SECT. 1.

I Know you are Ingenious and Industrious, the Conjunction of two such Planets in your Youth doth presage much good unto you.

You are now entring upon the Theatre of the World, where e­very one must act his part; what part you shall act, I know not▪ but if it be your fortune to act that of a Begger, do it with as much grace and comeliness as you can.

[Page 2] Never perplex your Head with the Schools, whether a Myriad of Angels can dance upon the point of a Needle; nor spend time in the finding out of the proportion be­tween the Cylinder and the Sphere, though the Invention highly pleased Archimedes.

Neither will it become you to quarrel the Orthography of a Word, and whether we should write Foelix or Felix, but get to be so.

It will be an instance of great Prudence in you, to study Things which may be of Solid use, and come home to Business; the whole province of Learning is infested with Frivolous Disputations and Vain Impostures.

I must confess, the Speeulations of the Metaphysicks (which are nothing but the Needle-Work of Curious Brains) are exceeding plea­sant: but pleasure without profit, [Page 3] is a Flower without a Root.

And all the Philosophy in Ari­stotle and Plato, or the Sublime Theorems of the Schools, will not pay one Debt,

Add to your own Stores from Observation and Experience, a-Way of Learning as far beyond that which is got by Precept, as the Knowledge of a Traveller ex­ceeds that which is got by a Mapp.

The whole Universe is your Li­brary, Conversation, Living Stu­dies, and Observations, your best Tutors.

The New World of Experiments is left to the Discovery of Posterity; but it hath been the unhappy fate (which is great pity) of New In­ventions to be undervalued; wit­ness that Excellent Discovery of Columbus, with the great neglect which he under-went before and after it.

[Page 4] But let nothing discourage you; Worth is ever at home, and carri­eth its own welcome with it: your own Vertues will innoble you, and a gallant Spirit will make you Co­sin-german to Caesar.

SECT. 2.

LInk not your self with any Parties on Design, but with all Christians in Communi­on; for you will find it true in some persons, that, Maxima pars studiorum, est studium partium.

For my self, I wish the Christian World Unity in the few Fundamen­tals, which are Necessary, liberty in things indifferent, and Charity in all things.

I know there are many things obtruded upon the World, as Ora­cles of Heaven, when they are but the accustomed Cheats and De­lusions of Impostors.

[Page 5] But Wise-men cannot be content to be abused with Umbrages, nor is the World any longer to be en­tertained with Dark Lanthorns, since God hath said, Fiat Lux.

I must confess I have not Faith enough my self to swallow Camels, nor can I perswade my Reason to become a Dromedary, to bear the whole Luggage of Humane Tradi­tion, or the Impostures of the Al­coran.

That Religion to me seemeth best, which is most rational; espe­cially if we consider, how much of Interest and the strong impressions of Education, there is in that which many call Religion.

I do not speak this, that you should try the Articles of your Creed by the Touch-stone of Aristotle.

Be content with a true Faith in God, the Comforts of a Good Life, and the hopes of a better upon true Repentance; and take the rest up­on [Page 6] the Authority of the Church.

In things necessary go along with the Ancient Church, in things in­different with the present.

Though you have some Opinions and Motions of your own, yet yield (as the Orbs do for the Order of the Universe) to the Great Wheel of the Church.

SECT. 3.

LET not your Faith, which ought to stand firm upon a sure Foundation, lean over hardly, on a well-painted, yet rotten Post.

If in Scripture some Points are left unto us, less clear and positive, be content, it is that Christians might have wherewith to exercise Humility in themselves, and Chari­ty towards others.

If you design to make your self happy, look to your thoughts [Page 7] before they come to desires; and entertain no thoughts which may blush in words.

Be assured he hath no serious Be­lief of God or the World to come, who dares be wicked.

Instead of a Cato, set before you a GOD, whose Eye is always up­on you; and therefore keep your Eye always upon him.

Fear to do any thing against that God whom thou lovest, and thou wilt not love to do any thing against that God whom thou fearest.

Let your Prayers be as frequent as your Wants, and your Thanksgivings as your Blessings.

In the Morning think what you have to do, for which ask God blessing; at Night what you have done, for which you must ask par­don.

Take an exact account of your Life, be not afraid to look upon the Score, but fearful to increase [Page 8] it; to despair because a Man is sinful, is to be worse because he hath been bad.

In all our Actions aim at Excel­lency; that Man will fail at last, who allows himself one sinful Thought.

And he that dares sometimes be wicked for his advantage, will be always so, if his interest require it.

Consider the Shortness of your Life and Certainty of Judgment, the great reward for the Good, and severe punishment for the Bad; therefore make even with Heaven by Repentance at the end of every day, and so you shall have but one day to repent of before your Death.

SECT. 4.

NExt your Duty to God, I advise you, that you be Loyal to your King; never sell Honour to purchase Treason.

A secure and happy Subjection is more to be esteemed than a dan­gerous and factious Liberty.

Government is the greatest secu­rity of freedom; for as Obedience in Subjects is the Princes Strength, so is the same their own Safety: Therefore they who weaken the Sovereign Power, weaken their own Security.

Never suffer the Dignity of his Person to be slurred; for the most effectual Method of Disobedience, is, First to sully the Glory of his Person, and then to overthrow his Power.

As Rebellion is a Weed of hasty growth, so it will decay as sud­denly; [Page 10] and that Knot which is uni­ted in Treachery, will easily be dissolved by Jealousies.

Great Crimes are full of Fears, Delays, and frequent Change of Counsels; and that which in the Projection seem'd full of its Reward, when it comes to be acted, looks big with danger.

And let me tell you, the Ends of the Common People, if nusled up in a Factious Liberty, are much different from the Designs of So­vereign Princes.

Submission to your Prince is your Duty; and Confidence in his Goodness will be your Prudence.

Let no pretence of Conscience render you disobedient to his Com­mands; for Obedience to your Prince is part of your Duty towards God.

And Conscience is not your Rule, but your Guide; and so far only can Conscience justifie your [Page 11] actions; as it is it self justified by God and his Sacred Word.

Remember alwayes that Kings have long hands, they catch afar off, and their Blows are dange­rous.

SECT. 5.

LET your Conversation be with those, by whom you may accomplish your self best; for Vertue never returns with so rich a Cargo, as when it sets sail from such Continents; Com­pany, like Climates, alter Com­plexions.

Keep Company with Persons rather above than beneath your self; for Gold in the same Pocket with Silver, loseth both of its co­lour and weight.

Retain your own Vertues, and by Imitation naturalize other Mens; but let none be Copies to [Page 12] you longer, than they do agree with the Original. Study to gain Respects, not by little Observan­ces, but by a constant fair Car­riage.

Hear no ill of a Friend, nor speak any of an Enemy; Believe not all you hear, nor speak all you believe.

Give not your Advice or Opini­on before required, for that is to upbraid the others Ignorance, and over-much to value your own parts: Neither accustom your self to find fault with other Mens Actions, for you are not bound to weed their Gardens.

Never commend any Person to his face, but to others, to create in them a good Opinion of him: Nor dispraise any man behind his back, but to himself, to work a-Reformation in him of himself.

Over-great Encomiums of any Person do not suit with Prudence; [Page 13] for it's a kind of Detraction from those with whom you do converse, and it will express arrogance in you: For he that commends ano­ther, would have him esteemed up­on his Judgment.

Nothing will gain you more re­putation with the people, than an humble and serene Deportment.

A rude and morose Behaviour in Conversation, is as absurd, as a round Quadrangle in the Mathe­maticks.

Urbanity and Civility are a Debt you owe to Mankind: Civil Language and Good Behaviour, will be like perpetual Letters Com­mendatory unto you: Other Ver­tues have need of somewhat to maintain them; Justice must have Power, Liberality, Wealth, &c. but this is set up with no other Stock than a few pleasant Looks, good Words, and no evil Actions. It's an easie purchase, when Friends [Page 14] are gained by Kindness and Affa­bility.

Let your Behaviour, like your Garment, be neither streight nor loose, but fit and becoming.

Catch not too soon at an Of­fence, nor give too easie way to Anger; the one shews a Weak Judgment, and the other a Per­verse Nature.

Avoid in Conversation idle Jests and vain Complements, the one being Crepitus ingenii, the other nothing but Verbal Idolatry. Ver­tue, like a rich Stone, is ever best when plain set.

By Trifles are the Qualities of Men as well discovered, as by great Actions; because in Matters of Im­portance they commonly tempo­rize, and strain themselves, but in lesser things they follow the cur­rent of their own Natures.

You will meet with many Per­sons (as I my self have done) [Page 15] which are wise in Picture, and ex­ceeding formal; but they are so far from resolving of Riddles with Oedipus, as they are very Riddles themselves.

You must have a care of these, for a Pedant and a Formalist are two dangerous Animals; but to the Solons and Heroes of the Times, out of Duty you must pay them the Debt of an Honourable regard and memory.

If you meet with a Person sub­ject to infirmities, never deride them in him; but bless God that you have no occasion to grieve for them in your self.

SECT. 6.

BE not futile and over-talka­tive, that is the Fools Pa­radice, but a Wise-mans Purgatory: It will express a great weakness in you, and doth imply [Page 16] a believing that others are affect­ed with the same vanity.

Speak well or say nothing; so if others be not better by your si­lence, they will not be worse by your Discourse.

By your Silence you have this advantage, you observe other Mens Follies and conceal your own; and he discovereth his Abilities most, that least discovereth him­self; not that I would have you over-reserved, that's a symptome of a sullen Nature, and unwelcome to all Society.

But let your Discourse be solid, not like a Ship that hath more Sail than Ballast.

There is no Man that talketh, if you be wise, but you may gain from him, and none that is silent, if you have not a care, but you may lose by him: If you must speak, it will be prudence in you always to speak last; and so you will be [Page 17] Master of others strength, before you discover your own.

Reservedness will be your best security, and slowness of belief the best sinew of Wisdom: Never impart that to a Friend, which may impower him to be your Enemy. Your Servants (which usually prove the worst of Enemies) you may ad­mit into your Bed-Chamber, but never into your Closet.

A Secret, like a Crown, is no Estate to be made over in trust; and to whomsoever you do com­mit it, you do but inable him to undo you; and you must purchase his secresie at his own price.

Consider how precarious and un­happy your Life and Fortune will be, which depends upon so slender a Thread as anothers pleasure; therefore let me advise you always to carry two eyes about you, the one of wariness upon your self, the other of observation upon other Men.

[Page 18] Parca lingua, aperta frons, and clausum pectus, are the best ingre­dients of Wisdom; and that made the Italian say, Gli pensiere streti, & el viso sciolto; Keep your Thoughts close, and your Counte­nance loose.

Never trust twice, where you have been deceived once; for he that makes himself an Ass, it's fitting O­thers should ride him.

SECT. 7.

BE not Magisterial or too Af­firmative in any Assertion: for the bold maintaining of any Argument doth conclude a­gainst your own Civil Behaviour: Modesty in your Discourse will give a lustre to truth, and an ex­cuse to your error.

If you desire to know how short your Understanding is in Things a­bove, consider how little you know [Page 19] of your self, what the Soul is, of what Members your Body is inwardly compacted; and what is the use of every Bone, Vein, Arte­ry, or Sinew: which no Man un­derstands, as Galen himself confes­seth.

Protagoras hath delivered to us, That there is nothing in Nature but doubt; and that a Man may equal­ly dispute of all things; and of that also, whether all things may be e­qually disputed of.

I do pay much reverence to the humility of Plato, Democritus, Anaxagoras, Empedocles, and all the New Academicks; who posi­tively maintain, That nothing in the World could be certainly known.

And Socrates was by the Oracle adjudged the Wisest Man living, because he was wont to say (I know onely this) I know nothing. Yet Archiselaus was of Opinion, That [Page 20] not so much as that could be known, which Socrates said he knew, to wit, that he knew no­thing.

Much of the Knowledge of the Arts we profess, we have been in­structed therein by the very Beasts and other Creatures: Of the Spider we learn to Spin and Sew, of the Swallow to Build, of the Nightin­gale Musick: Of divers Creatures Physick, the Goats of Candia, be­ing shot with an Arrow, do chuse from out of a Million of Simples, the Herb Dittany, and therewith cure themselves. The Tortoise ha­ving eaten of a Viper, doth seek for Wild Marjoram to purge her self: The Dragon clears her Eyes with Fennel: The Cranes with their Bills do minister Glisters of Sea-water unto themselves.

Therefore I must tell you, as amongst Wise-men, He is the wi­sest, that thinks he knows least, [Page 21] so amongst Fools, He's the greatest, that thinks he knows most.

SECT. 8.

BE studious to preserve your Reputation; if that be once lost, you are like a Cancel­led Writing, of no value; and at best, you do but survive your own Funeral; for Reputation is like a Glass, which being once cracked, will never be otherwise than crazy. It will beget a contempt of you, and Contempt, like the Planet Sa­turn, hath first an ill Aspect, and then a destroying Influence.

A noble Reputation is a great Inheritance, it begetteth Opinion, (which ruleth the World;) Opinion Riches, Riches Honour.

but howsoever be careful to keep [Page 22] keep up the Reputation of your Parts and Vertue with the Vulgar; for it will be more advantage to you to be accounted. Vertuous and Learned by the Ignorant, than Ig­norant by the Learned; for the Ig­norant are many, but the Learned are few.

It was a Principle in Julius Cae­sar, not to be eminent amongst the Magnifico's, but to be chief a­mongst Inferiors.

SECT. 9.

NEver magnifie your self, or boast of your great Acti­ons (that is Pedantry) and as in Falconry, so take it for a truth, That those of the weakest Wing are commonly the highest Fliers.

[Page 23] Make not your self a Body of Chrystal, that all Men may look through you; but (as Wise-men ought to do) be like Coffers with Double Bottoms, which when o­thers look into, being opened, they see not all they hold on a sud­den and at once.

Let your Discourse of others be fair, speak not ill of any; if you do in his absence, it's the proper­ty of a Coward to stab a Man be­hind his back; if to his face, you add an affront to the scandal: Eve­ry Man thinks he deserves better than indeed he doth, therefore you cannot oblige Mankind more, than to speak well: Man is the greatest Humourist and Flatterer of himself in the World.

I have observed, That no Men are so ready to sully the Honour and Reputation of others, as those which do deserve the worst them­selves; yet I have so much Chari­ty [Page 24] for them, that many times they do it not so much out of a Principle of Malice, as thereby to gain a Re­putation (as they think) of being Vertuous and Just themselves; therefore if any person shall speak ill of you, I advise you not to dis­quiet your self; but endeavour to live so vertuously, as the World shall not believe that to be true, which is reported of you. And you must understand, That many speak ill, because they never learned to speak well.

Your own Innocency will be a Back of Steel unto you, and a clear Soul, like a Castle, against all the Ar­tillery of depraving Spirits, is Im­pregnable. Howsoever it will be your Wisdom to carry a Counter­pest or Antidote in your Ears a­gainst the poison of Virulent Tongues.

It was an instance of great Pru­dence in the Earl of Carnarvan, [Page 25] when discourfing with a Doctor of Physick, the Doctor told him he lied: The Earl (though a Person of much Honour and Courage) with­out any Passion replied, That he had rather take the Lye of him twenty times than Physick once. This was a Noble Gallantry of Spirit, for a Lye, like false and counter­feit Money, though a Good Man may receive it, yet ought he not in Justice to pay it.

I am not much concerned if the Plebeian Heads take me for the Image of a Flie, a Nullo, a Cy­pher; nay if they tell me I am a Fool, I can have the same Senti­ments with that great Chancellour, who when Cardinal Wolsey told him he was the veriest Fool in the Council; God be thanked, said he, that my Master hath but one Fool here. I do desire to honour my life not by other Mens opinions, but by my own Actions and Vertues.

Howsoever disoblige none, for there is no person so contemptible, but it may be in his power to be your best Friend or worst Enemy: If you do Courtesies to a hundred men and disoblige but one, that one shall be more active to your ruin than all the other shall be to serve you: Therefore if you will gain respect, turn Usurer, and make all men enter into Obligations to you. The World is a Shop of Tools, of which the Wiseman onely is the Master.

SECT. 10.

NEver be so below your self as to let any Passion be a­bove you: Be assured when Passion enters in at the Fore-gate, Wisdom goes out at the Postern.

He who commands himself, com­mands the World too; and the more Authority you have over others, the more Command you must have over your self.

I cannot but admire at the tem­per of that Persian, who in his fu­ry threatned the Tempest and whipt the Sea.

It is a sorrow to me, to see a pas­sionate Man scourge himself with his own Scorpions, and in the midst of his innocent Contentments fond­ly to give himself Alarms.

It's the Infelicity of many Men, to sally into the greatest passion upon the least occasion: Not unlike [Page 28] that Gentleman (though learned, yet none of the wisest) when seeing his Man at Plow, fell into a great Distemper, and was much incensed against him, because he did not plow, secundum Artem, in draw­ing his Furrows mathematically, and in Linea Recta, as he said: A Friend of his standing by, told him that he had little reason to be displeased, if he considered the small difference between errare and arare.

I am not pleased, if I see a Butter-flie in the Air, and cannot catch it.

Be you like the Caspian Sea, which is said never to ebb or flow.

Have not to do with any Man in his Passion, for men, contrary to Iron, are worst to be wrought up­on when they are hot.

It's more Prudence to pass by Tri­vial Offences, than to quarrel for them; by the last you are even with [Page 29] your Adversary, but by the first a­bove him.

If you have an Injury done you, you do your Adversary too much honour to take notice of it, and think too meanly of your self to revenge it: Let me advise you, to dissemble an Injury, when you have not the power to revenge it, and generously to forgive it, when you have the means to do it.

It's a noble way of Revenge, to forget and scorn them; for Resent­ment doth but encourage that Ma­lice which neglect would dissipate. Lewis the Twelfth of France be­ing advised by some of his Council to punish such as were Enemies to him when he was Duke of Orle­ans, answered like a Prince, That it did not suit with the glory of a King of France to revenge the in­juries done to the Duke of Orle­ans.

If you be displeased with every [Page 30] Peccadillo, you will become ha­bitually forward: Learn to be pa­tient, by observing the inconveni­ences of impatience in other Men.

If you have an infelicity upon you, by your impatience you su­per-add another to it: He who sub­mits to his Passions, at the same time is a Slave to many Tyrants. I pre­fer the freedom of my Mind and the serenity of my Soul (not clouded with Passions) before the Empire of the World.

It will be the test of Prudence in you, without any Passion to in­dure the Injuries and Follies of o­ther Men: If you cannot indure them in others, you may make them your own: For first you lose your Judgment, and then offend your Self; and so Passion will praecipitate you into that Ill which you would avoid.

If any Man doth me an Injury, I am not disturbed, but must pity [Page 31] him; for he is the first offended, and receives the greatest damage; because in this he loseth the use of Reason.

Every day I meet with Bravo's, false and perfidious Persons, but they can do me no harm, because it's not in their power to disquiet me or to make me act any thing dishonourable; neither am I angry nor disaffected toward them, because they are by Nature near unto me; for they are all my Kinsmen by participation of the same Reason and Divine Particle: If at any time I have an injury done me by them, I convert it to my own advantage, I know how to avoid them; and they discover to me my own Weak­ness, where I may be assaulted; therefore I study to fortifie that place: And if an Ass doth kick me (as many times he doth) I never use to put him into the Court.

[Page 32] I speak this to you; not that I would have you without sense, for Chi la fa Pecora il Lupo la mangia: He who maketh himself a Sheep, the Wolf will devour him.

It was a Maxime worthy of Cae­sar's Gallantry, Nec inferre nec perpeti.

SECT. 11.

I Shall commend unto your pra­ctice that Excellent Precept of Pythagoras, Nil turpe com­mittas, neque coram aliis, neque tecum, maxime omnium verere te­ipsum: And believe it, a good Man will blush as much to commit a Sin in the Wilderness, as upon a Theatre: The less the occasion of Sin, the greater is the Nature of it: And to justifie a Fault is a greater Sin than to fall into it: And let me tell you, Sin is Mascu­line, and begets the like in others; [Page 33] and many times like Venom it in­fects the Blood, when the Viper is dead, which gave the Wound: Therefore take care that the bright Lustre of your Vertues may in­lighten the whole Sphere wherein you move.

I would not have you like a Sun-Dyal in the Grave, of no use.

As to Acts of Charity and Vertue, let not your heart be a narrow I­sland, but a large Continent; be your own Almoner, and dispose of your own Charity: but as to Fa­vours and Kindnesses, imitate the Wise Husbandmen, who when they sow their ground, do not throw all their Seed in one place, but scatter it; and believe me, small and common courtesies do more oblige than great favours: And whereas others are made poor by Oppression, make you as ma­ny Beggars as you can by your Bounty: And if you design to gain [Page 34] all Interests, make all Interests Gainers.

SECT. 12.

OUt of your Acquaintance chuse Familiars, and out of those pick Friends.

But let me advise you never to make a Coward your Friend, or a Drunkard your Privy-councellor; for the one upon the approach of the least danger, will desert you, and the other will discover all your secrets; both dangerous to Humane Society.

Friendship is a sacred thing, and deserves our dearest acknowledg­ments: A Friend is a great com­fort in solitude, an excellent assist­ance in business; and the best pro­tection against injuries.

In the Kindness of my Friend, I sweeten the Adversities of my Life; by his Cares I lessen my own, [Page 35] and repose under his Frienship: When I see any good befall him I rejoyce, and thereby increase my own happiness.

Therefore I cannot but hug the Resolution of that Philosopher, who when he was dying, ordered his Friend to be inventoried amongst his goods.

A Friend, like a Glass, will best discover to you your own De­fects.

But never purchase Friends by Gifts, for if you leave to give, they will leave to love.

Love is built upon the Union of Minds, not the Bribery of Gifts; and the more you give, the fewer Friends you will have.

An Enemy is better recovered by Kindness, than a Friend assured.

Have a care in making any Man your Friend twice, except the Rup­ture was by your own mistake, and you have done Penance for it.

[Page 36] When you have made choice of your Friend, express all Civilities to him; yet in prudence I would advise you to look upon your pre­sent Friend, as in possibility to be your future Enemy.

I never have forsaken my Friend, but when he hath first forsaken himself and Vertue (which was the True Lovers Knot which first uni­ted us;) and if at any time I re­nounced his Familiarity, yet in re­spect of my former intimacy, I re­tained an Affection for him, and wished him well.

I do profess my self a Citizen of the World, and have such an A­version to any thing that is un­kind, that I look upon an injury done to another, as done to my self.

And many times when I have heard that my Friend was dead, I have bemoated my Eyes with Tears, and could as passionately [Page 37] have wept over his sacred Urn, as that Graecian Matron did for the loss of her Mother: But when I had considered, it was more Kindness in me than Prudence; for I might as reasonably have wept that my Friend was born no sooner, as that he should live no longer.

SECT. 13.

STudy not only to preserve your Estate, but justly to increase it: Mony is the Heir of Fortune, and the Lord Paramount of the World.

Riches are the Keys to Greatness, and make the access to Honour more easie and open.

A Man without Money is like a Wall without a Cross, for every Man to draw upon, El senner dine­ro par un gran Cavallero.

It's storied, That a Noble Man of Venice made his Address to [Page 38] Cosmo de Medicis Duke of Florence, and signified to him that he under­stood his Highness had the Philo­sophers Stone, and desired to see it.

It's true, saith the Duke, but my Elixir is this, Never to do that by another which I can do my self; Not to do that to morrow, which I can do to day: Not to neglect the least things. The Venetian thanked his Highness, and took his leave of him; and by the Observation hereof became the wisest and the Richest man in Venice. If you purpose to be Rich and Wise take this Elixir.

I know a generous Man least re­gards Money, but when he hath it not, he wanteth it most; and the most Excellent Person without an Estate, is like a Ship well rigged, but cannot sail for want of Wind: If your Estate be but small, come seldom into Company; but when [Page 39] you do, let your Mony go free­ly.

Have a care you do not imitate his Fortune, who labouring to buoy up a sunk Ship of anothers, bulged his own Vessel.

Those Men which have wasted their own Estates will help you to consume yours. These are like the Fox in the Fable, who having lost his Tail, perswaded others to cut off theirs as troublesome.

I have read there was a Goddess fasten'd to an Oak in a Grove, who for a long time had many Worship­pers; but when the Tree was ready to fall, none would come within the Shadow of her Statue.

Love and Respect are rarely found in lost Fortunes, and Adver­sity seldom meets with the returns of Friendship.

The World hath no Kindness or Affection but Interest; and though you have many persons [Page 40] allied to you, yet you will find them most a-kin to their own In­terest.

And Charity, though a Saint, is yet without an Altar in the World; you will meet with many Men, which have much of the Helio­trope in them, which open in the Sun-shine of Prosperity; but to­wards the Night of Adversity, or in stormy seasons, shut and contract themselves.

And believe me, none will be so severe Enemies to you in Ad­versity, as those, that in Prosperity have been your Friends.

SECT. 14.

I Am not by my Constellation de­stinated to be rich, neither do I much care; for the more a man hath, the more he wanteth.

And Riches were to be sought [Page 41] after above all things, if they brought Content as well as Con­tent bring them; if they be for re­al uses, then it followeth, he who hath not need of so many things as another, is richest of the two; and be assured, he who needeth least, is most like God.

External Fortunes may befal the unworthiest persons, but a Mans own solid worth is that which be­gets him glory. Nobility and Ri­ches are reputed to make Men happy, yet deserve not much to be commended, being derived from others. Vertue and Integri­ty, as of themselves they are lovely, so do they also give a singular lustre to the most Excellent Person.

Crassus accounted him a Rich Man, who had an Estate to main­tain an Army; but he that hath an Estate to maintain an Army, had need have an Army to keep his Estate.

[Page 42] Get all the Possessions of the Earth, yet if you measure your own shaddow (as Archidamus told Philip of Macedon) he should not find it longer than before.

Bias made himself rich, by a­bandoning his Goods; and his Om­nia mea mecum porto, hath raised him a glorious Pyramid of Honour to all Posterity.

The Rich Man lives happily, so long as he useth his Riches tempe­rately; and the Poor Man who pa­tiently endureth his wants is rich enough.

Methinks when I see a poor Man drink out of his Hand, I could with Diogenes, throw away my Dish.

And many times wish with Cra­tes, that the Stones were Bread, as well as the Water Drink, that we might have a certain Provision by Nature.

What is beyond that which is [Page 43] purely necessary to me, is useless: If my Cloathes be sufficient to defend me from Heat and Cold, or my House from Wind and Rain, I expect no more: If I find any thing beyond, I can behave my self with indifferen­cy. I value not the Treasures of the Samnites, or the Delicasies of Apicius: Neither would I (if it were in my power) with Dyonisius the Sicilian, reward those who could invent any new pleasure.

I am not ambitious with Scipio to be Magnus, or with Fabius to be Maxim [...]; Nor do I affect great Riches or Honours, but look up­on them as pretty little Toys and Nuts, which Fortune throws out to men, just as we do to little Children; pleasing my self with tasting now and then one, which some accident hath slung even to me, too, whilest that others are struggling and contending who shall get the most.

[Page 44] I am not much delighted with the Regalio's or Gaiety of the World: I can do by them, as Prin­ces do by great Banquets, look on them, and touch them, and so away: There was no Magick in that Beautiful Face of Darius's Lady, which could have inchanted me; neither could the Eyes of Cleopatra have triumphed over the powers of my Soul, as they did over Caesar and Anthony; for this I am beholden to my Stars; Saturn was Ascendent in my Nativity; I am but slow and dull: yet I can say at any time with a good heart that Verse which Cle­anthes hath made famous.

For a Wilderness to me is as pleasant, as the Land of Promise, [Page 45] my Mind can find a Hermitage e­very where; and in the most nu­merous Assemblies of Men in the greatest Cities, I very frequently find my self in a Desart.

When I hear the Nightingale singing in a Wood (where I often retire) I do envy her happiness, be­cause she is perched on the Pinacle of her highest Felicity; free from Care and Toil, and entertaining her self, in her Solitudes, with her own Musick and Warbling Notes.

Of all persons I look upon them to be happy, who have their E­states in their own hands (I mean Labourers) for as they never gain much, so they are sure never to want but little.

However let me advise you, to make use of your Estate while you live; for when you die, you shall leave it to the greatest Enemies you have, who wished your Death when you were living.

[Page 46] And when you are dead, you are no more concerned in that you shall leave behind you, then you were in that which was before you were born; therefore get well to live, and then study to live well.

SECT. 15.

IF you design to your self hap­piness and an improvement of your Estate, let me advise you to avoid Suits in Law; if you en­gage in any, you put your self in­to a House of Correction; where you must labour stoutly to pay your Fees.

If the Case shall go for you, there are those who will tell you, That Victory is a fair Game, but you must give them leave to divide the Stakes.

If it shall be your misfortune to engage in any, have a care of a [Page 47] rich Fool; for there is nothing more dangerous, as to mischief, than a rich obstinate Fool, in the hands of a Cunning Knave.

There were two Lawyers very passionately pleading their Clients Case, to their great satisfaction; when the Case was done, the Law­yers came out of the Court, and hug­ged each other; the Clients much admiring their Behaviour, one of them asked his Lawyer, How they could be Friends so soon? Tush Man, faith the Lawyer, we were never Foes; for we Lawyers are like a Pair of Sheers, if you open them, and then pull them down; they seem to cut one ano­ther; but they only cut that which cometh between them.

You remember the Epilogue of the Vulture, sitting upon a Tree to see the Lion and the Bear fight, and to make prey of him which fell first; have you a care you do not make the Moral.

[Page 48] I speak not this to reflect upon that Honourable Profession, to which I shall ever pay the greatest Tribute of my Service.

I know there are many excellent Persons towards the Law, if it be your Fortune to meet with them.

But you will be sure at every Market in the Countrey, to find some Fairies, Elves, and little Spirits, with Hawking Bags or Snapsacks by their sides, wherein they have their Familiars; some with Green Coats, others with Yellow Vests, which they send forth to the disquiet of good Men, as Aeolus did the Winds, which he had gotten into his Bottle, to the Disturbance of the World.

Certainly these Elves are much of the Nature of the Ant, very good for themselves, but exceed­ing pernicious in the Garden of a Common Wealth.

[Page 49] If ever you should flie to these for succour, as the Sheep do to the Bushes, in a Storm, you will be sure to leave a good part of your Coat behind you.

These, like a Quartane Ague, will never leave you, as long as a­ny humour be left in you; and if you shall have need to make use of them, they will stirr no more without their Fee, than a Hawk without a Lure.

My Advice to you is, that you seriously imploy your self in the Study of the Laws of this Nation (being the most excellent for their Justice and Wisdom) if not to pra­ctise the Law, yet to gain so much knowledge therein, as to defend your self and estate from the Rob­bin-good-fellows of it.

If you be not so disposed, you must lay up one third part of your Estate to preserve the other two, or else you will be assuredly undone.

SECT. 16.

NExt Suits in Law (which are but jactus aleae) avoid Game­ing; it hath no satisfaction in it, beside a sordid coveting of that which is anothers, or a prodi­gality of that which is your own: It's a Madness beyond the cure of Hellebore, to cast a Die whether your Estate shall be your own or not, if you have not a care (I can without an Augure tell what will be your Fate) this like a Quick­sand, will swallow you up in a mo­ment; and Goods which are so gotten, are like Pyramides of Snow, which melt away and are dissolved with the same ill Husbandry that did beget them; and believe me, you will find it more chargeable to you than the Seven Deadly Sins.

[Page 51] Remember that one Crown in your Purse will do you more ho­nour than ten spent.

SECT. 17.

THere is one step more to make your Life comforta­ble, and to advance your Fortune, and that is, well to di­spose of your self in Marriage; cer­tainly a business which requireth grave consideration.

Ride not post for your Match, if you do, you may in the period of your journey, take Sorrow for your Inn, and make Repentance your Host.

If you marry, espouse a Vertu­ous person; a Celebrated Beauty, like a Fair, will draw Chapmen from all parts.

Never marry so much for a great Living as a good Life; yet a fair Wife without a Portion, is [Page 52] like a Brave House without Furni­ture, you may please your self with the Prospect, but there's no­thing within to keep you warm.

Be sure you love her Person bet­ter than her Estate; for he who marrieth where he doth not love, will be sure to love where he doth not marry.

Remember there's a great diffe­rence between a Portion and a Fortune with your Wise: If she be not Vertuous, let her Portion be never so great, she is no Fortune to you.

But if you be able to live of your self, and out of Debt, and design to Marry, have a care you make not too great a Joynture out of your Lands; especially if you have Children by a former Wife: If you do, it will be more Fatal and Cala­mitous to your Family than any Debt.

[Page 53] If you have Children, it's bet­ter to leave them a Competent Estate with a Profession, than great Riches without it; for in the one there is a place for Industry, but the other, like a Lure, will bring all Birds of Prey to devour them.

Have a regard to a good Bishop to satisfie your Conscience; for an Honest Lawyer to settle your E­state; and marry into a good Fami­ly, to keep your Interest.

Chuse such a Wife as may sym­pathise with you in your Afflicti­ons; for Marriage is just like a Sea Voyage, he that enters into this Ship, must look to meet with Storms and Tempests.

Methinks the Zeal of that Priest did trespass upon his Discreti­on, when in a Wedding Sermon he much commended Marriage, but compared the Women to a Grave.

[Page 54] For as every Grave (saith he) hath a Hic jacet, so when you come to marry, Hic jacet the Wisdom of Solomon, Hic jacet the Valour of David; Hic jacet the Strength of Sampson.

I must confess, I ever had a No­ble Affection for that Excellent Sex, as great Instruments of good, and the prettinesses of Society; and e­ver thought, that of all Follies in Man, there is none more excusable than that of Love; but I find by my self that Passion will grow old, and wear out in time.

SECT. 18.

VVHen You come upon the Stage of Action, as it's your Duty, so it will be your Glory, to deal just­ly with all Persons.

Clear and round Dealing is the Honour of Man's Nature: Hate no­thing [Page 55] but what is dishonest: Fear nothing but what is ignoble, and love nothing but what is just and honourable.

To stoop to any sordid low acti­on, is to imitate the Kite, which flieth high in the Air, yet vouch­safes to condescend to Carrion upon the Ground.

Do Injury to none, for by so do­ing you do but teach others to in­jure you.

Innocency will be your best Guard, and your Integrity will be a Coat of Mail unto you.

It's less difficult and more safe, to keep the way of Honesty and Ju­stice, than to turn away from it; yet commonly our Passions lead us into By-paths.

And be assured, He that in any one Affair relinquisheth Honesty, banisheth all Shame in succeeding Actions; and certainly no Vice covereth a Man with so much [Page 56] Shame, as to be found false or un­just.

Whatsoever I act, I endeavour to do it, as if it were my last act; and therefore I do it with Care and Integrity; I think on no longer Life, than that which is now pre­sent. I forget all that is past, and for the future (with a humble sub­mission) I refer my self to provi­dence: What others shall say or think of me, or shall act against me, I do not so much as trouble my Thoughts with it. I fear no­thing, I desire nothing, I admire nothing: Yet I do even reverence my self, when I have done a Just and Vertuous Action: But to in­rich my self by any sordid means, I dare not; for in so doing, I dis­trust Providence, and be come an Atheist.

Keep touch in lesser Matters, not to deceive in greater, but the better to dispose your self to per­form [Page 57] things of Weight and mo­ment: A Promise is a just Debt, which you must take care to pay, for Honour and Honesty are the Se­curity.

Borrow before you have need, and pay before the time you pro­mised; it will gain you Credit: Breaking your Faith may gain you Riches, but never get you Glory.

It was well said by Monsieur D' Georgius a French Captain, who having burnt many of the Churches of the Spaniards in Florida, and being asked, Why he did so? Told them, That they which had no Faith, needed no Churches.

Before you act, it's Prudence so­berly to consider; for after Action you cannot recede without disho­nour: Take the Advice of some Prudent Friend; for he who will be his own Councellour, shall be sure to have a Fool for his Client.

[Page 58] Resolutions are the Moulds wherein Actions are cast; if they be taken with over-much haste or too mueh affection, seldom do they receive good success.

When you have fully resolved what course to take in any Action, you must not after repent, or fear any difficulty; for such things will lessen the Gallantry of your Mind.

And although some Difficulties do happen to arise, yet you must believe that every other Course would have been accompanied with the same or greater Impedi­ments; yet many times it's more Prudence to follow the Direction of a present good Fortune, than the first Resolutions.

In the Conduct of Affairs, you may shew a Brave Spirit in going on, but your Wisdom will most appear in securing your retreat, and how to come off; for there is such incertainty in all Humane Af­fairs, [Page 59] that that Course to me seem­eth best, which hath most passages out of it.

Therefore it was well observed by one, that the Turks, who made an Expedition into Persia, and be­cause of the Streight Jaws of the Mountains of Armenia, the Ba­shaws consulted which way they should get in; one that heard the Debate, said, Here is much ado how we shall get in, but I hear no body take care how we shall get out.

SECT. 19.

IN Business be active and indu­strious, for many Men of large Abilities, relying wholly upon their Wit, and neglecting the use of ordinary Means, suffer others, less able, but more active and in­dustrious, to go beyond them.

[Page 60] Diligence alone is a fair For­tune, and Industry a good Estate. Idleness doth waste a Man as in­sensibly as Industry doth improve him.

Aesop's Fisher could catch no Fish by his playing upon his Flute, but was necessitated, to preserve his being, to cast his Nets and his Tackling into the River.

And you may observe, That in Heaven, the Moving Planets are of much greater Consideration than those that are fixt and do not stir at all.

If Success of Business doth not at first answer your expectation, let no Fumes of Melancholy pos­sess you; use other Expedients and Addresses: For he that constantly makes head against the Assaults of [Page 61] Fortune, shall be sure to be Victo­rious and attain his Ends.

Every Thing hath two Handles, if the one proves hot and not to be touched, you may take the o­ther, that is more temperate.

Howsoever, in doing Business apply your Thoughts and Mind seriously to it, but be not too ea­ger, nor passionately ingage your Affections in it; nor promise your self Success: By this means you will have your Understanding clear, and not be disturbed if you miscarry; which you must make account will often happen to you.

When a Business may turn to disadvantage, it will be your Wisdom to temporize and delay, and get what time you can by de­ferring; because time may occa­sion some accident which may re­move the danger.

But if it be for your advantage, Delays are dangerous, and you [Page 62] must act with secrecy and celerity, which are the two Wheels, upon which all great Actions move.

The Noblest Designs are like a Myne, if discovered, prove ineffe­ctual.

And to spend that time in a grave gaze on Business, which might serve for a speedy Dispatch of it, is to imitate that Musician, who spent so much time in the Tuning his Instrument, that he had none left to exercise his Musick.

If the Matter you undertake be doubtful, warrant your own Dili­gence, but keep no Office of As­surance to warrant the Success: Remember the Italian makes it part of the Character of an Englishman, when he is to undertake any thing, presently he saith I'll warrant you, but when he misseth of his Undertaking, he saith, Who would have thought it? [Page 63] However use Circumspection in all your Actions, for he who in­tendeth what he doth is most likely to do what he intends: Half doing in any thing, is worse than no doing; and a middle course in case of Extre­mity, of all is the worst.

It was Excellent Advice of Tibe­rius Caesar, Non omittere caput rerum, neque te in casum dare: Follow safe Courses by Reason rather than happy by Chance.

Yet some things must be ventu­red, and many things which exceed the Prudence of Man, are often by Fortune disposed to the best.

Certain it is, That he who will commit nothing to Fortune, nor undertake any Enterprize, whose Event appeareth not Infallible, may escape many Dangers by his wa­ry Conduct, but will fail of as ma­ny Successes by his unactive Fearful­ness.

[Page 64] All that a Wise Man therefore can do, is to attempt with Pru­dence, pursue with Hope, and support intervening Accidents with Patience.

SECT. 20.

IT will be great Prudence in you, rightly to take hold on Opportunities, for Opportu­nity admits of no other Game; and those that have lost their first Hopes, any thing that is future seems best.

In management of Affairs stand not upon niceties and punctilioes of Honour, but by fair Compli­ance gain your ends: Heat and Precipitation are ever fatal to all Businesses; a sober Patience and a wise Condiscention, do many times effect that which Rashness and Choler will certainly ruin and un­doe.

[Page 65] Keep Formality above Board, but Prudence and Wisdom under Deck; for nothing will give a greater stop or remora to your Affairs, than to be esteemed Wise by them with whom you are to Deal; it will beget Jealousies in them, and your Wisdom will be but as an Alarm to them never to come unprovided, when they have any concern with you.

If you are to negotiate a mat­ter with any Persons, observe their Temper, and (as far as Prudence and Discretion will give leave) comply with their Humour; suf­fer them to speak their Pleasure freely, rather than interrupt them; provoke them to speak, for they will out of Ignorance or Inexperi­ence, let fall something which may be for your advantage.

Give fair Words, and make large Promises, for they are the most powerful Engines to work your Ends.

[Page 66] Converse with all Men as Chri­stians, but if you have to do with any Stranger, look upon him as one that may be unjust (it's severe but it will be your own safety) if he proves otherwise, he doth but fail your expectation; for believe me (and I have found it to my cost) nothing will undo you more than to rely too much upon the Honesty of other men.

And if possible order your af­fairs so, that he with whom you are to deal, perform first, when that is done, if you be deceived, you may thank your self.

If at any time you shall be over­much pressed to do any thing hastily, be careful, Fraud and Deceit are always in haste: Diffidence is the right Eye of Prudence, Cavendo tutus.

In all great Actions take many (if you please) to your Assistance, but few to your Trust.

[Page 67] When you have a present good in prospect, which may turn to Advantage, decline it not by the importunity of others, if you do, you will make work for Repen­tance; let the Business of the World be your Circumference, but your self the Center.

If you meet with a Person that is more Compliant or Officious un­to you than usual, have a care, for he hath some design upon you; and he either hath or doth intend to deceive you.

Never put your self into the power of any Person how he will deal with you; if you come to de­pend upon the Charity of others, you are undone; therefore always stand upon your guard.

SECT. 21

KEep an exact Diary of all your Actions, and the most memorable Passages you hear or meet with.

And if in the conduct of your Affairs you have been deceived by others, or have committed any Error your self, it will be Dis­cretion in you to observe and note the same, and the Defailance, and the Means or Expedients to repair it; it will make you more Pru­dent and wary for the future.

For let me tell you, No Man is truly Wise but he who hath been deceived; and your own Errors will teach you more Prudence than the grave Precepts or Exam­ples of others.

At a time there was a great Con­test between Folly and Prudence which should have the Precedence; [Page 69] the Difference grew so high, that they agreed to refer it to Jupiter, who hearing what could be said on both sides, at the last gave this Judgment, That folly should go before, and Prudence follow af­ter.

Let all your Observations and Remarks be committed to Writing every Night, before you Sleep, and so in a short time you will have a Dictionary of Prudence and Experience of your own making.

For Wise Men now begin, not to be content to inhabit the World only, but to understand it too.

SECT. 22.

IT will be great Prudence in you well to study the Art of Complacency, certainly an Art of excellent use in the conduct of Affairs.

For there are so many Circum­stances [Page 70] in the way to an Estate or Greatness, that a Morose or Pe­remptory Man, rarely attains ei­ther.

Make Sail while the Gale Blows; follow the Current whilst the Stream is most strong; for if For­tune be followed, as the first doth fall out, the rest will commonly follow.

Never violently oppose your self against the torrent of the times you live in, thereby to hazard your Fame or Fortune; but by fair Compliance attain your safety.

Plato compares a Wise Man to a good Gamester, which doth ac­commodate his Play to the Chance of the Die.

So should a Wise Man accommo­date the Course of his Life to the Occasions which do often require new Deliberations.

You must imitate M. Portius Ca­to, who was of such a Temper, [Page 71] that he could fashion himself to all Occasions; as if he were never out of his Element. A Wise Pilot al­ways turns his Sails according to the Wind.

Be not singular but observe the Humour and Genius of the times; for he that with the Camelion can­not change Colour with the Air he lives in, must with the Ca­melion be content to live only on the Air.

I must confess I am by the Ma­lignity of my Stars, very Morose and Tart; I cannot asservile my self to the Humour of other Men; I cannot with Anaxagoras main­tain Snow to be Black, nor with Favorinus a Quartan Ague to be a very good thing; but must ap­pear without any Disguise, and declare my Judgment according to my own Sentiments.

I have no Sol in me, nor am I Ductile; I cannot mould my self [Page 72] Platonically to the Worlds Idea: I had rather lose my Head than stoop to any low and un-becoming Action. In my Solitudes, I can bless my self when I contemplate the Felicity that my Ashes will meet with in the Urn.

SECT. 23.

HE that in a Wicked Age will endeavour to do that which ought to be done, or to study to be truly Vertuous and Just (which I wish you ever to be) will thereby hazard his For­tune and his Safety, and believe me, more Men are undone for their Vertues than for their Vices, and a good Man is more in danger than a bad.

A Plebian moved in the Senate of Athens to have Aristides ba­nished; being asked what displea­sure Aristides had done him, he [Page 73] replied, None, neither do I know him, but it grieves me to hear every body call him a just man.

Theodorus, the Patriarch, was scoffed at by the Grecian Court, as an Antick for using Goodness when it was out of fashion, and adjudged Impudent for being Ver­tuous by himself.

In elder story it passed for an Oracle of Prudence, that Honesty was the best Policy, but in Mo­dern practice you will find that policy is the best Honesty: To deal justly looks like a piece of Knight­erranty, and a good Man is but Apuleus.

Vertue and Integrity when in­versed Men were Good and Inno­cent, were great Securities, but in a depraved State they are but as traps to ensnare those who do pro­fess them.

But if it shall be your infelicity to live in bad times (as I wish you the [Page 74] best) I hope you may be the better for them by an Antiperi­stasis.

If the times be perilous, you must as a discreet Pilot, play with the Waves which may indanger you; and by giving way thereun­to avoid the hazard: So the Tem­pest may shake, but not rend your Sails.

In all Factions carry your self with moderation, and so you may make use of them all.

And herein Pompontus Atticus was so happy, that all Factions loved him, and studied to do him kindness, and in the midst of them lived in Peace and Prosperity.

Factions in State never long hold their ground, for if they be not suppressed by the power of the State, they will be ruined by some Distempers rising in their own Party.

But in Popular Commotions, if [Page 75] you stand Neutral, you will be sure to run the fortune of the Bat, to be picked by the Birds, and to be bitten by the Mice.

I am of that boon Courage, that I had rather be devoured by a Lion than stung to death by Flies.

Neither can I suit my self with those Persons who act for their ad­vantage, like the Bird whereof Leo Affricanus makes mention, which when the King of Birds demanded Tribute would always rank him­self amongst Fish, and when the King of Fishes required his Service, would be always with the Birds.

But if any signal infelicity shall happen to fall upon you, the only way is, not to sit still, but to resolve upon action; for so long as nothing is done, the same acci­dents which caused your misfor­tune do still remain; but if you act something, you may deliver your self: However you express a [Page 76] brave Spirit, that you durst attempt it.

But that which is out of your power let it be out of your ear: you may if you think fit, give your self much trouble, but leave God to govern the World as him­self pleaseth.

If you will live comfortably, let God alone with his Providence, and Men with their Rights.

SECT. 24.

IF you aim at advancement, be sure you have Jovem in Arca, otherwise your flight to Pre­ferment will be but slow without some Golden Feathers.

You must study to enworthy your self into the favour of some great Person, upon whom you must lean rather than upon your own Ver­tues; if not, you will be like a Hop without a Pole, for every one to tread upon.

[Page 77] Though Vertue be a Patient for Honour, and Preferments ought to be an encouragement for Worth. Yet in the Epoche and Account of Times, we have observed that Men of the greatest Abilities are on Design supprest; and they deal with Persons of the best Accom­plishment as the Birds in Plutarch did, who beat the Jay for fear in time she might become an Ea­gle.

And it hath been the unhappy sate of many Vertuous Persons, who like the Axe after it hath hewed out the hard Timber, to be hanged up against the Wall unre­garded; or like a Top which hath been for a long time scourged and run well, yet at last to be lodged up for a Hobler.

But methinks it's great pity to see the Courtain drawn between a Vertuous Person and Prefer­ment.

[Page 78] Yet I cannot with Carneades maintain that Injustice is to be preferred before Justice; or that it's better to be a Knave than a Vertuous Honest Man.

But many times I am under such a Paroxism, that I am almost in­duced to think that it's better to be Fortunate than Wise or Just, and cannot but with Brutus cry out, ‘virtus colui te ut rem, at tu nomen es inane.’

Therefore if you design to rise and become great, I would not ad­vise you to accomplish your self o­vermuch, or study to be very Learned or Wise; for I have ob­served that Wisdom many times gives a check to Confidence, which is the Scale and Rundle by which many climb up to the Pinacle; and I find by experience, that un­der [Page 79] Heads and narrow Souls by In­dustry, accompanied with Ambi­tion and Covetousness, work Won­ders, and do the Business of the World.

A little good Fortune is better than a great deal of Vertue; and the least Authority hath advantage over the greatest Wit.

SECT. 25.

BUt let nothing disquiet you, a Vertuous Person will at one time or another be thought good for something; and a Wise Man will once in an Age come in fashion.

I am much pleasd with the Re­marks of Themistocles upon the A­theneans, who resembled himself to a Plane-tree, the Leaves and Boughs whereof Men break off in fair Weather, and run under it for shelter in a Storm.

[Page 80] You must know that Honours and Preferments are rarely the re­ward of Vertue, but the Issue of Pleasure or Interest: Is it not strange to observe a Person raised to the Dignity of a Constable of France, for having taught Mag­pies to fly at Sparrows.

To what Grandeur do you think such another Person as Domitian, if he had lived in that Princes time, would have advanced himself un­to who was so excellent at catch­ing of Flies? But let Honour be your Merit, not your Expectation; and attain to Preferment, not by Winding Stairs but by the Scale of your own Vertues: If you miss of it, you must be content; there is a Reward for all things but for Vertue.

And it's sometimes a greater Ho­nour to fail of the Reward of Me­rit, than to receive it; the glory and highest recompence of Noble [Page 81] Actions, is to have done them; and Vertue out of it self, can find no Retribution worthy of her.

SECT. 26.

BEware of Ambition (that o­ver-rides without Reins) lest you catch a Fall.

God gives Wings to the Ant, that she may destroy her self the sooner.

And many Men, like sealed Doves, they study to rise higher and higher, they know not whi­ther, little considering that when they are mounted to the Solstice of their Greatness, every step they set is paved with Fate, and their Fall, how gentle soever, will never suffer them to rise again.

Let it be your Ambition to be Wise, and your Wisdom to be Good: Reject Opinion, and you are like a Ship in the Harbour safe: [Page 82] It's the unhappiness of many Men, to covet the greatest things, but not to enjoy the least. The Desire of that which we neither have nor need, takes from us the true use and fruition of that we have already.

A Wise Man, like Empedocles Sphere, is round, and all like it self.

That which a Sober Man hath to do in this World, is to make his life comfortable.

Ever think, it's the best living in the Temperate Zone, between nec splendide nec misere.

If Heaven shall vouchsafe me such a Blessing, that I may enjoy a Groat or a Mole-hill with con­tent, I can look upon all the great Kingdoms of the Earth, as so many little Birds Nests.

And I can in such a Territory prune my self, as much as Alex­ander did, when he fancied the [Page 83] whole World to be one great City; and his Camp the Castle of it.

If I were advanced to the Ze­nith of Honour, I am at the best but a Porter, constellated to carry up and down the World a vile Car­cass: I confess my Mind (the No­bler Part of Me) now and then takes a Walk in the large Cam­pagne of Heaven, and there I con­template the Universe, the Myste­rious Concatenation of Causes, and the Stupendious Efforts of the Al­mighty: In Consideration whereof I can chearfully bid adieu to the World.

You will find by Experience (which is the best Looking-glass [Page 84] of Wisdom) that a Private Life is not only more pleasant, but more happy than any Princely State.

I can easily believe, That Di­oclesian after his Retreat from the Empire, took more content in ex­ercising the Trade of a Gardiner in Salona, than in being Emperour of Rome; for when Maximianus Herculius went to him to resume the Empire (which he had with much felicity governed for twenty years) he returned this Answer, That if he would come unto Salona, and observe the rare Productions of Nature, and see how well the Coleworts which he had planted with his own hands did thrive and prosper, he would never trouble his Head with Crowns, nor his Hands with Scepters.

And sometimes I think, that Dy­onisius took as great pleasure in com­manding his Scholars in Corinth, as in reigning over Syracuse.

[Page 85] This made Scipio, after he had raised Rome to be the Metropolis of almost the whole World, by a voluntrary Exile to retire himself from it; and at a private House in the middle of a Wood near Lin­ternum, to pass the remainder of his glorious Life, no less glori­ously.

The tallest Trees are weakest in the tops, and Envy always aimeth at the Highest.

Those who have been bad, their own Infelicity praecipitates their Fate; if good, their Merits have been their ruin.

If they have been fortunate a­broad, they have been undone at home by Fears and Jealousies.

If unsuccessful, the Capricio's of Fortune, are counted their Miscar­riages, and their Unhappinesses esteemed for Crimes.

Howsoever a Vertuous Honest Man (as I wish you ever to be) [Page 86] though his Bark be split, yet he saves his Cargo, and hath some­thing left towards his setting up again.

But if it be your Fortune to rise and become a Favourite to a great Person, as you may have some hopes in Eutopia; for I have heard Men are advanced there for their Merit and Worth.

You must understand there are many Doors which open to Pre­ferment, but the Prince keepeth the Keys of them all.

Therefore be sure to study well the Alphabet of his Humour; and observe his Inclinations, as the A­stronomers do the Planet Domi­nant, and the Mariners the North Star.

For Great Persons accompt them the Wisest Men, that can best suit themselves to their Humour; and usually they tye their Affections no further than their own Satisfaction; [Page 87] and to deal truly with you, the life of those who wait upon great Persons is nothing but the Art of Fencing. He that on the right or left hit their Humour, win and partake of their Bounty, but not he that useth much Skill.

Therefore as Princes have Arts to govern Kingdoms, so Favourites must have Arts by which they must govern their Prince.

Desire not to monopolize his Ear, for his Misadventures will be imputed to you; and what is well done, will be ascribed to him­self.

Too great Services will be over­sights and weakness in you; that Merit to which Reward may easily reach, doth ever best.

To study the Humour of a Prince may for the present advance, but to understand the Interest of his Kingdom, is alwayes secure.

[Page 88] He that serves a Princes private Interest is great for a time, but he is always so who is careful of the publick good.

Be ready to give an account, if required, of all your Transactions: for he is like Gold which hath too much allay that feareth the touch.

SECT. 27.

IN all your Deportments be humble and of easie access; a Favourite is like Coin, to which Vertue may give the Stamp, but it's Humility must give the Weight.

A high Fortune, like great Build­ings, must have low Foundations.

Pride doth ill become any Person, and though no Man be thereby in­jured, yet it doth move in others an offence; for none can indure an excessive Fortune any where so ill, as in those who have been in an e­qual degree to themselves.

[Page 89] You must be Minimus in summo, like the Orient Stars, the higher they are the less they appear; Hono­ris bonum sine clavi & sera; It's like the Rose, which in the Even­ing makes its Tomb of the Scarlet, which in the Morning it made its Cradle: To be proud of Know­ledge is to be blind with Light; to be proud of Vertue is to poi­son your self with the Antidote; to be proud of Authority is to make you raise your Downfal.

A Country Man in Spain coming to an Image enshrined, the first making whereof he could well re­member, and not finding that respectful Usage which he expe­cted, You need not (quoth he) be so proud, for we have known you from a Plum-tree: Have a care you do not find the Mythology in your self.

To be humble to Superiors is Duty, to Equals Courtesie, to In­feriors [Page 90] Nobleness, to all Safety.

Be careful not to exasperate any Sect of Religion; Rigor seldom makes ill Christians better, but many times it makes them reser­ved Hypocrites: Zeal doth well in a private Breast, and Moderation in a publique State.

Never do that in Prosperity, whereof you may repent in Adver­sity.

Ever think Goodness the best part of Greatness; when Honour and Vertue are in Conjunction, it's a noble Aspect, and Jupiter is Lord of that Ascendent.

But greatness without Goodness, is like the Colossus of Rhodes, not so much to be admired for its Workmanship, as its huge Bulk; therefore make Goodness like a Diamond set in Gold, a support to Greatness.

Greatness may build the Tomb, but it's Goodness must make the Epitaph.

SECT. 28.

GIve things the right Colour, not varnishing them over with a false Glass: A Flat­terer is a dangerous Flie in a State, yet they thrive and prosper better than the most worthy and brave Men do.

I have much of the Genius of that Courtier in me, who being asked by Heliogabalus, How he durst be so plain? Because I durst die, said he, I can but die if I am Faithful, and I must die if I Flat­ter.

But I would advise you to have so much of the Persian Reli­gion in you, as to Worship the rising Sun; you must learn to tran­slate into English, Neminem tristem demittere; and when you cannot give Men satisfaction in that they desire, entertain them with fair [Page 92] Hopes; Denials must be supplied with civil Usage, and though you cannot cure the Sore, yet your Prudence may abate the sense of it.

If you have any Vertuous De­sign in projection, it's Prudence before you come to Action, some­times to give things out on pur­pose, to see how they will take; by that means you will discover the Inclinations of the People; if it hath no fair reception presently check it, and make no farther progress.

If you desire that the Designs you labour with, may not prove Abor­tive, do not assign them a certain day of their Birth, but leave them to the Natural Productions of fit Time and Occasions; like those cu­rious Artists in China, who tem­per the mould this day, of which a Vessel may be made a hundred years hence.

[Page 93] If you have Enemies, as you must expect many, being great in your Masters Favour, the better to e­stablish your self, is privately to give out false Libels and Reports, tending to your own Disgrace; your Enemies like Powder will fire at the first touch, and then you know what you have to do: And to deal plainly with you, the great­ness of one Man is nothing but the ruine of others, and their Weakness will be your Strength.

SECT. 29.

BUt if any Pasquils or Libels shall be vented against you by others (as the most excel­lent Persons many times are insested with them) it's more Prudence to bury them in their own Ashes, than by confuting of them, to give them new Flames; for Libels neglected will presently find a Grave.

[Page 94] But let me tell you, As false Rumors and Libels are not always to be credited, so are they not always to be condemned; it being no less vain to fear all things, than dan­gerous to doubt of nothing.

And we have Learned by Expe­rience, that Libels and Pasquils (the only weapons of some unhap­py Persons) have been proemial to the Ruin and Destruction of the bravest Men.

You must be careful to keep an Ephemerides, to know how the great Orbes of the Court move; and if any new Star shall arise out of the East, and Men begin to worship it, you must study either to eclipse or suppress it; therefore it will be prudence to cut off all steps by which others may ascend to height or grandeur, for if you leave any stairs standing others will climb up.

And I must tell you, it's more [Page 95] safe at Court to have many Ene­mies of equal Power, than one false and ambitious Friend who hath absolute Command.

But in case any shall get up, you must by your Sagacity remove him out of the way, under pretence of some honourable Em­ployment or otherwise; when that is done, you know how Augustus Caesar dealt with Mark Anthony when he got him from Rome into Aegypt.

It hath been the practice of some, like the Fox, to thrust out the Badger that digged and made room for him, but this must be left to your Discretion.

In all Business ever pretend the publick good, that will make you popular, and so you may with more safety and security drive on your own private Interest; and let me advise you to be so faith­ful a Servant to your Master, [Page 96] that whatsoever you do your self, you suffer no others to deceive him.

Study what you can to partake of his Bounty, the more you ob­tain from him the greater is your security; for he will look upon you as his Creature and by him raised, and so will endeavour to preserve you; but if you propose any thing which you are afraid will hardly be accepted or granted, offer it by parcels, that one piece may be digested before the other be presented.

In all your Negotiations you must have an indiscernable way of Intelligence, as Angels have of Communication: Gyges's Ring will be of great use unto you, for he observeth best, who is least ob­served himself.

And if you design your own safety ever speak Truth, for you will never be believed; and by [Page 97] this means your truth will secure you if questioned, and put those you deal with (who will still hunt counter) to a great loss in all un­dertakings.

It will be Prudence in you to op­pose in Council all Resolutions as to Business of Importance in Dubi­ous Matters; if the thing designed succeed well, your advice will ne­ver come in question, if ill (where­unto great undertakings are sub­ject) you may make advantage, by remembring your own Coun­sel.

But in great Concerns it will be your Wisdom not to rest in the dull Counsels of what is lawful, but to proceed to quick Resolutions of what is safe.

Admit none to be of your Cabal but such as have their Fortunes solely depending upon you.

In dangerous Attempts put o­thers before you to Act, but ever [Page 98] keep your self behind the Cur­tain.

In doubtful Matters you must be always provided with some cunning Stratagems, either to baffle your Enemies, or else to secure your self and your own party.

If by Wisdom you cannot attain your Ends, use Argenta tela, they never fail; for Virtutem & sapientiam vincut, Testudines: And as Men have a Touch-stone to try Gold, so Gold is the Touch-stone to try Men.

SECT. 30.

I Have hinted these unto you, not that you should act any thing against Honour, or the Dignity of your Religion.

Prudence is an Armory, wherein are as well Defensive as Offensive Weapons; of the first you may make use of upon all Occasions, [Page 99] but of the other only upon Neces­sity.

We know that the Apocrypha is allowed to be digested into one Volumn with the Sacred Word, and read together with it, but where it thwarts that which is Ca­nonical, it's to be laid aside.

Policy and Religion, as they do well together, so they do as ill a­sunder; the one being too cun­ning to be Good, the other too simple to be Safe, therefore some few Scruples of the Wisdom of the Serpent, mixt with the Innocency of the Dove, will be an excel­lent Ingredient in all your A­ctions.

SECT. 31.

BUt I have stained too much Paper▪ I must with Apelles Manum de Tabula; if you be mounted on the Pyramid of Ho­nour, you must know it hath but one Point, and the least Step may hazard your Fall.

If you should chance to lose your self in the Empire of Greatness, return to your own Solitudes and Privacy, and there you may find your self again.

Let no condition surprize you, and then you cannot be afflicted in any: A noble Spirit must not vary with his Fortune; there is no Con­dition so low but may have Hopes, nor any so high that is out of the reach of Fears.

In your worst estate hope, in the best fear, but in all be circumspect; Man is a Watch which must be [Page 101] looked too and wound up every day.

It no less becometh the worthi­est Persons to oppose Misfortunes, than it doth the weakest Children to bewail them.

It's the temper of a brave Soul always to hope; Adversities are born with greater Glory than de­serted: For such are the Comforts of unhappy Vertues and innocent Souls.

It was a rare temper of Eumenes, whose Courage no Adversity ever lessened, nor Prosperity his Cir­cumspection. One month in the School of Affliction will teach you more, than the grave Precepts of Aristotle in seven years; for you can never judge rightly of Humane Affairs, unless you have first felt the blows and deceits of Fortune.

SECT. 32.

I Am not (I bless my Stars) di­sturbed at any thing, neither doth Passion disquiet me: I hate nothing except it be Hatred it self; and I am no more troubled for the want of any thing I have not, than I am because I am not the Sophy of Persia, or the Grand Signiour: He is a happy man that can have what he will, and that I profess my self to be, because I will nothing but that I can have.

I am much delighted with the pleasant humour of Thrasylus, and can in my own conceit make my self as rich as the Indies.

I am a little World, and injoy all things within my own Sphere: Ho­nour and Riches, which others do aspire unto, I do now possess and enjoy them in my self: Health is the temperate Zone of my Life; [Page 103] and my Mind is the third Region in me; there I have an Intellectu­al Globe, wherein all things subsist, and move according to my own Idea's.

Doth any Man rob you of your Goods, consider that God by that Man takes back what he hath only lent you; the thing you fore-saw is come to pass, and what should amaze you? That which hath hap­pened out, 'tis but that which you have often seen and known.

All things, by Nature, in the U­niverse, are subject to alteration and change: How ridiculous then is it, when any thing doth happen, to be disturbed, or wonder, as if some strange thing had happened?

I must own my self as a part of the Universe, and therefore can­not be displeased with any thing that happens to my particular share; for nothing which is good to the whole, can be hurtful to that which is part of it.

[Page 104] However Innocens sit Animus iniratâ fortunâ; for Vertuous Per­sons, like the Sun, appear greatest at their setting: And the Patient in­during of a necessary evil, is next unto a voluntary Martyrdom.

Adversity overcome, is the highest Glory, and willingly undergone the greatest Vertue; Sufferings are but the tryal and touch-stone of gallant Spirits.

SECT. 33.

ANd though you are fallen from your Princes Favour, yet you may be a Rex Stoi­cus, a King in our own Microcosme; and he who knoweth how to rule that well, may despise a Crown: Thrones are but uneasie Seats, and Crowns nothing but splendid Mise­ries.

The change of your Fortune may diminish your hopes, but it will increase your quiet; you must un­derstand that Favourites are but as Counters in the hands of great Per­sons; raised and depressed in valu­ation at pleasure.

There is no constancy either in the Favour of Fortune, or in the Affection of great Persons; so that no wise Man can trust the one or depend safely upon the other.

But whatsoever the Traverses of Fortune are, let no discontent sur­prize you; if the thing be within your power, manage it to your content; if not, it's weakness in you to be disquieted.

Do your best, that the best may happen out; if that do not yet think it best: However it will be but Piety in you to submit to Di­vine Providence.

[Page 106] A humble Soul, like a White Sheet, must be prepared to receive that which the hand of Heaven shall imprint upon it.

Never antidate your own Mis­fortune, for many times Men make themselves more miserable than in­deed they are; and the Apprehen­sion of Infelicity doth more afflict them, than the Infelicity it self.

Hope will be your best Antidote against all misfortune, and Gods Omnipotency an excellent means to fix your Soul.

If you be not so happy as you de­sire, it is well you are not so mi­serable as you deserve; if things go not so well as you would they should have done, it's well they are not so ill as they might have been.

If you seriously consider, you have received more good than you have done, and done more evil than you have suffered.

Measure not Life by the enjoy­ment [Page 107] of this World, but by the preparation it makes for a better, looking forward what you shall be, rather than backward what you have been: Believe me, he that anchoreth one thought upon any thing on this side Heaven, will be sure to be a loser in the end.

To serve God, and keep his Com­mandments, is the onely Wisdom, and will at last, when the account of the World shall be cast up, be found to be the best Preferment and highest Happiness: And so fare­well; remember your Mortality and Eternal Life.