Of education, especially of young gentlemen in two parts, the second impression with additions.

OF EDUCATION. PART II. (Book 2)

CHAP. I. Of Civility.

IN this second Part, are thrown to∣gether a miscellany of observations concerning several, the most usual occurrences in Active life. Such as enter not into any Art or Sci∣ence, but are the result of experience in the conversation and affairs of this World. I be∣gin with Civility, as being the first to be learn∣ed and practised; and tho many rules of it seem plain and obvious, such as are fit to be insinuated into the Practise of Children; yet are they not to be neglected, but to be neal'd into youth, that they may not through defect of them, miscarry in their age, as many great persons have done, who trusting to their Ju∣stice and severe virtue, have bin ruin'd for neg∣lect of compliance and civility. For tho Ser∣pents are greater poysons and presenter death, yet more men are destroied by their irregula∣rity in eating and drinking. And small wounds, if many, are mortal. To be couragious, boun∣tiful, and just are indeed much greater and

nobler then to be of an agreeable conversation: yet is this as useful, for it is in continual pra∣ctise, the other rarely and upon occasion: be∣sides other virtues have need of somewhat to maintain and exercise them. Justice will have power, liberality, wealth, &c. but this is set up with no other stock then a few pleasant looks, good words, and not-evil actions. All men are in some sort disparata; and even these, who are under the relations of superiority and inferio∣ty, yet, those obligations being satisfied, as to all other matters, account themselves as equals. And tho laws punish not the resty and fro∣ward, yet are they chastised by the loss of that good-will and freindlines which good-behavi∣our gains; most men having greater aversenes to the incompliant then the vitious. Wherefore it is necessary for every one, that would bring his purposes to effect, (which cannot be done without making use of other mens abilities; and the greater the design, the more Instru∣ments are needful; and those Instruments also not inanimate or necessitable, but spontaneous and free) to master the wills and powers of those he makes use of; to make them, I say, to work cheerfully and readily for him; which is by Civility to let or insinuate himself into their good liking, and voluntary assistance. For he who cares not to live void of offence to∣wards others, renders himself offensive and odi∣ous unto others; consequently they comply not with him; they act for him, if at all, by force either of reward or punishment, and therefore no more, nor otherwise, then they are constrained. Thus, for want of civil ad∣dress, many men of parts and virtue become

useless in their generation; but others by their surly and uncompliant humor, grow distastful in conversation, fall into contemt, whence follow affronts and quarrels. Some also are forc'd upon low and mean company, and there∣by bring a dishonor, not upon their persons only, but their Family and Parents (who are look'd upon, as not willing or able to give them decent Education) and their Country also, if they happen amongst Strangers, who are ready to censure hardly of that Nation, whose Gentry are so little civiliz'd.

2. AGAIN, where there is much company, as in Cities, &c. there is also great variety of hu∣mors and dispositions; and a greater care of wary conversation; as also where are persons of greater and more piercing spirits, or curiouser observers, as in Courts, or amongst Forreigners, who take particular notice of many things which continual practise makes us pass over. He who thinks to live contentedly or peacea∣bly in these places without mortifying his own humor, and deposing his natural inclinations, is of a shallow capacity, or an evil nature. i. e. He is either of a savage, fierce, insolent dispo∣sition; or of a stupid slothfulnes. Both of them fitter company for Beasts then Men, and for Deserts then Cities.

3. WHEREFORE, as Justice bridleth our coveteousnes, and constancy our natural timo∣rousnes, so doth civility our haughtines and presumtion: and as a good Christian, for the glory of God, mortifies all his own passions and hu∣mors, and puts on those, which are for his

purpose, and according to his intention: Such I mean, as Religion and reason suggest: And as a good Courtier, for his interest complies with every one; alwaies gay, cheerful and com∣plaisant, without any humor of his own, only borrowing that of the company. So in like maner, every civil person doth the same, so far at least as to avoid all offending those with whom he converseth.

4. FOR Civility consists in these things, 1. In not expressing by actions, or speeches any injury, disesteem, offence, or undervaluing of any other. 2. In being ready to do all good offices and ordinary kindness for another. And 3ly in re∣ceiving no injuries or offences from others. i. e. in not resenting every word or action, which may (perhaps rationally) be interpreted to be disesteem or undervaluing. Indeed our reputa∣tion, which is onely pretended in this case, (were it really in danger) yet is not of such consequence many times, as peace and quiet∣ness; but we are ordinarily unjust and partial Judges of our own concerns, never looking upon our selves but with love and value. But however our patience is certainly a rewarda∣ble virtue (but whether the correction of a misdoer will reuscire well, is a difficult que∣stion) and is that so much recommended by our Lord, of forgiving trespasers against us.

5. CIVILITY is not, therefore, punctuality of behaviour: I mean that which consists in certain modish and particular ceremonies and fashions, in clothes, gesture, mine, speech, or the like; is not using such discourses, words,

phrases, studies, opinions, games, &c. as are in fashion in the Court; with Gallants, Ladies, &c. This is a constrain'd formality, not civili∣ty; a complying with the times, not with per∣sons; and varieth with the age or season, fre∣quently according to the fancy of mechanic persons, in their several professions: whereas the rules of Civility, founded upon Prudence and Charity, are to perpetuity unchangeable. I speak not here of such ceremonies as are by duty required towards our superiors, either in gesture, speech, or other address. Those are not in our disposing to omit or alter; custom our Great Master hath imposed them, and that rationally, for the ease of the Magistrate, and to make his commands current, and we ought to obey without dispute or pleading. Nor of such as are used generally in conversa∣tion, whereof also I advise every one to be rather liberal and give some of his own, then retrench any of what is due. But of such as by particular persons (who either would seem modish and perfectly civil, or would hide their poverty of understanding and discretion under the vail and varnish of mode) studied and af∣fected. Whereby themselves think to insinu∣ate into the favor of those with whom they converse; but those imagine themselves e∣steemed as weak and easy, that are to be mo∣ved with such trifles; and (as some women) are thought to be taken with rubans and fan∣cies more then real decency.

6. COMPLIMENTS also are another thing, serve to a contrary end, and proceed from a different cause. Civility from sincerity and vir∣tue;

these from duplicity, and deceit. That makes friends, these unmake and hinder them; that distinguisheth one man from another, these involve all in an equal adulation. They consist in prai∣sing immoderately, and pretending greater love and friendship then either is deserved by, or intended to, him, to whom they are offered. He that useth them, beleiveth not himself, nor would have his Auditor believe his expressions; but I know not what greatness of affection: he is alwaies offering and promising, never per∣forming; asking pardon where there is no offence or necessity, but when it is com∣manded by God and reason, he will dye ra∣ther then demand it. These are imaginary ser∣vices; notional, impertinent, humiliations; a solemn non-sense; an abusing of language, and putting together many good words to signify nothing. The use of this traiterous discourse (if any be) is to hide a mans-self (as Juglers and Mountebanks) in a cloud of good words, that the Auditor may not discover more of him then himself pleaseth. Or as Trades-men keep you still in talk, lest you should too nar∣rowly examine the wares they would put upon you. Officious lies they are, licensed by cu∣stom, and like the unproportionable garments, are faults of the age. Neither is flattery; en∣couragement to, or accompanying, in vice, or error; consenting to any thing prejudicial to a third person; a permitting to offend, or actu∣ally sinning, or the like; any part of Civility. For this consists not but with severe Justice, real Charity, and solid Discretion.

7. AND therefore it, as all other virtues, requires an early initiation, and continual pra∣ctise to arrive at a perfect habit of it. It con∣cerns also Parents and Educators to see that the educated converse as much as may be, with his equals or superiors; not with servants or mean persons, lest he put on their manners, and playing Rex amongst them, he become apt to undervalue all others, and so become insolent. It behoves them also to give him no evil example by themselves, or others; but propose such Precedents, as they desire the young Man should copy. In France, Fathers are wont to carry their Children, when youths, with them to visit persons of Quality, to shew them how such demean themselves, and to procure them a convenient boldnes. Mothers also in Italy teach their little Children pieces of Dialogues or Plaies by heart; which they render and recite in their presence, and are taught by them graceful address in saluting, speak∣ing, &c. they also send their Children frequently in errands, and visits to their kindred or neighbors; teaching them what to say, what titles to give, what answers to make to the demands most likely to be asked, somewhat also to furnish discourse, &c.

8. THE young Man himself also, ought, as he grows in age, to observe the actions of o∣thers, especially of his equals, and of such as are most reputed for civility; and to note what becomes or misbecomes them. Also, what is practised by most, by persons of higher quality and by persons of maturity and judgement. He must also watch over himself severely, and once a day,

at least, call himself to acount of his speeches and actions. And also procure some friend to ob∣serve, advise, and admonish him of what is well, what ill, what might be better, done, or omitted. Lastly observe such rules as these that follow, some of which are framed for youth, others for such as are growing up, or arrived to some discretion.

1. Do nothing which may justly scandalize virtuous persons; chiefly by any neglect of Reli∣gion, as by undecent behavior in Gods house, as seeking your ease, abandoning your self to laziness and lolling, gazing about you, fre∣quent changing postures, covering your face or head. Regulate therefore your self by the ex∣ample of the best and most devout in the place you live. Use not commonly or unnecessarily the name of God, or of the Devil; not passages of holy Scripture; not mocking or profaning holy persons, things or actions: not only because these things are sinful, but undecent also; and practised only by persons of ill behavior, or mean condition.

2. Do nothing that may offend anothers sense or imagination. To strike or pinch a man, is a clowns salutation. No carion, or excrement, is to be shewed to your companion, for you know not how squeamish he is. Approach not your mouth so near in discoursing, as to offend or bedew any one with your breath, for all mens breaths are offensive. Be not nasty in your clothes, or about your body, in much sweat∣ing (except in time of War or action) bel∣ching, biting, or cutting your nails, rubbing

your teeth, picking your nose, or ears, hand∣ling any parts of your body which are not usually uncovered, nor those more then needs. Sing not to your self, nor drum with your feet or fingers in company, as melancholic men do. Grind not, nor gnash your teeth, nor scrape or make any sound to offend or interrupt o∣thers, not so much as lowd speaking, except where necessity. Spit, sneez, cough, &c. from the company, and not loud, for decencies sake.

3. LET your look be pleasant, composed, modest, confident. Frowning is apprehended to be a sign of a cruel disposition, as is noted of Caracalla. When you discourse with any person, gaze not upon him, as if you were tak∣ing his picture. Nor fix your eyes constantly on any one object; for that betokens impudency, or at best, amazedness, or contemplation, as staring doth folly. Wandring and inconstant looks express madness, or unsetled thoughts; wink∣ing (if not a natural infirmity) is the action of light-headed persons, as winking with one eye (like Shooters) is of maliciousness and evil nature. A sharp and fierce look, is as one that is angry. To bite your lip is used in threaten∣ing; to thrust out the tongue, is scurrilous. To sink the head into the shoulders, is laziness; the head erect and backward, is interpreted pride and arrogance, as letting it fall on either side, hypocrisy. To go with folded arms, is sloth or melancholy; and in this, it is a natu∣ral suggestion to keep the breast warm, and defend it from hypochondriac pain; to set them a kembow is arrogance, and to hang them

down, folly and lazines: to keep your hands in your pockets, or covered with your cloak, is a neglect of the company.

A slow pace is proper to delicate and effemi∣nate persons, an hasty one to mad men; strutting is affectation, wadling is for the sloth∣ful and lazy, and in measure to dancers.

Speak not through the nose, nor with any affe∣cted or unhansom gesture, wrying the mouth, swelling the cheeks, lisping, &c. If you have not a pleasing pronunciation, recompense it with good matter; and when speaking, cough not, nor use any interruption, for so do lyers when they invent what to say. A little laugh∣ter is permitted, moderate smiling commended.

4. THERE is a certain mine and motion of the body, and its parts, both in acting and speak∣ing, which is very graceful and pleasing. Greg. Nazianz. foretold what a one Julian (after∣wards called the Apostate) would prove, when he saw his hasty, discomposed, and unseemly gestures. S. Ambrose discarded a Clerk, because of an undecent motion of his head, which he said went like a flail. On the contrary Cn. Pom∣peius, saith Tully, ad omnia summa natus habebat in voce splendorem, & in motu summam dignita∣tem. This consists; 1. in the proportion and har∣mony betwixt every mans person and conditi∣on; as for a young man to be active and sprightly, not mimical and restless: a grave man slow and deliberate, not dull and slug∣gish. 2. In confidence, opposed to sheepish bash∣fulnes; when one knows not how to look, speak, or move, sor fear of doing amiss; but alwaies blusheth, and is not able to support

an harsh word, a chiding, an angry look, without being altered. 3. In avoiding all affe∣ctation and singularity; for whatever is accord∣ing to Nature is best, and what contrary to it, alwaies distastful, and betraies vanity and indiscretion, that knows not to imitate the best. Nothing is graceful but what is our own. And therefore every one strives to work easily and freely, and with a seeming negligence, for such seems to proceed either from Nature, or an habit. But constrainedness undervalueth an action; as doth also seeming to do all with design and study. Yet, affected negligence is worst of all.

5. IN eating, at meals, the company is of∣fended, if you eat with hands dirty, or unwash∣ed after you have made water, or done any offensive action. If you hover over the plate or table, as an Hawk over her prey; if you handle others meat, be delicate, or take the best, or most, or formost, to your self. As the Indian, that seeing at the other end a dish that pleased him, leaped upon the table to fetch it. If you feed with both hands for fear of loosing time, or keep your knife alwaies in your hand, or with the point upward: if you dip your fingers, or any thing you have tasted, in the sawce, or make a noise in eating; cut or put into your mouth great morsels, or lick your fingers, or not wipe your mouth or spoon after eating.

It is against health to swallow your meat un∣chewed, or greedily, or much, or much variety, or delicacies: and against civility to eat after others, to throw your bones or offal upon the

floor, to gnaw your bones, to handle dogs, &c. at the table, to observe what and how o∣thers eat, to dispraise or praise immoderately the meat, or smell to it; for if you suspect it let it alone, lest you offend others.

Present not to others what your self have tast∣ed. Drink not, nor talk with your mouth full, or unwiped, or glass full; nor put the cup too far into your mouth as Children do; nor drink greedily, or so long that you are forced (as Horses) to breath in your draught; nor blow into any ones cup, or upon his victuals, tosts, &c.

Talk not at table any ungrateful or impertinent discourse, nor be angry with your servants, nor do any thing which may interrupt the cheer∣fulnes of the company. It is questioned whe∣ther it be civil to talk much at meals, because that hindreth the intention of the table, and it is not easy to avoid all offensivenes, especi∣ally in discouse about Divinity; the frequentest table-talk in England.

In England, Strangers tax us for drinking be∣fore we eat, against health; drinking many in the same cup; and many times the snuffs left by the former; for eating much, much flesh, sitting long at meals; not using forks but fin∣gers, and the like.

6. IN Visitings is much more ceremony and civility observed in some places then others. The Italians, and of them the Romans, and Neapolitans are most punctual. The greatest cause hereof is the avoiding of misinterpretations, and quarrelling. This hath begotten an Art of ceremoniousnes, so full of subtilties and pun∣ctilios,

that it is an emploiment to learn them. And therefore, tho in this Country of great freedom and little jealousy, where persons of quality are neither so apt to give, or take, of∣fence, they are unnecessary, or also unfitting; yet it may be fitting to know how to entertain a Stranger; or how we are entertained by him, or by any other that expecteth or practiseth this accuratenes of ceremony. I have there∣fore set down the cheifest of their rules, for the most part out of the Book called Il Maestro di Camera, which is on purpose to instruct in those observances.

Women are not usually visited in the morning; nor Ambassadors, or persons of business, on the hour or day of their dispatch or emploiment. Nor persons in the beginning of deep mourn∣ing; and if visited, it is not expected they should use the accustomed ceremonies. Nor sick per∣sons till they can sit up in their beds, and put on their upper garments. Women also have alwaies the upper hand, even in their own hou∣ses; and are intreated not to stir out of the Chamber of entertainment.

It is better to give too much honor to any per∣son then too little; therefore better to carry himself as inferior to his equals, and equal to such as are not much inferiors. Inferiors also, if of parts, are to be better treated, for parts are equal to honors or wealth. The more fami∣liarly, the more honorably are inferiors, or e∣quals treated, (but superiors the less) as to your table, to your bed-chamber, or closet, to your self in bed, dressing, or retired.

Neerest the wall in England and France (I sup∣pose because the cleanest) is the honorabler

place; in Italy the right hand, if two; the middle place, if three, walk together; be∣cause easiliest heard of both.

To make signs to one to be covered, is superi∣ority; so is to turn the back first at parting, to accompany the departed but a little way; where∣as your equall you wait upon to the utmost door or gate, the superior to his Coach or Horse.

The Visiter ends the visit, but not in the midst of a discourse; nor is he to stay so long as the visited seems glad to receive him; but if he see his company much desired, he may come the oftner.

Visits of congratulation and condoleance the sooner the better.

The uppermost place of a table ought not to turn its back upon the greatest part of the room, nor to the door where the meat comes in; it should also have the window before, or at least on one side of, it.

In making visits few things are observed; but in receiving visits many: as, entertaining a superior or equal, he ought to be so clothed as to go abroad; and drawing near to hasten his pace as if he would have gone further to re∣ceive him; to meet a superior also at the bot∣tom of the stairs, to accompany him to his Coach. It being a general rule to accompany the departer one degree further then where you receive him.

Equals (tho best received as you desire to be received by them) are commonly received at the top of the stairs; and the Gentlemen meet them at the bottom. It is alwaies obser∣ved that the visiteds Gentlemen attend one de∣gree at least further then the Patron.

Inferiors are received according to their quali∣ties, some in the Anti-camera, some three, some two, or one Chamber off, or at the Chamberdoor, or half the Chamber of enter∣tainment. Only it is better to use too much, then to little, courtesy.

With Strangers, extraordinary civility and freedom may be used; because they come but seldom, stay not long, and have no emula∣tion with persons of your own Country. An eminent person not knowing how to entertain a Stranger, feigned indisposition, and received him in bed.

If two send messages to have Audience of Com∣pliment at the same time; to the latter the Pa∣tron commonly answers, that A B. is Lord of himself and time, but that at the same time he expects such a one.

If any one come to visit, whilst his superior is entertaining, ordinarily he is conducted to another room, where he is entertained by the Gentlemen; or if of lower rank, he staies in the Anti-camera.

If an equal come to visit, whilst an equall is in the room, the Patron asks leave of the pre∣sent, and leaving a Gentleman or two to keep him company goes to receive the new comer.

To Persons of Quality, Audience is given with the Portiere (or hanging that covereth the door on the outside) down; public Audi∣ence with it open; yet if then a Person of quality come, it is also let down. Likewise at their entrance and departure the whole door must be opened (all their doors being made dou∣ble:) it being an action of great superiority to give but half a door.

Seats also ought to be set ready before the visitants enter; and chairs with arms are more honourable then those with backs only: and these then stools. The visitants or principal seat is to be set in such manner as it may look full upon the door of entrance, and the great∣est part of the room; the Patrons with the back towards the door. If many visitants e∣qual, their seats are to be set one besides ano∣ther, or ordered along the wall which hath the foresaid conditions. If two, their seats are to be set so as to have the door on their shoul∣ders, and that on the right hand of the door is the better place.

The M. de C. may deliver a message of com∣pliment of a meaner person then the Visitant: but he must be more careful if a message of business, except from an equal, or that it re∣quire hast. But all messages from the Prince or Superior are instantly admitted, and no mes∣sage must be whispered to the Patron in com∣pany with equals, but spoken aloud.

If there be many visitants, and one depart before the rest, the Patron leaveth the rest and accompanieth the departer. And if whilst he is conducting an equal, another equal en∣ters; he entertains the new comer a while with the departer; then recommending him to some of his Gentlemen to conduct him to the place of entertainment, he accompanieth the departer, and then hasts to the other.

When visitants are ready to depart, the Pa∣tron maketh a noise with his foot or chair, that the Attendant may understand to lift up the Portiere; but he ought not to command him, or to do any thing which may shew supe∣riority

in his own house. But if there be need of any thing, to ask leave of the visitant to call for it. But visited by inferiors, he may call or do what he pleaseth.

If the visitants stay till it be dark, the M. di C. causeth to be lighted and set up in the Foot∣mens station, a torch of white wax; and in the other Chambers, each two candles of white wax; and in the entertaining room two or more, as shall be necessary, which are to be brought in by the Gentlemen; also two or more in the Anti-camera must stand ready to be light∣ed, to be born by the Gentlemen before the visitant when he departeth; who yet are not to turn their backs absolutely upon him. At the Hall door must be ready torches to be carried in like manner before him by the Foot∣men, or Pages if there be any; four at least for an equal, six for a superior, &c.

A Man meeting his equal, or not much infe∣rior, makes his Coach stop; the worthiest stops last, and departs first. A man in coach meeting his equal on foot, lights out of his Coach, and when they part he walks on foot a while after; and then remounts. For an in∣ferior, he alights not, except he have business with him.

A Governor of a Place, through which his e∣qual is to pass, sends to invite him before he enter his Jurisdiction; and if his invitation is accepted, he sends to meet him 9. or 10. miles, some of his Gentlemen in Coach; and so o∣thers as he draweth nearer; when near, the Governor goes to receive him in person; or if he please to honor him, under pretence of taking the Air, he may go abroad that way

he comes, and so receive him as he pleaseth.

7. Do nothing in a company where you design to shew civility, that resembles superio∣rity, nor usurp upon their rights, nor do any thing whereby any of them may think you do not love, prize, or respect them. As do not your own busines, command or chide your ser∣vants; assume not all the talke to, or of, your self, family, wife, &c. nor tell your dreams, when perhaps your best actions when waking are not worth the reciting; censure not nor contradict the rest; but cede to the major part.

Desire not the highest place, nor be trou∣blesom with impertinent debasing your self by refusing to go first, &c. throwing the arms like a fencer, and spending time in being in∣treated to do what you desire.

Some are dainty and nice, that take excepti∣ons if not saluted, &c. in due order, mode, &c. hence they become jealous, think themselves affronted, &c. those mens conversation is a slavery; to be with them is to be in little-ease, and a man had as good handle Venice-Glasses. Let them, I beseech you, enjoy themselves by themselves, their conversation is a rope of sand, and no cement of love and kindnes can ty you to them.

8. THE beginning and end of Conversation with every one, is Salutation: nor must you break company, tho with intention to re∣turn speedily, except you first ask their leave. The inferior salutes first out of duty; and so doth the visiter.

Modesty is more graceful then boldnes, bold∣nes then bashfulnes, bashfulnes then impudence. Country people know not how to look, but think they do best when most extravagant.

Endeavor not to partake of other mens secrets, i. e. either Letters, Books, Papers, Discourses, &c. if any thing be given to another to read, take it not out of his hand, nor be hasty to see any curiosity the first; nor be curious to know what any one is doing or studying, or with whom.

Whisper not with any in company, for the rest suppose you talk of them; but if you have any private busines, take him aside after you have asked leave, and when none is discoursing: and when you discourse privately, eye no man of the Company.

When you walk to and again, turn your face towards your superior; and if you meet a su∣perior in a narrow way, stop, and press to make him more room, for it is an action of respect.

Beware of Sullennes, melancholic, furious, si∣lence; as if you observed and censured what every one spoke or did. Tho silence in a studious person may be tolerated. And if all the Company laugh, do not you act the grave, nor be like a pump to yeild only what is for∣ced from you.

Yet to be complaisant is not to eccho to what every one saith, or do whatever any o∣ther would have you; to make up a number, and be a cypher in conversation. To comply with all is worse then with none, as much as contemt is below hatred.

Pride, insolence, statelines, imperiousnes, an∣grines,

are not signs or qualifications of a Gen∣tleman, but the scandals of Conversation, and proceed from a spirit of presumtion and want of breeding, which conceives it self to be above, better, wiser, then others; and that he alone ought to be the rule, to which others ought to conform: that all others are wandring stars, himself only in the Ecliptic. The greatest Magnetismes in the World are Civility, conform∣ing himself to the innocent humors, and in∣firmities, sometimes, of others; readines to do courtesies for all, speaking well of all behind their backs. And 2ly Affability, which is not only to be used in common and unconcerning speech, but upon all occasions. A man may deny a request, chide, reprehend, command, &c. affably, with good words; nor is there any thing so harsh which may not be inoffen∣sively represented. Consider, that the meanest person is able to do you both good and harm.

Esteem the faults you commit against others to be great; those of others against you to be small.

Answer no man till he hath spoken, for those who are impatient to hear, are rash to censure: nor turn your back upon, nor correct, the speaker: depart not before he hath done, pre∣vent him not by helping him out with what he seems to have forgot. Tell not what comes into your fancy in the midst of ano∣thers discourse, nor seem to know what he would say; if you think fitting to interpose, do it not without asking leave; else you hin∣der the discourse to be understood, and make what is said to be misinterpreted; whence ma∣ny unnecessary arguings, and confused tattles

before the matter can be cleared. Say not, I knew this before, but accept what is said as new, and in good part.

Be not magisterial in your dictates; nor con∣tend pertinaciously in ordinary discourse for your opinion, nor for a truth of small conse∣quence. Declare your reasons; if they be not accepted, let them alone; assure your self that you are not obliged to convert the whole World. It is also an uncivil importunity to clash with every thing we dislike, or to con∣fute every thing we think is false: to forma∣lize upon all the foolery and non-sense we hear. Let us not contrast with the whole World, as if we were, universal reformers. In a controversy say not all you can, but what is necessary. Also if what you report is not be∣leived, do not swear it, nor use any imprecati∣ons upon your self, nor lay wagers, nor take your self engaged to defend it, or that he, who beleives you not, affronts you. So neither re∣peat the same things frequently over; if the company harken not to you, let them chuse; suppose it your own fault, who speak not what deserves their attention. If they understand you not, blame your self who either speak not clearly, or accommodate not your self to your Auditory.

After a man hath told a story in your pre∣sence, ask not, what's the matter; for that shews that you contemned the speaker, and minded not what was spoken; besides you make him your inferior, to tell a tale as often as you are pleased to ask it.

He that speaketh much, cannot speak all well. But indeed it is the dwarf-tree that bears the

first fruit, and the emtiest that makes the most sound. Besides it is an injury to the rest of the Company, who expect to be heard, every one in his turn. Yet better to speak much then nothing at all, except it be apprehended to be Discretion.

If you live in a place where the Language is spoken in an evil Dialect, do not affect to speak either purely, or badly, but as the best of that Dialect speak. And avoid all big and hard words; remember how the Lyon crushed the Frog, whom he saw so contemtible, after he had made so great a noise.

All obscenity, whether in matter or words, proceeds from, and creates, evil manners; and ren∣ders a Gentleman contemtible. But amongst clowns he is most accepted, i. e. is the greatest clown, that useth it most. The pains we take to be pleasing ought to be spent only upon things honorable and of good fame. The reason why some words are immodest, others signifying the same thing, not, is: because these represent the displeasing object at a distance, through ano∣ther light, and covered with another notion; so that the offensivenes is not that which at first appears to the imagination; (so Toads and Vipers cause not that effect in us when seen a far off.) It appears sometimes under a Me∣taphor, or some other translatitious expression; which is a corrective to the harshnes and un∣pleasingnes of the other.

The same cautions prescribed in speaking, or greater, are to be observed in writing; the neglect of their pens hath ruined very many; and particularly the great Master of Civility, the Author of Galateo. For going to present

to the Pope a petition, by mistake he deliver∣ed a copy of licentious Verses writ by himself: whereby he lost the Popes favor, his own re∣putation, and all hopes of further advance∣ment.

CHAP. II. Of Prudence.

1. THE Prudence here spoken of, is not that Wisdom of the Philosophers; which, that we may live happily, would never have us experience sorrow, or trouble; would reduce us to speculation, abstinence from emploiment, and a life abstracted from common conversa∣tion. That teacheth to menage action, public affairs and negotiation with others; this shews how to escape inconveniences, and sufferings, by withdrawing from busines, and living with, and to, our selves only; which that teacheth to avoid by discreetly governing, and regula∣ting our actions. The Philosopher perswades us to chuse the perfectest, i. e. the most quiet, innocent, retired, manner of life; this Prudence to live most perfectly, i. e. with the least incon∣venience, or evil consequents, which may di∣sturb our happines, in a common or active life. The one adviseth temperance by abstaining from all Banquets, Feasts, &c. this shews how to be abstemious, tho you come to them. The one tells us that the way to avoid danger, v. g. is never to go to Sea; this, since we are em∣barked,

would have us govern our selves, and steer our course in the best manner. Whether of these is better, I now dispute not; but sup∣posing a man to have already made choice of an active calling, then Prudence is of great force; to foresee all consequents, and avoid the bad; to act effectually, and the shortest way; to chuse the best means; to menage crosses and hardships; and to be content with what success God shall give.

2. SIGNS of a wise man are these; he ra∣ther hears then talks; beleives not easily: judg∣eth seldom, and then not without great exa∣mination; deliberates as long as his matter per∣mits, and when resolved, is constant, and changeth not without solid reason; therefore having deliberated, fears not to repent. He speaketh well of all; defendeth the fame of the absent; courteous, not flattering; readier to give then ask or receive; smiles rather then laughs; is moderately grave; honoreth his Su∣periors; attributeth the glory of good actions to his companions, rather then himself; ob∣serves his friends, but doth no unworthy acti∣on for their sake; is ready to assist and plea∣sure all, even the unknown; yet without of∣fending others; considereth both events, that whatever happens, he may be like himself, neither exalted nor dejected; avoids anxiety, melancholy, and morosenes; what he doth, tho necessitated, yet doth it not as unwil∣lingly, but makes a virtue of necessity; is even in his carriage, true in his words, the same in shew and reality, and beleives so of others when he hath no reason to the contrary; he

admires none, derides none, envies none, and despiseth none, not the most miserable: he delights in the conversation of wise and virtu∣ous persons; profereth not his counsel, especi∣ally when he understands not well; is content with his condition: nor doth any thing through contention, emulation, or revenge, but strives to render good alwaies even for evil. He la∣boureth to know so much, as to be able to de∣pend upon his own judgment, tho he do it not. Abi tu & fac suniliter.

3. A FOOL talks much, and little to pur∣pose; is angry without cause; trusts any one; is restless and still changing place, troubleth himself with what doth not concern him; the more fool he is the more he understands other mens busines, his own the less, and therefore is alwaies ready to reprehend and advise, sel∣dom to obey; he discerns not when flattered; but sensible enough to fancy himself abus'd. He desires without choice and discretion, and therefore is quickly weary of what he enjoies; he resolves without advice, and therefore sud∣dainly changeth, and that without reason. He is apt to refuse what he cannot avoid, desire what he cannot obtain, and repent what he cannot amend; he laments the past, is exalted with the present, and negligent of the future. The first degree of folly is to think himself wise, the second to proclaim it; and therefore he hath an answer ready to every question, and is never better by either counsel or affliction. As amongst wise men he is wisest that thinks he knows least, so amongst fools he is the greatest that thinks he knows most.

4. PRUDENCE depends upon experience; without which no man, of ever so great capa∣city, can any more arrive to be a wise man, then a fruit to maturity, without time. And experience is either of other men, which we see, read, or hear, or of our own affairs. This is the harsher Mistress; and happy is he that can learn of the other, and arrive to perfection, tho in his old age. Hence it is, that most men understand that only wherein they are most practised; as many know what is to be done, but neither how to go about it them∣selves, nor to direct others; such have much study, little experience. Many can advise well, but themselves cannot act. Many can menage a busines if not opposed; and many better if opposed: as many are not able to beat or chaf∣fer, tho they know the prices; and many ignorant of the prices, yet bargain cunningly. For the rules of busines are the same, tho the subjects are divers; conversing much makes a man bold and confident; and engaging in bu∣sines fits for more busines; And therefore it is no wonder that many Citizens (Merchants es∣pecially) prove wise-men, (and in the late Wars also excellent Soldiers) because much practised to treating, and negotiation. The like is also of Lawyers. But many of both these Professions, thereby accustomed to value small gains, contract such a narrownes of spirit, and tincture of interest, that it scarce ever leaves them. Nor do I perceive Lawyers fitter for state emploiment then Merchants; they having both particular Trades, and differing, as to pub∣lic Government, no otherwise then an East India, or an Hamborough, Merchant, in refe∣rence

to traffick. For tho the professing of Law may seem to intitle to somewhat more knowledge in governing (of which Laws are the rule) yet in effect it doth not; because their practise and study is about just and un∣just; about meum and tuum; the petit iuterests and controversies of particular persons; not the Government of a Prince over his people; or his negotiations with his Neighbors; which depend upon different principles, seldom con∣sidered by those who deale between private per∣sons. Besides that the tying of Princes to the formalities of Courts, tediousness of Processes; and casting the Laws of Government into the mold of the Laws of private interest, must needs be great impediments unto it.

5. THIS Prudence, you see is quite different from cunning, the advantage of Fools, and wicked men, who mistake them for the same. For the Prudent mans aime is to secure himself, and interest, (the wisedom of the Serpent re∣commended to us by our Saviour;) to be in such a condition in all estates, as to be able justly, honourably, and openly, to make use of all opportunities, and occasions for his own advantage, toward the obtaining of the great end of his Creation. Cunning measures Justice by escaping punishment, right by law, and wise∣dom by success, reputation by wealth or pow∣er, and the satisfaction of others by his own interest. A Prudent man deals so sincerely, that he fears not the examination of his actions or purposes; and is not afraid to have witnesses, if it were possible, of his thoughts. The crafty builds his House under ground, celat, tacet,

dissimulat, insidiatur, praeripit hostium consilia, and in order to his own advantage he looks upon all other men as enemies. And to these purposes, he useth many artifices; as taking ad∣vantage of the person, if in necessity, intang∣led in vice, fear of punishment, or discovery; if in danger, humor, passion, any weakness or ignorance: he also watcheth the time, if in mirth, drinking, sorrow; if inadvertent, if easy; he makes use also of his authority, repu∣tation, and superiority, to impose upon inferi∣ors. He pretends great kindness and affection in general expressions; or particular ambiguous ones; or such as he will not be obliged by; for he purposeth nothing; nor hath he, or e∣ver intends to have, any friend. But his great engine is a smooth tongue, and a competent stock of Wit.

6. PERSONS passionate, fanciful, intem∣perate, are wont to apprehend things strongly; and so apprehended to beleive, and affirm to others, and act accordingly thenselves: and if such men be of reputation or power, they of∣ten do much harm. Very wise men also are oftentimes too resolute, and obstinate in their opinions; for being used to thinking, they ap∣prehend much of their object, i. e. in a short time they overlook the reasons, circumstan∣ces, probabilities, collect consequences, &c. which actions familiarize the object to the fa∣culty, and this renders the reasons of the con∣trary side, less probable. Even as our conversa∣tion with a man breeds some degree of kind∣ness and friendship to him, tho the man him∣self be not worth our acquaintance. Wherefore

every Prudent man ought to be jealous and fear∣ful of himself, lest he run away too hastily with a likelyhood instead of truth; and abound too much in his own sense.

7. ALL estates are equall, i. e. Men may be happy in every state. For security is equal to splendor; health to pleasure, &c. Every state al∣so hath its enemies, for Deus posuit duo & duo, unum contra unum. A rich man because rich; the poor man hath as poor neighbours, or rich ones that gape after that small which he enjoy∣eth: beware therefore how you offend any man, for the offended joins against you; and be sure you hate no man, tho you think him an evill or unjust person. Nor envy any one above you; you have enemies enough by your own state, make no more; but rather, procure as many friends as you can to uphold and strengthen you. Every man hath also an enemy within him∣self; he that is not choleric is covetous, is facil, I mean by Nature, for if he hath sub∣dued these natural desires, 'tis otherwise. Nor can a choleric man say; I am to be pardon∣ed; 'tis natural to me; such a one is not so. For that such a one hath also his infirmity, his in∣clination, which perhaps is harder to conquer then yours. Besides what is according to na∣ture, is seldome perceived by us; a choleric man perceives not when he is angry, at least thinks it no great fault. Therefore it is neces∣sary to have an Adviser.

8. ALL men, therefore are evil Judges of themselves, and think they do well many times when they sin, and commit small errors when

they are guilty of crimes. It is also in our life, as in Arts and Sciences; the greater differences are easily discerned, but of the smaller moments onely the wise and skilful in the Art can judge. Many vices also, tho contrary, yet are like to virtues, the confines of both are the same; and the exact limits and boundaries difficultly fixed; as of pride and greatness of spirit; Re∣ligion and Superstition; quickness and rash∣ness; cheerfulness and mirth; so of ambition and sufficiency; Government and Tyranny; liberty and licentiousness; subjection and ser∣vitude; covetousness and frugality; and so of the rest. And yet Prudence chiefly consists in this very exactness of Judgement; to discern the one from the other; and give to every cause his proper actions and effects. It is therefore necessary for every one, that desires to be a wise man, to observe his own actions, and the original of them, his thoughts and inten∣tions, with great care and circumspection; else he shall never arrive in any tolerable man∣ner to the knowledge of what he doth well or ill. And lest all this diligence should be insuf∣ficient, as the partiality to himself will certain∣ly render it; it is very requisite for him to chuse a friend, or Monitor, who may with all freedom advertise him of his failings, and advise him remedies. Such a one, I mean, as is a discreet and virtuous person; but espe∣cially, one that thrusts not himself upon the acquaintance of great Persons; nor upon em∣ploiments scandalous for opportunities of in∣justice; that bridleth his tongue, and wit; that can converse with himself, and attends upon his own affaires whatever they be. Insinu∣are

your self into a confidence with him; and desire him to observe your conversation, and seriously and friendly admonish you of what he thinks amiss; and let not his modesty rest till he condescend to you: for do not imagine that you live one day without faults or that those faults are undiscovered. Most men see that in another, which they do not in themselves. And he is happy, who in the whole space of his life can attain to a reasonable freedom from sins; and that with the help of old age also, that great dompter and mortifier of our lusts and passions. If he inform you, whether true or false, take it not patiently, but thankfully; for the advantage is the same (which is, to break the inordinate affection you bear towards your self,) and be sure to amend: thus you both get a friend, and perfect your self in wisedom and virtue. When you consider, that you must give account of your actions to your vigilant reprover; that other men see the same imper∣fections in you as he doth; and that 'tis im∣possible for a great man to enjoy the advan∣tage of friendship, except he first disrobe him∣self of those qualities, which render him sub∣ject to flattery, i. e. except he first cease to flat∣ter himself. A good Confessor in Religion will supply much of such a Monitors work; tho the one doth it judicially, the other only in familiar conversation. And how much more worthy is such a one of entertainment, then those, who come to your table to make sawces, eat your meat, censure their neighbors, flat∣ter, and deride, you?

9. IF a friend tell you of a fault, imagine al∣waies

(which is most true) that he telleth you not the whole: for he desires your amendment, but is loath to offend you. And nunquam si∣ne querelâ aegra tanguntur.

10. THERE is little or no difference be∣twixt not deliberating and deliberating in passion; except that this is the worse, as engaging more, and more irrevocably in error. For he that being out of the way, is resolved to go on, straies the further.

11. THE fore-game, a wiseman plaies, is to foresee and avoid; but the aftergame is to carry himself with courage and indifferency. And there∣fore Cato falling into a calamity, not by his own fault, should not have rid himself of it by a greater wickednes; but by his constancy and generosity have shewed to the World, what a wise man should do in such a case.

12. ALL mens apprehensions naturally are alike: what one sees red, another sees not green; and Aloes is not better to one, and sweet to ano∣ther; and their first thoughts upon them are the same. And that one man is more learned, is not because he knows otherwise then another; but it is because he knows more consequences, and more propositions by his greater industry and ex∣perience. The conceptions according to truth are alike and the same, but false are infinite; wherefore if you find one man single in his judgment, be wary of him; he either knows more then all others, or there is some ill prin∣ciple in him.

13. NO evil man but hath irregular passions; which passions are offensive to evil persons, more then to good; (for good men are hum∣ble, complaisant, &c.) Therefore one evil man agrees not with, nor loves to deal with, another.

14. MUCH of the trouble of this world proceeds from certain irregular humors and de∣sires, which many men indiscreetly espouse; and because they are innocent, they think them also prudent and rational. If other men en∣deavor to repress them as inconvenient, &c. 'tis ill taken, and with trouble, and disquiet; being these are not unlike to such as have antipathy to certain meats that exposeth them to need∣less passions, and impertinent affliction.

15. WISEDOM is made to rule, and yet Magi∣strates generally are readier to make use of their power then wisdom; of their will then reason. Because it is easier, shorter, and com∣plies more with the humor of mankind. Yet the subjects prefer, and often expect, the other.

16. A GREAT General where ever he tra∣velled, went continually considering the situa∣tion of the country; and casting with himself, what was to be done, if leading an army he should be assaulted there by an Enemy. By which means he was alwaies provided against surprises. The same care doth every wise man take by pondering all the cases of danger and difficulty which may or are likely to occur in his emploiment.

17. EVERY man hath a tender place; which when touched by the hand of God, afflicts him, and he complains. And those, who are most en∣gaged in the World, have more tendernesses, as riches, family, reputation, bodily infirmities, &c. Wherefore a wise man provides before hand a stock of patience; And fortifies the dangers by good considerations, and by taking off his affe∣ctions and passions from them.

18. THE things of this World seem greater at distance; the things of the other World greater near hand. Because those are fully known; and comprehended alwaies with passions of love, fear, &c. For they enter in by the senses; which, being natural, and not free, Agents, work ad ultimum virium, and entertain their object as much as they can. Besides, the objects are themselves clothed with many circumstances, pomps, and shews; which make them seem great and taking: and without these they would be naked, and nothing. But spiritual things move only the Soul and spirit; which receives not without arguing and disputing, i. e. without something of truth, and rejecting appearances. Wherefore a wise man is wary of the things of this World, and admits them not confidently.

19. CREATURAe Dei in odium factae sunt, & in tentationem animae hominum, & in muscipulam pedibus insipientium. For that which is the occasion to wise and virtuous men of obtaining and do∣ing good, is by their ignorance turned by fools to their disadvantage. Indeed all things, even wise counsel, are by fools made either instru∣ments or testimonies of their folly.

CHAP. III. Of Conversation and Dis∣course.

1. CONVERSATION casual with ma∣ny, voluntary with few, of busines to be denied to none. Have many acquaintance, one friend, and no enemy.

Some keep company to spend their time, and saunter away their age; such care not much with whom they converse; nor is their com∣pany either grateful, or beneficial.

Others for pleasure and divertisement, to laugh and make themselves merry, and so pass their time.

Others for interest; and that either honestly, or deceitfully, as by gaming, debauching, he∣ctoring, overreaching, flattering, &c.

2. GREAT care is to be taken in all con∣versation, for we must do as the Ancients feign∣ed of their lamiae, that within dores wore their eyes in their girdles but going abroad put them in their heads; but still greater care is requi∣site in choice of such companions, with whom a man is to converse much, or a long time, or to trust with busines of consequence. As the Italians say; measure it a hundred times, before you cut it once; at first standing upon your guard, till you discover their Inclinations. And

First, Avoid, as much as you can, the com∣pany

of all vitious persons whatsoever; for no vice is alone, and all are infectious.

Of Swearers, prophane, and blasphemers; lest Almighty God lay to your charge the neglect of his interest, and honor, in your presence uncontrolledly affronted; whilst you are rea∣dy to resent and vindicate every small offence done to your self.

Of Hectors, and those brutish persons; who either for gain, or satisfaction of their bestial arrogance, care not whom they debauch or affront. Insolent Children of Hell, ruiners of so many persons and families.

Of Scoffers; who put their own faults in the back end of the wallet, but discover all they know of others. With such no peace is durable.

Of a person scandalous either for Profession, or manners; for you run his hazzard, and es∣pouse his disreputation.

Never expect any assistance or consolation in your necessities from drinking companions.

2. AVOID also consorting with those who are much superior, or much inserior, to you: Infe∣rior, not only in degree and external quality, but especially in parts. Tanti eris aliis, quanti tibi fueris. Your own thoughts and designs will be such as your companions are; and low fortunes breed many times degenerous purpo∣ses. He that makes himself an Asse, 'tis fit∣ting others should ride him. And it is a very mean ambition to be the best of his company.

With open, upright, plain dispositions as also with the cheerful and facetious, there is no diffi∣culty in conversation; except where they med∣dle too boldly with other mens lives; but theirs is Satyre, not calumny.

With resty, froward, ill natur'd humors, who are hard to please, and think it grandez∣za to be harsh and parsimonious of good words, and supercilious towards their equals, few con∣verse who intend not to gain by them.

From all good natur'd persons, women, and drink, keep your secrets. And with such as are wholly bent upon their own interest, dis∣cours not upon what concerns their interest.

3. THEY who pretend to cunning observe, and make much of a rule, which I think it is not amiss to know, to beware of, and fortify against, but not to practise, it; which is, to observe every mans imperfection, (for few there are but have such a one) and according∣ly to apply themselves. As for example

1. With such as are swelled with conceit of their Nobility or Wealth, if they have busines, they give them respect enough; if they have not, yet they pay them with their own coin; no matter if they deceive themselves with the opinion that they are honored according to their merit or desire.

2. All humorous persons are weak, and consci∣ous to themselves, that they stray out of the plain way of the reason of Mankind; for it is discretion and judgment that corrects out irre∣gular fancies, and (where virtue or vice in∣tervene not) conforms us to the common cu∣stoms. Wherefore he, that will take the pains to comply with, and seem to justify, their fol∣ly, rules them.

3. Such as having imposed upon themselves certain Laws of ceremonies, &c. would also ob∣lige others to the same; (which proceeds

many times from Melancholy and not pride) their weakness is manifest.

4. With morose persons, they deal freely, o∣penly, and familiarly; that they may think they see through their designs, and so they are stricken in the right vein.

5. Those who are curious to pry into other mens matters, are commonly malicious; no friendship with them, as neither with a proud, nor any angry, person.

6. With such as are in disgrace with Superiors; they converse not much, and are wary how they offer them help, &c. for they fasten as men drowning upon any shew of assistance.

7. With such as are in grace with the Prince, they keep good correspondence, and seek their favor; and tho mean persons, yet they des∣pise them not, for they are chosen by his judg∣ment. But they do as they, who in a dark night follow him that hath a torch, tho a rogue, or a beggar.

4. GIVE no man just cause of offence; nor resent too vively injuries towards your self. But if after your care to avoid quarrelling, you hap∣pen upon such brutes, as either to try your mettal, or out of a bestial love of injuriousnes, (for such Hectors this age hath brought forth in greater plenty, then any other I ever read of) the best way is to resent it briskly; and threaten seriously, at least; if you do not cha∣stize, the insolency, that makes injuring a pro∣fession.

Chuse therefore the conversation rather of ancient men, for their testimony is of greater force; of such persons as are famed for virtue

and wisdom; (for something is alwaies to be learned by them) and such there are many, but they offer not themselves, but expect to be sought out, and admit not every applica∣tion without choice.

So much for Conversation, it follows of Dis∣course.

Men are commonly judged by their Discourse, and therefore it is necessary for a wise man to regulate that, almost in the first place. Dis∣course is either concerning. 1. Raillery and mirth. 2. Other mens lives and actions. 3. Occasional, as History, News, &c. 4. Erudition and edifi∣cation; or 5. Business and interest of self or friends.

1. THOSE, who take pleasure in exposing others to contemt and derision, either by imita∣ting their actions, or imperfections, or by jee∣ring and mocking them, avoid, as you would the heels of an Horse, that kicks every one he can reach: if you cannot, take the part of the abused; blame the action, spare the person; or if the person be known, excuse the action; if neither can be done, praise the person for some other good action or quality; so have you an Antidote against the poyson. Indeed there is no greater enemy to Peace and Charity then the Railleur. For, as ordinarily it is the sooty oven that mocks the black chimney; so one jeer seldome goes forth, but it returns with its e∣qual; and they together beget a quarrel. Be∣sides, to abuse inferiors argues a mean and con∣temtible spirit; Superiors, is dangerous; and a word often provokes them more then an a∣ction. To abuse a friend is to lose him; a Stran∣ger, to lose your self in his and the Worlds

esteem. Those mocks are most resented which touch a mans reputation, chiefly that of wit or discretion; for of that even fools are chary; and every one rather confesseth his forgetfulness, then ignorance. next those which are for par∣ticular actions, rather then in general, for they seem to have more of truth, these of wit; which are of some secret imperfection; which are of that wherein a man prides himself. Since Fran∣cis I. time (who giving Charles V. the lie, and challenging him to a duel, was refused) the lye hath been counted a great affront; and ma∣ny exaggerations are made of that abuse. But had not that King (perhaps in justification of his own rashness) said, that he was not a Gen∣tleman that would take the lye; I do not be∣leive that would have deserved a severer chas∣tisement then other imputations; I speak in conversation, for Laws take no more notice of that then others.

Yet it seems, to condemn all raillery is to tether the wits; and therefore if preserved in a mediocrity, it might be allowed. For it makes men stand better upon their guard, when they know that they are likely to hear again of their actions; besides it inureth them to bear harsh words, and bridle their passions. But to railly hansomely is very difficult, for good jests are to bite like Lambs, not like Dogs, tickle, not wound. And therefore 'tis requisite to have a third person of Discretion, to stroak over the severer nips, and throw dust upon them, when being heated they begin to sting one another. Also with small miscarriages and misfortunes, and such as happen without the parties fault, &c. you may be the bol∣der;

and with such as bring no shame with them, and such wherein many are concern∣ed. The jeerer also must be content to tast of his own broth; and the expert in this trade are wont to do; as he, who having in his youth taken great liberty to railly upon marri∣ed persons, in his declining age took a Wife, where any one might have had her for his mo∣ny; and the first entertainment of his friends was the discourse of his own marriage, to pre∣vent all that could be said. In sum, jeers are only then good, when ex tempore; when they seem to proceed from wit, not anger or malice; when they are intended for mirth and pastime not calumny; when you are pleasant with his error or mistake, not his shame; and seldom please at second hand. But because these in∣tentions are difficultly known; because many persons are very captious and hasty; and be∣cause at best it argues not a solid, and univer∣sal wit, but a peculiar dexterity and promti∣tude, which is frequently accompanied with want of good Invention as well as Judgment; a Discreet person will not much engage him∣self in it, nor render himself a fool to make others laugh; but after he hath tried 3 or 4 times and finds not himself fit for it, let him never endeavor it more.

2. A KIN to the Railleurs are the Drolls, who turn all to Ridiculousnes. Their censure see in Sen. ep. 29. Marcellinum nondum despero; etiamnum servari potest, sed si cito porrigatur illi manus. Est quidem periculum ne porrigentem tra∣hat. Magna in illo ingenii vis, sed tendentis in pravum. Faciet; quod solet; advocabit illas face∣tias,

quae risum evocare lugentibus possunt, & in se primum, deinde in nos jocabitur, &c. Christians have greater arguments against this Drollery; that it grieves Gods holy spirit, and is contra∣ry to that seriousnes and consideration requi∣site to Religion. That there is nothing so sa∣cred or prudent, which by the petulancy of wit may not be made ridiculous, consequently contemtible, fit to be neglected and abolished. Virgil we have seen publicly, and even the ho∣ly Writings we heard to have been, travesty, by those who spare neither their Souls nor re∣putation, to prove themselves Buffoons; and shew their abilities and ingenuity in folly. And this indeed is the great engine charged against heaven, the only and trusty weapon wherewith dirty potsheards (Disciples of Julian the Apostate, Porphirius, Epicurus, and the rest of that brutish heard) bark and grin against a Deity. When all true reason, and sober consideration as well as the other Creatures ju∣stify their Maker, yea when even the Dogs revenged him upon Lucian the great Professor of scurrility and scoffing as well as Epicurism and irreligion. But besides this disposition pro∣ceeds from a laschety and levity unbefitting any person of quality and emploiment; and in∣creaseth the same inclinations both in the Drol∣ler and the Auditors. For as a wit used to ver∣sifying is ready to put all its thoughts into rime; or a Mathematician is presently redu∣cing all his fancies to somewhat in those Sci∣ences; every one casting his thoughts into that mold whereunto they are accustomed: So do Drolls reject all serious notions, and accept and fix upon the light and emty. And therefore

we see that when such persons aim at any thing grave and serious, it misbecometh them, as done out of order and season. Thus doth mirth pleasingly by little and little steal away the judgment, rendring it vain, studious of, and delighting in, that which wise men avoid, laughter. And these men, whilst they think to fool others, become themselves really, what others are in their imagination.

3. IN Discourse concerning other persons (fa∣miliar amongst Women) Back-biting, and ca∣lumny is most frequent: because all men had rather hear evil of another then good. Per∣haps thinking thereby to justify their own faul∣tiness; at best indulging their self-love, which is grounded upon a too high estimation of themselves, and too low of others.

This evil speaking is very frequently used by many, who pretend to extraordinary Godliness; whose bitings are also more dangerous, and venemous with those persons, who mistake their formality for seriousnes, and their gravity, for reality, in Religion. But even in ordinary conversation men are wont also to defame their neighbours open-fac'd, without any ceremony, design, or remorse. From both these sorts of people, especially the former, turn away, as much as you can; but be sure to be none of them; nor partake with them in their calum∣niations. Consider what you say of others, o∣thers say of you. Before you calumniate, think, am not I the same? or as bad? Take heed of doing that, which may hurt, but cannot do good; for 'tis madness to make enemies with∣out cause; and it is better to suppress, then

vent and satisfy, a piece of wit or a foolish passion. The great rule is, Nothing but truth before the face, and nothing but good behind the back.

Beware also of censuring Nations, Conditi∣ons, or States of Men, as well as particular persons; for there is no Nation or condition, wherein are not many good; and none so good, wherein are not many bad.

'Tis also a great honor and wisdom to pass by the back-bitings of others against your self. Charles the 7th of France demanded of one, much em∣ploied by him, and on whom he had bestow∣ed many favors, what thing in the world could alienate his mind from, and bring him in di∣slike with, his Prince? the Gentleman answer'd, An affront. This person seems to have bin very sensible indeed, but whether his discre∣tion had merited the favor of his Prince I much doubt. Certainly the behavior of An∣tigonus was much more generous; who, when one told him, that such a one affronted him, answered; it may be so, but I will not be af∣fronted. Augustus advised Tiberius not to be offended with peoples speaking ill of them; it sufficeth, saith he, that we can secure our selves from their doing us harm. When one said, he was a Tyrant; he answered, were I so, he durst not have said it. To one calling him Dwarf, well, said he, then I will get higher shoes. P. Bernard, when one bid him get out like a dirty Priest, replied, you are mistaken, I came in a Coach. And truly since all these evil tongues are conquered by silence, one would think the victory easy; did not experience shew us, that the great remedy against burst∣ing is giving vent.

There is no reason that the effect, which may proceed from divers causes, should be attributed to one. v. g. an action of seeming disrespect may either come from an intention to affront, from negligence, from having some other busines in his thoughts, &c. interpret not therefore such actions as affronts; and the rather, because it is our duty to take every thing by the best handle.

4. THE most innocent, grateful, and uni∣versal Discourse, is telling Stories; and modern rather then ancient. Some are so well stock∣ed with this trade as to be able to answer any question, or parallel any case by a Story; which is (if well done) a very great perfe∣ction of eloquence and judgment. And in tel∣ling Stories avoid too often said he, and said I, hear you me, mark me, &c. be perfect also, that you need not recant, stammer, or repeat things said before; be not tedious in impertinent cir∣cumstances, nor make your own glory the chiefest concern.

Tell no lye in your discourse; especially not Gasconades, and improbable Rhodomontades, wherein some, out of weaknes and lowness of spirit and parts, take as much pleasure as others in drinking when not thirsty, and think they then overwit the company. Be not hyperboli∣cal and extravagant, especially in praising and dispraising; for the wit takes away the credit; whereas the end of speech was first to make us understood, then beleived. And if you be convinced of an error, for truths sake acknow∣ledg it, and change your opinion; for this in∣genuity is greater, because rarer. And remem∣ber, that

One chance falling out, as the Astrologues pro∣gnosticate, gets them reputation; and their thousand lyes are not taken notice of; but to a wise man one lye doth more disgrace, then thousand truths can recover.

When news comes from an uncertain Author, tho probable and expected, yet suspend your beleif; because men easily report what they desire or expect; but rather give heed to cer∣tain extravagant and unexpected Relations, as un∣likelier to be invented. And when you tell news, engage not for the truth of it.

5. IN your discourse rational or of erudition, skip not from one subject to another; as do Fanatics, and other ignorant Sciolists, who are never at ease till they have vented all they think themselves to know above other men. Neither maintain an argument with ignorant, nor contradictive per∣sons; nor think that you are bound to convert or instruct the whole World; least of all with vain drolls, who make your seriousnes their sport. Be content to satisfy with reason, not (especially your own) authority (a refuge many fly unto when worsted, if they know there is no exa∣mining Books) such as are capable and dis∣posed.

In reasoning, the most excellent way, where∣in the best able is certain to carry the cause, and which will bring the controversy to a spee∣dy determination, is by asking questions, and proceeding still upon the adversaries concessions▪ which he cannot without shame retract; (by Syllogisms is more Pedantic.) This is Plato's manner of discoursing.

Pedantry is a vice in all Professions, it self

no Profession. For a School-master is not there∣fore a Pedant; but he only who importunately, impertinently, and with great formality, shews his learning in scraps of Latin and Greek; or troubles himself with knowledg of little use or value; or values himself above his deserts, be∣cause of something he knows (as he conceives) more then ordinary; or despiseth others not skilled in his impertinencies; or censures all Au∣thors and persons confidently without reason. And whoever doth thus, be he Divine, Law∣yer, Statesman, Doctor, or Professor, he is a Pedant.

Do not in ordinary company treat of matters too subtil and curious, nor too vile and mean; nor of things unseasonable, as of Religion in mixed, or young company, or at table; but in all Discourse have an intention to better your self and others. Which that you may do, contrive, (as much as you can) before hand of what to discourse; and lay your scene, which afterwards you may menage as you please.

A man may judiciously discourse, when either he knows the subject very well; or when de∣sirous to learn (a submission and ingenuity very grateful in company) or when necessitat∣ed to discourse, and then he must do it dis∣creetly and doubtingly, unless he very well know his Auditory. Cautious also must he be who discourseth of that he understands a∣mongst persons of that Profession; an affecta∣tion that more Scholars then wisemen are guilty of; I mean to discourse with every man in his own faculty; except it be by asking questions, and seeming to learn.

You may freely and safely discourse of mat∣ters

of Philosophy, Mathematics, Travels, Govern∣ment of forreign Countries, Histories of times past or present of other Places, Husbandry, and the like, which subjects concern no mans reputa∣tion, and therefore none much care what part you take.

Discourse, tho amongst learned men, laies no grounds of Science, but supposeth them, and therefore study is necessary; without which who so adventures amongst Scholars, is like a Lady, that hath excellent Medicines, but nei∣ther knows whereof they are made, nor how to apply them effectually. Have a care also that your income exceed your expences, i. e. that you hear and read more then you speak: for he that spends out of the stock of wit and me∣mory is quickly bankerupted; but knowledg and learning continually improve by discourse.

Cunning discoursers to avoid baffling are wont at first to lay down a proposition easily defensible, to which they may retreat in case of necessi∣ty; but defend the other out works also as long as they can.

Mens wits and apprehensions are infinitely va∣rious; nor is there any opinion so extravagant, which hath not some followers and maintain∣ers, who fit their hypotheses to it. Where∣fore do not censure any thing on a suddain as ridiculous, for tho it please not you, it may another, as wise.

Every man makes himself the measure of all o∣thers for truth and falshood, wisdom and folly. learning and ignorance, and the like. And who is able to denudate himself of this false opinion, or prejudice at least to truth?

But from hence it proceeds that we esteem

him knowing that knows more or as much, and him ignorant, that knows less, then our selves. Him also virtuous that is according to our sentiment and degree. Also that all men are more ready to blame anothers errors, then praise his virtues. And that a man knowing what another doth not, and being ignorant of what another knows, yet knows not his own ignorance; but consequently values himself and despiseth the other.

To man alone (not beasts nor Angels) hath nature given a nauseousnes of the present. The best things in the world if not accompanied with variety, become distastful. And nothing sooner then Discourse: which is so much care∣fullier to be menaged, as the eare is sooner cloy'd then the eie. Prudent eies are kept o∣pen by reason, ordinary persons by wit.

Old men commonly discourse of grave and edifying Subjects, Divinity, Government, Hi∣story, &c. Young men rather of pleasant; Hunt∣ing, Fashions, Travels, Wonders, &c. every man chuseth to discourse of that he best un∣derstands and loves.

CHAP. IV. Concerning Business.

A Doctor being intreated by his Nephew to give some rules for guiding and securing himself in negotiation, and contracts; after long study told him, he could give him but one; which was, alwaies to have to do with virtuous persons. But for many reasons this rule, tho a perfect one, is hard to be practised; and therefore I beseech you be content with such imperfect ones, as my reading or experience can furnish.

If any one tell you, that it is to no purpose to think long upon any matter; that they are only wise men who can dispatch business ex tempore; that consulting is but a dull formali∣ty; and that a man sees as far into a thing at first, as by much consideration; say boldly that man is a fool: the more you think, the more and clearer you shall understand. There∣fore Men of most leisure do business the best; and those who have much business must have much pardon. Therefore men used to business do it better; because they have thought of it be∣fore, either in the same, or a like, case.

A prudent Man doth no business rashly, i. e. without reason and advice; and he advis∣eth also as long as he can; and that first with his own thoughts: which being not sufficient, he takes in also the assistance of other mens counsel; and heareth others, tho he follow

perhaps his own. Most men advise for their own interest, and therefore happy is he who hath a friend.

To order your thoughts well in Delibera∣tion, endeavor to put your business into an History, considering what is to be done or said first, what afterwards. For the hindrance of prudent resolutions is the confusion and disorder of thoughts; which by this method is cleared: by it also you shall quickly disco∣ver where the difficulty is, and know when you have done. It is also very convenient to write down your reasons pro & con in delibera∣tion; for the mind by this means, is freed both from the confusion, and burden of those arguments.

Give not your advice or opinion before asked; for that is to upbraid the others ignorance: nor attribute ill success to the neglect of your councel; nor be angry if your advice be not followed. Neither accustom your self to find fault with others actions, except vitious; for you are not bound to weed other mens Gardens.

Be not too eager in counselling others; for the evil success (which happens frequently to good advice) will be laid to your charge, and sel∣dom shall you be thanked for the good.

It happeneth frequently to men that are wise by experience, and not learning, that they cannot give a reason of their opinion and ad∣vise, tho it be really the best: (as a meer mechanicall workman knows there is a fault in the work, (tho he cannot tell punctually what it is.) Despise not such mens opinions for their want of Discourse,

In Deliberations where there is reason on both

sides and that a man hath resolved one way, he commonly thinks that he hath chosen the worse, because then he onely considers the reasons of the contrary part; which represen∣ted by themselves (the other after resolution being no more considered) seem greater and of more consequence then they are.

There is one great perfection in doing busi∣ness, which is, That tho you set your mind and thoughts upon business, yet do not engage your affections, at least deeply, in it. For thus shall you both have your understanding clear at all times; and not be disturbed if you mis∣carry; which you must make account will of∣ten happen unto you. Besides precipitiousness, impatience, or not staying to take the oppor∣tunity, and time your business, is frequently the ruine of many noble designs; and all pas∣sion whatsoever deteriorates your negotiation; if your reason will not bring you to this indif∣ferency, experience will. A l'adventure tout vient à point à qui peut attendre.

In treating about business you understand, you have an advantage to propose first; in what you understand not, 'tis best to receive proposi∣tions. And if you have a doubtful cause, an inconstant adversary, or find him disposed to comply with your desire, defer not to dis∣patch.

In business (except buying and selling) you shall find very few persons speak to the purpose; therefore let every man talk his fill: rather then interrupt, provoke him to speak; for he will blurt out many things to your advantage: some out of ignorance and inexperience; o∣thers on purpose standing on circumstances

and things of small consequence. Women commonly (as weakest) are most extrava∣gant; and at an end, or the midst, of their Story must drop a tear; for being themselves compassionate, they think others are so too; and that is their interest.

The difficulty of dispatch is not from the bu∣siness it self, wherein a man may easily see what is necessary, or fittest to be done: but it is in perswading your interest; in communicating so much and no more then concerns you; u∣sing such reasons only, as are proper for your matter; in applying them to every ones under∣standing, inclination, and at a fit time; and in taking off the opposition of Adversaries. For there is no interest that hath not its contrary, and sometimes also so forcible a one, as is to be conquered onely with mony; which is a sword that cuts even a Gordian knot.

All things concernning the menagery of af∣faires are reduced to these heads.

• 1. The ground or occasion.
• 2. The end to be brought about.
• 3. The reasons whereupon the affair is grounded.
• 4. The difficulties likely to be encountred
• 5. The answers which may be made to the reasons.
• 6. And the replies to them.
• 7. The advantage of the affaire to the other party.
• 8. Examples of like cases.

But alwaies be sure to remove the principal obstacle.

Some men are apt to beleive what they hope for, or desire; others are never secure, till

they see and enjoy. And this doubtless is the better; because it encreaseth diligence, good success, and less affliction. Wherefore of fu∣ture things, imagine and provide for the worst; tho of actions dubious of other persons you conceive the best.

Fear is a necessary passion, and hath a great share in all our affairs. The great and general defect being negligence, laschety, and love of ease; fear discuseth these. He that is in con∣tinual apprehension of evil watcheth to avoid, prepareth to rencounter, and is cautious not to give admittance to, danger; but endeavors to secure his condition, and remove further from evil. In things of the other world men are more apt to hope, because they have not so clear an apprehension, nor so firm a beleif, or not so frequent consideration concerning them; but in matters of this world more apt to fear; for all mens hopes frequently fail, their fears seldom. Besides the loss of what we enjoy goes nearer and is more sensible to us, then the future good may advantage; where∣fore in treating with most men you know the best Topic. And seldom is it seen but that fear also gets the better of love, and therefore good Magistrates trust not only to love, but will in some degree be feared also.

Secrecy and reservednes is of infinite use; for, besides that such are not easily prevented and interrupted, men are still commenting and in suspense about every motion of theirs; which gets great reputation. Besides suddain things do more amaze, and confound, then things foreseen or expected. But you need not put your self to the trouble of secrecy, where you fear no opposition.

Many time; also your secrecy is to be conceal∣ed; nor is an inquirer into the business you would hide rudely to be denied (for that ma∣ny times breeds jealousies, &c.) but by pru∣dent and courteous dissimulation to be fenced withal, and his thoughts dextrously avoided rather then forcibly returned upon him. He that is a good Practitioner in this trade be∣comes often-times Master of his thoughts that came to sist him.

Beware of trusting to your fortune; for most men are fortunate for a time, and in some things only: nor is he fortunate, who hath a good occasion offered to him, for it is Prudence to take hold of, and use, it; but he that hath it presented twice.

Think not such as these to be good consequences. He is a good man, therefore doth nothing ill: he is a bad man, therefore doth nothing well. He is a wise man, therefore doth nothing foolishly, &c. Consider this well and stand upon your guard. For every one hath errors, from whence sometimes greater, other times lesser, mischeifs arise: happy are they, whose errors happen to be in small matters, and which come betimes, and are remediable.

He that doubts not, knows either all things, or nothing. And he that imagines never to commit an error, his next pretence must be to Divinity.

The things of this World never stand in one stay, but are alwaies moving their own way; and if we perceive not their alteration, it is because our age is shorter then theirs. This observation is of importance to many purpo∣ses, v. g. virtue and vice, wisdom and folly, are

but good and bad, prosperous and adverse, in the seed.

When we read in Histories the great chan∣ges of Government, we much wonder at them, and are apt to pitty the sufferers. But Providence hath so ordered, that great altera∣tions ordinarily happen by little and little; so that both reason and nature either accomo∣date to them, or have time to escape, and provide other waies.

He that entreth into danger without considering it, is a beast; he only is valiant, who knowing the danger, embraceth it cheerfully, whether out of necessity or honor. Yea, tho he knows and supposeth that all dangers have not their effects; but that some are prevented by industry, some by courage and prudence, and some fortune and the course of things (Gods Providence) casts of.

Dealing with Merchants and men of busines and virtue cut of ceremonies; and declare the busines at length rather then too-short; for this is apt to raise mistakes; besides a man is not alwaies in disposition or ability to fathom the depth of an affair with a short cord.

When you have extorted from a person what he obstinately denied, you need not doubt, but at the same time also to obtain another he would not willingly grant. For when a man is for∣ced, as it were, to let go his hold of what he most firmly grasped, he unbends his hand, and abandons whatever it contained. Commota se∣mel & excussa mens [à stabilitate suâ] ei servit à quo impellitur. Thus the Parliament propo∣sed to the King, together with the bill of at∣tainder of the Earl of Strafford (which he was

formerly resolved not to grant) a bill for per∣petuating the Parliament, which, tho of far greater consequence, he scrupled not.

Deser, as long as you can, the doing of a thing against your mind, rather then give a positive denial; for accidents many times divert the design, and deliver you from that strait, where∣in a refusal may deeplier engage you.

Never dispatch an evil and difficult busines so absolutely, but that (if possible) you leave place to undertake and introduce it again. Time and opportunity alter many things, and make that pass smoothly which formerly would have bin refused, had not your dexterity left open the door for a new treaty.

All men naturally avoid persons inquisitive into other mens affairs; for such commonly are lavish of their intelligence, and thereby breed quarrels and spread animosities: besides that themselves are apt to envy and malign others, that being the concern which breeds their inquisitivenes.

The reason, why things conform not to the ge∣neral desire and expectation of the World, is, because they who give beginning and ending to busines are but few, and many are those who desire and expect.

He is often to blame, who neglects a present good for fear of a future evil, except it be nigh at hand, and in a manner certain. So is he who strives to avoid all difficulties; for more things affright, then hurt, us. And there are many changes in this World. Di cosa nasce cosa. And in judgments of the future we see wise men frequently mistaken.

Poor, meanpeople, and wranglers, &c. conclude

not any treaty, nor offer all they mean to give, till they be forced, i. e. till they see the treaty ready to break up; and they think that they get a considerable advantage by such re∣stines, and importunity; as indeed they do, if they deal with ingenuous persons. So petty Tradesmen love to call their customers back.

Since grateful and virtuous persons are so rare, value the service of such as are joined with you in the same interest or danger; and you may more reasonably expect to be assisted by him, that hopes to get by you, then by him, who hath already received favors from you. And remember that a Crown in your purse doth you more honor then ten spent.

When in consultations there are contrariety of opinions, seldom is the best chosen; and the more persons argue, the further they are from agree∣ing; the love of their own opinion insinuating it self by little and little with their reason. Wherefore, sometimes the most importunate prevails, sometimes he that finds out a medium; not that this expedient is alwaies the best; but that persons in heat of dispute, cannot easily pass over, or fully consent, to a contrary.

Thrust not your self to be Moderator or Umpire in Controversies, till required; and then 'tis better to exaggerate the mischeifs of disagreement, then benefits of concord; for fear is stronger then love. Many are wont alwaies to take the Adversa∣ries part. But it is a very hard thing to recon∣cile men at first, their passions being high, and animosities great. But after they are reasona∣bly wearied with Law, or other inconvenien∣ces, 'tis not difficult to find out a medium, which may save both their honors; which is

that both commonly desire. A worthy Gen∣tleman being to reconcile two persons, first made them swear both to stand to his determi∣nation; and 2ly that neither of them should reveal upon what terms they were reconciled.

Every man is more apt to love, cherish, and trust in him, on whom he hath already bestowed most courtesies; esteeming him as his creature; [This is the cause of the great love of Parents toward their Children:] and he, that loveth, and doth favors, obligeth, and submitteth him∣self to the receiver; so that for fear of losing what he hath already bestowed, he must be∣stow more. Wherefore if you seek the favor of a great person, accept courtesies from him, and not from others.

He that would perswade great men, let him first begin with the weakest; by probable ar∣guments, good words, and humble carriage he shall obtain their friendship; and by their Au∣thority (tho but fools) draw in the wiser.

Mean wits alwaies distrust subtil arguments, and Logical heads: and great men, for the most part, are of an inartificial understanding, and therefore by seemingly naked truth, and plainness, are brought to your opinion.

In great Councils and meetings there are al∣waies some leading men, whom if you gain, your business is done.

Amongst Multitudes, one adversary can do more harm, then many friends can do good.

There are some who are children even in ma∣ture age; and of them a man must not say, they are 40. years old, therefore they will do as men of 40. years old. But concerning those and all such Heteroclites, look at their present

customs, and menagery of their private affairs. For if you see an aged man vehement, suddain in his resolutions, following the impetus of his passions; hold that man for a child; not mo∣ved with reason, unconstant; to day resolving without consideration, and in the same manner reversing it to morrow.

Nothing is well done, or said, in passion; tho there may be just cause of being passionate; but less or more all passion according to the degree of it hinders reason and deliberation. But beware instead of passion you fall not into slyness and cunning: for these two, passion and cunning, do many times shoulder out one ano∣ther; and generally people without passion are look'd upon as sly and crafty: which of the two is worse, there being more of the volun∣tary in it. It is good therefore sometimes to seem passionate, if you be not so.

In all treating with other persons try first what may be done by fair means, good words, hopes of gratitude, &c. before you come to power or passion. And let power either of your self or the law be the last.

When you consult with a friend about any bu∣siness, be not hasty to receive a present answer; but give him time to consider; for the com∣mon and first conceptions of all men are much what the same: at least his extempore is not equal to your premeditated. Physicians and Lawyers answer out of their trade, and, as they pretend, by certain rules and cases very like, if not the same, with yours; but it seldom falls out, that the same case in dispatch of business falls out twice; or if it do, yet it is clothed with such various and differing circumstances

(according to which a wise man frames his o∣pinion) that it is very difficult to give judge∣ment.

The manner is when you propose a thing which you are afraid; will hardly be accepted, or grant∣ed; propose it by parcels; that one piece be digested, before the other be swallowed.

It is better to be near to, and serve, a pro∣digal, then a thrifty and parsimonious, Prince; tho for the publick this is more advantagious. For the prodigal is forced to use divers oppres∣sions, &c. and more suffer by his profuseness then are benefited by it; and they commonly are most benefited by it, who least deserve it.

It seems that Princes are more free, and Ma∣sters of their own will, then other men; but it is contrary in such as govern prudently: for they are necessitated to act with infinite cau∣tiousness and consideration; frequently to court even mean persons; and swallow many a bit∣ter pill at their hands. Wherefore pardon your Prince if he do not all things exactly, accord∣ing to the precise rule of wisedom.

He, that having bin the means to advance another to high degree, thinks to govern him, cancels his own courtesy.

If you find that any one hath spoken ill of you to your Patron, take no notice of it; nor be ea∣ger to vindicate your self; but continue your emploiment without complaining; and your innocency will both appear, and prevail at last.

Great enterprises are not to be relinquished, be∣cause we cannot reconcile all difficulties; for were all things easy, they were not great; and could all objections, i. e. difficulties be solved, little were left to your courage or discretion. Some

things Gods providence, and the course of things render easy; and others are difficult only, be∣cause we see not through them at present.

The more you come into favor, the less ad∣mit Cabals and Juntos, to avoid suspition. Nor converse much with the ordinary servants; for so they will respect you the more. Yet, lest you be hated, be courteous in your salutes, discourses, offers of service, but especially in giving them reasons in your discourse: for then they think you do not despise them. But if they hate you for any good service done to your Patron, sell it him dear; that he may be ob∣liged to protect you.

No Patron really loves a servant wiser then him∣self, let him pretend what he pleaseth; and therefore if you be a person of understanding, covet not to be too near him, as of his bed-cham∣ber, &c. for Patrons are not pleased that such persons should pry too nearly into their actions and inclinations. Wise men, when they have auy way come in competition with their Prince, have alwaies ceded.

Yet it is better to be feared and hated, then despised. Wherefore chuse rather to be a se∣vere searcher into, and censurer of, actions; then to be undervalued for taking no notice of them.

If Spies abound in a Court, discourse in gene∣rals; and give them no cause to think them∣selves discovered by you.

Neutrality makes the slowest, but surest, pro∣gress: for the neuter is connived at through the others mutuall envying.

A weak Patron is easily gained, but no con∣siderable advantage of honor, or profit, can

be got by him; a wise Master is jealous, easi∣ly lost, and then never recovered. If your Master have any near kindred, keep fair with all, for they will certainly prevail; and stick to the best beloved.

If you light upon a Master that is inquisitive after your words and actions, know, that he intends to keep you under. Pray to God not to light upon a cunning Master; for either you shall be ruin'd by him; or at best tired with standing upon your guard. In this case make shew not to perceive his subtilty, but to ad∣mire his ingenuity. Sic ars deluditur arte.

If your Patron, by discourse, or actions, endeavors to conceal any of his vices; be sure he holds that dear, is deeply engaged in it, and would enjoy it without a rival.

To avoid envy, affect not expence and osten∣tation; but mind reality. For be sure that way, accounted so honourable, leads streight to destruction.

CHAP. V. Of Servants.

SINCE Slavery was banished Christendom, a Servant is no other, then one hired to such emploiment; and under such terms, as if well observed, the difference is not great between the condition of the Master and the Servant. For none can compel another to serve him against his will; nor can I contract with him for his service, but at the same time he will bargain with me for his salary. I take him under my roof, I make provision for his sustenance, I de∣fend him from his enemies; as well as from hunger, cold, and diseases. And what doth he for this? he serveth me? no, he serveth himself. The same labor, he would under∣go in his own house to maintain himself, and perhaps with great anxiety, he doth in mine with pleasure. So that now service is nothing but a compact betwixt the rich and the poor, for their mutual advantage.

And to demand or imagine, that a servant should quit his own interest, profit and advan∣tage, to procure his Masters, is a folly no considering man will be guilty of.

Therefore let the Master command according to reason and sweetness; not so imperiously, or with such opprobrious language as may justly discontent or chase away a Servant. If he o∣bey with cheerfulness, and affection, he may at length perhaps make his Masters interest his own.

If you pay him not his wages, he will pay himself.

In controversies, let the Master sometimes cede to his servant, to keep his mettal in breath; and not too severe, if the faults be small, or committed for want of Judgment, or through a little itch of liberty. Let the Master be some∣times blind, and the servant deaf. But faults of malice, or impiety are not to be pardoned. The first such fault is the Servants; the second divided between Master and Servant; the third, wholly the Masters. Correct him not before Strangers, but if correction amend him not, rid your hands of him; both for his sake, your own, and the scandal of others.

Rich men are inclined to pride, and contemt of others; for having wealth, which com∣mands all things in the great Market of this World, they are apt to become insolent, pe∣tulant, impatient of disobedience, denial, re∣proof, or advice. And because ostentation of happiness is one part of it; therefore are rich men vain glorious, desirous to be observed, and to live splendidly. And men newly enriched, and without their own industry more vain then they, who are born so, or have by industry acquired great estates. Men in power also are more honorable, gallant, generous, and less vain then the rich.

Also because great estates are commonly ac∣quired with little, and small ones not without great, labor; therefore are rich men apt to ex∣alt themselves as either above others, in parts, or the favor of God, both which are very great and dangerous errors, but difficultly to be eradicated.

Let them not, therefore, mistake morosity for grandeur, and passion for greatness. It is better to subdue your Servants reason, as well as his strength and diligence.

And those, who betake themselves to the rich, are to comport with their follies, impertinencies, and contumelies; and to conceale them. It is better they should love their Masters, but by no means hate them; or speak evil of them be∣hind their backs. Not dispute their Masters judgment; not vy wit, taunt or rally, with them; not use familiarity without leave; but to put on patience, when they put on a livery.

To admonish and reprehend is not an action of an Inferior; and an affectionate disrespect ob∣ligeth not so much by its sincerity, as it provokes by its ill example; wherefore when you advise your Superior, do it so, as it may be accepted. And let not the Master refuse to hear the ad∣vice of his Servant, tho he follow it not.

No man ever miscaried through excess of respect; or was disgraced for retaining a constant and proportionate sense of his Patrons grandeur. Yet Patrons love not sullen, melancholic, austere, grave, or silent, Servants.

A Master ought not to divertise himself with his Inferiors, nor make his Servants privy to his infirmities and failures; but if he do, the Ser∣vant must not presume, nor heighten himself for it. But let him be secret, and faithful to him.

Let the Servant also know, that it is harder to menage well his Masters affairs then his own; let him therefore be more careful. For he hath more temtations to negligence and dis∣honesty. Besides his Masters business is not

alwaies to be menaged the best way; but that he likes best.

Put your Servants to emploiments proper for their condition, years, capacities, &c. but never upon unnecessary trouble; for that is to abuse, not use, a Servant, and will cause them to hate you.

Those Servants justly expect to be rewarded extraordinarily, whose industry and diligence seem to merit it. (For gratitude being the least of virtues, ingratitude is the most infamous of vi∣ces; especially in a great person:) and this re∣warding is so to be done, as the other servants do not resent it. That therefore is best done after some signal service. But beware of equal∣ling all your Servants in your gifts, or rewards: for the discreeter and Superior hold it an affront to be equalled with the rest; and the Inferior made proud: but none more obliged then they, who catch mony thrown about in a solemnity, to render thanks to the Donor. Some there are, who defer their rewards till some festival, as Christmas, or Easter: But then the day is thanked, not the giver; and after you are accu∣stomed to it, 'tis expected as due, and part of wages, not kindness and bounty.

It is better to be somewhat sparing then libe∣ral to a good Servant; for as he grows full, he inclines either to be idle, or to leave you. And his murmuring you may govern by a seasona∣ble reward.

It seldom happens that a reconciliation of Ma∣ster and Servant is sincere; therefore return not to a service, whence you have been ejected.

In places which concern mony, employ not your kindred; nor use them as your Servants;

for they will presume upon their condition, and you cannot with reputation break with them. And truly, if you be a single person, I cannot forbear to recommend to you a say∣ing of a great Prelate; that a Courtier at Rome ought to have 1000. Ducats rent, 2000. in his purse, and be 1000. miles from his kindred.

CHAP. VI. Of giving, receiving, and promising.

IT is uncivil and unfitting for a man to oblige another to keep a promise disadvantagious to him; or one made in mirth, passion, hast, un∣advisedly, in civility, or compliment, or one obsolete; as also not to admit of a reasonable excuse for the failure of a promise.

It becometh every man to promise nothing but what he intends to perform: yet many, tho justly denied, are much displeased; for all men govern not themselves by reason. Insomuch that if a person desire to engage your indea∣vors in his business, if you shew him the diffi∣culties, tho you promise your assistance, he commonly takes it for a denial, or a sign that you intend not seriously to befriend him. For these and such like reasons, the fashion now-a∣daies is, to give good hopes to all suiters, and to promise very freely and largely. And they find thereby great advantage (as they think) for carrying on business. The performance is

sometimes hindred by unexpected casualities; sometimes a good and plausible excuse goes a great way; sometimes the party suffers himself to be wheedled with good words. Yet 'tis so ignoble and dishonorable a thing for a man to be worse then his word, that it never ought to be done. But this may he do; he may enter∣tain all suiters with general or conditional pro∣mises, and fair words: and tho all men ought to look at effects, and not words; yet have good words a wonderful power (take heed of being fool'd by them) I suppose be∣cause every one values himself, and his merits, at more then he is worth; and he is offended when that price is not set upon him, as him∣self thinks to deserve.

At Court they are wont to promise and of∣fer service largely, especially to those, who are not likely to make use of them; but to∣wards ordinary conversants they are more wa∣ry, because better known.

Grant a Courtesy (if you intend it) without much asking, for that doubles it. To keep long in suspense is churlish, and by long expecta∣tion the passion to the favor dies, and the courtesy is not esteemed, nor thanks heartily given for it. Monsignior Pamfilio (afterwards Innocent X.) in his Nunciature in France, and ever after was called Monsignior-non-si-puo. From his frequent use of that answer to Suitors. Do your favors cheerfully, not as if they slipt through your fingers, or were stollen or wrested from you. And do them readily, for the intreater submits himself to the intreated; his modesty therefore must be considered. Non è cosa piu cara, che quella, che con priegh▪ si compra. Do

them also without considering whether they be lost, or likely to be recompensed; for a mag∣nanimous and generous person looks not to receive as much again; for that is the courte∣sy of Tradesmen. Be not as the Barbarous King of Madagascar that demanded more for the cowes he gave, then his subjects for those they sold; for he said, that his good will and kindness was to be recompensed. And if you deny, do it with good words; as if you were sorry you could not pleasure him.

Be not niggardly of that which costs you no∣thing; as Counsel, Countenance, and the like. But beware of being security; rather offer to lend mony of your own upon others bond.

And by no means sell your Ceremonies, nor pay your creditors, friends, and servants with good words, looks, and smoak.

After a courtesy done, if you upbraid it, you lose it; one principal end of giving being to ob∣lige the receiver to your self and interest. Nei∣ther too much undervalue, nor extol your gift; but rather diminish, and excuse, when you give: seeming pleas'd so small a matter stood in such stead, and was so well placed, and ac∣cepted; that you shall be ready to do greater service upon occasion; but when you receive a favor, rather augment it.

He is not ungrateful, who cannot, but who will not, repay; will not through malignity and evil disposition. Wherefore a generous spirit is satis∣fied, when the receiver declares his acceptance of the courtesy, and acknowledgeth the favor and honor; for that shews he hath a good mind to be grateful; if he were able.

After a courtesy received, be not in hast to return

another; for that shews you are not willing to be beholden, nor return a much greater, for that seems to reproach the smalness of the re∣ceived.

Those who willingly alwaies receive and never give, or those who would alwaies give and ne∣ver receive, (of which melancholic generous humor some few there are) are not much esteemed in conversation.

Towards other mens Servants the custom of the Country is to be followed. In many places the Ma∣ster takes it ill if his Servant be considerably rewarded for what himself gives. But it is not so with us; where to lodg at a friends house is dearer, besides the inconvenience, then at a com∣mon Inne; and where what a friend sends, is perhaps a present, but not a gift; when the re∣ceiver paies double, the value to the Messenger, and an acknowledgment to the sender. However in all places in entertainment, great care is ta∣ken the Servants be pleased, for the tongues of idle persons are loos-hung.

If you desire a courtesy from one beholding to you, 'tis ingenuous not to put him in mind of it; least he think you tax him of ingratitude.

A favor done to a man sinking, or in any dan∣ger, is alwaies very obliging; both because it te∣stifies sincerity without expectation of a return, and a good opinion of the receiver; to whom the giver needs not to be favorable.

Most men do more for interest either of gain, or friends, then reason. More for favor, then obligation. But mony, if well and discreetly applyed, seldom fails of its effect.

A man apt to promise is as apt to forget it.

CHAP. VII. Of Prudence in acquiring emploiment, and preferment.

1. PRESUPPOSING, that a person, out of a good and sincere intention to serve his Prince and Country, desires to employ himself, or be employed, in such a condition; it is necessary, first, that he avoid such hinde∣ran ces which are contrary to, and destructive of, his design. 2ly That he use proper means to the compassing it.

2. HINDRANCES are, 1. Pride, which renders him intolerable to him that should raise him; and tho to avoid this, such men as are most insolent toward their Inferiors, are most supple (even to baseness) towards their Superiors, yet is it very difficult to conceale this vice from any considering person; even be∣cause one of these actions betrayeth the other, both proceeding from the same lowness and vileness of spirit. Where it is, it renders its owner impatient of advice, admonition▪ con∣tradiction, even in his own affairs; by which he becomes a prey to flatterers, despised of all good men, odious to all upon whose dues and interests he usurps, and unfit to be em∣ployed. 2. Anger, for what Prince desires to be served by, or chuse instruments out of, Bedlam? and if prudence consist in much de∣liberation;

precipitiousness, the daughter of An∣ger, is incompatible with it. If it be said that angry men are good natur'd; yet what discreet per∣son will suffer such, and so many, impertinen∣cies, to enjoy now and then a little good nature, i. e. so many storms to have sometimes fair weather? Who will be content to stay for a little reason, till the choler be scum'd, and the boiling ceased? Two to one in all things against the angry man, was a saying of Cardinal Maza∣rine. 3. So following good companions or intem∣perance, and lewd Women, discover secrets, render a man contemtible, and unuseful; for besides that strong Drinks and Tobacco fill the head with imaginations, hot headedness, jea∣lousies, &c. when a man should hast to his emploiment, he must go to sleep, or to his Mistress. 4. He that is by nature lazy and slothfull ought not to intermeddle with public affairs; for tho in quiet and dull times he may serve well enough to pursue formalities; yet when any activeness, he fills up the room of a better person. 5. Covetousness is not so de∣trimental, as Liberality and bounty discreetly placed, are advantagious. But 6. there is no∣thing worse then an unbridled toung.

3. HE that would serve God as well as his King, and save his Soul as well as make his fortune, must beware of such temtations as are most frequent in that sort of life. Such are Ambition, i. e. desiring advancement for an evill end, or more then he deserves, or at unseasonable times, or too eagerly, or for his own private advantage, and not to serve the public. Envy at others preserment; with all the consequents of

it, hatred, detraction, faction, partiality and the like. Adulation or complacency with the Prince, or other great person in vitious, or unfitting, courses. And the like.

4. IT is impossible to be preferr'd if not known, and so known as approved also: and no man can reasonably be offended for being passed by, and neglected, if he use not rational means to make himself accepted. Such means are of ma∣ny sorts. As

1. By merit; and that either by ordinary, or extraordinary, good service. 2. By friends, be∣ing introduced or recommended by such as are in favor and reputation with the Prince. 3. By fear and terror, being so considerable as that the Prince is glad for his own security to employ him. 4. By flattery and evil insinuations into the Princes affections.

5. HE that hath no other Introduction must shew himself diligently; that the Prince (who observeth more then he seemeth to do) may take notice of him; besides, there falls out fre∣quent occasions of employing him, that is pre∣sent; and a constant attendance, tho volun∣tary, is a kind of service. And, he that loseth a beginning tho not so considerable, loseth an introduction to greater matters.

6. THERE are few of whose merits the Prince can be a just and accurate Judg; because he is not witness to all the circumstances, &c. of their actions. Besides to know a man, requires much familiarity with, and observation of, him. But such precise knowledg is not requi∣site;

and a Prince may, with but a reasonable observation, discern a wise man from a fool, and a virtuous man from one inclined to those vices, which render him unfit for service. But if a Prince be forc'd to see only with others eyes, and hear with others ears, he had need to be very wary; for those are very seldom in∣different toward the person recommended; in∣form more frequently for their own interest, then the Princes. Wherefore a wise man be∣leives little, but keeps himself in suspense till the truth be manifest.

He that is chosen by the Judgment of his Prince, and not by the recommendation of o∣thers, hath a great advantage; for if he prove well, the Prince is inwardly proud of his choice; and will certainly employ him further; for he looks upon him as his creature.

Wise and subtil Princes seldom prize or ad∣vance a man wiser then themselves, except in some case of great necessity. They are also commonly very wary of employing such as are recommended by public fame; except it be in smaller matters.

Consider therefore, what emploiment you con∣ceive most suitable to your Genius and condition, v. g. whether War or Peace; Sea or Land-ser∣vice; action or advice; governing; or finan∣ces, and providing mony or necessaries. And endeavor to render your self very able in that; tho it is fitting also you should not neglect other matters. Also disrobe your self (as much as you can) of all particular interest; and at least prefer in your designs the advantage of your Prince and the public.

A small emploiment in youth, or betimes, is

much more to be valued then a great one in old age; for Di cosa nasce cosa. One business twists in another. And suffer not your self (as much as is possible) to be out of possession of doing somewhat. If you be, yet by continual presentation of your self, let it be known that you stay there ready to be hired.

It is good sometimes to sue for an emploiment, tho you be sure to miss it. For by that means, you shew your self to imagine that you have some pretences to be considered. And your Superior, having once denied you, will be more ready to pleasure you another time, for fear of discontenting you; especially if you be a man of parts. But by no means put in for every thing, for that discovers your Ambition; and a conceit of your self, that you are fit for every thing.

You cannot be Master of what emploiment you please; but your commendation must be, well to perform that you are actually possess'd of. In a Comedy, he that acts a Slave well, deserves as much as he that personates a King. 'Tis a comfortable hearing, friend come up higher. Nei∣ther refuse or contemn any reward or gratuity, how small soever, your Prince bestows upon you.

Design not upon what is not in your power. And remember that being to deal with other per∣sons, you must drive the nail which way it will go. Therefore be as indifferent as is possible. Your future gains also not being in your pow∣er, spend not upon the hopes of them: and remember, that expectation is alwaies greater then the reality.

7. HE is happy that hath an opportunity given him to shew signally his prudence and loy∣alty. Sejanus, by one action, I know not whe∣ther generous or fortunate, of saving Tiberius's life with the hazzard of his own, obtained that reputation, that he governed the whole Empire; and had almost settled it upon him∣self; through the great confidence Tiberius, otherwise a very jealous Prince, had in him. But these cases fall out seldom, and by the immediate Providence (as I may say) of Al∣mighty God,

If you chance to do any great action, be sure to give the glory of it to the Prince; as indeed he, in some sort, deserves it: for you follow his commands, or instructions. Besides the means, and opportunity of all such are his only; and it was performed under his authority. Seem not to be willing to draw all businesses to your self; nor keep too great grandeur in house, followers, &c. for that gives ombrage to the Prince; as great titles are offensive to the Fel∣low-subjects.

Extraordinary service, if many ingaged in it, is counted a piece of duty, and seldom rewarded. Either because the Prince, pretending that he cannot gratify all, to avoid murmuring and emulation, will reward none. Or because those about him, if many others be to be consider∣ed, are likely to find the less share for them∣selves.

It was a saying of Antigonus; first get power then good will. Power is ability of parts, wealth, friends, emploiment; then good will and re∣putation by courtesy, civility, and other acts of prudent conversation; as also by drawing

others by your interest. For you may then engage many unto you, and spread your roots and fibres a great way: especially if by the re∣putation of Justice and bounty, you have pro∣cured you a veneration amongst virtuous per∣sons. For by this they are assured, that they may securely lean upon you, and run your hazzards.

And it is more desirable to be loved then ho∣nored: this indeed is more splendid, but that is more safe; this is greater, that better; this is in the imagination, that in the heart, of o∣thers; from that proceeds peace with others, tranquillity in his condition, and a compla∣cency in his own mind. Yet is love harder to obtain, requires a greater time, the acquir∣ing of it is subject to many difficulties, which honor is not; and therefore make much of honor; which also carrieth a tincture of affe∣ction with it. Only remember what a great General said. I desire to honor my life not by other mens opinions, but my own actions.

8. BECAUSE more men are drawn, then heaved, up. And that amongst ingenious per∣sons there is alwaies emulation, and amongst rivals (and for all preferments such there are) envyings also; which are great rubs; and diffi∣cultly surmounted or removed; endeavor to make a friend; who may give an Antidote a∣gainst their poyson; and by lending his hand raise you in spight of all the weight and pres∣sures they can hang upon you.

Friends are not easily made, and still more difficulty amongst great persons; both because they have fewer equals, and amongst such e∣quals

emulation is frequenter then friendship; yet are they not so rare, but they may be pro∣cur'd. For long, especially youthful, acquain∣tance; kindred and relation; sympathy in af∣fections; partaking in a common danger; or such like, do reconcile friendship, but not fre∣quently: nor are these means in every mans power, they are obligations by which Provi∣dence only tyes men together. But there are others also which are more ordinary; for you insinuate your self into the affection even of a great person, if you can shew him, that you are able to strengthen, assist, and confirm him, in his estate; and be able by your parts, or other way, to recompense the favors you expect from him. But mony discreetly applied is a plaister that unites and soders all affections: nor is there any Heart, as well as not any Castle, that can resist its battery, if rightly placed.

To desire wealth for its own sake, is low, sordid, and proper only for them, who make the obtaining it their Profession: but to desire it moderately, in order to do more good, is unblamable. Even Reputation it self is acquir∣ed, and sustained by discreetly keeping and spending; so that it also is in a manner sub∣servient to wealth.

We seldom see that wealth increaseth in a family for three generations together: perhaps because that he, who comes into a plentiful fortune, having no occasion to employ his parts and industry, grows lazy, and negligent, or at best betakes him∣self to some other affairs; or perhaps, because men not knowing the difficulty in obtaining it value it not much; but rather look after the splendor of the World, whereunto rich men

commonly engage and enter their Children; and for that reason live at the height of the reputation of their estate.

The Prudence to obtain wealth is generally conceived to be cutting off superfluous or unne∣cessary expences: but that is not all; for there is also required good menagery, or making your penny go further then another mans. But in this, Caution must be used, for many have bin ruined by buying good pennyworths.

In making friends by mony Prudence also is required, lest you lose that also. For it is best used upon an exigent; occasionally rather then frequently; and actually rather then con∣stantly; like a wedg, not like a saw.

Many can hurt who cannot profit. And the ill tongue of an Inferior many times harms more then that of an Equal; for it is easilier beleived, because less suspected. Therefore endeavor to keep a fair reputation with all persons; with Superiors humble and compli∣ant, not low and flattering; with equals grave, not morose; with inferiors courteous and fair∣spoken, not sullen or imperious. Considering, that no man is willing to own him, that is out of fashion, as I may say, out of the good opinion of the World.

It was more dangerous to offend Sejanus then Tiberius. For all men raised from low condi∣tion are more jealous of affronts and contemts; which a natural and generous Superior is not: who interprets nothing to be contemt but what is meerly so, or done on purpose to affront; and nothing to be so, but what cannot well be construed otherwise. To such therefore, as Sejanus, you must carry your self so, as not to

be hated by him; for you will find it hard to please both the Patron and him. Besides you know not how long he will last; and it goes hard with a man of understanding and spirit, that his good must depend upon two, and his ill upon one.

If you cannot be reconciled to a favorite, be sure to tell your Patron that he is your enemy; so his ill offices cannot hurt you.

It is unpardonable folly to quarrel with them, who are much your Superiors; for the thred breaks where it is weakest.

If you be so ill satisfied of any person, that you think not fit to pardon or bear with him any longer, yet let him not know so much; for the time may come when you shall have need of him. And if you resolve to chastise him, discover it not, lest you be prevented. But this is not to be used but in extremity, and to∣wards persons incorrigible. For, according to the rules of our most holy Faith, 'tis infinitely better not to revenge at all, but to pass by of∣fences; then which no man can shew greater wisedome. And this is not very difficult if you stifle quarrels in the beginning. But there are some so wicked dispositions, that nothing works upon them but fear; and he that lets them go unpunished, encourageth them in their evil courses.

Whether you expect emploiment and pre∣ferment, or chuse a private life, if you have any thing to lose, Endeavovr to be in Reputa∣tion with your Prince and Superior: and trust not to your innocency, or wary living. For besides, that he cannot want an occasion some time or other to punish you, you know not

what may happen, wherein you shall stand in need of him.

Much less presume, that your manners are un∣discovered, or to commit any fault upon hopes of secrecy; for a good Judge will so entangle and hamper you, that you cannot escape. And if you be once suspected, more suspicions will be continually suggested against you. And e∣ven to have much suspicion and little proof makes against you, for it is a sign that you are more dangerous.

No man can stand alwaies upon his guard, but sometimes he will faile and mistake; happy he whose errors are in small matters, that he need not great applications and much endeavor to get himself off the shallow. Nor can a man on a suddain foresee the depth of a question, or the consequences of an action. Therefore when you doubt, or see not clearly, be wary, and take time. Many times small mistakes produce great evil effects; and great mistakes sometimes none at all; wherefore contemn no danger, how little soever it seem to threaten. Be vigilant; Cavendi nulla est dimittenda occasio. It is much better to do so, then be beholding to your friend to fetch you off; for that is ac∣counted equal to, if not greater then, a con∣siderable benefit.

Give not much heed to those, who would perswade you to quit your emploiment; or pretend themselves to be weary of business; have they not a mind to succede you? or are they not like the Fox, that having lost his own tail, would perswade all the rest to cut off theirs?

9. 'TIS not an unusual way to obtain pre∣ferment to shew a mans-self so considerable as to fright his Prince into compliance. In reason this should be an ill means, but experience shewes, that under lasch Superiors, or such as are under-hatches, it many times thrives well enough. Upon the same grounds proceed also those, who endeavor to make themselves ne∣cessary to their Prince; and so rivet themselves into his business, that they cannot be drawn out without tearing the piece.

But of such the Prince is alwaies jealous; and will at some time or other emancipate himself. He therefore that takes this course walkes upon a precipice, and the further he goes the grea∣ter is his ruine likely to be. The Count of S. Paul took his measures upon these grounds in Lewis X I. time. But he had to do with a Prince of extraordinary parts.

The people (upon whose recommendation many persons think to raise themselves) guide not themselves by reason, but chance; therefore he is not wise that strives to make himself their favorite, or forceth himself to gain their affection. For they will never do the like for him again, nor forgo the least of their profit for his greatest benefit. On the contrary, the Nature of the people and of all mean per∣sons, is, alwaies to value themselves, as if all men were obliged to augment and better their degree: 'tis best therefore to deny them at first, when their desires are modest. For if you once grant, you must never after refuse, lest your former courtesy be lost; and to think to satisfy them is to give drink to an Hydro∣pic. Yet, if occasion offer it self to be fa∣voured

by them; or if your virtue and good a∣ctions have procured their favor, neglect it not. For a general plausibility may stand you in great stead; besides that, it may be very ad∣vantagious by your good menagement to your Prince.

Popularity is one of the lowest and meanest sorts of Ambition; a refuge commonly of those who envy such as have prevented them in the lawful acquiring advancement by the favor of their superiors. And the thoughts of the peo∣ple being meaner and lower then theirs, they are forced to do and say many things contrary to their own judgments and inclinations. Be∣sides the people, being necessitous, measure all things by advantage, so that their favor is char∣geable, and seldom any other then breath and air, except Religion be in the case.

If you arrive to any power, be very wary how you tamper to change governments (which is usually the refuge of necessitous persons.) For not being able to perform it your self, you must of necessity trust your cause and person to many foolish and open persons. Yet no∣thing more frequently ruins such designs then too much caution for security. For that re∣quires longer time; and employs more persons about the principal business; and is subject to many more accidents.

In court have many acquaintances, but make a friend for advice and consultation out of Court, and one that is not likely to have any interest in your Patron.

10. THE service of a Prince is procuring that his will and intentions be fulfilled: for no

man esteems that (be it never so good) that is not according to his own desires. Such there∣fore as his desires are, such must they be whom he employs: for they are looked upon as only the Instruments for his compassing and bring∣ing about his purposes.

Wherefore they, who seem most zealous to perform the Princes will in all things, with∣out deliberation, or interposing their own judgement concerning the lawfulness or unlaw∣fulness of them, seem to be in the plainest road to preferment. Yet divers of the wisest Princes have made even that, the criterion to exclude men from their favour; and retain such, as upon tryal were found constantly virtuous.

Princes usually more esteem one that is Phil-Alexandros, then one that is Philo-Basileus, that is, more one, that loves his person, then his state and condition, then his Nation, then the public; tho this is indeed the more hono∣rable, and the other more easily counter∣feited. But in reality Princes have very few, if any, friends to their persons; for they have no equals, nor familiars▪ for indeed few wise men will expose themselves to so much hazzard, nor set themselves as pales against the wind, but for their own advantage. Besides they know that if any difficulty happen, it is reasonable they should be deserted. Wherefore they ought to make much of those, who are truly Philo-Basiless, for there are too few of them, who are sincerely even so affected.

It is an action of very great Prudence to carry even between adulation and sowreness. Neither to be as the Cook, that aimes onely at pleasure;

nor as the Physician, who intends only health; but to mingle and ajust them together. Whilst we retain Justice and friendship, not to scan∣dalize Prudence and interest is a difficult mat∣ter. Yet not impossible, for M. Lepidus kept to the end his authority with Tiberius, a very jealous Prince, as Tacitus observes.

Flattery and obsequiousnes is a more quick and ready way to advancement, then either durable or laudable. For when discovered to be such, it is contemtible, and afterwards odi∣ous. It is but lead that bends and plies every way; nor is he a man either of virtue or cou∣rage, that can condescend to make himself universal Minister to any one. Consequently he is neither faithful in his emploiment, when he eyes a greater reward; nor constant to him, when he spies danger.

Of flatterers there are two sorts 1. Bouffons, whose cheif insinuation is to eat and be cloth∣ed. Who like the Ape, finding himself nei∣ther fit to carry burdens as the Asse, nor to keep the house, as the Dog, betakes himself to make sport. These are easily discovered, and their worst is not very dangerous. 2. The o∣ther sort are more subtil, gentile, and mis∣chievous; whose designs are to intrigue them∣selves into business; to make fortunes, and get estates, or perhaps honors, by universal com∣pliance. These, by observing the actions and discourses of their pretended Patron, discover his inclination, as Hunters do the haunts of wild Beasts, that they may easilier intrap them. It is their interest he should be vitious, careless, irregular, and extravagant; for by that means, they can more easily withdraw him from all

virtuous persons, and ingross him to themselves: who have no other way to ingratiate them∣selves, but their ready compliance with all his desires. This they endeavor should pass for affection to his person; and they represent all other advisers, either as contemners of him; or at best as morose and of evil humor.

Therefore they pretend to Idolize him; to ob∣serve his counsels and commands as Oracles; not to converse with those he suspects; to in∣veigh against his enemies; to make him the head of their own Counsels; and themselves to be even in their particular affairs ruled by him; to take great content in serving him; to praise him immoderately before those who will be sure to inform him of it; to exaggerate every small favor received from him; and to dissemble the injuries.

They also are careful to new-name all his vices. Covetousnes they call Providence; jea∣lousy, circumspection; Prodigality is generous∣ness, &c. Then they compare him with others either of a contrary vice, if the man be hated; or of the same, if in any reputation. They feign also in themselves the same inclinations, sympathy, sentiments with their Patron. And often undervalue themselves in respect of him. They are also apt to praise him for what he hath not done, or extravagantly for what he hath done, glosing and varnishing all miscar∣riages, &c. and few there are who are not taken even with this one bait. For who is he that values not himself above his deserts, and thinks not all is his due which is given? In reality, the refusing or accepting of praise ra∣tionally and discreetly, is as great a trial of a

wise man, as the cupel is of silver.

No Master esteems a Servant, of whom he hath no need; and that either for his abilities (of which few Masters can judg) or because he knows his secrets; this then being the easilier and securer, is that way, which flatterers, and all those who endeavor to make themselves great by unlawful means, chuse to walk in. And of all secrets, they most desire to be privy to his vices, for by that means he becomes ob∣noxious to them.

In Doing ill Offices these flatterers observe, 1. to do them seldom. 2. To tolerate, if not confirm, the praises of him they design upon; lest they be suspected to have done it out of malice. 3. To pretend no small or inconside∣rable occasion, nor their own concerns, but a public one only, and in defence of their Su∣periors. 4. To dispose their words so, as they may seem casual and unpremeditated.

Artis est celare Artem; they endeavor there∣fore by all means to be accounted sincere and upright persons; for they see that the fame of being crafty and subtil (which is the great skill they really pretend to) much retards, and im∣pedes their businesses. In general conversation therefore none more open and free; none seeming by their discourse more noble and ge∣nerous. But their confidence is in simulation and duplicity; which, because of other mens evil dealing, they pretend is necessary.

They often pretend, and endeavor, to be in esteem with the Clergy; especially those who make shew of greatest severity, and holines. And of so great force is the shew of Religi∣on, that even an hypocrite is feared and reve∣renced.

Hereby also they have considerable advantages; that they can decry all vices, even those themselves are guilty of; and can safely asperse those whom they hate or fear; and un∣happy are they, that fall into their hands.

11. PRINCES, when they have denied a favor, to one that importunately sues for it, are apt to suspect that such a one hates them for the denial: and therefore afterward look not well upon that person. Wherefore be not too earnest in your requests. And if your misfor∣tune be to be denied, be sure not to shew such resentment, as he may suspect you intend him any harm. Rather seem to be content with any slender shew of reason he gives you; so you may obtain, if not this, yet some other favor.

But if you perceive his mind to be alienated from you, retire betimes; for a man falling is by every one thrust downwards. Besides all the miscarriages and errors will be surely laid upon your shouldiers, notwithstanding all your innocency.

Do violence to your self rather then not conceal or dissemble the injuries done you by your Prince or Patron. For should you declare your self unsatisfied, so far would he be from compassi∣onating, or making amends, to, you; that up∣on the least occasion he will hate you.

FINIS.