemplation be so esteemed , that action be despised . Rachel was more fair ; Leah more fruitful ; as Contemplation is more delightful , so is it more dangerous : Lot was upright in the City and wicked in the mountain . MAX. 13. If thou hast but little , make it not less by murmuring ; if thou hast enough , make it not too much by unthankfulness ; he that is not thankfully contented with the least favour he hath received , hath made himself incapable of the least favour he can receive . MAX. 14. What thou hast taken unlawfully , restore speedily ; for the Sin in taking it is repeated every minute thou keep'st it ; if thou canst , restore it in kind ; if not value ; if it may be , restore it to the Party ; if not , to God ; the Poor is God's Receiver . MAX. 15. Let the fear of a Danger , be as a spur to prevent it ; he that fears otherwise gives advantage to the Danger ; it is less folly not to endeavour the prevention of the evil thou fearest , than to fear the Evil which thy endeavour cannot prevent . MAX. 16. If thou hast any Excellence which is thine own , thy Tongue may glory in it without shame ; but if thou hast received it , thy Glory is but Usurpation , and thy Pride is but the Prologue of thy Shame ; where Vain-Glory Commands , there Folly Counsels ; where Pride Rides , there Shame Lacquys . MAX. 17. God hath ordained his Creatures not only for necessity but for delight ; since he hath Carv'd thee with a bountiful hand , fear not to receive it with a liberal heart ; he that gave thee Water to allay thy thirst , gave thee Wine to exhilerate thy heart : Restore him for the one , the necessity of thanks ; Return him for the other , the cheerfulness of Praise . MAX. 18. If the Wicked flourish and thou suffer , be not discourag'd ; they are fatted for destruction , thou art dieted for health ; they have no other Heaven but the thoughts of a long Earth ; thou hast nothing on Earth but the hopes of a quick Heaven : If there were no Journey 's end , the Travel of a Christian were most Comfortless . MAX. 19. Imp not thy Wing with the Church's Feathers , lest thou fly to thy own Ruine ; Impropriations are bold Metaphors , which continued are deadly Allegories ; one foot of Land in Capite encumbers the whole Estate ; the Eagle snatch'd a Coal from the Altar , but it fir'd her Nest . MAX. 20. Let that Table which God hath pleased to give thee , please thee ; he that made the Vessel knows her burthen , and how to ballast her ; he that made all things very good , cannot but do all things very well ; if thou be content with a little , thou hast enough ; if thou complainest , thou hast too much . MAX. 21. Wouldst thou discover the true worth of a Man , behold him Naked , distreasure him of his ill got Wealth ; degrade him of his dear bought honour ; disrobe him of his purple habit ; discard his pamper'd body ; then look upon his Soul , and thou shalt find how great he is : Natural sweetness is never scented but in the absence of Artificial . MAX. 22. If thou art subject to any secret folly , blab it not , lest thou appear impudent ; nor boast of it , lest thou seem insolent ; every man's Vanity ought to be his greatest shame ; and every man's Folly ought to be his greatest secret . MAX. 23. If thou be Ignorant , endeavour to get Knowledge , lest thou be beaten with stripes : If thou hast attained Knowledge , put it in practice , lest thou be beaten with many stripes ; better not to know what we should practice , than not to practice what we know ; and less danger dwells in unaffected Ignorance , than unactive Knowledge . MAX. 24. Take heed thou harbour not that Vice called Envy , lest another's happiness be thy torment , and God's blessing becomes thy Curse : Virtue corrupted with Vain-glory turns Pride ; Poison'd with Malice becomes Envy : Joyn therefore Humility with thy Virtue ; and Pride shall have no footing , and Envy shall have no entrance . MAX. 25. If thy endeavour cannot prevent a Vice , let thy Repentance lament it ; the more thou remember'st it without hearts-grief , the deeper it is rooted in thy heart : Take heed it please thee not , especially in cold blood , thy pleasure in it makes it fruitless , and her fruit is thy destruction . MAX. 26. The two knowledges of God and of thy self , are the high-way to thy Salvation ; that breeds in thee a filial Love , this a filial Fear . The Ignorance of thy self is the beginning of all sin ; and the Ignorance of God is the perfection of all Evil. MAX. 27. Rather do nothing to the purpose than be Idle , that the Devil may find thee doing . The Bird that sits is easily shot , when flyers ' scape the Fowler ; Idleness is the dead Sea that swallows all Virtues , and the self made Sepulchre of a living man : The Idle man is the Devil's hireling , whose Livery is Rags , whose Dyet and Wages are famine and diseases . MAX. 28. Be not so mad , as to alter that Countenance which thy Creator made thee ; remember 't was the work of his hands ; if it be bad how darst thou mend it ; if it be good , why dost thou mend it ? art thou asham'd of his work , and proud of thy own ? he made thy face to be known by ; why desirest thou to be known by another ? It is a shame to adulterate Modesty , but more to adulterate Nature ; lay by thy Art , and blush not to appear what he blushes not to make thee . It is better to be his Picture than thine own . MAX. 29. Let the Ground of all thy Religious actions be obedience ; Examine not why it is Commanded , but observe it because it is commanded ; true Obedience neither Procrastinates nor Questions . MAX. 30. If thou would'st buy an Inheritance in Heaven , advise not with thy Purse , lest in the mean while thou lose thy Purchase . The Widow bought as much for two Mites as Zacheus did for half his Estate . The Price of that Purchase is what thou hast , and is not lost for what thou hast not , if thou desire to have it . MAX. 31. With the same height of Desire thou hast sinned , with the like depth of Sorrow thou must repent ; thou that hast sinned to day , defer not thy Repentance till to morrow . He that hath promised thee Pardon to thy Repentance , hath not promised Life till thou repent . MAX. 32. Take heed how thou receivest Praise from men ; from good men , neither avoid it , nor glory in it ; from evil men , neither desire it nor expect it : To be praised of them that are evil , or for that which is evil , is equal Dishonour ; he is happy in his Worth who is praised by the good , and imitated by the bad . MAX. 33. Proportion thy Charity to the strength of thy Estate , lest God proportion thy Estate to the weakness of thy Charity : Let the Lips of the Poor be the Trumpet of thy Gifts , lest in seeking applause thou losest thy Reward . Nothing is more pleasing to God than an open hand and a close mouth . MAX. 34. Dost thou want things necessary ? Grumble not ; perchance 't was a necessary thing thou should'st want ; endeavour lawfully to supply it : If God bless not thy Endeavours , bless him that knoweth what is fittest for thee ; thou art God's Patient , prescribe not thy Physitian . MAX. 35. If another's Death , or thy own , depend upon thy Confession , if thou canst , say nothing ; if thou must , say the Truth : It is better thou lose thy Life than God his Honour ; it is as easie for him to give thee Life being condemned , as Repentance , having sinned : It is more Wisdom to yeild thy Body , than hazard thy Soul. MAX. 36. Cloath not thy Language , either with obscurity or affectation ; in the one thou discoverest too much darkness , in the other too much lightness : He that speaks from the Understanding to the Understanding , is the best Interpreter . MAX. 37. If thou expect Death as a Friend , prepare to entertain it ; if thou expect Death as an Enemy , prepare to overcome it : Death hath no advantage , but when it comes a Stranger . MAX. 38. Fear nothing but what thy Industry may prevent : Be confident of nothing but what fortune cannot defeat . It is no less folly to fear what is impossible to be avoided , than to be secure when there is a possibility to be deprived . MAX. 39. Let not the necessity of God's Decree discourage thee to pray , or dishearten thy Prayers ; do thou thy Dury , and God will do his Pleasure : If thy Prayers make not him found that is sick , they will return , and confirm thy health that art sound : If the end of thy Prayers be to obtain thy Request , thou confinest him that is infinite ; if thou hast done well because thou wert commanded , thou hast thy Reward , in that thou hast obeyed God's Pleasure in the end of our Prayers . MAX. 40. Marry not too young ; and when thou art too old , marry not , lest thou be fond in the one , and dote in the other , and repent for both : Let thy . Liking ripen before thou love ; let thy Love advise before thou chuse ; and let thy Choice be first , before thou marry : Remember that the whole Happiness of thy Life depends upon this one Act ; remember that nothing but Death can dissolve this Knot : He that weds in haste , repents oftentimes by leisure ; and he that repents him of his own Act , either is or was a Fool by Confession . MAX. 41. If God hath sent thee a Cross , take it up and follow him ; use it wisely , lest it be unprofitable ; bear it patiently , lest it be intollerable ; behold in it God's Anger against Sin , and his Love towards thee in punishing and chastising the other . If it be light , slight it not ; if heavy , murmur not : Not to be sensible of a Judgment , is the symptom of a hardned Heart ; and to be displeased at his Pleasure is a sign of a Rebellious Will. MAX. 42. If thou desire to be magnanimous , undertake nothing rashly , and fear nothing thou undertakest : Fear nothing but Infamy ; dare any thing but Injury . The measure of Magnanimity , is neither to be rash , nor timorous . MAX. 43. Practise in Health to bear Sickness , and endeavour in the strength of thy life to entertain Death . He that hath a Will to dye , not having Power to live , shews Necessity , not Virtue : It is the Glory of a brave mind to embrace Pangs in the very Arms of Pleasure . What name of Virtue merits he that goes when he is driven ? MAX. 44. Be not too punctual in taking place : If he be thy Superiour , 't is his due ; if thy Inferiour , 't is his Dishonour ; it is thou must honour thy place , not thy place thee . It is a poor Reward of Worth , that consists in a Righthand , or a brick Wall. MAX. 45. Pray often , because thou sinnest always ; repent quickly , lest thou dye suddenly : He that repents it , because he wants power to act it , repents not of a Sin till he forsakes it : He that wants power to actuate his Sin , hath not forsaken his Sin , but his Sin him . MAX. 46. Make Philosophy thy Journey , Theology thy Journey 's end : Philosophy is a pleasant way , but dangerous to him that either tires or retires : In this Journey it 's safe neither to loyter , nor to rest , till thou hast attained thy Journey's-End : He that sits down a Philosopher , rises up an Atheist . MAX. 47. Fear not to Sin , for God's sake , but thy own ; thy Sin o'erthrows not his Glory , but Good : He gains his glory not only from the Salvation of the Repentant ; but also from the confusion of the Rebellious . There be Vessels for honour , and Vessels for dishonour ; but both for his honour . God is not griev'd for the glory he shall lose for thy Improvidence , but for the horror thou shalt find for thy Impenitence . MAX. 48. Insult not over Misery , nor deride Infirmity , nor despise Deformity . The first shews thy Inhumanity ; the second , thy Folly ; the third , thy Pride ; He that made him miserable , made thee happy to lament him : He that made him weak , made thee strong to support him ; He that made him deformed , gave thee favour to be humbled ; He that is not sensible of another's Unhappiness , is a Living Stone ; but he that makes Misery the object of his triumph , is an Incarnate Devil . MAX. 49. Make thy Recreations servants to thy business ; lest thou become slave to thy Recreations ; when thou go'st up into the Mountain , leave this Servant in the Valley ; when thou goest to the City , leave him in the Suburbs ; and remember , the Servant is not greater than his Master . MAX. 50. Praise no man too liberally before his face ; nor censure him too lavishly behind his back . The one savours of Flattery ; the other , of Malice , and both are Reprehensible : The true way to advance another's Virtue , is to follow it ; and the best means to cry down another's Vice , is to decline it . MAX. 51. If thy Prince command a lawful act , give him all active Obedience : If he command an Unlawful act , give Passive Obedience . What thy well-grounded Conscience will suffer , do cheerfully , without repining ; where thou may'st not do Lawfully , suffer couragiously without Rebellion : Thy Life and Livelihood is thy Prince's , thy Conscience is thy own . MAX. 52. If thou givest to receive the like , it is Exchange : If to receive more , 't is covetousness : If to receive thanks , it is Vanity : If to be seen , 't is Vain-Glory : If to corrupt , 't is Bribery : If for Example , 't is Formality : If for Compassion , 't is Charity : If because thou art Commanded , 't is Obedience : The affection in doing the work , gives a name to the work done . MAX. 53. Fear Death , but be not afraid of Death . To fear it whets thy Expectation ; to be afraid of it dulls thy Preparation : If thou canst endure it , it is but a slight pain ; if not , 't is but a short pain : To fear Death , is the way to Live long ; To be afraid of Death , is to be long a Dying . MAX. 54. If thou desire the love of God and Man , be humble ; for the proud heart , as it loves none but it self , so it is beloved of none , but by it self : The Voice of humility is God's Rhetorick . Humility enforces , where neither Virtue , nor Strength , nor Reason , can prevail . MAX. 55. Look upon thy burning Taper , and there see the Emblem of thy Life : The flame is thy Soul ; the Wax thy Body , and is commonly a span long ; the Wax , ( if never so well temper'd ) can but last his length ; and who can lengthen it ? If ill temper'd , it shall waste the the faster , yet last his length ; an open Window shall hasten either ; an Extinguisher shall put out both : Husband them the best thou canst , thou canst not lengthen them beyond their date : Leave them to the injury of the Wind , or to the mercy of a wastful hand , thou hastnest them , but still they burn their length : But puff them out , and thou hast shortned them , and stop'd their passage , which else had brought them to their appointed End. Bodies according to their Constitutions , stronger or weaker , according to the equality or inequality of their Elements , have their dates , and may be preserved from shortning , but not lengthned . Neglect may waste them , ill Diet may hasten them to their Journey 's End , yet they have lived their length ; a violent hand may interrupt them ; a sudden death may stop them , and they are shortned . It lies in the power of Man , either permissively to hasten , or actively to shorten ; but not to lengthen or extend the Limits of his Natural Life . He only ( if any ) hath the art to lengthen out his Taper that puts it ●o the best advantage . MAX. 56. Demean thy self in the presence of thy Prince , with reverence and chearfulness . That , without this , is too much sadness ; this , without that , is too much boldness : Let thy Wisdom endeavour to gain his opinion , and labour to make thy Loyalty his Confidence : Let him not find thee false in Words , unjust in thy Actions , unseasonable in thy Suits , nor careless in his Service : Cross not his passion ; Question not his pleasures ; Press not into his secrets ; Pry not in his prerogative : Displease him not , lest he be angry ; appear not displeased , lest he be jealous . The anger of a King is implacable : The Jealousie of a Prince is Incurable . MAX. 57. Give thy heart to thy Creator , and reverence thy Superiors : Give diligence to thy Calling , and ear to good Counsel : Give alms to the Poor , and the Glory to God : Forgive him that ignorantly offends thee , and him that wittingly offended thee , seeks thee . Forgive him that hath forcibly abused thee ; and him that hath fraudulently betray'd thee : Forgive all thine Enemies ; but least of all thy self : Give , and it shall be given to thee ; Forgive , and it shall be Forgiven thee ; the sum of all Christianity is Give and Forgive . MAX. 58. Be not too great a Niggard in the Commendations of him that professes thy own Quality : If he deserves thy praise , thou hast discovered thy Judgment ; If not , thy Modesty : Honour either returns , or reflects to the Giver . MAX. 59. If thou desire to raise thy Fortunes , Encourage thy delights to the casts of Fortune ; be wise be times , lest thou repent too late ; what thou gettest , thou gainest by abused Providence ; what thou losest , thou losest by abused Patience ; what thou winnest is prodigally spent ; what thou losest is prodigally lost : It is an Evil trade that prodigally drives ; and a bad Voyage where the Pilot is blind . MAX. 60. Be very wary for whom thou becomest Security , and for no more than thou art able to discharge , if thou lovest thy Liberty . The Borrower is a Slave to the Lender ; the Security is a Slave to both : whilst the Borrower and Lender are both eased , the Security bears both their burthens . He is a Wise Security that recovers himself . MAX. 61. Look upon thy Affliction as thou dost upon thy Physick ; both imply a Disease , and both are applied for a Cure ; that of the Body , this of the Soul : If they work , they promise health ; if not , the threaten death : He is not happy that is not Afflicted , but he that finds happiness by his Affliction . MAX. 62. If the knowledge of good , whet thy desire to good , it is a happy knowledge : If by thy ignorance of Evil , thou art surpriz'd with Evil , it is an unhappy Ignorance . Happy is he that hath so much Knowledge of Good , as to desire it ; and but so much Knowledge of Evil , as to fear it . MAX. 63. When the Flesh presents thee with delights , then present thy self with dangers : Where the World possesses thee with vain Hopes , there possess thy self with true Fear . When the Devil brings thee Oil , bring thou Vinegar . The way to be safe , is never to be secure . MAX. 64. If thy Brother hath offended thee , forgive him freely , and be reconciled : To do Evil for Evil is humane Corruption ; to do Good for Good , is civil Retribution : To do Good for Evil is Christian perfections ; the Act of Forgiveness is God's Precept ; the manner of Forgiveness is God's President . MAX. 65. Reverence the Writings of Holy Men ; but lodge not thy Faith upon them , because but Men : They are good Pools , but no Fountains . Build on Paul himself , no longer than he builds on Christ : If Peter renounce his Master , renounce Peter . The word of Man may convince Reason ; but the word of God alone can compel Conscience . MAX. 66. In Civil things follow the most ; in matters of Religion , the fewest ; in all things , follow the best ; so shall thy ways be pleasing to God , so shall thy behaviour be plausible with Men. MAX. 67. If any loss or misery hath befallen to thy Brother ; dissemble it to thy self ; and what Counsel thou givest him , Register carefully ; and when the case is thine , follow it : so shall thine own Reason convince thy Passion , or thy Passion confess her own Unreasonableness . MAX. 68. When thou goest about to change thy Moral Liberty , into a Christian Servitude , prepare thy self to be the world's laughing stock ; if thou overcome her Scoffs , thou shalt have double honour ; if overcome , double shame . He is unworthy of a good Master that is ashamed of a bad Livery . MAX. 69. Let not the falling of a Salt , or the crossing of a Hare , or the crying of a Cricket , trouble thee : They portend no evil , but what thou fearest . He is ill acquainted with himself , that knows not his own Fortunes better than they : If evil follow it , it is the Punishment of thy Superstition , not the fulfilling of their Portent : All things are lucky to thee , if thou wilt ; nothing but is ominous to the Superstitious . MAX. 70. So behave thy self in thy course of Life , as at a Banquet . Take what is offered with modest Thankfulness ; and expect what is not as yet offered with hopeful Patience . Let not thy rude Appetite press thee , nor a slight carefulness indispose thee , nor a sullen discontent deject thee . Who desires more than enough , hath too much ; and he that is satisfied with a little , hath no less than enough . MAX. 71. Is thy Child dead ? He is restored , not lost . Is thy Treasure stoln ? It is not lost , it is restored : He is an ill Debtor , that counts Repayment loss ; but it was an ill chance that took thy Child , and a wicked hand that stole thy Treasure : What is that to thee : It matters not by whom he requires the things from whom he lent them ; what Goods are ours by Loan , are not lost when willingly restored , but when unworthily received . MAX. 72. Censure no man ; detract from no man ; praise no man before his Face ; traduce no man behind his back : Boast not thy self abroad , nor flatter thy self at home : If any thing cross thee , accuse thy self ; if any extol thee , humble thy self : Honour those that instruct thee , and be thankful to those that reprehend thee . Let all thy Desires be subjected to Reason , and let thy Reason be corrected By Religion . Weigh thy self by thy own Ballances , and trust not the Voice of wild Opinion : Observe thy self as thy greatest Enemy ; so shalt thou become thy greatest Friend . MAX. 73. Endeavour to make thy discourse such as may administer Profit to thy self , or Standers by , lest thou incur the danger of an idle Word : Above all Subjects , avoid all those that are scurrilous and obscene , Tales that are impertinent and improbable , and Dreams . MAX. 74. If God hath blest thee with a Son , bless thou that Son with a lawful Calling ; chuse such Employment as may stand with his Fancy and thy Judgment : if his Country claims his Ability towards the building of her Honour ; if he cannot bring a Cedar , let him bring a Shrub : He that brings nothing , usurps his Life , and robs his Country of a Servant . MAX. 75. At thy first Entrance into thy Estate , keep a low Sail ; thou must rise with Honour ; thou canst not decline without Shame . He that begins as his Father ended , shall end as his Father begun . MAX. 76. If any obscene Tale should chance to slip into thine Ears , among the Varieties of Discourse ( if opportunity admit ) reprove it ; if otherwise , let thy Silence or change of Countenance interpret thy dislike : The smiling Ear is Bawd to the lascivious Tongue . MAX. 77. Be more circumspect over the Works of thy Brain , than the Actions of thy Body ; these have Infirmity to plead for them , but they must stand upon their own bottoms ; these are but the Objects of few , they of all ; these will have Equals to defend them , they have Inferiours to envy them , Superiours to deride them , all to censure them : It is no less danger for these to be proclaimed at Paul's-Cross , than for them to be protested , in Paul's Church-yard . MAX. 78. Use Common place-books , or Collections , as Indexes to light thee to the Authors , lest thou be abused : He that takes Learning upon Trust , makes him a fair Cupboard with another's Plate ; he is an ill advised Purchaser , whose Title depends more on Witnesses than Evidences . MAX. 79. If thou desire to make the best advantage of the Muses , either by reading to benefit thy self , or by writing others , keep a peaceful Soul within a temperate Body : A full Belly makes a dull Brain , and a turbulent Spirit a distracted Judgment . The Muses starve in a Cook 's Shop and a Lawyer 's Study . MAX. 80. When thou communicatest thy self by Letters , heighten or d●press thy Stile according to the Quality of the Person and Business ; that which thy tongue would present to any if present , let thy pen represent to him absent . The Tongue is the Mind's Interpreter ; and the Pen is the Tongue 's Secretary . MAX. 81. Keep thy Soul in exercise , lest her Faculties rust for want of Motion ; to eat , sleep , or sport too long , stops the natural course of her natural actions . To dwell too long in the Employments of the Body , is both the Cause and Sign of a dull Spirit . MAX. 82. Be very circumspect to whose Tuition thou committest thy Child ; every good Scholar is not a good Master . He must be a man of invincible Patience and singular Observation : He must study Children , that will teach them well , and Reason must rule him that would rule wisely ; he must not take advantage of an ignorant Father , nor give too much ear to an indulgent Grandmother : The common Good must outweigh his private Gains , and his Credit must out-bid Gratuities : He must be diligent and sober , not too familiar , nor too reserv'd , neither amorous , nor phantastick ; just , without fierceness ; merciful , without fondness : If such an one thou meet with , thou hast found a Treasure , which if thou know'st how to value , is invaluable . MAX. 83. Let not thy Laughter handsel thy own Jest , lest whil'st thou laugh at it , others laugh at thee ; neither tell it often to the same Hearers , lest thou be thought forgetful or barren . There is no Sweetness in a Cabbage twice sodd , or a Tale twice told . MAX. 84. If Opinion hath lighted the Lamp of thy name , endeavour to encourage it with thine own Oyle , lest it go out , and stink . The Chronical Disease of Popularity is Shame : If thou be once up , beware ; from Fame to Infamy is a beaten Road. MAX. 85. Cleanse thy Morning Soul with private and due Devotion : Till then admit no business ; the first born of thy Thoughts are God's , and not thine but by Sacrilege . Think thy self not ready , till thou hast praised him , and he will be always ready to bless thee . MAX. 86. In all thy actions , think God sees thee ; and in all his actions labour to see him ; that will make thee fear him , this will move thee to love him . The Fear of God is the beginning of Knowledge , and the Knowledge of God is the Perfection of Love. MAX. 87. Let not the Expectation of a Reversion entice thy heart to the wish of a Possessor's Death , lest a Judgment meet thee in thy Expectation , or a Curse overtake thee in thy fruition ; Every wish makes the a murtherer ; and moves God to be an accessary : God often lengthens the Life of the Possessor , with the days of the Expector . MAX. 88. Prize not thy self by what thou hast , but by what thou art : He that values a Jewel by her Golden Frame , or a Book by its Silver Clasps ; or a Man by his vast Estate , errs : If thou art not worth more than the World can make thee , thy Redeemer had a bad Peny-worth , or thou an uncurious Redeemer . MAX. 89. Let not thy Father , nor the Fathers , nor the Church , thy Mother's belief , be the ground of thine : The Scripture lies Open to the humble Heart , but Lock'd against the proud Inquisitor : He that believes with an Implicite Faith , is a meer Empyrick in Religion . MAX. 90. Of all Sins , take greatest heed of that which thou hast last , and most repented of : He that was the last thrust out of doors , is the next readiest to croud in again ; and he that thou hast forest battled , is likest to call more help for a Revenge . It is requisite for him that hath cast one Devil out , to keep strong hold , lest seven Return . MAX. 91. In the meditation of Divine Mysteries , keep thy Heart humble , and thy Thoughts holy ; let Philosophy not be ashamed to be Confuted , nor Logick blush to be Confounded ; what thou canst not prove , approve ; what thou canst not comprehend , believe ; and what thou can'st believe , admire ; so shall thy Ignorance be satisfy'd in thy Faith , and thy doubts be swallow'd up with wonders : The best way to see Day-light is to put out the Candle . MAX. 92. If Opinion hath cryed thy Name up , let thy modesty cry thy heart down , lest thou deceive it , or it thee ; there is no less danger in a great Name than in a bad ; and no less honour in deserving of Praise , than in the enduring it . MAX. 93. Use the Holy Scriptures with all Reverence ; let not thy wanton fancy carry it out in Jests , nor thy sinful wit make it an advocate to thy Sin ; it is a subject for thy Faith , not Fancy : Where Wit and Blasphemy is one Trade , the Understanding's Bankrupt . MAX. 94. Dost thou complain that God hath forsaken thee ; it is thou that hast forsaken him ; 't is thou that art mutable ; in him there is no shadow of Change ; in his light is Life : If thy will drive thee to a Dungeon , thou makest thy own darkness ; and in that darkness dwells thy death ; from whence if he Redeem thee , he is merciful ; if not , he is just ; in both , he receives Glory . MAX. 95. Make use of Time if thou lovest Eternity ; know yesterday cannot be recalled ; to morrow cannot be assured ; to day is only thine ; which if thou procrastinate , thou losest ; which loss is lost for Ever ; one to day is worth two to morrow . MAX. 96. If thou be strong enough to Encounter with the times , keep thy Station ; if not , shift a foot to gain advantage of the times : He that acts a Beggar to prevent a Thief , is ne'er the Poorer ; it is a great part of Wisdom sometimes to seem a Fool. MAX. 97. If thou intend thy Writings for the publick View , lard them not too much with the choice Lines of another Author , lest thou lose thy own Gravy ; which thou hast read and digested , being delivered in thy own stile , becomes thine ; it is more decent to wear a plain suit of one intire Cloth , than a gaudy Garment , chequer'd with other rich Fragments . MAX. 98. If God hath bless'd thee with Inheritance , and Children to Inherit , trust not the staff of thy Family to the hands of one . Make not many Beggars in the building of one great Heir , lest if he miscarry through a prodigal will , the rest sink thro' a hard necessity : God's allowance is a double portion : when high bloud and generous breeding , break their fast in plenty , and dine in poverty , they often fup in Infamy : If thou deny them Falcon's Wings to prey on Fowl , give them Kite's Stomachs to seize on Garbage . MAX. 99. Be very vigilant over thy Child in the April of his Understanding , lest the frost of May nip his blossom ; whilst he is a tender twig , streighten him ; whilst he is a New Vessel , season him ; such as thou makest him , such commonly thou shalt find him ; let his first lesson be Obedience , and the second shall be what thou wilt ; Give him Education in good Letters , to the utmost of thy ability and his capacity ; season his Youth with the love of his Creator , and make the fear of his God , the beginning of his Knowledge ; if he have an active Spirit , rather rectifie than curb it ; but reckon Idleness amongst his chiefest faults ; above all things keep him from vain Lascivious and Amorous Pamphlets , as the Primer of all Vice. As his Judgment ripens , observe his Inclination , and tender him a Calling that shall not cross it : Forced Marriages and Callings seldom prosper ; shew him both the Mow and the Plough , and prepare him as well for the danger of the Skirmish , as possess him with the honour of the Prize . If he chuse the profession of a Scholar , advise him to Study the most profitable Arts : Poetry and Mathematicks take up too great a Latitude of the Soul , and moderately used , are good Recreations , but bad Callings ; being nothing but their own Reward . If he chuse the Profession of a Soldier , let him know withal , Honour must be his greatest Wages , and his Enemies his surest Pay-master : prepare him against the danger of War , and advise him of the greater mischief of a Garison : let him avoid Debauchedness and Duels , to the utmost of his power , and remember he is not his own Man ; and ( being his Countries Servant ) hath no Estate in his own Life : If he chuse a Trade , teach him to forget his Father's and his Mother's Wing ; advise him to be conscionable , Careful , and Constant ; this done , thou hast done thy part , leave the rest to Providence , and thou hast done well . MAX. 100. Convey thy Love to thy Friends , as an Arrow to the Mark , to stick there ; not as a Ball against the Wall , to rebound back to thee ; That Friendship will not continue to the End that is begun for an End. Meditation is the Life of the Soul , Action is life of Meditation , Honour is the Reward of Action ; so Meditate that thou may'st do ; so do that thou may'st purchase Honour : For which Purchase , Give GOD the Glory . FINIS . Some Books Printed for Sam. Briscoe , at Corner of Charles street , Covent-Garden . 2. THe History of Polybius the Megalapolitan ; Containing a Geneneral Account of the Transactions of the World , and principally of the Roman People , during the first and s●cond Punick Wars , &c. Translated from the Original Greek , by Sir H. Sheres : 2 Vol. 8 vo . 2. The Satyrs of Titus Petronius Arbiter , a Roman Knight ; with their Fragments recover'd at Belgrade : made Engglish by Mr. Burnaby of the Middle-Temple . 3. The Young Lawyer 's Recreation ; being a Collection of the most unusual and pleasant Customs and Passages in the Law , as well for the use as diversion of the Reader . 4. Letters of Love and Gallantry , together with the pleasant Adventures of a young Lady , and Nuns Memoirs ; with several other Letters that passed between Ladies and Gentlemen both in Town and Country . In two Vol. 120 5. The Religious Stoick , or a brief Discourse on these several Subjests , viz. Atheism , Superstition , World's Creation , Eternity , Providence , Theology , strictness of Churches , of the Scriptures , of Moral and Judicial Law , of Man and his Creation , of the immortality of the Soul , of Faith and Reason , of the Fall of Angels , and what their Sin was , of Man's Fall , of the Stile of Genesis , a Refutation of the Millinaries , &c. with a friendly Address to the Fanaticks of all Sects and Sorts . By Sir George Mackenzey . 
A56976	----	Enchiridion Containing institutions, divine contemplative. Practicall. Moral ethicall. Oeconomicall. Politicall. Written by Fra: Quarles. Enchiridion Quarles, Francis, 1592-1644. This text is an enriched version of the TCP digital transcription A56976 of text R220612 in the English Short Title Catalog (Wing Q87). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 185 KB of XML-encoded text transcribed from 118 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A56976 Wing Q87 ESTC R220612 99832008 99832008 36476 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A56976) Transcribed from: (Early English Books Online ; image set 36476) Images scanned from microfilm: (Early English books, 1641-1700 ; 2055:5) Enchiridion Containing institutions, divine contemplative. Practicall. Moral ethicall. Oeconomicall. Politicall. Written by Fra: Quarles. Enchiridion Quarles, Francis, 1592-1644. [228] p. printed for R.F., London : 1644. An edition of: Quarles, Francis. Enchyridion. The words "Contemplative. Practicall." and "Ethicall. .. Politicall." are bracketed together on title page. Signatures: A⁶ B-K¹² . Reproduction of the original in the British Library. eng Maxims -- Early works to 1800. Conduct of life -- Early works to 1800. A56976 R220612 (Wing Q87). civilwar no Enchiridion. Containing institutions, divine contemplative. Practicall. Moral ethicall. Oeconomicall. Politicall. Written by Fra: Quarles. Quarles, Francis 1644 31141 138 0 0 0 0 0 44 D The rate of 44 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2002-03 TCP Assigned for keying and markup 2002-04 Aptara Keyed and coded from ProQuest page images 2002-05 TCP Staff (Michigan) Sampled and proofread 2002-05 Olivia Bottum Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion Enchiridion : Containing INSTITVTIONS , DIVINE Contemplative . Practicall . MORAL Ethicall . Oeconomicall . Politicall . WRITTEN BY Fra : Quarles . LONDON , Printed for R. F. 1644. To the glorious object of our expe●●● CHARLES Prince of WALES VVHen subjects bring presents to their Princes , 't is not because their Princes want them ; but that subjects want better waies to expresse the bounty of their unknowne affections ; I know your Highnesse wants not the best meanes that all the world affords , to ground and perfect you in all those Princely Qualities , which befit the hopefull Sonne of such a royall Father ; yet the boldnesse of my zeale is such , that nothing can call back mine arme , or stay the progresse of my Quill , whose emulous desire comes short of none in the expressions of most loyall and un●●ign'd affection . To which end , I have presum'd to consecrate these few lines to your illustrious Name , as Rudiments to ripen ( and they will ripen ) with your growing youth , if they but feel the Sunshine of your gracious eye . My service in this subject were much too early for your Princely view , did not your apprehension as much transcend the greenesse of your years ; the forwardnesse of whose Spring thrusts forth these hasty leaves , Your Highnesse is the expectation of the present Age , and the point of future Hopes : and cursed be he that both with Pen and Prayers shall not be studious to advantage such a high priz'd Blessing : Live long our Prince : And when your royall Father shall convert his ●Regall Diademe into a Crown of Glory , inherit his Vertues with his Throne and prove another Phoenix to succeeding Generations : So Pray'd for , and Prophesied , by Your Highnesse most Loyall and most Humble servant , FRA. QUARLES . TO The Reader . ALl rules are not calculated for the Meridian of every State . If all bodies had the same Constitution ; or all Constitutions the same Alteration ; and all Alterations the same Times , the Emperick were the best Physitian . If all States had the same Temper● and Distempers , and both the same Conservatives , and the same Cures , Examples were the best directions , and Rules digested from those Examples , were even almost infallible . The subject of Policy is Civill Government ; the subject of that Government is Men ; the variablenesse of those Men disabsolutes all Rules , and limits all Examples . Expect not therefore , in these , or any of the like nature , such impregnable Generals , that no exceptions can shake . The very discipline of the Church● establisht , and confirm'd by the infallible choice , is not ty●d to all times , or to all places . What we here present you with , as they are no Rocks to build perpetuity upon , so● they are not Rocks to split beleefe upon : It is lesse danger to rely upon them , then to neglect them : Nor let any thinke ( in these Pamphleting dayes , and audacious times of unlicens'd Pasque●ls ) I secretly reflect upon particulars , or looke through a Maske upon the passages of these distempered Times ; Farre be it off from my intention , or your imaginations ; My true ambition is to present these few politicall Observations to the tender youth of my thrice-hopefull Prince , which like an Introduction may lead him to the civill happinesse of more refined dayes , and ripen him in the glorious vertues of his renowned Father , when heaven and the succeeding age shall style him with the name of Charles the second . A Table of the Heads of the first CENTURY . Cent. 1. Chap. ALteration● 6 Auxiliar . 49 Ambitious men 79 Ambitiousnatures 59 Assault 88 Advice 72 Conquest 3 Climatical advantage 11 Calumny 12 Composition 13 Conspiracy . 19 Correspondency 21 Custome 35 Conquest 36 Civill commotion 37 Courage 43 Castles 45 Clergy 54 Covetousnesse 90 Counsellours 60 Commanders 65 Clemency and severity 70 Commission 83 Church govern . 89 Confidence 94 Clemency and severity 81 Commander 98 Counsellors 24 Demeanour 15 Deliberation 16 Disposition 29 Discovery 31 Designe 41 Debt 64 Discontents 67 Delay 68 Deserts 92 Experiments 26 Exaction 28 Exuls 50 Encouragement 71 Fortresse 30 Foilish confiden . 38 Fortress 62 Forreign King. 66 Forreign humours 85 Forreigne inclination 99 Hearts of Sub. 42 Hierarchy 61 Hunting 80 Invasion 2 Iust warre 20 Idlenesse 22 Liberality 17 League 76 Love & Fear 95 Mixt governm . 7 Mony 10 Manufacture 47 Neutrality 23 Nobility 25 Necessity 69 New Gentry 77 Nobility 58 Opinion 75 Order and fury 93 Piety & Policy 1 Peace 40 Pillars of State 46 Prevention 52 Pleasures 56 Peace 63 Popular Sects 84 Power 86 Quo waranto 100 Rebell 4 Rewards and punishments 14 Reformation 39 Religion 48 Resolution 55 Religion 57 Repute 97 Strength of parts 5 Successor 27 Strength to keep 37 Scandall 44 State-change 51 Secrecy 74 Scruples 78 Situation 81 Sudden resolution 87 Times 8 Timely warre 18 True temper 32 Treachery 73 Variance 53 Vertue 91 Warre in league 9 Warre offensive & defensive 33 Weighty service 96 A Table of the Heads contained in the second Century . Cent 2. Chap. ACtion 4 Action 5 Affections 16 Affections 25 Affliction 36 Affliction 38 Anger 37 Acquaintance 44 Acquaintance 45 Advancement 49 Advantage 54 Anger 60 Avarice 64 Anger 67 Apparell 79 Affection 94 Action 98 Brother 42 Charity 2 Care 24 Company 29 Custome 65 Charity 70 Confession 76 Censure 81 Child 87 Ceremonies 88 Child 97 Daughter 56 Death 100 Death 84 Evill 40 Enemy 68 Evill 78 Faith 11 Fancy 15 Friendship 26 Friend 52 Faith 59 Fast 89 God 28 God 30 Gift 63 Grace 65 Giver 85 Honour 21 Honour 47 Honour 72 Honour 82 Happinesse 83 Heaven 99 Ignorance 8 Ignorance 92 Love 7 Love 14 Losse 53 Luxury 74 Money 10 Money 55 Moderation 73 Mysteries 90 Mother 95 Newes 51 Oppression 61 Promise 1 Pleasing 6 Pride 9 Possession 20 Passion 32 Prosperity 33 Passions 39 Popularity 41 Passion 46 Prosperity 57 Prayer 62 Puritane 91 Pride 96 Riches 17 Reason 19 Reason 22 Religion 31 Recreation 80 Redemption 75 Sinfull custome Soules progresse Sinne Swearer Sinne 71 Servant 93 Time 27 Trembling 34 Theology 35 Thy selfe 43 Treasure 77 Vndertaking 3 Vow 23 Valour 59 Work 13 Wrong 69 Wrong 86 A Table of the Heads contained in the third Century . Cent. 3. Chap. ARguument 22 A●mes 38 Actions 48 Apparell 67 Argument 69 Adversity 89 Adversity 97 Banishment 7 Beauty 9 Brother 45 Censure 13 Child 18 Children 37 Conversation 47 ●●●y-book 58 ●●arity 71 Censure 78 Conscience 90 Consideration 94 Discourse 5 ●●●●kennesse 14 ●●●●rse 55 Danger 64 Doubt and opinion 86 Eucharist 39 Esteem 87 Exercise 91 Familiars 27 Fasting 79 Festivall 83 Gift 61 God 63 God 92 Harlot 26 Heir 28 Honour 51 Hope 62 Hope and Feare 77 Idiot 16 Iourney 30 Intention 36 Iustice 74 Innocence and Wisdom 82 Knowledge 73 Knowledge 81 Laughter 3 Lier ●4 Law and Physick 19 Love 46 Library 85 Love 95 Mysteries 20 Mercy 23 Money 31 Multitude 41 Mirth 44 Merit 54 Magistrate 65 Magistrate 88 Obloquie 17 Paines 1 Poore 15 Poore 21 Priest 24 Patience 34 Pal●t 75 Providence and experience 88 Repentance 25 Reso●●tion 35 Reproofe 42 Rest 49 Riches 50 Reproofe 52 Saviour 6 Sinne 12 Silence 57 Servant 60 Sabbath 76 Souldier 84 Silence 93 Treasure 29 Tongue 32 Traffiique 40 Theft 56 Table 66 Theology 72 Truth 99 Vertue 8 Vanity 33 Vndertaking 53 Vertue 59 Wife 2 Wedlock 11 Weldoing 43 Words 68 Wages 70 Wisdome 80 Wisdome 100 A Table of the Heads contained in the 4th . Cent. Cent. 4. Chap. Action 12 Affection 61 Banquet 70 Co●tentednesse 10 Conten● 13. ●0 Church 33 Confession 35 Crosse 41 Commendations 58 Calling 74 Circumspection 77 Common place-books 78 Complaint 94 Child 99 De●●●●● Drunkennesse 2 Death 37 Death 53 De●eanour 56 Discourse 73 ●●●●●tion 85 Envy 24 Example 66 Exercise 81 Estimation 88 ●●●re 15 ●●lly 22 Feare 38 Forgivenesse 64 Frugality 75 Friend 100 God ●6 Giver ●8 Glory ●7 Gift 52 Give and 〈◊〉 57 Gaming 59 Humiliation 11 Heaven 30 Humility 54 Humane writings 65 H●ire 98 Infamy 5 Impropriations ●9 Ig●orance 23 Idlenesse 27 ●●●t 83 ●●●wledge 4 ●●●wledge 62 ●●●●ledge 26 〈◊〉 67 〈◊〉 71 ●●●t●rs 80 ●●●guage 36 Last ●●●ne ●0 Magistracy 6 Man 21 Marriage 40 Magnanimity 42 Misery 48 Mysteries 91 Name 92 Obedience 29 Obedience 41 Obsceannesse 76 Opinion 84 Painting 28 Praise 3● Prayer 39 Practice 43 Place 44 Philosophy 46 Praise and censure 50 Reputation 25 Repentance 31 Repentance 45 Recreations 49 Rules 72 Reversion 87 Sinne 3 Security 60 Safety 63 Superstition 69 Scoffes 68 Scripture 89 Scripture 93 Style 97 Truth 9 Theft 14 Tap●r 55 Temperance 79 Tuition 82 To day 45 Times 96 Virgin 7 Vaine-glory 16 Vse of creatur● 17 Wicked 18 W●●●● Enchiridion . Cent. 1. CHAP. I. PIety and Policy , are like Martha , and Mary , Sisters : Martha failes , if Mary help not : and Mary suffers , if Martha be idle : Happy is that Kingdome where Martha complaines of Mary ; but most happy where Mary complies with Martha : Where Piety and Policy , goe hand in hand , there Warre shall be just ; and Peace , honourable● CHAP. II. LEt not civil discords in a forreign Kingdome , encourage thee to make invasion . They that are factious among themselves , are jealous of one another , and more strongly prepar'd to encounter with a common Enemy : Those whom civill commotions set at variance , forreigne Hostility reconciles . Men rather affect the possession of an inconvenient Good , then the possibility of an uncertaine Better . CHAP. III. IF thou hast made a Conquest with thy Sword , thinke not to maintaine it with thy Scepter : Neither conceive , that new favours can cancell old injuries : No Conquerer sits secure upon his new got Throne , so long as they subsist in power , that were dispoil'd of their possessions by his Conquest . CHAP. IV. LEt no price nor promise of Honour bribe thee to take part with the Enemy of thy naturall Prince : Assure thy selfe who ever wins , thou art lost : If thy Prince prevaile , thou art proclaimed a Rebell , and branded for death : If the Enemy prosper , thou shalt be reckned but as a meritorious Traytor , and not secure of thy selfe : He that loves the Treason hates the Traytor . CHAP. V. IF thy strength of parts hath rais'd thee to eminent place in the Common-wealth , take heed thou sit sure : If not , thy fall will be the greater : As Worth is fit matter for Glory ; so Glory is a fair marke for Envy . By how much the more thy Advancement was thought the Reward of Desert ; by so much thy fall will administer matter for disdaine : It is the ill fortune of a strong braine , if not to be dignifi'd as meritorious , to be deprest as dangerous . CHAP. VI . IT is the duty of a Statesman , especially in a free State , to hold the Common-wealth to her first frame of Government , from which the more it swerves , the more it declines : which being declin'd is not commonly reduced without that extremity , the danger whereof , rather ruines then rectifies . Fundamentall Alterations bring inevitable perils . CHAP. VII . THere be three sorts of Government ; Monarchicall , Aristocraticall , Democraticall ; and they are apt to fall three severall wayes into ruine : The first , by Tyranny ; the second , by Ambition ; the last , by Tumults A Common-wealth grounded upon any one of these , is not of long continuance ; but wisely mingled , each guard the other , and make that Government exact . CHAP. VIII . LEt not the proceedings of a Captaine , though never so commendable , be confin'd to all Times : As these alter , so must they : If these vary , and not they , ruine is at hand : He least failes in his designe , that meets Time in its owne way : And he that observes not the Alterations of the Times , shall seldome be victorious but by chance : but he that cannot alter his course according to the Alterations of the Times shall never be a Conquerour : He is a wise Commander , and onely He , that can discover the change of Times , and changes his Proceedings according to the Times . CHAP. IX . IF thou desire to make warre with a Prince , with whom thou hast formerly ratified a league ; assaile some Ally of his , rather then himselfe : If he resent it , and come , or send in ayd , thou hast a faire Gale to thy desires : If not , his infidelity in not assisting his Ally , will be discovered : Hereby thou shalt gaine thy ●elfe advantage , and facilitate thy designes . CHAP. X. BEfore thou undertake a War , let thine Eye number thy forces , and let thy judgment weigh them : if thou hast a rich Enemy , no matter how poore thy Souldiers be , if couragious and faithfull : Trust not too much the power of thy Treasure , for it will deceive thee , being more apt to expose thee for a Prey then to defend thee : Gold is not able to finde good Souldies ; but good Souldiers are able to finde out Gold . CHAP. XI . IF the Territories of thy Equall Enemy are situated far South from thee , the advantage is thine , whether he make offensive , or defensive war ; If North , the advantage is his : Cold is lesse tolerable then heat : This is a friend to Nature ; that , an Enemy . CAAP. XII IT is not onely uncivill , but dangerous for Souldiers , by reproachful● words , to throw disgrace upon the Enemy . Base Tearmes are Bellowes to a slaking Fury , and Goads to quicken up revenge in a fleeing Foe : He that objects Cowardize against a fayling enemy , adds spirit to him , to disprove the aspersion , at his owne cost : It is therefore the part of a wise Souldier to refraine it ; or of a wise Commander , to punish it . CHAP. XIII . IT is better for two weake Kingdomes rather to compound an injury ( though to some losse ) then seeke for satisfaction by the sword ; lest while they two weaken themselves by mutual blowes , a third decide the Controversie to both their Ruines . When the Frog and the Mouse could not take up the quarrell , the Kite was Umpire . CHAP. XIV LEt that Common-wealth which desires to flourish , be very strict , both in her punishments , and Rewards , according to the merits of the Subject , and offence of the Delinquent : Let the Service of the Deserver be rewarded , lest thou discourage worth ; and let the Crime of the offender be punish't , lest thou encourage Vice : the neglect of the one weakens a Common-wealth ; the omission of both ruines it . CHAP. XV . IT is wisedome for him that sits at the Helme of a setled State , to demeane himselfe toward his subjects at all times , so , that● upon any evill accident , they may be ready to serve his occasion : He that is onely gracious at the approach of a danger , will be in danger , when he expects deliverance . CHAP. XVI . IN all designes , which require not sudden Execution , take mature deliberation , and weigh the convenients , with the inconvenients , and then resolve ; after which , neither delay the execution , nor bewray thy intention . He that discovers himself , till he hath made himselfe Master of his desires , layes himselfe open to his owne Ruine , and makes himself prisoner to his own tongue . CHAP. XVII . LIberality in a Prince is no Virtue , when maintained at the Subjects unwilling Cost . It is lesse reproach , by miserablenesse , to preserve the popular love , then by liberality to deserve the private thankes . CHAP. XVIII . IT is the excellent property of a good and wise Prince , to use War as he doth Physicke , carefully , unwillingly , and seasonably , ● either to prevent approaching dangers , or to correct a present mischiefe , or to recover a former losse . He that declines Physicke till he be accosted with the danger , or weakned with the disease , is bold too long , and wise too la●e . That Peace is too precise , that limits the justnesse of a War to a sword drawne , or a Blow given . CHAP. XIX . LEt a Prince that would beware of Conspiracies , be rather jealous of such whom his extraordinary Favours have advanced , then of those whom his pleasure hath discontented : These want meanes to execute their pleasures ; but they have meanes at pleasure to execute their desires : Ambition to rule is more vehement , then Malice to Revenge . CHAP. XX . BEfore thou undertake a War , cast an impartiall Eye upon the Cause : If it be just , prepare thy Army ; and let them all know , they fight for God and thee : It adds fire to the spirit of a Souldier , to be assured , that he shall either prosper in a faire War , or perish in a just Cause . CHAP. XXI . IF thou desire to know the power of a State , observe in what correspondence it lives with her neighbouring State : If She make Allyance with the Contribution of Money , it is an evident signe of weaknesse : If with her valour , or repute of forces , it manifests a native strength : It is an infallible signe of power , to sell friendship ; and of weakenesse to buy it : That which is bought with Gold , will hardly be maintained with Steele . CAAP. XXII . IN the Calmes of Peace it is most requisite for a Prince , to prepare against the stormes of Warre , both Theorically , in reading Heroick Histories ; and practically , in maintaining Martiall discipline : Above all things , let him avoid Idlenesse , as the Bane of Honour ; which in Peace , indisposes the Body ; and in Warre , effeminates the Soul : Hee that would be in War victorious , must be in Peace laborious . CHAP. XXIII . IF thy two neighbouring Princes fall out , shew thy selfe , either a true Friend , or a faire Enemy ; It is indiscretion , to adhere to him whom thou hast least cause to feare , if he vanquish : Neutrality is dangerous , whereby thou becomest a necessary Prey to the Conquerour . CHAP. XXIV IT is a great argument of a Princes wisedome , not onely to chuse , but also to prefer wise Councellors : And such are they , that seek lesse their own advantages , then his ; whom wise Princes ought to reward , lest they become their owne Carvers ; and so , of good Servants , turne bad Masters . CHAP. XXV . IT much conduces to the dishonour of a King , and the ilfare of his Kingdome , to multiply Nobility , in an overproportion to the Common people : Cheape Honour darkens Majesty ; and a numerous Nobility brings a State to necessity . CHAP. XXVI . IT is very dangerous , to try experiments in a State , unlesse extreame necessity be urgent , or popular utility be palpable : It is better for a State to connive a while , at an inconvenience , then too suddenly to rush upon a Reformation . CHAP. XXVII . IF a valiant Prince be succeeded by a weak Successour , he may for a while , maintaine a happy State , by the remaining vertue of his glorious Predecessour : But if his life be long ; or dying he be succeeded by one lesse valiant then the first , the Kingdome is in danger to fall to ruine . That Prince is a true Father to his Country , that leaves it the rich inheritance of a brave Sonne . When Alexander succeeded Philip , the world was too little for the Conquerour . CHAP. XXVIII . IT is very dangerous for a Prince , or Republike , to make continuall practice of cruell exaction : For , where the Subject stands in sense , or expectation of evill , he is apt to provide for his safety , either from the evill he feeles , or from the danger he feares ; and growing bold in Conspiracy , makes Faction ; which Faction is the Mother of Ruine . CHAP. XXIX . BE carefull to consider the good , or ill disposition of the people towards thee upon ordinary occasions : if it be good , labour to continue it ; if evill , provide against it : As there is nothing more terrible then a dissolute Multitude without a Head ; so there is nothing more easie to be reduc'd ; ( if thou canst endure the first shock of their fury ; ) which if a litle appeas'd , every one begins to doubt himselfe , and think of home , and secure themselves , either by flight , or Agreement . CHAP. XXX . THat Prince who stands in feare more of his own people , then strangers , ought to build Fortresses in his Land : But he that is more afraid of Strangers then his own People , shall build them more secure in the Affections of his Subjects . CHAP. XXXI . CArry a watchfull Eye upon dangers before they come to ripenesse , and when they are ripe , let loose a speedy hand : He that expects them too long● or meets them too soon , gives advantage to the evill : Commit their beginnings to Argus his hundred Eyes , and their ends to Briareus his hundred Hands , and thou art safe . CHAP. XXXII . OF all the difficulties in a State , the Temper of a true Government most felicifies and perpetuates it : Too sudden Alterations distemper it . Had Nero turned his Kingdome as he did his Harp , his Harmony had been more honourable , and his Reign more prosperous . CHAP. XXXIII . IF a Prince , fearing to be assail'd by a forreigne Enemy , hath a well-arm'd people , well addrest for War , let him stay at home , and expect him , there : But if his subjects be unarm'd , or his Kingdome unacquainted with the stroke of War , let him meet the enemy in his Quarters . The farther he keeps the Warre from his own Home , the lesse danger . The Seat of War is alwayes miserable . CHAP. XXXIV . IT is a necessary wisdome for a Prince to grow in strength , as he encreases in Dominions : it is no lesse vertue to keep , then to get : Conquests not having power answerable to their greatnesse , invite new Conquerors to the ruine of the old . CHAP. XXXV . IT is great prudence in a statesman , to discover an inconvenience in the birth ; which , so discovered , is easie to be supprest : But if it ripen into a Custome , the sudden remedy thereof is often worse then the disease : in such a Case , it is better to temporize a little , then to struggle too much . He that opposes a full-ag'd inconvenience too suddenly , strengthens it . CHAP. XXXVI . IF thou hast conquer'd a Land , whose Language differs not from thine , change not their Lawes and Taxes , and the two Kingdomes will in a short time incorporate , and make one body : But if the Lawes and Language differ , it is difficult to maintain thy Conquest ; which that thou maist the easier doe , observe three things : First , to live there in person , ( or rather send Colonies : ) Secondly , to assist the weak inhabitants , and weaken the mighty : Thirdly , to admit no powerfull Foreigner to reside there : Remember Lewis the thirteenth of France ; How suddenly he took Milan , and how soon he lost it . CHAP. XXXVII . IT is a gracious wisdom in a Prince , in civill Commotions , rather to use Iuleps , then Phlebotomy ; and better to breath the distemper by a wise delay , then to correct it with too rash an Onset : it is more honourable , by a slow preparation to declare himselfe a gracious Father , then by a hasty Warre to appeare a furious Enemy . CHAP. XXXVIII . IT is wisdome for a Prince in faire weather to provide for Tempests : He that so much relies upon his peoples faith , to neglect● his own preparation , discovers more Confidence then wisdome : He that ventures to fall from above , with hopes to be catcht below , may be dead ere hee come to ground . CHAP. XXXIX . HE that would reform an ancient State in a free City● buyes convenience with a great danger : To work this Reformation with the lesse mischiefe , let such a one keep the shadowes of their ancient Customes , though in substance they be new : Let him take heed when hee alters the natures of things , they bear at least the ancient names . The Common people , that are naturally impatient of innovations , will be satisfied with that which seems to be as well as that which is . CHAP. XL . VPon any difference between forreigne States , it is neither safe nor honourable for a Prince , either to buy his Peace , or to take it up at interest : He that hath not a Sword to command it , shall either want it , or want Honour with it . CHAP. XLI . IT is very requisite for a Prince , not onely to weigh his designes in the flower , but likewise in the fruit : He is an unthrift of his honour that enterprizes a designe , the failing wherein may bring him more Disgrace , then the successe can gain him Honour . CHAP. XLII . IT is much conducible to the happinesse of a Prince , and the security of his State , to gain the hearts of his Subjects : They that love for feare , will seldome feare for love : it is a wise Government which gaines such a Tye upon the Subject , that he either cannot hurt , or will not : But that Government is best and most sure , when the Subject joyes in his obedience . CHAP. XLIII . LEt every Souldier arme his mind with hopes , and put on courage : Whatsoever disaster falls , let not his heart sinke . The Passage of providence lyes through many crooked wayes ; A despairing heart is the true Prophet of approaching evil : his actions may weave the webs of fortune , but not break them . CHAP. XLIV . IT is the part of a wise Magistrate to vindicate a man of power or State-imployment from the malicious scandals of the giddy-headed multitude , and to punish it with great severity : Scandall breeds Hatred ; Hatred begets Division ; Division makes Faction , and Faction brings Ruine . CHAP. XLV . THe strongest Castles a Prince can build , to secure him from Domesticke commotions , or forraigne Invasions , is in the hearts of his Subjects ; And the meanes to gaine that strength is , in all his actions to appeare for the publike good , studious to contrive , and resolute to performe . CHAP. XLVI . A Kingdome is a great building , whose two maine supporters are the Government of the State , and the Government of the Church : It is the part of a wise Master to keepe those Pillars in their first posture , irremoveable : If either faile , it is wisedome rather to repaire it , then remove it : He that puls downe the old , to set up a new , may draw the roofe upon his head , and ruine the foundation . CHAP. XLVII . IT is necessary wisdome in a Prince to encourage in his Kingdome , Manufacture , Merchandize , Arts , and Armes In Manufacture lye the vitall spirits of the body politique : In Merchandize , the spirits naturall ; In Arts and Armes , the Animall : If either of these languish , the Body droopes : As these flourish , the Body flourishes . CHAP. XLVIII . TRue Religion is a setler in a State , rather then a Stickler ; While shee confirmes an establisht Government , she moves in her own Spheer : But when she endeavours to alter the old , or to erect a new , she workes out of her owne Vineyard : When she keepes the Keyes , she sends showers of Milke : But when she drawes the Sword , she sayles in Seas of Bloud : Labour therefore to settle Religion in the Church ; and Religion shall settle Peace in thy Land . CHAP. XLIX . IF thou entertaine any forraig●e Souldiers into thine Army let them beare thy Colours , and be at thy Pay , lest they interest their owne Prince : Auxiliary Souldiers are the most dangerous : A forraigne Prince needs no greater invitation to seize upon thy City , then when he is required to defend it . CHAP. L. BE cautious in undertaking a designe , upon the report of those that are banished their Countrey , lest thou come off with shame or losse , or both . Their end expects advantages from thy Actions , whose miseries lay hold of all opportunities , and seeke to be redrest by thy Ruine . CHAP. LI. IF thou endeavourest to make a Republique in a Nation where the Gentry abounds , thou shalt hardly prosper in that designe : And if thou wouldest erect a Principality in a Land , where there is much equality of people , thou shalt not easily effect it . The way to bring the first to passe , is to weaken the Gentry : The meanes to effect the last , is to advance and strengthen ambitious , and turbulent spirits ; so that being placed in the midst of them , their forces may maintaine thy power ; and thy favour may preserve their Ambition : Otherwise there shall be neither proportion nor continuance . CHAP. LII . IT is more excellent for a Prince to have a provident Eye for the preventing future mischiefes , then to have a potent Arme for the suppressing present evils : Mischiefes in a State are like Hectique Feavers in a body : In the beginning hard to be knowne , but easie to be cured ; but , let it alone a while , it becomes more easie to be knowne , but more hard to be cured . CHAP. LIII . IF a Kingdome be apt to Rebellion , it is wisedome to preserve the Nobility and Commons at variance : Where one of them is discontented , the danger is not great : The Commons are slow of motion , if not quickned with the Nobility ; the Nobility is weake of power , if not strengthened by the Commons : Then is danger , when the Commonalty troubles the water , and the Nobility steps in . CHAP. LIV. IT is very requisite for a Prince to have an Eye that the Clergy be elected , and come in , either by collation from him , or particular patrons , and not by the People ; and that their power hold dependance upon home , and not forreign Authority : It is dangerous in a Kingdome , where the Crosiars receive not their power from the Regall Sword . CHAP. LV . IT is a perillous weaknesse in a State , to be slow of resolution in the time of Warre : To be irresolute in determination is both the signe , and the ruine of a weake State : such affaires attend not Time : Let the wise Statesman therefore abhor delay , and resolve rather what to doe , then advise what to say : Slow deliberations are symptomes , either of a faint courage , or weake Forces , or false Hearts . CHAP. LVI . IF a Conquerour hath subdued a country , or a city abounding with pleasures , let him be very circumspect to keepe himselfe and his souldiers temperate . Pleasures bring effeminacy ; and effimenacy fore-runs ruine : such conquests , without blood or sweat , sufficiently do revenge themselves upon their intemperate conquerours . CHAP. LVII . IT is an infallible signe of approaching ruine in a Republike , when Religion is neglected , and her establisht ceremonies interrupted : let therefore that Prince that would be potent , be pious ; and that he may punish loosenesse the better , let him be religious : the joy of Ierusalem depends upon the peace of Sion . CHAP. LVIII . LEt that Prince that desires full soveraignty , temper the greatnesse of too potent a Nobility : a great and potent Nobility quickens the people , but presses their fortunes : it adds Majesty to a Monarch , but diminishes his power . CHAP. LIX . IT is dangerous for a Prince to use ambitious Natures , but upon necessity , either for his Warres , or to be Skreens to his dangers , or to be instruments for the demolishing insolent greatnesse : and that they may be the lesse dangerous , let him chuse them rather out of meane births then noble ; and out of harsh natures , rather then plausible . And alwayes be sure to ballance them with those that are as proud as they . CHAP. LX . LEt Princes be very circumspect in the choyce of their Councellours , chusing neither by the greatnesse of the beard , nor by the smoothnesse of the face : let him be wise , but not crafty : active , without private ends : couragious , without malice : religious , without faction : secret without fraud ; one better read in his Princes businesse , then his Nature : and a riddle onely to be read above . CHAP. LXI . IN a mixt Monarchy , if the Hierarchy grow too absolute , it is wisdome in a Prince , rather to depresse it then suppresse it : all alterations in a fundamentall Government bring apparent dangers ; but too sudden alteration threatens inevitable ruine : when Aaron made a moulten Calfe , Moses altered not the Government , but reproved the Governour . CHAP. LXII . BEfore thou build a Fortresse , consider to what end : if for resistance against the Enemy , it is uselesse ; a valiant Army is a living Fortresse : if for suppressing the subject , it is hurtfull : it breeds Jealousies , and Jealousies beget hatred : if thou hast a strong Army to maintain it , it adds nothing to thy strength : if thy Army be weake it conduces much to thy danger : the surest Fortres●e is the hands of thy souldiers , and the safest Citadell is the hearts of thy subjects . CHAP. LXIII . IT is a Princely Alchymie , out of a necessary Warre to extract an honourable Peace , and more beseeming the Majesty of a Prince to thirst after Peace , then conquest : blessednesse is promis'd to the Peace-maker ; not to the conquerour : it is a happy State , whose Prince hath a peacefull Hand , and a Martiall Heart , able both to use Peace , and to manage Warre . CHAP. LXIV . IT is a dishonourable thing for a Prince to ●unne in debt for Stateservice ; but to pay it in the pardon of a Criminall Offence , is most dangerous . To cancell the faults of subjects , with their deserts , is not onely the symptome of a disordered Common-wealth , but also of her Ruine . CHAP. LXV . LEt not a Commander be too forward to undertake a Warre , without the person of his Prince : it is a thanklesse imploiment , where mischiefe attends upon the best successe ; and where ( if a Conquerour ) he shall be in danger , either through his owne Ambition , or his Princes suspition . CHAP. LXVI IT is a great oversight in a Prince , for any respects , either Actively , or Passively to make a forreigne Kingdome strong : he that gives meanes to another to become powerfull , weakens himselfe , and enables him to take the advantage of his own weaknesse . CHAP. LXVII . VVHen the humours of the people are stirr'd by discontents , or popular griefe , it is wisdome in a Prince to give them moderate liberty to evaporate : he that turnes the humour backe too hastily makes the wound bleed inwardly , and fil● the body with malignity . CHAP. LXVIII . IF having levyed an Army , thou findest thy selfe too weake , either through the want of men or mony ; the longer thou delayst to fight , the greater thy Inconvenience growes : if once thy Army falls as●nder , thou certainly loosest by thy delay : where hazarding thy fortunes betimes , thou hast the advantage of thy men , and mayst by fortune wi●●e the day : it is lesse dishonour to bee overcome by force then by flight . CHAP. LXIX . IT is the part of a wise Commander in Warres , either Offensive or Defensive , to work a necessity of fighting into the brests of his Souldiers : Necessity of action takes away the feare of the Act , and makes bold Resolution the favourite of Fortune . CHAP. LXX . CLemency and mildnesse is most proper for a Principality , but reservednesse and severity for a Republique ; but moderation in both : Excesse in the one breeds contempt : in the other , Hatred ; when to sharpen the first , and when to sweeten the the last , let Time and Occasion direct thy judgement . CHAP. LXXI . IT is very requisite for a Prince that desires the continuance of Peace , in time of Peace to encourage , and respect his Commanders : When brave Spirits finde neglect to be the effect of quiet times , they devise all means to remove the Cause , and by suggesting inducements to new Warres , disturb and unsettle the old Peace , buying private honour with publique danger . CHAP. LXXII . BE not covetous for priority in advising thy Prince to a doubtfull Attempt , which concernes his State : if it prosper , the Glory must be his ; if it faile , the dishonour will be thine : When the Spirit of a Prince is stopped in the discharge , it will recoyle and wound the first adviser . CHAP. LXXIII . IF being the Commander of an army , thou espiest a grosse and manifest error in thine Enemy , look well to thy selfe , for treachery is not farre off : Hee whom desire of victory binds too much , is apt to stumble at his owne Ruine . CHAP. LXXIV . IT is the height of a provident Commander not only to keep his own designes indiscoverable to his Enemy ; but likewise to be studious to discover his : He that can best doe the one , and nearest guesse at the other , is the next step to a conqueror . But he that failes in both , must either ascribe his Overthrow to his owne Folly , or his victory to the Hand of Fortune . CHAP. LXXV . IF thou be ambitious of Honour , and yet fearfull of the Canker of Honour , Envy ; so behave thy self , that Opinion may be satisfied in this , that thou seekest Merit , and not ●●me ; and that thou attribute●t thy Preferment rather to Providence , then thy own Vertue : Honour is a due debt to the deserver ; and who ever envied the payment of a debt ? a just advancement is a providentiall act , and who ever envied the act of Providence ? CHAP. LXXVI . IT behoves a Prince to bee very circumspect before hee make a League ; which , being made , and then broke , is the forfeiture of his Honour : He that obtaines a Kingdome with the rupture of his faith , hath gain'd the Glory of a Conquest , but lost the honour of a Conquerour . CHAP. LXXVII . LEt States that aym at greatnesse , beware lest new Gentry multiply too fast , or grow too glorious ; Where there is too great a disproportion betwixt the Gentry and the common Subject , the one growes insolent ; the other slavish : When the body of the Gentry growes too glorious for a Corslet , there the heads of the vulgar waxe too heavy for the Helmet . CHAP. LXXVII . VPon the beleaguering of a city , let the Commander endeavour to take from the Defendants , all scruples which may invite them to a necessity of defence : Whom the feare of slavery necessitates to fight , the boldnesse of their resolution will disadvantage the assaylants , and difficilitate their design : Sense of necessity justifies the Warre ; and they are hopefull in their armes , who have no other hope but in their armes . CHAP. LXXIX . IT is good for States & Princes ( if they use ambitious men for their advantage ) so to order things , that they be still progressive , rather then retrograde : When ambitious men finde an open passage , they are rather busie then dangerous ; and if well watcht in their proceedings , they will catch themselves in their own snare , and prepare a way for their own destruction . CHAP. LXXX . OF all Recreations , Hunting is most proper to a Commander ; by the frequency whereof he may be instructed in that necessary knowledge of situation , with pleasure ; which , by earnest experience , would be dearly purchas'd . The Chase is a faire Resemblance of a hopefull Warre , proposing to the Pursuer a flying Enemy . CHAP. LXXXI . EXpect the army of thy Enemy on plain and easie ground , and still avoyd mountainous and rocky places , and straight passages , to the utmost of thy power : it is not safe to pitch anywhere , where thy forces cannot be brought together : He never deserv'd the name of good Gamster , that hazards his whole Rest , upon lesse then the strength of his whole Game . CHAP. LXXXII . IT matters not much whether in government , thou tread the steps of severe Hannibal , or gentle Scipio , so thy actions be honourable , and thy life vertuous : Both in the one , and the other , there is both defect and danger , if not corrected , and supported by the faire Repute of some extraordinary Endowments : No matter , whether black or white , so the Steed be good . CHAP. LXXXIII IT is the safest way in a Martiall expedition , to commit the maine charge to one : Companions in command beget confusion in the Campe : When two able Commanders are joyned in equall Commission , each is apt to think his own way best , and by mutuall thwarting each other , both give opportunity to the Enemy . CHAP. LXXXIV . IT is a high point of Providence in a Prince to observe popular Sects in their first Rise , and with ● severe hand , to nippe them in the Budde : But being once full ag'd , it is wisdome not to oppose them with too strong a hand ; lest in suppressing one , there arise two : a soft Current is soon stopped ; but a strong streame resisted , breaks into many , or overwhelmes all . CHAP. LXXXV . IT makes very much to thy advantage to observe strictly the Nationall vertues , and vices , and humours of forrein Kingdomes , whereby the times past shall read usefull Lectures to the times present : He that would see what shall be , let him consider what hath been . CHAP. LXXXVI . IF , like Manlius , thou command stout and great things , bee like Manlius stout to execute great commands : it is a great blemish in Soveraignty when the Will roares , and the Power whispers : if thou canst not execute as freely as thou commandst , command no more then what thou maist as freely execute . CHAP. LXXXVII . IF one Prince desire to obtaine any thing of another , let him ( if occasion will beare it ) give him no time to advise : Let him endeavour to make him see a necessity of sudden resolution , and the danger either of Deniall , or Delay ; Hee that gives time to resolve , gives leasure to deny , and warning to prepare . CHAP. LXXXVIII . LEt not thine army at the first encounter be too prodigall in her assaults but husband her strength for a dead lift : When the enemy hath abated the fury of his first heat ; let him then feel thou hast reserved thy forces for the last blow ; So shall the honour he hath gained by his valour encrease the glory of thy victory : Fore-games when they prove are speediest , but after-games , if wisely play'd , are surest . CHAP. LXXXIX . IT is very requisite for a Prince to keep the Church alwayes in proportion to the State . If the Government of the one be Monarchicall , and the other Democraticall , they will agree , like Metall joyned with clay , but for a while . Durable is that State , where Aaron commands the people , and where Moses commands Aaron : But most happy in the continuance , where God commands both . CHAP. XC . LEt not the Covetousnesse of a Captaine purloyne to his owne use , or any way bereave his souldiers of any profit due unto their service , either in their meanes or spoyles : Such injuries ( being quickn'd by their dayly necessities ) are never forgot : What Souldiers earne with the hazard of their lives , ( if not enjoy'd ) prophesies an overthrow in the next Battell . CHAP. XCI . IF a Prince expect vertuous Subjects , let his Subjects have a vertuous prince ; So shall he the better punish the vices of his degenerate Subjects ; So shall they trulier prize vertue , and follow it , being exemplified in their Prince . CHAP. XCII . IT is the property of a wise Commander , to cast an eye rather upon Actions , then upon persons ; and rather to reward the merits of men then to read the Letters of Ladies : He that for favour , or reward , preferres a worthlesse Souldier , betrayes a Kingdome , to advance a Traytor . CHAP. XCIII . VVHere Order and Fury are well acquainted , the Warre prospers , and Souldiers end no lesse men then they begunne : Order is quickened by Fury , and Fury is regulated by Order : But where Order is wanting Fury runs her own way , and being an unthrift of its owne strength , failing in the first assault , cravens ; and such beginning more then men , end lesse then women . CHAP. XCIV . IT is the quality of a wise Commander , to make his Souldiers confident of his wisdome , and their own strength : if any danger be , to conceale it ; if manifest , to lessen it : Let him possesse his army with the justnesse of the Warre , and with a certainty of the victory . A good cause makes a stout heart , and a strong arme . They that feare an overthrow , are halfe conquered . CHAP. XCV . IT is requisite in a Generall to mingle love with the severity of his Discipline : they that cannot be induced to feare for love , will never be inforced to love for feare : Love opens the heart , Feare shuts it : That encourages , This compelles : And victory meets encouragement , but flees Compulsion . CHAP. XCVI . IT is the part of a well advised State never to entrust a weighty service , unto whom a noted injury or dishonour hath been done ; Hee can never bee zealous in performance of Service , the height of whose expectation can rather recover a lost name , then gaine a fresh honour . CHAP. XCVII . THree wayes there be to begin a Repute , and gain dignities in a Common-wealth : The first by the vertue of glorious Parents , which , till thou degenerate too much , may raise thee upon the wings of Opinion : The second is by associating with those , whose actions are known eminent : The third , by acting some exploit , either publique or private , which in thy hand hath proved honourable . The two first may misse , being founded on Opinion : the last seldome failes , being grounded upon Evidence . CHAP. XCVIII . IF thou art cal'd to the Dignity of a Commander , dignify thy place by thy Commands : and that thou maist be the more perfect in commanding others , practice upon thy selfe : Remember , thou art a servant to the publike weale , and therefore forget all private respects , either of kin or friend : Remember thou art a Champion for a Kingdome ; forget therefore all private affections either of Love or Hate : He that would do his Country right , must not be too sensible of a personall wrong . CHAP. CXIX . IT is the part of a wise Commander to read Books , not so much as Men ; nor men so much as Nations : He that can discerne the inclinations , conditions , and passions of a Kingdome , gaines his Prince a great advantage both in Peace and Warre . CHAP. C. ANd you most High and Mighty Princes of this lower World , who at this intricate and various game of Warre , vye Kingdomes , and winne Crownes ; and by the death of your renowned Subjects , gaine the lives of your bold-hearted Enemies ; Know there is a Quo Warranto , Whereto you are to give account of your Eye-glorious actions , according to the righteous rules of Sacred Justice : How warrantable it is to rend imperiall Crownes from off the Soveraign heads of their too weak possessours ; or to snatch Scepters from out the conquer'd hand of heaven-anointed Majesty , and by your vast ambitions still to enlarge your large Dominions , with Kingdomes ●avisht from their naturall Princes , judge you . O let your brave designs , and well-weighed actions , be as just as ye are glorious ; and consider , that all your Warres , whose ends are not to defend your own Possessions , or to recover your dispossessions ●a●e but Princely injuries , which none but heaven can right . But where necessity strikes up her hard Alarmes , or wrong'd Religion , beats her zealous Marches , Go on , and prosper , and let both Swords and Stratagems proclaim a victory , whose noys'd renown may fill the world with your eternall Glory . The End of the first Century . ENCHIRIDION . The Second Book . To the faire Branch of growing Honour , and true vertue , Mrs Elizabeth Vsher , onely Daughter and Heir apparent to the most Reverend Father in God , JAMES , Arch-Bishop of Armagh , Lord Primate of all Ireland , His GRACE . SWEET LADY , I Present your faire hands with this my Enchiridion , to begin a new Decade of our blest Accompt : If it adde nothing to your well-instructed Knowledge , it may bring somewhat to your well-dispos'd Remembrance : If either , I have my end ; and you , my endeavour : The service which I owe , and the affection which I bear your most incomparable Parents , challenges the utmost of my ability ; wherein , if I could light you but the least step towards the happinesse you ayme at , how happy should I be ? Goe forward in the way which you have chosen : wherein , if my Hand cannot lead you , my Heart shall follow you ; and where the weaknesse of my power shewes defect , there the vigour of my Will shall make supply . W●oam covetous of your happinesse in both Kingdomes and Worlds . FRA. QUARLES . Enchiridion . Cent. 2. CHAP. I. A Promise is a child of the understanding and the will : the understanding begets it , the will brings it forth : he that performes it , delivers the mother : he that breakes it , murthers the child . If he be begotten in the absence of the understanding , it is a Bastard ; but the child must be kept . If thou mistrust thy understanding , promise not ; if thou hast promised , break it not : it is better to maintain a Bastard then to murther a child . CHAP. II. CHarity is a naked child , giving hony to a Bee without wings : naked , because excuselesse and simple ; a child , because tender and growing : giving hony , because hony is pleasant and comfortable : to a Bee , because a Bee is laborious and deserving ; without wings , because helplesse , and wanting . If thou deniest to such , thou killest a Bee ; If thou giv'st to other then such , thou preserv'st a Drone . CHAP. III. BEfore thy undertaking of any designe , weigh the glory of thy action with the danger of the attempt : if the glory outweigh the danger , it is cowardize to neglect it : if the danger exceed the glory , it is rashnesse to attempt it : if the Balances stand poiz'd , let thy owne Genius cast them . CHAP. IV. VVOuldest thou know the lawfulnesse of the action which thou desirest to undertak ? let thy devotion recommend it to divine blessing : if it be lawfull , thou shalt perceive thy heart encouraged by thy prayer : if unlawfull , thou shalt finde thy prayer discourag'd by thy heart . That action is not warrantable , which either blushes to begge a blessing , or having succeeded , dares not present thanksgiving . CHAP. V. IF evill men speake good , or good men evill of thy conversation , examen all thy actions , and suspect thy selfe . But if evill men speake evill of thee , hold it as thy honour , and by way of thankefulnesse , love them , but upon condition , that they continue to hate thee . CHAP. VI . IF thou hope to please all , thy hopes are vaine ; if thou feare to displease some , thy feares are idle . The way to please thy selfe is not to displease the best ; and the way to displease the best , is to please the most : if thou canst fashion thy selfe to please all , thou shalt displease him that is All in All . CHAP. VII . IF thou neglectest thy love to thy neighbour , in vain thou professest thy love to God : for by thy love to God , the love to thy neighbour is begotten , and by the love to thy neighbour , thy love to God is nourisht . CHAP. VIII . THy ignorance in unrevealed Mysteries , is the mother of a saving Faith ; and thy understanding in revealed Truths , is the mother of a sacred Knowledge : understand not therefore that thou maist believe , but beleeve that thou maist understand : understanding is the wages of a lively Faith , and Faith is the reward of an humble ignorance . CHAP. IX . PRide is the ape of charity ; in show , not much unlike ; but somewhat fuller of action . In seeking the one , take heed thou light not upon the other : they are two Parallels ; never but a ●under : charity feeds the poore , so does pride : charity builds an Hospitall , so does pride : in this they differ : charity gives her glory to God ; pride takes her glory from man . CHAP. X. HAst thou lost thy money , and dost thou mourne ? another lost it before thou-hadst it ; be not troubled : perchance if thou hadst not lost it now , it had lost thee for ever : thinke therefore what thou rather hast escaped then lost : perhaps thou hadst not been so much thy own , had not thy money beene so little thine . CHAP. XI . FLatter not thy selfe in thy faith to God , if thou wantst charity for thy neighbour ; and thinke not thou hast charity for thy neighbour , if thou wantest faith to God ; where they are not both together , they are both wanting ; they are both dead , if once divided . CHAP. XII . BE not too ●low in the breaking of a sinfull custome : a quick couragious resolution is better then a graduall deliberation : in such a combate , he is the bravest souldier that layes about him without feare or wit . Wit pleades ; feare disheartens ; he that would kill Hydra , had better strike off one necke then five heads : fell the Tree , and the Branches are soone cut off . CHAP. XIII . BE carefull rather of what thou dost , then of what thou hast : for what thou hast is none of thine , and will leave thee at thy death , or thou the pleasure of it , in thy sickenesse . But what thou dost , is thine , and will follow thee to thy grave , and plead for thee or against thee at thy Resurrection . CHAP. XIV IF thou enjoyest not the God of love , thou canst not obtaine the love of God , neither untill then canst thou enjoy a desire to love God , nor relish the love of God : thy love to God is nothing but a faint reflection of Gods love to thee : till he please to love thee , thy love can never please him . CHAP. XV . LEt not thy fancy be guided by thine eye ; nor let thy will be governed by thy fancy : thine eye may be deceived in her object , and thy fancy may be deluded in her subject : let thy understanding moderate betweene thine eye , and thy fancy ; and let thy judgement arbitrate between thy fancy and thy will ; so shall thy fancy apprehend what is true : so shall thy will elect what is good . CHAP. XVI . ENdeavour to subdue as well thy irascible , as thy concupiscible affections : to endure injuries with a brave minde , is one halfe of the conquest ; and to abstaine from pleasing evils with a couragious spirit is the other : the summe of all humanity , and height of morall perfection , is Bear , and Forbear . CHAP. XVII . IF thou desire not to be too poore , desire not to be too rich : He is rich , not that possesses much , but he that covets no more : and he is poore , not that enjoyes little , but he that wants too much : the contented minde , wants nothing which it hath not : the covetous mind wants not onely what it hath not , but likewise what it hath . CHAP. XVIII . THe outward senses are the common Cinque-ports where every subject lands towards the understanding . The eare heares a confused noyse , and presents it to the common sense . The common sense distinguishes the severall sounds , and conveys it to the fancy : the fancy wildly discants on it : the understāding ( whose object is truth ) apprehending it to be Musicke , commends it to the judgement . The judgement severally and joyntly examines it , and recommends it to the will : the will ( whose object is good ) approves it , or dislikes it ; and the memory records it , And so in the other senses according to their subjects Observe this progresse , and thou shalt easily find where the defect of every action lyes . CHAP. XIX . THe way to subject all things to thy selfe , is to subject thy selfe to Reason : thou shalt govern many , if Reason governe thee : wouldst thou be crowned the Monarch of a little world ? command thy selfe . CHAP. XX . THough thou givest all thou hast for charity sake , and yet retainest a secret desire of keeping it for thy owne sake , thou rather leavest it then forsakest it : He that hath relinquisht all things , and not himselfe , hath forsaken nothiug ; he that sets not his heart on what he possesses , forsaketh all things , though he keepe his possessions . CAAP. XXI . SEarch into thy selfe before thou accept the ceremony of honour : if thou art a Palace , honour ( like the Sun-beames ) will make thee more glorious : if thou art a Dunghill , the Sun may shine upon thee , but not sweeten thee . Thy Prince may give thee honour , but not make the honourable . CHAP. XXII . EVery man is a King in his owne Kingdome . ●f Reason command , and passion obey , his government speakes a good King : if thine inordinate affection rules , it shews a proud Rebell ; which ; if thou destroy not , will depose thee : there is no meane betweene the death of a Rebell , and the life of a Prince . CHAP. XXIII . A Vow , a promise , and a resolution , have all one object , onely differ in respect of the persons to whom they are made ; the first is betweene God and man . The second , betweene man and man ; the third , between man and his owne soule ; they all bind , if the object be lawfull , to necessity of performance : if unlawfull , to the necessity of sinne : they all take thee prisoner : if the object be lawfull , thy performance hath redeem'd thee ; if unlawfull , blood and teares must ransome thee . CHAP. XXIV . IF thou hast any businesse of Consequence in agitation , let thy Care be reasonable , and seasonable : continuall standing bent weakens the Bow : too hasty drawing breaks it . Put off thy cares with thy cloathes : so shall thy Rest strengthen thy labour ; and so shall thy labour sweeten thy Rest. CHAP. XXV . VVHen thy inordinate affections do flame towards transitory happinesse , quench them thus : thinke with thy selfe ; if my Prince should give me what honour he hath to bestow , or bestow on me what wealth he hath to give , it could not stay with me , because it is transitory ; nor I with it , because I am mortall : then revise thy affections ; and weigh them with their object , and thou wilt either confesse thy folly , or make a wiser choice . CHAP. XXVI . VVIth three sorts of men enter no serious friendship : the ●ngratefull man ; the Multiloquious man ; the Coward : the first cannot prize thy favours ; the second cannot keep thy Counsell ; the third dare not vindicate thy Honour . CHAP. XXVII . IF thou desire the time should not passe too fast , use not too much pastime : thy life in Jollity blazes like a Tapour in the wind : the blast of honour wasts it , the heat of pleasure melts it ; if thou labour in a painfull calling , thou shalt be lesse sensible of the flux of Time , and sweetlier satisfied at the time of Death . CHAP. XXVIII . GGd is Alpha and Omega , in the great world ; endeavour to make him so in the little world ; make him thy evening Epilogue , and thy morning Prologue ; practice to make him thy last thought at night when thou sleepest ; and thy first thought in the morning when thou awakest : so shall thy fancy be sanctified in the night , and thy understanding rectified in the day ; so shall thy rest be peacefull , thy labours prosperous , thy life pious , and thy death glorious . CHAP. XXIX . BE very circumspect in the choise of thy company . In the society of thine equals thou shalt enjoy more pleasure ; in the society of thy superiours thou shalt find more profit : to be the best in the company , is the way to grow worse : the best meanes to grow better , is to be the worst there . CHAP. XXX . THinke of God ( especially in thy devotion ) in the abstract , rather then the concrete : if thou conceive him good , thy finite thoughts are ready to terminate that good in a conceiv'd subject ; if thou thinke him great , thy bounded conceipt is apt to cast him into a comprehensible figure : conceive him therefore , a diffused goodnesse without quality , and represent him an incomprehensible greatnesse without quantity . CHAP. XXXI . IF thou and true Religion be not as yet met ; or met , unknowne ; by these markes thou shalt discover it . First , it is a Religion that takes no pleasure in the expence of blood . Secondly , it is a Religion whose Tenents crosse not the booke of Truth . Thirdly , it is a Religion , that takes most from the creature , and gives most to the creatour : if such a one thou meet with , assure thy selfe it is the right , and therefore professe it in Life , and protect it to thy Death . CHAP. XXXII . LEt anothers passion be a lecture to thy reason , and let the Ship-wracke of his understanding be a Seamarke to thy passion : so shalt thou gaine strength out of his weaknesse ; safety out of his danger ; and raise thy selfe a building out of his ruines . CHAP. XXXIII . IN the height of thy prosperity expect adversity , but feare it not ; if it come not , thou art the more sweetly possest of the happinesse thou hast , and the more strongly confirmed ; if it come , thou art the more gently dispossest of the happinesse thou hadst , and the more firmely prepared . CHAP. XXXIV . TO tremble at the sight of thy sinne , makes thy faith the lesse apt to tremble : the Devils beleeve , and tremble , because they tremble at what they beleeve ; their beliefe brings trembling : thy trembling brings beliefe . CHAP. XXXV . AUthology is the way to Theology : untill thou seest thy selfe empty , thou wilt not desire to be fil'd : he can never truly relish the sweetnesse of Gods mercy , that never tasted the bit●ernesse of his owne Misery . CHAP. XXXVI . IS any outward affliction fallen upon thee , by a temporary losse ? advise with thy selfe , whether it be recoverable , or not : if it be , use all such lawfull and speedy meanes ( the violence and unseasonablenesse whereof may not disadvantage thee in the pursuit ) to recover it ; if not recoverable , endure with patience what thou canst not recure with paines : he that carnally afflicts his soul for the losse of a transitory good , casts away the kirnell , because he hath lost the shell . CHAP. XXXVII . NAturall anger glances into the breasts of wisemen , but rests in the bosome of fooles : in them , it is infirmity ; in these , a sinne : there is a naturall anger ; and there is a spirituall anger ; the common object of that , is the person ; of this , his vice : he that is alwayes angry with his sinne , shall seldome sinne in his anger . CHAP. XXXVIII IF any hard affliction hath surprized thee , cast one eye upon the hand that sent it ; and the other , upon the sin that brought it ; if thou thankefully receive the message , he that sent it will discharge the messenger . CHAP. XXXIX . ALl passions are good or bad , according to their objects : where the object is absolutely good , there the greatest passion is too little : where absolutly evill , there the least passion is too much : where indifferent , there a little is enough . CHAP. XL . WHen thou dost evil that good may come thereby , the evill is surely thine : if good should happen to ensue upon the evill which thou hast done ; the good proceeds from God ; if therefore thou doe evill , thereby to occasionate a good , thou la●●t a bad foundation for a good building ; and ●ervest the Devill that God may serve thee : where the end of evill is good in the intention , there the end of that good is evill in the extention . CHAP. XLI . BE as farre from desiring the popular love , as fearefull to deserve the popular hate : ruine dwels in both : the one will hug thee to death ; the other will crush thee to destruction : to escape the first , be not ambitious ; to avoid the second , be not seditious . CHAP. XLII . VVHen thou seest misery in thy brothers face , let him see mercy in thine eye ; the more the oyle of mercy is powr'd on him by thy pity , the more the oyle in thy Cruse shall be encreased by thy Piety . CHAP. XLIII . REade not bookes alone , but men , and amongst them chiefly thy selfe : if thou find any thing questionable there , use the Commentary of a severe friend , rather then the glosse of a sweet-lipt flatterer : there is more profit in a distastfull truth , then deceitfull sweetnesse . CHAP. XLIV . IF the opinion of thy worth invite any to the desire of thy acquaintance , yeeld him a respect sutable to his quality : too great a reservation will expose thee to the sentence of Pride ; too easie accesse will condemne thee to the censure of Folly : things , too hardly endeavour'd , discourage the seeker : too easily obtain'd disparage the thing sought for : too easily got , is lowly priz'd , and quickly lost , CHAP. XLV . VVHen conveniency of time hath ripen'd your acquaintance , be cautious what thou say'st , and courteous in what thou dost : observe his inclination : if thou find him weight , make him thine owne , and lodge him in a faithfull bosome : be not rashly exceptio●s , nor rudely familiar : the one will breed contention ; the other contempt . CHAP. XLVI . VVHen Passion is grounded upon Fancie , it is commonly but of short continuance : Where the foundation is unstable , there the building is not lasting ; He that will be angry for any Cause , will be angry for no Cause ; and when the understanding perceives the cause vain , then the judgement proclaimes the the effect voyd . CHAP. XLVII . IF thou desire to purchase Honour with thy wealth ; consider first how that wealth became thine : if thy labour got it , let thy wisdome keep it : if Oppression found it , let Repentance restore it : if thy parent : left it , let thy vertues deserve it : let thy vertues deserve it : So shall thy honour be safer , better , and cheaper . CHAP. XLVIII . SInne is a Basitiske whose eyes are full of Venome , if the eye of thy soule see her first , it reflects her own poyson and kills her : if she see thy soule , unseen , or seen too late , with her poyson , she kills thee : Since therefore thou canst not escape thy Sinne , let not thy Sinne escape thy observation . CHAP. XLIX . IF thou expect'st to rise by the means of Him whom thy Fathers greatnesse rais'd from his service to Court preferment , thou wilt be deceiv'd : For the more in esteem thou art , the more sensible is He of what he was , whose former servitude will be Chronicled by thy advancement , and glory obscured by thy greatnes : However he will conceive it a dead service , which may be interpreted by thee , as a merited Reward , rather then a meritorious benefit . CHAP. L. TRust not to the promise of a common swearer , for he that dare sin against his God , for neither profit nor pleasure , will trespasse against thee for his own advantage . He that dare break the precepts of his Father , will easily be perswaded to violate the promise unto his Brother . CHAP. LI. LEt the greatest part of the newes thou hearest be the least part of what thou beleevest , lest the greatest part of what thou beleevest be the least part of what is true . Where lies are easily admitted , the Father of lies will not easily be excluded . CHAP. LII . DEliberate long , before thou consecrate a Friend ; and when thy impartiall judgement concludes him worthy of thy bosome , receive him joyfully , and entertaine him wisely : impart thy secrets boldly , and mingle thy thoughts with his : He is thy very selfe ; and use him so : if thou firmly think him Faithfull , thou mak'st him so . CHAP. LIII . AS there is no worldly gain , without some losse , so there is no worldly losse without some gaine . If thou hast lost thy wealth , thou hast lost some trouble with it : if thou art degraded from thy Honour thou art likewise freed from the stroke of envie ; if sicknesse hath blurr'd thy beauty , it hath deliver'd thee from pride , Set the allowance against the losse , and thou shalt find no losse great ; He loses little or nothing , that reserves himselfe . CHAP. LIV. IF thou desire to take the best advantage of thy selfe ( especially in matters where the Fancy is most imploy'd ) keep temperate diet , use moderate exercise , observe seasonable , and set houres for Rest ; Let the end of thy first sleep raise thee from thy Repose : Then hath thy Body the best temper ; Then hath thy Soule the least incumberance : Then no noyse shall disturbe thy Eare ; No object shall divert thine Eye : Then , if thy sprightly Fancie transport thee not beyond the common pitch , and shew thee not the Magazin of high invention , return thee to thy wanton Bed , and there conclude thy selfe more fit to wear thy Mistresses Favour , then Apolloes Bayes . CHAP. LV . IF thou art rich strive to command thy mony , lest she command thee : if thou know how to use her , she is thy Servant : if not , thou art her Slave . CHAP. LVI . BRing thy daughter a husband of her own Religion , and of no hereditary disease ; Let his wisdome outweigh his wealth : Let his parentage excell his person , and let his yeares exceed hers : Let thy prayers recommend the rest to providence : if he prove , thou hast found a Sonne : if not , thou hast lost a Daughter . CHAP. LVII . SO use Prosperity , that Adversity may not abuse thee : if in the one , Security admits no feares ; in the other , Despaire will afford no hopes : He that in Prosperity can foretell a danger , can in adversity foresee deliverance . CHAP. LVIII . IF thy faith have no doubts , thou hast just cause to doubt thy faith ; and if thy doubts have no hope , thou hast just reason to feare despair ; When therefore thy doubts shal exercise thy faith , keep thy hopes firme to qualifie thy doubts ; So shall thy Faith be secured from doubts : So shall thy doubts be preserved from despaire . CHAP. LIX . IF thou desire to be truly valiant , feare to doe any injury : He that feares not to doe evill , is alwayes afraid to suffer evill : He that never feares is desperate : And he that fears alwayes , is a Goward : He is the true valiant man , that dares nothing but what he may , and feares nothing but what he ought . CHAP. LX . ANger may repast with thee for an houre , but not repose for a night : The continuance of Anger is Hatred , the continuance of Hatred turns Malice . That anger is not warrantable , which hath seen two Sunnes . CHAP. LXI IF thou stand guilty of oppression , or wrongfully possest of anothers Right ; see , thou make Restitution before thou givest an Almes : if otherwise , what art thou but a Thief , and makest God thy Receiver ? CHAP. LXII . VVHen thou pray'st for spirituall Graces let thy prayer be absolute ; When , for temporall Blessings , adde a Clause of Gods pleasure : in both , with Faith , and Humiliation : So shalt thou undoubtedly receive what thou desirest , or more , or better ; Never prayer rightly made , was made unheard , or heard , ungranted . CHAP. LXIII . HEe that gives all , though but little , gives much ; because God looks not to the quantity of the Gift , but to the quality of the Givers : He that desires to give more then he can , hath equall'd his Gift to his desire , and hath given more then he hath . CHAP. LXIV . BEe not too greedy in desiring Riches , nor too eager in seeking them : nor too covetous in keeping them ; nor too passionate in losing them : the first will possesse thy soul of discontent ; The second will dispossesse thy body of Rest ; The third will possesse thy wealth of thee ; The last will dispossesse thee of thy selfe : He that is too violent in the concupiscible ; will be as violent in the irascible . CHAP. LXV . BEe not too rash in the breaking of an inconvenient custome : As it was gotten , so leave it by degrees . Danger attends upon too sudden Alterations : He that pulls down a bad building by the great , may be ruin'd by the fall : But he that takes it down Brick by Brick , may live to build a better . CHAP. LXVI . IF thou desire that inestimable Grace of saving Faith , detest that insatiable vice of damnable Covetousnesse : it is impossible , one heart ( though never so double ) should lodge both : Faith possesses thee of what thou hast not ; Covetousnesse dispossesses thee of what thou hast : Thou canst not serve God , unlesse Mammon serve thee . CHAP. LXVII . BEware of him that is slow to Anger : Anger when it is long in comming , is the stronger when it comes , and the longer kept . Abused patience turns to fury : When Fancy is the ground of passion , that understanding which composes the Fancy qualifies the passion ; But when judgement is the ground the Memory is the Recorder . CHAP. LXVIII . HEe that professes himselfe thy open enemy , armes thee against the evill he meanes thee , but he that dissembles himself thy secret Friend , strikes beyond Caution , and wounds above Cure : From the first , thou maist deliver thy selfe : From the last , good Lord deliver thee . CHAP. LXIX . IF thou hast wrong'd thy brother in thought , reconcile thee to him in thought ; if thou hast offended him in words , let thy reconciliation be in words : if thou hast trespassed against him in deeds , by deeds be reconciled to him : That Reconciliation is most kindly which is most in kind . CHAP. LXX . NOt to give to the poor is to take from him : Not to feed the hungry , if thou hast it , is the utmost of thy power to kill him : That therefore thou maist avoid both Sacriledg and Murther , Be Charitable . CHAP. LXXI . SO often as thou remembrest thy sinnes without Griefe , so often thou repeatest those sinnes for not grieving : He that will not mourne for the Evill which he hath do●e , gives earnest for the Evill he meanes to doe ; Nothing can asswage that fire which Sinne hath made , but only that Water which Repentance hath drawne . CHAP. LXXII . LOok well before thou leap into the chaire of Honour : The higher thou climbest the lower thou fallest : if Vertue preferre thee , Vertue will preserve thee : if Gold or Favour advance thee , thy Honour is pinn'd upon the wheele of Fortune : When the wheele shall turne , thy Honour falls , and thou remain'st an everlasting Monument of thy own ambitious folly . CHAP. LXXIII . VVEe are born with our temptations : Nature sometimes presses us to evill , sometimes provokes us unto good ; if therefore thou givest her more then her due , thou nourishest an enemy ; if lesse then is sufficient , thou destroyest a friend : Moderation will prevent both . CHAP. LXXIV . IF thou scorne not to serve Luxury in thy Youth , Chastity will scorne thy service in thy Age ; and that the Will of thy green yeares thought no Vice in the acting , the necessity of thy gray haires makes no Vertue , in the forbearing : Where there is no Conflict , there can be no Conquest ; where there is no Conquest , there is no Crowne . CHAP. LXXV . THou didst nothing towards thy own Creation , for thou wert created for thy Creators glory ; Thou must do something towards thy own Redemption , for thou wert redeemed for thy own good : He that made thee without thee , will not save thee without thee . CHAP. LXXVI . WHen thy tongue and heart agree not in confession , that confession is not agreeable to Gods pleasure : He that confesses with his tongue , and wants confession in his heart , is either a vaine man , or an Hypocrite : He that hath confession in his heart , and wants it in his tongue , is either a proud man , or a timerous . CHAP. LXXVII . GOld is Caesars Treasure , Man is Gods : Thy Gold hath Caesars image , and thou hast Gods ; Give therefore those things unto Caesar which are Caesars ; and unto God , which are Gods . CHAP. LXXVIII . IN the Commission of evill , feare no man so much as thy own selfe : Another is but one witnesse against thee : Thou art a thousand : Another thou maist avoid , but thy selfe thou 〈◊〉 not ; Wickednesse is its owne punishment . CHAP. LXXIX . IN thy Apparell avoyd Singularity , Pro●usenesse and Gaudinesse ; Be not too early in the fashion ; nor too late : Decency is the halfe way between Affectation and Neglect : The Body is the shell of the Soule ; Apparell is the Huske of that Shell ; The Huske often tels you what the Kirnell is . CHAP. LXXX . LEt thy recreation be manly , moderate , seasonable , lawfull ; if thy life be Sedentary , more tending to the exercise of thy Body ; if active , more to the refreshing of thy mind : The use of Recreation is to strengthen thy Labour , and sweeten thy Rest. CHAP. LXXXI . BEe not censorious , for thou know'st not whom thou judgest ; it is a more dextrous errour to speak well of an evill man , then ill of a good man . And safer for thy judgement to be missed by simple Charity , then uncharitable Wisdome : He may taxe others with priviledge , that hath not in himselfe , what others may taxe . CHAP. LXXXII . TAke heed of that Honour which thy wealth hath purchased thee , for it is neither lasting , nor thine own . What money creates , money preserves : if thy wealth decayes , thy Honour dyes ; it is but a slippery happinesse which ●ortunes can give and Frowns can take ; and not worth the owning which a nights Fire can melt , or a rough Sea can drown . CHAP. LXXXIII . IF thou canst desire any thing not to be repented of , thou art in a fair way to Happinesse ; if thou hast attain'd it , thou art at thy wayes end ; He is not happy who hath all that he desires , but that desires nothing but what is good ; if thou canst not doe what thou need not repent , yet endeavour to repent what thy necessity hath done . CHAP. LXXXIV . SPend a hundred yeares in Earths best pleasures ; and after that , a hundred more ; to which being spent , adde a thousand ; and to that , tenne thousand more ; the last shall as surely end , as the first are ended , and all shall be swallowed with Eternity : He that is born to day , is not sure to live a day ; He that hath lived the longest , is but as he that was born yesterday : The Happinesse of the one is , That he hath liv'd ; the Happinesse of the other is , That he may live ; and the lot of both is , That they must dye : it is no happinesse to live long , nor unhappinesse to dye soon : Happy is hee that hath liv'd long enough , to dye well . CHAP. LXXXV . BE carefull to whom thou givest , and how : He that gives him that deserves not , loses his gift , and betrayes the giver . He that conferres his gift upon a worthy receiver , makes many debtors , and by giving , receives . He that gives for his owne ends , makes his gift a bribe , and the receiver a prisoner : He that gives often , ●eaches requittance to the receiver , and discovers a crafty confidence in the giver . CHAP. LXXXVI . HAth any wronged thee ? Be bravely reveng'd : Sleight it , and the work 's begun ; Forgive it , and 't is finisht : He is below himselfe that is not above an injury . CHAP. LXXXVII . LEt not thy passion miscall thy Childe , lest thou prophesie his fortunes : Let not thy tongue curse him , lest thy curse returne from whence it came : Curses sent in the roome of blessings are driven back with a double vengeance . CHAP. LXXXVIII . IN all the Ceremonies of the Church which remaine indifferent , doe according to the constitution of that Church where thou art : The God of Order and Unity , who created both the Soul and the Body , expects Vnity in the one , and Order in both . CHAP. LXXXIX . LEt thy religious Fast be a voluntary abstinence , no● so much from Flesh , as Fleshly thoughts : God is pleased with that Fast which gives to another , what thou deniest to thy selfe ; and when the afflicting of thy own Body , is the repairing of thy Brothers . He fasts truly that abstains sadly , grieves really , gives cheerfully , and forgives charitably . CHAP. XC . IN the hearing of Mysteries keep thy tongue quiet : five words cost Zacharias forty weeks silence : In such heights , convert thy Questions into Wonders ; and let this suffice thee , The Reason of the Deed , is the power of the Doer . CHAP. XCI . DEride not him whom the looser world cals Puritane , lest thou offend a little one : if he be an Hypocrite , God , that knowes him , will reward him ; if zealous , that God that loves him , will revenge him : if he be good , he is good to Gods Glory : if evill , let him be evill at his own charges : He that judges , shall bee judged . CHAP. XCII . SO long as thou art ignorant , be not asham'd to learn : He that is so fondly modest , not to acknowledge his own defects of knowledge , shall in time , be so fouly impudent to justifie his own ignorance : ignorance is the greatest of all infirmities ; and , justified , the chiefest of all Follies . CHAP. XCIII . IF thou be a Servant , deal just by thy Master , as thou desirest thy Servant should deale with thee : Where thou art commanded , be obedient ; where , not commanded , be provident : Let diligence be thy Credit ; Let faithfulnesse be thy crowne : Let thy Masters credit be thy care , and let his welfare be thy content : Let thine Eye be single , and thy heart , humble : Be Sober , that thou maist be circumspect : He that in Sobriety is not his owne man , being drunk , whose is he ? Be neither contentious , nor Lascivious : The one shewes a turbulent Heart ; The other an idle Brain . A good Servant is a great Master . CHAP. CXIV . LEt the Foundation of thy Affection be Vertue , then make the Building as rich , and as glorious as thou canst : if the Foundation bee Beauty , or Wealth , and the building Vertue , the Foundation is too weak for the Building ; and it will fall : Happy is he , the Pallace of whose affection is founded upon Vertue , wal'd with Riches , glaz'd with Beauty , and Roof'd with Honour . CHAP. XCV . IF thy mother be a widow , give her double honour , who now acts the part of a double Parent . Remember her nine mone●hs burthen , and her tenth moneths travell : forget not her indulgence , when thou didst hang upon her tender breast . Call to minde her prayers for thee before thou cam'st into the world ; and her cares for thee when thou wert come into the world . Remember her secret Groans , her affectionate teares , her broken slumbers , her dayly feares , her nightly frights . Relieve her wants ; cover her imperfections ; comfort her age : and the widowes husband , will be the Orphans Father . CHAP. XCVI . AS thou desirest the love of God & man , beware of Pride : it is a tumor in thy minde that breakes and poysons all thy actions ; it is a worm in thy treasure which eates and ruines thy estate : it loves no man ; is beloved of no man ; it disparages vertue in another by detraction ; it disrewards goodnesse in it selfe , by vain glory : the friend of the flatterer , the mother of envy , the nurse of fury , the baud of luxury , the sinne of devils , and the devill in mankinde : it hates superiours , it scornes inferiours , it owns no equals : in short , till thou hate it , God hates thee . ●HAP . XCVII . SO behave thy selfe among thy children , that they may love and honour thy presence : be not too fond , lest they fear thee not : be not too bitter , lest they feare thee too much ; too much familiarity will embolden them ; too little countenance will discourage them : so carry thy selfe , that they may rather feare thy displeasure , then thy correction ; when thou reprov'st them , do● it in season ; when thou correct'st them , do it not in passion : as a wise child makes a happy father , so a wise father makes a happy child . CHAP. XCVIII , VVHen thy hand hath done a good act , aske thy heart if it be well done : the matter of a good action is the deed done ; the forme of a good action is the manner of the doing : in the first , another hath the comfort , and thou the glory ; in the other , thou hast the comfort , and God the glory : that deed is ill done wherein God is no sharer . CHAP. XCIX . VVOuld'st thou purchase Heaven ? advise not with thy owne ability . The pr●ze of Heaeen is what thou hast ; examine not what thou hast , but what thou art : give thy selfe , and thou hast bought it : if thy own vilenesse be thy feares , offer thy selfe and thou art precious . CHAP : C. THe Birds of the aire dye to sustaine thee ; the Beasts of the field dy to nourish thee ; the Fishes of the Sea dye to feed thee . Our stomacks are their common Sepulcher . Good God! with how many deaths are our poor lives patcht up ! How full of death is the miserable life of momentary man ! The 〈◊〉 of the second Century . THE Third Century . CHAP. I. IF thou take paines in what is good , the paines vanish , the good remains : If thou take pleasure in what is evil , the evill remaines , and the pleas●●e vanishes : what art thou the worse for paines , or the better for pleasure , when both are past ? CHAP. II. IF thy fancy , and judgement have agreed in the choice of a fit wife , be not too fond , lest she surfeit , nor too peevish , lest she languish : love so , that thou mayst be fear'd ; rule so , that thou mayst be honour'd : be not too diffident , lest thou teach her to deceive thee , nor too suspicious , lest thou teach her to abuse thee : if thou see a fault , let thy love hide it ; if she continue it , let thy wisdome reprove it : reprove her not openly , lest she grow bold : rebuke her not tauntingly , lest she grow spitefull : proclaim not her beauty , lest she grow proud : hoast not her wisedome , lest thou be thought foolish ; shew her not thy imperfections , lest she disdaine thee : pry not into her Dairy , lest she desprise thee : prophane not her eares with loose communication , lest thou defile the sanctuary of her modesty ? an understanding husband , makes a discreet wife ; and she , a happy husband . CHAP. III. WRinckle not thy face with too much laughter , lest thou become ridiculous ; neither wanton thy heart with too much mirth , lest thou become vaine : the suburbs of folly is vaine mirth , and profusenesse of laughter , is the City of fooles . CHAP. IV. LEt thy tongue take counsell of one eye , rather then of two ears ; let the newes thou reportest be rather stale then false , lest thou be branded with the name of lyer . It is an intolerable dishonour to be that which onely to be call'd so , is thought worthy of a Stabbe . CHAP. V. LEt thy discourse be such , as thy judgement may maintaine , and thy company may deserve . In neglecting this , thou losest thy words ; in not observing the other , thou losest thy selfe . Give wash to swine , and wort to men ; so shalt thou husband thy gifts to the advantage of thy selfe , and shape thy discourse to the advancement of thy hearer . CHAP. VI . DOst thou roar under the Torments of a Tyrant ? weigh them with the sufferance of thy S●viour , and they are no plague . Dost thou rage under the Bondage of a raving Conscience ? compare it to thy Saviours passion , and it is no paine Have the tortures of Hell taken hold of thy dispairing soule ? compare it to thy Saviours torments , and it is no punishment : what sense unequally compares , let faith enterchangeably apply ; and thy pleasures have no comparison . Thy sinnes are the Authors of his sufferings ; and his hell is the price of thy heaven . CHAP. VII . ARt thou banisht from thy owne Country ? thanke thy owne folly : hadst thou chosen a right home , thou hadst been no Exul : hadst thou commanded thy owne Kingdome , all Kingdomes had been thy owne : the foole is banisht in his owne Country ; the wiseman is in his owne Country , though banisht : the foole wanders the wiseman travels . CHAP. VIII . IN seeking vertue , if thou find poverty , be not ashamed : the fault is none of thine . Thy honour , or dishonour is purchased by thy owne actions . Though vertue give a ragged livery , she gives a golden Cognizance : If her service make thee poore , blush not . Thy poverty may disadvantage thee , but not dishonour thee . CHAP. IX . GAze not on Beauty too much , lest it blast thee : nor too long , lest it blind thee ; nor too near , lest it burne thee : if thou like it , it deceives thee ; if thou love it , it disturbs thee ; if thou lust after it , it destroies thee : if vertue accompany it , it is the hearts paradise ; if vice associate it , it is the soules purgatory : it is the wisemans Bonefire , and the fooles Furnace . CHAP. X. IF thou wouldst have a good servant , let thy servant find a wise master : let his food , rest , and wages be seasonable : let his labour , recreations , and attendance depend upon thy pleasure : be not angry with him too long , lest he thinke thee malicious ; nor too soone , lest he ●onceive thee rash ; nor too often , lest he count thee humorous . Be not too fierce lest he love thee not ; nor too remisse , lest he feare thee not ; nor too familiar , lest he prize thee not . In briefe , whil'st thou giv'st him the liberty of a servant , beware thou losest not the Majesty of a Master . CHAP. XI . IF thou desire to be chast in Wedlocke , keepe thy selfe chast before thou wedd'st : he that hath knowne pleasure unlawf●lly , will hardly be restrained from unlawfull pleasure . One woman was created for one man . He that straies beyond the limits of liberty , is brought into the verge of Slavery . Where one is enough , two is too many , and three is too few . CHAP. XII . IF thou would'st be justified acknowledge thy injustice : he that confesses his sinne , begins his journy towards salvation : he that is sorry for it , mends his pace : he that forsakes it , is at his journies end . CHAP. XIII . BEfore thou reprehend another , take heed thou art not culpable in what thou goest about to reprehend . He that cleanses a blot with blotted fingers , makes a greater blur . CHAP. XIV . BEware of drunkennesse , ●lest all good men beware of thee ; where drunkennesse reigns , there reason is an Exul ; vertue , a stranger ; God an Enemy ; Blasphemy is wit , Oathes are Rhetoricke , and Secrets are Proclamations . Noah discover'd that in one houre , drunke , which sober , he kept secret six hundred years . CHAP. XV . WHat thou givest to the poore , thou securest from the Thiefe , but what thou withhold'dst from his necessity , a Thiefe possesses . Gods Exchequer is the poore mans Box : when thou strik'st a Tally , he becomes thy debtor . CHAP. XVI . TAke no pleasure in the folly of an Idiot , no● in the fancy of a Lunaticke , nor in the frenzie of a Drunkard . Make them the object of thy pity , not of thy pastime ; when thou behold'st them , behold how thou art beholding to him that suffered thee not to be like them . There is no difference between thee and them but Gods favour . CHAP. XVII . IF being in eminent place , thou hast incur●'d the Obloquy of the multitude , the more thou endeavourest to stop the streame , the more it over●owes● wisely rather divert the co●●e of the vulgar humour , by divulging and spreading some ridiculous novelty , which may present new matter to their various fancy , and stave their tongues from off thy worried name . The first subject of the common voice , is the last news . CHAP. XVIII . IF thou desire to see thy child vertuous , let him not see his fathers vices : Thou canst not rebuke that in them , that they behold practis'd in thee ; till reason be ripe , examples direct more then precepts : Such as thy behaviour is before thy childrens faces , such commonly is theirs behind their parents backs . CHAP. XIX . VSe Law and Physicke onely for necessity ; they that use them otherwise , abuse themselves into weake bodies , and light purses : they are good remedies , bad businesses , and worse recreations . CHAP. XX . BE not over curious in prying into mysteries ; lest , by seeking things which are needlesse , thou omittest things which are necessary : it is more safe to doubt of uncertaine matters , then to dispute of undiscover'd Mysteries . CHAP. XXI . IF what thou hast received from God thou sharest to the poore , thou hast gained a blessing by the hand ; if what thou hast taken from the poore , thou givest to God , thou hast purchased a Curse into the Bargaine . He that puts to pious uses , what he hath got by impious Usury , robs the Spittle to raise an Hospitall ; and the cry of the one , will out-plead the prayers of the other . CHAP. XXII . LEt the end of thy argument be rather to discover a doubtfull Truth , then a commanding Wit ; In the one , thou shalt gaine substance ; in the other , Froth : that flint strikes the steele in vaine , that propagates no sparkles ; covet to be Truths champion , at least to hold her colours : he that pleads against the truth , takes paines to be overthrown ; or , if a conquerour , gaines but vain-glory by the conquest . CHAP. XXIII . TAke no pleasure in the death of a creature ; if it be harmelesse or uselesse , destroy it not : if usefull , or harmefull destroy it mercifully : He that mercifully made his Creatures for thy sake , expects thy mercy upon them for his sake . Mercy turns her backe to the unmercifull . CHAP. XXIV . IF thou are call'd to the dignity of a Priest , the same voice cals thee to the honour of a Judge ; if thy life and doctrine be good , thou shalt judge others : if thy doctrine be good , and thy life ba●● , onely thy selfe : if both be good , thou reachest thy people to escape condemnation : if this be good , and that bad , thou reachest God to condemne thee : CHAP. XXV . IF thou be not a Prometheus to advise before thou dost ; be an Ep●metheus to examine when thou hast done : when the want of advise hath brought forth an improvident act , the act of examination may produce a profitable Repentance . CHAP. XXVI . IF thou desire the happinesse of thy soule , the health of thy body , the prosperity of thy estate , the preservation of thy credit , converse not with a Harlot : her eyes runne thy reputation in debt ; her lips demand the payment : her breasts arrests thee ; her armes imprison thee ; from whence , beleeve it● thou shalt hardly get forth till thou hast either ended the dayes of thy credit , or pay'd the utmost farthing of thy Estate . CHAP. XXVII . CArry a watchfull eye upon those familiars that are either silent at thy faults , or sooth thee in thy frailties , or excuse thee in thy follies ; for such are either cowards , or flatterers , or fooles : if thou entertain them in prosperity , the Coward will leave thee in thy dangers , the Flatterer will quit thee in thy adversity : but the foole will never forsake thee . CHAP. XXVIII . IF thou hast an Estate , and a sonne to inherit it , keep him not too short , lest he thinke thou livest too long ; what thou allowest him , let him receive from thy hand , as gift ; not from thy Tenants , as Rent : keep the reines of thy Estate in thy owne hand , lest thou forsaking the soveraignty of a father , he forget the reverence of a child : let his liberty be grounded on thy permission , and keep him within the compasse of thy instruction : let him feele , thou hast the Curbe , though occasion urge thee not to checke . Give him the choise of his owne wife , if he be wise . Counsell his affection rather then crosse it , if thou beest wise ; lest his marriage-bed be made in secret , or depend upon thy grave . If he be given to lavish company , endeavour to stave him off with lawfull recreations : be cheerfull with him , that he may love thy presence ; and wink at small faults , that thou maist gain him : be not always chiding , lest thou harden him ; neither knit thy brow too often , lest thou dishearten him : remember , the discretion of a father oft times prevents the destruction of a childe . CHAP. XXIX . IF thou hide thy Treasure upon the Earth , how canst thou expect to finde it in Heaven ? Canst thou hope to be a sharer where thou hast reposed no stocke ? What thou givest to Gods glory , and thy soules health , is laid up in Heaven , and is onely thine ; that alone , which thou exchangest , or hidest upon Earth is lost . CHAP. XXX . REgard not in thy Pilgrimage how difficult the passage is , but whither it tends ; nor how delicate the journey is , but where it ends : If it be easie , suspect it ; if hard , endure it : He that cannot excuse a bad way , accuseth his owne sloth ; and he that stickes in a bad passage . can never attaine a good journies end . CHAP. XXXI . MOney is both the generation and corruption of purchas'd honour : honour is both the child and slave of potent money : the credit which honour hath lost , money hath found : When honour grew mercenary , money grew honourable . The way to be truly Noble , is to contemn both . CHAP. XXXII . GIve not thy tongue too great a liberty , lest it take thee prisoner : A word unspoken is like the sword in thy scabberd , thine ; if vented , thy sword is in anothers hand : if thou desire to be held wise , be so wise as to hold thy tongue . CHAP. XXXIII . IF thou be subject to any great vanity , nourish it not : if it will be entertained , encourage it not : if it grow strong , more strongly strive against it ; if too strong , pray against it ; if it weaken not , joyne fasting to the Prayer ; if it shall continue , adde perseverance to both ; if it decline not , adde patience to all , and thou hast conquered it . CHAP. XXXIV . HAth any wounded thee with Injuries ? meet them with patience ; hastie words ranckle the wound , soft language dresses it , forgivenesse cures it , and oblivion takes away the scarre . It is more noble , by silence to avoid an injury , then by argument to overcome it . CHAP. XXXV . BE not instable in thy resolutions , nor various in thy actions , nor inconstant in thy affections : so deliberate , that thou maist resolve ; so resolve , that thou maist performe ; so performe , that thou maist persevere : Mutability is the badge of Infirmity . CHAP. XXXVI . LEt not thy good intention flatter thee to an evill action ; what is essentially evill , no circumstance can make good ; it matters not with what mind thou didst that , which is unlawfull , being done : if the act be good , the intention crowns it ; if bad , it deposes thy intention : no evill action can be well done . CHAP. XXXVII . LOve not thy children too unequally ; or , if thou dost , shew it not , lest thou make the one proud , the other envious , and both Fooles : if Nature hath made a difference , it is the part of a tender Parent to help the weakest . That triall is not fair , where affection is the judge . CHAP. XXXVIII . IN giving of thy almes , enquire not so much into the person , as his necessity : God looks not so much upon the merits of him that requires , as into the manner of him that releives : if the man deserve not , thou hast gien it to Humanity . CHAP. XXXIX . IF thou desirest the Eucharist should be thy Supper , let thy life be thy Chaplain ; if thy own worthinesse invites thee , presume not to come ; if the sorrowfull sense of thy own sinnes forbid thee , presume not to forbeare : if thy faith be strong , it will confirme it ; if weak , it will strengthen it : He onely that wants Faith is the forbidden guest . CHAP. XL . VVOuldst thou traffick with the best advantage , and Crown thy vertues with the best return ? Make the poor thy Chapman , and thy purse thy Factor : So shalt thou give trifles which thou could'st not keep , to receive treasure which thou canst not lose : There 's no such Merchant as the charitable man . CHAP. LXI . FOllow not the multitude in the evill of sin , lest thou share with the multitude in the evill of punishment : The number of the Offenders diminisheth not the quality of the offēce : As the multitude of Suiters drawes more favour to the Suite ; So the multitude of Sinners drawes more punishment on the Sin : The number of the Faggots multiplies the fury of the Fire . CHAP. LXII . IF thou be angry with him that reproves thy Sinne , thou secretly confessest his reproof to be just : if thou acknowledge his Reproof to be just , thou secretly confessest thy anger to be unjust . He that is angry with the just Reprover , kindles the fire of the just Revenger● CHAP. XLIII . DOe well while thou maist , lest thou do evill when thou wouldst not : He that takes not advantage of a good Power , shall lose the Benefit of a good Will . CHAP. XLIV . LEt not mirth be thy profession , lest thou become a Make-sport . He that hath but gain'd the Title of a jester , let him assure himselfe , The Fool 's not farre off . CHAP. XLV . IN every Relative action , change conditions with thy brother ; Then aske thy conscience what thou wouldest be done to ; Being truly resolved exchange again , and doe thou the like to him , and thy Charity shall never erre : it is injustice to do , what without impatience thou canst not suffer . CHAP. XLVI . LOve thy neighbour for Gods sake , and God for his owne sake , who created all things for thy sake , and redeemed thee for his mercy sake : If thy love have any other Object , it is false love : if thy object have any other end , it is self-love . CHAP. XLVII . LEt thy conversation with men , be sober and sincere : Let thy devotion to God be dutifull and decent : Let the one be hearty , and not haughty ; Let the other be humble , and not homely : So live with men , as if God saw thee ; So pray to God , as if men heard thee . CHAP. XLVIII . GOds pleasure is the wind our actions ought to say 〈◊〉 : Mans will is the Streame that Tydes them up and down ; if the wind blow not , thou maist take the advantage of the Tide ; if it blow , no matter which way the Streame runs , if with thee , thy voyage will be the shorter ; if against thee , the Sea ●ill bee the rougher : it is safer to strive against the Stream , then to sayle against the Wind. CHAP. XLIX . IF thou desire much Rest. desire not too much : there is no lesse trouble in the preservation , then in the acquisition of abundance ; Diogenes found more rest in his Tub then Alexander on his Throne . CHAP. L. WOuldst thou multiply thy riches ? Diminish them wisely : Or wouldst thou make thy Estate entire ? divide it charitably : Seeds that are scattered , encrease ; but hoarded up they perish . CHAP. LI. HOw cam'st thou by thy Honou● ? By Mony : How cam'st thou by thy Mony ? By Extortion : Compare thy penny worth with the price , and tell me truly , how truly 〈◊〉 u●able thou art ? It is an ill purchase that 's encumbred with a curse , and that Honour will be ruinous that is built on Ruines . CHAP. LI. IF thy Brother hath privately offended thee , reprove him privately , and having lost himselfe in an injury , thou shalt find him in thy forgivenesse : He that rebukes a private fault openly , betrayes it , rather then reproves it . CHAP. LIII . WHat thou desirest , inspect througly before thou prosecute : Cast one eye upon the inconveniences , as well as the other upon the Conveniences . Weigh the fulnesse of the Barne with the Charge of the Plough : Weigh Honour with her Burthen , and Pleasure with her Dangers ; So shalt thou undertake wisely what thou desirest ; or moderate thy desires in undertaking . CHAP. LIV. IF thou owest thy whole selfe to thy God for thy Creation , what hast thou left to pay for thy Redemption , that was not so cheap as thy Creation ? In thy Creation , he gave thee thy selfe , and by thy selfe to him : In thy Redemption hee gave himselfe to thee , and through him restor'd thee to thy selfe : Thou art given and restor'd : Now what owest thou unto thy God ? if thou hast paid all thy debts , give him the Surplusage , and thou hast merited . CHAP. LV . IN thy discourse take heed what thou speakest , to whom thou speakest , how thou speakest , and when thou speakest : What thou speakest , speak truly ; when thou speakest , speak wisely . A Fools heart is in his Tongue ; but a Wise mans Tongue is in his heart . CHAP. LVI . BEfore thou act a Theft , consider what thou art about to doe : if thou take it , thou losest thy selfe ; if thou keep it , thou disenablest thy Redemption ; Till thou restor●st it , thou canst not be restored ; When it is restor'd , it must cost thee more paine , and sorrow , then ever it brought thee pleasure or profit . It is a great folly to please the P●late with that which thou knowest , must either be vomited , or thy death . CHAP. LVII . SIlence is the highest wisdome of a Fool , and Speech is the greatest criall of a Wise man ; if thou would'st ●e known a Wise man , let thy words shew thee so ; if thou doubt thy words , let thy silence seign thee so . It is not a greater point of Wisdome to discover knowledge , then to hide ignorance . CHAP. LVIII . THe Clergy is a Copy book their Life is the Paper , whereof some is purer , some Courser : Their Doctrine is the Copies , some written in a plain Hand , others in a Flourishing Hand , some in a Text Hand , some in a Roman Hand , others in a Court Hand , others in a Bastard Roman : if the choise be in thy power , chuse a Book that hath the finest Paper , let it not bee too straight nor too loosely bound , but easie to lye open to every Eye : follow not every Copy , lest thou be good at none : Among them all chuse one that shall be most Legible and Vse●ill , and fullest of instructions . But if the Paper chance to have a Blot , remember , the Blot is no part of the Copy . CHAP. LIX . VErtue is nothing but an act of loving th●t which is to be beloved , and that act is Prudence● from whence not to be removed by co●● straint is ● ortitude ; not to be allu●●d by enticements is Temperance ; not to be diverted by Pride is justice . The declining of this act is Vice . CHAP. LX . REbuke thy Servants fault in private : publique reproof hardens his shame : if he be past a youth , strike him not : he is not fit for thy service , that after wise reproofes will either deserve thy strokes , or digest them . CHAP. LXI . TAke heed rather what thou receivest , then what thou givest ; What thou givest leaves thee , what thou takest , sticks by thee : He that presents a gift buyes the Receiver , he that takes a gift sels his liberty . CHAP. LXII . THings Temporall , are sweeter in the Expectation : Things Eeternall are sweeter in the Fruition : The first shames thy Hope , the second crownes it : it is a vain Journey , whose end affords lesse pleasure then the way . CHAP. LXIII . KNow thy selfe that thou maist Fear God : Know God , that thou maist Love him ; in this , thou art initiated to wisdome ; in that , perfected : The Feare of God is the beginning of Wisdome : The Love of God is the fulfilling of the Law . CHAP. LXIV . IF thou hast Providence to foresee a danger , let thy Prudence rather prevent it , then feare it . The feare of future evils , brings oftentimes a present mischiefe : Whilst thou seek'st to prevent it , practice to beare it . He is a wise man can avoyd an evill ; he is a patient man that can endure it ; but he is a valiant man can conquer it . CHAP. LXV . IF thou hast the place of a Magistrate , deserve it by thy Justice , and dignifie it with thy Mercy : Take heed of early gifts : an open hand makes a blind eye : be not more apt to punish Vice , then to encourage Vertue . Be not too severe , lest thou be hated , nor too remisse , lest thou be sleighted : So execute Justice , that thou mayst be loved : so execute mercy , that thou mayest be feared . CHAP. LXVI . LEt not thy Table exceed the fourth part of thy Revenue : Let thy provision be solid , and not farre fetcht , fuller of substance then Art : Be wisely frugall in thy preparation , and freely cheerfull in thy entertainment : If thy guests be right , it is enough ; if not , it is too much : Too much is a vanity ; enough is a Feast . CHAP. LXVII . LEt thy apparell be decent , and suited to the quality of thy place and purse : Too much punctualitie , and too much morositie , are the two Poles of Pride : Be neither too early in the Fashion , nor too long out of it , nor too precisely in it : what custome hath civiliz'd , is become decent , till then , ridiculous : Where the Eye is the Jury , thy apparell is the evidence . CHAP. LXVIII . IF thy words be too luxuriant , confine them , lest they confine thee : He that thinks he never can speake enough , may easily speake too much● A full tongue , and an empty braine , are seldome parted . CHAP. LXIX . IN holding of an argument , be neither cholericke , nor too opinionate ; The one distempers thy understanding ; the other abuses thy judgement : Above all things decline Paradoxes and Mysteries : Thou shalt receive no honour , either in maintaining ranke falshoods , or medling with secret truths ; as he that pleads against the truth , makes wit the mother of his Errour : so he that argues beyond warrant , makes wisedome the midwife of his folly . CHAP. LXX . DEtaine not the wages from the poor man that hath earn'd it , lest God withhold thy wages from thee : If he complaine to thee , heare him , lest he complaine to Heaven , where he will be heard : if he hunger for thy sake , thou shalt not prosper for his sake . The poore mans penny is a plague in the rich mans purse . CHAP. LXXI . BE not too cautious in discerning the fit objects of thy Charity , lest a soule perish through thy discretion : What thou givest to mistaken want , shall returne a blessing to thy deceived heart : Better in relieving idlenesse to commit an accidentall evill , then in neglecting misery to omit an essentiall good : Better two Drones be preserv'd , then one Bee perish . CHAP. LXII . THeology is the Empresse of the world ; Mysteries are her Privy Councell ; Religion is her Clergy ; The Arts her Nobility ; Philosophy her Secretary ; The Graces her Maids of Honour ; The Morall vertues , the Ladies of her Bedchamber ; Peace is her Chamberlaine ; True joy , and endlesse pleasures are her Courtiers ; Plenty her Treasurer ; Poverty her Exchequer ; The Temple is her Court : If thou desire accesse to this great Majesty , the way is by her Courtiers ; if thou hast no power there , the common way to the Soveraigne is the Secretary . CHAP. LXXIII . IT is an evill knowledge to know the good thou shouldst embrace , unlesse thou likewise embrace the good thou knowest : The breath of divine knowledge , is the bellowes of divine love , and the flame of divine love , is the perfection of divine knowledge . CHAP. LXXIV . IF thou desire rest unto thy soule , be just : He that doth no injury , fears not to suffer injury : The unjust mind is alwayes in labour : It either practises the evill it hath projected , or projects to avoid the evill it hath deserved . CHAP. LXXV . ACcustome thy palat to what is most usuall : He that delights in rarities , must often feed displeased , and sometimes lie at the mercy of a deare market : common food nourishes best , delicates please most : The sound stomacke preferres neither . What a●t thou the worse for the last yeares plaine diet , or what now the better for thy last great Feast ? CHAP. LXXVI . VVHo ever thou art , thou hast done more evill in one day , then thou canst expiate in six ; and canst thou thinke the evill of six dayes , can require lesse then one ? God hath made us rich in dayes , by allowing six , and himselfe poore by reserving but one ; and shall we spare our owne flocke , and sheare his Lambe ? He that hath done nothing but what he can justifie in the six dayes , may play the seventh . CHAP. LXXVII . HOpe and Feare , like Hippocrates Twins , should live and dye together : If hope depart from feare , it travels by security , and lodges in presumption ; if feare depart from hope , it travels to infidelitie , and Innes in despaire , the one shuts up heaven , the other opens hell ; the one makes thee insensible of Gods frownes , the other , incapable of Gods favours ; and both teach God to be unmercifull , and thee to be most miserable . CHAP. LXXVIII CLose thine eare against him that shall open his mouth secretly against another : If thou receive not his words , they flye back , and wound the Reporter : if thou receive them , they flee forward , and wound the receiver . CHAP. LXXIX . IF thou wouldst preserve a sound body , use fasting and walking ; if a healthfull soule , fasting and praying ; Walking exercises the body , praying exercises the soule , fasting cleanses both . CHAP. LXXX . VVOuldst thou not be thought a foole in anothers conceit ? Be not wise in thine owne : He that trusts to his owne wisedome , proclaimes his owne folly : He is truly wise , and shall appeare so , that hath folly enough to be thought not worldly wise , or wisedome enough to see his owne folly . CHAP. LXXXI . DEsir'st thou knowledge ? know the end of thy desire : Is it only to know ? Then it is curiosity : Is it because thou mayst be knowne ? then 't is vanity : If because thou mayst edefie , it is charity : If because thou mayst be edefied , it is wisedome . That knowledge turnes to meere excrement , that hath not some heate of wisedome to digest it . CHAP. LXXXII . VVIsedome without innocency is knavery ; Innocency without wisedome is foolery : Be therefore as wise as serpents , and innocent as doves : The subtilty of the serpent , instructs the innocency of the dove : The innocency of the dove , corrects the subtilty of the serpent : What God hath joyn'd together , let no man seperate . CHAP. LXXXIII . THe more thou imitatest the vertues of a Saint departed , the better thou celebrat'st that Saints day . God is not pleased with surfetting for his sake , who with his fasting so often pleas'd his God . CHAP. LXXXIV . CHuse not thy serv'ceable souldier out of soft apparell , lest he prove effeminate , nor out of a full purse , lest he grow timorous : They are more fit for action , that are fiery to gaine a fortune abroad , then they that have fortunes to lose at home . Expectation breeds spirit ; Fruition brings feare . CHAP. LXXXV . GOd hath given to mankinde a common Library , his creatures ; and to every man a proper booke , Himselfe , being an abridgement of all the others : If thou reade with understanding , it will make thee a great master of Philosophy , and a true servant to the divine Authou● : If thou but barely reade , it will make thee thy owne Wise man , and the Authours foole . CHAP. LXXXVI . DOubt is a weake childe lawfully begotten between an obstructed judgement , and a faire understanding . Opinion is a bold bastard gotten betweene a strong fancie , and a weak Judgement ; it is lesse dishonourable to be ingenuously doubtfull , then rashly opinionate . CHAP. LXXXVII . AS thou art a morall man , esteem thy selfe not as thou art , but as thou art esteem'd . As thou art a Christian , esteeme thy selfe as thou art , not as thou art esteem'd : Thy price in both rises and fals as the market goes . The market of a morall man is wild opinion . The market of a Christian is a good conscience . CHAP. LXXXVIII . PRovidence is an exercise of reason ; experience an act of sense : by how much reason excels sense , by so much providence exceeds experience . Providence prevents that danger , which experience repents : Providence is the rationall daughter of wisedome : experience the Empiricall mistresse of fooles . CHAP. LXXXIX . HAth fortune dealt the ill Cards ? let wisedome make thee a good Gamester : in a faire Gale , every foole may sayle ; but wise behaviour in a storme commends the wisdome of a Pilot : To bear adversity with an equall minde , is both the sign and glory of a bave Spirit . CHAP. XC . IF any speake ill of thee , flee home to thy owne conscience , and examine thy heart : if thou be guilty , 't is a just correction : if not guilty , 't is a faire instruction : make use of both , so shalt thou distill Hony out of Gall , and out of an open enemy , create a secret friend . CHAP. XCI . AS the exercise of the body naturall is moderate recreation , so the exercise of the body politicke , is military discipline : by that the one is made more able , by this , the other is made more active : Where both are wanting , there wants no danger to the one , through a humorous superfluity , to the other , by a negligent security . CHAP. XCII . GOd is above thee , Beasts are beneath thee : acknowledge him that is above thee , and thou shalt be acknowledg'd by them that are under thee : Whil'st Daniel acknowledg'd God to be above him ; the Lions acknowledg'd Daniel●o be above them . CHAP. XCIII . TAke heed whil'st thou she west wisedome in not speaking , thou betrayest not thy folly in too long silence : if thou art a foole , thy silence is wisedome ; if a wise man , too long silence is folly ; As too many words from a fooles mouth , gives a wise man no leave to speake ; so too long silence in a wise man , gives a foole the opportunity of speaking , and makes thee guilty of his folly . CHAP. XCIV . COnsider what thou wert , what thou art , what thou shalt be : What 's within thee , what 's above thee , what 's beneath thee , what 's against thee : what was before thee , what shall be after thee ; and this will bring to thy selfe humility , to thy neighbour charity , to the world contempt , to thy God obedience : Hee that knowes not himselfe Positively , can not knowe himselfe Relatively . CHAP. XCV . THinke not thy love to God merits Gods love to thee : his acceptance of thy duty crowns his owne gifts in thee : Mans love to God is nothing but a faint reflection of Gods love to man . CHAP. XCVI . BE alwayes lesse willing to speake then to heare ; what thou hearest thou receivest ; what thou speakest thou givest . It is more glorious to give , more profitable to receive . CHAP. XCVII . SEest thou good dayes ? prepare for evill times : No Summer but hath his Winter : He never reap'd comfort in adversity , that sow'd it not in prosperity . CHAP. XCVIII . IF being a magistrate , thou connivest at vice , thou nourishest it ; if thou sparest it ; thou committest it : What is not , by thee , punisht in others , is made punishable in thee . He that favours present evils , en●tayles them upon his posterity : Hee that excuses the guilty , condemnes the Innocent . CHAP XCIX . TRuth haunts no corners , seeks no by-wayes : if thou professe it , do it openly : if thou seeke it , do it fairely : he deserves not to professe Truth , that professes it fearefully : he deserves not to finde the Truth that seekes it fraudulently . CHAP. C. IF thou desire to be wiser yet , think not thy selfe yet wise enough : and if thou desire to improve knoweledge in thy selfe despise not the instructions of another : He that instructs him that thinkes himselfe wise enough , hath a foole to his schollar : He that thinkes himselfe wise enough to instruct himselfe , hath a foole to his master . The End of the Third Century . THE Fourth Century . CHAP. I. DEmeane thy selfe more war●y in thy study , then in the street . If thy publique actions have a hundred witnesses , thy p●i●●t have a thousand . The mul●●●●de lookes but upon thy actions● 〈◊〉 conscience lookes into them 〈◊〉 multitude may chance to excuse thee , i● not acquit thee , thy conscience will accuse thee , if not condemn thee . CHAP. II. OF all vices take heed of Drunkennesse ; Other vices are but fruits of disordered affections : this disorders , nay , banishes reason : Other vices but impaire the soule , this demolishes her two chiefe faculties ; the Understanding , and the Will : Other vices make their owne way ; this makes way for all vices : Hee that is a Drunkard is qualified for all vice . CHAP. III. IF thy sinne trouble thee , let that trouble comfort thee ; as pleasure in the remembrance of sinne exasperates Justice , so sorrow in the repentance of sinne mollifies mercy : it is lesse danger to commit the 〈◊〉 we delight in , then to delight in the sinne we have committed , and more joy is promis'd to Repentance , then to Innocency . CHAP. IV. THe way to God is by thy selfe ; The way to thy selfe is by thy owne corruptions : he that baulkes this way , erres ; he that travels by the creatures , wanders . The motion of the Heavens shall give thy soule no rest : the vertue of Herbs shall not encrease thine . The height of all Philosophy , both naturall and morall , is to know thy selfe , and the end of this knoweledge is to know God . CHAP. V. INfamy is where it is receiv'd : if thou art a Mudde-wall , it wil stick ; if Marble , it will rebound : if thou storme at it , 't is thine : if thou contemne it , 't is his . CHAP. VI . IF thou desire Magistracy , learne to forget thy selfe ; if thou undertake it , bid thy selfe farewell ; he that lookes upon a common cause with private eyes , lookes through false Glasses . In the exercise of thy politique office , thou must forget both Ethickes and Oeconomickes . He that puts on a publique Gowne , must put off a private Person . CHAP. VII . LEt the words of a Virgin , though in a good cause , and to as good purpose , be neither violent , many , nor first , nor last : it is lesse shame for a Virgin to be lost in a blushing silence , then to be found in a bold Eloquence . CHAP. VIII . ARt thou in plenty ? give what thou wilt : Art thou in poverty ? give what thou canst : as what is receiv'd , is receiv'd according to the manner of the receiver ; so what is given , is priz'd according to the measure of the giver : he is a good workeman that makes as good worke as his matter will permit . CHAP. IX . GGd is the Author of Truth , the Devill the Father of Lies : If the telling of a truth shall endanger thy life , the authour of Truth will protect thee from the danger , or reward thee for thy dammage . If the tell 〈◊〉 Lye may secure thy life , the father of Lyes will beguile thee of thy gaines , or traduce the security . Better by losing of a life to save it , then by saving of a life to lose it . However , better thou perish then the Truth . CHAP. X. COnsider not so much what thou hast , as what others want : what thou hast , take heed thou lose not . What thou hast not , take heed thou covet not : if thou hast many above thee , turne thy eye upon those that are under thee : If thou hast no Inferiours , have patience a while , and thou shalt have no Superiours . The grave requires no marshall . CHAP XI . IF thou ●eest any thing in thy self , which may make thee proud , look a little further , and thou shalt find enough to humble thee ; if thou be wise , view the Peacocks feathers with his feet , and weigh thy best parts with thy imperfections . He thar would rightly prize the man , must read his whole Story . CHAP. XII . LEt not the sweetnesse of contemplation be so esteem'd , that action be despis'd , Rachel was more faire , Lea more fruitfull : as contemplation is more delightfull , so is it more dangerous : Lot was upright in the City and wicked in the Mountaine . CHAP. XIII . IF thou hast but little , make it not lesse by murmuring : if thou hast enough , make it not too much by unthankefulnesse : He that is not thankfully contented with the least favour he hath receiv'd , hath made himselfe incapable of the least favour he can receive . CHAP. XIV . VVHat thou hast taken unlawfully , restore speedily , for the sinne in taking it , is repeated every minute thou keep'st it : if thou canst , restore it in kinde : if not , in value ; if it may be , restore it to the party ; if not , to God : the Poore is Gods Receiver . CHAP. XV . LEt the fear of a danger be a spur to prevent it : Hee that feares otherwise , gives advantage to the danger : It is lesse folly not to endeavour the prevention of the evill thou fearest , then to feare the evill which thy endeavor cannot prevent . CHAP. XVI . IF thou hast any excellence which is thine owne , thy tongue may glory in it without shame ; but if thou hast receiv'd it , thy glory is but usurpation ; and thy pride is but the prologue of thy shame : Where vain-glory commands , there folly counsels ; where pride Rides , there shame Lacquies . CHAP. XVII . GGd hath ordained his creatures , not onely for necessity , but delight ; si●ce he hath carv'd thee with a bountifull hand , feare not to receive it with a liberall heart : He that gave thee water to allay thy thirst , gave thee wine to exhilarate thy heart . Restore him for the one , a necessity of thankes , returne him for the other , the chearfulnesse of praise . CHAP. XVIII . IF the wicked flourish and thou suffer , discourage not : they are fatted for destruction ; thou art Dieted for health ; they have no other Heaven but the hopes of a long Earth ; thou hast nothing on Earth but the hopes of a quicke Heaven : if there were no journies end , the travell of a Christian were most comfortlesse . CHAP. XIX . IMpe not thy wings with the Churches feathers , lest thou flie to thy owne Ruine : impropriations are bold Metaphors ; which continued , are deadly Allegories : one foot of land in Capite , encumbers the whole estate : The Eagle snatcht a coale from the Altar , but it fired her Nest. CHAP. XX . LEt that table which God hath pleas'd to give thee , please thee : He that made the Vessell knows her b●rthen , and how to ballast her ; He that made all things very good , cannot but doe all things very well ; If thou be content with a little , thou hast enough : if thou complainest thou hast too much . CHAP. XXI . VVOuldst thou discover the true worth of a man ? Behold him naked : distreasure him of his ill-got Wealth , degrade him of his deare bought honour● disrobe him of his purple Habit● Discard his pamper'd body ; then looke upon his soule , and thou shalt finde how great he is , Naturall sweetnesse is never sented but in the absence of artificiall . CHAP. XXII . IF thou art subject to any secret folly blab it not , lest thou appeare impudent ; nor boast of it , lest thou seem insolent . Every mans vanity ought to be his greatest shame : and every mans folly ought to be his greatest secret . CHAP. XXIII . IF thou be ignorant , endeavour to get knowledge , lest thou be beaten with stripes : if thou hast attain'd knowledge , put it in practice , lest thou be beaten with many stripes . Better not to know what we should practice , then not to practice what we know ; and lesse danger dwels in unaffected ignorance , then unactive knowledge . CHAP. XXIV . TAke heed thou harbor not that vice call'd Envy , lest anothers happinesse be thy torment , and Gods blessing become thy Curse : vertue corruted with vain-glory , turnes Pride : Pride poyson'd with malice , becomes Envy : joyne therefore Humility with thy Vertue , and Pride shall have no footing , and Envy shall finde no entrance . CHAP. XXV . IF thy endeavour cannot prevent a Vice , let thy Repentance lament it : the more thou remembrest it without hearts griefe ; the deeper it is rooted in thy heart : take heed it please thee not , especially in cold blood . Thy pleasure in it makes it fruitfull , and her fruit is thy destruction . CHAP. XXVI . THe two knowledges , of God , and thy selfe , are the high way to thy Salvation ; that breeds in thee a filiall love ; this a filiall feare . The ignorance of thy selfe is the beginning of all sinne , and the ignorance of God is the perfection of all evill . CHAP. XXVII . RAther do nothing to the purpose , then be idle , that the Devill may finde thee doing : the Bird that sits is easily shot , when fliers scape the Fowler : idlenesse is the dead Sea that swallowes all Vertues , and the Selfe-made Sepulcher of a living man : the idle man is the Devils hir●ling ; whose livery is rags● whose diet and wages are famine , and diseases . CHAP. XXVIII . BE not so madde as to alter that Countenance which thy Creatour made thee : Remember it was the worke of his Hands ; if it be bad , how dar'st thou mend it ? If it be good , why dost thou mend it ? art thou asham'd of his worke , and proud of thy owne ? he made thy face to be knowne by , why desirest thou to be knowne by another : it is a shame to adulterate modesty , but more to adulterate nature . Lay by thy art , and blush not to appeare , what he blushes not to make thee . It is better to be his Picture then thy owne . CHAP. XXIX . LEt the ground of all thy Religious actions be obedience : examine not why it is commanded , but observe it , because it is commanded . True obedience neither procrastinates , nor questions . CHAP. XXX . IF thou would buy an inheritance in Heaven , advise not with thy Purse , les● in the meane while thou lo●e thy purchase : The Widow bought as much for two mites , as Zaccheus did for halfe his estate : the prize of that purchase is what thou hast , and is not lost for what thou hast not , if thou desire to have it . CHAP. XXXI . VVIth the same height of desire thou hast sinn'd , with the like depth of sorrow thou must repent : thou that hast sinn'd to day , deferre not thy repentance till to morrow : he that hath promised pardon to thy Repentance , hath not promised life till thou repent . CHAP. XXXII . TAke heed how thou receivest praise from men : from good men neither avoid it , nor glory in it . From evill men , neither desire it , nor expect it : To be praised of them that are evill , or for that which is evill , is equall dishonour : He is happy in his worth , who is praised by the good , and imitated by the bad . CHAP. XXXIII . PRoportion thy charity to the strength of thy estate , lest God proportion thy estate to the weakenes●e of thy charity : Let the lips of the poore be the trumpet of thy gift , lest in seeking applause , thou lose thy Reward . Nothing is more pleasing to God then an open hand , and a close mouth . CHAP. XXXIV . DOst thou want things necessary ? Grumble not : perchance it was a necessary thing thou should'st want : Endeavour lawfully to supply it ; if God blesse not thy endeavour , blesse him that knoweth what is fittest for thee . Thou art Gods Patient : Prescribe not thy Physitian . CHAP. XXXV . IF anothers death , or thy own depend upon thy confession , if thou canst , say nothing : if thou must , say the Truth : it is better , thou loose thy life , then God , his Honour : it is as easie for him to give thee life , being condemn'd ; as repentance , having sinn'd : it is more wisdome to yeeld thy Body , then hazard thy Soule . CHAP. XXXVI . CLoath not thy language , either with Obscurity , or affectation : in the one thou discover'st too much darknes , in the other , too much lightnes : He that speaks from the understanding , to the understanding , is the best interpreter . CHAP. XXXVII . IF thou expect death as a friend , prepare to entertaine it : If thou expect death as an enemy , prepare to overcome it : Death has no advantage , but when it comes a stranger . CHAP. XXXVIII . FEare nothing , but what thy industry may prevent : Be confident of nothing but what fortune cannot defeat : it is no lesse folly to feare what is impossible to be avoided , then to be secure when there is a possibility to be depriv'd . CHAP. XXXIX . LEt not the necessity of Gods decree discourage thee to pray , or dishearten thy prayers ; doe thou thy duty , and God will doe his pleasure : if thy prayers make not him sound that is sicke , they will returne , and confirme thy health that art sound : If the end of thy prayer be to obtain thy request , thou confinest him that is infinite : if thou hast done well , because thou wert commanded , thou hast thy reward in that thou hast obeyed . Gods pleasure is the end of our prayers . CHAP. XL . MArry not too young , and when thou art too old , marry not , lest thou be fond in the one , or thou dote in the other , and repent for both : let thy liking ripen before thou love : let thy Love advise before thou choose ; and let thy choice be fixt before thou marry : Remember that the whole happinesse or unhappinesse of thy life depends upon this one Act. Remember nothing but death can dissolve this knot . He that weds in haste , repents ofttimes by leisure : And he that repents him of his owne act , either is , or was a foole by confession . CHAP. XLI . IF God hath sent thee a Crosse , take it up and follow him : use it wisely , lest it be unprofitable ; Beare it patiently , lest it be intolerable : Behold in it Gods anger against sinne , and his love towards thee ; in punishing the one , and chastening the other : if it be light , sleight it not ; if heavy murmure not : Not to be sensible of a judgement is the symptome of a hardned heart ; and to be displeas'd at his pleasure , is a signe of a rebellious will . CHAP. XLII . IF thou desire to be magnanimous , undertake nothing rashly , and feare nothing thou undertak'st : Feare nothing but infamy : Dare any thing but injury ; the measure of magnanimity , is neither to be rash , nor timorous . CHAP. XLIII . PRactise in health , to beare sicknesse , and endeavour in the strength of thy life to entertaine death : He that hath a will to die , not having power to live , shewes necessity not vertue : It is the glory of a brave mind to embrace pangs in the very a●mes of pleasure : What name of vertue merits he , that goes when he is driven ? CHAP. XLIV . BE not too punctuall in taking place : If he be thy superiour , 't is his due ; if thy inferiour , 't is his dishonour : It is thou must honour thy place ; thy Place , not thee . It is a poor reward of worth that consists in a right hand , or a brick-wall . CHAP. XLV . PRay often , because thou sinn'st alwayes : Repent quickly , lest thou die suddenly . He that repents it , because he wants power to act it , repents not of a sin , till he forsakes not : He that wants power to actuate his sin , hath not forsaken his sin , but his sin him . CHAP. XLVI . MAke Philosophy thy journey , Theology thy journeyes end : Philosophy is a pleasant way , but dangerous to him that either tires or retires : in this journey it 's safe , neither to loyter , nor to rest , till thou hast attained thy journeyes end : He that sits downe a Philosopher , rises up an Atheist . CHAP. XLVII . FEare not to sinne , for Gods sake , but thy owne ; Thy sinne overthrowes not his glory , but thy good : He gaines his Glory not only from the salvation of the Repentant , but also from the confusion of the Rebellious : There be vessels for honour , and vessels for dishonour , but both for his honour . God is not grieved for the glory he shall lose for thy improvidence , but for the horror thou shalt finde for thy impenitence . CHAP. XLVIII . INsult not over misery , nor deride infirmity , nor despise deformity . The first , shews thy inhumanity : the second , thy folly ; the third , thy pride : He that made him miserable , made thee happy to lament him : He that made him weake , made thee strong to support him : He that made him deform'd , gave thee favour to be humbled : He that is not sensible of anothers unhappinesse , is a living stone ; but he that makes misery the object of his triumph is an incarnate Devill . CHAP. XLIX . MAke thy recreations , servants to thy businesses , lest thou become slave to thy recreations : When thou goest up into the Mountaine , leave this servant in the Valley : When thou goest to the City , leave him in the Suburbs . And remember , The servant must not be greater then his Master . CHAP. L. PRaise no man too liberally before his face , nor censure him too lavishly behind his backe , the one favours of flattery ; the other , of malice ; and both are reprehensible : The true way to advance anothers vertue , is to follow it ; and the best meanes to cry downe anothers vice , is to decline it . CHAP. LI. IF thy Prince command a lawfull act , give him all active obedience : if he command an unlawfull act , give him passive obedience . What thy well-grounded conscience will suffer , doe chearfully without repining ; where thou maist not do lawfully , suffer couragiously without Rebellion : Thy life and livelihood is thy Princes , Thy conscience is thy owne . CHAP. LII . IF thou givest , to receive the like , it is Exchange : if to receive more , it is covetousnesse : if to receive thanks , it is vanity : if to be seen , it is vain-glory ; if to corrupt , it is Bribery ; if for Example , it is formality ; if for compassion , it is Charity ; if because thou art commanded , it is obedience . The affection in doing the work , gives a name to the work done . CHAP. LIII . FEar death , but be not afraid of Death . To feare it , whets thy expectation : To be afraid of it , duls thy preparation : if thou canst endure it , it is but a sleight pain ; if not , it is but a short pain : to fear death is the way to live long ; to be afraid of Death , is to be long a dying . CHAP. LIV. IF thou desire the love of God and man , be humble ; for the proud heart , as it loves none but it selfe , so it is beloved of none , but by it self : The voice of humility is Gods musick , and the silence of Humility is Gods Rhetorick . Humility enforces , where neither vertue nor strength can prevaile , nor Reason . CHAP. LV . LOok upon thy burning Taper , and there see the Embleme of thy Life : The flame is thy Soule ; The wax , thy Body , and is commonly a span long ; The wax , ( if never so well tempered ) can but last his length ; and who can lentghen it ? If il tempered , it shall wast the faster , yet last his length ; an open window shall hasten either ; an Extinguisher shall put out both : Husband them the best thou canst , thou canst not lengthen them beyond their date : leave them to the injury of the Winde , or to the mercy of a wastfull hand , thou hastnest them , but still they burn their length : But puffe them out , and thou hast shortned them , and stopt their passage , which else had brought them to their appointed end . Bodies according to their constitutions , stronger or weaker , according to the eequality or inequality of their Elements , have their dates , and may be preserv'd from shortning , but not lengthened . Neglect may wast them , ill diet may hasten them unto their journies end , yet they have liv'd their length ; A violent hand may interrupt them ; a sudden death may stop them , and they are shortned . It lies in the power of man , either permissively to hasten , or actively to shorten , but not to lengthen or extend the limits of his naturall life . He onely , ( if any ) hath the art to lengthen out his Taper that puts it to the best advantage . CHAP. LVI . DEmean thy selfe in the presence of thy Prince , with reverence and chearfulnesse . That , without this , is too much sadnes ; This without that is too much boldnesse : Let thy wisdome endeavour to gain his opinion , and labour to make thy loyalty his confidence : Let him not find thee false in words , unjust in thy actions , unseasonable in thy suits , nor carelesse in his service : crosse not his passion , question not his pleasures , Presse not into his Secrets ; Pry not into his Prerogative : Displease him not , lest he be angry ; appeare not displeas'd , lest he be jealous : the anger of a King is implacable : the jealousy of a Prince is incurable . CHAP. LVII . GIve thy heart to thy Creator , and Reverence to thy Superiors : Give diligence to thy Calling , and eare to good Counsell : Give Almes to the poor , and the Glory to God : Forgive him that ignorantly offends thee , and him that having wittingly offended thee , seeks thee . Forgive him that hath forcibly abused thee & him that hath fraudulently betray'd thee : Forgive all thine enemies , but least of all , thy selfe : Give , and it shall be given thee ; Forgive , and it shall be forgiven thee ; The sum of all Christianity is , Give , and Forgive . CHAP. LVIII . BEe not too great a niggard in the commendations of him that professes thy own quality : if he deserve thy praise , thou hast discovered thy Judgement ; if not , thy modesty : Honour either returns , or reflects to the Giver . CHAP. LIX . IF thy desire to raise thy Fortunes , encourage thy delights to the casts of Fortune , be wise betimes , lest thou repent too late ; What thou gettest , thou gainest by abused Providence ; what thou losest , thou losest by abused Patience ; What thou winnest is prodigally spent ; what thou losest is prodigally lost : it is an evill trade that prodigality drives : and a bad voyage where the Pilot is blind . CHAP. LX . BEe very wary for whom thou becomest Security , and for no more then thou art able to discharge , if thou lovest thy liberty . The borrower is a slave to the lender : The Security is a slave to both : Whilst the Borrower and Lender are both eased , the Security beares both their burthens : He is a wise security that secures himselfe . CHAP. LXI . LOok upon thy affliction as thou doest upon thy Physick : Both imply a disease , and both are applyed for a Cure ; That , of the Body ; This of the Soule : If they work , they promise health health : if not , they threaten death : He is not happy that is not afflicted , but he that findes happinesse by his affliction . CHAP. LXII . IF the Knowledge of Good whet thy desire to good , it is a happy Knowledge : if by thy ignorance of Evill , thou art surpriz'd with Evill , it is an unhappy ignorance . Happy is he that hath so much Knowledge of Good , as to desire it , and but so much Knowledge of evill , as to feare it . CHAP. LXIII . WHen the flesh presents thee with delights , then present thy selfe with dangers : Where the world possesses thee with vain Hopes , there possesse thy selfe with true feare : When the Divell brings thee Oyle , bring thou Vinegar . The way to be safe , is never to be secure . CHAP. LXIV . IF thy brother hath offended thee , forgive him freely , and be reconciled : To doe Evill for Evill , is humane corruption : To doe Good for Good is civill retribution : To do Good for Evill is Christian perfection : The act of Forgivnesse is Gods Precept : The manner of Forgivenesse is Gods President . CHAP. LXV . REverence the Writings of holy Men , but lodge not thy Faith upon them , because but men : They are good Pooles , but no ●ountaines . Build on Paul himselfe no longer then he builds on Christ : if Peter renounce his Master , renounce Peter . The word of man may convince Reason ; But the word of God alone can compell conscience . CHAP. LXVI . IN civill things follow the most ; in matters of Religion , the fewest ; in all things follow the best : So shall thy wayes bee pleasing to God ; so shall thy behaviour be plausible with men . CHAP. LXVII . IF any losse or misery hath befalne to thy brother , dissemble it to thy self : and what counsell thou givest him , register carefully ; and when the Case is thine , follow it : So shall thy owne Reason convince thy passion , or thy passion confesse her own unreasonablnes . CHAP. LXVIII . WHen thou goest about to change thy morall Liberty into a Christian Servitude , prepare thy selfe to be the worlds laughing-stock : if thou overcome her Scoffs , thou shalt have double Honor : if overcome , double Shame : He is unworthy of a good Master , that is asham'd of a bad Livery . CHAP. LXIX . LEt not the falling of a Salt , or the crossing of a Hare , or the crying of a Cricket trouble thee . They portend no evill , but what thou fearest : He is ill acquainted with himselfe ; that knowes not his own Fortunes more then they . If evill follow it , it is the punishment of thy Superstition ; not the fulfilling of their Portent : All things are lucky to thee , if thou wilt , nothing but is ominous to the Superstitious . CHAP. LXX . SO behave thy self in thy course of life , as at a banquet . Take what is offer'd with modest thankfulnesse : And expect what is not as yet offer'd with hopefull patience : let not thy rude Appetite presse thee , nor a sleight carefulnesse indispose thee , nor a sullen discontent deject thee , Who desires more then enough , hath too much : And he that is satisfied with a little hath no lesse then enough : Be●●●st cui Deus obtulit parcâ , quod sat is est , manu . CHAP. LXXI . IS thy Child dead ? He is restor'd , not lost : is thy treasure stolne ? it is not lost , it is restored : He is an ill debtor , that counts repayment losse . But it was an evill chance that took thy child , and a wicked hand that stole thy Treasure : What is that to thee ? it matters not by whom he requires the things from whom he lent them : What goods are ours by loan , are not lost when willingly restored , but when unworthily receiv'd . CHAP. LXXII . CEnsure no man , detract from no man : Praise no man before his face ; traduce no man behinde his back . Boast not thy selfe abroad , nor flatter thy selfe at home : if any thing crosse thee , accuse thy self : if any one extoll thee , humble thy selfe . Honour those that instruct thee , and be thankfull to those that reprehend thee . Let all thy desires be subjected to Reason , and let thy reason be corrected by Religion . Weigh thy selfe by thy own Ballances , and trust not the voice of wild opinion : Observe thy selfe as thy greatest enemy , so shalt thou become thy greatest friend . CHAP. LXXIII . ENdeavour to make thy discourse such , as may adminster profit to thy Selfe , or Standers by , thou incurre the danger of an idle Word : Above all Subjects , avoid those which are Seurrilous , and obscene ; Tales that are impertinent , and improbable , and dreams . CHAP. LXXIV . IF God hath blest thee with a son , blesse thou that son with a lawfull calling : chuse such employment , as may stand with his Fancie , and thy Judgement : His country claymes his ability toward the building of her honour . If he cannot bring a Cedar , let him bring a shrub . Hee that brings nothing usurps his life , and robs his country of a Servant . CHAP. LXXV . AT the first entrance into thy Estate , keep a low saile : Thou maist rise with Honour ; Thou canst not decline without shame : He that begins as his Father ended , shall end as his Father begun . CHAP. LXXVI . IF any Obscene Tale should chance to slip into thine Ears , among the varieties of Discourse ( if opportunity admit ) reprove it : if otherwise , let thy silence , or change of countenance interpret thy dislike : the smiling Ear is Baud to the lascivious Tongue . CHAP. LXXVII . BEe more circumspect over the works of thy Braine , then the Actions of thy Body : These have infirmity to plead for them : but they must stand upon their own bottomes : These are but the objects of few ; They , of all : These will have Equals to defend them : they have Inferiours to envie them ; Superiors , to deride them ; al to censure them : It is no lesse danger for these to be proclaim'd at Pauls Crosse , then for them to be protested in Pauls Church-yard . CHAP. LXXVIII . VSe Common place-Books , or Collections , as Indexes to lig● thee to the Authours , lest thou be bus'd : He that takes Learning up on trust , makes him a faire Cup-board with anothers Plate . He is an ill advised purchaser , whose title depends more on Witnesses then Evidences . CHAP. LXXIX . IF thou desire to make the best advantage of the Muses , either by Reading to benefit thy selfe , or by Writing , others , keep a peacefull soul in a temperate body : A full belly makes a dull brain ; and a turbulent Spirit , a distracted Judgement : The Muses starve in a Cooks shop , and a Lawyers Study . CHAP. LXXX . VVHen thou communicates thy selfe by Letters , heighten or depresse thy stile according to the quality of the party and businesse ; That which thy tongue would present to any , if present , let thy Pen represent to● him , Abse●t : The tongue is the mindes Interpreter , and the Pen is the Tongues Secretary . CHAP. LXXXI . KEep thy soule in exercise , lest her faculties rust for want of motion : To eat , sleepe , or sport too long stops the naturall course of her naturall actions : To dwell too long in the employments of the body , is both the cause , and signe of a dull Spirit . CHAP. LXXXII . BE very circumspect to whose Tuition thou committ'st thy childe : Every good Schollar is not a good Master . He must be a man of invincible patience , and singular observation : he must study children that will teach them well , and reason must rule him that would rule wisely : he must not take advantage of an ignorant father , nor give too much ●ar to an indulgent Grandmother : the cōmon good must outweigh his private gaines , and his credit must out-bid Gratuities : he must be deligent , and sober , not too familiar , nor too reserv'd , neither amorous nor phantasticke : Just , without fiercenesse , mercifull , without fondnesse : if such a one thou meet with , thou hast found a Treasure , which , if thou know'st how to value , is invaluable . CHAP. LXXXIII . LEt not thy laughter handsell thy owne jest , lest whilst thou laugh at it , others laugh at thee : neither tell it often to the same hearers , lest thou be thought forgetfull , or barren . There is no sweetnesse in a Cabage twice sod , or a tale twice told . CHAP. LXXXIV . IF opinion hath lighted the Lampe of thy Name , endeavour to encourage it with thy owne Oyle , lest it go out and stinke : The Chronicall disease of Popularity is shame : If thou be once up , beware : From Fame to Infamy is a beaten Roade . CHAP. LXXXV . CLense thy morning soule with private and due Devotions ; till then admit no businesse : The first-borne of thy thoughts are Gods , and not thine , but by Sacriledge : thinke thy selfe not ready till thou hast prais'd him , and he will be alwayes ready to blesse thee . CHAP. LXXXVI . IN all thy actions thinke God sees thee ; and in all his actions labour to see him ; that will make thee fear him ; this will move thee to love him ; The feare of God is the beginning of Knowledge , and the Knowledge of God is the perfection of Love . CHAP. LXXXVII . LEt not the expectation of a reversion entice thy heart to the wish of the possessours death , lest a judgement meet thee in thy expectation , or a Curse overtake thee in thy fruition : Every wish makes thee a murtherer , and moves God to be an Accessary ; God often lengthens the life of the possessour with the dayes of the Expectour . CHAP. LXXXVIII . PRize not thy selfe by what thou hast , but by what thou art ; hee that values a Jewell by her golden frame : or a Book by her silver claspa , or a man by his vast estate , erres : if thou art not worth more then the world can make thee , thy Redeemer had a bad penny worth , or thou an un●●rious Redeemer . CHAP. LXXXIX . LEt not thy Fathers , nor the Fathers , nor the Church thy Mothers beleef , be the ground of thine : The Scripture lies open to the humble he●●●● but lockt against the proud Inquis●●●● he that beleeves with an implicate Faith is a meer Empericke in Religion . CHAP. XC . OF all sinnes , take greatest heed of that which thou hast last , and most repented of : He that was last thrust out of doores , is the next readiest to croud in againe : and he that thou hast forest baffled , is likeliest to call more helpe for a revenge : it is requisite for him that hath cast one devill out , to keep strong hold lest seven return . CHAP. XCI . IN the meditation of divine Mysteries , keep thy heart humble ; and thy thoughts holy ; let Philosophy not be asham'd to be confuted , nor Logick blush to be confounded ; what thou canst not prove , approve ; what thou canst not comprehend , beleeve ; and what thou canst beleeve , admire ; so shall thy ignorance be satisfied in thy Faith , and thy doubts swallowed up with wonders : the best way to see day-light , is to put out thy candle . CHAP. XCII . IF opinion hath cried thy name up let thy modesty cry thy heart down , lest thou ceceiveit ; or it thee : there is no lesse danger in a great name then a bad ; and no lesse honor in deserving of praise , then in the enduring it . CHAP. XCIII . VSe the holy Scriptures with all reverence ; let not thy wanton fancy carve it out in jests , nor thy sinfull wit make it an advocate to thy sin : it is a subject for thy faith , not fancy ; where Wit and Blasphemy is one Trade , the understanding 's Banckrupt . CHAP. XCIV . DOst thou complaine that God hath forsakē thee ? it is thou that hast forsaken him : 't is thou that art mutable : in him there is no shadow of change , in his light is life ; if thy Will drive thee into a Dungeon , thou mak'st thy own darknesse , and in that darknesse dwels thy death ; from whence , if he redeem thee , he is mercifull ; if not , he is just ; in both , he receives glory . CHAP. XCV . MAke use of Time , if thou lov'st Eternity : know , yesterday cannot be recall'd , to morrow cannot be assured : to day is onely thine ; which if thou procrastinate , thou losest , which lost , is lost for ever : One to day , is worth two to morrows . CHAP. XCVI . IF thou be strong enough to encounter with the times , keep thy Station ; if not , shift a foot to gain advantage of the Times . He that acts a Begger to prevent a Thiefe , is ne're the poorer ; it is a great part of wisedome , sometimes to seem a fool . CHAP. XCVII . IF thou intend thy writings for the publique view , lard them not too much with the choice lines of another Authour , lest thou lose thy own Gravy : what thou hast read and digested being delivered in thy owne Stile becomes thine : it is more decent to weare a plaine suit of one entire cloth , then a ga●dy garment checquer'd with divers richer fragments . CHAP. XCVIII . IF God hath blest thee with inheritance , and children to inherit , trust not the staffe of thy family to the hands of one . Make not many Beggers in the building up of one great heir , lest if he miscarry through a prodigall Will , the rest sink through a hard necessity . Gods allowance is a double portion : when high blood , and generous breeding breake their fast in plenty , and dine in poverty , they often sup in Infamy : if thou deny them Faulcons wings to prey on Fowl , give them Kites stomachs to seize on Garbage . CHAP XCIX . BE very vigilant over thy childe in the April of his understanding , lest the frosts of May nippe his Blossomes . While he is a tender Twig , strengthen him ; whilst he is a new Vessell , season him ; such as thou makest him , such commonly thou shalt finde him . Let his first lesson be Obedience , and the second shall be what thou wilt . Give him Education in good Letters , to the utmost of thy ability , and his capacity . Season his youth with the love of his Creatour , and make the feare of his God the beginning of his knowledge : If he have an active spirit , rather rectifie then curbe it ; but reckon idlenesse among his chiefest faults . Above all things , keep him from vain , lascivious and amorous Pamphlets , as the Primmers of all Vice . As his judgement ripens , observe his inclination , and tender him a Calling , that shall not crosse it : Forced Marriages and Callings seldome prosper ; shew him both the Mow , and the Plough ; and prepare him as well for the danger of the Skirmish , as possesse him with the honour of the prize . If he chuse the profession of a Schollar , advise him to study the most profitable arts : Poetry , and the Mathematicks , take up too great a latitude of the soule , and moderately used , are good Recreations , but bad Callings , being nothing but their owne Rewrd : if he chuse the profession of a Souldier , let him know , withall , Honour must be his greatest wages , and his enemies his surest Paymaster . Prepare him against the danger of a Warre , and advise him of the greater mischiefes of a Garrison ; let him avoid Debauchnesse , and Duels to the utmost of his power , and remember he is not his owne man , and ( being his Countries servant ) hath no estate in his owne life . If he chuse a Trade , teach him to forget his Fathers House , and his Mothers Wing : Advise him to be conscionable , carefull , and constant : This done , thou hast done thy part , leave the rest to Providence , and thou hast done it well . CHAP. C. COnvey thy love to thy Friend , as an Arrow to the Marke , to stick ●here , not as a Ball against the Wall , to rebound back to thee : that friendship will not continue to the End that is begun for an End . MEditation is the life of the soul ; Action is the soule of Meditation , Honour is the reward of action : So meditate , that thou maist do ; So'do , that thou maist purchase Honour : For which purchase , give God the Glory . FINIS . 
A49601	----	Moral maxims and reflections in four parts / written in French by the Duke of Rochefoucault ; now made English. Maximes. English La Rochefoucauld, François, duc de, 1613-1680. 1694 Approx. 243 KB of XML-encoded text transcribed from 137 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A49601 Wing L452 ESTC R16964 12341014 ocm 12341014 59885 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49601) Transcribed from: (Early English Books Online ; image set 59885) Images scanned from microfilm: (Early English books, 1641-1700 ; 215:2) Moral maxims and reflections in four parts / written in French by the Duke of Rochefoucault ; now made English. Maximes. English La Rochefoucauld, François, duc de, 1613-1680. Sablé, Madeleine de Souvré, marquise de, 1599-1678. Maximes et pensées diverses. English. Ailly, d'. Mixed thoughts. [53], 196 p. Printed for M. Gillyflower ... R. Sare ... and J. Everingham ..., London : 1694. Advertisements: p. [53]. Reproduction of original in British Library. Maxims and mixed thoughts / Mme. de Sablé: p. 140-167. Mixed thoughts / Abbé d'Ailly: p. 168-196. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Maxims. 2006-02 TCP Assigned for keying and markup 2006-02 Aptara Keyed and coded from ProQuest page images 2006-03 Judith Siefring Sampled and proofread 2006-03 Judith Siefring Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion L'Amour de la Verite MORAL REFLECTION● Moral Maxims AND Reflections , In Four PARTS . Written in French by the Duke of ROCHEFOVCAVLT . Now made English . LONDON , Printed for M. Gillyflower in Westminster-Hall , R. Sare at Grays-Inn-Gate , and J. Everingham in Ludgate street , 1694. THE Translator's Preface . AS soon as this little Book fell into my Hands , I could not forbear making Enquiry , whether any of our Countrymen had done the good Service of communicating it to the English Readers . The Entertainment it gave me , the exceeding Characters I had heard of it , ( which indeed I thought Extravagant , till my own Perusal convinced me , they were it's just due ) and the desire of making these wise Observations , and the Advantages of them more diffusive , as well as that of impressing them more strongly upon my self , moved me to resolve upon spending some leisure hours in Naturalizing this Great Foreigner . But the Undertaking soon appeared more difficult ▪ than the Proportion of the Book tempted me to expect . For the Translating every where literally and concisely , would have left some Passages Dark and scarce Intelligible . And a loose Paraphrase ( besides that it is a Liberty not to be indulged , except in Cases of great Necessity ) would take off from the Beauty and Strength of such Reflections ; the very design of which Requires a short Close Style . With what success I have endeavoured to decline both these Extreams , the Judicious Reader will discern better , because more impartially than I can ; and the Failings he discovers , will , I promise my self , be easily forgiven , for the sake of so good a Design , as the giving him this Ingenious Book in our own Language . For it is to be hoped , he will think it more pardonable , that this is done now by a very indifferent and unknown Hand , than that it hath not had this Right done it , by some of the best and most Eminent , before . Mrs. Behn indeed hath attempted part of it , but she seems not to have intended a perfect Work , so much as the Entertaining her Self and her Lysander , with such Passages as were most applicable to her Darling Passion of Love. Upon which occasion and some others , she takes the Freedom of Paraphrasing , and Accommodating as she saw fit , more perhaps to her own Diversion , than the doing Justice to the Author . And besides Her 's is only a Collection of some scattered Reflections out of the First and Second , without any Notice taken of the Third and Fourth Parts . This Translation follows the Edition of Lyons 1691. But because there is another of the same Year at Paris , without any distinction of Parts , in which there are several Additions , to what my Original hath in the two first Books , I have taken care to subjoyn those Additions at the end of the second Part here ; and believe that in Comparing the two Books together none will be found to have escaped me , nor any other difference between them now remaining , except in the Order of the Reflections . The Passages added are likewise Numbred according to the Paris Edition , from whence they are taken . The French Preface to the Reader Translated from thence , because something larger ; and referring particularly to a Discourse upon these Reflections , wholly wanting in the Impression at Loyns . That Discourse ( Englished by another Hand ) is likewise inserted here , the design whereof is to remove some Objections , to which this Book hath been thought liable . So that all due care hath been taken that this Translation might have it's utmost Perfection , and the Author now appears in English more full , and with much greater Advantage , than any Edition of his , that ever I yet saw in the Original Language . THE PREFACE TO THE READER . THE General Approbation which the Publick has been pleased to give these Moral Reflections , is infinitely above what I am able to say in their Favour ; and if they are really of that intrinsic Value , as I take them to be , and have very good Reasons to believe , 't is almost impossible to do them a greater injury , than to imagine they stand in need of an Apology . I shall at present content my self to remark too things ; First , That by the word Interest , our Author does not always understand what we commonly call worldly Interest , which has the pursuit of Wealth for its only Object , but an Interest of Honour and Glory . My Second Remark is , ( and 't is in a manner the Foundation of all these Reflections ) that the judicious person who made them , only considers Mankind in the present Deplorable State of Nature , as 't is over-run with Ignorance and corrupted by Sin ; and therefore whatever he says of that infinite number of defects that are to be found in their apparent Vertues , does not in the least concern those Happy but few favourites whom Heaven is pleased to preserve from them by a particular Grace . To remove the prejudices which some well meaning ▪ People have entertained against these Maxims , I thought it convenient to insert the following Letter , which lately fell into my Hands , and was Written since the first Edition of this Manuscript ; and now at this juncture , when every Reader takes the freedom to pass his own judgment upon them , it comes out very seasonably to clear the principal Difficulties that may be urged against these Reflections , as also to explain the true Sentiments of our Author . This at least it has performed , it has abundantly Demonstrated them to contain nothing but a pure Abridgment of Morality , conformable to several Fathers of the Church , and that the Person who Writ them , had a great deal of reason to believe , that he could not well miss his way in following such Experienced and Disinterested Guides . And lastly , that he had full Liberty to speak of Man after the very same manner as the Fathers had done before him . Now after all , if the Veneration which is due to these Illustrious Lights of the Church , is not sufficient to stop the Mouths of the Criticks ; but they are resolved in Opposition to good Manners and Sense , to condemn the Opinion of these Great Men , in condemning this Book , I wou'd advise the Reader not to be influenced by such partial Judges , nor suffer himself to be determined by the first Motions he finds arise in his Heart , and to take all imaginable care that Self-love shall have no share in the judgment which he passes upon them ; for if he suffers himself to be Directed by so corrupt a Counsellor , it is not to be supposed that he will shew any great favour to these Maxims . As they particularly charge Self-love with Debauching the Reason , that powerful Seducer will be sure by way of Requital , to prepossess the Mind against them . Vpon this score , the Reader ought to take care that this prevention or prejudice shall not justifie the Truth of them , and to perswade himself that nothing can so effectually Establish the truth of these Reflections , as that Heat or Subtilty he expresses in combating them . But as it will be a difficult matter to perswade every sensible Man that he cannot condemn them out of any other Motive than that of Interest disguised , of Pride , and Self-love ; the best way the Reader can take in my Opinion , is to satisfie himself that none of these Maxims concern him in particular , and that he alone is excepted from them , although they seem to be General . After he has done this , I dare Answer for him that he will be the first Man that shall Subscribe to the truth of them , and what is more , believe that they are of mighty benefit to the World in Discovering all the weaknesses and Foibles of Mankind . As for what regards the order of these Reflections , the Reader will at first view discover that as they are all upon different matters , it was in a manner impossible to place them in an exact Method . And tho' there are several upon the same Subject , it was not judged à propos to place them always one after another for fear of Disgusting the Reader , who is generally best entertained with an agreeable Variety . A Discourse upon the Reflections , or Sentences , and Moral Maxims , in a Letter to a Friend . Sir , I Am not able positively to tell you whether the Moral Reflections were Writ by Monsieur De — altho the Stile and Manner of them seem to resemble his . But give me leave , Sir , to tell you , that upon these occasions , I generally disengage my self from popular Reports , and 't is enough to make me believe , that they do not belong to him , because the publick opinion has father'd them upon him . Thus I have fairly and ingenuously answer'd your first Question , and as for the rest , if you had not an absolute Authority over me , which I must never Dispute , I should wave a farther Examination of them ; for a man so highly prepossess'd , as I am , in his esteem for this Work , has not that liberty to judge truly of it as is requisite ; nevertheless since you have been pleased to order it so , I will frankly give you my Opinion without any design , to set up for a maker of Dissertations , or concerning my self with the Person who is supposed to have Writ this Book . 'T is easie to discover at first Sight , that it was never designed to visit the World , but only Writ for the Satisfaction of a Person , who in my Opinion does not Aspire to the Glory of being an Author ; and if it should happen to belong to Monsieur De — , I can assure you , that his Reputation is Established in the World by so many better Titles , that he wou'd be no less disturbed to hear that these Reflections are made publick , than he was when the Memoirs that were attributed to him were Printed . But , Sir , you need not be informed what a propensity there is in this Age to publish all manner of Novelties , and especially those that go under any celebrated Name , which of it self is sufficient to recommend them to the World. This you know is an undoubted Truth , Names alone , set a price upon things with those People that are not in a capacity of finding out their intrinsic value . The true merit of these Reflections is understood but by a very few People , tho 't is certain that abundance of presuming Wou'd-be-Wits pretend to give you their Opinions of them . As for my self , I don't pretend to have Delicacy and Penetration enough to form a true judgment of them ; I say , Delicacy and Penetration , because to qualifie a man for such a Province , he must be master both of one and the other ; and tho it were possible for me to flatter my self , that I possessed both these qualities , I am inclined to believe that I should find but very few passages in these Reflections to amend . I can there discover nothing but a happy Force and Spirit , thoughts truly Elevated and Bold , a noble turn of Expression accompanied with a certain air of Quality , that does not belong to all that have vanity enough to set up for Authors . I own indeed there is not that Order and Art in them which one would desire , and that a Learned Man , who enjoyed a greater share of leisure than our Author's affairs seem to allow him , wou'd have thrown them into a better Method . But a Man who purely Writes for himself , and to divert his mind after the fatigue of other Business , who sets down his Thoughts just as they come into his Head , does not so religiously observe the niceties of Rules , as they who make a profession and business of Writing , and hope to get reputation by their Pens . Nevertheless this Irregularity has its peculiar Graces , and such Graces too as Art can never imitate . I don't know whether you will agree with me in this point , but tho' I am sure of incurring the Indignation of the Criticks by what I am going to say , yet I cannot forbear to affirm to you , that as long as I live , I shall make no scruple to prefert the easie negligent stile of persons of Condition , which has Wit and Spirit in it , to the slavish regularity of a Doctor that never conversed with any thing but his Books . † The more easie and negligent he appeared in whatever he said or did , the more agreeably was it received for its natural and simple Air. I borrow this passage out of Tacitus , and have set down the Latin in the Margin , that if you are so minded , you may read it ; and tho' I am sensible how great a Master you are of that Language , yet since this Discourse , may possibly reach other hands that are utterly unacquainted with it , I shall follow the same conduct when ever I have any occasion to make Citations . Now , Sir , is it not an unquestionable truth , that this justness and affectation which is sought after with so much study , always carries a certain stiffness and constraint that displeases us ? And that these Gentlemen who are such slaves to Rules , have none of those Beauties where Art disguises it self under the appearances of Nature , that happy Talent of Writing easily and nobly ; or in fine , that which * Tasso saies of the Palace of Armida , Stimi ( si misto il culto é col negletto , ) Sol naturali gli ornamenti e i siti , Di natura arte par , che per diletto L' imitatrice sua scherzando imiti . In English it runs thus . Art in this Beauteous pile can claim no praise , Nature alone did the fair Fabrick raise But so well has she copy'd her design , That cheated by an Object so Divine , We think that Art has follow'd nature's line . Thus I have briefly acquainted you with my Sentiments of this Work in general , but at the same time am sensible that this is not enough to satisfie you , since you request me to answer all those Objections more particularly , which you tell me have been urged against it . As I remember , the first is as follows , viz. That these Reflections destroy all the Vertues : To which it may be answered , That our Author was far from entertaining the least inclinations to destroy them ; he only pretends to shew that they are seldom to be seen in a perfect state of Purity , and that the greatest part of our Actions are never without a mixture of Error and Truth , Perfection and Imperfection , Vice and Vertue . He considers the Hearts of Men corrupted , invaded by Pride and Self-love , and encompass'd about with ill Examples , as the Governour of a Town besieged , who is in want of Silver ; he makes Money of Leather and Past-board . This Money in shape and figure resembles the good , 't is put off at the same Price , but nothing but downright misery and necessity makes it go current among the Besieged . After the same manner , the generality of humane Actions which pass with the world for so many Vertues , oftentimes have only the bare image and resemblance of them . Nevertheless they don't cease to carry some merit with them , and to challenge our esteem in some measure , it being very difficult humanely speaking to have any better . But admitting our Author believed , that there was no truly perfect vertue in Man , yet considering him in the pure state of Nature , he is not the first that advanced this Opinion . If I were not afraid to lie under the Scandal of a mighty Man in Quotation with you , I cou'd cite you several Authors , nay , Fathers of the Church and celebrated Saints , who were of Opinion , that Self-love and Pride were the very Soul of the most Heroical Actions the Pagans can boast off . I cou'd make it appear that some of them have not even pardoned the chastity of Lucretia , whom all the World believed to be vertuous , till they discover'd the falsity of that vertue , which produced the liberty of Rome , and has drawn the admiration of so many Ages after it . Can you imagine , Sir , that Seneca himself who makes his Wiseman stand upon the same level with the Gods , was truly wise , or that he was really perswaded of what he endeavours to inculcate to other people with so much Insolence and Ostentation ? * Nevertheless , his Pride cou'd not hinder him from owning in other b places that he had never beheld in the World an example of that Idea which he proposed ; that it was impossible to find so consummate a virtue among Men , and that the most perfect among them was he who had the fewest Defects . c He franckly confesses that one may reproach Socrates with maintaining some suspected Correspondences , Plato and Aristotle with being Covetous , and Epicurus with his Prodigality and Pleasure . And yet he cries out in a most wonderfull Passion at the same time , that we should be but too happy , cou'd we arrive to Copy and imitate their very Vices . This worshipfull Philosopher had been much in the right on 't , if he had said as much of his own Vices ; for to say the Truth , a Man wou'd not have been over unhappy , cou'd he have been able to enjoy , as this poor Stoick did , all manner of Riches , Honour and Pleasure at the same time when he made a mean of despising them ; to see himself absolute * Master of the Empire , and Emperour ; nay , and a Gallant of the Empress at the same time ; to possess magnificent Palaces , delicious Gardens , and thus full stretch'd at his ease , as he was , to preach up Moderation and Constancy , and the Lord knows what in the midst of a prodigious plenty and wealth . Do you believe , Sir , that this mortified Hypocrite , who so well counterfeited the Master of his Passions , cou'd in Conscience pretend to any Vertue but that single one of concealing his Vices , and that when he ordered his Veins to be opened , he did not repent him a thousand times that he left his Imperial Pupil the power to make him Die ? Do but view this mighty Pretender at a nearer distance , and you 'll see that in making all these fine reasonings upon the immortality of the Soul , he endeavors to Hoodwink himself against the fears of Death ; he summons up all his forces to make a solemn Grimace at parting : he bites his Tongue least he should confess that pain is an Evil ; he pretends that Reason is able to * divest a man of all Passion , and instead of humbling his Pride , he raises himself above the Divinity . Now in my Opinion he had acted much more like an honest Man , if he had fairly own'd the Weaknesses and Corruption of Humane Nature , and not taken so much pains to Banter the World with his impracticable Notions . On the other hand , the Author of these Reflections uses a different Conduct ; he lays open all the Miseries of Man , but then we must understand him of Man , as he is abandon'd to his own Caprice , and not of a Christian . He makes it evidently appear , that in spite of all the Efforts of his reason , Pride and Self-love will still take Sanctuary in some of the most private recesses of his Heart , where they meet from time to time with sufficient nourishment to spread their Venom imperceptibly upon the greatest part of its Movements . The second Objection you told me of , and which has a great deal of Affinity with the former , is , That these Reflections pass in the World rather from the Subtilties of an Austere Censor , who puts an ill Construction upon the most indifferent Actions , than for solid Truths . You tell me that some of your Friends have assured you with all the imaginable appearances of Sincerity that they knew by their own experience , that a man does sometimes do good without having any other view or prospect than that of good ; nay , sometimes without any view at all , either for Good or Evil , but by a natural integrity of mind , which inclined him to what is good without his own thinking of it . I wish it were in my power to believe these Gentlemen upon their word , and that it were true that Humane Nature has none but reasonable Motions , and that all our Actions were naturally vertuous . But , Sir , how shall we reconcile the testimony of your Friends to the sentiments of the greatest Fathers of the Church , who have assured us , That all our Vertues without the Assistance of Faith , are only imperfections , that our will was born blind ; that its desires were blind , its Conduct still more blind , and that it was no wonder if a man under so much blindness was in a perpetual state of wandring . Nor is this all , for they proceed to talk in a higher strain , and tell us that in such a condition , the prudence of man does not penetrate into future things , and appoints nothing but as it has a relation to Pride ; that his Temperance moderates no excesses , but those that his Pride condemned before , that his constancy no farther supports its self under the pressure of Calamities , than as it is encouraged by his Pride ; and lastly , that all his vertues with that exterior pomp of merit , which makes them be admired , had no other end but this Admiration , the love of vain Glory , and the interest of Pride . One might find almost an infinite number of Authorities upon this Opinion , but if I should once begin to cite them regularly to you , the effect wou'd be , that I should give my self a little more trouble by the same token that you wou'd not receive more pleasure by it . For this consideration , I think the best way both for you and me , will be to give you an Abridgment of all this Controversie , done by an excellent Poet of our time in the compass of six Verses . * Si le jour de la Foy. Reason wou'd blindly wander in the Night , If active Faith withdrew the cheerfull Light. Aspiring Pride deludes the darken'd mind , And turns to poison what was good design'd . Self-love invades each corner of the Soul , Turns Vice to Vertue and corrupts the Whole . After all , if we must right or wrong believe that your Friends have the gift of this lively Faith , that suppresses all the ill inclinations of Self-love , if God has bestowed such extraordinary favours upon them , and sanctifies them from the common impurities of the World , I will with all my heart give my Vote for their Canonization , and here freely declare to them that the Moral Reflections don't in the least concern them . There is no reason to imagine that the Person who Writ them , ever designed to meddle with the Saints ; for as I told you before , his business is only with Man as he is corrupted . He maintains that he generally commits evil when his Self-love flatters him that he 's doing good , and that he often deceives himself when he wou'd judge of himself , because nature does not sincerely explain to him the real Motives that make him Act. In this wretched state where Pride is the original of all his Actions , the Saints are the first that declare War against him , and treat him infinitely worse than the Author of the Reflections does . If you should have a desire at any time to consult those passages which I have observed in their Writings upon this Article , you will soon be perswaded that I have told you nothing but the truth ; but I request you to satisfie your self for the present with these Verses , which will in part explain to you what others thought about this matter . * Le desir des honneurs . The lust of Honour , Riches , and Delight , Produces Vice , and leads us to the Right . Blind Interest the wavering heart o'er sways , And to fresh errours the vain slave betrays . Nay , remedies produce a sharper pain , One ill suppress'd , another strait does raign . While here this Tyrant does Triumphant ride , One sin is by a second sin destroy'd . Montagne , whom I cannot without some remorse of Conscience quote to you after the Fathers of the Church , says happily enough upon the same subject , that his Soul has two different Faces ; that in vain she endeavoured to look back upon her self , for she only perceives that which Self-love has disguised , while the other is perceived by those who are not concerned in the Masquerade . If I durst build upon so bold a Metaphor , I wou'd say that the Soul of a Man corrupted , is made like those Medals which represent the Figure of a Saint , and that of a Devil in one Face , and by the same stroaks , 't is nothing but the different situation of those that look upon it , that changes the object ; one Man sees a Saint , and the other sees a Devil . These Comparisons may serve to instruct us , that when Self-love has once got possession of the heart , Pride does so effectually blind the Reason , and spreads so vast an obscurity over all its faculties , that it cannot form a true judgment of the least of our motions , nor of it self give us any certain rules for our conduct . Men , saies * Horace , Here upon the Stage of this World are like a company of Travellers whom Night has surprized as they are passing through a Foreit ; they march on relying upon the honesty of the Guide , who immediately puts them out of their way , either through malice or ignorance . All of them use what care they can to find the beaten Path again , every one takes a different way , and is in good hopes his is the best ; the more they fill themselves with these vain imaginations , the farther they wander ; but tho they all wander a different way , yet it proceeds from one and the same cause ; 't is the Guide that deceived them , and the obscurity of the Night hinders them from recoveing the right Road. Is it possible for any one to paint out in Livelier Colours the blindness and perpetual inquietudes of Man abandon'd to his own foolish Conduct , who listens to nothing but the Whisperings of his Pride , who thinks he goes naturally right to what is good , and who allways believes that the last he finds is the best ? Is it not certain that at the very moment when he flatters himself that he 's doing some good Action , 't is then that the wandering of his heart is most dangerous and fatal to him ? There is such a prodigious number of Wheels that compose the movement of this Clock , and the first spring of it so hard to be discovered , that tho we plainly see what hour the day it is by the Dial , yet we cannot tell which is the prime motion that conducts the hand upon all the spaces in the Plate . The Third Objection which lies upon me to answer , is that abundance of people complain of the great obscurity in the Sense , as also in the expression of the Reflections . You need not be informed , Sir , that obscurity is not allways the Author's fault . Reflections , or if you please , Maxims and Sentences , as the World has been pleased to call these , ought to be Writ in a succinet close Stile , that hinders a Man from giving that perspicuity in his Writings which is to be desired . They are like the first schetches of a Picture where an ingenious Eye will easily remark all the perfection of Art , and the beauty of the Painter's design . But then this Beauty is not understood by all the World , and altho' the lineaments are not set out in their proper colours ; yet for all that , they discover a masterly hand . For this reason the Reader ought to penetrate into the sense and force of the words , the mind ought to run over the whole extent of their signification before it sits down and proceeds to judgment ▪ The Fourth Objection , unless I am mistaken was this , That the Maxims for the most part are too General . You have been told that 't is a piece of Injustice to fix the defects of particular Men upon the whole Race . Besides the account I have received from you of the different opinions you have heard upon this Subject , I know what uses to be Generally Objected to those Persons who discover and condemn Vices . Their censure is called the Portraiture of a Painter ; 't is urged against them that they resemble People that are troubled with the Yellow Jaundice , who see every thing Yellow because they are so themselves . Now if it were true that a Man cannot censure the corruption of the Heart in General , without finding more of it in himself than another does , we ought then to take it for granted that those Philosophers , whose Apophthegms have been delivered down to us by Diogenes Laertius , were the greatest Debauchees of their times ; we ought to attack the memory of Cato , and believe he was the most profligate wretch in Rome , because he censured the vices of the Republick . If this is the case , I dare swear for the Author of the Reflections , whoever he is , that he will not be much troubled at the ill nature of his Adversaries , since the business of Religion excepted , he will scarce be taken either for a better or wiser Man than Cato . As for what regards his expression , which some persons pretend is too general , I can only say this , that it is a difficult matter to avoid it in sentences , without robbing them of all their Salt , their Force and Spirit . Nor is this all , for common conversation teaches us that even where general expressions are used , we take them in a limited Sense with such and such Restrictions , and this without any body 's interposing to instruct us ; as for Example , when we hear a Man cry , All Paris went to meet the King , or all the Court is in Mourning , every one knows that it only signifies the greatest part . If you are of opinion that these Reasons are not sufficient to stop the Mouths of the Criticks , you need only tell them that when Gentlemen are so easily scandalized at the terms of a general Censure , 't is because it touches them after too lively a manner in the most sensible part of their hearts . 'T is indeed very certain , that you and I are acquainted with several Persons of great Worth and Honour , who are not in the least offended at the freedom of these Reflections , I mean , those that have a mortal aversion to Hypocrisie , and who make no scruple at all to confess both what they feel in themselves , and what they observe in others . But few People are capable of thinking of them aright , or that will put themselves to the severe expence of doing it , and if by mere accident they do , Self-flattery still attends them , and so hinders the operation of the Physick . Let me intreat you to call to mind after what manner our Friend Guarini treats these empty pretenders . * Huomo sono , e mi preggio d' esser humano , E teco , che sei huomo , E ch' altro esser non puos , Come huomo parlo di cosa humana . E se di cotal nome forse tisdegni , Guarda Garzon Superbo , Che nul dishumanarti , Non divenghi una fiera , anzi chun Dio. Observe , Sir , in what terms we ought to Speak of the Pride of Humane Nature ; instead of being angry with the mirrour that shews us our Faults , instead of bearing an ill will to the Person who is so charitable to discover them to us , ought we not rather to make use of the charitable Lights they give us to find out our Self-love and Pride , and to preserve our selves from the continual attempts they make upon our Reason ? Can a Man ever express Hatred enough to those two vices that were the lamentable occasions of the revolt of our first Parent , or too much decry those unfortunate sources from whence all our miseries proceed ? Others are at their liberty to take the Reflections after what manner they please ; as for my self , I look upon them to be a true and handsom Representation of all the infirmities of your impudent pretenders to Wisdom . I fansie that in every stroke the love of truth pulls off his Mask , and shows him as he is in his proper Colours . I consider them as the instructions of an able Master , who was perfectly versed in the Art of knowing Men , who dexterously lays open all the several parts they play upon the Theatre of the World , and who not only bids us mind the several Characters of the Persons upon the Stage , but lifts up a corner of the Curtain , and satisfies us that this Lover and that King in a Tragedy , are the very numerical Actors , that play the Mountebank and the Merry-Andrew in a Farce . I freely own to you , that I have read nothing in this Age , that gives me a greater contempt for Man , or makes me more sensible of my own Vanity . I fansie that as often as I open the Book , I find something that resembles the secret Movements of my Heart , I enquire into my self to examine whether he speaks the Truth , and I find that generally he tells both me and others more than they saw . At first I am somewhat displeased with him , I sometimes blush to see how exactly he has Divined , but after I have with some violence to my Nature read Him , I perceive that if I don't from thence learn to become more wise , I learn this at least that I have no pretence to aspire to that Title ; and lastly , I learn from the true Representation he gives me of my self , not sottishly to fall into an admiration of those Vertues , the very splendor of which offends our Eye-sight . Hypocrites indeed pass their time but very ill in reading a Book of this Character , and those are the only Persons in the World that will raise a Noise and Clamour about it . Let me therefore conjure you , Dear Sir , to give no heed to those that vent their Malice against it , and rest assured that the true Reason of their Indignation is to see those Mysteries revealed , which if it lay in their 〈◊〉 they wou'd carefully conceal 〈◊〉 from others and themselves . And now Sir , whereas it was my intention to send you a Letter , I find my self insensibly Engaged to Write a tedious Discourse , call it as you please , either a Discourse or a-Letter , it signifies not much provided , 't is so happy as to give you some satisfaction , and that you will do me the Honour to believe that I am with all imaginable respect , Sir , Your Most Humble , &c. ARcana Aulica : or , Walsingham's Manual of Prudential Maxims , for the Statesman and Courtier . To which is added Fragmenta Regalia : or , Observations on Queen Elizabeth , Her Times , and Favourites . By Sir Robert Naunton . London , Printed for Matthew Gillyflower at the Spread Eagle in Westminster-Hall , 1694. HVmane Prudence : or , the Art by which a Man may Raise himself and Fortune to Grandeur . The Sixth Edition Corrected and Enlarged by the Author . Printed for Richard Sare at Grays-Inn-Gate in Holbourn . Moral Reflections . Our Vertues are oftentimes in Reality no better than Vices disguised . I. WHAT we take for Vertue is frequently nothing else but the concurrence of several Actions , and several Aims ; which either our own Industry , or Fortune for us contrives to bring together . And we are much mistaken , if we think that Men are always stout from a principle of Valour , or Women chast from a principle of Modesty . II. Self-love is the Love of a mans own self , and of every thing else for his own sake . It makes people Idolaters to themselves , and Tyrants to all the World besides , as they would plainly make appear if Fortune did but furnish them with Power and Opportunities of shewing it . It never rests or fixes any where from Home , and if for a little while it dwell upon some other thing , 't is only as Bees do , when they light upon Flowers , with a design to draw all the Virtue there to their own advantage . Nothing is so raging and violent as its Desires , nothing so close as its Designs , nothing so ingenious as its Management of them ; it hath more Fetches and Doubles than can ever be described ; it transforms it self into more different shapes , than are in all Ovid's Metamorphoses , and its Extractions are more subtle and refined , than any Chymistry can Parallel . It is an Abyss , too deep ever to be sounded , and too dark ever to be seen thorough : There it sits undiscovered even from the nicest and most penetrating Eye , and runs a thousand wild Mazes undiscerned . Nay , it is sometimes concealed from its own self , and conceives and cherishes , and brings up a world of Inclinations and Affections , without so much as being sensible when they are Born , or how they are Bred. And some of these Conceptions are so monstrous , that when they come to the Birth , it either does not know them , or cannot be prevailed upon to own them . From this gross Darkness proceed all its extravagant and ridiculous Opinions of its self , all its Errours , and Ignorances , and sottish Stupidities in its own case . This is the reason , why it often thinks those Passions killed , and dead , which are only laid to Sleep ; Happiness it self is content to sit down quietly when it is only taking Breath for a fresh Chase , and thinks those Appetites quite lost , which are only satisfied a little for the present . And yet this thick Mist which hinders it from seeing it self , is no Obstruction to its sight of any thing else ; for in this it is like the Eyes of our Body , which perceive all other Objects , and are blind only with regard to themselves . And thus , where i● own Interest is concerned , and the matter is of Consequence so great , as to move the desires vigorously , and by ●hem to call ●o all its Attention , it Sees , and Feels , and Hears , and Imagines , and Suspects , and Penetrates , and Presages perfectly well , so that nothing escapes it ; and a Man would be apt to suspect , that each of these Passions under its Conduct , have some strange Magical Power peculiar to it . No Cement is so strong , none so close as its Engagements , which it attempts to break or dissolve , but to little or no purpose , even when driven to it by the greatest and most impending Mischiefs . And yet it happens sometimes , that what the continued Endeavours of many years were not able to accomplish , a very little time and pains effects , which gives us just Ground to conclude , that its desires are all kindled by its own hand , and owing more to it self , than to the Beauty , or the worth of its Object ; and that its own Palate gives them all their Value , and Fancy , is the false Gloss that sets them off . That it self is the only Game it pursues , and its own Inclination the thing it follows , rather than the Objects that sute its Inclination ; it is all extremes , and acts in the greatest contradictions to it self . It is Imperious and Submissive , Sincere and Hypocritical , Frank and Formal , Compassionate and Cruel , Cowardly and Couragious . It puts on different Inclinations according to the different Tempers , that dispose and devote it , sometimes to Honour , sometimes to Riches , sometimes to Pleasure . It shifts these , as our Age , or our Fortunes , or our Experience change ; but as to it self , it is the same thing , whether it have one or more such Inclinations , for it divides it self to several , or collects and determines it self entirely to one at pleasure , and as occasisions offer themselves . It is fickle , not only because the things without us are unstable , but from a thousand inward Causes , entirely owing to it self . Inconstancy , Levity , Love of Novelty . Nauseatings , and Disgusts , and being tired with what it hath already , make it changeable every Moment . It is Whims●cal and Humoursome , and you may sometimes observe it taking infinite pains , and using the utmost Application and Zeal , for things that cannot be any advantage , nay which are sure to prove Prejudicial , and yet pursue them it will , merely because it will have them . It is unaccountable and childish , and often busies it self about Trifles and Impertinencies ; finds the greatest Relish and Delight , in the flattest and most insipid things , and reserves all its eagerness and warmth for the meanest , and most contemptible . It enters into all Qualities and all conditions of Life , it lives in every place , it lives upon every thing , nay it lives upon nothing ; it serves it self both of the Enjoyment of things , and of the want of them . It takes part with the very Men that make War upon it , and Engages in their Designs against it self ; and which is most surprising , it joins with them in the Hating of it self , Plots to its own Disadvantage , and Conspires and Endeavours its own Destruction . In a word , all its care is to subsist , and rather than not be at all , it is content to be its own Enemy ▪ We ought not therefore to think it strange , if we meet it sometimes in Conjunction with the most rigorous Mortification , and find it entring boldly into League with this Adversary , to work its own Ruine ; for at the same time , that it pulls it self down in one place , it builds it self up in another . When we think it renounces , and forsakes its pleasure , it only suspends or changes it ; and when we fansie it Conquered , and totally Routed , we find it rise Victorious , and its very Defeat contributes to its Triumph . This is the true Picture of Self-love , which is so predominant , that a mans whole life is but one continued Exercise and strong Agitation of it ; the Sea indeed is a very sensible resemblance of this Passion , and the perpetual Ebbings and Flowings of the Waves there , are a lively and faithful Embleme of that restless Succession of Thoughts , and those Boisterous rowlings of the Mind , which are eternally caused and kept up by it . III. Self-love is the greatest Flatterer in the World. IV. When a Man hath travelled never so far , and discovered never so much in the World of Self-love , yet still the Terra Incognita will take up a considerable part of the Map. V. Self-love is more ingenious , than the most ingenious Man in the World. VI. The continuance of our Passions is no more in our own Power , than the term of our Life . VII . Passion very often makes the wisest Men Fools , and very often too , inspires the greatest Fools with Wit. VIII . Those great and glorious Actions , that even dazle our Eyes with their Lustre , are represented by Politicians as the result of great Wisdom and excellent design ; whereas in truth , they are commonly the effects of Passion and Humour . Thus the War between Augustus and Antony , which is usually thought to proceed from Greatness of Soul , and the Ambition each of them had to become Master of the World , was very probably no more than Envy and Emulation . IX . The Passions are the only Orators that are always successfull in perswading ; they are a kind of Art in Nature that proceeds upon infallible Rules , and the plainest Man with the help of Passion , shall prevail more than the most Eloquent Man without it . X. There is in the Passions such a constant tendency to private Interest and Injustice , that it is dangerous to be guided by them ; and indeed , we should not dare to trust them , even then when they appear most fair and reasonable . XI . The heart of Man ever finds a constant succession of Passions , insomuch , that the destroying and pulling down of one , proves generally to be nothing else , but the Production and the setting up of another . XII . The Passions ( so odd a way of Breeding they have ) do very often give birth to others of a nature most contrary and distant from their own . Thus Avarice sometimes brings forth Prodigality , and Prodigality Avarice : A Man's resolution is very often the effect of Levity , and his daring Boldness that of Cowardice and Fear . XIII . After all the care Men can take to conceal their Passions , and put them off under the dress of Piety and Honour , the disguise is too thin , and will be sure to discover all at one time or other . XIV . The love of our selves can better bear to have our Opinions condemned , than our Inclinations . XV. Men are not only apt to forget the kindnesses and injuries that have been done them , but which is a great deal more , they hate the Persons that have obliged them , and lay aside their resentments against those that have used them ill . The trouble of returning Favours , and revenging of Wrongs , is a slavery , it seems , which they can very hardly submit to . XVI . The Clemency of Princes is very often only a State-trick to gain upon the affections of their Subjects . XVII . That Clemency which the World crys up for such a mighty Vertue , proceeds sometimes from Ostentation , sometimes from Laziness and Neglect , very often from Fear , and almost always from a mixture of all these together . XVIII . The moderation of People in prosperity , is the effect of a smooth and composed Temper owing to the Calm of their good Fortune . XIX . Moderation is a fear of falling into that Envy and Contempt , which those who grow giddy with their good Fortune , most justly draw upon themselves ; it is a kind of boasting the greatness of our mind , and in short , the moderation of Men in the most exalted Fortunes , is a desire to be thought above those things that have raised them so high . XX. No body is so weak , but he is strong enough to bear the misfortunes that he does not feel . XXI . The constancy of the Wise is nothing else , but the knack of concealing their Passion and Trouble . XXII . We often see Malefactors when they are led to Execution , put on Resolution and a Contempt of Death , which in truth is nothing else , but fearing to look it in the Face : So that this pretended Bravery may very truly be said to do the same good office to their mind , that the Handkerchief or Night-cap does to their Eyes . XXIII . Philosophy finds it an easie matter to vanquish past and future Evils , but the present are commonly too hard for it . XXIV . Very few People are acquainted with Death . They undergo it commonly , not so much out of Resolution , as Custom and Insensibility ; and the greatest part of the World pretend they are content to die , only because they know they cannot help it . XXV . When great Men sink under the length of their misfortunes , this discovers that it was not the greatness of their Soul , but of their Ambition , that kept up their Spirits so long , and that , setting aside abundance of Vanity , Heroes are just like common Men. XXVI . It requires more Vertue to bear a good fortune than ill . XXVII . Death and the Sun are two things not to be looked upon with a steady Eye . XXVIII . Men are often so foolish as to boast , and value themselves upon their Passions , even those that are most vicious . But envy is a Passion so full of Cowardice and Shame , that no body ever had the confidence to own it . XXIX . There is something to be said for Jealousie , because this only designs the preservation of some good , which we either have , or think we have a right to ; but Envy is a rageing Madness that cannot be satisfied with the good of others . XXX . Our good Qualities expose us more to Hatred and Persecution , than all the Ill we do . XXXI . We do not want strength so much as will to use it ; and very often the fansying things impossible to be done , is nothing else , but an excuse of our own contriving , to reconcile our selves to our own Idleness . XXXII . If we had no defects of our own , we should not take half so much satisfaction in observing those of other people . XXXIII . Jealousie is bred in doubts , when those doubts change into certainties , then the Passion either ceases , or turns absolute Madness . XXXIV . A Proud man can never be a loser , no not even then when he renounces his Pride . XXXV . The being proud our selves , makes us complain of others , and uneasie at their being so . XXXVI . All men are proud alike , the only difference is , that all do not take the same methods of shewing it . XXXVII . It looks like an indulgence of Nature to give us pride , that after she had taken such wise care to fit the Organs of the body for our happiness and convenience , we might be delivered from the trouble of knowing our own imperfections . XXXVIII . Pride hath a greater share than Goodness in the reproofs we give other people for their faults ; and we chide them , not so much with a design to mend them , as to make them believe that we our selves are not guilty of them . XXXIX . We promise in proportion to our Hopes , and we keep in proportion to our Fears . XL. Interest speaks all manner of Languages , and acts all sorts of Parts ; nay , even that of a man that hath no regard at all to Interest . XLI . Interest makes some people Blind , and others quick-sighted . XLII . They that use to employ their minds too much upon Trifles , commonly make themselves incapable of any thing that is serious or great . XLIII . We have not strength enough to follow our Reason so far as it would carry us . XLIV . A man often thinks he governs himself , when all the while he is governed and managed ; and while his understanding directs to one design , his affections insensibly draw him into another . XLV . The strength and weakness of a Man's mind are mistaken and improper terms , for these are really no other than the Organs of our Bodies being well or ill disposed . XLVI . The whimsicalness of our own humour , is a thousand times more fickle and unaccountable , than what we blame so much in fortune . XLVII . The fondness or indifference that the Philosophers express'd for life , was purely a tang of the love of themselves , which will no more bear reasoning upon , than the relish of the Palate , or the choice of Colours . XLVIII . All the gifts of fortune are just as our own humour is pleased to rate them . XLIX . Happiness does not consist in the things themselves , but in the relish we have of them ; and a man hath attained to it when he enjoys what he loves and desires himself , and not what other people think lovely and desirable . L. Every mans good and ill fortune is constantly more or less , than he esteems it . LI. People that are conceited of their own Merit , take a pride in being unfortunate , that so themselves and others may think them considerable enough to be the envy and the mark of Fortune . LII . Nothing ought in reason to mortifie our Self-satisfaction , more than the considering that we condemn at one time , what we highly approve and commend at another . LIII . How different soever mens fortunes may be , there is always something or other that balances the ill and the good , and makes all even at last . LIV. Though Nature be never so Liberal , yet can She not make a Hero alone . Fortune must contribute Her part too ; and till both Concur , the Work cannot be perfected . LV. When the Philosophers despised Riches , it was because they had a mind to vindicate their own Merit , and take a Revenge upon the injustice of Fortune , by vilifying those Enjoyments which She had not given them : This was a secret to ward off the Contempt that Poverty brings , a kind of winding By-path to get into the Esteem of the World , and when Riches had not made them considerable , to make themselves so some other way . LVI . We hate Favourites , because we are fond of Favour our selves : The indignation we profess against others who are in Possession , sooths and softens a little the concern for our own being excluded . And we deny to pay them our respects , because we would fain , but cannot , take away that which makes them respected by all the World besides . LVII . The common way to do ones Business , and rise in the World , is to use all possible means of perswading People that ones Business is done already . LVIII . Though Men are apt to flatter and exalt themselves with their Great Atchievements , yet these are in Truth very often owing , not so much to Design , as Chance . LIX . Our Actions seem to have their lucky and unlucky Stars , to which a great part of that Blame , and that Commendation is due , which is given to the Actions themselves . LX. There is no accident so exquisitely unfortunate , but wise Men will make some advantage of it ; nor any so entirely fortunate , but Fools may turn it to their own prejudice . LXI . Fortune converts every thing to the advantage of her Favourites . LXII . Mens Happiness and Misery depends altogether as much upon their own Humour , as it does upon Fortune . LXIII . Sincerity is a certain openness of Heart . It is to be found but in very few , and what we commonly look upon to be so , is only a more cunning sort of Dissimulation , to insinuate our selves into the Confidence of others . LXIV . Our aversion to a Lye is commonly a secret Ambition to make what we say considerable , and have every word received with a Religious respect . LXV . Truth has scarce done so much good in the World , as the false appearances of it have done hurt . LXVI . No Praises are thought too great for Wisdom . And yet the highest pitch of it cannot ensure a Man the most inconsiderable event ; the reason of which is , that Man is the Subject of its Operation , and he is the most fickle and changeable Creature in the World. LXVII . A wise Man should order his Designs , and set all his Interests in their proper places . This Order is often disturbed by a foolish greediness , which , while it puts us upon pursuing several things at once , makes us eager for matters of less consideration ; and while we grasp at trifles , we let go things of greater Value . LXVIII . Gracefulness is to the Body , what good Sense is to the Mind . LXIX . It is very hard to give a just Definition of Love. The most we are able to say of it is this ; That in the Soul , it is a desire to Govern ; in Spirits it is a Sympathy ; and in the Body , it is only a secret Desire , and a Curiosity to enjoy the thing Beloved , after a great deal of Bustle and Formality . LXX . Love pure , and untained with any other Passion ( if such a thing there be ) lies hidden in the bottom of our Heart , so exceeding close that we scarce know it our selves . LXXI . It is not in the Power of any the most crafty Dissimulation , to conceal Love long where it really is , nor to Counterfeit it long where it is not . LXXII . Considering how little the beginning , or the ceasing to Love is in our own power , it is foolish and unreasonable for the Lover , or his Mistriss , to complain of one anothers Inconstancy . LXXIII . If one were to Judge of Love , according to the greatest part of the effects it produces , it might very justly pass for Hatred , rather than Kindness . LXXIV . Some Ladies may be met with , who never had any Intrigue at all ; But , it will be exceeding hard to find any , who have had one , and no more . LXXV . Love is one and the same in the Ori●●nal ; but there are a Thousand Copies 〈◊〉 it , and it may be all differing from one ●●other . LXXVI . Love can no more continue without a ●onstant Motion , than Fire can ; and ●hen once you take Hope and Fear a●ay , you take from it its very Life and ●eing . LXXVII . It is with True Love , as with Ghosts ●nd Apparitions , a thing that every body ●alks of , and scarce any body hath seen . LXXVIII . Love hath its Name borrowed by a World of dealings and affairs that are fa●her'd upon it ; when , alass ! Love hath ●o more concern in them , than the Doge ●ath in what is done at Venice . LXXIX . What the Generality of People call ●he Love of Justice , is onely the Fear of ●uffering by Injustice . LXXX . Silence is the best Security to that M●● who distrusts himself . LXXXI . The thing that makes our Friendships so short and changeable , is , that the Qualities and Dispositions of the Soul are very hard to be known , and those of the Understanding and Wit very easie . LXXXII . The most Disinterested Love is , after all , but a kind of Bargain , in which the Dear Love of our own selves always proposes to be the Gainer some way or other . LXXXIII . The Reconciliation of Enemies is commonly Mens desires to better their own Condition ; a being Harassed , and Tired out with a State of War , and a Fear of some ill Accident , which they are willing to prevent . LXXXIV . When we have Loved our Selves weary , the kindest and most welcome ●hing that can be , is some Act of Infide●●ty , which may fairly disengage our Af●ection . LXXXV . It is much less for a Man's Honour to ●istrust his Friends , than to be deceived by ●hem . LXXXVI . We oftentimes fansie , that we Love Persons above us , when it is nothing but ●nterest that makes us fond of them . And all our Applications and Attendances are not so much upon the account of any good we desire to do them , as for what we expect and hope they may do us . LXXXVII . Our own Jealousie gives a fair pretence for the Knavery of other People . LXXXVIII . With what Face can we expect , another should keep our Secrets , when we cannot keep them our selves ? LXXXIX . The Love of our Selves makes our Friends appear more or less Deserving in Proportion to the Delight we take 〈◊〉 them ; and the Measures by which 〈◊〉 judge of their Worth , depend upon the Manner of their Conversing with us . XC . Every body complains for want of Memory ; but you never find any body complain of the Weakness of his Judgment . XCI . When Idle men have indulged themselves , as much as they think fit , no body is then so full of hast , and activity as they , because they hope this quickning of others will give them the Reputation of Diligence . XCII . The greatest Ambition does not appear least so , when it finds what it would fain aspire to , absolutely impossible to be attained . XCIII . The disabusing a man strongly possess'd with an opinion of his own worth , is the very , same ill office , that was done the Fool at Athens , who fansied , all the Ships that came into Harbour , were his own . XCIV . Old Folks love mightily to give good Advice , because this makes them some sort of Amends , for being incapable now of setting Ill Examples . XCV . Great Characters do really lessen , instead of exalting , those that know not how to maintain , and make them good . XCVI . That man , we may be sure , is a Person of true worth , whom , we find those who envy him most , are yet forced to commend . XCVII . It is an Argument , our own Affection is but small , when our Friends grow cold to us , and we are not sensible of it . XCVIII . The making a Difference between the Wit and the Judgment , is a Vulgar Error . The Judgment is nothing else , but the Exceeding Brightness of the Wit ; which , like Light , pierces into the very Bottom of Things ; observes all that ought to be observed there , and Discovers what seemed to be past any bodies finding out . From whence we must conclude , that the Energy and Extension of this Light of the Wit , is the very thing , that produces all those effects , usually ascribed to the Judgment . XCIX . Every body takes upon him to give a good Character of his own Courage , but no body to speak well of his own Wit. C. The Polite Wit consists in Nice , Curious , and Commendable Thoughts . CI. The Gallantry of the Wit is Exprest in Flattery Well-couched . CII . It often happens , that some things offer themselves to our Wit , and are finer in the very first thought , than it is possible for a man to make them by the Additions of Art and Study . CIII . The Wit is constantly the Cully of the Courage . CIV . Many People are Acquainted with their own Wit , that are not Acquainted with their own Heart . CV . Men and Actions are like Objects of Sight , and have their nice points of being distinctly discerned . Some you must come very near to , to judge of them exactly , and others are better seen at a greater distance . CVI. He is not to pass for a Man of Reason , who stumbles upon Reason by chance , but he that knows and can Judge , and hath a true relish of it . CVII . It is necessary in order to know things throughly well , to know the particulars of them ; and these being infinite , make our Knowledge ever superficial and imperfect . CVIII . It is one kind Coquet humour , to put people always upon observing , that we are not Coquet . CIX . It is not in the power of the Wit to dissemble the Inclinations very long . CX . Heat of Blood makes young People change their Inclinations often , and Custom makes old ones keep to theirs a great while . CXI . There is nothing that Men are so free of , as their Advice . CXII . The more Passionately a Man loves his Mistress , the readier he is to hate Her. CXIII . The Defects of the Vnderstanding are like those of the Face ; the older People are , the worse they grow . CXIV . Matrimony is sometimes convenient , but never Delightful . CXV . Men are never to be comforted for the Treachery of their Friends , or the over reaching of their Enemies ; and yet they are often very highly satisfied , to be both cheated and betrayed by their own selves . CXVI . It is as easie a matter to deceive a Mans self , and not be sensible of it , as it is hard to impose upon others , and yet for them not to be sensible of it . CXVII . Nothing betrays more want of Sincerity , than the methods commonly used in asking and receiving Advice . He that asks it , pretends to a respectful Deference for the Opinion of his Friend , and all the while only designs to have his own approved , and shelter his own Actions under the Authority of another ; and he that gives it , returns these Professions with a pretended Kindness and impartial Zeal , and yet hath generally no other end in the advising him , but his own Interest and Honour . CXVIII . The cunningest Dissimulation is when a Man pretends to be Caught , and a Man is never so easily over-reached , as when he is thinking to over-reach others . CXIX . An honest Intention of imposing upon no Body , lays us open to be frequently imposed upon our selves . CXX . We are so used to dissemble with other People , that in time we come to Deceive and Dissemble with our selves . CXXI . Treachery is oftner the Effect of Weakness , than of a fixed Design . CXXII . Men frequently do good , only to give themselves opportunity of doing ill with greater Security . CXXIII . The resistance we make to our Passions is owing to their Weakness more than our Strength . CXXIV . Men never would enjoy any Pleasure , if they never flattered themselves . CXXV . The most ingenious Men pretend to condemn tricking continually ; but this is often done , that they may use it more conveniently themselves , when some great Occasion or Interest offers it self to them . CXXVI . To use crafty Dealing , is a sign of a little Soul ; and it generally falls out , that he who conceals himself by it in one Instance , betrays himself as much by it in another . CXXVII . Tricks and Treachery are the practice of Fools that have not Wit enough to be Honest . CXXVIII . The most effectual way to be Bubbled , is to fansie ones self wiser than ones Neighbours . CXXIX . Too great a degree of Subtilty is counterfeit Exactness , and true Exactness is the best and most substantial Subtilty . CXXX . The being a Blockhead is sometimes the best security against being imposed upon by a Man of Wit. CXXXI . A weak mind is the only defect out of our power to mend . CXXXII . When once Women have given themselves over to make Love , the doing it on is the least fault they can be guilty of . CXXXIII . It is much easier to be wise in another Mans concern , than in ones own . CXXXIV . There are no good Copies , except such as expose the folly of Bad Originals . CXXXV . Men become Ridiculous , not so much for the Qualities they have , as those they would be thought to have , when they really have them not . CXXXVI . A man at sometimes differs as much from himself , as he does from other people . CXXXVII . Abundance of Men would never have been in Love , if they had never been entertained with any Discourse of Love. CXXXVIII . They that speak without Ostentation , content themselves with saying but little . CXXXIX . Rather than say nothing , Men are content to speak ill of themselves . CXL . One reason , why we find so very few Men of Sense and agreable Conversation , is , That almost every bodies mind is more intent upon what he himself hath a mind to say , than upon making pertinent Replies to what the rest of the Company say to him . The more Ingenious and Complaisant sort go no farther than pretending to hearken attentively ; when at the same time , a Man may plainly see , that both their Eyes and their Mind are roving from what is said to them , and posting back again to what they long to be at themselves . Whereas it ought to be considered , that to seek ones own Pleasure so very Passionately , can never be the way either to please or perswade others ; and that diligent Attention , and proper Repartees , are the very things that accomplish a man for Company . CXLI . A man of Wit would find himself sometimes miserably at a ioss , if there were no Fools to divert him with their Company . CXLII . We often brag of never being troublesome to our selves , and are so vain as never to think our selves bad Company . CXLIII . As great Wits have a peculiar Faculty of saying a great deal in a little ; so half witted Fellows have a Talent of talking much , and yet saying nothing . CXLIV . The excellencies of other people are extolled and valued , more according to our own Opinions , than a just esteem of their worth ; and when we pretend to commend other mens Vertues , 't is by a side-wind to put other men upon commending ours . CXLV . No body loves to be upon the commending strain , and indeed we seldom touch upon it without some little By-end . Praise is a more ingenious , concealed , and nicer kind of Flattery , that consults the satisfaction both of the Giver and Receiver , though by very different ways the one accepts it , as a reward due to his desert ; the other gives it , that he may be lookt upon as a Just and a Discreet Person . CXLVI . We often choose to make use of Commendations , that carry a sting in the Tail ; and by taking men at the rebound ( as it were ) lay open some Defects in the Persons so commended , which we dare not venture to expose any other way . CXLVII . The design of commending others , is usually to be commended ones self . CXLVIII . Few People have the Wisdom to like Reproofs that would do them good , better than Praises that do them hurt . CXLIX . Some Censures are a Commendation , and some Commendations are no better than Scandal . CL. He that refuses Praises the first time it is offered , does it , because he would hear it a second . CLI . The desire of being worthy the Commendations of the World , is a great assistance and strengthning to our Virtues ; and to extoll mens Wit , or Courage , or Beauty , is to contribute to the increase of them . CLII. It is an easier matter to manage others , than to keep from being managed ones self . CLIII . If we did not Flatter our selves , all the Flatteries of other People could never hurt us . CLIV. We are beholding to Nature for Worth and Parts , but it is to Fortune that we owe the opportunities of exerting them . CLV . Fortune mends more Faults in us , than ever Reason would be able to do . CLVI . Some men displease with Merit , and other Peoples very Faults and Defects are taking . CLVII . All that some People are good for , is the saying and doing foolish things seasonably and usefully ; and when they are once taken out of this Road , you quite spoil them , and they are worth nothing . CLVIII . Great mens Honour ought always to be measured by the Methods they made use of for the attaining it . CLIX. Kings put a value upon Men , as well as Money , and we are forced to take them both , not by weight , but according as they are pleased to Stamp them , and at the current rate of the Coin. CLX . It is not enough for Men to have great Accomplishments , except they have the Art of using them too . CLXI . Though an Action be never so Glorious in it self , it ought not to pass for Great , if it be not the Effect of Wisdom and good Design . CLXII . Whoever expects to have what he does turn to good account , must take care to proportion his Actions , and the ends he proposes from them . CLXIII . If a Man hath the Address of using moderate Abilities to the best Advantage , this Dexterity shall gain upon the World , and bring him oftentimes into greater Reputation , than real Merit . CLXIV . There are a World of Proceedings , that appear odd and ridiculous , which yet are grounded upon secret Reasons , that are very Solid and Substantial . CLXV . It is easier for a Man to be thought fit for an Employment that he hath not , than for one that he stands already possest of , and is his proper Post . CLXVI . The esteem of Good Men is the reward of our Worth , but the Reputation of the World in general , is the gift of our Fate . CLXVII . The appearances of Goodness and Desert often meet with a greater reward from the World , than real Goodness and Desert it self . CLXVIII . Covetousness is more opposite to Prudence and good Management , than Liberality is . CLXIX . Though Hope be exceeding deceitful , yet it is of this good use to us , that while we are Travelling through this Life , it conducts us an easier and more pleasant way to our Journey 's End. CLXX . Many People are kept within their Duty , because they have not the Courage , or will not be at the pains of being wicked ; and in such cases oftentimes our Vertue runs away with all the Praise . CLXXI. It is hard to Determine , whether a clear , open and honourable proceeding , be the result of good Principles , or a good Understanding . CLXXII . Vertues are lost in Interest , as Rivers are swallowed up in the Sea. CLXXIII . We are so strongly possest with a good Opinion of our selves , that we take those things for Vertues , which are no other than Vices that look like them , and such as the Love of our selves imposes upon us with . CLXXIV . There are several sorts of Curiosity , one that proceeds from Interest , which puts us upon learning things that can be any way Useful and Beneficial to 〈◊〉 and another , from Pride , that comes from an Itch of knowing more than other People . CLXXV . A mans Wits are Employed to better purpose in bearing up under the misfortunes that lie upon him at present , than in foreseeing those that may come upon him hereafter . CLXXVI . Constancy in Love is a perpetual inconstancy , which fixes our hearts fast to all the accomplishments of the party beloved successively ; sometimes admiring one , and sometimes another above all the rest , so that this Constancy roves as far as it can , and is no better than Inconstancy , confined within the compass of one Person . CLXXVII . Constancy in Love is of two sorts , one is the effect of new Excellencies that are always presenting themselves afresh , and attract our affections continually ; the other is only from a point of Honour , and a taking a Pride not to change . CLXXVIII . Perseverance is in Strictness , neither Praise-nor blame-worthy ; for it seems to be only the lasting of certain Inclinations and Opinions , which men neither give nor take away from themselves . CLXXIX . The love of new Notions and greater Knowledge is not so much from being weary of what we had before , or any satisfaction there is in change , as it is the concern for being too little admired by those that know us well , and the hope of being admired more by them that know us but little . CLXXX . We complain sometimes that our Friends are Fickle , only to be beforehand with them , and justifie our own Inconstancy . CLXXXI . Our Repentances are generally not so much a Concern and Remorse for the Ills we have done , as a Dread of those we were in danger of suffering . CLXXXII . There is an Inconstancy that proceeds from an unsettled Judgment , a natural Levity and Weakness that espouses all Opinions as they come , and thinks as other people think ; and there is another much more excusable , that arises from a dislike and disapproving of the things themselves . CLXXXIII . Vices are mingled with Vertues , just as poisonous Ingredients are put into Medicines . A wise and skilful Hand tempers them together , and makes excellent use of them against the misfortunes that attend Humane Life . CLXXXIV . Some Crimes get Honour and Renown by being committed with more Pomp , by a greater Number , and in a higher Degree of Wickedness than others . And hence it is , that publick Robberies , Plunderings and Sackings have been lookt upon as Excellencies and noble Atchievements , and the seizing whole Countries , though never so Unjustly and Barbarously , is dignified with the Glorious Name of gaining Conquests . CLXXXV . We confess our Faults , by that Sincerity to make amends for the Injury they have done us in the Esteem of others . CLXXXVI . Some Heroes have been accounted so for being greatly Ill , no less than others for being greatly Good. CLXXXVII . We may Hate and Despise mens Vices , without any Contempt or Malice against their Persons ; but it is impossible not to Despise those that have no kind of Vertue to recommend them . CLXXXVIII . The name and pretence of Vertue is as serviceable to ones Interest , as real Vices . CLXXXIX . The Health of the Soul is what we can be no more secure of , than that of our Body . And though a man may seem far from Vice and Passion , yet is he in as much Danger of Falling into them , as one in a perfect state of Health is of having a sit of Sickness . CXC . Nature seems at each Man's Birth to have markt out the bounds of every ones Vertues and Vices , and to have determined how Good or how Wicked that Man shall be capable of being . CXCI. None but Great Men are capable of being greatly ill . CXCII . Vices may be said to take us from one to another in the Course of our lives , just as Inn-keepers where we Lodge upon a Journey do ; and I Question , whether if we could Travel the same Road twice over , the Experience of having been once ill used , would prevail with us to change our House next time . CXCIII . When our Vices forsake us , we please our selves with an Opinion , that we parted first , and left them . CXCIV . The Distempers of the Soul have their Relapses , as many and as dangerous as those of the Body . And the Remedies we take , are oftentimes no perfect cure , but either an abatement of the same Disease , or the changing of that for another . CXCV. The Defects and Faults of the Mind are like Wounds in the Body ; after all imaginable eare hath been taken to heal them up , still there will be a Scar left behind , and they are in continual Danger of breaking the Skin , and bursting out again . CXCVI. The only Reason why we do not give our selves entirely to one Vice , is oftentimes , because our Affections are divided , and we are fond of several . CXCVII . We easily forget our Faults , when no body knows them but our selves . CXCVIII. Some Men are so good , that one cannot fairly believe any thing ill of them without the Demonstration of seeing it our selves , but never any were so good , that we should be astonished when we do see it . CXCIX . We pull down one Man's Reputation to set up anothers ; and sometimes Men would not be so copious in the praise of the Prince , and Monsieur Turenne , if it were not out of a design to lessen them both . CC. The desire to be thought a wise Man , oftentimes hinders ones coming to be really such . CCI. Vertue would not make such Advances , if there were not a little Vanity to bear it Company . CCII. He that fansies such a sufficiency in himself , that he can live without all the World , is mightily mistaken ; but he that imagines himself so necessary , that other people cannot live without him , is a great deal more mistaken . CCIII . Those Men have but a counterfeit Vertue , who dissemble their Faults and hide them from others and themselves . The men of true unaffected Goodness know their own failings perfectly , and confess them freely . CCIV. He that would be a truely honest Man must be immoderately desirous of nothing . CCV . Niceness of Behaviour in Women , is only a Dress or Paint , which they use , the better to set off their Beauty . CCVI. Womens vertue is frequently nothing , but a regard to their own Quiet , and a tenderness for their Reputation . CCVII. There is no better proof of a man's being truly Good , than his desiring to be constantly under the observation of good Men. CCVIII . Folly dogs us every where , and at all times . If one Man seem wiser than his Neighbours , it is only , because his Follies are better suited to his Age and his Fortune . CCIX. There are a great many Cullies that know it , and make very good use of the weakness , and easiness of their own Temper . CCX . He that lives without Folly is not so wise as he imagines . CCXI. Both Folly and Wisdom come upon us with Years . CCXII. Some Men are like Ballads , that every body Sings at one time or other , though they be never so dull and insipid . CCXIII. The generality of the World know no other way of judging Peoples worth , but by the Vogue they are in , or the fortunes they have met with . CCXIV. The love of Reputation , the fear of Shame , the designs of promoting an Interest , the desire of making Life easie and convenient , and a longing to pull down some above us , are frequently the causes of that Valour so much cryed up in the World. CCXV . Valour in private Soldiers is a Hazardous Trade , which they have bound themselves too , to get their Livelihood . CCXVI . Compleat Courage , and absolute Cowardice , are extremes that very few Men fall into . The vast middle space contains all the intermediate Kinds , and degrees of Courage ; and these differ as much from one another , as Mens Faces , or their Humours do . Some Men venture at all upon the first Charge or two , but if the Actio continue , they cool , and are easily dejected . Some satisfie themselves with having done what in strict Honour was necessary , and will not be prevailed upon to advance one step farther 〈◊〉 is observable , that some have not the command of their Fears , and not master them at all times alike . Others are some times carried away with a general Consternation ; some throw themselves into the Action , because they dare not stay at their own Post . Now and then the being used to smaller Dangers hardens the Courage , and fits it for venturing upon greater . Some Fellows value not a Sword at all , but fear a Musket-shot ; and others are as unconcerned at the Discharge of a Musket , and ready to run at the sight of a Naked Sword. All these Couragious Men of so many Sorts and Sizes , agree in this ▪ that Night , as it adds to their fear , so it conceals what they do well or ill , and gives them opportunity of sparing themselves . And there is , besides this , another more general tenderness of a Man's self , for you meet with no body , even those that do most , but they would be capable of doing a great deal more still , if they could but be sure of coming off safe . Which makes it very plain , that let a Man be never so Stout , yet the fear of Death does certainly give some damp to his Courage . CCXVII . True Valour would do all that , when alone , that it could do , if all the World were by . CCXVIII . Fearlessness is a more than ordinary strength of Mind , that raises it above the Troubles , Disorders , and Emotions which the prospect of great Dangers are used to produce . And by this inward strength it is , that Heroes preserve themselves in a Calm and quiet State , enjoy a presence of Mind , and the free use of their Reason in the midst of those terrible ▪ Accidents , that amaze and confound other People . CCXIX. Hypocrisie is a sort of Homage which Vice pays to Vertue . CCXX . Most Men are willing to expose their Persons in an Engagement , for the love of Honour ; but very few are content to expose themselves so far , as the design they go upon requires , to render it Successful . CCXXI . The Courage of a great many Men , and the Vertue of a great many Women , are the effect of Vanity , Shame , and especially a suitable Constitution . CCXXII . Men are loth to lose their Lives , and yet they are desirous of getting Honour too , which is the reason why Men of Gallantry use more Dexterity and Wit to decline Death , than all your Religious Knaves do to secure their Estates . CCXXIII. There are very few Persons , but discover as soon as they come to decline in Years , where the chief failings lie , both of their Body and their Mind . CCXXIV. Gratitude among Friends , is like Credit among Tradesmen , it keeps Business up , and maintains the Correspondence . And we frequently pay not so much out of a Principle that we ought to discharge our Debts , as to secure our selves a place to be trusted in another time . CCXXV. Some there are who have done all that can be expected by way of Gratitude , can be required from them by way of return , are not able for all that to please themselves upon their being grateful , and which are not satisfied with what they have 〈◊〉 CCXXVI . That 〈◊〉 occasions so many mistakes in the Computations of Men , when they expect returns for favours , is , that both the Giver and the Receiver are Proud , and so these two can never agree upon the value of the kindnesses that have been done . The Giver over-reckons , and the Receiver undervalues them . CCXXVII . To be uneasie , and make too much hast to return an Obligation , is one sort of Ingratitude ▪ CCXXVIII . Men find it more easie to set bounds to their Acknowledgments , than to their Hopes and their Desires . CCXXIX . Pride never can endure to be in Debt , and Self-love never cares to Pay. CCXXX . The good that we have received should qualifie for the ill that hath been done us . CCXXXI . Nothing is of so pestilent spreading a Nature , as Example ; and no Man does any exceeding good , or very wicked thing ; but it produces others of the same kind . The good we are carried to the imitation of by our Emulation , and the bad by the Corruption and Malignity of our Nature ; which shame indeed confines and keeps up close , but Example unlocks its Chains , and lets it loose . CCXXXII . To think to be Wise alone , is a very great Folly. CCXXXIII . Whatever other pretended cause we may father our Afflictions upon , it is very often nothing but Interest , and Vanity , that are the true causes of them . CCXXXIV . There are Hypocrisies of several kinds in our Afflictions , in one sort , we pretend to lament the loss of some Friend exceeding dear to us , and all the while this Lamentation is only for our selves . We are troubled to think our selves less Happy , less Easie , less Considerable , and less Valued , than we were before . Thus the Dead carry the Name and the Honour of those Tears , that are shed only upon the account of the Living . And this I call Hypocrisie of one kind , because in these Afflictions , People impose upon themselves . There is another kind not so Harmless as this , because that imposes upon all the World. And this is the Affliction of a sort of Persons , that pretend to a 〈◊〉 , and a never dying concern in their Grief . When Time , the Waster of all things , hath worn off the concern they really had , then they will needs be obstinate in their Sorrows , and still carry on their Complaints and their Sighs . They put on all the Characters of Mourning and Sadness , and take a great deal of pains by all their Actions , to make the World believe , their Melancholy can never have any Rest , any Cessation , but in the Grave . This Dismal , Tiresome , and Solemn Vanity is most usual among Ambitious Women . Their Sex hath shut them out from all the common ways that lead to Honour , and that makes them attempt to signalize themselves , by all this Pageantry of an Affliction , too deep to admit of any Comfort . There are yet another sort of Tears , that have but shallow Springs , quickly and easily flow , and are as easily dryed up again ; these are such as weep to gain the Reputation of Tenderness and good Nature , such as cry because they would be pitied , such as cry because they would make other People cry ; and in a word , such as cry , only because they are ashamed not to cry . CCXXXV . Our concern for the loss of our Friends , is not always from a Sense of their Worth , but rather of our own occasions for them , and that we have lost some , who had a good Opinion of us . CCXXXVI . We are Easily Comforted for the Disgraces of our Friends , when they give us an occasion of Expressing our Tenderness for them . CCXXXVII . One would think , that Self-Love were Over-reached by Good-Nature and Vertue ; and that a Man wholly Forgets and Neglects himself , when he is employ'd in Promoting the Advantage of Others . But , when all is done , this is the most effectual way of compassing a Man 's own ends ; it is putting out to Interest , when we pretend to Give Freely ▪ In a word , it is Winning over the Affections of all that know us , and gaining upon them by a more nice and dexterous way . CCXXXVIII . No Man deserves to be commended for his Vertue , who hath it not in his Power to be Wicked ; all other Goodness is Generally no better than Sloth , or an Impotence in the Will. CCXXXIX . It is safer to do most Men Hurt , than to do them too much Good. CCXL . Nothing Imposes more upon our Pride , than the Intimacy and particular Confidences of Great Persons ; for we look upon our selves as admitted to these by Virtue of our own Desert ; and never consider , that it happens much oftner , from a particular Vanity in their Humour , or the not being able to keep a Secret. For indeed a Man may observe , that the Unbosoming ones Self to another , is a kind of Release to the Soul , which strives to Lighten its Burden , and find Ease , by throwing off the Weight that lay heavy upon it . CCXLI. If we look upon Agreeableness distinct from Beauty , we may call it a sort of Proportion , the Rules of which no body can positively define ; a secret relation , and affinity of the Lines to one another , and of all these together , to the Complexion and Air of the Person . CCXLII. A Cocquet Humour is the very Nature and Inheritance of Women . But all of them do not practise it , because some are restrained , either by Fear , or by better Sense . CCXLIII . We frequently bring others under an Inconveniency , when we think it impossible for us ever to do so . CCXLIV . There are but very few things Impossible in their own Nature ; and we do not want Means to Conquer Difficulties , so much as Application and Resolution in the Use of Means . CCXLV . The Principal Point of Wisdom , is to Know How to Value Things Just as they Deserve . CCXLVI . It is a Great Act of Wisdom to be able to Conceal ones being Wise . CCXLVII. What we take for Generosity , is very often no other than Ambition well Dissembled , that scorns Mean Interests , onely to Pursue Greater . CCXLVIII . That which Most Men would put upon us for Fidelity , is onely a Contrivance of Self-Love , to make our Selves Trusted . It is a Trick to set our selves above other People , and get the Most Important Matters Deposited with us , upon a Confidence , that they are then in Safe Hands . CCXLIX . Magnanimity Despises all , that it may Grasp all . CCL . Eloquence is as much seen in the Tone , and Cadence of the Voice , as in the Choice of Proper Expressions . CCLI . True Eloquence consists in Saying all that is Fit to be Said ; and Leaving Out all that is not Fit to be Said . CCLII . There are some Persons , upon whom their very Faults and Failings Sit Gracefully ; and there are others , whose very Excellencies and Accomplishments do not Become them . CCLIII . It is as common for Men to Change their Palates , as it is unusual to see them Change their Inclinations . CCLIV . Interest is the Thing that puts Men upon Exercising their Vertues and Vices of All Kinds . CCLV. Humility is very often only the Putting on of a Submission , by which Men hope to bring other People to Submit to Them : It is a more Artificial sort of Pride , which Debases it self with a Design of being Exalted ; and though this Vice Disguise and Transform it self into a Thousand several Shapes , yet this is never more effectually done , nor more capable of Deceiving the World , than when Concealed under a Form of Humility . CCLVI. The Resentments of the Soul have each of them their Tone and Cadence , of the Voice , their Gestures of the Body , and their Forms and Air peculiar to them ; And , as this Propriety is Well or Ill observed , in the same Proportion the Persons Please , or Displease us . CCLVII . Men of all Professions Affect an Air and Outside , that may make them Appear what they are thought to be . So that a Man may say , That the whole World is made up of nothing but Formalities . CCLVIII. Gravity is a kind of Mystical Behaviour in the Body , found out to Conceal , and Set Off the Defects of the Mind . CCLIX . There is an Eloquence in the Eyes , and the Air of a Man , no less Powerful and Perswasive , than that in Words . CCLX . The Pleasure of Love is Loving ; and a Man is more Happy in his own Passion for Another , than in that Another hath for Him. CCLXI . Civility is a desire to be Civilly Used , and to be thought an Accomplished Well-bred Man. CCLXII . The Breeding we Give Young People , is but an Additional Self-Love , by which we make them have a Better Conceit of Themselves . CCLXIII . Self-Love hath no-where a greater share , nor is more predominant in any Passion , than in that of Love. And Men are always more disposed to Sacrifice all the Ease of them they Love , than to part with any Degree of their Own. CCLXIV . What we call Liberality , is for the most part onely the Vanity of Giving ; and we Exercise it , because we are more Fond of that Vanity , than of the Thing we Give . CCLXV. Pity and Compassion is frequently a Sense of our own Misfortunes , in those of Other Men. It is an Ingenious Foresight of the Disasters that may fall upon us hereafter ; we Relieve Others , that they may Return the like , when our Own Occasions call for it ; and the Good Offices we Do Them , are , in Strict Speaking , so many Kindnesses done to Our Selves Before-hand . CCLXVI. It is from a Weakness and Littleness of Soul , that Men are Stiff and Positive in their Opinions ; and we are very loth to Believe , what we are not able to Comprehend , and make out to Our Selves . CCLXVII . It is a Mighty Error , to suppose , that none but Violent and Strong Passions , such as Love , and Ambition , are able to Vanquish the rest . Even Idleness , as Feeble and Languishing as it is , sometimes reigns over Them ; This Usurps the Throne , and sits Paramount over all the Designs and Actions of our Lives ; and Insensibly wasts and destroys all our Passions , and all our Vertues . CCLXVIII . A readiness to believe Ill , before we have duly Examined it , is the Effect of Laziness and Pride . Men are pleased to find Others to Blame ▪ and loth to give Themselves the Trouble of Enquiring , how far , and whether they are so , or not . CCLXIX . We refuse some Judges in Matters of less concern , and yet are content to have our Honour and Reputation depend upon the Judgment of People that are sure to be against us , for either their Jealousie , or their Prejudices , or their Ignorances will incline them to be so . And we should never expose our Ease , and our Lives , so many ways as we do , if it were not to Bribe Men to give Sentence in our Favour . CCLXX. There are but few Men Wise enough to know all the Mischief Wisdom does . CCLXXI. The honour we have already gotten is an Engagement upon us for that which we ought to get . CCLXXII . Youth is a continual Drunkenness , the very Fever of Reason . CCLXXIII . We love to spend our Judgments upon Other Peoples Destiny , but never care that they should spend Theirs upon Us. CCLXXIV . There are a great many Men Valued in the World , who have nothing to Recommend Them , but Serviceable Vices . CCLXXV . The Living Strictly by Rule , for the Preservation of Health , is one of the most Troublesome Diseases that can be . CCLXXVI . That Good Disposition which Boasts of being most tender , is often Stifled by the least Interest . CCLXXVII . Absence cools Moderate Passions , and Enflames Violent ones ; Just as the Wind blows Cut Candles , but Kindles Fires . CCLXXVIII . Women often Fansie themselves in Love , when there is no such Matter . The Diversion of an Amour , the Little Commotions that an Intrigue Raises in their Breasts ; the Natural Inclination to be Courted , and the Trouble of Denying , makes them Fansie that what they Feel is Passion ; when , in Truth , it is nothing but a Coquet-Humour . CCLXXIX . The Dislike we commonly have for Men that make Traffick and Gain their Business , arises from their being generally apt to Sacrifice all the Interest of their Friends , for Advancing the Interest of their Trade ; which they make their own , by the Credit of having Succeeded in their Undertakings . CCLXXX . When we Enlarge upon the Tenderness our Friends have for us , this is very often , not so much out of a Sense of Gratitude , as from a Desire to Perswade People of our own Great Worth , that can Deserve so much Kindness . CCLXXXI . The Applause we give to Men , that are just Setting-Up for Reputation in the World , is often from a Spirit of Envy ; and a Secret Way of Detracting from others , that have Established a Good Reputation to themselves already . CCLXXXII . Pride , that Inspires us with so much Envy , is sometimes of Use toward the Moderating it too . CCLXXXIII . There are some Counterfeits so very like Truths , that we should injure our judgments , not to Submit to the Cheat. CCLXXXIV . It is sometimes as Great a Point of Wisdom , to know how to make use of Good Advice from others , as to be able to Advise ones Self . CCLXXXV . There are some Wicked Men in the World , that would not be Able to do half so much hurt , if they had no Good Qualities to Recommend them . CCLXXXVI . Magnanimity is sufficiently understood , and defined , by its very Name ▪ But yet one may say , That it is the Wisdom of Pride , the best and most Noble Method for the getting the Commendations of others . CCLXXXVII . No Man can truly Love a Second time the Person whom he hath once truly ceased to Love CCLXXXVIII . The Different Methods for compassing the same Design , come not so much from the Fruitfulness of our Inventions , as from the Weakness of our Understandings ; which makes us pitch upon every Fresh Matter that presents it self to our Fancy , and does not furnish us with Judgment sufficient to discern , at first sight , which of them is best , and most for our purpose . CCLXXXIX . Affected Plainness is but a Nicer and more Laboured Cheat. CCXC. The Humour occasions more Defects than the Understanding . CCXCI. Men's Deserts are like Fruits , for they have both of them their particular Seasons . CCXCII . One may say of Mens Humours That they resemble the Generality of Buildings , they have Several Prospects , some of them Agreeable , and some much otherwise . CCXCIII . Moderation can never have the Honour of Contending with Ambition , and Subduing it ; for they cannot possibly meet in the same Breast . Moderation is the Feebleness and Sloth of the Soul , whereas Ambition is the Warmth , and the Activity of it . CCXCIV. We always Love those that Admire us , but we do not always Love those that we Admire . CCXCV. We are very far from always knowing our own Minds . CCXCVI. It is a hard matter to Love those , for whom we have not a Real Esteem ; and it is every whit as hard to Love Those , that we think a great deal better than our Selves . CCXCVII. The Humours of the Body have a Constant Course , and Regular Motion , that Insensibly draws our Will after it ; they take their Rounds together , and Govern us by turns : So that our Constitution hath , in Truth , a very considerable share in all we do , though we cannot always perceive it . CCXCVIII . A great many Mens Gratitude is nothing else , but a secret desire to Hook in more valuable Kindnesses hereafter . CCXCIX . Almost every body takes a delight to return small Favours ; a great many pay their acknowledgments for moderate ones , but there is scarce any body , but is unthankful for such as are Extraordinary . CCC . Some Follies like Diseases , are caught by Infection . CCCI. Abundance of Men despise Riches , but few know how to part with them . CCCII . It is in Matters of no great Moment commonly , where we venture , not to believe Probabilities . CCCIII. Whatever Men say in our own Commendation , they tell us nothing but what we knew before . CCCIV. We often forgive those that have Injured us , but we can never Pardon those that we have Injured . CCCV . Interest , upon which we commonly lay the Blame of all our ill Actions , oftentimes deserves the commendation due to our Good ones . CCCVI . A Man seldom finds People unthankful , till he ceases to be in a Condition of obliging them any farther . CCCVII . It is as commendable , for a Man to think well of himself when he is alone , as it is ridiculous to publish his doing it in all Companies . CCCVIII . Moderation is represented as a Vertue , with a design to restrain the Ambition of Great M●n ; and to perswade those of a meaner Condition , to be contented with a less proportion of Merit , and of Fortune . CCCIX . There are some Men cut out for Fools , that do not only make their Follies their choice ; but are forced into them by Fortune , whether they will or no. CCCX . Such odd Accidents there are sometimes , attending Humane Life , that a little Folly is necessary to help us well out of them . CCCXI. If there be such Men as were never thought to be guilty of any thing Ridiculous , it is only because they have not been nicely lookt into . CCCXII . The reason why Ladies are easie in one anothers Company , is because they never talk of any thing but themselves . CCCXIII. What an odd thing it is , that our Memories should serve us to recollect all the little Circumstances that have happened to us ; and yet that we should not remember , how often we have told them over and over again , to one and the same Person . CCCXIV . The exceeding delight we take in discoursing about our selves , may well make us suspect , that we allow but very little Pleasure , to them that converse with us . CCCXV. The Reason why we do not let our Friends see the very bottom of our Hearts , is , not so much , from any distrust we have of them , as that we have of our selves . CCCXVI. Half-witted People can never be sincere . CCCXVII . The misfortune of obliging unthankful People is no very great misfortune , but to be obliged to a Knave , is one not to be endured . CCCXVIII . Some Remedies may be found to cure a Man of his Folly , but there are none that can reform a perverse Spirit . CCCXIX. No body can continue long , to think so respectfully of their Friends and Benefactors as they ought , if they allow themselves the liberty to talk often of their Faults . CCCXX . To commend Princes for Vertues which they have not , is only to take a safe way of abusing them . CCCXXI. We may sooner be brought to Love them that Hate us , than them that Love us more than we desire they should do . CCCXXII . No body fears being despised , but those that deserve it . CCCXXIII . Our Wisdom lies as much at the mercy of Fortune , as our Possessions do . CCCXXIV . Jealousie is not so much from the love of another , as the love of our selves . CCCXXV . We oftentimes are comforted for misfortunes by the want of Reason and Judgment , which the strength of Reason could not comfort us under . CCCXXVI . The exposing of a Man and making him Ridiculous , dishonours him more than a real dishonour . CCCXXVII . When we own small Faults , it is with a design to make People believe , we have no great ones . CCCXXVIII . Envy is more capable of a Reconciliation than Hatred . CCCXXIX . Men fansie sometimes , they have an aversion to Flattery , when alas , it is only to the manner of expressing it . CCCXXX . As long as we Love we can Forgive . CCCXXXI . It is harder to continue Faithful , after good Success , than after ill Usage . CCCXXXII . Women are not sensible how exceeding Coquet they all are . CCCXXXIII . Women are never absolutely reserved , except where they have an Aversion . CCCXXXIV . Women can more easily conquer their Passion , than their Affectation of being courted and admired . CCCXXXV . Deceit goes generally farther in Love , than Distrust . CCCXXXVI . There is one kind of Love , where the excess of it prevents Jealousie . CCCXXXVII . Some good Qualities are like our Senses , those that never had the use of them , can never have any Notion of them . CCCXXXVIII . When our Hatred is too fierce , it subjects us to the Persons we hate . CCCXXXIX . Our good and our ill Fortune are both resented , in proportion to the Love we have for our selves . CCCXL . Most Womens wit tends more to the improving their Folly , than their Reason . CCCXLI . The Passions of Youth are not much more Enemies to a Mans Salvation , than the Lukewarmness of Old Age. CCCXLII . The Twang of a Mans native Country sticks by him as much in his Mind , and Disposition , as it does in his Tone of Speaking . CCCXLIII . He that would make a Great Man , must learn to turn every Accident to some Advantage . CCCXLIV . The generality of Men are like Plants , that have secret Vertues , which are found out by Chance . CCCXLV. Opportunities make us known to others , and much more so to our selves . CCCXLVI . Women never can have any such thing strict Rules in their Mind , and Disposition , if their Constitution be but consenting . CCCXLVII . We seldom meet with any Wise Men , except such as are of our own Opinion . CCCXLVIII . When a Man is in Love , one Doubts very often , what he most firmly believes . CCCXLIX . The greatest Miracle Love can work , is to cure People of their Coquet Humour . CCCL . The reason why we have so little Patience with those that have Tricked us , is because they fansie themselves , to have more Wit than we . CCCLI . When a Man is out of Love with himself , he finds it the hardest thing in the World to break it . CCCLII. We are generally weary of those Men most , whom we ought never to be weary of at all . CCCLIII . An accomplished Man may love Indiscreetly , but not Sottishly . CCCLIV. There are some Faults , which when Dexterously managed , make a brighter shew than Vertue it self . CCCLV. Some Men are more miss'd than lamented when we lose them ; and others are very much lamented , and very little miss'd . CCCLVI. We very seldom commend any body in Goodness , except such as admire us . CCCLVII . Mean Souls are exceedingly struck with little things , but great Souls see them , and are not moved at all . CCCLVIII . Humility is the sure mark of Christian Vertues , without this we retain all our Faults still , and they are only covered over with Pride , which hides them from other Mens Observation , and sometimes from our own too . CCCLIX . Vnfaithfulness ought to quench our Love quite , and we do ill to be jealous when there is Reason ; no body deserves the jealousie of another , who will give any just occasion for it . CCCLX . Small Faults whereby our selves were Sufferers , lessen the Committers of them in our Esteem , more than great ones committed against other People . CCCLXI. Jealousie is always born with Love , but it does not always die with it . CCCLXII . Most Ladies lament the Death of their Lovers , not so much because they loved them , as that they may be thought the more worthy to be beloved again . CCCLXIII . The violences that other People use toward us , are oftentimes less painful , than those we commit upon our selves . CCCLXIV . It is a Rule generally known , not to talk much of ones Wife , but Men do not consider as they should , that they ought much less to talk of themselves . CCCLXV . Some good Qualities , if they be Natural , usually degenerate into Faults , and others again , are never complete , if they be acquired . For instance , a Man should learn good Husbandry in his Estate and his Confidences , from Reason and Experience only , if he would keep this quality from being Vicious ; and on the other side , Courage and good Nature must be born with us , or we can never have them in any good degree . CCCLXVI . Though we pretend never so much to distrust the Sincerity of those we converse with , yet still we think they tell more Truth to us , than to any body else . CCCLXVII . There are very few honest Women , but what are weary of their Trade . CCCLXVIII . The generality of honest Women are like hid Treasures , which are safe , only because no body hath sought after them . CCCLXIX . The force Men use to themselves to hinder Love , is oftentimes more cruel , than the severest usage from the party beloved . CCCLXX . Very few Cowards know the utmost of their own Fears . CCCLXXI . It is commonly the fault of People in Love , that they are not sensible when they cease to be beloved . CCCLXXII . Nothing is so unwelcome a sight as the Person we Love , when we have been Coquetting it with some body else . CCCLXXIII . There are some Tears that after they have cheated other People , carry on the deceit , and impose upon our very selves at last . CCCLXXIV . The Man that thinks he loves his Mistress for her own sake , is mightily mistaken . CCCLXXV . A Man may bear his Faults pretty patiently , when he is hardned so far as to own them . CCCLXXVI . True Friendship destroys Envy , and true Love breaks a Coquett Humour . CCCLXXVII . The greatest Fault of a Penetrating Wit , is not coming short of the mark , but overshooting it . CCCLXXVIII . Other Men may give us good Advice , but they cannot give us the Wit to make a wise use of it . CCCLXXIX . When our Merit lowers , our Palate lowers with it . CCCLXXX . Fortune makes our Vertues and Vices visible , just as Light does the objects of Sight . CCCLXXXI . When a Man forces himself to be constant in his Love , this is no better than Inconstancy . CCCLXXXII . Our Actions are like the last Syllables in Words , which every Man makes Rhime to what he thinks fit . CCCLXXXIII . The desire of talking of our selves , and shewing our failings on that side we are content they should be seen on , makes up a great part of our Sincerity . CCCLXXXIV . There is nothing deserves so much to be wondered at , as that Men should live so long , and wonder at any thing . CCCLXXXV . Men are as far from being satisfied with a great deal of Love , as with a little . CCCLXXXVI . No Men receive more Injuries and Affronts , than those that can least bear them . CCCLXXXVII . A Block-head hath not stuff enough to make a good Man of . CCCLXXXVIII . If Vanity do not quite over-turn our Vertues , yet at least it makes them Totter . CCCLXXXIX . We have no patience with other Peoples Vanity , because it is offensive to our own . CCCXC . Interest is more easily forgone than Inclination . CCCXCI . No body thinks Fortune so blind , as those she hath been least kind to . CCCXCII . We should manage our selves with regard to our Fortune , as we do with regard to our Health ; when good , enjoy and make the best of it ; when ill , bear it patiently , and never take strong Physick without an absolute necessity . CCCXCIII . The Air of a Citizen is sometimes lost in an Army , but never in a Court. CCCXCIV . One Man may be too cunning for another , but no body can be too cunning for all the World besides . CCCXCV . 'T is better for a Man sometimes to be deceived in what he Loves , than to be undeceived . CCCXCVI . The first Lover is kept a long while , when no body can accuse them of a second . CCCXCVII . We have not the confidence to say in general terms , that our selves have no ill Qualities , and that our Enemies have no good ones ; but when we talk of particulars , we are pretty near thinking so . CCCXCVIII . Of all our Defaults , we are most easily reconciled to Idleness ; we perswade our selves , that it sticks close to all the peaceable Vertues , and as for the rest , that it does not destroy any of them utterly , but only suspends the Exercise of them . CCCXCIX . There is a Sublimity of mind that hath no dependence upon Fortune . 'T is a certain air of Authority , that seems to lay us out for great things , 't is a value , which we insensibly set upon our selves , and by this quality it is , that we claim the respects of other People , as if they were our due ; and this it is commonly , that raises us more above them , than either Birth , or Honours , or even Desert it self . CCCC . There is Worth sometimes without a greatness of Soul , but there is never a great Soul without some degree of Worth CCCCI . Greatness of Mind sets off Merit , as good Dressing does handsome Persons . CCCCII. Love is the least part of a modish Courtship . CCCCIII . Fortune sometimes , makes our very Failings the means of raising us , and there are some troublesome Fellows , who deserve to be rewarded so far , as to have their Absence purchased by preferments at a distance . CCCCIV . Nature seems to have treasured up in every one of our Minds some secret Talents , and some one particular faculty which we are not sensible of ; it is the privilege of the Passions alone to bring these to Light , and to direct us sometimes to surer and more excellent Aims than it is possible for Art to do . CCCCV. We come altogether Fresh and Raw into the several Stages of Life , and notwithstanding we have lived so long , are as much to seek sometimes , as if we had never had any Experience at all . CCCCVI . Coquettes pretend to be jealous of their Lovers , only to conceal their Envy of other Women . CCCCVII . Those that are overtaken by any Subtilties of ours , do not seem near so Foolish and Ridiculous to us , as we our selves are in our own Opinion , when we have been outwitted by them . CCCCVIII . Nothing is more Ridiculous in old People , that have been Handsome formerly , than to forget , that they are not so still . CCCCIX. We should often blush for our very best Actions , if the World did but see all the motives upon which they were done . CCCCX . The boldest stroke , and best act of Friendship , is not to discover our failings to a Friend , but to shew him his own . CCCCXI . The greatest part of our Faults are more excusable , than the Methods that are commonly taken to conceal them . CCCCXII . Though we have deserved Shame never so much , yet it is almost always in our own Power , to recover our Reputation . CCCCXIII . After having exposed the falsity of so many seeming Vertues , it is but reasonable I should add somewhat of that Deceit there is in the Contempt of Death . That Contempt of it I mean , which the Heathens pretended to derive from the strength of Nature , and Reason , without any hope of a better Life to animate them . There is a great deal of difference between suffering Death with Bravery and Resolution , and slighting it . The former is very usual , but I very much suspect , that the other is never real and sincere . There hath been a great deal Written , 't is confess'd , and as much as the Subject will bear , to prove , that Death is no Evil ; and Men of very inferiour Characters as well as Heroes have furnisht us with a great many eminent Examples in confirmation of this Opinion . But still I am very much perswaded , that no wise Man ever believed so ; and the trouble they are at to perswade others and themselves , shews plainly , that this was no such easie undertaking . There may be a great many Reasons , why Men should be out of conceit with Life ; but there can be none , why we should despise Death : Even those , who run voluntarily upon it , do not reckon it so inconsiderable ▪ a matter , but are confounded , and decline it as much as others , if it approach them in any other shape , but that of their own choosing . The great Disparity observable between the Courage of a World of brave Men , hath no other Foundation than this , That they have different Ideas of Death , and that it appears more present to their Fancy upon some occasions , and at some times , than it does at others . Hence it is , that after having slighted what they did not know , they are afraid when they come to be better acquainted with it . If a Man would perswade himself , that it is not the very greatest of Evils , he must decline looking it in the Face , and considering all its Gastly Circumstances . The Wisest and the Bravest Men , are they that take the fairest and most Honourable Pretences , to avoid the consideration of it . But every Body that knows it as it really is , finds it to be a thing full of Horrour . The necessity of Dying , was what the Philosophers owed their Constancy of mind to ; they thought when there was no Remedy , but a Man must go , it was best to go with a good Grace . And , since there was no possibility of making their lives Eternal , they would stick at nothing to make their Names so , and secure all that from the wreck , which was capable of being secured . Let us put the best Face upon the matter we can , satisfie our selves with not Speaking all we think ; and hope more from a happy Constitution , than all the feeble Reasonings , that gull us with a Fancy of our being able to meet Death unconcerned . The Honour of dying Gallantly , the Hope of being Lamented when we are gone , the Desire of leaving a good Name behind us , the Certainty of a Deliverance from the Miseries of the present Life , and of depending no longer upon a fickle and humoursome Fortune , are Remedies that we shall do well to make our best of . But these , though they be no contemptible Remedies , yet we must not suppose they are infallible ones . They may help to put us in Heart , just as a poor Hedge in an Engagement , contributes to Encourage the Soldiers that are to March near , where the Enemy are Firing behind it . While they are at a distance , they imagine , it may be a good Shelter , but when they come up to the place , experience convinces them it is but a thin Defence . 'T is a vain Imagination , and too fatal a Flattery , to think that Death hath the same Face near at Hand , which we fansie him to have , while we view him at a Distance ; and that our Reasonings which in Truth are weakness it self , will prove of so hardned a Temper as to hold out proof , and not yield to the severest of all Tryals . Besides , it shews we are but little acquainted with the Power of Self-love , when we imagine , that will do us any service toward the looking upon that very thing as a Trifle , which must of necessity be its utter Ruine ; and Reason , in which we so often take Sanctuary , hath not the power upon this occasion to make us believe , what we wish to find true . So far from that , that this betrays us oftener than any other thing ; and instead of animating us with a Contempt of Death , gives us a more lively Representation of all its Terrour and Gastliness . All it is able to do in our behalf , is only to Advise , that we would turn our Heads another way , and divert the thought by fixing our Eyes upon some other Objects . Cato and Brutus chose Noble ones indeed . A Page not long ago satisfied himself with Dancing upon the Scaffold , whither he was brought to be Broke upon the Wheel . And thus , though in the Motives there was a vast difference , yet still the Effects were exactly the same . So true it is , that after all the disproportion between Great , and vulgar Minds , people of both sorts have given a World of instances , of meeting Death with the same unconcernedness . But still there is this difference observable betwixt them , that in the Contempt of Death which great Men express , the Desire and Love of Honour is the thing that blinds them ; and in People of a meaner Capacity and Disposition , their Ignorance and Stupidity is the thing , that keeps them from seeing the greatness of the Evil they are to suffer , and leaves them at Liberty to take their thoughts off from this Subject , and place them upon something else . New Moral Reflections . PART II. I. A Man can never Please long , that hath but one sort of Wit. II. Fools and Coxcombs see all by their own Humour . III. Wit serves sometimes to make us play the Fool with greater Confidence . IV. Briskness , that encreases with Old Age , is but one Degree removed from Folly. V. The first cure in Love is always the best . VI. Young Women that would not be thought Coquett , and Old Men that would not be Ridiculous , should never talk of Love , as if they had any concern in it . VII . We may seem Great in an Employment below our Desert , but we very often look little in one that is too Big for us . VIII . We often in our Misfortunes take that for Constancy and Patience , which is only Dejection of Mind ; we suffer without daring to hold up our Heads , just as Cowards let themselves be knockt o' th' Head , because they have not Courage to strike again . IX . Confidence goes farther in Company , than Wit. X. All our Passions engage us in Faults ; but those are the most Ridiculous ones , that Love makes us commit . XI . Few Men know how to be Old. XII . We value our selves , and take a pride in the Faults most distant from our own : when we are fickle and irresolute , we brag of being Obstinate and Peremptory . XIII . A Penetrating Wit hath an Air of Divination , which swells our Vanity more than any other Accomplishment of the Mind . XIV . The Beauty of Novelty , and the length of Custom , though so very opposite to one another , yet agree in this , that they both alike keep us from discovering the Faults of our Friends . XV. Most Friends grow weary of their Friendship , and most of their Vows . XVI . We easily forgive our Friends those Faults , by which our selves are not offended . XVII . Women in Love can sooner forgive great Indiscretions , than small Infidelities . XVIII . It is with an old Love , as it is with old Age , a Man lives to all the Miseries , but is dead to all the Pleasures of Life . XIX . Nothing hinders a thing from being Natural , so much as the sraining our selves to make it seem so . XX. When we commend good Actions , we make them in some measure our own . XXI . The surest sign of a noble Disposition , is to have no Envy in ones Nature . XXII . When our Friends have deceived us , there is nothing but indifference due to the Expressions of their Kindness ; but still we owe them a tender sense of their Misfortunes . XXIII . Fortune and Humour govern the World. XXIV . It is easier to know what Mankind is in general , than what any one Man is in particular . XXV . A Mans worth is not to be esteemed , so much according to his good Qualities , as according to the use he makes of them . XXVI . There is a kind of Acknowledgment , that does not only discharge us of all past Obligations , but makes our Friends our Debtors for new kindnesses , while we pay what we are indebted for old ones . XXVII . We should desire very few things Passionately , if we did but perfectly know the Nature of the things we desire . XXVIII . The Reason why most Women have so little Sense of Friendship , is because this is but a cold and flat Passion , to those that have felt that of Love. XXIX . In Friendship as well as Love , Ignorance very often contributes more to our Happiness , than Knowledge . XXX . We attempt to Vindicate , and value our selves upon those Faults we have no design to mend . XXXI . The strongest Passions allow us some rest , but Vanity keeps us perpetually in Motion . XXXII . The older a Fool is , the worse he is . XXXIII . Irresolution is more opposite to Vertue , than Vice. XXXIV . The pains we feel from Shame and Jealousie are therefore so cutting , because Vanity can give us no Assistance in the bearing them . XXXV . Decency is the least of all Laws , and yet the most followed . XXXVI . A good Disposition finds it easier to submit to perverse ones , than to direct and manage them . XXXVII . When Fortune surprises a Man with a great Preferment , to which he is neither Advanced by Degrees , nor raised before by his own Hopes ; it is scarce possible for one to behave himself well , and make the World think he deserves his Character . XXXVIII . What we cut off from our other Faults , is very often but so much added to our Pride . XXXIX . There are no Coxcombs so troublesome , as those that have some Wit. XL. Every Man thinks himself in some one good Quality or other , equal to the Person he hath the highest esteem for . XLI . In affairs of Consequence , it is not a Mans Business so much to seek Occasions , as to make the best of those that offer themselves . XLII . Generally Speaking , it were a good saving Bargain , to renounce all the good Men said of us , upon Condition they would say no ill . XLIII . As much as the World is inclined to think ill of one another , we see them oftener favourable to false Merit , than injurious to true . XLIV . A Man of Wit may sometimes be a Coxcomb , but a Man of Judgment never can . XLV . We shall get more by letting the World see us as we really are , than by striving to appear what we are not . XLVI . The Judgments our Enemies make concerning us , come nearer to the Truth , than those we pass concerning our selves . XLVII . Several Remedies are good to cure Love , but there is never a one of them Infallible . XLVIII . We none of us know the utmost that our Passions have the Power to make us do . XLIX . Old Age is a Tyrant , that forbids us all the Pleasures of Youth , upon pain of Death . L. The same Pride that disposes us to condemn the Faults we think our selves free from , inclines us to undervalue the good qualities we want . LI. The bewailing our Enemies misfortunes , is sometimes more the effect of Pride than of Good Nature ; we express our Pity and Compassion , to make them know that we are above them . LII . It is impossible for us to love any thing without some respect to our selves ; and we only consult our own Inclination , and our own Pleasure when we preferr our Friends before our own Interest , and yet this preference is the only thing , that can render Friendship perfect and sincere . LIII . What Men call Friendship , is no more than Society ; 't is only a mutual care of Interests , an exchange of good Offices . In a word , it is only a sort of Traffick , in which Self-love ever proposes to be the Gainer . LIV. There is an Excess both in Happiness and Misery , above our power of Sensation . LV. Innocence does not find near so much Protection , as Guilt . LVI . Of all violent Passions , that which does a Woman least hurt , is Love. LVII . Vanity prevails with us to deny our selves , more than Reason can do . LVIII . There are some bad Qualities , that make great Accomplishments . LIX . Men never desire any thing very eagerly , which they desire only by the Dictates of Reason . LX. All our Qualities are Doubtful and Uncertain , both in Good and Evil ; and they are almost all at the disposal of Time and Opportunity . LXI . At first Women love their Lover , but afterwards they love the Passion it self . LXII . Pride as well as other Passions , hath its unaccountable Whimsies ; we are shamed to own our selves Jealous , when we are so ; and yet afterwards we value our selves upon having been so , and for being capable of being so . LXIII . As uncommon a thing as true Love is , it is yet easier to find than true Friendship . LXIV . Few Womens Worth lasts longer than their Beauty . LXV . The greatest part of our intimate Confidences , proceed from a desire either to be Pitied or Admired . LXVI . Our Envy always lasts longer than the good Fortune of those we Envy . LXVII . The same Resolution which helps to resist Love , helps to make it more violent and lasting too . People of unsettled Minds are always driven about with Passions , but never absolutely filled with any . LXVIII . It is not in the Power of Imagination it self , to invent so many odd , and distant Contrarieties , as there are naturally in the Heart of every Man. LXIX . No Man can have a true Sweetness of Temper without Constancy and Resolution ; they that seem to have it , have commonly , only an easiness that quickly turns Peevish and Sowre . LXX . Cowardice is a dangerous Fault to tell those of that we would have mend it . LXXI . It ought to be agreed on all hands for the Honour of Vertue , that Mens greatest Miseries , are such as their own Vices bring upon them . LXXII . True good Nature is a mighty Rarety ; those that fansie they have it , are commonly no better than either weak , or complaisant . LXXIII . Idleness and Constancy fix the mind to what it finds easie and agreeable ; this Habit always Confines and Cramps up our Notions , and no body was ever at the pains to stretch and carry his understanding , as far as it could go . LXXIV . We speak ill of other People , commonly not so much out of Malice , as Pride . LXXV . When the Soul is Ruffled by the remains of ones Passion , it is more disposed to entertain a new one , than when it is entirely cured , and at rest from all . LXXVI . Those that have had great Passions , find themselves perpetually Happy and Unhappy in being cured of them . LXXVII . There are fewer Men free from Envy , than void of Interest . LXXVIII . Our minds are as much given to Laziness , as our Bodies . LXXIX . The Composedness , or the Disorder of our Humour , does not depend so much upon the great and most considerable Accidents of our Lives , as upon a suitable , or unsuitable Management of little things , that befall us every Day . LXXX . Though Men are extremely Wicked , yet they never had the Confidence to profess themselves Enemies to Vertue , and even when they take delight in persecuting it , they either pretend not to think it real , or forge some Faults , and lay to its charge . LXXXI . Men often go from Love to Ambition , but they seldom come back again from Ambition to Love. LXXXII . Extream Covetousness is generally mistaken ; no Passion in the World so often misses of its Aim , nor is so much prevailed upon by the present , in prejudice to a future Interest . LXXXIII . Covetousness sometimes is the cause of quite contrary Effects . There are a world of People , that Sacrifice all their present Possessions to doubtful and distant Hopes ; and others again slight great Advantages that are future , for the sake of some mean and pitiful gain in present . LXXXIV . One would think , Men could never suppose they had Faults enough , they are so perpetually adding to the number of them , by some particular Qualities which they affect to set themselves off with : and these they Cherish and Cultivate so carefully , that they come at last to be Natural , and past their Power to mend , though they would . LXXXV . Men are more sensible of their own Failings than we are apt to imagine ; for they are seldom in the Wrong , when we hear them talk of their Conduct ; the same Principle of Self Love that blinds them at other times , makes them quick sighted upon these Occasions , and shews them things in so true a light , that it forces them to suppress or disguise the least matters , that are liable to be Condemned . LXXXVI . When Youngmen come first into the World , it is fit they should be either very Modest or very Heavy ; for brisk Parts , and a composed Temper commonly turn to Impertinence . LXXXVII . Quarrels would never last long , if there were not Faults on both sides . LXXXVIII . It signifies little for Women to be young , except they be Handsom , nor Handsom except they be young . LXXXIX . Some Persons are so extreamly Whiffling and Inconsiderable , that they are as far from any real Faults , as they are from substantial Vertues . XC . A Ladies first Intrigue is never reckon'd , till she admits of a second . XCI . Some Men are so exceeding full of themselves , that when they fall in Love , they entertain themselves with their own Passion , instead of the Person they make Love to . XCII . Love , though a very agreeable Passion , pleases more by the ways it takes to shew it self , than it does upon its own Account . XCIII . A little Wit with a good Disposition is less Troublesome at long run , than a great deal of Wit with a perverse Temper . XCIV . Jealousie is the greatest of Evils , and meets with least pity from the Persons that occasion it . XCV . Men of Indifferent Parts are apt to Condemn every thing above their own Capacity . XCVI . Most Youngmen think they follow Nature , when they are Rough and ill Bred. XCVII . The Grace of being New is to Love , as the Gloss is to the Fruits , it gives it a Lustre , which is easily Defaced , and when once gone , never returns any more . XCVIII . If we look nicely into the several Effects of Envy it will be found to carry a Man more from his Duty , than Interest does . XCIX . Most men are ashamed of having loved themselves , when they leave off doing it . C. A Good tast of things is more the effect of Judgment , than Wit. CI. Men are obstinate in contradicting Opinions generally received , not so much because they are Ignorant , as because they are Proud ; those that are on the right side have got the upper hand , and they Scorn to take up with the lower . CII . Prosperous Persons seldom mend much ; they always think themselves in the right , so long as Fortune approves their ill Conduct . CIII . Nothing should be a greater Humiliation , to Persons that have deserved great Praises , than the Trouble they are Eternally at , to make themselves valued by poor and little things . CIV . Flattery is like false Money , and if it were not for our own Vanity could never pass in Payment . CV . The ungratefull Man is less to blame for his Ingratitude , than the Person that laid the Obligation upon him . CVI. Our bad Qualities commonly take better in Conversation , than our good ones . CVII . Men would never live so long together in Society , and good Correspondence , if they did not mutually make Fools of one another . CVIII . What we call Passions , are in Truth nothing else , but so many different Degees of Heat , and Cold in the Blood. CIX . Moderation in Prosperity is generally nothing else , but apprehension of the Shame that attends an indecent Transport , or the Fear of losing what one hath . CX . Moderation is like Temperance , a Man would be well enough pleased to eat more , but only he is afraid it will not agree with his Health . CXI . All the World thinks that a Fault in another , which they think so in themselves . CXII . When Pride hath used all its Artifices , and appeared in all its Shapes , and played all the parts of Humane Life , as if it were grown weary of Disguises , it pulls off the Mask , and shews its own true Face at last , and is known by its Insolence . So that properly Speaking , Insolence is the breaking out , the very Complexion , and true Discovery of Pride . CXIII . We are sensible only of strong Transports , and extraordinary Emotions in our Humour and Constitution , as of Anger , when it is Violent , and very few discern that these Humours have a regular , and stated Course , which move our wills to different Actions by gentle and insensible Impressions . They go their rounds as it were , and command us by turns , so that a considerable part of what we do is theirs , though we are not able to see how it is so . CXIV . One considerable part of Happiness is to know how far a Man must be Unhappy . CXV . If a Man cannot find ease within himself , it is to very little purpose to seek it any where else . CXVI . No Man should engage for what he will do , except he could answer for his Success . CXVII . How should we be able to say what will please us hereafter , when we scarce know exactly what we would have at present . CXVIII . Justice with many Men , is only the fear of having what is our own taken from us . This makes them tender of their Neighbours property , and carefull not to invade it . This fear holds Men in , within the compass of that Estate , which Birth or Fortune hath given them , and 〈◊〉 it not for this , they would continually be making Incursions upon one another . CXIX . Justice in well behaved Judges , is often only the love of their Preferment . CXX . The first motion of Joy for the Happiness of our Friends , is not alwaies the Effect either of Good Nature , or Friendship , but of Self-love , which flatters us with the Hope , that our turn of being Happy is coming , or that we shall reap some Benefit from their Good Fortune . CXXI . As if the power of Transforming it self were small , Self-love does frequently transform its Objects too ; and that after a very strange manner . It not only disguises them so Artificially , as to deceive it self , but it perfectly alters the Nature and Condition of the things themselves . Thus when any Person acts in opposition to us , Self-love passes Sentence upon every Action with the utmost Rigour of Justice ; it aggravates every Defect of his , and makes it look Monstrous and Horrible ; and it sets all his Excellencies in so ill a Light , that they look more Disagreeable than his Defects . And yet when any of our Affairs brings this Person back again to Reconciliation and Favour , the satisfaction we receive presently restores his Merit , and allows him all that our Aversion so lately took from him . His ill Qualities are utterly forgot , and his good ones appear with greater Lustre than before ; nay , we summon all our Indulgence and Partiality to excuse and justifie the quarrel he formerly had against us . This is a Truth attested by every Passion , but none gives such clear Evidence of it as Love. For we find the Lover , when full of Rage and Revenge at the Neglect or the Unfaithfulness of his Mistress , yet lay by all the violence of his Resentments , and one view of her calms his Passions again . His Transport and Joy pronounces this Beauty innocent , accuses himself alone , and condemns nothing but his own condemning her before . By this strange Magical Power of Self-love , the blackest and basest Actions of his Mistress are made White and Innocent , and he takes the fault off from Her to lay it upon Himself . CXXII . The most pernicious Effect of Pride , is , That it blinds Mens Eyes ; for this cherishes and increases the Vice , and will not let us see any of those Remedies , that might either soften our Misfortunes , or correct our Extravagances . CXXIII . When once Men are past all Hopes of finding Reason from others , they grow past all reason themselves . CXXIV . The Philosophers , and especially Seneca , did not remove Mens Faults by their Instructions , but only directed them to contribute the more to the setting up their Pride . CXXV . The wisest Men commonly shew themselves so in less matters , and generally fail in those of the greatest Consequence . CXXVI . The nicest Folly proceeds from the nicest Wisdom . CXXVII . Sobriety is very often only a Fondness of Health , and the Effect of a weak Constitution , which will not bear Intemperance . CXXVIII . A Man never forgets things so effectually , as when he hath talked himself weary of them . CXXIX . That modesty that would seem to decline Praise , is at the bottom only a desire of having it better express'd . CXXX . There is this good at least in Commendation , that it helps to confirm Men in the practice of Vertue . CXXXI . We are to blame not to distinguish between the several sorts of Anger , for there is one kind of it Light and Harmless , and the result of a warm Complexion ; and another kind exceeding Vicious , which , if we would call it by its right Name , is the very Rage and Madness of Pride . CXXXII . Great Souls are not distinguished by having less Passion , and more Vertue ; but by having Nobler and Greater Designs , than the Vulgar . CXXXIII . Self-love makes more Men Cruel , than natural Sternness , and a rough Temper . CXXXIV . Every Man that hath some Vices is not Despised , but every Man that hath no Vertue is and ought to be despised . CXXXV . Those that find no Disposition in themselves to be guilty of great Faults , are not apt upon slight grounds to suspect others of them . CXXXVI . Pompous Funerals are made more out of a design to gratifie the vanity of the Living , than to do any Honour to the Dead . CXXXVII . In the midst of all the uncertain and various accidents in the World , we may discern a secret Connexion , a certain Method , and regular Order , constantly observed by Providence ; which brings every thing in in its due place , and makes all contribute to the fullfilling the Ends appointed for it . CXXXVIII . Fearlessness is requisite to Bu●y up the mind in Wickedness , and Conspiracies , but Valour is sufficient to give a Man constancy of mind in Honourable Actions , and the Hazards of War. CXXXIX . No Man can engage for his own Courage , who was never in any Danger that might put it upon the Tryal . CXL . Imitation always succeeds ill ; and even those things which when Natural are most graceful and charming , when put on , and affected , we Nauseate and Despise . CXLI . Goodness when Universal , and shewed to all the World without distinction , is very hardly known from great Cunning and Address . CXLII . The way to be always safe , is to possess other People with an Opinion , that they can never do an ill thing to us , without suffering for it . CXLIII . A Man 's own Confidence in himself makes up a great part of that Trust which he hath in others . CXLIV . There is a kind of General Revolution , not more visible in the turn it gives to the fortunes of the World , than it is in the Change of Mens Understandings , and the Different relish of Wit. CXLV . Magnanimity is a bold stroke of Pride , by which a Man gets above himself , in order to get above every thing else . CXLVI . Luxury and too great Delicacy in a State , is a sure sign that their Affairs are in a declining Condition , for when Men are so Nice and Curious in their own concerns , they mind nothing but private Interest , and take off all their care from the Publick . CXLVII . Of all the Passions we are exposed to , none is more concealed from our Knowledge than Idleness . It is the most Violent , and the most Mischievous of any , and yet at the same time its Violence we are never sensible of , and the damage we sustain by it is very seldom seen . If we consider ▪ its Power carefully , it will be found upon all Occasions to Reign absolute over all our Sentiments , our Interests , and our Pleasures . This is a Remora that can stop the largest Ships , and a Calm of worse consequence to our Affairs , than any Rocks , and Storms . The Ease and Quiet of Sloth , is a secret charm upon the Soul , to suspend its most eager pursuits , and shakes its most peremptory Resolutions . In a Word , to give a true Image of this Passion , we must say , that it is a supposed Felicity of the Soul , that makes her easie under all her Losses , and supplies the Place of all her Enjoyments and Advantages . CXLVIII . There are several Vertues made up of many different Actions , cast into such a convenient Order by Fortune , as she thought fit . CXLIX . Most Women yield more through Weakness than Passion ; and this is the Reason , that bold daring Men commonly succeed better than others , who have as much or more Merit to recommend them . CL. The Sincerity , which Lovers and their Ladies Bargain for , in agreeing to tell one another , when they can Love no longer , is not asked so much out of a desire to be Satisfied , when their Love is at an End ; as to be the better assured , that Love does really continue , so long as they are told nothing to the contrary . CLI . Love cannot be compared to any thing more properly , than to a Fever ; for in both Cases , both the Degree , and the continuance of the Disease is out of a Man 's own Power . CLII. Most young People impute that Behaviour to a Natural and easie Fashion , which in Truth proceeds from no other Cause , than the Want of good Breeding and good Sense . Maxims and Mixed Thoughts . PART III. Maxims . I. AS nothing betrays greater weakness and want of Reason than to submit ones Judgment to another Man 's without any Examination , or Consideration of our own ; so nothing Argues a great Spirit , and true Wisdom , more than the submitting to Almighty God with an absolute and implicit Faith , and believing whatever he saies upon the single Authority of his own Word . II. True worth does not depend upon Times nor Fashions . They that have only the Advantage of a Court Air , any where else are no better than their Neighbours . But good Sence , Learning , and Wisdom , are Qualifications that recommend a Man ▪ and make him Valued every where , and at all times . III. Instead of applying our selves to know others , we mind nothing else , but the making our selves known . It would turn to much better Account , to hear and so get more Knowledge ; than to talk all , that we may Publish what we have got already . IV. It is sometimes of great Vse for a Man to pretend he is Deceived : For when we let a Subtile Fellow see that we are sensible of his Tricks , it gives him Occasion to play more . V. Men Judge of things so very Slightly and Superficially , that the most Ordinary Words and Actions set off with a good Grace , and some little Knowledge how matters go in the World , very often take more , than the most Profound Wisdom . VI. To be very much dissatisfied with a Man's self is a Weakness . But to be highly pleased with ones Self , is down-right Folly. VII . Men of mean Capacities , and ill Breeding , but especially your half witted Fellows , and dablers in Books , are most apt to be Stiff and Peremptory . None but manly Souls can unsay what they have said , and forsake an Errour when they find themselves on the wrong side . VIII . A Man's greatest Wisdom consists in being acquainted with his own Follies . IX . Honesty and Sincerity in our Dealings puts ill Men out of their Byass , it breaks all their Measures by which they hoped to compass their Ends ; for Knaves commonly think , that nothing can be done , but by Knavery . X. It is a hard task upon Knaves to be perpetually Employed in concealing their own Want of Sincerity , and making amends for the breaches of their Promise . XI . They that do all by Tricking , ought however to consult their own Reason so far , as to convince themselves , that such a Behaviour cannot go long undetected where ●en ar● Ingenious , and always upon the Watch to discover them ; tho' they may see fit to pretend they are imposed upon for a while , only to Dissemble their being sensible of the Cheat. XII . Our Kindnesses sometimes create us more Enemies , and the Ungrateful Man is seldom so by halves ; for he is not satisfied with not paying the acknowledgement that is due ; but is uneasy , that his Benefactour lives a Witness of his Ingratitude . XIII . Nothing can give us so just a Notion of the depravity of Mankind in General , as an exact Knowledge of our own Corruptions in particular . If we reflect upon our Thoughts , we shall find the seeds of all Vice within our own Breasts , and if we do not act it all , yet 't is plain we are moved to it . For there is no kind of ill , but Self-Love offers to us to make Use of as Occasion shall serve . And few are so Vertuous as to be above Temptation . XIV . Riches do by no means teach us to be less fond of Riches . The possessing of a Abundance is very far from giving us the quiet , that there is in not desiring them . XV. None but little Souls are disturbed at having their Ignorance Reproved , and the Reason is , That being generally very Blind , and Foolish , they never trouble themselves with Doubts , and are fully satisfied , they see those things clearly which they have but a very Dark and imperfect Sense of , and see only through the thick Mist of a clouded Understanding . XVI . It is every whit as unreasonable , for a Man to accuse himself for his Faults extravagantly , as it is to excuse himself so . Those that blame themselves so very much , do it very often , because they cannot endure to be Blamed by any body else ; or else out of a vain Humour , to perswade People that they are duly sensible of their own Failings . XVII . It argues great Wisdom owne our own Faults and our Perfections sincerely . And is a weakness , not to allow both the Good and the Bad Qualities that we really have . XVIII . The World is so fond of every thing , that is fresh and uncommon , that Men take secret Pleasure , and find Entertainment , even in the sight of the Dismallest and most tragical Accidents ; and that , partly because they are New , and partly from a principal of ill Nature that is in us . XIX . Men might come to a tolerable good Knowledge of themselves , but they seldom take the pains of enquiring into themselves , so much as is necessary for the attaining it ; and they are more Sollicitous to be thought what they should be , than really to be what they should be . XX. If People were but as carefull to be what they ought , as to seem so and impose upon others , by concealing what in truth they are ; they might shew themselves boldly , and save a world of trouble which Dissimulation puts them to . XXI . There is no Man , but may find great Advantage from Learning ; but then it is as true , that there are few who do not find great prejudice too , from the Notions they acquire by Studies , except they use them , as if they were natural to them . XXII . There is a certain Temper very nice to hit , in our Courage to Persons above us , so as to allow our selves all the Freedom , that is necessary to divert and entertain them ; and yet to take none that may be any way offensive , or break in upon the Honour and Respect due to their Quality . XXIII . Men are often more desirous to seem forward and busie to serve others , than to be successfull in it , and had rather have it in their power to upbraid their Friends with an Obligation , than really to oblige them . XXIV . Men are sometimes beholding to want of Judgment for good Success , for a judicious Person would not venture upon several attempts , which mere want of Consideration frequently makes Men Fortunate in . XXV . Former times are sometimes cryed up , only to run down the present , and we value what is now no more , that we may slight that which is . XXVI . There is a kind of commanding Power , in Mens manner of Speaking , and in their Actions ; some thing that makes its own way where ever it comes , and engages respect and attention before Hand . It is of use upon all occasions , and so great , as even to carry whatever one hath a mind to . XXVII . This commanding Faculty , so usefull upon all occasions , is no other , than a gracefull Authority proceeding From a Greatness and Elevation of Soul. XXVIII . Self-love is often cheated by its own self ; for when it considers its own Interests it so wholly overlooks , the Interest of others , as thereby to lose all the Advantage , that might be made , by the Exchange of kindnesses between Man and Man. XXIX . All the World are so entirely taken up with their own Passions , and their own Interests , that they are Eternally full of them in all their Discourse , without ever concerning themselves with the Passion or Interest of the Persons they speak to , tho they too have the same occasion for Audience and Assistance . XXX . The Ties of Vertue ought to be more Sacred and Close , than those of Blood. For one good Man is nearer of Kin to another by the Resemblance of their manners , than Father and Son are by the Resemblance of Faces . XXXI . One great Reason , why we meet with so few agreeable Persons , and that Converse like Men of Sense , is , That almost every Body is more intent upon what himself hath a mind to say , than upon making pertinent Replies to what the rest of the Company say to him . Those that are most Complaisant , go no farther than pretending to hearken Attentively , when at the same time a Man may plainly see , that both their Eyes and their Minds are roving , from what is said to them , and posting back again to what they long to be at themselves . Whereas we ought to know , that to seek ones own Pleasure so very Passionately , can never be the way to please the Company . And that Diligent Attention and proper Repartees are a much greater Accomplishment , than discoursing never so well , when this is done without ever attending , or answering to the matter then in Hand . XXXII . Good Fortune almost alwaies alters the Proceedings and the Air of a Man , and makes him quite another thing in all his Behaviour and Conversation . This is a great weakness to trick and set ones self off with what is not our own . If Vertue were esteemed above all other things , no Favour , no Advancement would be able to change Men either in their Temper or their Countenance . XXXIII . We should use our selves to other Peoples Follies , and not take offence at every Impertinence , that passes in our Company . XXXIV . A great Soul takes whatever Happens , and there is as much Wisdom in bearing with other Peoples Defects , as in being sensible of their good Qualities . XXXV . It is a great Argument of an extraordinary Judgment , when a Man is able to discover , what is in anothers Breast , and to conceal what is in his own . XXXVI . Talking all is so great a Fault , that in Business and Conversation , if what is good be short , it is for that reason doubly good ; and a Man gains that by Brevity , which would often be lost by being Tedious . XXXVII . We generally gain an Ascendant , and are Masters over those we are very well acquainted with ; because the Man that is perfectly known , is in some measure subjected to the Person that knows him . XXXVIII . Study and the Enquiry after Truth , hath very often only this Effect , That it makes us know Experimentally how Ignorant we are by Nature . XXXIX . Men are most esteemed when the World does not know the utmost of their Abilities . For things that are understood but by halves , are always presumed greater than really they are . XL. The desire of being thought a Wise Man very often hinders one from being so , for such a one is more Sollicitous to let the World see what Knowledge he hath , than to learn that which he Wants . XLI . Littleness of Soul , and Ignorance , and Presumption make People Obstinate in their Opinions ; for Opinionative Men will believe nothing but what they can Comprehend ; and there are but very few things that they are able to Comprehend . XLII . To disown our Faults , when we are told of them , is but to make them more and greater . XLIII . We should not Regard how much Good a Friend hath done us , so much as how much he Desired and Endeavoured to do us . XLIV . Though we ought not to Love our Friends , only for the Good they do us , yet it is a plain Case , they love not Us , if they do not do us Good , when they have it in their Power . XLV . It is neither any great Reflection nor Commendation to say a Mans Wit is , or is not in the Fashion . For if it be what it ought to be at any Time , it continues to be so at all Times . XLVI . The Love of a Mans Self is Generally the Rule and Measure of all our Friendship to others . It supersedes all Duties and Obligations , where Interest is concerned ; and lays down all Resentments against our Enemies , how just soever the Causes of them were , when they are considerable enough to Promote our Honour , or our Fortunes . XLVII . It is but an idle and useless Trouble , to make great Enquiries what is done in the World , except all this tend to the reforming of ones Self . XLVIII . Circumstances and outward Appearances procure a Man frequently more Respect , than real Worth , and a good Bottom . An ungracefull Fashion spoils all , even Justice and Reason it Self . The best part of things depends upon the How , and the Air we give them , Gilds , Accommodates and Sweetens the most Ungrateful Matters . All this is owing to the Weakness , and the Prepossessions of Mens Judgments . XLIX . We should make the Follies of Others , rather a Warning and Instruction to our Selves , than a Subject of Mirth , and Mockery of those that commit them . L. The Conversation of Men that are of a Dogmatical and Governing Spirit is the troublesomest thing that can be . We should be always ready to submit to the Truth , and receive it readily , let it come from what Hand it will. LI. A Man may learn as much by other Peoples Faults , as by their Instructions . The Examples of Imperfection are in a manner as Usefull towards the making a Man Perfect , as those of Wisdom and Perfection . LII . We are better pleased with those that strive to imitate us , than with those that Endeavour to Equal us . For imitation argues Esteem , but a desire of Equality argues Envy . LIII . 'T is a very commendable piece of 〈◊〉 to make a Denial go down well 〈◊〉 soft and civil Expressions , and 〈…〉 supply the Kindness we cannot Grant. LIV. There are a sort of Persons that say No so very Naturally , that their No always Ushers in whatever they are about to say . This makes them so disagreeable , that though they be prevailed upon with much Importunity to grant any request , yet all the Grace and the Commendation of such Grants are utterly lost by so very untoward a beginning . LV. All things ought not to be Granted , nor all Men to be Gratified . It is altogether as commendable , to deny upon a just Occasion , as to give in due Season . This makes some Peoples No better received , than other Peoples Yes . A Denial when managed with good Nature and softened with Civility , gives more Satisfaction to a Man of Understanding , than a Favour coldly and rudely Granted . LVI . There is a great deal of Wisdom required in the Choice of good Council , as well as in the being able to advise ones own self . Men of the best Judgment are always most ready to consult the Opinions of others , and it is one Eminent instance of Wisdom to submit ones self to the good Conduct of a Friend . LVII . The Doctrines of Christianity , which ought to be derived only from the Truths contained in the Gospel , are Generally represented to us , according to the Temper and Complexion of our Teachers . Some out of an exceeding tenderness and Good Nature , and others from a sour and rugged Disposition , form and employ the Justice and Mercy of God , just according to their own Apprehensions of things . LVIII . In the Study of humane Learning our Soul ought always to preserve its own Freedom , and not inslave it self to other Peoples Fancies . The Liberty of the Judgment should have its full Scope , and not take any thing upon Trust , from the Credit of any Man's Authority . When different Opinions are proposed to us , we should consider and choose , if there are such odds between them , as to admit of a Choice ; and if there be not , then we should continue in suspence still . LIX . Contradiction should awaken our Attention and Care , but not our Passion . Those that oppose us ought rather to be heard , than avoided . For we must be of no Interest but that of Truth , after what manner so ever she happen to Discover her self to us . LX. Ostentation and Pride upon the account of Honours and Preferments , is much more offensive , than upon any personal Qualifications . It argues , Men do not deserve Great Places , when they can Value themselves upon them , if a Man would be truly Valued , the way to it is by being illustriously Good. For even the greatest Men are more respected for the Eminence of their Parts and Vertue , than for that of their Fortune . LXI . There is nothing so mean , but hath some Perfection . It is the peculiar happiness of a discerning Palate , to find out each thing 's particular Excellence . But the malice of our corrupt Nature puts us oftentimes upon discovering one Vice among many Vertues , that so we may Aggravate and Proclaim that to their Disparagement . Now this is not so much an Argument of a Nice Judgment , as of a Base Disposition ; and that Man hath but an ill Life on 't , who feeds himself with the Faults and Frailties of other People . LXII . There is a particular way of hearkening to ones Self , that is ever displeasing ; for it is as great a Folly to hear ones self in Company , as to talk all , and hear no Body but ones Self . LXIII . A Man is but little the better for liking himself , when no Body else likes him . For an Immoderate Love of ones Self is very often chastised by Contempt from others . LXIV . There is always under the greatest Devotion , a proportion of Self-love concealed , great enough to set bounds to our Charity . LXV . Some People are so Blind , and flatter themselves to so great a Degree , that they always believe what they with , and think to make every body believe what they have a mind to ; though the Arguments they would perswade with are never so poor and weak , their prepossessions are so strong that they think they need only talk Loud and Big , and be very positive , to make all the World of their Opinion . LXVI . Ignorance creates Irresolution and Fear , Learning makes Men Bold and assured , but nothing disturbs a Mind that is truly wise and knows how to distinguish things rightly . LXVII . It is a general Failing , that Men never think their own Fortunes too great , nor their own Wit too little . LXVIII . There cannot be a meaner thing , than to take Advantage of ones Quality and Greatness , to ridicule and insult over those of an inferiour Condition . LXIX . When a Positive Man hath once begun to dispute any thing , his mind is barred up against all light and better Information , Opposition provokes him , tho there be never so good ground for it , and he seems to be afraid of nothing more , than lest he should be convinced of the Truth . LXX . The Shame of being commended without any Desert , sometimes puts Men upon doing , what otherwise they would never have once attempted to do . LXXI . It is much better that great Persons should thirst after Honour ; nay , that they should even be vain upon the account of doing well , than that they should be wholly clear of this Passion ; for though the good they do , proceeds not from a principle of Vertue , yet the World however hath this Advantage , that their Vanity makes them do , what , if they were not vain , they would not have done . LXXII . They that are so Foolish , as to value themselves merely for their Quality , do in a great measure slight that very thing , that gave them their Quality ; for , though they receive it by descent now , yet it was the Virtue of their Ancestors that first ennobled their blood . LXXIII . Self-love makes us impose upon our selves in almost every kind of thing : We hear Faults condemned by other People ; nay , we often condemn them with our own Mouths , and yet take no care to amend them ; and that either because we are not sensible of the Ill that we carry about us , or else that we look upon our own Ills through false Glasses , and mistake them for something that is Good. LXXIV . It is no Consequence , that a Man is Vertuous , because we see him do vertuous Actions . We are grateful for a Kindness sometimes , only to serve our selves ; the Reputation of Gratitude and to gain an Advantage of being more boldly ungrateful for some other Favours , which we are not inclined to acknowledge . LXXV . When great Men hope to make the World believe , they have some Excellence which really they have not ; it is a thing of ill Consequence to shew that we suspect them . For when you destroy their hopes of passing upon the World , you at the same time destroy all their desires to do those good Actions , that are agreeable to the Vertues they would be thought to have . LXXVI . The best disposition when untaught is always blind and unsettled . A Man ought to take all imaginable care to inform himself , that his ignorance may make him neither Childishly fearful , nor Ridiculously confident . LXXVII . The mutual Society , and indeed the Friendship of most Men , is no better than a mere Trading Correspondence , kept up just as long as their own occasions make it necessary . LXXVIII . Though the generality of Friendships contracted in the World do by no means deserve the Honourable Name of Friendship ; yet a Man may very well make his best of them as he sees occasion , as of a Trade that is not fixed upon any sure Fund , and where nothing is more usual , than to find our selves cheated . LXXIX . Wheresoever Love is real , it is the governing of Passion . It perfectly forms the Soul , the Affections , and the Vnderstanding after its own Model . It s being greater or less does not depend upon the Capacity of the Person , of whom it hath taken Possession , but upon its own Strength and Proportion ; and in truth , Love seems to bear the same relation to the Person in Love , that the Soul bears to the Body animated by it . LXXX . Love hath such peculiar distinguishing Qualities , that it can neither be concealed , where it really is , nor counterfeited , where it really is not . LXXXI . All Diversions that are very Entertaining , are of dangerous consequence to Christianity ; but of all that the World hath found out , none should be more cautiously used , than Plays . They give so nice , so natural a Representation of the Passions , that they really beget and inspire them , and especially that of Love , when it is described , as a modest and a vertuous Passion . For the more Innocent it appears to Innocent Persons , the more still they find themselves disposed to receive and submit to it . They fansie to themselves a Sense of Honour , and at the same time , that this is no way injured by so discreet an Affection . Thus people rise from a Play with their Hearts so full of the softnesses of Love , and their Judgments so satisfied of its Innocence , that they are in a perfect Disposition to take in its first impressions readily , or rather indeed to seek and court occasions of infecting some body else with it , that so they may receive the same Pleasures and the same Devotions which they have seen so movingly represented upon the Stage . Mixed Thoughts . PART IV. I. SElf Love , according as it is rightly or otherwise , understood and applyed , is the cause of all the Moral Vertues , and Vices in the World. II. That Prudence , which is made Use of in the good management of Men's Affairs , when taken in its true Sense , is only a Wise and more Judicious Love of our selves ; and the opposite to this , is perfect Blindness and Inconsideration . III. Though it may be said with great Truth upon this Principle , that Men never act without a regard to their own Interest , yet will it be no Consequence from thence , that all they do is corrupt , and no such thing as Justice nor Honesty left in the World. Men may Govern themselves by noble Ends , and propose Interests full of Commendation and Honour . And indeed , the very thing , that Denominates any Person a Man of Justice and Honour is this just distinction of Self - Love , regulated as it ought to be . When though all things are done with respect to his own Advantage at last , yet still this is with a due Allowance and reservation to the Laws of Civil Society . IV. The Love of our Neighbour is the Wisest and most Useful good Quality in the World ; It is every Whit , as necessary in Civil Societies for our happiness in the present Life , as Christianity hath made it in Order to that of the next Life . V. Honour and Disgrace , are but Empty and Imaginary things , if we take them apart from those real Advantages and Misfortunes that attend them . VI. Those that give themselves a World of Trouble , and that tempt a World of Dangers , merely for the sake of trasmiting a great Name to after ages , are , in my Opinion , very Whimsical People . All this Honour and Reputation which they look upon as boundless , is yet confined within a little Room in their own Imagination . For this crowds all Posterity into one Age , by setting those Men before their Eyes as if they were all present together , which they shall never live to see nor enjoy . VII . This Maxim , That the most secret things are discovered at one time or other , is ( to say the least of it ) very uncertain ; for we can only judge of what we do not know , by what we know already ; and consequently what we do not yet know can give us no farther light into it . VIII . Nothing conduces more to the making our Life happy , than to know things as they really are ; And this Wisdom must be acquired by frequent Reflections upon Men , and the Affairs of the World ; for otherwise Books will contribute but little to it . IX . Almost all the miseries of Life are owing to the false Notions Men have of the World , and all that is done in it . X. True Eloquence is good Sense , delivered in a Natural , and unaffected way . That which must be set off with Tropes and Ornaments , is acceptable , only because the Generality of Men are easily imposed upon , and see things but by halves . XI . Maxims are to the Minds , just what a Staff is to the Body , when a Man cannot support himself by his own Strength . Men of sound Sense that see things in their full and just Proportions , have no need of General Observations to help them out . XII . The great Characters of being Men of Honour and Justice are very often grounded more upon Forms , and a knack of appearing to be such , than any true and solid Worth. XIII . Those that have the accomplishments Essential to the making a good Man , supposing they need no Art , neglect Formalities ; Act more according to Nature , and consequently more in the Dark . For those that judge of them , have something else to do , than to examine them ; and so they pronounce Sentence only according to outward appearances . XIV . No Man can be perfectly Just and Good without a great Measure of Sense and Right Reason , which will always carry him to Choose the juster side in every Action of his Life . And it is a Foolish thing to extol wicked Men , and Knaves , as the World commonly do , for Persons of Wit and Understanding . Such People have only one part of that Sound Sense ; which is the reason why they are successful upon some Occasions , but imperfect and at a loss upon a Thousand others . XV. Courage in Men , and Chastity in Women , are esteemed the principal Vertues of each Sex , because they are the hardest to practise : When these Vertues want either that Constitution , or that Grace that should sustain and keep them up , they soon grow weak , and are presently sacrificed to the Love of Life and Pleasure . XVI . You shall scarce meet with a Master , but cries out , upon all Servants , that they are Rogues and the Plagues of a Family ; and if Servants ever come to be Masters , they will say just the same thing . The Reason is , because generally , it is not the Qualities , but the Fortunes of Men , that makes the difference between them . XVII . People do not make it their Business to be in the right so much as to be thought so ; This makes them stickle so stifly for their own Opinions , even then when they know and are satisfied they are false . XVIII . Errours sometimes have as long a run , as the greatest Truths . Because , when these Errours are once received for Truths Men admit whatever makes for them with an implicit Consent ; and reject or overlook all that is capable of undeceiving them . XIX . Tricking and Lying are as sure Marks of a Low and Poor Spirit , as false Money is of a Poor and Low Purse . XX. When once Men , that are under a Vow of Devotion engage themselves in the Business of the World , without absolute necessity for so doing , they give us great cause to suspect the reality of their Devotion . XXI . All Devotion , which is not grounded upon Christian Humility , and the Love of our Neighbour , is no better than Form and Pretence ; 't is only the Pride and Peevishness of Philosophy , which thinks by despising the World , to revenge it self upon all the Contempt and Dissatisfactions , Men have met with from it . XXII . The Devotion of Ladies growing into Years , is frequently no better , than a little kind of Decency taken up to shelter themselves from the shame and the jest of a Fading Beauty ; and to secure in every change , something that may still recommend them to the World. XXIII . Devotion is a Temper of the Mind purely Spiritual and derives it self from God. Consequently , it is a very Nice thing , and ought to be observed very narrowly , and with exceeding Caution , by those that would keep themselves from being deceived in it . XXIV . The highest Pitch of Perfection , that Men are capable of , is to be throughly acquainted with their own Weakness , their Vanity , and Misery ; and the less Wit any one hath , the less he knows of these Matters . XXV . There is a sort of Ignorance , that knows nothing at all , and yet is not near so despicable , as that kind of Ignorance , which is full of Errour and Impertinence , and passes upon a great many for Learning and Knowledge . XXVI . Too servile a Submission to the Books and opinions of the Ancients as if these were Eternal Truths revealed by God himself ; hath spoiled many an ingenious Man , and plagued the World with abundance of Pedants . XXVII . If we set aside those Cases , in which Religion is concerned , a Man ought to measure his Studies and his Books by the Standard of his own Reason , and not enslave his Reason to his Books . XXVIII . Studious Men propose to themselves the filling their heads with Notions , that they may talk Fluently and Nicely , and be taken notice of in the World ; more than their own real improvement , and better information , that they might be Qualified to make a right Judgment of things . XXIX . Such words as Sympathize , Je ne scay quoy's , Occult Qualities , and a Thousand more of the same kind , have no Sense nor Signification at all . A Man is wonderfully deceived , if he Fansies himself one jot the Wiser for them . They were only found out to supply the want of Reason , and to be Used , when we would fain say something , but indeed have nothing to say . XXX . We attribute more to Reason , than is her due . She frequently Usurps what of Right belongs to our Constitution ; and would have but few Advantages if she had no more than are strictly her own . XXXI . It is but very seldom , that Reason cures our Passions but one Passion is commonly cured by another . Reason indeed often strikes in with the strongest side . And there is no Passion so Extravagant , but hath its Reason ready to keep it in Countenance . XXXII . Good and Right Reason is a Light in the Mind , by which it Discerns things as they are in themselves . But in this World this Light is encompassed , and darkned by a thousand Mists and Clouds . XXXIII . Reputation would not be so highly valued , if we did but duly consider , how very unjust Men are , both in the giving and the taking of it away again . We should be sure to deserve it by doing well , and when that care is once taken , not be over anxious about the success . XXXIV . Too tender a Sense of what other People say ill of us does but entertain the Malice of the World , which desires nothing more than that it may disturb us . XXXV . The absolute want of such a Sense , so as to be moved at nothing they say , is a contrary extream , that produces the same effect . This is such a sort of Contempt , as the World is concerned to revenge it self upon . XXXVI . There is a middle State , and a Temper to be found between these two Extreams , which inclines the World to make allowances for some Actions in one Man , which yet they condemn without any Mercy in others . This makes the mighty difference between Ladies , that yet have taken the same Liberties . So that some are run down and it is Scandalous to be seen in their Company , and others are esteemed as chast as Nuns , and no reflections cast upon them . XXXVII . That pure Platonick Love which some Persons Fansie to themselves , is all imagination and delusion . The Body hath a greater share in this Passion , than the Mind . XXXVIII . It is no strange thing , that some Nations who wanted the Light of the Gospel should worship Love for a God : for indeed the Effects and the Resentments of it , are very odd , very extraordinary , and such as seem to exceed the Power of Nature . XXXIX . The Conversation of fine Women puts a Man's Salvation upon greater Hazard than the softest and most moving Plays . Those are the Original , these only the Image and Copy ; Those kindle and inspire the Passions , these only awake and entertain them . XL. Plays and Musick would have but few admirers , if one had never felt Love , nor any other Passions . XLI . It is a common thing to imagine we love a Man of great Interest and Fortune , with a very sincere Passion ; But this is what we cannot be sure of till he be stripp'd of all the advantages of Power and Greatness . Then one quickly discerns what it was that engaged our affections . If Interest were at the Bottom of it , though Honour may keep it up for some time , yet it quickly grows weary , and lets it fall to the Ground . XLII . Gratitude is the Vertue of Wise and Generous Minds . XLIII . Ingratitude is the Fault of Fools and Clowns . XLIV . There are some sort of People , that never look into a Book , and yet with their own stock of Natural Parts , have a better Sense of things that depend upon clear and true Reason , than some great and Bookish Professors . XLV . Good Sense and Reason ought to be the Umpire of all Rules both Ancient and Modern ; whatever does not agree with this Standard cannot be Sterling . XLVI . Nature was given to exercise the Philosophers , like some dark Riddle ; every one makes his own Sense the Key , and out of that contrives his own System . He that by these Principles explains most difficulties , may be allowed thus far to Value himself , that he hath hit upon the most probable Opinion . XLVII . Bodily Pain is the only Evil attending humane Life that is Past the Power of Reason , either to cure , or to asswage . XLVIII . Fortune gives out the parts Men are to play upon this Stage of the World blindly , and just according to her own unaccountable Humour ; This is the Reason , why there is so much ill acting ; because Men very seldom hit upon those Characters that are fit for them . Or to speak in a more Christian Style , what we call Fortune , is no other than the Providence of God , which permits those disorders , for Reasons which we are not able to comprehend . XLIX . Reason and Experience ought always to go Hand in Hand in the Discovery of Nature . L. If frequent Meditations upon Death , do not make us better Men , yet methinks they should moderate our Passions however , and put some restraint upon our Avarice and Ambition . LI. Every thing in this Life is accidental , even our Birth that brings us into it , Death is the only thing we can be sure of . And yet we behave our selves , just as if all the rest were certain , and Death alone accidental . LII . Life is good in its own Nature , the greatest good in the World , but the most unthriftily squander'd away , and it is not of this , but our own Extravagance that we have reason to complain . LIII . Nothing is so hard to perswade Men to , as the Contempt of Riches , except ones arguments be drawn from the Stores of Christian Religion . LIV. The Wise-men among the Ancients were in truth very Foolish , who without any Light of Faith , or expectation of a better State , despised Riches and Pleasures : They endeavoured to distinguish themselves , by uncommon and unnatural Notions ; and so to Triumph over the rest of Mankind , by an imaginary Elevation of Soul. Those that were the Wisest among them were satisfied with talking of these things in Publick , but behaved themselves after another kind of Rate in Private . LV. There is a grave , contrived sort of Folly highly satisfied with it self , that carries an Air of Wisdom a Thousand times more Troublesome and Impertinent , than that Humorsome and Diverting Folly , which never thinks at all . LVI . The Contempt of certain Death , where there is no Christianity to support and justifie it , does by no means deserve that Admiration or Honour that have been thought its due : In good earnest when one comes to take a closer and stricter view of it , it is rathar an Extravagance , that any greatness or constancy of Mind . LVII . The art of pleasing in Company , is not to explain things too particularly ; to express only one half , and leave your Hearers to make out the rest . This argues you have a good Opinion of the Persons you converse with ; and nothing is more agreeable to Men's Love of themselves . LVIII . The Ground of almost all our false reasonings , is , that we seldom look any farther , than one side of the Question . Whereas , if a Man would do his argument right , he ought to consider it in its utmost Latitude . LIX . There are so many excellencies , so many Beauties in Nature that if any be superfluous , it is not because there are too many , but because we choose , and use them ill . LX. The Circumstances of those , who are intrusted with the Treasures and the Councils of Princes , are much less fickle , than theirs that are to provide for their Diversions . Men are not always in the Humour to take their Pleasure , but they are always disposed to Honour and Riches . LXI . The highest Wisdom , is for a Man to be sensible , that he wants it . LXII . There is no such thing as true Wisdom in this World , except that which instructs us in Christian Morality . For this if we abstract from all the supports of Faith , and advantages of Religion , is of it self the most pure and perfect Rule of Life in the World. LXIII . The Vulgar value and cry up Actions and other Things , not only for their excellence , but more Generally for the uncommonness of them ; and this gives occasion to all the false Methods Men take to gain the Approbation of the World. LXIV . The Court is the Peculiar where Ambition is Supream . All other Passions even Love it Self , and all Laws Truckle under her ; and there are no sorts of Unions but she can both knit Together , and break asunder . LXV . Ambitious Men cheat themselves , when they fix upon any Ends for their Ambition , those Ends , when they are attained to , are converted into means , subordinate to something farther . LXVI . A Good Character , in which all the World agrees , and which continues a great while is seldom False . LXVII . The Opinion of those Philosophers , that will have Beasts to be in no Degree more than Machines , which move themselves , is exceeding hard to conceive ; but that of some other Philosophers , who assign them a Soul that is Corporeal , and yet not a Body neither , is altogether incomprehensible . LXVIII . A great Reputation is a great Charge very hard for a Man to acquit himself well of ; an obscure Life is more Natural , and more Easie . LXIX . Diogenes , that made Choice of a Tub for his dwelling , was a Fool , but so much the more exquisite and refined , as he thought himself , and expected the World should Esteem him so much Wiser than the rest of Mankind . LXX . Great Offices and great Honours are most truly said to be great Burdens ; their Slavery of them is but so much the greater , because it concerns the Service of the Publick , and the People are a Master scarce ever to be satisfied . LXXI . They that are Eternally canting upon Vertue in all Companies , are commonly great Boasters , and great Knaves . The mighty pains which the Men of the Age take to commend Vertue , is sometimes a shrewd sign , that they take but very little to practise it . LXXII . Truth discovers it self to young Princes , no longer than while they are Young , and under Age. It flies a Crown , and vanishes out of Sight , as soon as they come to be invested with Power . If these first Years be not made Use of to give them good Advice and Instruction , there will be no retrieving it in the following part of their Lives . For all then goes off in mere Juggle and Disguise . LXXIII . The perfect Knowledge a Man hath of his Misery and Imperfections gives a great and just occasion for Humility towards God ; but so it does also for the despising of others , who are not so Wise as our selves . LXXIV . Raillery is harder to be born than Injuries , because it is an allowable thing to be concerned at Injuries , but a ridiculous one to be angry at a Jest . LXXV . Raillery is an Injury disguised full of Malice an Ill-nature , which is endured with so much less parience , as it sh●ws , that they who use it , would be thought above us . LXXVI . Princes and Persons in Eminent Stations will do well to be exceeding reserved , as to this part of Conversation . The resentments of Their raillery are the more Dangerous , because kept more concealed , and that Men are ever contriving some private ways of Revenge for it . LXXVII . Raillery very often betrays want of Wit : Men call it in to their Relief , when they have nothing of Sense and Argument left , to say for themselves . LXXVIII . A great many People are fond of Books as they are of Furniture ; to dress and set off their Rooms more than to adorn and enrich their Minds . LXXIX . 'T is the Infatuation of Misers to take Gold and Silver for things really Good , whereas they are only some of the means by which good things are procur'd . LXXX . Some People are so fond of being Subtle and Abstruse upon all Occasions , that they really overshoot the Mark. These refined Persons are as far from Truth , as the Vulgar , whose gross Ignorance makes them fall short of it . LXXXI . Truth is Plain and Natural , the great Secret is only how to find it . LXXXII . The great mistake of most Noblemen , is , that they look upon their Nobility , as a Character given them by Nature . LXXXIII . True Quality and that which comes by Nature is only the Noble Advantages and Endowments of the Body and the Mind . LXXXIV . The more Ancient that Nobility is , which we Derive from our Ancestors , the less Valuable it is , the more Suspicious and Uncertain . The Son of a Marshal of France , who by his own Worth hath raised himself to this Office , should in all reason be more Noble , than the Posterity that descend from Him. This Spring of Honour is yet fresh in the Son's Veins , and kept up by the Example of the Father ; but the further it runs from the Fountain Head , the Weaker , and the Dryer it grows . LXXXV . We are sursprised every day to see some Men that are come from the very Dregs of the People , raise themselves to great Fortunes and Honours ; and we commonly mention this with Scorn and Reproach ; as if all the Great Families in the World had not as Mean a beginning , if we would but take pains to Trace them back to their first Originals . LXXXVI . The greatest part of those Complaints we make against our Neighbours are owing to the want of Reflections upon our selves . LXXXVII . The Love of our selves inclines us to look upon all the Pleasures , and Happinesses of Life , as things that we have a Right to call Ours ; and upon all the Evils and Calamities , as things Foreign and Unnatural , and such as are Wrongs and Hardships upon us . This gives the occasion to all the Complaints we hear against Humane Life . LXXXVIII . Most Heroes are like some kind of Pictures , which if you would admire you must look upon them at a distance . LXXXIX . True and essential merit , is that of the good Accomplishments of the Mind ; but the Art of making these Valuable , and Exerting those good Faculties is a second Merit : and much more necessary than the first , in all business of the World , both in Order to the raising our Reputation , and our Fortunes . XC . Many things are Valued , merely because they are uncommon , or hard to be come by , though in Truth and in their own Nature , they are neither amiable , nor usefull . XCI . Every one Erects a Court of Judicature for himself . There he sits Supreme Judge over his Neighbour , and proceeds upon him in as Arbitrary and Authoritative a manner , as if he had some particular Prerogative over him . But methinks , we should be more modest and sparing in passing Sentence thus upon others ; if we did but consider that they too will take the same Freedoms , and use us with the same Severity . FINIS . Notes, typically marginal, from the original text Notes for div A49601-e300 † Dictaque factaque ejus quanto solutiora , & quandam sui negligentiam praeferentia , tanto gratius in speciem simplicitatis accipiebantur , Tac. Ann , l. 16. * Cant. 17. * Jovem plus non posse quam bonum virum . Sen. Epist . 83. Deus non vincit sapientem foelicitate , etiamsi vincit aetate . Sen. ibid. b Ubi enim illum invenies quem tot saeculis quaerimus sapientem , pro optimo est minimè malus . Sen. de Tranq . c Objicite Platoni quod petierit pecuniam , Aristoteli quòd acceperit , Epicuro quod consumpserit , Socrati Alcibiadem & Phaedram objectate , O vos usu Maximè foelices , cum primum vobis imitari vitia nostra contigerit . Senec. de Vit. Beat. * Senecam adoriuntur tanquam ingentes & supra privatum modum evectas opes adhuc augeret , quódque studia civium in se verteret , hortorum quoque amoenitate , & villarum magnificentia quasi principem supergrederetur . Tac. Ann. l. 14. * Sapientem si in Phalaridis tauro peruratur , exclamaturum dulce est , & ad me nihil attinet . Epic. apud Sen. * Brebeuf . Fol. * Brebeuf , Entr. fol. * Velut silvis ubi passim . Palantes error certo de tramite pellit . Ille sinistrorsum hic dextrorsum abit , unus utrique . Error , sed varijs illudit partibus ▪ Hor. Serm. 2. Lib. Sat. 3. * Guarini Pastor Fido. Act. 1. Sc. 1. Homo sum , humani nihil à me alienum . Heau●ont . Act. 1. Sc. 1. Terent. 
A41733	----	The courtiers manual oracle, or, The art of prudence written originally in Spanish by Baltazar Gracian, and now done into English. Oráculo manual y arte de prudencia. English Gracián y Morales, Baltasar, 1601-1658. 1685 Approx. 347 KB of XML-encoded text transcribed from 153 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A41733 Wing G1468 ESTC R6724 12087799 ocm 12087799 53792 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41733) Transcribed from: (Early English Books Online ; image set 53792) Images scanned from microfilm: (Early English books, 1641-1700 ; 71:11) The courtiers manual oracle, or, The art of prudence written originally in Spanish by Baltazar Gracian, and now done into English. Oráculo manual y arte de prudencia. English Gracián y Morales, Baltasar, 1601-1658. [28], 272, [5] p. Printed by M. Flesher, for Abel Swalle ..., London : 1685. Translation of: Oraculo manual y arte de prudencia. Advertisements on p. [1]-[4] at end. Reproduction of original in Yale University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Courts and courtiers. Maxims. 2007-09 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-12 Elspeth Healey Sampled and proofread 2007-12 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE COURTIERS Manual Oracle , OR , THE ART OF PRUDENCE . Written Originally in Spanish , By BALTAZAR GRACIAN . And now done into English . LONDON , Printed by M. Flesher , for Abel Swalle , at the Sign of the Vnicorn , at the West-End of St. Paul's . 1685. THE Preface . THe Courtiers Manual Oracle , which is here presented to the Reader , as it is an abridgment of all the works of that judicious and learned Spaniard Baltazar Gracian ; so it carries in its own Title an abridgment of it self , as not onely pointing at the subject it treats of , but also the persons for whose use it is designed . Oracles are the glimmerings of a supernatural light , which do rather dazle than illuminate those who are not both attentive , and sharp sighted : And therefore the Maximes which here bear that name , are not calculated for all degrees of Men , nor for all sorts of Vnderstandings . There is an art of short speaking , no less than that of short hand-writing , and both are obscure , but to the intelligent and thinking , who may draw considerable advantage from both . It 's an old saying ; A word 's enough to the Wise ; and he that cannot crack the shell , and taste the kernel of a sentence , though he may be wise in his own Eyes , will never be reckoned so in the judgment of Sages . A Proverb patly applied and well understood , makes a deeper impression upon the minds of understanding men , than a lank declamation adorned with all the Posies and Flowers of Rhetorick . This made the learned and discerning Authour affect a certain vigorous laconicism in all his writings , that made him highly esteemed by the greatest men of his own Countrey , and of Strangers also who understood his language , though the French Authour Des Entretiens d' Ariste & Eugene , a leading Critick accounts him unintelligible , and by consequent untranslateable ; but whether he be so or not in this translation , it is left to the judgment of the Reader . It may be made a Probleme , perhaps , by some , whether The Art of Prudence , be at this time seasonably or not translated and published in English ; seeing to instruct and not to instruct , has great affinity with the answering and not answering a fool in his folly , according to Solomon , and all the World are satisfied , that there is a vast number of more than ordinary fools , and mad men amongst us at present . The title and design of the Book , I think , may salve the doubt ; for it is the Courtiers Manual Oracle , not of him onely who has the honour to be actually in that station ; but of others also , who by knowing , and reflecting upon the transactions of the world , may be capable , if not to serve the Publick , yet to live like men in their generation , and to such it cannot be unseasonable , if they have the ingenuity to act according to its maximes , seeing in so doing they will find by experience , that when once the ground is well known , one may hit the Jack with a Boul that runs streight , if it be their custome to bowl so , as well as with that which fetches the greatest compass by its biass ; and that a man may be a Politician successfully , and with applause , without forsaking the rational Rules of Morality and Religion , for the deceitfull Sophistry of Cunning and Artisice , which commonly soon or too late shews its own perniciousness by the fatal disappointments of those that practise it . For the unintelligent and head-strong Mobile , that makes the greatest part of Mankind , they have nothing to doe with this Book ; Odi profanum vulgus & arceo : The Authour wrote not for them , well knowing that their inveterate folly is not to be cured but restrained ; and that as it is very easie by force of words and long-winded Cant , to preach them out of their senses , so it is as impossible by short documents to sentence them into their Wits and good Manners again , as to cure a Chronical Hypochondriarcy by an Aphorism of Hippocrates , or a spell of Seneca's or Plutarch's Morals . To these Animals then for whom the Bit and Bridle is designed , the Discipline of the Whip is the best Doctrine , and nothing of this nature can be seasonable or unseasonable , but as it may influence those of the smaller number , who are their Riders , and spur them at their pleasure ; Now if these be so mad as to run upon precipices , and ride over Rocks , those Maximes can in this onely be unseasonable ; that they seasonably taught them , what too late , and unseasonably they were convinced of . Vale. THE CONTENTS . MAX. 1. Every thing is now at the point of its perfection , and an able Man at the highest pitch thereof . p. 1. Max. 2. Wit and a Genius . p. 2. Max. 3. Not to be too free nor open . ibid. Max. 4. Knowledge and Valour club to the making of great Men. p. 3. Max. 5. To be always usefull . p. 4. Max. 6. Man at the height of his perfection . p. 5. Max. 7. To have a care not to outdoe ones Master . ibid. Max. 8. A Man never taken in passion . p. 6. Max. 9. To falsifie the defects of ones Nation . p. 7. Max. 10. Fortune and Renown . p. 8. Max. 11. To converse with those from whom one may learn. ibid. Max. 12. Nature and Art : Matter and the Artist . p. 9. Max. 13. To proceed sometimes cunningly , sometimes candidly . p. 10. Max. 14. The thing and the manner of the thing . p. 11. Max. 15. To make use of Auxiliary wits . p. 15. Max. 16. Knowledge and a right intention . p. 16. Max. 17. Not to follow always one and the same Conduct . p. 17. Max. 18. Application and Genius . ibid. Max. 19. Not to be too much blazed abroad by the noise of Fame . p. 18. Max. 20. Every man in his time . p. 19. Max. 21. The Art of being happy . p. 20. Max. 22. The Man that takes . ibid. Max. 23. To have no blemish . p. 21. Max. 24. To moderate ones own imagination . p. 22. Max. 25. A good Pryer . ibid. Max. 26. To find out the weak side of every one . p. 23. Max. 27. To prefer intention before extention . p. 24. Max. 28 To have nothing that 's vulgar . ibid. Max. 29. The upright Man. p. 25. Max. 30. Not to affect extraordinary , nor yet Chimerical Employments . p. 26. Max. 31. To know happy People , to make use of them , and the unhappy to avoid them . p. 27. Max. 32. To have the reputation of contenting every body . ibid. Max. 33. To know how to be a denied Man. p. 28. Max. 34. To know ones own strength . p. 29. Max. 35. To weigh things according to their just value . ibid. Max. 36. Not to engage in any enterprise before one hath examined his own fortune and ability . p. 30. Max. 37. To guess at the meaning of the little hints that are given us by the bye , and to know how to make the best of them . p. 31. Max. 38. To be moderate in good fortune . p. 32. Max. 39. To know the nature and season of things , and to be able to make use of them . p. 33. Max. 40. To gain the love of all . ibid. Max. 41. Never to Exaggerate . p. 34. Max. 42. Of the Ascendant . p. 35. Max. 43. To speak with the Vulgar , but to think with the Wise . p. 39. Max. 44. To sympathize with great men . p. 40. Max. 45. To use Reflexion without abusing it . p. 41. Max. 46. To correct ones Antipathy . ibid. Max. 47. To shun Engagements . p. 42. Max. 48. The man of a good Stock . p. 43. Max. 49. The judicious and penetrating man. p. 44. Max. 50. Never to lose the respect which is due to ones self . p. 46. Max. 51. The man of a good choice . ibid. Max. 52. Never to be disordered . p. 47. Max. 53. Diligent and intelligent . p. 48. Max. 54. To be a man of metal . ibid. Max. 55. The man that can wait with patience . p. 49. Max. 56. To find out good expedients . p. 51. Max. 57. The surest men are men of Reflexion . p. 55. Max. 58. To shape ones self according to people . p. 57. Max. 59. The man that makes himself to be desired and regretted . ibid. Max. 60. Good sense . p. 59. Max. 61. To excell in the excellent . p. 60. Max. 62. To make use of good Instruments . p. 61. Max. 63. The excellence of Primacy . ibid. Max. 64. To vex as little as may be . p. 62. Max. 65. The quaint and critical Judgment . p. 63. Max. 66. To take good measures before one undertakes . p. 64. Max. 67. To prefer plausible Employments . p. 65. Max. 68. To inform , is far better than to put in mind . p. 68. Max. 69. Not to be of the humour of the vulgar . p. 69. Max. 70. To know how to refuse . p. 71. Max. 71. Not to be unequal , and irregular in ones proceeding . p. 72. Max. 72. The man of resolution . p. 73. Max. 73. To find out Evasions . p. 74. Max. 74. Not to be inaccessible . ibid. Max. 75. To propose to ones self some Heroe , not so much to be imitated , as to be surpassed . p. 75. Max. 76. Not to be always in the jocose humour . p. 76. Max. 77. To be company for all sorts of men . ibid. Max. 78. The art of undertaking to purpose . p. 77. Max. 79. The jovial humour . p. 78. Max. 80. To be carefull to be informed . ib. Max. 81. To revive ones Reputation from time to time . p. 79. Max. 82. Not to pry too much neither into good nor evil . p. 80. Max. 83. To commit some small faults on design . ibid. Max. 84. To know how to draw advantage from Enemies . p. 81. Max. 85. Not to be lavish of ones self . p. 82. Max. 86. To arm against Calumny . p. 83. Max. 87. To cultivate and embellish . p. 84. Max. 88. To study to have a gentile Carriage in Actions . p. 85. Max. 89. Exactly to know ones Genius , Mind , Heart and Passions . p. 86. Max. 90. The way to live long . ibid. Max. 91. To act without fear of failing . p. 87. Max. 92. A transcendant Wit in all things . p. 88. Max. 93. The universal Man. ibid. Max. 94. An inexhaustible Capacity . p. 89. Max. 95. To know how to entertain another's expectation . p. 90. Max. 96. Conscience . p. 91. Max. 97. To acquire and preserve Reputation . ibid. Max. 98. To dissemble . p. 92. Max. 99. Reality and appearance . p. 94. Max. 100. The Man undeceived . The Christian Sage . The Courtly Philosopher . ib. Max. 101. One part of the World laughs at the other , and both laugh at their common folly . p. 95. Max. 102. A stomach that can well receive the large mouth-fulls of Fortune . p. 96. Max. 103. Every one is to keep the grandeur that is proper for his state . p. 97. Max. 104. To examine the nature of businesses . p. 98. Max. 105. Not to be tedious . p. 99. Max. 106. Not to be proud of ones Fortune . p. 100. Max. 107. Not to appear pleased with ones self . p. 101. Max. 108. The shortest way to become a great man , is to be able to chuse his company . p. 102. Max. 109. Not to be Reprehensive . ibid. Max. 110. Not to wait , till one be a setting Sun. p. 103. Max. 111. To make Friends . p. 104. Max. 112. To gain the Heart . p. 105. Max. 113. In Prosperity to prepare for Adversity . p. 106. Max. 114. Never to stand in competition . ibid. Max. 115. To comply with the humours of those with whom one is to live . p. 107. Max. 116. To deal always with men who are carefull of their duty . p. 108. Max. 117. Never to speak of ones self . ib. Max. 118. To affect the name of being obliging . p. 109. Max. 119. Not to affect to be Churlish . p. 110. Max. 120. To comply with the Times . p. 111. Max. 121. Not to make much of nothing . p. 112. Max. 122. Authority in Words and Actions . p. 113. Max. 123. The Man without Affectation . ibid. Max. 124. How to be Regrated . p. 114. Max. 125. Not to be a Book of Accounts . p. 115. Max. 126. To commit a folly makes not a fool ; but not to know how to hide it , does . p. 116. Max. 127. The secret charm , or the unexpressible somewhat ; which the French call Le Je-ne-sai-quoi . And the Spaniards El despejo . p. 117. Max. 128. The high Courage . p. 121. Max. 129. Never to Complain . p. 123. Max. 130. To doe , and make it appear . p. 124. Max. 131. The procedure of a gallant Man. p. 125. Max. 132. To advise and revise . p. 126. Max. 133. Rather to be a Fool with all Men , than Wise all alone . p. 127. Max. 134. To have a double portion of the things that are necessary for life . ibid. Max. 135. Not to have a spirit of Contradiction . p. 128. Max. 136. To take things aright , and presently to nick the point . p. 129. Max. 137. The Wise Man is sufficient for himself . ibid. Max. 138. The Art to let things go as they can go , especially when the Sea is tempestuous . p. 130. Max. 139. To know unlucky days . p. 131. Max. 140. To hit at first upon the best of every thing . p. 132. Max. 141. Not to listen to ones self . p. 133. Max. 142. Never to espouse a bad party in spight to an Adversary , who hath taken the better . p. 134. Max. 143. To take heed not to run into Paradoxes , by shunning to be vulgar . p. 135. Max. 144. Vnder the veil of another man's interest , to find ones own . p. 136. Max. 145. Not to shew the sore place . ib. Max. 146. To look into the inside . p. 137. Max. 147. Not to be inaccessible . p. 138. Max. 148. To have the Art of Conversing . p. 139. Max. 149. To be able to cast the blame and misfortunes upon others . p. 140. Max. 150. To be able to put a value upon what one doeth . p. 141. Max. 151. To think to day what may happen to morrow , and a long time after . p. 142. Max. 152. Never to keep company that may eclipse ones lustre . ibid. Max. 153. To shun being obliged to fill the place of a great Man. p. 143. Max. 154. Not to be easie neither to believe , nor to love . p. 144. Max. 155. The Art of restraining Passions . p. 145. Max. 156. Friends by Election . p. 146. Max. 157. Not to be mistaken in People . p. 147. Max. 158. To know how to use Friends . ibid. Max. 159. To know how to bear with Fools . p. 149. Max. 160. To speak sparingly to our Competitours for Caution sake , and to others for Civility . ibid. Max. 161. To know the failings wherein one takes pleasure . p. 150. Max. 162. To be able to triumph over Jealousie and Envy . p. 151. Max. 163. One must never lose the favour of him that is happy , to take compassion on a Wretch . p. 152. Max. 164. To let fly some shot in the Air. p. 153. Max. 165. To wage War fairly . ibid. Max. 166. To distinguish betwixt the man of Words , and the man of Deeds . p. 154. Max. 167. To be able to help ones self . p. 155. Max. 168. Not to be Monstrous . p. 156. Max. 169. To take more heed not to miss once , than to hit an hundred times . ib. Max. 170. To be sparing in all things . p. 157. Max. 171. Not to abuse Favour . p. 158. Max. 172. Never to engage with him that hath nothing to lose . ibid. Max. 173. Not to be a Glass in Conversation , and much less in Friendship . p. 159. Max. 174. Not to live too fast . p. 160. Max. 175. The substantial Man. p. 161. Max. 176. To know , or to hearken to those who know . p. 162. Max. 177. To avoid too much familiarity in Conversation . p. 163. Max. 178. To believe the Heart , and especially if it be a presaging Heart . p. 164. Max. 179. To be reserved in speaking , is the Seal of the Capacity . ibid. Max. 180. Not to take the design of an Enemy for the rule of our Measures . p. 165. Max. 181. Not to tell a lie , and yet not to speak all the truth neither . p. 166. Max. 182. A grain of boldness is worth a pound weight of skill . ibid. Max. 183. Not to be Head-strong . p. 167. Max. 184. Not to be Ceremonious . p. 168. Max. 185. Never to expose ones Credit to the risque of one single interview . p. 169. Max. 186. To discern faults , though they be in fashion . p. 170. Max. 187. To act all that is agreeable to ones self , and all that 's odious by others . ibid. Max. 188. To bring always into company something to be praised . p. 171. Max. 189. To make use of the needs of others . p. 172. Max. 190. To be satisfied in all conditions . p. 173. Max. 191. Not to be gull'd with excessive Courtesie . p. 174. Max. 192. The peaceable man is the long liv'd man. p. 175. Max. 193. Watch strictly over him that engages in thy interests , to come off with his own . ibid. Max. 194. To have a modest Opinion of ones self , and of his affairs , especially when he does but begin the world . p. 176. Max. 195. To be able to judge . p. 177. Max. 196. To know ones Planet . ibid. Max. 197. Never to be hampered with Fools . p. 178. Max. 198. To know how to transplant ones self . p. 179. Max. 199. To be a Wise Man , and not an intrigueing Man. p. 180. Max. 200. To have always something still to desire , that one may not be unhappy in his happiness . p. 181. Max. 201. All who appear Fools , are so , and one half also of those who appear not to be . ibid. Max. 202. Sayings and Actions render a Man accomplished . p. 182. Max. 203. To know the Excellencies of ones Age. p. 183. Max. 204. What is easie ought to be set about , as if it were difficult ; and what is difficult as if it were easie . ibid. Max. 205. To know how to make use of Contempt . p. 184. Max. 206. We must know that the vulgar humour is every where . p. 185. Max. 207. To use Retention . p. 186. Max. 208. Not to die the death of a Fool. p. 187. Max. 209. Not to imitate the folly of others . p. 188. Max. 210. To know how to make use of truth . ibid. Max. 211. In Heaven all is pleasure ; in Hell all pain . The world being in the middle , has a share of both . p. 191. Max. 212. Not to discover the mystery of ones Art. ibid. Max. 213. To know how to contradict . p. 192. Max. 214. Of one Folly not to make two . p. 193. Max. 215. To have an eye over him that looks one way , and rows another . p. 194. Max. 216. To speak clearly . p. 195. Max. 217. We must neither love , nor hate for ever . p. 196. Max. 218. To doe nothing whimsically , but every thing with circumspection . ibid. Max. 219. Not to pass for a Crafty Man. p. 197. Max. 220. To cover our selves with the Fox's skin , when we cannot doe it with the Lion's . p. 198. Max. 221. Not to be too ready to engage , nor to engage another . p. 199. Max. 222. A reserved man is apparently a prudent man. ibid. Max. 223. Not to be too singular , neither through affectation nor inadvertency . p. 200. Max. 224. Never to take things against the hair , though they come that way . p. 204. Max. 225. To know ones prevailing fault . p. 205. Max. 226. Attention to engage . ibid. Max. 227. Not to be a man of the first impression . p. 206. Max. 228. To have neither the report , nor reputation of being a bad Tongue . p. 207. Max. 229. To know how to divide ones life , like a man of Parts . p. 208. Max. 230. To open ones Eyes when it is time . p. 214. Max. 231. Never to shew things before they be finished . p. 215. Max. 232. To understand the Commerce of life a little . ibid. Max. 233. To find out the palate of others . p. 216. Max. 234. Never to engage ones Reputation without good assurances of the honour and integrity of others . p. 217. Max. 235. To know how to ask . p. 218. Max. 236. To make that a favour , which would have been afterwards but a reward . p. 219. Max. 237. Never to be privy to the secrets of Superiours . ibid. Max. 238. To know the piece that we want . p. 220. Max. 239. Not to be too quaint . p. 221. Max. 240. To know how to play the Ignorant . p. 222. Max. 241. To suffer raillery , but not to use it . ibid. Max. 242. To pursue ones point . p. 223. Max. 243. Not to be a Dove in all things . p. 224. Max. 244. To know how to oblige . p. 225. Max. 245. To reason sometimes quite contrary to the mobile . p. 226. Max. 246. Never to give satisfaction to those who demand none . ibid. Max. 247. To know a little more , and to live a little less . p. 227. Max. 248. Not to put off to the last . p. 228. Max. 249. Not to begin to live , where we should leave off . ibid. Max. 250. When must one reason the contrary way . p. 229. Max. 251. We are to use Humane means , as if there were none Divine ; and Divine means , as if there were none Humane . p. 230. Max. 252. Not altogether for thy self , nor altogether for others neither . ibid. Max. 253. Not to be too intelligible . p. 231. Max. 254. Not to slight the evil , because it is little . p. 232. Max. 255. To doe small kindnesses at a time , but often . p. 233. Max. 256. To be always in a readiness to ward the blows of Clowns , Opiniatours , proud Persons , and of all other Impertinents . ibid. Max. 257. Never to come to a Rupture . p. 234. Max. 258. To look out for one that may help to carry the burthen of adversity . p. 235. Max. 259. To prevent offences , and turn them into favours . p. 236. Max. 260. Thou shalt never be wholly at the devotion of any one , nor any one at thine . ibid. Max. 261. Not to continue a Foppery . p. 237. Max. 262. To know how to forget . p. 238. Max. 263. Many things that serve for pleasure , ought not to be peculiar . p. 239. Max. 264. To be at no time careless . ibid. Max. 265. To know how to engage ones Dependents . p. 240. Max. 266. To be too good , is to be naught . p. 241. Max. 267. Silken words . p. 242. Max. 268. The Wise Man ought to doe in the beginning , what the Fool does in the end . ibid. Max. 269. To make the best of ones being new . p. 243. Max. 270. Not to condemn singly what pleaseth many . ibid. Max. 271. Let him that knows but little in his profession , stick to what he knows best . p. 244. Max. 272. To sell things as Courtesie thinks fit to value them . p. 245. Max. 273. Thoroughly to know the temper of those with whom we have to doe . ibid. Max. 274. To have the gift of pleasing . p. 246. Max. 275. To conform to common Custome , but not to common Folly. p. 247. Max. 276. To be able to retrieve ones Genius by Nature and by Art. p. 248. Max. 277. The man of true Ostentation . p. 251. Max. 278. In all things to avoid being remarkable . p. 255. Max. 279. To suffer Contradiction without Gain-saying . ibid. Max. 280. The man of good stuff . p. 256. Max. 281. The approbation of knowing Men. p. 257. Max. 282. To make absence an expedient , for being respected , or esteemed . ibid. Max. 283. The Man of good invention . p. 258. Max. 284. Meddle not in other mens business , and thine own will go well . p. 259. Max. 285. Not to lose ones self with another . ibid. Max. 286. Suffer not thy self to be obliged , nor by all sorts of People . p. 260. Max. 287. Never to act in passion . ibid. Max. 288. To live according to occasion . p. 261. Max. 289. What most discredits a Man , is to shew that he is man. p. 262. Max. 290. It 's a happiness to join esteem with affection . ibid. Max. 291. To know how to make an essay . p. 263. Max. 292. To be above , and not below ones Employment . ibid. Max. 293. Of Maturity . p. 264. Max. 294. To be moderate in ones Opinions . p. 265. Max. 295. To be , and not seem to be a man of business . ibid. Max. 296. The man of value , and majestick qualities . p. 268. Max. 297. To doe all things , as in the presence of witnesses . p. 269. Max. 298. The ready Wit , the profound Judgment , and the quaint Discerning . p. 270. Max. 299. To leave with an Appetite . Max. 300. In a word , to be Holy. p. 271. THE COURTIERS MANVAL ORACLE , OR , THE ART of PRUDENCE . MAXIME I. Every thing is now at the point of its perfection , and an able Man at the highest pitch thereof . THERE goes more to the making up of one Wise Man now a days , than in Ancient Times of seven : And at present there is more sense required for treating with one single Person , than heretofore with a whole Nation . MAXIME II. Wit and a Genius Are two Qualities wherein the Capacity of a Man consists . To have one without the other , is to be happy but by halves . It is not enough to have a good understanding , there must be a Genius also to accompany it . It is commonly the ill luck of weak or aukward People to be mistaken in the choice of their Profession , of their Friends , and of the place of their Residence . MAXIME III. Not to be too free , nor open . It is the Admiration of Novelty that makes events to be valued . There is neither pleasure nor profit in playing ones Game too openly . Not to declare immediately , is the way to hold minds in suspence , especially in matters of importance , which are the object of universal expectation . That makes every thing to be thought a mystery , and the secret of that raises veneration . In the manner of expression one ought to have a care not to be too plain : and to speak with open heart is not always convenient in conversation . Silence is the Sanctuary of Prudence . A resolution made manifest was never esteemed . He that declares himself , is obnoxious to Censure : and if he succeeds not , he is doubly miserable . We ought then to imitate the method of God Almighty , who always holds men in suspence . MAXIME IV. Knowledge and Valour club to the making of great Men. These are two qualities which render Men immortal , because they themselves are so . No man is great but in so far as he knows : and when he knows , he can doe all things . Man that knows nothing , is the World in darkness . Prudence and Strength are his Eyes and Hands . Knowledge is barren , if Valour do'nt accompany it . MAXIME V. To be always usefull . It is not the Guilder but the Adorer that makes the God. A Man of Parts had rather meet with those who depend upon him , than that are thankfull to him . To keep People in hope , is Civility ; to trust to their Gratitude , Simplicity . For it is as common for Gratitude to be forgetfull , as for Hope to be mindfull . You get always more by this , than by the other . When one hath once drank , he turns his back upon the Well : so soon as the Orange is squeezed , it 's thrown upon the ground , When Dependance ceaseth , there 's an end of Correspondence , and of Esteem also . It is therefore a lesson of Experience , that a Man ought to endeavour always to render himself usefull , nay even to his Prince ; though he must not affect an excess of silence , to make others overshoot themselves , nor for his own interest render another man's evil incurable . MAXIME VI. Man at the height of his perfection . He is not born complete ; but dayly improves in his Manners and Employment , untill at length he arrive at the point of Consummation . Now these are the marks by which we may know an accomplished Man : a quaint perception , readiness in discerning , solidity of judgment , tractableness of will , and circumspection in words and actions . Some never attain to that pitch , there is somewhat always wanting : and others arrive at it , but late . MAXIME VII . To have a care not to outdoe ones Master . All Superiority is odious , but in a Subject over his Prince , it is ever foolish , or fatal . An accomplished man conceals vulgar advantages , as a modest Woman hides her Beauty under a negligent dress . There are many who will yield in good fortune , or in good humour ; but no body will yield in Wit , and least of all a Sovereign . Wit is the King of Attributes , and by consequent , every Offence against it , is no less a Crime than Treason . Sovereigns would be witty in all things that are most eminent . Princes are willing to be assisted , but not surpassed . Those who advise them , ought to speak , as if they put them in mind of what they forgot , and not as teaching them what they knew not . This is a lesson that the Stars reade to us , which though they be the sparkling Children of the Sun , yet never appear in his presence . MAXIME VIII . A Man never taken in passion Is a mark of the sublimest reach of wit , seeing thereby a man puts himself above all vulgar impressions . It is the greatest of Dominions to rule ones self and passions . That is the triumph of free will. ) If passion ever seize the mind , let it be without prejudice to our employment , especially if it be considerable . That 's the way to prevent much vexation , and to gain a high reputation . MAXIME IX . To falsifie the defects of ones Nation . Water imbibes the good or bad qualities of the Minerals through which it passes , and Man those of the Climates where he is born . Some are more obliged than others to their Countrey , in that they have met with a more favourable constellation in it . There is no Nation how Polite soever , but hath some original failing , which their Neighbours , either out of caution or emulation censure . It is the victory of an able man to correct , or at least bely the censure of these failings . Thereby one acquires the glorious renown of being singular , and that exemption from a common fault is the more esteemed , that no body expects it . There are also Family-defects , defects of Profession , Employment and Age , which concurring all together in one and the same subject , render it an unsupportable Monster , if they be not timely prevented . MAXIME X. Fortune and Renown . The one is as fickle , as the other firm and constant . The first serves during life , and the other after death . The one resists Envy , and the other Oblivion . Fortune is courted , and sometimes obtained by the help of Friends . Renown is gained by Industry . The desire of Reputation springs from Virtue . Renown hath been and is the Sister of Giants : it is always upon the extremes either of Applause or Execration . MAXIME XI . To converse with those from whom one may learn. Familiar Conversation ought to be the School of Learning and breeding . A man is to make his Masters of his Friends , seasoning the pleasure of conversing with the profit of instruction . Betwixt Men of Wit the advantage is reciprocal . ) They who speak are rewarded with the applause that is given to what they say ; and those who hear , with the profit they receive from it . Our own interest inclines us to conversation . A man of sense frequents the company of good Courtiers , whose Houses are rather the Theatres of Heroism , than the Palaces of vanity . There are some men who besides their being Oracles themselves , that instruct others by their Example , are also so happy , that their Retinue is an Academy of Prudence and Breeding . MAXIME XII . Nature and Art : Matter and the Artist . There is no Beauty without help , nor perfection that is not apt to fall into barbarity , if Art lend not an helping hand . Art corrects what is bad , and perfects what is good . Nature commonly denies us the best , to the end we may have recourse to Art. The best Nature without Art is but a Wilderness : and how great soever a Man's Talents may be , unless they be cultivated , they are but half-talents . Without Art a man knows nothing as he ought to do , and is Clownish in every thing he sets about . ) MAXIME XIII . To proceed sometimes cunningly , sometimes candidly . Man's life is a conflict with the malice of man himself . An expert man for Weapons uses the strategems of intention . He never does what he seems to have a mind to doe . He takes an aim , but that is to deceive the Eyes that look upon him . He blurts out a word in the air , and then does a thing that no body dreamt of . If he come out with a saying , it is to amuse the attention of his Rivals , and whilst that is taken up in considering what he drives at , he presently acts what never came into their thoughts . He then , that takes heed not to be imposed upon , prevents the cunning of his Companion by good reflexions . He always understands the contrary of what one would have him to understand , and thereby he immediately discovers the falsifie . He lets the first pass goe , and expects the second or third with a good guard . And when afterwards his Artifice is known , he refines his dissimulation , making use of truth it self to deceive by . To change his cunning , he changes his ground and battery . His Artifice is to have no more Art , and all his subtilty is to pass from Dissimulation to Candour . He , who observes it with a piercing Eye , knowing the Arts of his Rival , stands upon his guard , and discovers darkness under a veil of light . He un●●ddles a procedure the more mysterious , that every thing in it is sincere . And thus the wiles of Pytho engage the candour of Apollo . MAXIME XIV . The thing and the manner of the thing . The substance is not enough , unless it be cloathed with its circumstances . An ill way spoils all , it even disfigures Justice and Reason . On the contrary , a gracefull way supplies all defects , it guilds a denial , sweetens the sharpness that is in truth , and smooths the wrinkles of old age . The How does much in all things . A free and disengaged way charms the minds of men , and makes the complete Ornament of life . This Maxime is taken out of the third Chapter of the Authours Discreet , Del modo y Agrado . And seeing that Chapter is very instructive , the Reader , I hope , will not take it ill to have here an abstract of it . For this great Precept , says he , Cleobulus got the Reputation of the chief of the Wise Men. And , indeed , it is the chief of Precepts . But if to teach it was sufficient for procuring the name of a Wise Man , nay , and of the chief of the Sages , what rem●ins for him that shall put it in practice ? For to know things , and not to practise them , is not to be a Philosopher but a Grammarian . In all things the circumstance is as necessary as the substance , nay , and more . The thing that first presents to us , is not the essence , but the appearance . By the outside we come to the knowledge of what is within . By the bark of the manner we discern the fruit of the substance : insomuch that we judge of Persons whom we know not by their deportment . The way and manner is that part of merit which most affects the attention . And seeing it is to be acquired , he that is without it is inexcusable . Truth has force ; Reason authority ; and Justice power : but they are without luster if the gracefull way be wanting ; as with it every thing is set off with more advantage . It makes amends for all things , even for the defects of reason ; it guilds slights , paints deformities , hides imperfections , and in a word , disguises every thing . Great Zeal in a Minister ; Valour in a Commander ; learning in a Scholar ; Power in a Prince ; are not enough , unless these qualities be accompanied with that important formality . But it is in no employment more necessary , than in Sovereign Command . To be humane rather than despotick is in Superiours a singular way to engage . To see a Prince make Superiority yield to Humanity , obliges Subjects upon a double account to love him . He must reign in the first place over the wills of men , and then over the rest . Conciliate to thy self the good will , and even the applause of all men , if not out of inclination , at least by art . For they who admire , mind not whether thy way be natural or adventitious . There are many things which are worth but little in themselves , and yet are esteemed for their manner . By the help of that old things become new , and return into fashion . If the circumstances be of common use , they palliate the uncouthness of Antiquity . The relish of men advances always , and never recoils . What is past takes not , and nothing but what is new pleases it . Nevertheless , a little change may beguile it . Circumstances make things grow young again , they cure them of the musty scent , and the mouldiness of Too often , which is always intolerable , and especially in imitations , which can never rise neither to the height , nor Novelty of the Original . This is still more obvious to be seen in the functions of the mind . For though things be very well known , yet they never fail to raise the Appetite , if the Oratour and Historian hit upon a new way of saying or writing them . When things are exquisite , they cloy not , though they be even seven times repeated . But though they be not tedious , yet they are not admired . And therefore it is necessary to season them , otherwise to the end they may excite attention . Novelty caresses and charms the Palate . And objects are renewed merely by changing the Ragoe , which is the true art of pleasing . Two men shall say the very same things , and yet the one shall please , and the other by the same means offend . So important it is to know the way how ! So usefull is a gracefull manner , and so hurtfull an unseemly ! Now if the want of a manner be so remarkable , what must that be which is actually bad , and designedly offensive , and especially in those that hold a publick Post ? Thy Clownish Air is but a small defect , said a Wise Man , and yet it is enough to make all people disgust thee . On the contrary , an external agreeableness promises a suitableness of mind ; and beauty vouches for good humour . The gracefull manner so guilds and sets off a No , as to make it more esteemed than an ill seasoned Yea. It so skilfully sugar's over truths , that they pass for blandishments : and sometimes when it seems to flatter , it undeceives , by telling People not what they are , but what they ought to be . MAXIME XV. To make use of Auxiliary-wits . The happiness of great men consists in having witty men about them , who clear them from the difficulties of ignorance , by disentangling their affairs . To entertain Wise Men , is a grandeur surpassing the barbarous haughtiness of that same Tigranes , who prided himself in being served by Kings , whom he had conquered . It is a new kind of Dominion to make those our Servants by Art , whom Nature hath made our Masters . Man has much to know , and but a short while to live ; and he lives not at all , if he know nothing at all . It is therefore a singular piece of skill to study without pains , and to learn much , by learning of all . When that is once done , you shall see a man speak in a publick Assembly with the wit of many ; or rather , you hear as many Sages speaking by his mouth , as have before instructed him . Thus , the labours of others make him pass for an Oracle , seeing these Sages fit his Lesson for him , and distill into him the quintessence of their knowledge . After all , let him who cannot have Wisedom for a Servant , endeavour at least to have it for a Companion . MAXIME XVI . Knowledge and a right intention . Both these together are the source of good successes . A good Understanding with a bad Will , make a monstrous Marriage . An ill intention is the poison of Humane life , and is the more mischievous when backed by knowledge . That 's an unlucky Wit which is employed to doe evil . Learning destitute of true judgment is double folly . ) MAXIME XVII . Not to follow always one and the same Conduct . It is good to vary , that you may frustrate the Curiosity , especially of those who envy you . For if they come to observe an uniformity in your actions , they will prevent your enterprizes , and by consequent make them miscarry . ) It is easie to shoot a Fowl that flies out-right , but not a Bird which is irregular in its flight . Yet it is not good to be always upon the intrigue neither ; for at second bound the cunning will be discovered . Jealousie is upon the watch ; there is much skill required to guard against it . ( A cunning Gamester never plays the Card which his Adversary expects , and far less that which he desires . ) MAXIME XVIII . Application and Genius . No body can be eminent without both these . When those two parts concur , they make a great man. An ordinary Wit that applies it self , goes farther than a sublime mind without application . Reputation is got by indefatigable labour . What costs but little , is good for nothing . Some have wanted application even in the highest employments ; so rare a thing it is to force ones Genius . To have rather be indifferent in a sublime employment , than excellent in an indifferent , is a desire rendred excusable by Generosity . But he is not to be pardoned who rests satisfied to be indifferent good in a small employment , when he might excell in a great . One must have Art and a Genius then , which he is to complete by application . MAXIME XIX . Not to be too much blazed abroad by the noise of Fame . It is the usual misfortune of every thing that hath been much talked of , always to come short of the perfection that men have imagined to themselves . ) Reality can never equal imagination , seeing it is as difficult to have all perfections , as it is easie to entertain a notion of them . Since desire is the Husband of imagination , it always conceives much more of things than they are in effect . How great soever perfections may be , they never match the Idea of them . And as men find themselves frustrated of their expectation , so they undeceive themselves in stead of admiring . Hope always lessens the truth . And therefore Prudence ought to correct it , by qualifying it so , that the enjoyment may surpass the desire . Some beginnings of Credit serve to awaken the Curiosity , but not to endear the object of it . It is most honourable when the effect exceeds the notion and expectation . This rule holds not good in evil , wherein exaggeration serves to belie , calumnie , and detraction with the greater applause , by making that appear tolerable which was thought to be abominable . MAXIME XX. Every man in his time . People of extraordinary and eminent merit depend on the Times . All have not had the Age they deserved , and many who have met with that , have not had the happiness to make the best of it . Others have been worthy of a better Age ; which is an argument , that every thing that is good , does not always triumph . Things of this world have their seasons , and that which is most eminent , is obnoxious to the freakishness of Custome . But it is always the comfort of a Wise Man , that he is Eternal . For if his own age be ungreatefull to him , those that come after doe him Justice . MAXIME XXI . The Art of being happy . There are rules of good Fortune ; and Happiness in regard of a Wise Man is not always fortuitous . His industry can help it forwards . Some think it enough to stand at the Gate of Fortune in a good posture , and expect till she open it . Others doe better , and trusting to their confidence or merit advance farther on , so that by cajoling of Fortune , soon or late they gain her . However , according to right Philosophy , vertue and application are the onely Arbiters of a man's lot . For as imprudence is the source of all the crosses of life , so Prudence is the cause of all its happiness . MAXIME XXII . The Man that takes . A gentile Education is the portion of Men of Breeding . The knowledge of the Affairs of the Time , good sayings spoken to purpose , pleasant ways of doing things , make the man of fashion : and the more he excells in these things , the less he holds of the vulgar . Sometimes a sign or gesture makes deeper impression than all the documents of a severe Master . The art of conversing hath stood in greater stead to some , than the seven liberal Arts all together . MAXIME XXIII . To have no blemish . There is no perfection without an If , or a But. There are but very few that want faults , either in manners or body . But there are a great many who are vain of the faults , which it would be easie for them to amend . When we see the smallest defect in an accomplished man , we say it's pity , because one Cloud is enough to eclipse all the Sun. These defects are blemishes at which envy levels . It would be a notable piece of skill to change them into persections , as Julius Caesar did , who being bald , covered that defect under the shadow of his Laurels . MAXIME XXIV . To moderate ones own imagination . The true means of living happy , and of being always esteemed Wise , is either to correct it , or confine it . Otherwise it takes a Tyrannical Empire over us , and transgressing the limits of speculation , becomes so very absolute , that life is happy , or miserable , according to the different fancies that it imprints upon us . For to some it represents nothing but pains and trouble , and through their folly becomes their Domestick Executioner . Others there are again , to whom it proposes onely pleasures and grandeurs , delighting to divert them in dreams . And these are the effects of imagination , when not curb'd by reason . MAXIME XXV . A good Pryer . To understand the art of reasoning and discourse , was heretofore the Science of Sciences : but that alone will not doe now a-days , we must guess and divine , and especially if we would undeceive our selves . He that is not a good Pryer can never be a good Judge . There are Spies over the heart and intentions . The truths which import us most , are never told us but by halves . A man of Wit must dive into the meaning of them , checking his credulity in what appears advantageous , and giving the reins to believe as to that which is odious ! MAXIME XXVI . To find out the weak side of every one . That is the art of managing humours , and of gaining our ends upon men . It depends more upon skill than resolution to know how to win upon the minds of People . There is no will that hath not its predominant passion , and these passions are different according to the diversity of tempers . All men are Idolaters : some of honour , others of interest , and most part of their pleasures . The skill is then , to know aright these Idols , if we would hit the weak side of those who adore them . He that can doe so , has the key of another man's will. ) We must move with the first mover ; and that is not always the higher , but most commonly the lower faculty . For in this world the number of those who are irregular , is far greater than of those who are not . ( We are first to know the Character of the Person , next feel his Pulse , and then attack him by his strongest passion , which is his weaker side . That is a sure way to gain the Party . ) MAXIME XXVII . To prefer intention before extention . Perfection consists not in quantity , but in quality . Of all that is very good , there is always but very little . That whereof there is much , is little esteemed . And even amongst men Giants pass commonly for real Dwarfs , ( some value Books for their bulk , as if they were made rather to load the Arms than to exercise the mind . ) Extention alone could never exceed mediocrity . And it is the unhappiness of men that offer at every thing , to excell in nothing , because they would excell in all . Intention gives an eminent rank , and makes a Heroe , if the matter be sublime . MAXIME XXVIII . To have nothing that 's vulgar . He was a man of an excellent discerning , whom it displeased to please many : Wise Men are never fond of vulgar Applause . There are Camelions of so popular a palate , that they take more pleasure to suck in a gross air , than to smell the sweet Zephyres of Apollo . Be not dazled at the sight of the miracles of the vulgar . Ignorants are always in a maze . That which makes the folly of the mobile admire , undeceives the discerning of the Wise . MAXIME . XXIX . The upright Man. One ought always to be on the side of Reason , and that so constantly , that neither vulgar passion , nor any tyrannical violence may be able to make him abandon the party . But where is that Phoenix of equity to be found ? Sure , she has not many Adherents . There are many who publish her praises , but will not admit her into their Houses . Others follow her as far as danger will permit ; but when they come to that , some like salse Friends deny her ; and the rest , like Politicians , pretend they know her not . She , on the contrary , scruples not to fall out with Friends , with Powers , nay , and with her own interest : and there lies the danger of mistaking her . The cunning stand neuter , and by a plausible and metaphysical subtilty , endeavour to reconcile their Conscience with reason of state . But an upright man looks upon that way of trimming as a kind of Treason , thinking it more honour to be constant , than to be a Statesman . He is always where truth is : and if he sometimes leave people , it is not that he is fickle , but because they have first forsaken reason . MAXIME XXX . Not to affect extraordinary , nor yet Chimerical Employments . That affectation serves onely to attract contempt . Whimsey hath hatched many Sects : but a Wise Man ought to espouse none of them . There are some strange palates , that like nothing of what others love . Every thing that is singular pleases them . It is true , that makes them to be taken notice of , but rather to be laughed at than esteemed . Nay , ( those who would be wise , ought to have a special care not to affect to be so . ) Upon far better ground ought they , who are of a profession , that renders the professours ridiculous . We name not here the Employments , seeing the contempt that every one has of them , makes them sufficiently known . MAXIME XXXI . To know happy People , to make use of them , and the unhappy to avoid them . Misfortune commonly is an effect of folly : and there is not a more dangerous contagion than that of the unfortunate . We must not open the door to the least evil , for others , and those greater too , which lie in ambush come always after . The true skill at play , is to know how to discard . The lowest Card that turns up , is better than the highest of the former dealing . In doubts , there is no better expedient than to consult the wise : soon or late that will answer our expectation . MAXIME XXXII . To have the reputation of contenting every body . That gives Credit to those who Govern . By that means Sovereigns gain the good will of the publick . The onely advantage they have , is , that they can doe more good than other men . Those are the truest Friends who are made by reiterated Amities . But there are some of a humour of contenting no body , not so much because that would be chargeable to them , as that their Nature is averse from shewing kindness . In all things contrary to Divine Bounty , which communicates it self incessantly . MAXIME XXXIII . To know how to be a denied Man. If it be a great art to know how to refuse favours , it is a far greater to be able to deny ones self in business and visits . There are some troublesome employments that corrode the most pretious time . It is better to doe nothing at all , than to be busie to no purpose . It is not enough to be a prudent man , to make no intrigues , but he must also avoid to meddle in them . We must not be so much at the devotion of others , as not to be more at our own . We are not to abuse Friends , nor to require more of them than they are willing to grant . Every thing that is excessive is vitious , especially in conversation : and without that moderation there is no preserving of the good will and esteem of others , on which Civil Decency depends . One should use all his liberty in chusing what is most excellent , but so , as he never offend against judgment and discretion . MAXIME XXXIV . To know ones own strength . That knowledge serves to cultivate the excellent and improve common endowments . Many would have become great men , had they known their true Talent . Strive then to know thine own , and join to it application . In some judgment has the advantage , and in others courage : most part lay a constraint upon their Genius : whence it is that they never excell in any thing . One is late in forsaking what passion made him early espouse . MAXIME XXXV . To weigh things according to their just value . It is the onely ruine of Fools , that they never consider . Seeing they do not comprehend things , they neither see the damage , nor profit , and by consequent trouble themselves not about them . Some set a great value upon that which is but of little worth , because they take all things the backward way . Many for want of sense , feel not their distemper . There are some things on which one cannot think too much . The wise man reflects on all , but not on all alike . For he dives where there is any ground , and sometimes he thinks there is more in the thing than he thinks of : So that his reflexion goes as far as his apprehension went. MAXIME XXXVI . Not to engage in any enterprise before one hath examined his own fortune and ability . This experience is far more necessary than the knowledge of our constitution . If it be the mark of a Fool to begin at forty years of age , to consult Hipocrates about his health : He is a far greater Fool , who begins at that age , to go to the School of Seneca , to learn how to live . It is no small point to know how to govern ones fortune , whether it be in waiting till she be in the good humour : ( for she loves to be waited on ) or in taking her such as she offers . For she hath an ebbing and flowing , and it is impossible to fix her , being so irregular and variable as she is . Let him who hath often found her favourable , not desist from importuning her , because it is usual with her to declare for the bold , and being courtly , to love the young . Let him who is unhappy withdraw , that he may not meet with the affront of a double repulse , in presence of a happy rival . MAXIME XXXVII . To guess at the meaning of the little hints that are given us by the bye , and to know how to make the best of them . This is the delicatest part in humane conversation ; it is the finest probe of the recesses of the heart of man. There are some malitious and angry jirks dipt in the gall of passion : and these are imperceptible Thunder-bolts , that strike down those whom they smite . Many times a word hath thrown down headlong from the pinacle of favour , those whom the murmurings of a whole people combined against them could not so much as shake . There are other words or hints which produce an effect quite contrary , that 's to say , which support and encrease the reputation of those to whom they are addressed . But seeing they are cunningly glanced , so also are they to be cautiously received . For the security consists in smelling out the intention , and the blow foreseen is always warded . MAXIME XXXVIII . To be moderate in good fortune Is the part of a good Gamester , when Reputation lies at stake . A brave Retreat is as great as a brave Enterprise . When one hath acted great exploits , he ought to secure the glory of them , by drawing off in time . A continued Prosperity is always suspected . That which hath its interruptions is the surer . A little sharp with the sweet makes it relish better . The more Prosperities crowd one upon another , the more slippery they are , and subject to a reverse . The quality of the pleasure makes sometimes amends for the shortness of the enjoyment . Fortune is weary to carry one and the same man always upon her shoulders . MAXIME XXXIX . To know the nature and season of things , and to be able to make use of them . The works of Nature commonly attain to the point of their perfection . They encrease always by degrees , untill they arrive at it ; and so soon as they are come to that , decline again as fast . On the contrary , the works of art are never so perfect , but that they still may be more . It is the sign of a quaint discerning to observe what is excellent in every thing : but few are capable of that , and those who may , do not always doe it . There is a point of maturity even in the fruits of the mind : and it is good to know that point , that we may make our best of it . MAXIME XL. To gain the love of all . It is much to be admired , but it is far more to be beloved . The fortunate Planet contributes somewhat to that , but Industry all the rest . This perfects what the other did but begin . An eminent merit is not enough , though , in reality , it be easie to gain the affection , when one hath once gained the esteem . He that would be beloved , must love , be beneficent , give good words , and still shew better effects . Courtesie is the politick magick of great Persons . One must first set his hand to great affairs , and then open it liberally to good Pens : alternately employ the Sword and the Paper . For the favour of Writers who perpetuate great Exploits is to be courted . MAXIME XLI . Never to Exaggerate . Never to speak in Superlatives , is a sign of a Wise Man. For that way of speaking always wounds either Truth or Prudence . Exaggerations are so many prostitutions of Reputation , in that they discover the weakness of understanding , and the bad discerning of him that speaks . Excessive Praises excite Curiosity , and incite to Envy . So that if merit answer not the value that is set upon it , as it commonly happens ; general opinion revolts against the imposture , and makes the flatterer and flattered both ridiculous . And therefore a prudent man proceeds with a close rein , and chuses rather to offend by giving too little , than too much . Excellence is rare , and by consequent the value of it is to be well weighed . Exaggeration is a kind of lying : by Exaggeration one gets himself the reputation of a man of bad discerning , and which is worse , of little judgment . MAXIME XLII . Of the Ascendant . This is a certain unaccountable force of Superiority that springs from the Nature , and not from the Artifice , nor affectation of him that has it . Every one submits thereto without knowing how , unless it be that one yields to the insinuating power of the natural authority of another . These Paramount Genies are Kings by merit , and Lions by a privilege that is born with them . They command the Heart and Tongues of others by a secret Charm , that makes them be respected . When such men have the other requisite qualities , they are cut out for the chief movers of the Government Politick , in respect they can doe more with a hint , than others with all their efforts and reasons . This Empire , saith the Authour , in the Chapter Del senorio en el dezir , &c. is skotched out by nature , and finished by art . All who have that advantage , find things ready done to their hands . Nay , Superiority it self facilitates all things to them , insomuch that nothing puzles them , but in every thing they come off with Honour . Their sayings and actions seem as great again as they are . An ordinary thing hath even appeared excellent , when seconded by that Empire . They who want that Superiority , enter diffidently upon affairs : which takes from them much of their gracefulness , especially if it be observed . From diffidence immediately springs fear , which shamefully banishes assurance ; and by consequent action and reason loose all their lustre . That fear so absolutely Tyrannizes over the mind , that it deprives it of all liberty . Insomuch that reason is at a stand , words are frozen , and activity remains under an interdict . The Ascendant of him that speaks , gains him at first the respect of him who hears . It makes the greatest Critick give attention , and Sovereignly sways the consent of a whole Company . It furnishes expressions , nay , and sentences to the person that speaks : whereas fear choaks the words . Timidity is sufficient to chill reasoning : and though it could overflow with a Torrent of Eloquence , yet the great cold of fear will put a stop to its course . He that with Native Authority enters into Conversation , has respect at his Devotion before hand : But he who comes to it with fear , accuses himself of weakness , and confesses he is overcome : for which diffidence of mind he is despised , or at best not much esteemed of others . The truth is , a wise man ought to be reserved , and particularly when he is not acquainted with his company . He first tries the foard , but especially if he foresee that it is deep . Though it be both Civility and Duty to qualifie this imperious boldness , in speaking to Princes and great men ; yet one must have a care of falling into the extremity of discomposing bashfulness . There it is that a man ought to keep a mean betwixt boldness and confusion , that he may neither be disagreeable nor ridiculous . Let neither thy fear be so great , as to make thee lose assurance ; nor thy boldness so sawcy , as to forget respect . That Superiority glisters in all sorts of people , but much more in great men . In an Oratour it is more than one circumstance : It 's essential to a Lawyer ; In an Ambassadour it is a glorious Quality ; and a victorious Attribute in a Commander : but in a Prince it is the Ornament of perfection . It raises the price of all humane actions ; and reaches even the countenance , which is the throne of comeliness ; and the gate also in such a manner , that the steps of a man are the signatures of the character of his heart ; and judicious persons delineate theirs by a noble way of acting and speaking . For sublime actions are of double value , when they are accompanied with majesty . Some are born with an universal power in all that they say and doe . One would say that nature had made them the elder brothers of mankind . They are designed to be Superiours in all things , if not in Dignity , at least in Merit . A spirit of Dominion exerts it self in them , even in their most common actions . All obey them , because in every thing they excell . They rob the hearts , and so at first become the masters of others ; for their capacity is large enough for all things . And though there may be others sometimes that have more learning , nobility , nay , and vrtue ; yet still they get the better on 't by an Ascendant , that gives them the Superiority ; so that if they be not in the right , yet at least they make good their title by possession . MAXIME XLIII . To speak with the Vulgar , but to think with the Wise . To go against the stream , is a thing wherein it is as impossible to succeed , as it is easie to be exposed to danger . Socrates was the onely man that could undertake it . Contradiction passes for an affront , because it is a condemning of the Judgment of another . Malecontents multiply , sometimes because of the thing that is censured ; and sometimes because of the Party that it had . Truth is known but of a very few , and false Opinions go current with the rest of the world . One must not judge of a wise man by what he says , seeing sometimes he speaks at second hand , that 's to say , according to the common voice , though his judgment give the lie to the vulgar errour . A wise man shuns as much to be contradicted , as to contradict . The more his judgment enclines him to censure , the more he has a care not to publish it . Opinion is free ; it neither can nor ought to be forced . The wise man retires within the Sanctuary of his silence , and if sometimes he be communicative , it is but to a few , and those the Wise . MAXIME XLIV . To sympathize with great men . It is the quality of a Heroe to love a Heroe ; it is a secret instinct that nature bestows upon those whom she intends to conduct to Heroism . There is a kindred of hearts and inclinations , and the effects of it are by the vulgar attributed to enchantment . That sympathy rests not at esteem , it proceeds to good will , and at length arrives at affection : it persuades without speaking , and obtains without recommendation . There is an active and a passive , and the more sublime , the more happy they are . The skill lies in knowing , distinguishing , and understanding how to make the best use of them . Without that inclination the rest is good for nothing . MAXIME XLV . To use Reflexion without abusing it . Reflexion ought neither to be affected nor known . Artifice is to be hid , in as much as it is suspicious , and all caution more , because it is odious . If Cheating be in vogue ; double your vigilance , but without making it known , lest that make people distrustfull . Suspicion provokes to revenge , and sets men upon thoughts of doing the hurt , that they never thought on before . Reflexion upon the state of affairs , is a great help in acting . There is not a better proof of a man of sense , than to be reflexive . The greatest perfection of actions depends on the full knowledge with which they have been executed . MAXIME XLVI . To correct ones Antipathy . It is our custome to hate right or wrong , that 's to say , even before we know what he is , whom we hat : and sometimes that vulgar aversion , has the boldness to attack great persons . Prudence ought to keep it under . For nothing discredits us more , than to hate those who deserve to be beloved . As it is noble to sympathize with Heroes , so is it disgracefull to have antipathy against them . MAXIME XLVII . To shun Engagements Is one of the chief Maximes of Prudence . In large places there is always great distance from one end to the other . It is the same in great affairs . We must jog on a good way before we come to see the end of them . And therefore the wise engage not willingly therein . They come to a rupture as late as possibly they can , seeing it is easier to wave the occasion , than to get off , if engaged with honour . There are temptations of judgment , which it is safer to avoid , than to overcome . One Engagement draws a greater after it , and commonly there is a precipice hard by . Some men naturally , and sometimes through a national fault , meddle in every thing , and engage inconsiderately . But he that takes reason for his Guide , proceeds always with circumspection . He finds greater advantage in not engaging , than in overcoming : and though some rash blockhead may be ready to begin , yet he has a care not to make a second . MAXIME XLVIII . The man of a good Stock . The more depth one hath , the more man he is . The inside ought to be worth as much again as what appears outwardly . Some men have no more but a front , just like Houses , which for want of a good foundation , have not been finished . The entry speaks the Palace , and the Cottage the Lodging . These men have nothing that one can fix upon , or rather every thing is fixed with them . For after the first salutation the conversation is at an end . They make their complement of entry , as the Sicilian Horses their Caracols , and then all of a sudden are dumb . For words are soon drained when the Understanding is shallow . It is easie for them to deceive others , who like themselves have nothing but a shew ; but they are fops to men of discerning , who presently discover that they are empty within . MAXIME XLIX . The judicious and penetrating man Masters objects , and is never mastered by them . He presently sounds the bottom of the profoundest depth . He knows very well how to make the Anatomy of mens capacities . Let him but look upon a man , and he 'll dive into the depth of him , and know him throughly . He deciphers all the secrets of the closest heart . He is quick in conceiving , severe in censuring , and judicious in drawing his consequences . He discovers all , observes all , and comprehends all . That and the preceding Maxime have their Commentary in the Authours Discreet , ch . Hombre Juizioso y notante , where thus he speaks . Momus reasoned but very dully , when he would have had a little Window to be made in the heart of Man. It would be of very little use to some men , who look through perspective glasses . A good judgment is the principal key of another man's heart . It is to no purpose for ignorance to retreat into the Sanctuary of silence , and Hypocrisie into a whited Sepulchre , a judicious man discovers all , guesses at all , and penetrates into all . He at first distinguishes appearance from reality . He looks into the inside , and rests not on the vulgar surface . He deciphers the intentions and ends ; for the key of Criticizing is in his possession . Seldom hath deceit , and far less ignorance bragg'd of being too hard for him . That pre-eminence hath rendred Tacitus so famous in the particular , and Seneca so esteemed in the common . There is no quality more opposite to vulgar ignorance than this : it is sufficient alone to gain a man the reputation of discreet . The vulgar hath always been malitious , but never judicious : And though it says any thing , yet it understands not every thing . It seldom distinguishes truth from probability . Seeing it never bites but the bark , it swallows down all , without nauseating a lie . And about two pages after . A yea from those judges of merit and capacity , is worth more than all the acclamations of a people . And it was not without ground , that Plato called Aristotle his whole School ; and Antigonus the Philosopher Zeno , the whole sum of his Renown . But it is to be observed that there is great difference betwixt censure and backbiting For the one is grounded upon indifference , and the other upon malice . Our Aphorism enjoins not a discreet man to be satyrical , but to be intelligent : it prescribes not the condemning of every thing , which would be an insupportable extravagance of mind ; but far less the approving all things , which is the silliest piece of Pedantry . MAXIME L. Never to lose the respect which is due to ones self . One ought to be such , as to have no cause of blushing in private . His own Conscience ought to be a sufficient rule of his Actions . A good man is more obliged to his own severity , than to all Precepts . He refrains to doe what is indifferent , for fear of wounding his own modesty , rather than offending against the Authority of his Superiours . When one stands in awe of himself , he stands in no need of Seneca's imaginary Tutor . MAXIME LI. The man of a good choice . A good choice supposes a good discerning and good sense . Wit and Study are not sufficient to make a happy life . There is no perfection , where there is nothing to be chosen . To be able to chuse , and to chuse well , are the two advantages of a good discerning . Many who have a pregnant and fertile wit , a strong judgment , and much knowledge acquired by study , are at a loss when they are to make a choice : it is fatal to them to hit upon the worst , and one would say , that they loved to deceive themselves . It is then one of the greatest gifts of Heaven , to be a man of a good choice . MAXIME LII . Never to be disordered . It is a great point always to be master of ones self . A man thereby becomes excellent , and has the heart of a King , seeing it is very difficult to shake a great Soul. Passions are the Elementary humours of the mind : so soon as these humours exceed , the mind becomes sick ; and if the distemper rise to the mouth , Reputation is much in danger . One ought therefore so to get the mastery over himself , that he may never be accused of transport , neither in the height of prosperity , nor in the worst of adversity ; but on the contrary make himself be admired as invincible . MAXIME LIII . Diligent and intelligent . Diligence executes speedily what intelligence projects slowly . Precipitancy is the passion of fools , who not being able to discover the danger , act at hap-hazard . On the contrary , the wise trespass in slowness , the common effect of reflexion . Sometimes delay makes a well concerted enterprise to miscarry . Speedy execution is the mother of good Fortune . He hath done much , who hath left nothing to be done till to morrow . It 's a saying worthy of Augustus : Festina lentè , make haste slowly . MAXIME LIV. To be a man of metal . When the Lion is dead , the Beasts are not afraid . Brave men are not to be jeasted with . If one resist not the first time , he 'll far less resist the second , and it grows still worse and worse . For the same difficulty that in the beginning might have been surmounted , is greater in the end . The vigour of mind surpasses that of the body , it must always be in a readiness , as well as the Sword , to be made use of when occasion serves . By that means we gain respect . Many men have had eminent qualities , who for want of a good heart , have been looked upon as dead , seeing they have been buried alive in the obscurity of contempt . It is not without reason that Nature hath given Bees both honey and a sting , and the body of man also both nerves and bones . The mind then , must also have some mixture of sweetness and resolution . MAXIME LV. The man that can wait with patience . Never to be too forward nor passionate , is the sign of a free and unconfined heart . He that is master of himself , will soon be of others . We must traverse the large carriere of time , before we come to the centre of occasion . A rational temporizing ripens secrets and resolutions . The crutch of time does more business than the Club of Hercules . God himself when he punishes us , makes not use of the rod , but of the season . It was a good saying of Philip the second of Spain : Time and I are good enough for other two . Nay , Fortune rewards with interest those who have the patience to wait for her . The Authour in the third Chapter of his Discreet , having given an allegorical description of the triumphant Chariot of Expectation , drawn by Remora's , and of her Throne made of the shell of a Tortoise ; and having told , how that Chariot was on a day attacked by a Squadron of Monsters , which were blind passion , undiscreet engagement , imprudent haste , fool-hardiness , inconsideration , precipitation and confusion : Expectation , says he , knowing the greatness of the danger , commanded Retention to make hault ; and Dissimulation to amuse the Enemies , whilst she should consult what was best to be done . The wise Bias , chief Servant to that great Mistress of her self , advised her to imitate Jupiter , whose Thunderbolts would have already been all spent , if he had not had patience . Louis XI . King of France , was of the Opinion that she should dissemble as he had done , who never taught his Son any other Grammar , nor other Politicks . Don John II. King of Aragon , represented to her , that till then the Spanish delaying had wrought more than the French haste . The great Augustus recommended above all things , and instead of all , his Festina Lenté . The Catholick King Don Ferdinand , as a Prince of Politicks , wherein expectation is well versed , spake more largely . One must , said he , be master of ones self , and then he 'll quickly be of others . Temporizing seasons resolutions , and ripens secrets : whereas precipitation always begets untimely births that never attain to the life of immortality . One must think leisurely , and execute speedily . All diligence that is not directed by staidness runs great risk . Things escape from it , as easily as they fall in its way : and sometimes the resounding of the fall is the first signal of their being laid hold on . Expectation is the fruit of great hearts ; and abounds in good successes . Men of little courage can neither keep time nor secrets . And then he concludes with that Catalan Oracle : God makes not use of the rod but of the season . MAXIME LVI . To find out good expedients . Is the effect of a happy quickness which is no more puzled at any thing , than as if nothing happened fortuitously : Some after long plodding , are still mistaken in every thing ; and others hit upon expedients for all things , without thinking on them before . There are characters of Antiperistasis , that never succeed better than in a plunge . These are Prodigies that doe every thing well upon the spot , and all things ill which they have premeditated . What they hit not upon at first , they never hit upon . Such people have great Reputation , because by the quickness of their thoughts , and the success of their enterprises , men judge their capacity to be Prodigious . Promptitude , saith the Authour , in his Discreet , Chap. Tener buevos repentes , is the Mother of good Fortune . Unpremeditated hits proceed always from a high-flown mind . And some lines after . If esteem be due to all that is pertinently done or said , a pat expedient found out at the nick , deserves applause . Readiness and success give a double value to things . Some think much , and nevertheless still fail ; and others succeed in all things , without thinking on them before . The quickness of wit supplies the defect of a deep judgment . What offers at first anticipates consultation . There is nothing casual for such men , inasmuch as the presence of mind stands them in stead of forecast . Extemporaries are the gentile feats of a good discerning , and the loadstone of admiration . Ordinary actions unpremeditated , make a greater shew than high designs that have been concerted . And a page after . One single extemporary hit was enough to procure Solomon the renown of being the wisest of men . By one word he rendred himself more redoubtable , than by all his power . Alexander and Caesar deserved to be the elder Sons of Fame , the one by bethinking himself to cut the Gordian Knot ; and the other by saying when he fell , It is a good sign that Africa is under me . Two Extemporaries were as good to both , as the Conquest of two parts of the world . That essay gave a specimen , if they were capable of ruling the Universe . If a sudden repartee hath always been plausible , a prompt resolution deserves well to be applauded . A happy promptitude in the effects , shews an eminent activity in the cause . Promptitude in conceiving , is a sign of subtilty , and a readiness in finding out good expedients , is a proof of Wisedom so much the more to be esteemed , that there is a great distance betwixt vivacity and prudence , and betwixt wit and judgment . It is a perfection no less necessary than sublime in Generals of Armies , and brave men , inasmuch as their actions and executions are for most part all sudden and transitory , by reason of the many fortuitous cases that have neither been foreseen , nor consulted ; and so must be ordered according as occasion offers : wherein consists the triumph of their presence of mind , and by consequent the whole assurance of their Victories . But it becomes Kings better to think , because all their actions are eternal . They are to consider for many , and consequently have need of much Auxiliary Prudence , that they may secure the publick repose . They have time , and their Beds , where they let their resolutions ripen . They spend whole nights in thinking , that they may spend the days in safety . In a word , they labour more with the head than with the hands . And in the third Chapter of a Heroe . He thus speaks . The sayings of Alexander are the Flamboes of his deeds . Caesar was equally prompt in thinking and in acting . The promptitude of the mind is as happy as that of the will is dangerous . It furnishes wings for soaring to the height of grandeur . With these wings many have raised themselves from the centre of obscurity to the orb of the Sun. If subtilty reign not , it deserves , at least to accompany those who reign . The ordinary sayings of a King are Crowned points of Wit. The treasures of Princes often fail ; but their witty sayings are everlastingly preserved in the repository of Fame . Brave men have gone farther sometimes with one word , than with the force of their Arms , Victory being the ordinary reward of a shot of wit. The King of Sages , and the wisest of Kings , acquired that reputation by the ready expedient , which he found out in the greatest of all differences , which was to plead for an Infant . And this shews that wit is usefull to give credit to Justice . MAXIME LVII . The surest men are men of Reflexion . What is well , comes always in good time . What is incontinently done , is as soon undone . That which is to last to eternity , ought to be an eternity a making . Perfection is the onely thing that is minded , and nothing lasts but what is perfect . All that proceeds from a profound Understanding , endures for ever . What is worth much costs much . The most pretious Metal is the latest in coming to perfection , and the heaviest . Soon enough , if well enough , said a Wise Man. We examine not how long one has been a doing of a work , but if it be well done . That onely makes it valuable . Fast and slow , are accidents which are unknown or forgotten : whereas Well is permanent . What is done in a trice , will be undone all of a sudden . It soon ends , because it was soon finished . The more the Children of Saturn come before the time , the faster he devours them . That which is to last for eternity , ought to be an eternity in coming . Gratian in his Discreet , Chap. Tener buevos repentes . Apelles said to a Painter , who bragg'd that he spent but little time in making his Pictures : That is easily believed , because it is seen . The famous Michael Angelo , who was very long about his Works , said , that in arts haste was good for nothing , and that as Nature takes much time in forming Animals , that are to last long : so Art that strives to imitate Nature , ought to work leisurely , it being impossible for man to doe any thing that is excellent in haste . MAXIME LVIII . To shape ones self according to people . One must not strive to shew his parts alike with all people , nor employ greater force than the occasion requires . There must be no profusion neither of knowledge nor power . The skilfull Fowler throws no more meat to the Birds than what is necessary to catch them . Have a special care not to make ostentation of every thing , for you 'll soon come to want admirers . Some new thing is to be kept in store , that we may appear with to morrow : every day a fresh proof , is the way still to keep in credit , and to be the more admired , that so one never shews the bounds of his capacity . MAXIME LIX . The man that makes himself to be desired and regretted . If a man enter the house of Fortune by the gate of pleasure , he comes out commonly by the door of vexation . It is greater art to get out happily , than to enter it with popular applause . It is the ordinary lot of fortunate people to have most favourable beginnings , and then a tragical end . Felicity consists not in having the applause of the people at ones entry : for that is an advantage which all that enter have . The difficult matter is to have the same applause at ones exit . You see but very few who are regrated . It seldom happens that they who go out , are accompanied with good fortune . For it is her pleasure to be as surly to those that go , as she is civil and caressing to those who come . The same applause , says he in his Discreet , Chap. Hombre de buen dexo , that one hath had in the beginning , makes the murmuring the greater at the end . The fronts of Offices are all magnificent , but never the back parts , entries into Dignities are Crowned like Victories , but the goings off are attended with curses . What strange applauses to an Authority that begins , whether because of the pleasure that people take in changes , or of the hopes that every one hath to obtain particular favours ! but when it expires , alas , what silence ! nay , and silence would stand in stead of a favourable acclamation too . Prudence applies it self wholly to end things well . It is far more attentive how to come out , than in listening to the applauses of an entry . A vigilant Palinurus governed not his Vessel by the head , but by the stern . There he keeps himself , that he may conduct her through the voyage of this life : all the disgrace , ( and as he says in the beginning of that Chapter ) all the race of misfortune remains for the end , as all the bitterness is at the ground of the potion . The precept of that Roman for beginning and ending was excellent , who said that he had obtained all Dignities before he desired them , and had left them all , before they were desired by others . Misfortune is sometimes the punishment of immoderation . It is the comfort of the Wise , that they have retired before Fortune withdrew . Heaven it self hath employed that remedy in favours of some Heroes . Moses disappeared , and Elias was taken up , that so they might end in triumph . MAXIME LX. Good sense . Some are born Prudent , by a natural inclination they enter into the way of wisedom , and they are got almost half way at first . Their reason ripens with age and experience , and at length they attain to the highest degree of judgment . They startle at capriciousness , as a temptation of their prudence , but especially in matters of State ; which by reason of their extreme importance , require the strictest circumspection . Such men deserve to sit at the helm of Government , or at least to be Counsellers to those who hold it . MAXIME LXI . To excell in the excellent Is a thing very singular in the plurality of perfections . There can be no Heroe without some extreme sublimity . Mediocrity is not an object big enough for applause . Eminence in a high employment distinguishes from the vulgar , and raises one to the category of rare men . To be eminent in a low profession , is to be great in little , and something in nothing . What is most delectable is least sublime . Eminence in high matters is as a character of Sovereignty , which excites admiration , and conciliates good will. MAXIME LXII . To make use of good Instruments . Some make the quaintness of their wit to consist in employing bad instruments . A dangerous point of honour , and worthy of an unhappy issue . The excellence of the Minister hath never lessened the glory of the Master : on the contrary , all the honour of the success rebounds upon the principal cause ; and in like manner all the blame . Fame sounds always the praises of the first Authours . It never says : That Man hath had good or bad Servants ; but , That he hath been a good or bad Workman . One must therefore endeavour to chuse his Ministers well , since on them depends the immortality of Reputation . MAXIME LXIII . The excellence of Primacy . If Primacy be backed by Eminence , it is on a double account excellent . It is a great advantage to have the hand at play , for that gives the better on 't , if the Cards be equal . Several had been the Phoenix of their Profession , if others had not gone before them . The first have the birth-right in the inheritance of reputation , and there remains but a scanty portion of the Juniors , nay and that too contested . It 's to no purpose for those to fret , they cannot baffle the opinion which the world hath , that they doe no more but imitate . Great spirits have always affected a new way for attaining to excellence : yet so , that Prudence hath always been employed for their guide . The Wise by the novelty of their enterprises get themselves to be listed in the Catalogue of Heroes . Some had rather be the Captains of the second form , than the seconds of the first . MAXIME LXIV . To vex as little as may be . Is a most usefull Science . It 's as the Midwife to all the happiness of life . It is good for nothing either to give or receive bad tidings . We are onely to give entry to those that asswage trouble . There are some who employ their Ear onely in hearing flatteries ; others please themselves to listen to false reports ; and some cannot live so much as one day without some vexation , no more than Mithridates could without poison . Nay , it is a far greater absurdity for one to be willing to disturb himself as long as he lives , that he may once give satisfaction to another , how closely soever he may be linked to him . We must never offend against our selves , to comply with him , who advises , and keeps off at a distance . It is therefore a rational and usefull lesson , that as often as it is put to thy option to please another or displease thy self , thou'lt doe better to let another be discontented , than to become so thy self , and that without remedy . MAXIME LXV . The quaint and critical Judgment . The judgment is cultivated as well as the wit. The excellence of understanding refines the desire , and then the pleasure of enjoyment . The extent of the capacity is measured by the niceness of the judgment . A great capacity stands in need of a great object to give it content , as a large stomach requires proportionable food , so high minds demand elevated matters . The noblest objects are afraid of a delicate judgment , perfections that are generally esteemed , dare not hope to please it . Seeing there is but very little without defect , one ought to be very sparing of esteem . Judgments are formed in conversation , and we make another man's judgment our own by frequenting his company . It is then a great happiness to have commerce with persons of an excellent judgment . Yet we must not make profession of esteeming nothing at all . For that is an extreme folly , and an affectation more odious than a depraved palate . Some would have God to make another world , and other beauties to satisfie their extravagant and whimsical fancies . MAXIME LXVI . To take good measures before one undertakes . Some eye the project more than the event : and nevertheless direction is not a sufficient surety to save one from the dishonour that attends an unfortunate issue . The Conquerour has no account to give . There are but a few who are capable to examine the reasons and circumstances , but every one judges by the event . And therefore a successfull man never loses his reputation . A happy end crowns all , though wrong means may have been used for attaining to it . For it is art to go contrary to art , when otherwise one cannot compass what he intends . MAXIME LXVII . To prefer plausible Employments . Most things depend upon the satisfaction of others . Esteem is to perfections , what the Zephyres are to flowers ; that is to say , nourishment and life . There are some employments generally applauded , and others , which though they be high , yet are not courted . The former gain the good will of all , because they are managed in sight of all people . The other are more majestuous , and as such , attract more veneration : but because they are undiscernable , they are the less applauded to . Amongst Princes , the victorious are the more celebrated : and hence it is that the Kings of Aragon have been so famous , by their titles of Warriours , Conquerours , Magnanimous . Let a man of merit , if he would eternise his memory by general applause , chuse then such employments , wherein every one hath some knowledge , and all have a share . Some , says the Authour in the eighth Chapter of his Heroe , prefer difficult employments before others that are more plausible , the admiration of some choice men being more charming to them , than the applause of a great many in the crowd . They call plausible enterprizes the miracles of the ignorant . The truth is , few men know the difficulty and excellence of a great undertaking ; but seeing these are sublime spirits , for all they are so few , they fail not to put them in vogue . What is plausible is easily known , it familiarizes it self to the senses ; but then the applause it receives , is so much the more vulgar , that it is universal . The daintiness of the small number carries it over the multitude of the vulgar . Nevertheless , it is the character of a fine wit , to bribe common attention by the charm of plausibility : since eminence dazling the Eyes of all , settles Reputation by common consent . We must esteem what most esteem . The excellence of plausible actions is conspicuous : whereas those which are above the ordinary reach , are never so evident , but that they are still very metaphysical , being no ways illustrious but by the Idea's that men conceive of them . I call that plausible which is acted in view , and to the satisfaction of all people , and hath always reputation for a basis . Whereby I exclude some employments that are as void of credit , as they are full of ostentation . A Comedian is rich in applauses , but poor in esteem . In the functions of the mind the plausible hath ever had the honour . A polite and smooth running discourse tickles the ears , and charms the understanding : on the contrary , a dry , bombast , metaphysical expression offends or cloys the hearers . And in his Discreet , Chap. Hombre de buena election : There are , saith he , employments , the chief exercise whereof consists in chusing , and which depend more upon others , than upon the practiser : as are all such whose end is to teach and please . Let the Oratour then prefer plausible arguments . The Historian mingle the pleasant with the usefull : and the Philosopher the specious with the sententious . Let them all study to fit the universal relish of others ; which is the true method of chusing . For it is the same as in a Feast , where the Dishes are not drest for the palate of the Cooks , but of the Guests . What signifies it , that the matters exceedingly please the Oratour , if they be not relished by the hearers , for whom they are prepared ? — Nam coenae fercula nostrae , Malim convivis , quam placuisse cocis . Saith Martial . MAXIME LXVIII . To inform , is far better than to put in mind . Sometimes we are to rememorate , sometimes advise . There are many who fail to doe things which would be excellent , because they thought not of them . Then it is that a good advice is in season , to make them conceive what is important to be done . It is one of the greatest Talents of a man to have a present mind to think on what he hath to doe , for want whereof many affairs miscarry . He then that comprehends , is to carry the light ; and he that needs to be lighted , ought to make application to the other . The first ought to be sparing , and the other diligent . It 's enough for the former to clear the way for the latter . This is a very important maxime , and profitable for him that instructs : and in case his first lesson be not sufficient , he ought with pleasure to proceed . Having once conquered the Nay , he must dextrously catch hold of a Yea. For it often happens , that nothing is obtained , because nothing attempted . MAXIME LXIX . Not to be of the humour of the vulgar . He is a great man that gives no admission to popular impressions . It is a lesson of Prudence to reflect upon ones self , to know ones own inclination , to prevent it , and even to goe to the other extremity , that one may find the poise of reason betwixt nature and art . The knowledge of ones self is the beginning of amendment . There are some Monsters of impertinence , who are now of one humour , and by and by of another ; and change their opinions as their humours . They engage in quite contrary affairs , being always hurried away by the impetuosity of that civil torrent , which not onely corrupts the will , but also the knowledge and judgment . A great Capacity ( saith the Authour in the Chapter , No rendirse al humor of his Discreet ) is never carried with the flux and reflux neither of humours , nor of passions . It is always above that clownish immoderation . Many shamefully suffer themselves to be tyrannized over by the predominant humour . They maintain to day what they contradicted yesterday . Sometime they stand for reason , and sometimes they trample it under foot . There is no rest for their judgements , which is the height of extravagance . You cannot take them in a good sense , because they have none . Yesterday and to day they differ as much as black and white : and then having been the first to contradict themselves , they contradict all others . When once we understand their depraved mind , it is best to let them alone in their own confusion . For the more they doe , the more they undoe . It is the sign of a rich stock of sense , to know how to prevent and correct ones humour , since it is a disease of mind , wherein a wise man ought to govern himself as in a distemper of body . There are such far gone impertinents , that they are always in some humour ; always galled with some passion ; insupportable to those who have to doe with them , perpetual Enemies of conversation and civility , who have no relish of the best things ; more incurable than stark fools . For with a little compliance these are wheedled , and those grow worse by it . There is nothing to be got of them by reason , for having none themselves , they 'll receive none from others . But if a man sometimes fall into a passion , and that but rarely , and for a great cause , that will be no ground to accuse him of a vulgar humour . For never to be angry , is to be always a Beast . But a constant bad humour , and towards all people , is insupportable Clownishness . Anger , which makes the slave , may still be a sawce for a free state . But he that is not capable of knowing himself , will be still less of correcting himself . MAXIME LXX . To know how to refuse . All is not to be granted , nor to all . To know how to refuse , is as important as to know how to bestow ; and it is a very necessary qualification in those who command . All consists in the manner . A Nay of some is better received than a Yea of others , because a Nay seasoned with civility , gives greater content than a Yea with bad grace . There are some who have always a Nay in their mouth . No , is always their first answer , and though they chance afterwards to grant all that 's desired , they have no thanks for it , because of the unsavoury No that went before . We must not refuse point blanck , but make our denial be taken down by little sips , if I may say so . Nor must we refuse all things neither , lest we put people into despair : but on the contrary , leave always a remnant of hope to sweeten the bitterness of the denial . Let Courtesie fill up the vacuity of favour , and good words supply the defect of good deeds . Yea and No are soon said , but before we say them , we should think on them long first . MAXIME LXXI . Not to be unequal , and irregular in ones proceeding . A prudent man never falls into that fault neither through humour nor affectation . He is still the same in relation to that which is perfect ; which is the mark of a sound judgment . If sometimes he change , it is because the countenance of occasions and affairs is changed . All inequality mis-becomes Prudence . There are some who dayly differ from themselves . Their understanding is even journal , and much more their will and conduct . What was yesterday their pleasant Yea , is to day their unpleasant No. They always falsifie their proceeding , and the opinion that men have of them , because they are never themselves . MAXIME LXXII . The man of resolution . Irresolution is worse than bad execution . Waters corrupt not so long as they run , but when they are standing . There are some men so irresolute , that they never doe any thing but when they are pusht on to it by others : and that sometimes proceeds not so much from the puzle of their judgment , which is often quick and subtile , as from a natural laziness . It is a sign of a great mind to raise to it self difficulties , but of a greater to know how to clear them . There are also men who are puzled at nothing , and these are born for great employments , inasmuch as the quickness of their conception , and steadiness of their judgment , facilitate to them the understanding and dispatch of affairs . Whatever falls into their hands is as good as done . One of that character having given the Law to one whole world , had time enough over and above to think of another . Such men undertake with assurance , under the protection of their good fortune . MAXIME LXXIII . To find out Evasions Is the knack of men of wit. With a touch of gallantry they extricate themselves out of the greatest labyrinth . A gracefull smile will make them avoid the most dangerous quarrel . The greatest of Captains founded all his Reputation upon that . A word of a double meaning agreeably palliates a negative . There is nothing better , than never to be too well understood . MAXIME LXXIII . Not to be inaccessible . The true wild Beasts are where most people are . A difficult access is the vice of those whose manners honour hath changed . To begin by rejecting of others , is not the way to get credit . How pleasant is it to see one of those untractable monsters strut it in the garb of haughtiness ! They , who are so unhappy as to have business with them , goe to their Audience , as if they were going to fight with Tigers , that 's to say , armed as much with fear as circumspection . To mount up to that post they cringed to all people ; but so soon as they are in it , it seems they would take their revenge by huffing every body . Their employment requires that they should be free to all men : but their pride and surly humour makes them accessible to no man. So that the true way to be revenged on them , is to let them alone by themselves , to the end , that wanting all conversation , they may never become wise . MAXIME LXXV . To propose to ones self some Heroe , not so much to be imitated , as to be surpassed . There are models of grandeur , and living books of reputation . Let every one propose to themselves those who have excelled in their Profession , not so much to follow as to outstrip them . Alexander wept , not that he saw Achilles in the Tomb , but to see himself so little known in the world , in comparison of Achilles . Nothing inspires more Ambition than the fame of another's Reputation . That which stisles envy , gives breath to courage . MAXIME LXXVI . Not to be always in the jocose humour . Prudence appears in seriousness ; and the serious are more esteemed than the jocose . He that drolls always , is never a thorough-pac'd man. We use these men , as we do liars , not believing what one nor the other says , jeasting being no less suspected than lying . It is never known when they speak with judgment , which is the same as if they had none at all . There is nothing more unpleasant than a continual pleasantness . By endeavouring to purchase the Reputation of being pleasant , one loses the advantage of being thought wise . Some minutes are to be allowed to mirth , and the rest to seriousness . MAXIME LXXVII . To be company for all sorts of men . He is a wise Proteus that is holy with the holy , learned with the learned , serious with the serious , and jovial with the merry . That is the way to gain all hearts , similitude being the bond of good will. To discern tempers , and by a politick transformation to suit the humour and character of every one , is a secret absolutely necessary for those who depend on others . But that requires a great stock . A man who is universal in knowledge and experience , has less trouble in doing it . MAXIME LXXVIII . The art of undertaking to purpose . Folly enters always at random : for all fools are bold . The same ignorance which hinders them at first from considering what is necessary , hides from them afterwards the knowledge of the faults which they commit . But Wisedom enters with great circumspection . Her Fore-runners are reflexion and discretion , that scour the roade for her , that so she may advance without any danger . Discretion condemns all kinds of temerity to a precipice , though good fortune sometime justify them . One ought to go step by step where he suspects there is any depth . It is the part of judgment to try , and of Prudence to pursue . There are at present great shelves in the commerce of the world . We ought therefore to have a care of our soundings . MAXIME LXXIX . The jovial humour Is rather an accomplishment than a defect , when there is no excess in it . A grain of mirth seasons all . The greatest men , as well as others play their frolicks , for conciliating the good will of every body : but with this difference that they always retain the preference for wisedom , and respect to decency . Others come off when they are gone too far by a spell of good humour . For some things are to be taken laughing , and the very same sometimes that others take in good earnest . Such a humour is the loadstone of hearts . MAXIME LXXX . To be carefull to be informed . The life of man is almost wholly spent in taking information . What we see is the least essential . We live upon the credit of others . The ear is the second door to truth , and the first to lies . Commonly truth is seen , but it is extraordinary to hear it . It seldom comes pure to our ears , especially when it come from a far . For then it takes some tincture of the passions that it meets by the way . It pleases or displeases , according to the colours that passion or interest give it , which aim always at prepossessing . Have a care of him that praises ; but much more of him that blames . There it is that one hath need of a sharp sight , to discover the intention of him that makes his pass , and to know before hand where he has a mind to hit . Make use of reflexion in discerning the slight or counterfeit from the good stuff . MAXIME LXXXI . To revive ones Reputation from time to time Is the privilege of the Phoenix . Excellence is subject to grow old , and with it in like manner fame . Custome lessens admiration . An ordinary novelty commonly carries it from the highest excellence , that begins to grow old . One had need then to revive in valour , wit , fortune , in all things , and to shew always new beauties , as the Sun doth , which so often changes Horizons and Theatres , that so privation may make him desirable when he sets ; and novelty admirable , when he rises . MAXIME LXXXII . Not to pry too much neither into good nor evil . A wise man comprehended all his wisedom in this Precept , ne quid nimis , nothing too much . Too strict a justice degenerates into injustice . The Orange that is too much squeezed , yields a bitter juice . Nay in enjoyment , we ought never to go to either of the two extremes . Wit it self is exhausted by too much straining . By endeavouring to draw down too much milk , bloud is often fetched . MAXIME LXXXIII . To commit some small faults on design . A little negligence sometimes sets off good qualities . Envy hath its Ostracism , and that Ostracism is the more in fashion . That it is unjust . It accuses that which is perfect of the fault of being without a fault : and the perfecter the thing is , the more it condemns it . It is an Argus in discovering faults in that which is most excellent , and perhaps out of spight of coming short of it . Censure is like the Thunderbolt that commonly falls upon the highest Mountains . It is convenient then to sleep sometimes , as the good Homer did , and to affect certain failings whether in wit or courage , ( but without annoying reason ) to appease ill will , and to hinder the imposture of bad humour from breaking . That is the throwing of ones cloak before the Eyes of Envy , to save reputation for ever after . MAXIME LXXXIV . To know how to draw advantage from Enemies . All things are to be taken , not by the blade , which may hurt ; but by the handle , which is the way for defence . And upon better reason envy . The wise man draws more advantage from his Enemies , than the fool does from his Friends . The envious are as a spur to the wise man to make him surmount a thousand difficulties : whereas flatterers many times divert him . Many owe their fortune to their enviers . Flattery is more cruel than hatred , in as much as it palliates the faults , which the other makes us remedy . The wise man makes the hatred of his Enviers his looking-glass , wherein he sees himself far better than in that of kindness . That looking-glass shews him the faults which he corrects , and thereby prevents backbiting . For men keep upon their close guard , when they have rivals , or Enemies for Neighbours . MAXIME LXXXV . Not to be lavish of ones self . It is the misfortune of all that is excellent to degenerate into abuse ; when it is too much made use of . What all men passionately covet , comes at length to displease all men . It 's a great unhappiness to be good at nothing ; as also to desire to be good at every thing . These always lose , through a desire of gaining too much ; and at long run they are as much hated , as they were favoured before . All perfections are obnoxious to this lot : so soon as they lose the reputation of being rare , they get that of being common . The onely remedy for every thing that excells , is to be moderate in shew . The excess ought to be in the perfection , and the mean in the manner of shewing it . The more light a Torch gives , the shorter while it lasts . What is cut off from appearance and ostentation , is fully made up in esteem . MAXIME LXXXVI . To arm against Calumny . The vulgar hath many Heads and Tongues , and by consequent more eyes also . Let a bad rumour slip amongst these Tongues , that alone is enough to blemish the highest Reputation : and if that rumour turn into a nick-name , farewell all the esteem that a man hath acquired . These scoffs hit commonly upon certain obvious defects , which , if they be singular , furnish ample matter of derision . And as there are imperfections which private envy exposes to the eyes of publick malice : there are also sharp edged Tongues , which with a word blurted in the air , destroy more suddenly a great Reputation , than others do with all their impudence . It is very easie to have an ill name , because evil is soon believed , and sinistrous impressions are very difficult to be obliterated . A wise man therefore ought to be upon his Guard. For it is easier to prevent Calumny , than to remedy it . MAXIME LXXXVII . To cultivate and embellish . Man is born barbarous . He is ransomed from the condition of Beasts , onely by being cultivated . The more he is cultivated , the more he becomes man. In respect of Education , Greece had reason to call all the rest of the world barbarous . There is nothing so rude as ignorance ; nor nothing that polishes more than knowledge . But ( knowledge it self is rude , if it be without art . It is not enough that the understanding is cleared , the will must also be regulated , and the manner of conversing more . ) There are some men naturally polished , whether as to conceiving , or speaking ; as to the advantages of the body , which are but as the bark ; or of the mind , which are the fruit . There are others again so clownish , that all their actions , and sometimes even the rich Talents which they have , are disfigured by the ruggedness of their humour . MAXIME LXXXIII . To study to have a gentile Carriage in Actions . A great man ought never to be punctilious in his proceedings . One must never nibble too much at things , especially at those which are not agreeable . For though it be usefull to observe every thing by the bye , yet it is not so to dive into them purposely . We ought commonly to cary with a gentile indifference , which makes a part of Gallantry . To dissemble is the chief means to govern . It is good to pass by a great many things that occur in the commerce of life , but particularly amongst Enemies . The too much is always irksome , and in humour it is unsupportable . It is a kind of madness to hunt after vexations . And ordinarily such is the way of carriage , as the humour is in which one acts . Our actions take the character of the humour we are in when we doe them . MAXIME LXXXIX . Exactly to know ones Genius , Mind , Heart and Passions . One cannot be master of himself , unless he know himself to the bottom . There are looking-glasses for the face , but none for the mind . That then must be supplied by a serious reflexion upon ones self . When the external image is gone , let the internal retain and correct it . Measure thy strength and skill before thou undertake any thing . Know thy activity that thou mayst engage , fathom thy depth , and examine how far thy capacity may reach in all things . MAXIME XC . The way to live long Is to live well . There are two things which shorten the life , solly and wickedness . Some have lost it , because they knew not how to keep it ; others because they would not . As vertue is its own reward , so is vice it s own executioner . Whoever lives fast in vice , dies soon , and that two ways : whereas they who live fast in vertue never die . The integrity of mind is communicated to the body : and a good life is always long , not onely in the intension , but in the extension also . MAXIME XCI . To act without fear of failing . The fear of not succeeding , discovers the weakness of him that acts to his Rival . If , even in the heat of passion , the mind is in suspense , so soon as that first flash is over , he will upbraid himself with his own imprudence . All actions that are done with doubting are dangerous , it were better to let them alone . Prudence is not satisfied with probabilities , it goes always on sure grounds . How can that enterprise succeed which fear damns , so soon as the mind hath conceived it ? And if a resolution that hath been unanimously taken in the council of Reason , hath often a bad issue , what is to be expected from that which hath wavered from the beginning in reason and prognostication . MAXIME XCII . A transcendent Wit in all things Is the principal rule , whether for acting or speaking . The more sublime employments are , the more that Wit is necessary . A grain of Prudence is worth more than a barn full of subtilty . It is a way that leads to infallibility , although it touches not so much upon plausibility . Though the fame of Wisedom be the triumph of Renown , yet it will suffice to content the wise , whose approbation is the touch-stone of enterprizes . MAXIME XCIII . The universal Man. The man who possesses all sorts of perfections , is alone worth a great many others . He renders life happy by communicating to others . Variety joined to perfection is the recreation of life . It is great skill to know how to furnish ones self with all that is good . And since nature hath in man , as in the most excellent of her works , made an abridgment of the whole Universe , Art ought also to make of the mind of man an universe of knowledge and vertue . MAXIME XCIV . An inexhaustible Capacity . Let a man of parts have a special care that no man sound the depth of his knowledge and skill , if he would be reverenced by all . Let him suffer himself to be known , but not to be comprehended . Let no man have that advantage over him as to find out the bounds of his capacity , lest he may come to be undeceived . Let him husband himself so well , that no body may see him entirely . Opinion and doubting procures more veneration to him of whose wit and parts the reach is not known , than when he is fully known to be what he is , let him be never so accomplished and great . The Authour Comments excellently upon this Aphorism in the first Chapter of his Heroe . As no man , says he , dares to cross a River on foot , untill he hath found out the foard , even so a man is reverenced so long as one sees not the bottom of his capacity , inasmuch as an unknown depth , and by consequent presumed to be great , is respected out of fear . If he , who discovers , becomes the master of him that is discovered , as the Proverb saith : he that stands upon his guard is never surprized . Let the address of a witty man way-lay the curiosity of him that attempts to find it out . For it is in the beginnings of an essay that curiosity employs all its cunning . If one cannot be infinite , he ought at least endeavour to appear so . The wise man of Mitilene had reason to say , that the half was more than the whole , seeing one half in shew , and the other in reserve , is better than a whole made manifest . Thou then who aspirest to greatness , and art a candidate of Renown observe well this Precept . Let all men know thee , but no man know thee thoroughly . By that industry thy little will appear great ; thy great more , and thy more infinite . MAXIME XCV . To know how to entertain another's expectation . The way to feed it is always to give it fresh nourishment . Much ought to promise more ; a great action ought to serve for a spur to others greater . All must not be shewn at first time . It 's a piece of skill to know how to measure ones strength according to necessity and time , and dayly to discharge what is dayly expected by the publick . MAXIME XCVI . Conscience . Is the Throne of Reason , and the basis of Prudence . When that is consulted , it is easie not to miscarry . It is a gift of Heaven , and being so important as it is , cannot be too much desired . It is the chief piece of the Armour of Man , and is so necessary to him , that it would be sufficient , though all the rest were wanting . All the actions of life depend upon its influence , and are esteemed good or bad , according as it judges of them , since every thing ought to be done with reason . It consists in a natural inclination , which tends to equity , and takes always the surer side . MAXIME XCVII . To acquire and preserve Reputation , Is to have and to hold Fame . Reputation costs much in the purchase , because it requires for that end eminent qualities , which are as rare as the indifferent are common . Being once purchased , it is easie to preserve it . It animates much , and acts still more . It is a kind of majesty , when it commands veneration , by virtue of the sublimity of its cause and sphere . But that Reputation is the most substantial , which always hath been well supported . MAXIME XCVIII . To dissemble . Passions are the breaches of the mind . The most usefull knowledge is the art to dissemble . He that shews his Game , runs the risque of losing it . Let circumspection combat against Curiosity . Cover thine heart with a hedge of diffidence and reserve , from those who nibble too nicely at words . Let them never know thy disposition , lest they prevent thee either by contradiction or flattery . He who yields to his passions , saith the Authour , Chap. 2. of his Heroe , stoops from the state of a Man , to the condition of a Beast ; whereas he that disguises them , preserves his Credit , at least in appearance . Our passions are the swoonings of our Reputation . He that can make a sacrifice of his will , is Lord over himself . ( To dive into the will of another , is a mark of a sublime wit : to be able to hide ones own , is to get the superiority over another . To discover ones thought , is to open the gate of the fort of the mind . Here it is that politick Enemies give the assault , and most frequently with success too . When once the passions are known , all the avenues and Sally-ports of the will are known , and by consequent it may be commanded upon any occasion . ) A complete man must then in the first place apply himself to the subduing of his passions , and then to the dissembling of them so artfully , that no spie can ever be able to unmask his thought . This Maxime teaches one to become an able man , when he is not ; and so cunningly to hide all his imperfections , that all the sharp-sighted spies of another man's road , lose their way in seeking it . That Catholick Amazon of Sapin , ( he speaks of Queen Isabelle , Wife to Ferdinand ) may serve as a pattern in that art . When she was to be brought to bed , she shut her self up in the darkest and most secret place of her Palace ; that by a veil of darkness she might cover the sower faces and distorted looks that might be forced from her in the agony of her labour , and hinder the shrieks and complainings that might escape her in the extremity of pain , from coming to peoples ears . If she observed so great measures of decency and majesty on such occasions wherein every thing is excusable , how carefull must she have been in those where her Reputation was to be maintained ? MAXIME XCIX . Reality and appearance . Things are not taken for what they are , but for what they appear to be . There is scarcely any one that sees into the inside , most part of men content themselves with shews . It is not enough to have a good intention , if the action look ill . MAXIME C. The Man undeceived . The Christian Sage . The Courtly Philosopher . It is fit to be so , but not to appear to be so , and far less to affect to be thought so . Though to Philosophize be the most worthy exercise of the wise , yet it is now a-days out of fashion . The learning of able men is despised . Seneca having introduced it into Rome , it was sometime in vogue at Court , and at present it passes there for folly . But Prudence and a good mind are not fed with prejudice . MAXIME CI. One part of the World laughs at the other , and both laugh at their common folly . Every thing is good or bad , according to the whimsey of People . That Fool is insupportable , who would have all things go according to his fancy . Perfections depend not upon one single approbation . There are as many Opinions as Faces , and as great difference amongst the one as the other . There is no fault without an adherent , and thou oughtest not to be discouraged , if what thou doest , pleases not some , seeing there will always be others who will value it . But be not proud of the approbation of these , since you will be still exposed to the censure of others . The rule whereby to know what deserves esteem , is the approbation of men of worth , and of such as are acknowledegdly capable of being good judges of the thing . The civil life moves not upon one single opinion , nor upon one single custome . MAXIME CII . A stomach that can well receive the large mouth-fulls of Fortune . A great stomach is not the least part of the body of Prudence . A large capacity hath need of great parts . Prosperities cumber not him who deserves greater . What cloys some raises an appetite in others . There are many who receive prejudice from all juicy food , because they are of a weak Constitution , and are neither born , nor bred up for so high employments . The commerce of the world is bitter to their taste , and the steams of their vain-glory , which mount up to their brain , occasion dangerous giddinesses : high places make their heads to swim , they cannot hold themselves , because their fortune cannot hold within them . Let a man of Brains then shew , that he has still a place left to lodge a greater fortune in : and use all his industry to avoid every thing that may give the least sign of a low courage . MAXIME CIII . Every one is to keep the grandeur that is proper for his state . Let all thy actions proportionably to thy condition , be the actions if not of a King , at least worthy of a King. That 's to say , carry Royally , as much as thy fortune can allow . Let there be grandeur in thine actions , elevation in thy thoughts , to the end , that if thou be not a King in reality , thou mayst be one in merit . ) For true Royalty consists in Vertue . He has no reason to envy the grandeur , who may be the model thereof . But it concerns those chiefly who are upon the Throne , or who approach near to it , to make some provision of true superiority , that 's to say , of the qualities of majesty , rather than to please themselves with the Ceremonies , which vanity and luxury have introduced . They ought to prefer the solidity of substance before the emptiness of Ostentation . ) MAXIME CIV . To examine the nature of businesses . Every employment hath its way , he must be an essay-master that can judge the difference of them . Some employments require valour , others quickness : some demand onely probity , and others again Artifice . The first are more easie , and the others more difficult to be discharged . For performing the first , good natural ability is sufficient , whereas for the others , all application and vigilance is too little . It is a very painfull office to have the government of men , but much more to have the conduct of Fools and Beasts . A double portion of sense is needfull for ordering of those that have none . That is an insupportable employment which requires a man's whole labour , is stinted to hours , and hath always the same thing to doe . Those are much better wherein variety concurs with importance , seeing change delights the mind . But the best of all are such , which are least dependant , or whose dependance is most remote : and that is the worst , which , when we come out of it , obliges us to render an account to rigorous Judges , and especially when it is to God. MAXIME CV . Not to be tedious . A man that hath but one business , or he that hath always the same thing to say , is commonly tedious . Brevity is fitter for negotiation . It gains by delighting what it loses by sparing . What is good , is doubly good , if it be short : and in like manner what is bad , is less so , if there be little of it . ) Spirits operate better than mingled Potions . It is a known truth that a great talker is seldom a man of parts . There are some men that give more trouble than honour to the Universe . They are clouts thrown out into the Streets , which every one kicks out of his way . A discreet man ought to have special care not to be troublesome , especially to men of much business . For it were better to be uneasie to all the rest of the world , than to one of those . What is well said , is said in short . MAXIME CVI. Not to be proud of ones Fortune . Ostentation of Dignity offends more than ostentation of person . To carry high , is to become odious ; it is enough to be envied . The more we hunt after Reputation , the less we find it . Seeing it depends on the judgment of others , no body can give it : and by consequent it must be merited and expected . Great employments require an authority suitable to their Functions , and without that , they cannot be worthily discharged . We ought to preserve all the authority that is necessary for acquitting our selves of the main of our obligations : not to make too much of it , but second it . All who pretend to be overcharged with business , shew themselves to be unworthy of their employments , as loaded with a burthen they are not able to bear . If any man would set himself off , let him doe it rather by a great personal worth , than by a borrowed character . Nay , a King ought to gain himself more veneration by his own worth , than by his Sovereignty , which is but an external thing . MAXIME CVII . Not to appear pleased with ones self . To be dissatisfied with ones self , is weakness , and to be pleased , folly . ) In most men that satisfaction proceeds from ignorance , and ends in a blind felicity , which , indeed , entertains pleasure , but preserves not the Reputation . As it is rare to judge well of the eminent qualities of others , so men applaud to themselves in those they have , how vulgar and ordinary soever they be . Diffidence hath always been usefull to the wise , whether for taking such good measures , that affairs did succeed ; or for comforting themselves when they succeeded not . For he that hath foreseen the evil , is the less troubled at it , when it happens . Sometimes Homer himself is asleep , and Alexander descends from the Throne of his Majesty , and acknowledges his weakness . Affairs depend on many circumstances , and what hath succeeded at one time , hath been unfortunate at another . But it is the incorrigibility of fools , that they turn their vainest thoughts into flowers , and that their weeds are always sprouting . MAXIME CVIII . The shortest way to become a great man , is to be able to chuse his company . Conversation is of great weight . Manners , humours , opinions , nay , and wit , are insensibly communicated . So a hasty man should frequent the company of one that is patient , and every one his contrary . By this means they will without any labour attain to a fit temper . It is no small matter to be able to moderate ones self . The alternate variety of seasons causes the beauty and duration of the Universe . As contrariety makes the harmony of natural things , so the harmony of civil society becomes more lovely by the difference of manners . Prudence ought to make use of this policy in the choice of Friends and Servants , and from that communication of contraries a most delightfull temper will arise . MAXIME CIX . Not to be Reprehensive . There are some rough men that make a crime of every thing , not so much out of passion , as of a natural disposition . In some they condemn all that they have done ; in others all that they would doe : they so exaggerate every thing , that they make of motes , beams in the eye . Their worse than cruel humour , would be enough to turn the Elysian field into a Galley . But if passion mingle with it , their rigour passes all bounds . On the contrary , Candour interprets every thing favourably , if not the intention , at least the inadvertency . MAXIME CX . Not to wait , till one be a setting Sun. It is a Maxime of Prudence to leave things , before they leave us . It is the part of a wise man to make a triumph of his own defeat , in imitation of the Sun , which , though still glorious in light , is accustomed to retire into a Cloud , that he may not be seen to decline ; and by that means leave it in doubt , whether he be set , or not . He ought to draw out of the way of accidents , that he may not pine away with fretting . Let him not stay till fortune turn her back upon him , lest she should bury him alive , in regard of the affliction that it would give him ; and dead in respect of his Reputation . A good Horseman gives his Horse sometimes the Reins , that he may keep him from rearing up , and himself from derision , if he should chance to fall in the middle of the carriere . A beauty ought to prevent her glass by breaking it , before it come to shew her that her charms are fading . See the Maxime 38. MAXIME CXI . To make Friends . To have Friends , is a second being . Every Friend is good to his Friend . Amongst Friends all things are pleasant . A man can be worth no more than what others are pleased to value him at . To encline them then to that , we must seize their mouth by their heart . There is no better charm than good Offices . The best way to have Friends , is to make Friends . All the good we have in this life , depends on others . We are to live with our Friends or Enemies . Every day we ought to gain one , and if we make him not our confident , render him at least well affected . For some of these will become intimates when they are thoroughly known . MAXIME CXII . To gain the Heart . The chief and sovereign cause of all things disdains not to prevent and dispose it , when he hath a mind to work the greatest works . By affection men enter into esteem . Some trust so much to their merit , that they take no care to make themselves be beloved . But the wise man knoweth well , that merit hath a great compass to fetch , when it is not assisted by favour . Good will facilitates all things . It supposes not always that there is wisedom , discretion , goodness , and capacity in the object ; but it gives them . It never sees faults , because it avoids seeing of them . Commonly it springs from a material Correspondence , as being of the same Nation , Countrey , Profession or Family . There is another kind of affection more formal and elevated : for it is founded on obligations , reputation or merit . The difficulty is in gaining it ; for it is easie to preserve it . By our care we may acquire it , and then make good use thereof . MAXIME CXIII . In Prosperity to prepare for Adversity . Summer is the time when we can most commodiously make provisions for Winter . In prosperity men have many Friends , and all things at a cheap rate . It is good to lay up somewhat for bad weather . For there is want of every thing in adversity . Thou 'lt doe well not to neglect thy Friends , a day may come when thou wilt think thy self happy to have some , whom thou carest not for at present . Clownish people never have Friends , neither in prosperity , because they know no body ; nor in adversity , because then no body knows them . MAXIME CXIV . Never to stand in competition . Every pretension that is contested , ruines the credit . Competition never fails to blacken that it may darken . It is a rare thing to play fair play . Emulation discovers faults , which civility concealed before . Many have lived in great esteem so long as they had no Competitours . The heat of contradiction animates or raises to life infamies which were dead : it digs up again the filth , which time had almost consumed . Competition begins with a manifesto of invectives , calling to its assistence all that it can , and ought not . And though sometimes , nay , most times reproaches be arms of no great value , yet it makes use of them for the satisfaction of a base revenge : and it runs upon that so impetuously , that it covers the faults of the Rival with the dust of Oblivion . Good will hath always been peaceable , and Reputation indulgent . MAXIME CXV . To comply with the humours of those with whom one is to live . Men are very well accustomed to look on ugly faces : they may then accustome themselves to bad humours . There are some churlish Spirits , with whom , nor without whom , one cannot live . It is Prudence then to be accustomed to them , as to ugliness , if one would not be surprized , nor frighted on some occasions . At first they terrify , but by little and little we grow acquainted with them , reflexion preventing what is rude in them , or at least helping us to bear with it . MAXIME CXVI . To deal always with men who are carefull of their duty . One may both engage with them , and engage them . Their duty is their best surety , even then when one is at variance with them . For they always act like themselves : and besides , it is better to fight with honest men , than to triumph over the naughty . There is no safety in dealing with wicked men , because they never stand to what is just and reasonable . And therefore there is no true Friendship ever to be found amongst them . How great soever their affection may seem to be , it is always of base allay , because it has not any principle of honour . Avoid always the man that hath none ; for honour is the throne of honesty . Whoever esteems not honour , esteems not vertue . MAXIME CXVII . Never to speak of ones self . To praise ones self is vanity ; to blame , meanness . And what is a defect of wisedom in him that speaks , is a trouble to those that hear him . If that be to be shunned in familiar or domestick conversation , it is more to be avoided in publick , when one speaks and holds some great post , for then the least folly passes for down-right simplicity . It is the same errour in Prudence to speak of those who are present . For there is danger of splitting upon one of two rocks , either of flattery or censure . MAXIME CXVIII . To affect the name of being obliging . There needs no more but that , to become plausible . Civility is a chief part of the knowledge how to live , it is a kind of charm that attracts the love of all men : whereas Clownishness makes one hated and despised . For if incivility proceed from pride , it deserves to be hated ; if from brutishness , it is contemptible . Too much does better in civility , than too little . But it ought not to be alike to all ; for then it would degenerate into injustice . It is even a duty , and in use amongst Enemies , which shews the power of it . Whoever honours is honoured . Gallantry and Civility have that advantage , that all the glory of them rests upon their Authours . MAXIME CXIX . Not to affect to be Churlish . We ought never to provoke aversion , it comes fast enough without being sought after . There are a great many people who hate at a venture , and know neither how nor why . Hatred is readier than good will. Humour is more enclined to hurt , than to doe service . Some affect to be at odds with every body , either through a spirit of contradiction , or because they are out of humour . When once hatred has got possession of their heart , it is as hard to root it out again , as to undeceive them . Men of wit are feared ; backbiters are hated ; the presumptuous are despised ; scoffers are abhorred ; and the singular are forsaken of all men . To be esteemed then , we must esteem . He that would make his Fortune , sets a value upon every thing . MAXIME CXX . To comply with the Times . Knowledge it self ought to be according to the mode , and it is no small piece of wit to counterfeit the ignorant , where there is no knowledge . The relish and language change according to times . We must not speak in the old fashion ; the relish must take with the new . The relish of good heads serves for a rule to others in every profession , and by consequent we are to conform to it , and endeavour to improve our selves . Let a prudent man accommodate himself to the present , whether as to body , or mind , though the past may even seem better unto him . In manners onely that rule is not to be observed , seeing vertue is at all times to be practised . It is not known now a-days , what it is to speak truth , to keep ones word . If any doe so , they pass for old-fashioned people . So that no body imitates them , though all love them . Unhappy age , wherein vertue passes for a stranger , and vice for a current mode ! Let a wise man then live as he can , if he cannot as he would . Let him be content with what lot hath given him , as if it were better than what it hath denied him . MAXIME CXXI . Not to make much of nothing . As there are some that perplex themselves about nothing , so there are others who puzle themselves about every thing . They speak always like Ministers of State. They take all things either literally or mystically . Few of those things that occasion trouble , are to be minded : else we shall torment our selves much in vain . It 's to act the clean contrary way , to lay that to heart , which we should throw behind our backs . Many things that were of some consequence , have signified nothing at all , because men troubled not themselves about them ; and others which signified nothing , have become matters of importance , because of the value that was put upon them . In the beginning , it is easie to master all ; but not so afterwards . Most commonly the remedy increases the evil . It is not then the worst rule of living , to let things go as they come . MAXIME CXXII . Authority in Words and Actions . That quality takes place every where , it presently commands respect . It shews it self over all , in the Conversation , in Harangues , in the carriage , in the look , and in the meen . To take hearts is a great conquest . That is not attained to by a foolish bravery , nor by an imperious way of speaking , but by a certain Ascendant that springs from the greatness of the Genius , and is supported by an extraordinary merit . MAXIME CXXIII . The Man without Affectation . The more there is of perfection , the less there is of affectation . For it is that commonly which spoils the finest things . Affectation is as insupportable to others , as it is painfull to him that uses it , who lives in a continual martyrdom of constraint , that he may be punctual in all things . The most eminent qualities lose their value , if affectation be discovered in them , because they are attributed rather to an artificious constraint , than to the true character of the person . And what is natural , hath always been more agreeable than what is artificial . A man is looked upon to be a stranger to all that he affects . The better one does a thing , the more he ought to hide the care he takes in doing of it , to the end that all may take it to be natural . But in avoiding of affectation , have a special care you fall not into it , by affecting not to be affected . An accomplished man ought never to give the least sign that he is perswaded of his own merit : the less he appears solicitous to make it known , the more all will mind it . He is doubly excellent , who confines all his perfections within himself , without bragging of any ; he arrives at the height of plausibility , by a way not much frequented . MAXIME CXXIV . How to be Regrated . Few have that happiness , and yet it is an extraordinary one to be regrated by good men . Commonly people are indifferent as to those who have finished their time . There are divers means of meriting the honour to be regrated . Visibly eminent qualities in discharging ones office is a very sure one ; and to please all people is one effectual . Eminence begets dependance ; so soon as it appears that the office stood in need of the man that discharges it ; and not the man of the office . Some doe honour to their places , and others are honoured for them . It is not an advantage to seem good , because one hath a bad successour . For that is not to be truly regrated , but onely to be less hated . MAXIME CXXV . Not to be a book of Accounts . It 's a sign of a bad Reputation , to take pleasure in blasting the Reputation of another . Some are willing to wash out , or at least to cover their stains , by exposing those of others . They ease the sense of their own defects , by considering that others have faults also : which is the consolation of fools . These have always a stinking breath , their mouth being the sink of civil uncleanness . The more one digs into such matters , the more he bemires and defiles himself . There is no man but hath some original failing , whether to the right or to the left . The faults of those who are not much known , are unknown . Let a prudent man take good heed that he be not a register of Calumnies . That 's the way to set up for a very unpleasant pattern , and to be without a Soul , though one be alive . MAXIME CXXVI . To commit a folly makes not a fool ; but not to know how to hide it , does . If one ought to hide his passions , much more he ought his faults . All men fail , but with this difference , that men of sense palliate the faults committed , and fools shew those they are about to commit . Reputation consists more in the manner of acting , than in what is done . If thou be not Chast , saith the Proverb , be cautious at least . The faults of great men are the more remarkable , that they are the eclipses of great luminaries . How great soever thy Friendship be , never trust it with thy failings . Nay , hide them even from thy self , if it be possible . At least thou mayst make use of that other rule of living , which is to know how to forget . MAXIME CXXVII . The secret charm , or the unexpressible somewhat ; which the French call Le Je-ne-sai-quoi . And the Spaniards El despejo . Is the life of great qualities , the breath of words , the soul of actions , and the lustre of all beauties . Other perfections are the ornament of nature ; the unexpressible somewhat , that of perfections . It is observable even in the way of reasoning . It holds much more of privilege than of study ; for it is even above all discipline . It is not limited to facility , but reaches the finest Gallantry . It supposes a free and unstinted mind , and to that unstintedness it adds the last strokes of perfection . Without it all beauty is dead , all gracefulness ungracefull . It hath the pre-eminence over valour , discretion , prudence , nay , and majesty it self . It is a politick high way wherein affairs are soon dispatched ; and , in fine , the art of coming off gallantly when one is hampered . Here it will not be amiss for a Commentary , to give the translation of the whole thirteenth Chapter of the Heroe , where he gives a notion a little more distinct of what he calls the Despejo . The unexpressible somewhat , says he , is the soul of all qualities , the life of all perfections , the vigour of actions , the gracefulness of language , and the charm of all that takes . It agreeably amuses the conceit and imagination , but it is inexplicable . It is something that enhaunces the lustre of all beauties , it is a metaphysical and formal beauty . Other perfections adorn nature , but the somewhat adorns the ornaments themselves . So that it is the perfection even of perfection , accompanied with a transcendent beauty , and universal gracefulness . It consists in a certain taking air , in an agreeableness that hath no name , but which is seen in speaking , in the ways of acting , and in reasoning . What is most lovely in it comes from nature , and the rest depends on reflexion . For it hath never been subjected to any imperious precept , but always to the best of every kind . It is called a charm , because it inchants hearts ; a fine air , because it is imperceptible ; a brisk air , because of its activity ; a taking air , because of its politeness ; jollity and good humour , for its facility and complaisance . For the desire and yet impossibility of defining it , have got it all these names . It 's to doe it wrong , to confound it with facility ; for that comes but at a great distance after it . It advances as far as the finest Gallantry . Though it suppose an entire disengagedness , yet it is devoted to perfection . Actions have their Midwife , and they are obliged to this unexpressible somewhat when they are well delivered . Without it they are still-born , without it the best things are unsavoury . Nay , it is not so much the accessory neither , but that it is sometime the principal . It serves not onely for ornament , but also for support and direction in affairs . For as it is the soul of beauty , so is it the spirit of Prudence , as it is the principle of gracefulness , so is it the life of valour . In a Captain , it goes hand in hand with bravery ; and in a King with Prudence . In the shock of a battle , it is no less conspicuous in its assured and undaunted air , than in the skill of handling arms , and in resolution . It renders a General master of himself , and then of all others . It is as impetuous on Horseback , as it is majestick under the Canopy . In the Pulpit it gives a grace to words . By its golden thread , Henry IV. The Theseus of France dextrously guided his way through the Labyrinth of so many obstacles and affairs . For a gloss to this description of the Despejo , which is very metaphysical what Father Bonhours says in the fifth Conference of Aristus and Eugenius , may serve . It is far easier to perceive it , than to know it , saith Aristus . It would be no longer I know not what , if one knew what it were ; its nature is to be incomprehensible and inexplicable . And a page after . To take it right , it is neither beauty , nor good meen , nor good grace , nor briskness of humour , nor sparkling wit , seeing we dayly see men , who have all these qualities , and yet want that which pleases : and others , on the contrary , who please much , without any thing that is agreeable , except this unaccountable luck . So that the certainest thing that can be said of it , is that the greatest merit signifies nothing without it , and that it needeth no more but it self to work a very great effect . It is to no purpose to be handsome , witty , blithe , &c. if the unexpressible somewhat be wanting , all these fair qualities are , as it were , dead : but also what imperfections soever one may have in body or mind , with that sole advantage he is sure to please . This somewhat sets all to rights . From thence it follows , says Eugenius , that it is an agreeableness which animates beauty , and the other natural perfections , which corrects ugliness and other natural defects ; that it is a charm and an air that insinuates into all actions and words ; that enters into the gate , laughing , tone of the voice , and into the least gesture of the person that pleases . And four or five pages after . He saith that the Spaniards have also their No so que , which they bring in at every turn , besides their Donayre , their Brio , and their Despejo , which Gracian calls , Alma de toda prenda , realce de los mesmos realces , perfeccion de la misma perfeccion , and which according to the same Authour , is above the reach of our thoughts and words . Lisongea la intelligencia , y estrana la explicacion . This I mention here , to shew , that the Despejo , is an I know not what , which hath no name : and that all those that are given to it , are pretty words , which the learned have invented to flatter their ignorance . These are the terms of Father Bonhours . MAXIME CXXVIII . The high Courage . Is one of the principal conditions required in a Heroe , inasmuch as such a courage spurs him on to all that is great , refines his discerning , raises his heart , elevates his thoughts and actions , and disposes him to majesty . It makes its way through , wherever it is : and when hard luck is cross to it , it essays all ways to come off with honour . The more it is confined within the bounds of possibility , the more it labours its enlargement . Magnanimity , Generosity , and all Heroick Qualities , own it for their original . The strong head , saith Gracian , chap. 4. of his Heroe , is for Philosophers ; the good Tongue for Oratours ; the Breast for Wrestlers , the Arms for Souldiers , the Feet for Runners , the Shoulders for Porters , and the great Heart for Kings . The Heart of Alexander was an Arch-heart , seeing a whole world lodged easily in a corner of it , and that six more could have found room therein . That of Julius Caesar was very great ; seeing it found no mean betwixt all and nothing . The heart is the stomach of Fortune . It digests alike her favours and disgraces . A great stomach is not loaded with much food . A Giant is starved with that which surfeits a Dwarf . That Prodigy of Valour , Charles , Dauphin of France , and afterward King , the seventh of that name , being informed that his Father , and the King of England his Competitour , had got him declared in Parliament incapable of succeeding , answered boldly , That he appealed from it . And when he was asked with admiration , To whom ? To my Courage , and the point of my Sword , Replyed he . The effect followed it . Charles Emanuel , the Achilles of Savoy , defeated four hundred Cuirassiers , having but four men to stand by him : and perceiving that all were surprized at it , he said , that in the greatest dangers , there was no company so good as a great heart . The sufficiency of the heart supplies what is otherwise wanting . The King of Arabia shewing his Courtiers a Damask Cutlass that had been presented to him , it was the opinion of them all , that the onely fault they found in it , was , that it was too short . But the Kings Son said , That there was no Weapon too short for a brave Cavalier , seeing there needed no more but to advance one step , to make it long enough . MAXIME CXXIX . Never to Complain . Complaints always ruine Credit . They rather excite a passion to offend us , than compassion to comfort us . They make way for those that hear them , to doe the same to us , that those have done , of whom we complain , and the knowledge of the injury done by the first , serves the second for an excuse . Some by complaining of past offences , give occasion for future ; and instead of the remedy and consolation which they pretend , they give pleasure to others , and even attract their contempt . It 's far better policy to publish the obligations that one hath to people , thereby to stir up others to oblige also . To speak often of favours received from Persons absent , is to court the like from those who are present ; it is a selling the credit of the one to the other . Thus a prudent man ought never to publish disgraces and failings , but always favours and honours . And this serves to preserve the esteem of Friends , and to contain Enemies in their duty . MAXIME CXXX . To doe , and make it appear . Things go not for what they are , but for what they appear to be . To know how to doe , and to know how to shew it , is a double knowledge . What is not seen , is as if it had no being . Reason it self loses its Authority , when it appears not to be so . There are more mistaken men , than knowing men . Deceit carries it cleverly , in regard that things are onely considered by the outside . Many things appear quite different from what they are . A good out-side is the best recommendation of internal perfection . MAXIME CXXXI . The procedure of a gallant Man. Souls have their gallantry and gentility , from which arises a great heart . That is a perfection not to be found in all sorts of men , because it supposes a stock of generosity . Its first care is to speak well of Enemies , and still to serve them better . In occasions of revenge it appears most conspicuously . It neglects not these occasions , but it is onely to make a good use of them , by preferring the glory of pardoning , before the pleasure of a victorious revenge . That is even a politick procedure , seeing the quaintest reason of state never affects these advantages , because it affects nothing : and when right obtains them , modesty dissembles them . MAXIME CXXXII . To advise and revise . To revise is the surest way , especially when the advantage is certain : It is always good to take time , whether it be for granting a thing , or for better deliberating . New thoughts come into ones mind , which confirm and fortify resolution . If the matter be to give , the gift is more esteemed , because of the discerning of him that gives it , than for the pleasure of not having expected it . What hath been desired , hath always been most esteemed . If it be a thing to be refused , time facilitates the manner of it , by letting the No ripen , untill the season be come . Besides , most commonly so soon as the first heat of desire is over , the rigour of a denial is taken with indifference . They who demand with speed , are to be heard at leisure . That 's the true way to avoid being surprized . MAXIME CXXXIII . Rather to be a Fool with all Men , than Wise all alone . For if all be such , there is nothing to be lost , cry Politicians : whereas if Wisedom be singular , it will pass for folly . Custome then is to be followed . Sometimes to know nothing , or at least to seem so , is the greatest knowledge . We must of necessity live with others , and the ignorant are most numerous . To live alone , one must hold much of the Nature of God , or to be altogether of that of Beasts . But for qualifying the Aphorism , I would say , Rather Wise with others , than a Fool without Company . Some affect to be singular in Chimera's . MAXIME CXXXIV . To have a double portion of the things that are necessary for life . Is to live doubly . We must not restrict our selves to one thing onely , even though it be excellent . All things ought to be double , and especially that which is usefull and delightfull . The Moon that changes so often , is not so variable as the will of man , so fickle is that same will. We ought therefore to put a barriere to our inconstancy . Take it then for a chief rule of the art of living , to have in a double portion all that serves for convenience . As Nature hath given us pairs of the Members which are most necessary and most exposed to danger , so ought Art to double the things , whereon the happiness of life depends . MAXIME CXXXV . Not to have a spirit of Contradiction . For that 's the way to become ridiculous , nay , and insupportable . Wisedom will never fail to conspire against that Spirit . It 's to be ingenious to find difficulties in all things ; but it is foolish to be an Opiniatour . Such men turn the sweetest conversation into a skirmish , and are by consequent greater Enemies to their Friends , than to those that frequent not their company . The more savoury the piece of fish is that we put into our mouth , the more we find the bone that gets betwixt our teeth . Contradiction hath the same effect in pleasant Conversation . They are Fools and fantastical ones , that are not satisfied to be Beasts , unless they be wild Beasts . MAXIME CXXXVI . To take things aright , and presently to nick the point . Many fetch a tedious compass of words , without ever coming to the knot of the business : they make a thousand turnings and windings , that tire themselves and others , without ever arriving at the point of importance . And that proceeds from the confusion of their understanding , which cannot clear it self . They lose time and patience in what ought to be let alone , and then they have no more to bestow upon what they have omitted . MAXIME CXXXVII . The Wise Man is sufficient for himself . A Grecian Sage was to himself in stead of all things ; and all that he had was always with him . If it be true , that an universal Friend is sufficient to render one as contented , as if he possessed Rome , and all the rest of the Universe : be thine own Friend , and thou mayst live all alone . What more can be wanting to thee , if thou hast no sweeter conversation , nor greater pleasure than with thy self ? thou wilt onely depend upon thy self , for it is a sovereign bliss to be like the Sovereign Being . He that can so live all alone , will hold nothing of the Beast , but much of the Wise Man , and all of God. MAXIME CXXXVIII . The Art to let things go as they can go , especially when the Sea is tempestuous . There are Tempests and Hurricanes in the life of man. It is Prudence to put into a Haven , to let them blow over . Most commonly the Remedies increase the Evil. When the Sea of humours is in agitation , let Nature work ; if it be the Sea of Manners , leave it to Morality . There is as much skill required in a Physician , in not prescribing , as in prescribing : and sometimes the excellency of the Art consists in applying no Remedy . The way then to calm popular gusts , is to be quiet . Then to yield to the times , will get the victory afterwards . A Well will be troubled if it be in the least stirred , and its water becomes clear again , by ceasing to dabble in it . There is no better remedy for some disorders , than to let them alone . For at long run they stop of themselves . MAXIME CXXXIX . To know unlucky days . For there are some , wherein nothing will succeed . It is to no purpose to change the Game , the luck will still be the same . At the second bout , we are to take heed , if luck be for us or against us . Understanding hath its days . For no man was ever alike able at all hours . There is good luck in reasoning truly , as there is in writing a Letter well . All perfections have their season , and beauty is not always in its quarter . Discretion sometimes belies it self , now in ceding , and by and by in exceeding . In fine , to succeed well , one must have his day . As all things succeed ill to some , so every thing prospers with others , and that too with less pains and care : and some find their business ready done to their hand . Wit hath its days ; Genius its Character ; and all things their star . When it is your day , you are not to lose a minute . But a prudent man ought not positively to pronounce , that one day is happy , because of his good success ; nor that another is unlucky , because of his bad ; the one being , perhaps , but the effect of chance ; and the other of mistimeing . MAXIME CXL . To hit at first upon the best of every thing . Is the best mark of a good discerning . The Bee goes immediately to the sweet , that it may have whereof to make honey ; and the Waspe to the bitter , to suck in poison . It is so in discernings ; the one sticks to the best , and the other to the worst . In all things there is somewhat that is good , and especially in a book , which commonly is made with study . Some are of so aukward a mind , that amongst a thousand perfections , they 'll hit upon the onely fault that is to be found , and speak of nothing else , as if they were onely cut out for common sewers of the filth of the will and wit of others : and for keeping a Register of all the faults which they see . That is rather the punishment of their bad discerning , than the exercise of their subtilty . They spend their life ill , because they onely feed on naughty things . Happier are they , who amongst a thousand faults at first discover a perfection that happened to be there by chance . MAXIME CXLI . Not to listen to ones self . It 's worth little to be satisfied with one self , if one content not others . Commonly self-esteem is punished by universal contempt . He that pays himself , remains a debtor to all others . It is misbecoming for one to speak , that he may hear himself . If it be folly to speak to ones self , it is doubly so to listen to himself before others . It is a fault in great men to speak with an imperious tone : and that which stuns those who hear them ; at every word they say , their ears importunately beg applause or flattery . The presumptuous speak also by echo : and since the conversation moves upon the stilts of Pride , every word comes guarded with this impertinent exclamation : Rarely well said ! Ah that 's a sweet saying . MAXIME CXLII . Never to espouse a bad party in spight to an Adversary , who hath taken the better . He that does it , is half overcome , and at length will be constrained wholly to yield . That is never a good way to be revenged . If thine Adversary hath had the skill to take the better , take good heed not to commit the folly of opposing him , by espousing the worse . Obstinacy in actions engages so much the more than that in words , that there is far more risque in doing , than in saying . It is the custome of the head strong to regard neither truth in contradicting ; nor profit in disputing . A wise man hath always reason on his side , and never falls into passion . He either prevents or retreats . So that if his Rival be a Fool , his folly makes him change his course , and go to the other extreme : whereby the condition of his Adversary becomes worse . The onely means then to make him forsake the good party , is to strike in with it , seeing that will move him to embrace the bad . MAXIME CXLIII . To take heed not to run into Paradoxes , by shunning to be vulgar . Both extremes equally discredit . Every project that thwarts gravity , is a kind of folly . A Paradox is a certain plausible Cheat , that at sirst surprizes by its novelty and its edge ; but afterwards loses its vogue , when the falsity of it is once known in practice . It is a kind of quacking , which in matter of Politicks , is the ruine of States . They who cannot attain to Heroism , or who have not the courage to advance towards it by the way of vertue , run into the Paradox ; which makes them to be admired by fools , but serves to manifest the Prudence of others . The Paradox is a proof of an ill-tempered mind , and by consequent , most opposite to Prudence . And if sometimes it be not founded on what is false , it is founded at least on what is uncertain , to the great prejudice of affairs . MAXIME CXLIV . Vnder the veil of another man's interest , to find ones own . Is a most proper strategeme for obtaining what one intends . The Confessours themselves teach this pious Craft as to what concerns salvation . It is a most important dissimulation , seeing the profit that is pretended , serves as a bait to attract the will. It seems to another that his interest goes first , when it is onely to make way for thy pretension . One must never enter hap hazard , but especially where there is danger at the bottom . And when one hath to doe with those , whose first word is always No , he must not shew them what he aims at , lest they may see Reasons for not condescending to it : and chiefly if he foresee that they have an aversion thereto . This advice is for those that can turn their wits to any thing ; which is the quintessence of subtilty . MAXIME CXLV . Not to shew the sore place . For every one will have a hit at it . Have a care also not to complain of it , seeing malice always attacks on the weaker side . ) Resentment serves onely to divert it . Nothing pleases malice better than to put one off of the hinges . It le ts fall tart words , and sets all Engines at work , untill it hath found out the quick . A man of parts then ought never to discover his evil , whether it be personal or hereditary : seeing Fortune her self takes pleasure sometimes to wound in that place , where she knows the pain will be sharper . It mortifies always to the quick : and by consequent , one must never let it be known either what mortifies , or what quickens ; that he may make the one to cease , and the other continue . MAXIME CXLVI . To look into the inside . It is commonly found that things are far different from what they appear to be ; and ignorance that onely looked on the bark , is undeceived so soon as it goes in . The lie is always the first in every thing , it draws in Fools by a vulgar They say , which runs from mouth to mouth ; truth arrives always last , and very late , because it hath a lame Guide , which is time . The Wise keep for it always one half of that faculty which nature hath purposely made double . Deceit is wholly superficial : and those who are so themselves , are presently catched . Discerning retires inward , that so it may be the more esteemed by the wise . MAXIME CXLVII . Not to be inaccessible . Let a man be never so perfect , he sometimes stands in need of Council . He that will take none is an incurable fool . The most intelligent man ought to make room for good advice . Sovereignty it self ought not to exclude docility . Some men are incurable , because they are inaccessible . They precipitate themselves , because no body dares come near them to hinder them from it . A door must then be left open to Friendship , and by it relief will enter . A Friend ought to have full liberty to speak , nay , and to reprove . The Opinion that is conceived of his Fidelity and Prudence ought to give him that Authority . But withall , that familiarity is not to be common to all . It is enough to have one secret confident , whose correction is valued , and who is to be made use of as a looking-glass for undeceiving . MAXIME CXLVIII . To have the Art of Conversing . Is the means whereby a man shews his own value . Of all humane actions there is none that requires greater circumspection , seeing it is the most usual exercise of life . There is much Reputation to be gained or lost in it . If judgement be necessary for writing a letter , which is a premeditated conversation by paper : far more it is required in ordinary conversation , which brings the merit of people under a sudden Test . The Masters of the Art feel the pulse of the Wit by the Tongue , according to the saying of a Sage , Speak , if thou would'st have me to know thee . Some maintain , that the true Art of conversing , is to doe it without Art : and that conversation , if it be betwixt good Friends , ought to be as easie as ones cloaths . For when it is a conference of Ceremony and Respect , it is to be performed with more reserve , to shew , that one hath much of the skill of living . The way to succeed well in that , is to follow the character of those mens wit , who are as the judges of conversation . Take heed not to be vain in censuring of words , which will make thee pass for a Grammarian ; nor in controlling and chopping reasons , for then all will avoid thee . To speak to the purpose is more necessary than to speak eloquently . MAXIME CXLIX . To be able to cast the blame and misfortunes upon others . It is a thing of great use amongst those who govern , to have Bucklers against hatred , that 's to say , men upon whom the censure , and publick grievances may light : and that is not the effect of inability , as malice imagines ; but of an industry elevated above the understanding of the people . Every thing cannot succeed , nor all men be contented . There ought to be in that case then a strong head , that may serve as a But to all the shot , and bear the reproaches of all faults and miscarriages , at the cost of his own Ambition . MAXIME CL. To be able to put a value upon what one doeth . It is not enough that things are good in themselves , because all men see not to the bottom , nor are able to discern . Most part follow the multitude , and stop not but where the greatest concourse is . It 's a great point to be able to set an esteem upon ones Commodity , either by praising it ; ( for praise is the spur to desire ) or by giving it a pretty name , which is a good way to exalt : but all this must be done without affectation . Not to write but for able men , is an universal hook , because every one thinks himself to be so ; and for those who are not , privation will serve as a spur to desire . Ones projects must never be called common , nor easie , for that 's the way to make them be thought trivial . All men are pleased with singularities , as being most desirable both to the humour and mind . MAXIME CLI . To think to day what may happen to morrow , and a long time after . The greatest fore-sight , is to have hours for it . There is nothing fortuitous for those who forecast ; nor any dangerous case for such as expect it . We must not put off the thoughts of danger till we be sinking ; we must be before-hand , and by mature consideration prevent the worst that might happen . The Pillow is a dumb Sibylle . To sleep upon a thing that is to be done , is better than to be awaked by a thing already done . Some doe first , and afterwards think : which is rather to look for excuses than expedients . Others neither think before nor after . A man's whole life should be employed in thinking that he may not mistake his way . Reflexion and fore-sight give us the advantage of anticipating life . MAXIME CLII. Never to keep company that may eclipse ones lustre . What excells in perfection , excells in esteem . The most accomplished will always have the first rank . If his Companion have any part in the praise , it will be but his leavings . The Moon shines , whilst she is alone amongst the stars : but so soon as the Sun begins to appear , she either shines no more , or disappears . Never approach him that may eclipse thee , but him that may set off thy lustre . In this manner Martial's cunning Fabulla found the way of appearing beautifull , by the ugliness or agedness of her Companions . One must never run the risque of being incommoded side-ways , nor doe honour to others at the expence of ones own Reputation . It is good to frequent the society of eminent persons for shaping ones self : but when one is completed , to strike in with those of inferiour size . To model thy self , chuse the most complete ; and when thou art fashioned , frequent the inferiour . MAXIME CLIII . To shun being obliged to fill the place of a great Man. If one engage in that , he ought to be sure to exceed him . For to equal a Predecessour , one must have double his worth . As it requires Prudence and skill in him that succeeds , to be such , as that he may be regrated : so likewise does it Art , that he may have a care not to be eclipsed by him that went before him . It is very difficult to fill up a great vacancy , seeing commonly the first appears the best : and by consequent equality is not enough , because the former is in possession . It is therefore necessary to surpass him , to dispossess him of the advantage he hath of being most esteemed . MAXIME CLIV. Not to be easie neither to believe , nor to love . It 's an argument of maturity of judgment , to be hard to believe . Nothing is more common than to lie , to believe then , ought to be extraordinary . He who is apt to move , finds himself often put out of countenance . But special care is to be had not to seem to doubt the credit of another : for that passes from incivility to an offence , seeing it is to reckon him either a deceiver , or deceived : nor is all the hurt there neither . For , besides that , not to believe is the sign of a liar , the liar being subject to two misfortunes , not to believe , and not to be believed . A suspension of judgment in him that hears , is laudable : but he that speaks may refer to his Authour . It is also a kind of imprudence to be easie to love . For if one lie in speech , one may also lie in fact : and that cheat is more pernicious than the other . MAXIME CLV . The Art of restraining Passions . Let a prudent reflexion prevent , if it be possible , the usual transports of the vulgar . That will be no difficult thing to a prudent man. The first step to moderation , is to perceive that we are falling into passion . By that means we enter the lists with a full power over our selves , and may examine how far it is necessary to give way to our resentment . With that swaying reflexion , we may be angry , and put a stop to it as we please . Strive to know where and when it is fit to stop . For it is the hardest thing in running to stop upon the spot . It is a great mark of judgment to stand firm and undisturbed amidst the Sallies of passion . Every excess of passion degenerates from reason . But with this magisterial circumspection , Reason will never be disordered , nor transgress the bounds of its duty . To be able to devour a passion , we must always hold the reins fast . He who governs himself in this manner , will be reckoned the wisest man ; as the foolishest if he do otherwise . MAXIME CLVI . Friends by Election . Friends ought to abide the test of discretion , and the trial of fortune . It is not enough that they have had the suffrage of the will , if they have not also that of the understanding . Though that be the most important point of life , yet there is least care taken about it . Some make their Friends by the intervention of others , and most part by chance . We judge of men by the Friends he hath . A knowing man never chose ignorants . But though a man may please , we must not therefore say that he is an intimate Friend . For that may proceed rather from the pleasantness of his humour and ways , than from any assurance that one hath of his capacity . There are lawfull Friendships , and bastard Friendships . These are for pleasure ; but the others for more security in acting . There are few friends of the person , but many of the fortune . The good wit of a Friend is better than all the good will of others . Take thy Friends then by choice , and not by lot . A prudent Friend eases many troubles : whereas one who is not so , multiplies and encreases them . If thou would'st not lose thy Friends , never wish them a great Fortune . MAXIME CLVII . Not to be mistaken in People . That is the worst , and yet most ordinary mistake . It is better to be deceived in the Price , than in the Commodity : And there is nothing that one ought more narrowly to look into . There is a great deal of difference betwixt knowing of things , and knowing of persons : and it is quaint Philosophy , to discern the minds and humours of men . It is as necessary to study them , as to study Books . MAXIME CLVIII . To know how to use Friends . That 's a thing that requires great skill . Some are good to be made use of at a distance ; and others to be near us . One that hath not been fit for Conversation , may be good for Correspondence . Distance effaces some certain defects , which presence rendered unsupportable . In Friends we are not onely to look for pleasure , but for profit also . A Friend ought to have the three qualities of a Being , or as the Schools say of an Ens : Unity , Goodness , and Truth : in respect that a Friend stands in stead of all things . There are but very few that can be given for good : and by not knowing how to chuse them , the number becomes less . To know how to preserve them , is more than to have been able to make them . Look out for such as may continue long : and though in the beginning they may be new , it is enough to content thee , that they may become old . To take things aright , those are the best , which are not acquired , till we have eat a bushel of Salt with them . There is no such horrid a Desart , as to live without Friends . Friendship multiplies blessings , and divides crosses . It is the onely remedy against bad Fortune . It is the vent by which the Soul discharges it self . MAXIME CLIX. To know how to bear with Fools . Wise Men have always been bad-sufferers . Impatience grows with knowledge . A vast reach is hard to be contented . In the judgment of Epictetus , the best Maxime of life is to Suffer . He hath placed one half of Wisedom in that . If all impertinences are to be born with , without doubt there is need of much patience . Sometimes we suffer most from those on whom we depend most ; and that serves to exercise us to patience . From suffering , springs that inestimable peace , which makes the happiness of this world . Let him that finds not himself in a humour to suffer , withdraw , if he be able to bear with himself . MAXIME CLX . To speak sparingly to our Competitours for Caution sake , and to others for Civility . One hath always time to let slip his words , but not to retain them . We ought to speak as men do in their last Wills , seeing the fewer the words are , the less will be the Law suits . We are to accustome our selves to that , in matters of no importance , that we may not fail in it , when it is important . Silence holds much of Divinity . Whosoever is ready to speak , is always upon the point of being cast and Convicted . MAXIME CLXI . To know the failings wherein one takes pleasure . The most accomplished man hath always some , whereof he is either the Husband or Gallant . They are to be found in the wit , and the greater that is , the greater , and more remarkable are they : not but that he who has them , knows them ; but because he loves them . To be passionate , and to be passionate for vices , are two evils . These faults are the blemishes of perfection . They as much offend those who see them as they please those who have them . Here is the fair occasion for one to overcome himself , and to put the cap-stone upon his other perfections . Every one levels at that work , and in stead of praising all that is to be admired , stop short to Censure a fault , which , as they say , disfigures all the rest . MAXIME CLXII . To be able to triumph over Jealousie and Envy . Though it be Prudence to slight Envy , yet that contempt is a small matter now a-days : Gallantry works a far better effect . He cannot be sufficiently praised , who speaks well of him , that speaks ill . There is not any revenge more Heroick , than that which torments Envy , by doing good . Every good success is a strapado for the envious man , and the glory of his Corrival is a Hell to him . To make ones happiness to be a poison to his Enviers , is held to be the most rigorous punishment that they can endure . Enviers die as often as they hear the praises of the Envied revive . Both contend for immortality , but the one to live always in glory , and the other always in misery . The Trumpet of Fame , which sounds to immortalize the one , pronounces death to the other , by condemning him to the punishment of expecting in vain that the cause of his pains should cease . MAXIME CLXIII . One must never lose the favour of him that is happy , to take compassion on a Wretch . Commonly that which makes the happiness of some , makes the misery of others : and you may see one that could not be happy , if many others were not miserable . It is the property of wretches to gain peoples good will. For all take pleasure to gratifie with an unprofitable favour , those who are persecuted by Fortune . Nay it hath sometimes happened that a man hated of all the world in his prosperity , hath been pitied by all people in his misfortune ; the fall having changed into compassion the desire of revenge . Let a man of wit then take heed of the turns of Fortune . There are some that never associate but with the unfortunate . He , whom they shunned yesterday because of his prosperity , has them for Companions to day , because of his adversity . That Conduct is sometimes the mark of a good nature , but never of a good wit. MAXIME CLXIV . To let fly some shot in the Air. Is the way to know how that which is intended to be done , will be received , especially , when they are matters , the issue and approbation whereof is doubtfull . By that means we are sure to hit our mark , and always at liberty to retreat or advance . Thus we pump out mens minds , and know where it is best to set our foot . That prevention is most necessary , for asking pertinently , placing Friendship aright , and for governing well . MAXIME CLXV . To wage War fairly . A brave man may , indeed , be induced to make War , but not to make it otherwise than he ought . All men ought to act according to what they themselves are , and not to what others are . Gallantry is most plausible , when it is used towards an Enemy . We are not onely to overcome by force , but also by the manner . To Conquer basely is not to overcome , but to be Conquered rather . Generosity hath always had the advantage . A worthy man never makes use of forbidden Weapons . To employ the wrack of an old Friendship , in framing a new hatred , is to use such arms . For it is not lawfull to take the advantage of a trust and confidence in revenge . Whatever looks like treachery infects the good name . The least atome of baseness is inconsistent with the generosity of great Souls . A brave man ought to make it his glory to be such , that if gallantry , generosity and fidelity , were lost in the world , they might be found in his heart . MAXIME CLXVI . To distinguish betwixt the man of Words , and the man of Deeds . This distinction is as absolutely necessary as that of the friend of the person , and the friend of the employment . For they are very different friends . He is out of the way , who doing no bad Deeds , gives no good Words : And he again more , who giving no bad Words , does no good Deeds . Now a-days men feed not upon words , seeing they are but wind ; nor do they live on Civilities , these being onely a formal juggle . To go a birding with a light , is the true way to dazle the birds eyes . The vain and fools are content with wind . Words ought to be the pledges of actions , and by consequent have their value . Trees that bear no fruit , and have onely leaves , have commonly no heart . It is necessary to know them all ; the one , to make profit of them ; and the other , to stand under their shade . MAXIME CLXVII . To be able to help ones self . In troublesome encounters , there is no better company than a great heart : and if this come to fail , it ought to be assisted by the parts that are about it . Crosses are not so great for those who can tell how to assist themselves . Yield not to Fortune . For she 'll become insupportable to thee . Some give themselves so little help in their troubles , that they increase them , because they know not how to bear them with courage . He that understands himself well , finds in reslexion relief to his weakness . A man of judgment comes off in all things advantageously , were it even to come down from the stars . MAXIME CLXVIII . Not to be Monstrous . All the Hair-brained , Vain , Opinionative , Capricious , Self-conceited , Extravagant , Fawners , Buffoons , News-mongers , Authours of Paradoxes , Phanaticks , and in a word , all sorts of irregular persons : all these , I say , are so many Monsters of impertinence . The ugliness of the Soul is always more monstrous , than the deformity of body , seeing it more dishonours the beauty of its original . But who shall correct so great and general a disorder ? where reason is wanting , direction has nothing to doe : inasmuch as that which ought to be the cause of a serious reflexion upon that which gives occasion to publick laughter , makes men fall into the vanity of believing , they are admired . MAXIME CLXIX . To take more heed not to miss once , than to hit an hundred times . When the Sun shines no body minds him ; but when he is eclipsed , all consider him . The vulgar will keep no account of your hits , but of your misses . The bad are more known by murmurings , than the good by applauses : and many have not been known untill they fell . All good successes put together are not enough to obliterate one bad one . Undeceive thy self then , and take it for a certain truth , that Envy will observe all thy faults , but not one of thy good actions . MAXIME CLXX . To be sparing in all things . That 's the way to succeed in matters of importance . One must not at every turn employ all his Capacity , nor shew all his strength . One must be sparing even in knowledge : for that serves to double the value of it . There is a necessity of having always something to trust to , when the question is how to get out of the mire . The relief is more considerable than the fight , because it is always accompanied with the reputation of valour . Prudence keeps always to the surer side . And in that sense the ingenious Paradox is true : That the half is more than the whole . MAXIME CLXXI. Not to abuse Favour . Great Friends are for great occasions . Much favour is not to be employed in matters of small importance : that 's scattering of it . The sheet Anchor is always reserved for the last extremity . If we squander away the much for the little , what will remain for the next need ? There is nothing now a-days better than Protectours , nor more precious than favour . It does and undoes , even so far as to give wit , and take it . Fortune hath always been as much a Step-mother to the Wise , as Nature and Fame have been favourable unto them . It 's better to know how to preserve our Friends , than our Estates . MAXIME CLXXII . Never to engage with him that hath nothing to lose . To doe otherwise , is to fight at a disadvantage . For the other enters the lists unconcernedly . Seeing he hath lost all shame , he hath no more to lose , nor to husband ; and so he runs hand over head into all extravagances . Reputation , which is an inestimable value , ought never to be exposed to so great risques . Having cost a great many years in purchasing , it comes to be lost in a moment . A small breeze of wind is enough to freeze a great deal of sweat . A Prudent Man is withheld by the consideration that he hath much to lose . When he thinks of his Reputation , he presently considers the danger of losing it . And by means of that reflexion he proceeds with so great reserve , that Prudence has time to retire in time , and to secure his Credit . One can never be able to recover by a Victory what he hath already lost in exposing himself to lose . MAXIME CLXXIII . Not to be a Glass in Conversation , and much less in Friendship . Some are easie to break , and thereby discover their insolidity . They fill themselves with discontent , and others with distate . They shew themselves to be tenderer than the Eyes , because they are not to be touched neither in jest nor earnest . Motes even offend them ; ( for they have no need of Apparitions . ) They who keep them company , ought to put an extreme constraint upon themselves , and study to observe all their nicities . There is no stirring before them , for the least gesture disturbs them . Commonly they are a self-abounding kind of people , slaves to their humour , and Idolatours of their silly point of honour , for which they would turn the world topsie-turvey . He that truly loves , is of the nature of a Diamond , both as to its lastingness , and its being hard to break . MAXIME CLXXIV . Not to live too fast . To know how to distribute time , is to know how to enjoy life . To many there is much of life remaining , but they want the felicity of it . They lavish away pleasures : ( for they enjoy them not , ) and when they are gone on a great way , they would be willing , if they could , to come back again . These are the Postillions of life , who to the swift motion of time , add the rapidity of their own minds . They would devour in one day what hardly they could be able to digest in all their life time . They live in pleasures as men that would taste of them all before hand . They eat up future years , and seeing they doe all things in haste , they have soon done with all . The desire of knowledge it self ought to be moderated , that we may not know things imperfectly . There are more days than prosperities . Make haste to doe , and enjoy at leisure . It is better to have affairs done than to doe , and the contentment which lasts , is to be preferred before that which ends . MAXIME CLXXV . The substantial Man. He that is so , is not satisfied with those who are not so . Unhappy is that eminence that hath nothing substantial in it . All who appear to be men , are not all so . There are some artificial men , that conceive Chimera's , and are brought to bed of mistakes . There are others that resemble them , and set a value upon them , being better satisfied with the uncertainty that a false shew promises , because the much is there ; than with the certainty that offers truth , because that appears little : but at long run their Caprices come to an unlucky end , inasmuch as they have no solid foundation . Nothing but truth can give a true Reputation ; and nothing but substance turns to account . One cheat stands in need of a great many others , and by consequent , the whole building is but imaginary : and seeing it is founded in the air , it must of necessity fall to the ground . An ill conceived design never comes to maturity . The much which it promises , is enough to render it suspected : just so as the argument which proves too much , proves nothing . MAXIME CLXXVI . To know , or to hearken to those who know . There is no living without understanding , it must be had , either by nature , or at second hand . Yet there are some , who are ignorant that they know nothing ; and others , who think they know , though they know nothing at all . The faults that proceed from the want of wit , are incurable . For as ignorants know not themselves , so they take no care to search for that they want . Some would be wise , if they did think themselves so . Hence it is that the Oracles of Wisedom be so rare , yet they have nothing to doe , seeing no body consults them . It is neither a diminution of Grandeur , nor a sign of incapacity to take Counsel : on the contrary , one puts himself in the state of a knowing man by advising well . Debate with thy Reason , that thou mayst not be beaten by ill fortune . MAXIME CLXXVII . To avoid too much familiarity in Conversation . It is neither pertinent to practise it , nor to suffer it . He that familiarizes himself , presently loses the Superiority that his serious air gave him , and by consequent his Credit . The stars retain their splendour , because they mingle not with us . By Divinizing , one gets Respect , by Humanizing , Contempt . The more common humane things are , the less they are esteemed . For communication discovers imperfections , that reservedness concealed . We must not be too familiar with any body ; ) not with Superiours , because of danger ; nor with inferiours , by reason of Indecency : and far less with mean people whom ignorance renders insolent , inasmuch that being unsensible of the honour that is done them , they presume it is their due . Facility is a branch of a low mind . MAXIME CLXXVIII . To believe the Heart , and especially if it be a presaging Heart . It is never to be contradicted : for it is accustomed to prognosticate what most concern us . It is a Domestick Oracle . Many have perished , because they were too diffident of themselves . But to what end should one distrust himself , if he look not out for the remedy ? Some have a heart that tells them every thing : a certain mark of a rich stock . For that heart always prevents them , and rings the allarum Bell upon the approach of evils , to make them fly to the remedy . It is not the part of a wise man to go out and receive evils , but to be before-hand with them and disperse them . MAXIME CLXXIX . To be reserved in speaking , is the Seal of the Capacity . A Heart without secrecy is an open letter . Where there is depth , the secrets are deep . For there must be much room and large spaces , where all that is thrown in may be easily kept . Reservation proceeds from the great command that one hath over himself , and that is , indeed , a real triumph . We pay tribute to as many as we discover our selves to . The security of Prudence consists in internal moderation . The snares that are laid for discretion , are to contradict , to draw out an explanation ; and to glance biting words , to set one in a flame . Then it is that a Wise Man ought to keep the closer ! Things that are to be done , are not to be told ; nor are those that are fit to be told , good to be done . ) See the Maxime 279. MAXIME CLXXX . Not to take the design of an Enemy for the rule of our Measures . A Blockhead will never doe what a man of Wit thinks he should , because he is not able to discern what is to the purpose . And if he be a prudent man , less still ; because he may go contrary to an advice that has been blow'd upon , and perhaps even prevented by his adversary . Matters ought to be examined on both sides , and prepared for pro and con : so that one may be ready for the yea and the no. Judgments are different . Indifference ought always to be attentive , not so much for what shall happen , as for what may happen . MAXIME CLXXXI . Not to tell a lie , and yet not to speak all the truth neither . Nothing requires more circumspection than truth . For to tell it , is to draw the hearts bloud . There needs as much skill to know when to tell it , as to know when to conceal it . By on single lie , a man loses all his good name . Deceit goes for false Coin , and the Deceiver for a Coiner , which is worse still . All truths cannot be told : some , because they concern my self ; and others , because they concern a third person . MAXIME CLXXXII . A grain of boldness is worth a pound weight of skill . It is good not to conceive such a high notion of people , as to become bashfull in their presence . Let never the imagination debase the heart . Some appear to be men of importance , till others treat with them ; but communication soon undeceives the Credulous . No body goes beyond the narrow bounds of man. Every one hath his if , some as to their Wit ; and others as to their Genius . Dignity gives an apparent Authority ; but it is rare , when the personal qualities answer it . For fortune is wont to clog the Superiority of the employment , by the inferiority of merits . Imagination is always upon the wing , and represents things greater than they are : It conceives not onely what there is , but what there may be also : Reason having been undeceived by so many experiences , ought to undeceive it . In a word , it neither becomes ignorance to be bold , nor capacity to be bashfull . And if Confidence be usefull to them who have but a small stock , upon stronger reason it ought to be usefull to those who have a great deal . MAXIME CLXXXIII . Not to be Head-strong . All Fools are Opiniatours , and all Opiniatours are Fools . The more Erroneous their Opinions are , the more they hug them . It is civil to yield , even in those things wherein we have greatest reason and certainty : for then all know , who had reason on their side : and besides the reason , Gallantry is also discovered in the procedure . There is more esteem lost , by a wilfull resistence , then there is got by carrying it by open force . For that is not so much a defending of truth , as a demonstration of Clownishness . There are knotty heads very difficult to be cleft , and which always run upon some incurable extremity : and when once whimsey joins to their head-strongness , they contract an indissoluble league with extravagance . Inflexibility ought to be in the will , and not in the judgment : though there be excepted cases too , wherein one is not to suffer himself to be gained , nor doubly overcome ; that 's to say , both in the reason , and in the execution . MAXIME CLXXXIV . Not to be Ceremonious . The affectation of being so was heretofore censured as a piece of vitious singularity , and that in a King too . Punctiliousness is tiresome . There are whole Nations sick of that Nicety . The robe of silliness is wrought with small stitch . These Idolatours of the point of honour give a demonstration , that their honour is founded on a small matter , seeing they fansie every thing may wound it . It is good so to carry , as to gain Respect , but it is ridiculous to pass for a great Master of Compliments . It is very true , that a Man without Ceremony hath need of a great Merit in place of it . Courtesie ought neither to be affected nor slighted . He shall never gain the esteem of an able man , who sticks too much upon Formalities . MAXIME CLXXXV . Never to expose ones Credit to the risque of one single interview . For if one come not well of , it is an irreparable loss . To fail once happens often , and especially the first time . One is not always in the kue ; whence cometh the Proverb : It is not my day . One must therefore endeavour ; that if he hath failed the first time , the second may make amends for all : or that the first may vouch for the second , that succeeded not . One ought always to have his recourse to better , and to appeal from much to more . Affairs depend on certain fortuitous cases , and on many too : and by consequence good success is a rare good fortune . MAXIME CLXXXVI . To discern faults , though they be in fashion . Though Vice be cloathed in cloth of gold , yet a good man will still know it . It is to no purpose for it to be apparelled in gold , it can never so well disguise it self but that it will be perceived to be of iron . It would cloak it self with the nobility of its Adherents , but it is never stript of its baseness , nor the misery of its slavery . Vices may very well be exalted , but not exalt . Some observe , that such a Heroe hath had such a Vice , but they consider not , that it was not that Vice which made him a Heroe . The example of great men is so good an Oratour , that it persuades one to infamous matters . Sometimes flattery hath affected even bodily defects , without observing , that though they be born with in great men , they are insupportable in the mean. MAXIME CLXXXVII . To act all that is agreeable to ones self , and all that 's odious by others . The one conciliates good will , and the other banishes hatred . There is more pleasure in doing good , than in receiving it . It 's in that , that generous Souls place their felicity . It seldome happens that one vexes another without being troubled himself , either through compassion or retaliation . Superiour causes never operate , without reaping praise or reward . Let the good come immediately from thee ; and the evil by another . Take some body , upon whom the blows of discontent may fall , that 's to say the hatred and the murmurings . The anger of the Rabble is like that of Dogs ; not knowing the cause of its evil , it falls upon the Instrument . So that the instrument bears the punishment of the evil whereof it is not the principal cause . MAXIME CLXXXVIII . To bring always into company something to be praised . That 's a means to make one esteemed a man of good discerning , and upon whose judgment one may be assured of the goodness of things . He that hath known the perfection before , will be sure to esteem it afterwards . He furnishes matter to conversation and imitation , by unfolding plausible knowledges . It is a politick way of selling Courtesie to those that are present , who have the same perfections . Others on the contrary bring always with them something to be blamed , and flatter the present , by despising the absent . This succeeds with them , when they are in the company of those who onely look on the outside : seeing such observe not the cunning of speaking ill of some in presence of others . Some think it a piece of Policy to esteem more the ordinary perfections of to day , than the wonders of yesterday . A Prudent Man then is to have a care of all these Artifices , ( whereby these blades endeavour to attain to their ends ) that he may not be discouraged by the exaggeration of the one , nor puffed up by the flattery of the others . Let him know , that both proceed the same way with both parties , and onely give them the alternative , by adjusting their sentiments to the place where they are . MAXIME CLXXXIX . To make use of the needs of others . If privation come the length of desire , it is the most efficacious constraint . Philosophers have said , that privation was nothing , and the Politicians say , that it 's all in all . And without doubt these have best understood it . There are some who to obtain their ends , make their way by the desire of others . They lay hold of occasion , and stir up the desire by the difficulty of obtaining . They promise themselves more from the heat of passion , than from the lukewarmness of possession . Insomuch that the desire enflames the more as the resistence grows greater . The true secret of attaining to ones ends is , to keep people always in dependence . MAXIME CXC . To be satisfied in all conditions . Even they who are useless , have the consolation that they are eternal . There is no trouble but hath its satisfaction . Luck for the fools , and chance for the ugly , saith the Proverb . To live long , there needs no more but to be of little worth . The crackt pot seldom breaks , it lasts commonly till people be weary of using it . It would seem that fortune envies men of importance , seeing it joins duration with incapacity in some , and short life to much merit in others . All they who by right ought to live , always fail in good fortune : and such as are good for nothing , you 'll find to be eternal , whether because they appear to be so , or because in effect they are so . It seems that destiny and death are agreed to forget the unfortunate . MAXIME CXCI. Not to be gull'd with excessive Courtesie . For it 's a kind of Cheat. There are some who stand not in need of the herbs of Thessaly to bewitch with , for they charm fools and vain people merely with a low Bow. They make a Traffick of Honour , and pay for it with the wind of some fair words . He that promises all promises nothing , and promises are so many slippery steps for fools . True Courtesie is a debt , that which is affected and uncommon , is a Cheat. It is not a civility , but a dependance . They make not the Bow to the Person , but to the Fortune . Their flattery is not an acknowledgment of merit , but a bait to the profit , which they hope for . See the Maxime 118. MAXIME CXCII . The peaceable man is the long lived man. Live , and let live . Peacefull men not onely live but reign . We must hear and see , but withal , hold our peace . The day spent without contention , makes us spend the night in sleep . To live much , and to live with pleasure , is the life of two : and it is the fruit of internal peace . That man hath all , who does not at all care for what concerns him not . There is nothing more impertinent , than to lay to heart that which touches us not , or not to be affected with that which concerns us . MAXIME CXCIII . Watch strictly over him that engages in thy interests , to come off with his own . There is no better preservative against Cunning , than Caution . A word to the wise . Some doe their own business by seeming to doe another man's . So that if one have not the key of intentions , he is forced at every turn to burn his own fingers , to save other men's goods from the fire . MAXIME CXCIV . To have a modest Opinion of ones self , and of his affairs , especially when he does but begin the world . All People have high Conceits of themselves , and especially they who signify least . Every one fansies to himself a brave Fortune , and imagines himself to be a Prodigy . Hope engages rashly , and then experience seconds it in nothing . Reality is the executioner of a vain imagination by undeceiving it . Prudence then ought to correct such extravagances : and though it be allowable to desire the best , yet we ought always to expect the worst , that so we may take all that happens patiently . It is dexterity to take ones aim a little higher , that he may hit the juster , but he ought not to shoot so high , as to fail at the first shot . That reformation of imagination is necessary , for vanity without experiences makes men onely to dote . A good understanding is the most universal remedy against all impertinences . Let every one know the sphere of his own activity , and condition . That will teach a man to square the opinion of himself according to reality . MAXIME CXCV. To be able to judge . There is no man but may be another's Master in some thing . He that exceeds , finds always some body that exceeds him . To know how to pick out the best of every thing , is a usefull knowledge . The Wise Man esteems all men , because he knows what 's good in every one , and what things cost in doing of them well . The Fool despises all , in respect that he is ignorant of what is good , and always chuses the worst . MAXIME CXCVI. To know ones Planet . There is no man so miserable , but that he hath his Planet : and if he be unfortunate , it is because he knoweth it not . Some have access to Princes , and great Men , and know neither how , nor why ; unless it be that their luck hath made way for them . So that they need onely a little industry to preserve favour . There are others born as it were to please the Wise . One man hath been more acceptable in one Countrey than another , and better received in this City than in that . One man happens also to be more fortunate in one employment , than in all others , though he be neither more nor less capable of all . Destiny makes and unmakes how and when it pleases . Every one then ought to labour to know his Destiny , and to try his Minerva ; on which depends all the loss and all the gain . Let him know how to comply with his fate , and take good heed he attempt not to change it . For that would be to forsake the North-star in his course . MAXIME CXCVII . Never to be hampered with Fools . It is a perplexity not to know them , and much more for him that knows them not to rid his hands of them . It is dangerous to keep them Company , and pernicious to admit them to our Confidence . For though their own timerousness , and the Eye of another may for some time keep them in awe , yet their extravagance will break out at long-run , seeing they have onely deferred the shewing of it , that they might doe it with more solemnity . It is very difficult for him that cannot keep his own Credit , to maintain another Man's . Besides , Fools are extremely unhappy . For misery is fastened to impertinence , as the skin to the bone . They have onely one thing that is not so very bad . And that is , that as the Wisedom of others signifies nothing to them , so on the contrary , they are very usefull to the Wise , whom they instruct and caution at their own proper cost . MAXIME CXCVIII. To know how to transplant ones self . There are some , who , to set off their own value , are obliged to change Countries , especially if they aspire to great places . Ones Countrey is the Step-mother to eminent Qualities . Envy reigns there as in its Native Land. Men remember better the imperfections that one had in the beginning , than the merit , whereby he is advanced to grandeur . A Pin hath been esteemed a thing of value , when carried from one world into another : and sometimes a glass brought from a-far , hath made a Diamond to be undervalued . Every thing that is foreign , is esteemed , whether because it comes from a far Countrey ; or because it is found to be complete , and in its perfection . We have seen men who have been the refuse of a little Canton , and are now the honour of the World , being equally reverenced by their Countrey-men and Strangers ; by the one , because they are far off , and by the others , because they are come from a-far . He will never have great veneration for a Statue , who hath seen it the stump of a Tree in a Garden . MAXIME CXCIX . To be a Wise Man , and not an intrieguing Man. The shortest way to attain to Reputation , is the way of merit . If industry be founded on merit , it is the true way of obtaining it . Integrity alone is not sufficient ; and the onely Intrieguer deserves it not : inasmuch that matters are then so defective , that they infect the Reputation . It is then requisite both to have merit , and to know how to bring ones self into play . MAXIME CC. To have always something still to desire , that one may not be unhappy in his happiness . The body breaths , and the mind aspires . If one enjoyed all things , he would be disgusted with every thing . Nay , it is even necessary for the satisfaction of the understanding , that there remain always something to be known , for feeding Curiosity . Hope gives life , and the glut of pleasure makes the life a burthen . In matter of reward , it is prudent not to give it all at once . When there is no more to be desired , every thing is to be feared : and that is an unhappy felicity . Fear beginneth where desire endeth . MAXIME CCI. All who appear Fools , are so , and one half also of those who appear not to be . Folly hath taken possession of this World , and if there be the least wisedom in it , it is more folly in respect of the wisedom from above . But the greatest Fool is he that thinks himself wise , and accuses all others of folly . To be wise , it is not sufficient to seem so , and far less to seem so to ones self . He is so , that thinks not himself to be so : and he who perceives not , that others see , sees not himself . Though the world be so full of Fools and Blockheads , yet no body believes himself to be one , nor so much as suspects it . MAXIME CCII. Sayings and Actions render a Man accomplished . We must speak well , and act well . The one shews a good head , and the other a good heart : and both spring from a superiority of mind . ( Words are the shadow of actions . Saying is the Female , and doing the Male. It is better to be the subject of a Panegyrick , than the Panegyrist . It is better to receive praises , than to give them . To say is easie ; but to doe , difficult . Brave actions are the substance of life , and good sayings the ornament of it . The excellence of actions is permanent , that of words transient . ) Actions are the fruit of reslexions . Some are wise , others valiant . MAXIME CCIII . To know the Excellencies of ones Age. They are not very numerous . There is but one Phoenix in the world . Hardly is there to be found in an age a great General , a perfect Oratour , a Sage . And an excellent King is to be lookt for in many ages . Mediocrities are common , both for number , and for esteem : but Excellencies are every way rare , because they require an accomplished perfection : and the higher the form , the harder it is to get to be Captain of it . Many have usurped the Sirname of Great from Caesar and Alexander , but all in vain . For without the actions , the voice of the people is but a little air . There have been but few Seneca's , and Fame hath celebrated but one Apelles . MAXIME CCIV. What is easie ought to be set about , as if it were difficult ; and what is difficult as if it were easie . The one for fear of slackening through too much confidence ; and the other for fear of losing courage through too much apprehensiveness . The way to fail in doing of a thing , is to reckon it already done : on the contrary , diligence surmounts impossibility . As to great enterptizes , we must not stand reasoning , it is enough that we embrace them when they present , lest the consideration of their difficulty make us abandon the attempt . MAXIME CCV . To know how to make use of Contempt . The true secret for obtaining the things which one desires , is to undervalue them . Commonly they are not to be found when they are sought : whereas they offer themselves , when one cares not for them . As the things of this World are the shadow of those in Heaven , so have they that property of a shadow , that they fly from him that follows them , and pursue him who flies from them . Contempt also is the most politick revenge . It 's the general Maxime of the wise , never to defend themselves with the Pen , because it leaves tracts , that turn more to the glory of their Enemies , than to their humiliation . Besides that , that kind of defence gives more honour to envy , than mortification to insolence . It 's cunning in inconsiderable persons to vie with great men , that they may get themselves Credit by an indirect way , when they cannot have it by right . ( Many men had never been known , if excellent Adversaries had not taken notice of them . ) There is no higher revenge , than Oblivion . For it is the burying of these men under the dust of their own nullity . Rash blades imagine to purchase to themselves an eternal fame , by setting fire to the Wonders of the world , and ages . The art of repressing Calumny , is , not to mind it . To answer it , is , to doe prejudice to ones self . To be offended thereat , is , to discredit ones self , and to give envy ground of satisfaction . For there needs no more but that shadow of defect , if not for obscuring a perfect beauty entirely , at least for depriving it of its liveliest lustre . MAXIME CCVI. We must know that the vulgar humour is every where . Even at Corinth , and in the most accomplished Family . Every one hath the experience of it in his own house . There is not onely a vulgar , but a doubly vulgar humour , which is worse . This hath the same properties with the Rabble , just so as the pieces of a broken Looking-glass have all the same transparency : but it is far more dangerous . It speaks foolishly , and censures impertinently . It is the great Disciple of ignorance , the Godfather of silliness , and the near Cosin of quacking . ( We must not mind what it says , and far less what it thinks . It is convenient to know it , that we may get rid of it , so that we be neither it's companion nor object . For all silliness is of the nature of the Rabble , and the vulgar is onely made up of Fools . MAXIME CCVII. To use Retention . We ought to mind what we doe , especially on unexpected occasions . The eruptions of Passions are so many slippery places that make Prudence to slide . There lies the danger of being undone . A man engages farther in a minute of rage or pleasure , than in many hours of indifference . Sometimes a little pelting fret costs a repentance , that lasts as long as life . Other men's Malice lays ambushes for Prudence , that it may discover footing . It makes use of that kind of rack , for extorting the most hidden secret of the heart . Retention then must raise the counter-battery , and particularly on hot occasions . There needeth much reflexion to keep a Passion in order . He is a wise man that leads it by the Bridle . Who knows there is danger , counts his steps . A word seems as offensive to him that catches at it , and weighs it , as it appears of little consequence to him that spake it . MAXIME CCVIII . Not to die the death of a Fool. Wise Men die commonly poor in Wisedom : on the contrary , Fools die rich in Council . To die like a Fool , is to die of too much Logick . Some die , because they feel , and others live because they feel not . So that the one are Fools , because they die not of feeling , and the others because they die of it . That man is a fool , who dies of too much understanding . So that some die to be Vnderstanding Men , and other 's live , not to be understood . But though many die like Fools , yet very few Fools die . MAXIME CCIX. Not to imitate the folly of others . Is an effect of rare wisedome ; for whatever is introduced by example and custome , is of great force . Some who have guarded against particular ignorance , have not been able to avoid the general . It 's a common saying , that no man is content with his own condition , though it be the best : nor dissatisfied with his wit , though it be the worst . Every one envies the happiness of another , because he is not content with his own . Modern men praise ancient things , and those that are here , things that are there . All that 's past seems best , and all that 's remote is most esteemed . He is as great a Fool that laughs at all things , as he that vexes at every thing . MAXIME CCX . To know how to make use of truth . Truth is dangerous , but yet a good man cannot forbear to speak it . And in that there is need of art . The skilfull Physicians of the Soul have essayed all means to sweeten it . For when it touches to the quick , it is the quintessence of bitterness . Discretion in that particular unfolds all its address : with the same truth it flatters one , and kills another . We ought to speak to those that are present , under the name of the absent or dead . To the understanding , a sign is enough : and if that be not sufficient , the best expedient is to hold ones peace . Princes are not cured by bitter Medicines . It requires art to guild their Pill . In the third Critick of the third part of the Authours Criticon , he saith , That after many consultations about the means of recalling Truth into the world , from whence men had banished it , to put falshood in its place , it was resolved to make it up in a great quantity of Sugar , for qualifying the bitterness of it , and then to doe it over with the Powder of Amber , to take from it its strong and unpleasant smell . After that it should be given to men to drink in a Golden Cup , and not in a Glass , least it might be seen through it : telling them that it was an excellent liquour , brought from a-far , and more precious than Chocolate , Coffee or Sarbet . Then he adds . They began with Princes , to the end that in imitation of them all men might drink of it . But seeing they have a very delicate smelling , they smelt the bitterness of that drink at a Leagues distance , which began to turn their stomach , and force them to vomit , &c. And in his Discreet , in the Dialogue entituled , El Buen entendedor , he brings in a Doctour , saying ; to speak truth now a-days , is called brutishness and folly . And he makes answer . And therefore no body will speak it to those who are not accustomed to hear it . There remain onely now some scraps of it in the world , nor do these neither appear , but with mystery , ceremony , and circumspection . With Princes , ( replies the Doctour ) men always fetch a compass . It concerns them then to take good heed to that , ( answers Gracian ) inasmuch as the losing or gaining of all lies thereby at stake . ( Verity , adds the Doctour , is a Maid no less modest than beautifull : and that 's the reason why she goes always veiled . But Princes then , ( replyed Gracian , ) ought gallantly to uncover her . ) It concerns them much to be good Diviners , and sharp-sighted Linxes , that they may dive in truth , and discern falshood . The more every one studies to mutter onely the truth to them between their teeth , the more they give it them ready chewed , and easie to be digested , to the end it may doe them the more good . At present undeception is politick , it goes commonly betwixt two lights , either that it may get out of the darkness of flattery , if it meet a Fop ; or that it may advance to the light of truth , if it meet with a Man of wit. MAXIME CCXI. In Heaven all is pleasure ; in Hell all pain . The world being in the middle , has a share of both . We are betwixt two extremes , and so we participate of both . There is an alternative of destiny , neither can all be happiness , nor all unhappiness . This world is a cypher , all alone it is of no value , joined to Heaven it is worth a great deal . It is wisedome to be indifferent as to all its changes , for Novelty moves not the wise . Our life is acted like a Play. The Catastrophy is in the last Act. The chief part then is , to end it well . MAXIME CCXII. Not to discover the mystery of ones Art. Great Masters use this Cunning , even when they teach their Trade . One must always preserve a Superiority , and continue to be Master . There is need of Art in communicating ones Art , the source of teaching , and that of giving must never be drained . That 's the means of preserving Reputation and Authority . To have always somewhat that may feed admiration , by advancing things still to greater perfection , is a great precept to be observed in the matter of pleasing and teaching . In all sorts of Professions , and particularly in the most sublime employments , not to be lavish of ones self , hath been a great rule for living and prevailing . MAXIME CCXIII. To know how to contradict . It is an excellent stratagem , when one can doe it , not to be engaged , but to engage . It is the onely Rack that can extort Passions . Slowness in believing is a Vomitive that brings up secrets , and a Key that can open the best lockt heart . To sound both the will and judgment , requires great dexterity . A slie contempt of some mysterious words of another's , hunts out the most impenetrable secrets , and pleasantly wheadles them to the point of the Tongue , that they may so be caught in the toils of artifice . ) The reservedness of him who stands upon his guard , makes his spy draw off to a distence : and so he discovers the thought of another , which otherwise was impenetrable . An affected Doubt is a false Key of a cunning contrivance , whereby Curiosity unlocks all that it hath a mind to know . ) In matter of learning it is a cunning fetch in the Schollar to contradict his Master , inasmuch as it lays an obligation upon him , to labour to explain the truth with greater perspicuity and solidity . ) So that moderate contradiction gives him that teaches occasion to teach thoroughly . MAXIME CCXIV. Of one Folly not to make two . Nothing more ordinary than after one hath committed one piece of foppery , to doe three or four more in making amends for it . One impertinence is excused by another greater . Foppishness is of the race of Lying , or this of the race of that : to make good one , there is need of a great many others . The defence of a bad Cause , hath always been worse than the Cause it self . Not to know how to cover the evil , is a greater evil than the evil it self . The revenue of imperfections is , to let out a great many others to Rent . The wisest man may very well fail once , but not twice ; transiently , and by inadvertency , but not deliberately . See the Maxime 261. MAXIME CCXV . To have an eye over him that looks one way , and rows another . It 's the stratagem of a man of business to amuse the will that he may attack it . For so soon as it is convinced it is over-come . He dissembles his intention , that he may attain to it : he puts himself in the second rank , that he may be the first in execution . He makes sure of his blow through the inadventency of his Adversary . Let not then thy attention sleep , since the intention of thine adversary is so vigilant . And if the intention be the second in dissimulation , the discerning ought to be the first in knowledge . It is an act of circumspection to find out the artifice that one makes use of , and to observe the aims he takes for hitting the ends of his intentions . Seeing he proposes one thing , and pretends another , and that he turns and winds , that he may slily reach his ends , we are to look well about us what we grant to such an one ; and sometimes it will not even be amiss to let him know that we have discovered his designs . MAXIME CCXVI . To speak clearly . That shews not onely a disengagedness , but also a vivacity of wit. Some conceive well , and bring forth ill . For without light the Children of the Soul , that 's to say , thoughts and expressions , cannot come into the World. There are some , much like to those pots , which hold much , and let little out : On the contraray , others say more than they know . What resolution is in the will , expression is in the understanding . They are too great perfections . Clear Wits are plausible ; confused heads have been admired , because not understood . Sometime obscurity is gracefull , to distinguish one from the Rabble . But how can others judge of what they hear , if those who speak , conceive not themselves what they say ? MAXIME CCXVII . We must neither love , nor hate for ever . Live to day with thy Friends , as with those who to morrow may be thy worst Enemies . ) Seeing that is found by experience , it is very reasonable to be upon ones guard . Have a care not to give Arms to the deserters of Friendship , inasmuch as they 'll fight with them more cruelly against thy self . On the contrary , in regard of thine Enemies , leave always a door open to reconciliation , to wit , that of Gallantry , which is the surest . Sometimes former revenge hath been the cause of future repentance , and the pleasure of doing evil , turns into the displeasure of having done it . MAXIME CCXVIII . To doe nothing whimsically , but every thing with circumspection . Every whimsey is an imposthume . It is the eldest son of passion , that does all things the backward way . There are some who turn every thing into a kind of skirmishing . They are Ruffians in Conversation ; and would make a triumph of every thing they doe . They know not what it is to be peacefull . In commanding and governing they are pernitious , because they turn Government into a league offensive , and form a party of Enemies of those whom they ought to look upon as Children . They 'll have all things go in their way , and carry every thing as the result of their Conduct . But so soon as men discover their paradoxical humour , they stand upon their guard against them ; their Chimera's are flung back to them again : and by consequent they are so far from gaining their point , that they heap up to themselves vexations , every one lending a hand to their mortification . These silly people have a crackt brain , and sometimes also an unsound heart . The way to get rid of such Monsters , is to flie to the Antipodes , the barbarity whereof will be more supportable than the fierce and haughty humour of these men . MAXIME CCXIX. Not to pass for a Crafty Man. The truth is , there is no living now adays without using it . But it is better to chuse to be prudent than cunning . An open humour is agreeable to all men , but a great many love not to have it . Sincerity ought not to degenerate into simplicity , nor Wisedom into Artifice . Better it is to be respected as Wise , than feared as Crafty . Sincere People are loved , but deceived . It is the greatest cunning to hide that which passes for cheating . Candour flourished in the golden Age , Malice has its turn in this age of Iron . The reputation of knowing what one hath to doe , is honourable , and procures confidence ; but that of being artificious , is sophistical , and begets distrust . MAXIME CCXX . To cover our selves with the Foxe's skin , when we cannot doe it with the Lyon's . [ To yield to the times , is to exceed . He that compasses his design , never loses his Reputation . ] Art ought to supply strength . If we cannot proceed in the King's high-way of open force , we must take the by-path of Artifice . Wiles are far more expeditious than strength . The wise have oftener got the better of the brave , than the brave of the wise . When an enterprize fails , the door is open to contempt . MAXIME CCXXI . Not to be too ready to engage , nor to engage another . There are some men cut out for blundering , and making others stumble against decency . They are always at the point of doing some foppery . They are very apt to jostle rudely , but they unhappily break to pieces . They don't come off for an hundred quarrels a day . Their humour being cross-grained , they contradict all men in all things . Having their judgment set the wrong way , they disapprove every thing . It belongs onely to these great free-booters of prudence to doe nothing right , and to censure every thing as wrong . What Monsters are there in the large Countrey of impertinence ! MAXIME CCXXII . A reserved man is apparently a prudent man. The Tongue is a wild Beast , very hard to be chained again , when once it is let loose . It is the pulse , whereby the wise know the disposition of the Soul. By that , intelligent men feel the motion of the heart . The mischief is , that he who ought to be the most discreet , is the least . The wise man avoids fretting and engaging , and thereby shews how much he is master of himself . He acts with circumspection . He is a Janus in counterpoising , and an Argus in discerning . Momus might have said with better reason , that the hands wanted eyes , than that the heart needed a little window . MAXIME CCXXIII. Not to be too singular , neither through affectation , nor inadvertency . Some make themselves remarkable by their singularity , that 's to say , by foolish actions , which are rather faults than differences : and as some are known to all men , by some deformity in the face ; so are these by I know not what excess , that appears in their countenance . To be singular is good for nothing , unless it be to make one pass for an original impertinent : which alternately provokes the scorn of some , and the bad humour of others . This Maxime being taken out of the Chapter of the Author 's Discreet , entituled , La Figureria , I have thought it pertinent to insert an extract of it here as a Commentary . There are , says he , many people , that serve as an object to be laughed at by others , and those are purposely so , who to distinguish themselves from other men , affect an extravagant singularity , which they observe in all their actions . You shall see a man that would give any thing he could speak from his poll , that he might not speak by the mouth , as others doe . But since that 's impossible , they transform their voice , affect a little accent , invent idiomes , and lisp it sweetingly , that they may be rare in every thing . They torture their palate , in depriving it of all that naturally it loves . Seeing it is common to them with the rest of Mankind and other Animals , they would change it by an excess of singularity , which is rather the punishment of their affectation , than the elevation of their grandeur . Sometimes they 'll be pleased to drink dregs , and say it's Nectar . They leave the generous King of Liquours for Waters , which are onely pretious in their fancies ; they smell of Physick , and they call them Ambrosia . Every day they invent Novelties , that they may always improve in singularity ; and the truth is , they succeed in it , since no body else finds either the goodness or relish in the Ragoes , which they so magnify . So that they remain all alone in their extravagancy , or as others call it , impertinence . And some lives after . In Heroick actions , singularity is becoming , and nothing gains more veneration to great employments . Grandeur consists in the sublimity of wit , and in elevated thoughts . There is no nobility like to that of the Heart . For it never stops to Artifice . Virtue is the Character of Heroism . Difference is becoming there : Princes ought to live with so great lustre and splendour , by means of their good qualities , and virtues , that , if the Stars descended from their Celestial Sphere , to come and dwell with us , they should not be more luminous than they . There are others who are not men ; they affect to distinguish themselves by modes , and to singularize themselves by an extraordinary air . They abhor all that is in practice . They shew an antipathy against custome . They affect Antiquity , and to revive old fashions . Others in Spain wear the French habit , and in France the Spanish . Nay , there are some that go into the Countrey with a Gorget , and to court with a Band , playing so the Puppits , as if Derision needed a Ragoe . Men ought never to give occasion of laughter to People of sense ; nay , not so much as to Children ; and nevertheless there are a great many who seem to place their whole study and care in making themselves ridiculous , and to be talked of by others . They 'd think the day ill spent , if they signalized it not by some ridiculous singularity . But how could the mirth of some be entertained without the extravagance of others ? Some Vices serve as matter for others . And thus Foppishness is the food of Calumny . But if frivolous singularity in the bark , that 's to say , in the outside , be a subject of laughter , what will the internal , I mean , that of the mind be ? There are some men , in whom , one would say , that Nature had placed all things , Wit , Judgement and all , the wrong way . They affect to appear so , for fear of conforming to Custome . Unintelligible in their Reasoning , depraved in their Opinion , and irregular in all . For the greatest singularity , without doubt , is that of the Understanding . Others cloath their capriciousness with a vain Pride , lined with foppishness and folly . With that they affect in all things and all places , a starched gravity . They would seem to doe honour with a look , and favour with a word of their mouth . MAXIME CCXXIV. Never to take things against the hair , though they come that way . Every thing hath a right side and a wrong : The best thing hurts , if we take it the wrong way . On the contrary the most unfitting fits , if it be taken by the handle . Many things have given trouble that would have been pleasant , if one had known the good of them . In all things there is good and bad . The skill lies in knowing how to find out the good . One and the same thing , hath its good day , and its bad . Examine it on the fairest side . We must not give the contrary reines to good and evil . Hence it is that some take pleasure in all things , and others in nothing . A good expedient against the reverse of fortune , and for living in any time , and in any employment that happens to men . MAXIME CCXXV. To know ones prevailing fault . Every one hath one , that makes a counterpoise to his predominant perfection . And if it be backt by inclination , it rules like a Tyrant . Let one begin to to make War against it then , by declaring it : and let that be by a manifesto . For if it be known , it will be overcome ; and especially if he that hath it , judge it to be as great , as it appears to others . To be master of ones self , there is need of reflecting upon ones self . If once that root of imperfections be pluckt out , we 'll soon be able to master the rest . MAXIME CCXXVI . Attention to engage . Most part of men neither speak nor act according to what themselves are , but according to the impression of others . There is no body , but is more than sufficient for persuading evil , because evil is most easily believed , even sometimes when it is incredible . The best thing we can pretend to , depends on the fancy of others . Some are satisfied to have reason on their side : but that is not enough , and by consequent , it needs to be pursued . Sometime the care of engaging costs but very little , and is worth a great deal . With words we purchase good deeds . In this great Inn of the World , there is no utencil so small , but that it may happen to be usefull once in a year : and , for all it is of so little worth , it will be very inconvenient to be without it . Every one speaks of the object according to his passion . MAXIME CCXXVII . Not to be a man of the first impression . Some espouse the first information , so that all others are but Concubines . And as falshood goes always first , so truth finds no place after . Neither the mind , nor the will , ought ever to be filled neither with the first proposition , nor the first object : which is the sign of a poor stock . Some resemble a new pot that retains always the smell of the first liquour good or bad , that hath been put into it . When that weakness comes to be known it is pernicious , because it gives advantage to the artifices of malice . They who have bad intentions , hasten to give their tincture to credulity . A void space must be left then for revision . Let Alexander keep the other ear for the adverse party . Let a door be open for a second and third information . It 's a sign of incapacity to stick to the first , nay , and a fault that borders upon head-strongness . MAXIME CCXXVIII . To have neither the report , nor reputation of being a bad Tongue . For that 's to be reckoned a general scourge . Be not ingenious at the cost of another : which is more odious than painfull . All men revenge themselves of an evil Speaker , by speaking evil of him : and seeing he is alone , he 'll be sooner overcome than the others , who are numerous , can be convicted . Evil ought never to be the subject of contentment nor commentary . A detractor is eternally hated , and if sometimes great men converse with him , it is more out os pleasure to hear his Satyres , than for any esteem they have of him . He that speaks ill , causes always more to be said of himself . MAXIME CCXXIX . To know how to divide ones life , like a man of Parts . Not according as occasions present , but by foresight and choice . A life that hath no intermission , is painfull , like a long way , where there is no Inn. Variety well understood makes it happy . The first period ought to be spent in speaking with the dead . We are born to know , and to know our selves : and it is by Books that we truly learn that , and become complete men . The second station is to be allotted for the living , that 's to say , that we ought to see what is best in the World , and keep a register of it . [ All is not to be found in one place . The universal Father hath distributed his gifts , and sometimes it hath pleased him to give a largess to the most miserable Countrey . The third pause ought to be all for our selves . ] The chief happiness is to Philosophize . This Maxime is taken out of the last Chapter of his Discreet , an abstract whereof it is fit to subjoin as a Commentary to it . The Wise Man , says he , measures his life , as one that hath little and much to live . A life without rests is a long way without Inns. Nature hath proportioned the life of man according to the course of the Sun ; and the four ages of life according to the four seasons of the year . The Spring of man begins in his Infancy . The flowers of it are tender , and the hopes frail . It is followed by the hot and excessive Summer of Youth , every way dangerous , because of the boyling bloud , and the frequent eruptions of passions . The Autumn of Manly Age comes next , crowned with the ripe fruits of mind and will : and then at length the Winter of old Age , wherein the leaves of vigour fall ; when the rivulets of the veins freeze ; Snow covers the Head , when the Hair and Teeth are gone ; and when life trembles at the approaches of death . And a page after . It was a piece of celebrated wit in that gallant Person , who divided the Comedy into three days , and the voyage of life into three stations . The first he employed in speaking with the dead ; the second in conversing with the living ; and the third in entertaining ones self . Let us explain the riddle . I say , he gave the first term of life to Books . He read them , and that was rather a pleasure than a toil . For if one be the more a man , the more he knows , the noblest employment will be to learn. He devoured Books , which are the food of the Soul , and the delights of the mind . It 's great happiness to meet with the best on every subject . He learn't the two universal Languages , Latine and Spanish , which are now a-days the Keys of the World ; and the five particular , to wit , the Greek , the Italian , the French , the English , and the Dutch ; that he might make his profit of all the good that is celebrated in them . After that , he bequeathed himself to that Grand-mother of life , the Wife of the Mind , and the Daughter of Experience , plausible History , I mean that which delights and instructs most . He began with the Ancients , and ended with the Modern , though others take the contrary course , chusing his Authours , and distinguishing the Times , the Dates , Centuries , and Ages ; searching into the causes of the growth , fall , and revolution of Monarchies , and Re-publicks ; the number , order , and qualities of their Princes , their Actions in Peace and War. He walked in the delicious Gardens of Poetry , not so much to exercise himself as to play there . Yet he was not so ignorant , but that he knew how to make a verse ; nor so unadvised , as to make two . Amongst all the Poets he gave his heart to sententious Horace , and his hand to subtile Martial : which was to give him the Laurel . To Poesie he joined savoury Humanity . Then he proceeded to Philosophy , and beginning with Natural , he acquired the structure of the Universe , of the marvellous being of Man , of the properties of Animals , and Plants , and in fine , of the qualities of pretious Stones . But he took more pleasure in Moral Philosophy , which is the food of real men , as that which gives life to Prudence : and he studied it in the Books of the Wise and Philosophers , who have compiled it to us in Sentences , Apophthegms , Emblems and Apologues . He knew both Cosmographies , the material and formal , measuring the Earth and the Sea ; distinguishing the Elevations and Climates , the four parts of the world , and in them , Provinces and Nations : that he might not be one of those Ignorants and half Beasts , who have never known what it is they tread upon . Of Astrology he knew as much as Wisedom suffers to be known , &c. In fine , he crowned his Studies by a long and serious application to the reading of Holy Scriptures , which is the most usefull , universal and pleasant study for men of judgment . So that Moral Philosophy rendred him Prudent ; Natural , Knowing ; History , Discreet ; Poetry , Ingenious ; Rhetorick , Eloquent ; Humanity , Polite ; Cosmography , Intelligent ; and the study of Holy Scripture , Pious and Devote . He employed the second part of his life in Travelling , which is the second happiness of a man that 's curious , and capable of making good use of it . He sought and found all that was best in the world . For when we see not things , we enjoy them not fully . There is a great deal to be said betwixt what one imagines , and what he sees . He takes more pleasure in objects who sees them but once , than he that sees them often . The first time one is contented , at all others he is tired . The first day , a pretty thing is the pleasure of him who is the master of it ; but after that , it affects him no more than that of a stranger . He saw the Courts of greatest Princes , and by consequent the Prodigies of Nature and Art in Picture , Sculpture , Tapestry , Jewels , &c. He conversed with the excellentest men of the World , either in learning , or any thing else , whereby he had the means of observing , censuring , confronting , and putting the just value upon all things . He spent the third part of so fine a life in meditating upon the much which he had read ; and the more which he had seen . All that enters by the door of the senses into this Haven of the Soul , is unloaded at the Custom-house of the mind , where every thing is Registred . There it is that things are weighed , judged , examined , and the quintessences of truths drawn . Ripe age is designed for contemplation . For the more strength the Body loses , the more the Soul acquires . The balance of the superiour part rises as much , as that of the inferiour falls . At that time men judge of things in a far different manner . Maturity of age seasons Reason , and tempers the Passions . From seeing , one becomes intelligent ; from contemplating wise . The Crown of a Prudent Man is to be a Philosopher , by drawing from all things , in imitation of the laborious Bee , either the honey of pleasant profit , or the wax that may serve to make a Torch to undeceive him . Philosophy is nothing else but a meditation on death . It is good to think on it many times before , that one may succeed in it at the last . MAXIME CCXXX . To open ones Eyes when it is time . All who see , have not their Eyes open ; nor do all that look see . To reflect too late , is not a remedy , but a vexation . Some begin to see when there is no more to be seen . They have undone their houses , and squandered away their fortunes , before they made any thing of themselves . It 's hard to give understanding to him that has no mind to have it ; and harder still to give the will to him that has no understanding . They who are about them , play with them , as with blind men , and they are a diversion for all the company . And seeing they are deaf to hear , they never open their Eyes to see . Nevertheless there are some who foment that insensibility , because their well-being consists in procuring others to be nothing . Unhappy the Horse , whose Master has no Eyes ! He will hardly ever be fat . MAXIME CCXXXI . Never to shew things before they be finished . All beginnings are defective , and the imagination is always prejudiced . The remembring to have seen a thing imperfect , takes from one the liberty of thinking it pretty when it is finished . To have a full view at once of a great object , is a hindrance to judge of every part of it ; but it is also a pleasure that fills the whole imagination . A thing is nothing , till it be all : and when a thing begins to be , it is farther from being any thing . To see the most exquisite Dishes drest , provokes more disgust than Appetite . Let every skilfull Master then , have a care not to let his works be seen in embrio . Let him learn of Nature not to expose them , till they be in a condition of appearing . MAXIME CCXXXII . To understand the Commerce of life a little . All must not be Theory , let there be some Practice also . The wisest are easily deceived . For though they understand the extraordinary , yet they are ignorant of the ordinary way of living ; which is the most necessary . The contemplation of high things , suffers them not to think of those which are common : and seeing they are ignorant of what they ought first to know , that 's to say , of what every one doth , they are lookt upon with wonder , or esteemed ignorant by the vulgar , who consider onely the surface . Let a wise man then take care to know as much of the Commerce of life , as may serve to keep him from being the fop , or laughing stock of others . Let him be a man of management . For though that be not the highest point of life , it is nevertheless the most usefull . What is knowledge good for , if it be not put into practice ? To know how to live , is now a days the true knowledge . MAXIME CCXXXIII . To find out the palate of others . Else you 'll displease , instead of pleasing . Some for want of understanding the tempers of people , vex when they thought to oblige . There are actions that are flattery for some , and an offence for others : and many times that which was believed to be a good Office , hath proved a disservice . It hath sometimes cost more to doe a displeasure , than to doe a pleasure . How can we please other men , if we know not their humour ? Hence it is that some have censured , thinking they praised : a punishment which they well deserved . Others think to divert by their Eloquence , and cloy the mindby their babling . MAXIME CCXXXIV . Never to engage ones Reputation without good assurances of the honour and integrity of others . To follow the way of silence , is the way to profit : but to lose , facility will doe the work . As to the concerns of Honour , it is good always to make one in company : so that ones own Reputation be obliged to take care of the Reputation of another . One must never be surety : but if that sometimes happen , let it be done so discreetly , that Prudence may yield to Circumspection . Let the risque be common , and the Cause reciprocal , to the end that he who is the Accomplice , may not set up for an Evidence . MAXIME CCXXXV . To know how to ask . There is nothing easier for some , nor more difficult for others . Some there are , who cannot refuse , and by consequent there 's no need of a hook to draw from them what one would have . There are others again , whose first word is always no : with those there is need of cunning . But of whomsoever we have any thing to ask , we ought to nick our time ; as , for instance , at the conclusion of a good Meal , or of some other refreshment , that hath put them in a good humour : in case the Prudence of him that is addressed to , prevent not the Artifice of him who desires . Days of rejoycing are the days of favour , because the joy within spreads it self abroad . We are not to present our selves , when we see another denied , seeing then the fear of saying no , is surmounted . When there is melancholly within doors , nothing is to be done . To oblige before hand , is a bill of Exchange , when the Correspondent is a civil man. MAXIME CCXXXVI . To make that a favour , which would have been afterwards but a reward . That 's the art of greatest Politicians . Favours , which go before Merits , are the touch-stone of Gentlemen . An anticipated favour hath two perfections : one is , the promptitude , which obliges the receiver to greater gratitude : and the other , because the same gift , which coming later would be a debt , by anticipation is a pure favour . A cunning way of transforming obligations , since he , who would have deserved to be rewarded , is obliged to a thankfull acknowledgment . I speak of men of honour . For , as to others , it would rather be a curb than a spur , to give them an honourary before hand . MAXIME CCXXXVII . Never to be privy to the secrets of Superiours . You may think to share in the Plums , but it is onely in the Stones . To have been confidents , hath been the undoing of many . It is with confidents , as with the crust of bread , that is used instead of a spoon , which runs the risque of being swallowed down with the broth . Confidence is not the favour , but the impost of the Prince . Many break their Looking-glass , because it shews them their ugliness . A Prince cannot abide to see the man , who may have seen him : and the witness of an ill act , is always ill lookt upon . One ought never to be too much obliged to any body , and far less to great men . Services rendred , stand better with them than favours received . But above all things , the confidences of Friendship are dangerous . He that hath entrusted his secret to another , hath made himself his slave : and in Sovereigns , it is a violence that cannot last long . For they are impatient to redeem their lost liberty : and for succeeding in that , they 'll overturn every thing , nay , and reason it self . It 's a Maxime for secrets , Neither to hear them , nor tell them . MAXIME CCXXXVIII . To know the piece that we want . Several men would be great , if they wanted not a somewhat , without which they never attain to the height of perfection . It 's to be observed in some , that they might be worth much , if they would supply a little defect . To some , seriousness is wanting , for fault of which great qualities have no lustre in them . To others , sweetness of carriage : a defect , which those that frequent their company , soon discover , and especially in dignified persons . In some more briskness is desired ; and in others more reservedness . It were easie to supply all these defects , if one minded them . For reflexion may turn Custome into a second Nature . MAXIME CCXXXIX . Not to be too-quaint . It 's better to be reserved . To know more than is needfull , is to blunt the edge of wit , seeing subtilties , commonly , are easily crackt . Truth well authorized is surer . It is good to have understanding , but not a flux at the mouth . Too much reasoning looks like jangling . A solid judgment that reasons no more than what is fit , is much better . MAXIME CCXL . To know how to play the Ignorant . The ablest man sometimes acts this part : and there are occasions , when the best knowledge is to pretend not to know . One must not be ignorant , but onely pretend to be so . It signifies little to be knowing with Fops , and Prudent with Fools . We are to speak to every man according to his Character . He is not the ignorant who pretends to be such , but he that is catch'd by such . Not he that counterfeits , but he that really is so . The onely way to be beloved , is to put on the skin of the silliest of Animals . MAXIME CCXLI. To suffer raissery , but not to use it . The one is a kind of Gallantry ; the other a sort of Engagement . He that is off of the hinges when people are rejoycing , has much , and shews still more of the nature of a Beast . Jocoseness is diverting . He that can suffer it , passes for a man of great stock : whereas he that is netled at it , provokes others to nettle him the more . The best way is to let it pass without making too much on 't . The greatest truths have always come from raillery . There is nothing that demands more circumspection nor skill . Before one begin , he ought to know the reach of him , with whom he intends to make himself merry . MAXIME CCXLII. To pursue ones point . There are some onely good for beginning , who never bring any thing to an end . They invent , but they prosecute not , so inconstant is their mind . They never acquire Reputation , because they never proceed to a period . These always end by stopping short . In others , that comes from impatience , and it is the fault of the Spaniards , as patience is the vertue of the Flemings . These see the end of affairs , and affairs see the end of those . They sweat till they have overcome the difficulty , and then rest content that they have weathered it . They know not how to make the best of their victory . They shew that they can , but that they will not . But after all , it is still a fault either of inability , or levity . If the design be good , why should it not be accomplished ? if it be bad , why begun ? let a man of parts then , kill his game , and let him not stop at starting of it . MAXIME CCXLIII . Not to be a Dove in all things . Let the cunning of the Serpent go in course with the simplicity of the Dove . There is nothing easier than to deceive a good man. He that neverlies , easily believes ; and he that never deceives , confides much . To be deceived is not always a sign of brutishness : For goodness is sometimes the cause of it . There are two sorts of people that well knew how to prevent a mischief , the one , because they have learnt what it is at their own cost ; and the others , because they have learnt it at the expence of others . Prudence ought then to be as carefull to caution it self , as cunning is to cheat . Have a care not to be so good a man , that others may take occasion from it of being bad . Be a composition of the Dove and Serpent ; not a Monster , but a Prodigy . MAXIME CCXLIV . To know how to oblige . Some so well metamorphose favours , that it seems they doe them , even when they receive them . There are men of such parts , that they oblige by asking , because they transform their own interest into anothers honour . ) They so adjust matters , that one would say , others discharged their duty , when they grant them what they ask , so dextrous they are in inverting the order of obligations by a singular knack of Policy . At least they make it doubtfull who it is that obliges . They buy the best thing with praises : and when they insinuate a desire to have it , it is thought an honour to bestow it . For they ingage Civility by making that a debt , which ought to be the cause of their thankfulness . Thus they change the obligation from passive to active , being better Politicians than Grammarians . That , in reality , is a great dexterity : but it would be a greater still to see into it , and to baulk such a foolish bargain , by giving them back their Civilities , and every one re-taking his own . MAXIME CCXLV . To reason sometimes quite contrary to the mobile . That shews a high mind . A great Genius ought not to esteem those who never contradict him . For that 's no mark of their affection to him , but of their love to themselves . Let him have a care of being the fop to flattery by answering it any otherwise , than with the contempt which it deserves . Let him even take it for an honour to be censured by some people , and particularly by those , who speak ill of all good men . Let it vex him , if his actions please all sorts of men , seeing that 's a sign that they are not such as they ought to be : what is perfect being observed but of a very few . MAXIME CCXLVI . Never to give satisfaction to those who demand none . To give even too much to those who demand it , is a blameable action . To make an excuse before it be time , is to accuse ones self . To be let bloud , when one is in health , is a signal for a sickness to come . An anticipated excuse awakens a discontent that slept . A Prudent Man ought not to seem sensible of another's suspicion , because that is to court his resentment . He ought onely endeavour to cure that suspicion by a sincere and civil deportment . MAXIME CCXLVII. To know a little more , and to live a little less . Others on the contrary say , that honest leisure is better than much business . Nothing is ours , but time , which even they , who have no fixt habitation enjoy . It is an equal misfortune to employ the pretious time of life in mechanical exercises , or in the hurry of great affairs . One is not to load himself neither with business , nor envy . That 's to live , and yet be choak't in a Croud . Some extend this precept even to Sciences . But not to know , is not to live . See Maxime 4. MAXIME CCXLVIII . Not to put off to the last . There are men of a last impression , ( for impertinence runs always upon extremes . ) They have a mind and a will of wax . The last applies the Seal , and effaces all the others . These men are never gained , because with the same facility they are lost . Every body gives them a tincture . They are the worst confidents in the world . They are Children as long as they live : and as such , they onely flote in the ebb and flood of their opinions and passions , always lame both in will and judgment , because they toss themselves now to one side , and by and by again to the other . MAXIME CCXLIX . Not to begin to live , where we should leave off . Some take their ease in the beginning , and leave the pains to the latter end . What is substantial ought to go first , and the accessory after , if there be place for that . Others would triumph , before they fight . Some again begin their knowledge by what least concerns them , delaying the study of things that might prove usefull and honourable unto them , till life is like to fail . Hardly hath such a man begun to make his fortune , but he is gone , or going . The method is equally necessary both for knowing and living . MAXIME CCL . When must one reason the contrary way . When men speak to us with a design to surprize us . With some people every thing ought to be taken in a contrary sense . The yea is the no , and the no the yea . To undervalue a thing is a sign one esteems it : seeing he that would have it for himself , depretiates it to others . To praise is not always to speak good : for some , that they may not praise the good , affect to commend the bad . He that thinks no body bad , will think no man good . MAXIME CCLI . We are to use Humane means , as if there were none Divine ; and Divine means , as if there were none Humane . It is the precept of a great Master , and needs no Commentary . MAXIME CCLII . Not altogether for thy self , nor altogether for others neither . Both the one and the other is an insupportable Tyranny . To be altogether for ones self , infers necessarily , that one would have all to himself . These men cannot part with an ace of any thing that 's convenient for them . They oblige little , they trust to their Fortune , but commonly that support fails them . It is good sometimes to forsake our selves for the sake of others , to the end others may doe so for us . Whoever is in publick place , is by duty a publick Servant . Otherwise it will be said to him , what the old Woman said once to Adrian the Emperour : Renounce then thy place , as thou dost thy duty . On the contrary , others are altogether for others . For folly runs always to excess , and is very unlucky in that particular . They have not a day , nor so much as an hour for themselves , and they are so little their own men , that there was one who was called Every bodies man. They are not themselves even in the understanding . For they know for all , and are ignorant for themselves . Let a man of sense consider , that it is not he who is courted , but an interest that is in him , or depends upon him . MAXIME CCLIII . Not to be too intelligible . Most part do not esteem what they conceive , but admire what they understand not . Things must cost somewhat , that they may be valued . One will pass for an able man , when he is not understood . He is to appear always more prudent , and intelligent than is needfull , with him to whom he speaks ; but with proportion rather than excess . And though good sense be of great weight amongst knowing men , yet sublimity is necessary to please the most part . We must take from them the means of censuring , by busying their minds in conceiving . Many praise that which they can give no reason for , when it is asked them : because they reverence as a mystery all that is hard to be comprehended , and extoll it , by reason they hear it extolled . MAXIME CCLIV . Not to slight the evil , because it is little . For an evil never comes all alone . Evils , as well as blessings hang together as by links . Happiness and misery attend those commonly who have most of either : and thence it is , that all avoid the unhappy , and court the fortunate . Doves themselves , for all their simplicity , rest on the fairest Pidgeon House . Every thing goes wrong with the unfortunate man , he is wanting to himself , in losing the favourable gale . Misfortune , when asleep , is not to be awakened . A slippery step is no great matter , and yet it hath occasioned a fatal fall , from which one could not tell how to recover . For as no good is perfect , so is there no evil neither at its highest pitch . That which proceeds from Heaven above , requires patience ; and that which arises from the world below , Prudence . MAXIME CCLV. To doe small kindnesses at a time , but often . Engagement should never exceed Ability . Whoever gives much , does not give but sell . Gratitude is not to be overloaded ▪ For he that finds himself in an impossibility to make satisfaction , will break off the Correspondence . The way to lose many Friends , is excessively to oblige them . Being unable to re-pay , they withdraw , and from being obliged , turn Enemies . A statue would be willing never to see its maker , nor the obliged his benefactour . The best method in giving , is to order things so , that it cost but little , and that that little be earnestly desired , to the end it may be the more esteemed . MAXIME CCLVI. To be always in a readiness to ward the blows of Clowns , Opiniatours , proud Persons , and of all other Impertinents . There are a great many such to be met with , and it is Prudence never to come to a brush with them : Let a wise man dayly look in the glass of reflexion , that he may see the need he hath of arming himself with resolution , and by that means he will disappoint all the jirks of folly . If he think seriously on that , he 'll never expose himself to the ordinary risques that men run into , by engaging with Fools . A man armed with Prudence , will never be baffled by impertinence . The Navigation of civil life is dangerous , because it is full of Rocks , on which Reputation splits . The surest way is to turn aside , taking lessons of cunning from Vlysses . Here an artificious defeat does great service . But above all , save thy self by thy wit. For that 's the shortest way of making the best of a bad bargain . MAXIME CCLVII . Never to come to a Rupture . For Reputation by so doing comes always off shattered . Any man is sufficient to be an Enemy , but not a Friend . Few are in a condition of doing good , but all almost can doe mischief . The Eagle is not secure in the armes of Jupiter himself , if it offend the Beetle . Secret Enemies that lie upon the watch , blow the fire , when they see the War declared . Friends that quarrel , become the worst Enemies . They reckon their own choice amongst other mens faults . Spectatours of the rupture speak severally of it , as they think , and think what they desire . They condemn both parties either for want of foresight in the beginning , or of patience in the end , but always of Prudence . If the rupture be inevitable , it ought at least to be excusable . An indifference would doe better than a violent declaration . On this occasion , a handsome retreat is honourable . MAXIME CCLVIII. To look out for one that may help to carry the burthen of adversity . Be never alone , especially in dangers . Else thou wilt charge thy self with all the hatred . Some think to raise themselves by taking upon them the whole oversight of businesses , and they attract to themselves all the envy : whereas with a companion one secures himself against the evil , or at least bears but part of it . Neither fortune nor the whimsey of the people can play so easily upon two . The skilfull Physician , who hath not succeeded in the cure of his Patient , never fails to take the assistence of another , who under the name of consultation , helps him to bear up the Pall. Divide then the office and trouble of it : for it is intolerable to suffer alone . MAXIME CCLIX . To prevent offences , and turn them into favours . There is more dexterity in shunning , than in revenging them . It is great address to make a confident of him , who might have been an Adversary ; and to transform those into butteresses of Reputation , who threatned to ruine the same . It is of great use to know how to oblige . To prevent an injury by a favour , is to intercept its course : and it is great skill in living , to change that which was like to cause nothing but discontent into pleasure . Place then thy confidence in malevolence it self . MAXIME CCLX . Thou shalt never be wholly at the devotion of any one , nor any one at thine . Neither is bloud , friendship , nor the strictest obligation sufficient for that . For it must be another-guess interest that can oblige one to abandon his heart and will. The greatest union admits of exception , and without prejudice too to the laws of most intimate Friendship . The Friend always reserves some secret , and the Son conceals somewhat even from the Father . Some things are made mysteries to some , and yet communicated to others ; and contrariwise : so that a man resigns or refuses himself wholly , according to the distinction he makes of those of his Correspondence . MAXIME CCLXI . Not to continue a Foppery . Some make an engagement of their mistakes : when they have once begun to fail , they think they are concerned in honour to continue . Their heart accuses their fault , and their mouth defends it . Whence it happens , that if they have been taxed for inadvertency , when they began the foppery , they pass for fools , when they continue it . An imprudent proneness , and a rash resolution , impose no obligation . Thus , some continue their first foolery , and make their silliness the more remarkable , by a vanity in appearing constant impertinents . See the Maxime 214. MAXIME CCLXII . To know how to forget . That 's a happiness rather than an art . Those things are best remembred which ought most to be forgotten . The memory hath not onely the incivility to fail one in time of need , but also the impertinence , to be unseasonably officious . In all that 's like to be troublesome , it is prodigal ; and barren in every thing that might give pleasure . Sometimes the remedy of the evil consists in forgetting it , and we forget the remedy . Memory then must be accustomed to take another course , because it is it that can give us either a Paradise or a Hell. I except those who live contentedly . For in their state of Innocence they enjoy the felicity of Idiots . MAXIME CCLXIII . Many things that serve for pleasure , ought not to be peculiar . One enjoys more of what is another's , than of what belongs to himself . The first day is for the Master , and all the rest for Strangers . One doubly enjoys what belongs to others , that 's to say , not onely without fear of loss , but also with the pleasure of Novelty . Privation makes every thing better . The water of another man 's Well is as delicious as Nectar . Besides that possession lessens the pleasure of enjoyment , it augments the trouble , whether in lending , or in not lending . It serves onely to preserve things for another : and over and above , the number of the discontented is always greater , than of the thankfull . MAXIME CCLXIV . To be at no time careless . Lot takes pleasure in surprize . It will let slip a thousand occasions to take its men one day napping . Wit , Prudence and Courage ought to be upon the guard , and in like manner beauty , inasmuch as the day of its confidence , will be that of the loss of its credit . The Who thought on 't is the trip that turns up the heels . Besides , it is an ordinary trick of others malice to lay a snare for good qualities , that they may be more rigorously sifted . The days of ostentation are well known , and cunning pretends not to mind it : but it chuses the day when one least expects , to make a tryal of what one is able to doe . MAXIME CCLXV. To know how to engage ones Dependents . A pat engagement hath put a great many men in credit , just as a ship wreck makes good swimmers . By that , many have displayed their industry and ability , which would have lain buried in their retirement , if occasion had not presented . Difficulties and dangers are the causes and spurs of Reputation . A great courage , in the occasions of honour , does as much service as a thousand others . Queen Isabelle of Castile , knew eminently that lesson of engaging , as well as all others : and the great Captain Gonsalvo owed all his Reputation to that politick Address , which was the cause also , that many others became great men . MAXIME CCLXVI. To be too good , is to be naught . He is so , who is never angry . Insensible men are scarcely men . That quality proceeds not always from indolency , but often from incapacity . To resent when it is proper , is the action of a complete man. Birds at first sight scorn your carved figures . To mingle the sharp with the sweet , is the sign of a good relish . Sweetness alone is onely for Children and Idiots . It 's a great misfortune to fall into that insensibility , by being too good natured . That man , says he , in the seventh Critick of the third part of his Criticon , is one of those who are called insensible ; of those people , whom nothing can alter , and who are not concerned at any thing ; not so much as at the greatest reverse of fortune , nor the imperfection of their own nature , nor yet the home-thrusts of malice . The whole world may conspire against them , it 's all one to them ; it will neither spoil their Appetite , nor break their sleep . And that they call indolence , nay , great courage too . MAXIME CCLXVII . Silken words . Arrows pierce the body , and bad words the soul . A good humour makes a good tongue . It 's a great art in life to know how to sell air . Words answer almost every thing , and nothing is impossible for them . Men negotiate in the air , and with the air : and a strong breath lasts long . The mouth must always be full of sugar to sweeten the words . For Enemies themselves can then relish them . The onely way to be amiable is to be affable . See the end of the Commentary of the Maxime 14. MAXIME CCLXVIII . The Wise Man ought to doe in the beginning , what the Fool does in the end . Both doe the same thing : the difference is that the one does it in season , and the other out of season . He , who in the beginning has his mind wrong set , continues to be so in all the rest . He draws with his foot what he should carry on his head ; he makes his right hand his left : so that he is left-handed in all his Conduct . After all , it always happens , that they doe by force what they might have done of their own accord : whereas the wise man sees what is to be done timely and at leisure , and puts it in execution with pleasure and Reputation . MAXIME CCLXIX . To make the best of ones being new . So long as it lasts , one will be esteemed . It generally takes because of variety , which pleases the palate . An ordinary thing , but spick and span new , is more valued , than a rarity that is seen often . Excellences wear out and soon grow old . That glory of Novelty will not last long , it 's but a nine days wonder . Make use then of the first fruits of Esteem , by gaining speedily all that thou can'st pretend to from a transient complaisance . For if once the fresh gloss be gone , the passion will cool , and that which pleased as being new , will cloy as being common . Every thing hath had its time , and then been slighted . MAXIME CCLXX. Not to condemn singly what pleaseth many . For there must be some good in it , when so many are content with it : and though it be not told what it is , yet it is known and enjoyed . Singularity is always odious , and when ill grounded , ridiculous . It disgraces rather the person than the object . So that one will be left alone with his whimsical palate . Let him that is not able to discern the good conceal the weakness of his judgment , and not meddle in condemning at random . For a bad discerning springs from ignorance . What all men say , is , or would be so . MAXIME CCLXXI. Let him that knows but little in his profession , stick to what he knows best . For if he be not reckoned quaint , at least he 'll be reckoned solid . He that knows , may engage , and doe at his pleasure : but to know little , and to run a risque , is a voluntary precipice . Hold always to the surer side . What is authorized cannot fail . For a weak knowledge a beaten path : and besides , security is better than singularity , not onely for the knowing , but also for the ignorant . MAXIME CCLXXII . To sell things as Courtesie thinks fit to value them . That 's the way to oblige the more . The selfish demand of the interested man will never equal the good grace of a generous obliged heart in giving . Courtesie does not give , but engage ; and the gallant way of it renders the obligation the greater . Nothing costs an honest man dearer , than what is frankly given him . It is to sell it to him twice , and at two different rates , the one at the worth of the thing , and the other at the value of the Generosity . It 's true , however , that Gallantry is not a Commodity for the use of sneaking beggarly fellows , because they know not what it is to live like men . MAXIME CCLXXIII . Thoroughly to know the temper of those with whom we have to doe . The effect is soon known , when once the cause is known . It is known first in it self , and then its motive . The melancholy person always , presages misfortunes , and the back-biter faults . The worst runs always in their heads ; and as they see not the present good , so they denounce future evils that may or may not happen . A man prepossessed with passion , speaks always in a style different to what things are . Passion and not reason speaks in him ; every one judges according to his caprice or humour , and no body according to truth . Learn then to unmask a counterfeit shew , and to spell out the characters of the heart . Study with thy self to know him that always laughs without reason ; and him that never laughs but when he should . Distrust an asker of many questions as an impertinent , or a spy . Seldom expect good from those who have any natural deformity in body . For it is usual with them to be revenged of Nature in doing her as little honour as she hath done to them . Commonly silliness bears proportion to beauty . MAXIME CCLXXIV . To have the gift of pleasing . Civility is a strong political magick . It is a gentile hook , to be used rather for attracting hearts , than drawing in of profit ; or rather , indeed , for all things . Merit will not doe the work , if it be not seconded by agreeableness , on which depends all the plausibility of actions . This agreeableness is the most efficacious instrument of Sovereignty . There is a luck in 't to put others into appetite : yet Artifice contributes to that also . In all things where there is much of Nature , Art always succeeds best . From thence springs that unaccountable somewhat , which gains universal favour . MAXIME CCLXXV . To conform to common Custome , but not to common Folly. Be not always starched in thy gravity , it 's part of Gallantry to dispence with a little decorum for gaining the common good will. Sometimes we may doe as others have done , and still without indecency . He that is taken for a fool in publick , will never be reckoned a Wise Man in private . There is more lost in one day of liberty , than gained by a long course of seriousness . But one must not always be for exception neither . To be singular is to condemn others . And it 's worse still to affect sanctified looks . That 's to be left to the Women . Nay , sometimes your Godly render themselves ridiculous . It is the best of a man to appear like a man. A Woman may with gracefullness affect a manly air , but a Man cannot without disparagement take upon him that of a Woman . MAXIME CCLXXVI . To be able to retrieve ones Genius by Nature and by Art. Man , they say , changes his temper once in seven years . In a good time , if it be for the better . In the first seven years reason comes to him . Let him so order things , that at every change he may acquire some new perfection . He ought to observe that natural revolution , that he may second it , and advance still farther and farther in the sequel . Thus many have changed their Conduct , as well in their condition , as employment . And sometimes it is not perceived , till the greatness of the alteration be observed . At twenty years of age a Peacock ; at thirty a Lion ; at fourty a Camel ; at fifty a Serpent ; at sixty a Dog ; at seventy an Ape ; at fourscore nothing at all . This Allegory is explained in the discourse 56 of the Authour 's Agudeza , in these terms . Man , because of the dignity of his Nature , thinking that he ought to be immortal , ask't Jupiter , how long he was to live , Jupiter made answer , That when he resolved to create all Animals , and then man , he had proposed to allow every one of them thirty years of life . Man was surprized to hear that so wonderfull a piece of Workmanship , as he was , had been made to last so short a time , and that his life must pass like a slower . He thought it strange , that being scarcely come out of his Mother's Womb , he was to enter into that of the Earth , without enjoying the pleasant state , wherein he was created . I beseech thee then , said he , O Jupiter , ( if it be so that my desire be not contrary to thy Decrees ) that since all the Animals unworthy of thy favours , have refused twenty years of the term of life , which thou hast given them , being ignorant of the good thou didst them , as being destitute of reason : it would please thee to grant them to me , that I may live them in their stead , and that thou mayst be better served by me . Jupiter finding the desire reasonable , allowed it : so that having lived his own thirty years , he should begin to live , first , the twenty years , that the Ass yielded , on condition that he should perform all its duties , in labouring , carting , drawing , and carrying to the House all that was necessary for Husbandry . That from fifty to seventy years of age he should live the twenty years of the Dog , barking , and growling , as having many troubles , and no pleasure in any thing . And that at length from seventy to ninety he should accomplish the years of the Ape , in imitating the defects of Nature . So we see that they who come to that age , are accustomed , as old as they are , to affect to seem young , to dress and spruce up themselves , and to use the exercises of Youth , that they may seem to be what they are not ; as also to play with Children , as Apes doe . He says the very same thing almost in the last Chapter of his Discreet . Thirty years , says he , were given to man for enjoyment and rejoycing ; twenty were lent him upon his word , for labouring ; twenty more of the Dog for barking ; and the last twenty to play and fool with little Children , like Apes . MAXIME CCLXXVII . The man of true Ostentation . That Talent gives luster to all others , every thing hath its time , and that time is to be watched . For every day is not a day of triumph . There are some men of a particular Character , in whom little appears to be much , and the much makes them admired . When excellence concurs with stallage , it passes for a Prodigy . There are ostentative Nations , and the Spanish with the first . The shew stands in stead of much , and particularly , if reality vouch for it . Heaven , which gives perfection , bespeaks ostentation ; for without it all perfection would be under constraint . Art must goe along with Ostentation . The excellentest things depend on circumstances , and by consequent are not always in season . Whenever Ostentation comes unseasonably , it succeeds ill . Nothing admits less of affectation , and that 's the rock that Ostentation always splits upon , because it borders near upon vanity , and vanity is very subject to contempt . It hath need of great moderation , that it may not be offensive . For the too much of it hath already discredited it amongst men of parts . Sometimes it consists in a dumb Eloquence , and in shewing perfection without design . For a wise dissimulation makes a plausible Parade ; the same privation exciting curiosity the more . It s greatest art is , not to shew all its perfection at once , but by degrees , and as if one were a-painting of it , to discover it the more . A lovely pattern ought to oblige men to shew somewhat still more lovely , and the applause given to the first piece , makes the Spectatours impatient to see the rest . This Maxime is taken from the Authour's Apologue , entituled , Hombre de Ostentation , the Abstract whereof shall serve for a Commentary . What is not seen , saith he , is as if it were not in being . All knowledge is nothing , if others are ignorant of that thou knowest , said a great Satyrist . Scire tuum nihil est , nisi te scire hoc sciat alter . Pers . Things go not for what they are , but for what they appear to be . There are many more fops than men of wit. Those are satisfied with appearance ; and though these stick to the substance , yet deceit prevails , and makes all things to be valued according to the outside . And a page after . Know , said the Ambassadours of the other Birds , to the Peacock , that all our Re-publick is offended at thy insupportable Pride . For it is an odious piece of singularity in thee , that thou alone must spread thy vain tail before the Sun , which no other Bird dares to doe , though there be many that have better right to doe it than thou hast . And therefore thou art commanded by an irrevocable sentence , to abstain for the future from signalizing thy self , &c. To which the Peacock made answer : Why do you condemn in me the Ostentation , and not the Beauty ? Heaven that hath bestowed this upon me , hath in like manner complemented me with the other . What would reality signifie to me without shew ? Politicians now a-days moot nothing else , but that the greatest Wisedom consists in making it appear . To know , and to know how to set it off , is doubly to know . For my own part , I would say of Ostentation , what others say of good fortune , that an ounce of Ostentation is better than pounds of capacity without it . What signifies it , though a thing be excellent , if it appear not ? And two pages after . It is a politick Probleme , whether or not reality be better than appearance . There are things great in themselves , which appear not , and others that are inconsiderable , which appear much . So great effect produces the having or wanting Ostentation . There are men in whom the little makes a great shew , and whose much is a subject of admiration . These are men of Parade ; for when excellence and appearance concur , they form a Prodigy . On the contrary , we have seen eminent persons , who have not appeared to be one half of what they were , for want of the dexterity of Ostentation . It is not long since , that a great Man , who in the field drove all before him , being called to a Council of War , was afraid of every body . He , that was so proper for action , was not at all for speaking . Ostentation gives a true lustre to Heroick Qualities , and , as it were , a second being to all things : that 's to say , if reality vouch for it . For without merit , it is but a vulgar cheat : it serves onely to manifest defects , and by consequent to beget contempt instead of applause . Some make a great bustle to get out and appear upon the Theatre of the World , and all they doe is to publish the ignorance , which retirement civily concealed . But that is not to make Ostentation of Talents , but foppishly to declare ones faults . MAXIME CCLXXVIII . In all things to avoid being remarkable . By being so too much , perfections themselves will be defects . This comes of singularity , and singularity hath always been censured , . Whoever affects to be singular , must live by himself . Politeness it self is ridiculous , if it be excessive ; it offends , when it glares too much to the Eye . Upon much stronger reason ought extravagant singularities to be nauseous . Nevertheless some would be known even by their vices to that degree , that they seek out Novelty in wickedness , and glory in having so bad a Reputation . Nay , in the matter of ability it self , the too much degenerates into quacking . MAXIME CCLXXIX . To suffer Contradiction without Gain-saying . It is to be distinguished when Contradiction proceeds from Cunning or Clownishness . For it is not always an Opinionativeness , sometimes it is Artifice . Take heed then not to engage into the one , nor to stumble into the other . There is no pains better bestowed than in spying : nor no better counter-battery against those , who would pick the lock of the heart , than to put the key of reserve in the inside . See the Maxime 179. MAXIME CCLXXX . The man of good stuff . Honesty and integrity are gone : obligations are forgotten . There are but few good Correspondences . The best service has the worst reward . This is the guise of the World now a days . There are whole Nations enclined to evil . Of the one , the treachery is always to be feared ; of others the inconstancy ; and of some the cheating . Make use then of the bad Correspondence of others , not as an example to be imitated ; but as a warning to be upon thy guard . Integrity runs a risque of being warped at the sight of a dishonest procedure ; but a good man never forgets what he himself is , because of what others are . MAXIME CCLXXXI . The approbation of knowing Men. An indifferent yea of a great man is more to be valued than the applause of a multitude . When there is a bone in the wind-pipe , to snuffle is not to breath . The wise speak with judgment , and by consequent , their approbation gives complete satisfaction . Prudent Antigonus placed his whole Renown in the single testimony of Zeno. And Plato called Aristotle his whole School . Some mind onely the filling of their Bellies , without minding that the Commons are but ordinary . Sovereigns themselves stand in need of good Writers , whose Pens are more to be feared by them , than a Picture to the life , by the ugly . MAXIME CCLXXXII . To make absence an expedient , for being respected , or esteemed . If presence lessen Reputation , absence encreases it . He who being absent is taken for a Lion , appears but a Mouse , when present . Perfections lose their lustre , if they be lookt upon at too near distance : because men look more upon the back of the outside , than the substance and inside of the mind . Imagination goes much farther than the sight : and the mistake that commonly enters by the Ears , goes out by the Eyes . He that rests in the centre of the good Opinion , that People have of him , preserves his Reputation . The Phoenix it self makes use of retirement and desire , to make it self to be the more esteemed and regrated . MAXIME CCLXXXIII . The Man of good invention . Invention marks a fruitfulness of wit. But where is it to be found without a grain of folly ? Invention is the share of quick wits , and the good choice that of solid judgments . The former is rarer , and more esteemed , inasmuch as many have succeeded in chusing well , and very few in inventing well , and in having the precedency of excellence , as well as that of time . Novelty is insinuant , and if it be happy , it sets a double value upon what is good . In matters that concern judgment , it is dangerous , because it runs upon Paradoxes ; in knacks of subtilty it is laudable : and if Novelty and invention jump well together , they are plaufible . MAXIME CCLXXXIV . Meddle not in other mens business , and thine own will go well . Esteem thy self , if thou wouldst be esteemed . Be rather covetous than prodigal of thy self . Make thy self to be desired , and thou shalt be well received . Never come till thou be called , and never go till thou be sent . He that engages of his own head , incurs all the hatred , if he succeed not ; and though he succeed , he is not liked the better for it . A man that is too intrigueing , is the But of contempt : and as he introduces himself without shame , he is repulsed with confusion . MAXIME CCLXXXV . Not to lose ones self with another . Know , that he who is in the mire , calls thee not , but to comfort himself at thy cost , when thou art bemired with him . The unfortunate look out for some body , to help them to bear their affliction . He who in prosperity turned his back , will in adversity stretch forth his hand . Consider well that thou mayst not be drowned , by endeavouring to help those who are a-drowning . MAXIME CCLXXXVI . Suffer not thy self to be obliged , nor by all sorts of People . For that would be to become a common slave . Some are born to be more happy than others ; the first for doing of good , and the others for receiving it . Liberty is more pretious than all gifts : and to receive , is to lose it . It is better to keep others in dependance , than to depend upon one alone . The onely advantage of Sovereignty is , that it can doe more good . Above all , have a care not to reckon any obligation as a favour . Be persuaded , that men most commonly seek to oblige , that they may engage . MAXIME CCLXXXVII . Never to act in passion . Otherwise , all will be spoil'd . Let him that is not himself , have a care not to doe any thing by himself . For passion always banishes reason . Let him then substitute a prudent Mediatour , who will be so , if he be without passion . Standers-by judge better than the Gamesters , because they fall not into passion . When one finds himself moved , retentiveness should beat the retreat , lest the choler may be more heated . For then every thing would be done violently , and by some minutes of fury , one would prepare to himself a subject of long repentance , and great repining . MAXIME CCLXXXVIII . To live according to occasion . Whether it be action , or discourse , all ought to be squared according to the time . We must resolve ; when we can , for Time and Tide stays for no man. Regulate not thy life by general Maximes , unless it be in favour of Vertue . Prescribe no positive laws to thy will : for thou wilt be forced next day to drink of the same water which thou despisest to day . Some mens impertinence is so whimsical , that they would have all the circumstances of a project quadrate to their madness , instead of accommodating themselves to circumstances . But a Wise Man knoweth that to conform to the times , is the North Star of Prudence . MAXIME CCLXXXIX . What most discredits a Man , is to shew that he is man. He is no longer reckoned Divine , so soon as he is known to have much in him of man. Levity is the greatest counterpoise of Reputation . As a grave man passes for more than man , so a light shittlecock is hardly reckoned a man. No vice discredits so much as levity , inasmuch as it is diametrically opposed to gravity . A light man cannot be substantial , and especially if he be old , seeing his age requires more Prudence . And though this fault be very common , yet it is strangely derived in every particular person that has it . MAXIME CCXC. It 's a happiness to join esteem with affection . To be respected , there is no need to be too much beloved . Love is bolder than hatred . ( Affection and veneration seldom agree together . And though it is not fit to be too much feared , yet neither is it good to be too much beloved . Love begets familiarity , and as fast as this comes in , esteem goes out . It is better to be loved with respect , than with tenderness . That is the love which great men require . MAXIME CCXCI. To know how to make an essay . Let the address of a Judicious man counterbalance the reservedness of a cunning man. A great judgment is required to measure the capacity of another . It 's far better to know the character of minds , than the virtue of herbs and stones . That is one of the greatest secrets of life . Metals are known by their sound , and Men by their talk . Integrity is known by words , but much more ●y deeds . In this , much penetration , circumspection and caution is required . MAXIME CCXCII . To be above , and not below ones Employment . How great soever the station be , he who holds it , should shew himself still to be greater . A man that hath wherewith , is still growing , and signalizes himself more and more in his employments : whereas he that hath a narrow heart , is soon at a stand , and is at length reduced to an inability of performing his obligations , and maintaining his Reputation . Augustus made it his honour to be a greater Man than Prince . A great heart , and a reasonable confidence in ones self are of great use here . MAXIME CCXCIII . Of Maturity . It 's conspicuous in the garb , but much more in the manners . Material gravity makes Gold pretious , and Moral the Man. That gravity is the ornament of Qualities , through the veneration that it attracts to them . The outside of Man is the frontispiece of the Soul. Maturity is not a dull look , nor an affectation of demure gestures , as Dunces say ; but a well weighed Authority . It speaks by sentences , and acts always to the purpose . It supposes a complete man , that 's to say , who is as much a great person , as a mature man. So soon as a man ceases to be a Child , he begins to be grave , and to shew his value . MAXIME CCXCIV. To be moderate in ones Opinions . All judge according to their interests , and abound in their own sense . Most men make reason give way to passion . Let two be of a contradictory Opinion , yet each presumes to have reason on his side . But reason that hath always been faithfull , hath never had two faces . A Wise Man is to reflect upon so nice a point : and thereby , his doubting will correct the head-strongness of others . Let him sometimes go to his adversaries side , that he may examine what he grounds upon , and that will hinder him from condemning him , and so easily arrogating to himself the victory . MAXIME CCXCV. To be , and not seem to be a man of business . Those who have least to doe , would appear to be loaded with affairs . They make a mystery of every thing , and that with the greatest silliness imaginable . These are Cameleons of applause , but are heartily laughed at by every body . Vanity is insupportable every where , but here it is flouted at . These little Pismires of honour go a-begging the glory of great exploits . Shew as little as thou canst thy most eminent qualities . Rest satisfied to doe , and leave it to others to talk of it . Give thy good actions , but sell them not . Golden Pens must never be hired to write upon dirt ; which is an Eye-sore to all men of sense . Strive rather to be a Heroe , than to shew it . Those , ( says he in the Chapter of his Discreet , entituled Hazasleria ) pretend to most business , who have least , because they go a-hunting after occasions , and magnifie them . They set a great value upon things that are worth less than nothing . They make a mystery of every thing , and the smallest matter is to them a Prodigy . All their affairs are the prime transactions of the world , and all their actions exploits . Their whole life is a train of Miracles , to be published by the Trumpet of Fame . They have nothing that 's common , every thing is singular in them , whether it be Valour , Knowledge , or Fortune . All vanity is justly reckoned foppish , but bragging is intolerable . Wise Men make it more their honour to be great , than to appear so . But these men rest satisfied with the bare appearance . To love to appear is so far from being a mark of sublimity in them , that on the contrary it is a demonstration of a low mind , since the least thing appears as much to them as the greatest . Pride is offensive every where , but chiefly here . They meet with contempt where they look for esteem . When they fansie to themselves that they will be admired , they find themselves exposed to the derision of all men . Their vanity proceeds not at all from the greatness of Soul , but from the lowness of Heart , seeing they aspire not to true honour , but onely to shews ; not to real exploits , but to brag of them , without doing them . There are others , who would seem to be mighty Ministers , great men for magnifying objects , there is no business small as to them , of Atomes they make a great dust , and of a little a great noise . They give themselves out for men overwhelmed in business , and by consequent , desirous of repose and leisure . They speak onely by mystery , their least gesture is a subject of Divination . They make great exclamations , and then , that they may the more surprize , stop short , like to the Machines of Gianello della Torre , of as great noise , and as little profit . There is a great deal of difference , nay , and contrariety betwixt great Doers , and great Talkers . For the more brave actions the former doe , the less they affect to speak of them . They are satisfied to doe , and leave it to others to tell what they have done ; and though others should be silent , yet the things themselves would sufficiently speak . The second sell at a dear rate , what others give gratis . They publish it with sound of Trumpet : and for want of Pens enough amongst those of Fame , they hire golden Pens , ( that 's to say mercenary Pens ) to make them write dirty Characters . And then he concludes in these terms . The Pens of Fame are not of Gold , because they are neither to be sold nor hired : but they have a better sound than the finest Silver ; they are of no value ; but they bestow it upon merit . To this may be added what Diogenes said one day to a young bragadocio , who alledged to him the multitude of his business : That it became him well to ape the Woman . MAXIME CCXCVI. The man of value , and majestick qualities . The great qualities make the great men . One of these alone is equivalent to all the indifferent put together . Heretofore a man made it his honour to have nothing but what was great in his house , even to the most common utensils . By much stronger reason ought a great man to endeavour that all the qualities of his mind be great . As every thing is immense and infinite in God , so ought all things to be great and majestick in a Heroe . So that all his actions , nay , and all his words should be cloathed with a transcendent majesty . MAXIME CCXCVII. To doe all things , as in the presence of witnesses . That is a man worthy of consideration , who considers that men behold him , or will behold him . He knows that the walls hear , and that wicked actions would rather burst than not get out . Even then when he is alone , he acts as if he were in the presence of all men , because he knows that all things will be known . He looks upon these as present witnesses , who by their discovery will be so afterwards . That man was not afraid that his Neighbours should keep a Register of all he did in his house , who desired that all men might see it . MAXIME CCXCVIII . The ready Wit , the profound Judgment , and the quaint Discerning . These three things make a Prodigy , and are the greatest gift of Divine bounty . It is a great advantage to conceive well , a greater to reason well , and above all to have a good understanding . Wit ought not to be in the back-bone , which would render it more painfull than sharp . To think well is the fruit of being rational . At twenty years of age the Will reigns ; at thirty the Wit ; at fourty , the Judgment . There are Wits , which , like the eyes of the Lynx , of themselves send forth light , and are most intelligent , when the obscurity is greatest . There are others , who are extemporary , and hit always upon that which is pattest to the purpose . They are always ready furnished , and with what is good too . A most happy fecundity . But a discerning judgment seasons the whole life . MAXIME CCXCIX . To leave with an Appetite . Men are to be left with the Nectar upon their lips . Desire is the standard of esteem . Even in bodily thirst , it is a skilfull management to provoke it , and not to satisfie it wholly . The good is doubly good , when there is but little of it . The abatement is great at the second bout . Too full an enjoyment is dangerous . For it causes the highest perfection to be despised . The onely rule to please is to find an appetite left with a desire . If it be to be provoked , let it rather be by the impatience of longing , than the glut of enjoyment . A felicity that costs pains , gives double contentment . MAXIME CCC . In a word , to be Holy. That is to say all at once . Vertue is the chain of all perfections , and the centre of all felicity . It renders a man prudent , attentive , circumspect , wise , valiant , reserved , sincere , fortunate , plausible , true , and a Heroe in all things . Three things make him happy , Health , Wisedom , and Holiness . Vertue is the Sun of the Microcosme , and a good Conscience is its Hemisphere . It is so lovely , that it gains the favour both of Heaven and Earth . Nothing but it is amiable , and nothing hatefull but Vice. Vertue is a thing in good earnest , every thing else is but mockery . Capacity and Grandure are to be measured by Vertue , and not by fortune . Vertue stands in need of nothing but it self . It renders man amiable in this life , and memorable after death . Principibus placuisse viris non ultima laus est . Non cuivis homini contingit adire Corinthum . Hor. Ep. 17. lib. 1. Epist . THE END . Books Sold by Abel Swalle , at the Unicorn , at the West-end of St. Paul ' s. A Companion to the Temple , or a Help to Devotion , in the Use of the Common Prayer : divided into four Parts . Part 1. Of Morning and Evening Prayer . Part 2. Of the Litany , with the Occasional Prayers and Thanksgivings . Part 3. Of the Communion-office , with the Offices of Baptism , and Catechism , and Confirmation . Part 4. Of the Occasional-Offices , viz. Matrimony , Visitation of the Sick , &c. the whole being carefully corrected , and now put in one Volume , by Tho. Comber , D. D. Folio . Forty Sermons , whereof Twenty one are now first published ; the greatest part of them Preached before the King , and on Solemn Occasions ; by Rich. Allestree , D. D. with an Account of the Authour's Life , in Folio . The Works of Mr. Abraham Cowley , consisting of those which were formerly printed , and those designed for the Press , and now published out of the Authour 's Original Papers . The Eighth Edition : Folio . The second Part of the Works of Mr. Abraham Cowley ; being what was written in his younger years , and now reprinted together : The fifth Edition . The Case of Resistance of the Supreme Powers , Stated and Resolved , according to the Doctrine of the Holy Scripture . By William Sherlock , D. D. in Octavo . A Vindication of the Rights of Ecclesiastical Authority : being an Answer to the First Part of the Protestant Reconciler , by William Sherlock , D. D. and Master of the Temple , in Octavo . Pet. Dan. Nuetii de interpretatione Libri 2. duo quarum prior est , de optimo Genere interpretandi : alter de claris interpret . &c. in Octavo . The Case of Compelling Men to the Holy Sacrament of the Lord's Supper considered , and Authority Vindicated in it , by the Rules of the Gospel , and from the Common and Popular Objections against it , by the Authour of the Charge of Scandal , omitted in the late Collection , L. Coelii Lactantii Firmiani Opera quae extant , ad fidem M SS . recognita & Commentariis illustrata . Tho. Spark , A. M. Oxonii è Theatro Sheldoniano . A Sermon Preached before the King at White-hall , Novemb. 23. 1684. by Gilb. Ironside , D. D. Warden of Wadham College in Oxon , &c. A Sermon preached at St. Margarets Westminster , May the 29th . 1685. before the Honourable House of Commons ; by William Sherlock , D. D. Master of the Temple , and Chaplain in Ordinary to his Majesty . Elenchus Motuum nuperorum in Anglia , or a short Historical Account of the Rise and Progress of the late Troubles in England : In two Parts . Written in Latine by Dr. George Bates , Principal Physician to King Charles the First , and King Charles the Second . Motus Compositi , or the History of the Composing the Affairs of England , by the Restauration of King Charles the Second , and the Punishment of the Regicides and other Principal Occurrents , to the year 1669. Written in Latine by Tho. Skinner , M. D. Made English : To which is added a Preface , by a Person of Quality ; and in the Body , on the Work , several choice Original Papers ; an Account of which is given in the end of the Preface . Some Discourses lately published against the Papists . A Discourse about the Charge of Novelty , Quarto . — About Tradition , Quarto . A Discourse concerning a Guide in Matters of Faith , Quarto . A Discourse concerning the Invocation of Saints , Quarto . A Discourse concerning the Unity of the Catholick Church , maintained in the Church of England , Quarto . A Discourse concerning Auricular Confession , Quarto . A Discourse against Transubstantiation , Quarto . A Discourse against Purgatory , Quarto . A Discourse concerning the Object of Religious Worship , Quarto . A Discourse concerning the Adoration of the Host , Quarto .