I Have alwayes thought that our Ancestors were freed from many of those troubles which are to us both continuall and vexatious; in that they did not, as it is now our practice, retain in their Families, and in the number of their domestiques, any but such as were absolute Slaves, to serve them in the ordering of their Victuals, attending of their Persons, and other private exigences. For whereas Man is naturally proud, haughty, and much more quallified to command, th • n obey; it cannot choose but be a troublesome, and odious affair to be a Master over such whose courage is yet entire, and their Spirits no way enfeebl • d. And therefore I believe the ancients had no difficult or unpleasant task, The inconvenience of our usuall servants, if compared with slaves. to command over persons that were already subdued, and tamed by captivity, exchange of fortune, and hard usage, or from their infancy inured to Slavery. We have to do with men Sturdy, Strong, and as it were Savage, whom not only Nature inspires with an hatred against all subjection, but even the freedome of their condition impowers to resist their Masters. They have rights to pretend to, and are capable of being injured: which occasions quarrels and contests betwixt them and their Masters, and sometimes gives them the face of Iustice. Thus distractions multiply; and we become perpetually embroiled. Nor can it be otherwise; since every man is a partiall Judge in his own case, and puts too great a value on his own performances. Thus it falls out as in auditing of accompts • they can never be ballanced duely, whilst more is set down as disbursed than hath been received. Hence arise those bitter expostulations and complaints; I have spent my selfe in your Family; I have rendred you these and these considerable services; you are redevable to me for the atchievement and glory of such and such enterprises. And on the other side; I have been your constant Patron and friend; you are obliged to me for your edu • ation and subsistence all this while: I have shewed you these and these particular respects, and rewarded you thus and thus.

My own inclinations and common humanity made me esteem it no unworthy or unagreeable designe, to prevent, and allay these so usuall and troublesome quarrels. Wherefore having oftentimes entertained my selfe with those thoughts, The Authour's design in writing. I at length happened to set down certain precepts, and as it were artificiall rules for the management of that mutuall relation, and entercourse which is betwixt Great, and Inferiour persons: which from the resemblance it hath with that of old, is called by the harsh name of Service. And this I did, to the end, that if I had not failed of my intention, both the one and the other sort of men might receive such directions, as if they duly pursued, they might reap all the advantages aimed at in those mutuall relations, and avoid the inconveniences which generally befall them therein.

Now, seeing that it is our businesse to deliver certain directions for our conduct in a particular way of combining, and associating of men together: and seeing there are severall sorts of communities, and associations of men, contracted upon sundry, and different grounds: It is necessary that first of all we distinguish and separate from all others that kind of Society whereof we intend to treat; Severall sorts of relations and dependances amongst men. to the end, that although there be some universall precepts which equally concerne all, and the explication whereof is too large a theame to be handled at present, yet such rules as especially appertain to this subject, and mainly conduce to those aimes we now propose to our selves, may be distinctly and plainly set down.

There is no action of man which is without designe; Nothing done by men without some designe, or end. and it is in vain to imagine there is any so good natured, as that their visits and friendships are without particular ends, which though they are not alwayes in our thoughts, yet doe they neverthelesse insensibly rule us, and influence us in all our enterprises. All Societies, applications, and addresses are made either with an intention to delight us, or advantage our selves in the acquiring of things necessary, The severall sorts of relations or Societyes, whereon grounded. or of Power, or of Riches, and such like; or the improving our present acquests, or else securing them unto us: or else wee propose unto our selves the considerations of Vertue, Iustice, and Gallantry, and accordingly frame our comportment. Under the first sort (that I may illustrate it by examples) all lascivious actions, and amours, and such as are transcendently called pleasures, are comprised. The sense of common Vtility and profit is very comprehensive, and includes all the motives wherupon all Estates, and Republiques, all Corporations, and Companyes are erected. For men embodie together in Commonweales, Cities and Corporations, to the end that being thus united they may live safe, and protected from forraigne dangers, and domestick inconveniences: those other Fraternities, and Societies of an inferiour rank to these, are instituted upon hopes of extraordinary advantage, and gaines. Under the third sort is contained that friendship and amity which is managed by vertuous persons, not established upon particular advantages, but resentments of integrity, praise and decency.

Inferiour and ordinary persons when they apply themselves to the friendship of Princes, and Great men, The reasons why meane persons apply themselves to great ones: and why great men retaine them. and also Great personages, and such as are eminent for power, or wealth, when they caresse or admit into their Cabnets and familiarity such as are obscure, inconsiderable, and of little interest: neither the one or other intend by those applications Honesty or a good mine: no, they scarce so much as make that any part of their regards: but they principally, or only pursue therein either profit, or pleasure. All which is evident, in that meane persons propose not to themselves the service of the Iust, the good, the valiant, or best temper • d men, but (if they have opportunity to contrive and choose their relations) they joyne themselves to the Rich, to the Powerfull, and such as are favourite • of the Court, and populace: and having made their own fortunes, as if they had never entertained further thoughts, they retire, or at least covet to disengage themselves. Neither doe the Great, Rich, or ambitious Potentates, employ, or oblige such as are of a severe and inflexible vertue, but such as are diligent, industrious, subtile, of a popular not rigid honesty. A morose integrity with them is as odious, as Bigottery in Religion: it may make the practisers of it admired at best, rather than employed, or confided in. Wherefore I shall omit all those harangues which relate to True and ideated Friendship, when agreeablenesse of manners and conversations doth unite vertuou • persons together in a firme love, and friendship. These are as remote from our purpose, as are the ends thereof from those pursued in that friendship which we now treat of. Things of so different natures are not regulated by the same precepts: nor can they be reduced under one head, which are so disjoyned in their designes, and management.

There is a further subdivision of humane Societies: for they are contracted either betwixt equals, as betwxt Brother and Brother; or betwixt persons of a disproportioned rank and esteeme, as betwixt Parents and Children. It is of great importance in the conduct of our affairs, It imports much to know the grounds on which Socyeties are founded. to understand the nature of that Society and Friendship wee are engaged in: for howsoever the world may give to all one common name, yet are the motives which establish them, and the obligations to prosecute and continue them, very different: and in the engaging therein, and interruption thereof, there is oftentimes neither that • eak • ess • of judgement, nor inconstancy, nor ingratitude, that men of small discretion, and insight into things, doe imagine.

It is not to be questioned under which branch of the last subdivision the Friendship we treat on, is comprised. Every one sees that it relates unto the latter sort. But as evident as it is, that it intervenes only betwixt persons of a different ranke, The relation betwixt Master and servant, Lord and vassal, is betwixt persons of unequall degree. yet do most men either not regard that consideration, or not remember it throughout the course of their life. It behoves us therefore to fixe and determine what that generall aime and scope is, which wee propose to our selves in this society and confederacy, and according to which we ought to forme and conduct our actings: lest by mistakes and misapplications we faile in our projects, and wrongfully condemn others, or render our selves lyable to censure. It is not in this as in other cases, wherein Learning, Power and Riches make this inequality of degree. Age, Nobility, or intrinsique worth and vertue is considered: no, these are not the grand inducements unto, and Pillars of this Amity, but only Riches, Dignity, and Power. And it were to be wished that all these should concur, to the end that the friendship might be the more firme, wherein those ends mankind proposeth to it's selfe in these circumstances, may be all obtained, and no pretense remain for the dissolving, and interruption thereof. But however, it behoves us to consider, upon what grounds our mutuall relation is contracted, and not only what we design, but what they may expect; and accordingly ensure our selves: since, not according to the greatnesse of our own hopes, but the generall answering of all theirs, this sort of friendship is established, and continued. Let us therefore not indulge our selves in phansies, nor attribute more to the resucries of speculative men, nor principles framed in Studies & Hermitages by persons unacquainted with the practice of the world (which alone is the rule of prudent and performing men; and which alone gives actons the repute of being Honourable and Dishonourable abroad) than to the constant course of humane affaires, in which we may daily observe, that upon any great alteration of fortune, the whole nature and condition of this friendship is changed; and it is not more true, that many are reduced to the same levell with, and even below their former equals and inferiours; then it is, that they likewise are enforced (notwithstanding any previous friendship of the nature afore-mentioned, and without any disparagement to such as admit of this vicissitude) to revere, • ourt and complement such as before were their creatures, and at their devotion. In all which accidents there is nothing strange, but the alteration of Fortune; with which such extravagances are usuall, in advanc • ing, equalling and debasing men: and they who understand themselves comply with her disports, and accordingly demeane themselves, Cases altering, but not they. Wherefore in all Communities, and Leagues of Friendship, let this be a generall and infallible direction, A generall rule to be observed in contracting any dependance. That every person engaging therein, throughly • xamine the designe and ends upon which he and others enter thereon; and let him carefully inquire into his own condition and abilities, and impartially judge how much he doeth contribute to the upholding of that amity: and accordingly as he findes himself to be of importance to the other contractors, and subservient to the ends they have in ambitioning his friendship, so farre let him value himself, and expect to be valued.

But it is usuall with men to cast up their reckonings otherwise, and they are thereby precipitated into great errours and absurdities. Wherein I would willingly undeceive them, that they might not give themselves and others the troubles they perpetually doe. Wherefore as often as they shall enter upon those debates, they ought to remember, that it is not every thing which ought to be put into the Scales, but only Riches and Power. Forasmuch as upon this account only, and none else, is the relation to rich, and powerfull men sought after, and acquired; and we subject our selves to them in this manner, because of their Riches, and Power. It is but fitting therefore that such as are sensible of the calamities that attend poverty, who are weary of being miserable; such, the meanesse of whose condition is become insupportable to them, and who cannot create themselves a better fortune without the helpes of others, and that power which another must those impertinences, and not place too great a merit in their extraordinary wit, Nobility or Learning, (which yet I despise not; and) wherein they themselves put no great confidence, as to hope, or demand, that in regard of them, they should be equalled or preferred before those others. But perhaps they will say, We are the better men: We exceed them in point of behaviour and vertuous deportment. Our Families are the more ancient, and Noble: In Learning we surpasse them. There is but one advantage they have over us, and that they are obliged for to their Fortune, not desert; had any thing but that blind Goddesse, and chance (propitiou • to none but such as must absolutely depend thereon for their felicity) distributed those favours, we had deprived them thereof, or at lest disputed them. It is well for them, that prosperity is not alwayes the attendant of vertue: and that there is some way to felicify those who deserve nothing, and apprehend nothing. I allow all this • nor doe I silence their objections, by telling them they are partiall to themselves; that they ought to give others leave to judge of their good qualilites, and examine their particular defects: I grant them all they pretend to; and being thus liberall in my concessions, I must yet tell them, that in this kind of relation and friendship, all that they insist on is frivolous, and not to the purpose. It was none of those considerations that endeared them each to the other: It was Riches and Power: It is from hence that those have the preheminence: and the want of them necessitates the others to submission. Either these tearms ought not at first to have been accepted of, or not to be controverted afterwards. There was formerly a Law amongst the Aethiopians, that they should make him King amongst them, who was the tallest person. I would faine know if this Law had not extended so farre as to punish any proud Pe • ant, or Philosopher, that should have ambitioned the Crown? Yet is it true that wisdome is to be preferred before an extraordinary Stature: and it imports more a Nation, that their Prince be endued with knowledge, than bulk of Body: All this is true; yet since the Laws of the Aethiopians have a particular regard to Tallness of Body; the Laws must take place; and Tallnesse must be perferred. So it is with us: we must acquiesce in those conditions which usage and custome hath enacted, and which we our selves (as a part of that multitude which gives Laws and Customes without comptroll) have ratifyed. For so farre ought we to be from adding ought to what hath been appointed, and from giving a value to any thing (howbeit otherwise very considerable,) where custome hath given it a disrepute, or contempt; that sometimes these kind of accessionals become derogatory. This, that modesty which becomes a Virgin in a Cloyster, is criminall in a Curtesan: for since the esteeme of a Curtesan depends upon her spritely ayre, amorous gestures, aspect, discourse and dallyances: All that carryage, all those graces, addresses, mine, and Language, which recommend a beautifull Virgin or grave Matron to our admiration, are unbeseeming in a Whore: and lasciviousness, how criminall and odious soever it be elsewhere, makes up her praise and merit. Upon no other ground than this, was it decreed in some Commonwealths, that those Citizens whose vertues were transcendent, and not of a popular alloy, should be banished, though innocent: nor was this procedure much condemned by the great Philosopher Aristotle; since, in those Republiques all things were managed in a regular way, and all estates and interests reduced to a temperament, it seemed just even to confine vertue it self, and limit her within a mediocrity stricter than nature ever placed her in. Let us then accustome our selves to yeild that precedence and quality to Riches and Power, which usage authenticates: let us be so wise in these friendships, as not to place an undue value upon Nobility, Learning or Vertue. Let us at length behold all such as refuse those termes (of which there is a great number) as we would turbulent and unreasonable persons, who are as troublesome in their friendships, as the seditious are in States.

Thus it is manifest, that in these kindes of associations, such onely are comprehended as are different in power and riches: and the bonds of them are not a particular affection and love each have for others, but utility. From whence also it is concluded (which was before asserted) that they are much mistaken, who think that this sort of friendship hath any affinity with, or ought to be managed according to the principles of true and exact friendship.

Truely those men are very much deceived, and guilty of an intollerable oversight, who exact in these associations, those ardours and deep concerns which are onely to be found in vertuous friendships. Those people ought to distinguish amidst such a multiplicity of relations as encumber and associate men one with another; and not expect to finde every thing every where. For, that any man should demand or imagin that another should quit his own advantage, and abandon his particular profit, to serve him and procure his, and this in such a friendship as is established upon mutual conveniences, is a folly no considering person will fall into, or presume upon.

It is observable, that in this sort of friendship both partyes propose not to themselves the same advantages: but great personages expect from those that are indigent and inferiour to them, service, and an awefull regard: on the other side, necessitous persons purpose to acquire Riches and Honour from Those that are possessed of Wealth and Dignity. For they which are wealthy propose not to themselves by this retinue any further encrease of riches, but they understand that the addresses and dependance of inferiour persons upon them, not onely augments their splendour and glory, but is beneficiall to them in their domestique employments, and hath other conveniences, besides the particular satisfaction they finde therein. Those that are inferiours, by reason of their poverty and that contempt which attends it, seeke not onely their sustenance and advancement, but protection in rich and potent families.

He that depends u • on, or makes use of others, ought to understand their humours and inclinations. Since that things are in this posture; as in all other affairs, it concerns us much to know the qualities and inclinations of those men we negotiate with, so it will not be amisse, in these circumstances, to make a diligent inquiry into the nature and inclinations of those persons with whom wee live, that we may either accommodate our selves to their humours, or refuse advantages that are not to be procured but on such difficult termes as we cannot submit to. In this inquiry it is not necessary that we should be very curious and exact, since a generall account, and such as is commonly if not universally true, will satisfie: and indeed the humours of particular men are so infinite, that if it were requisite to be acquainted therewith, the thing were not feasible.

To begin with a character o • those which are Rich; The character of the humours of Rich men. they are generally inclined to pride, and contempt of others: for they live as if they were masters of whatever the world calls good; and abounding with money, according to which all things are valued, and which is the equivalent price of all things, they imagine nothing to be above their reach, and indeed, not already in their possession. The world is but a great market, in which every thing is sold; the opulent • suppose that whatever they can buy, is no great tender, if given; that no present can be made, which if it were to be purchased, would be too costly for their exchequ • r. And consequently, where no expense is great, no accessional is so considerable as to oblige the receiver to • n extraordinary resentment. Thus they apprehend themselves already possess'd of happyness; and that they may communicate it to others, but not derive any from them. Besides, they behold all men (especially that have the reputation of prudence) to set themselves wholly upon encreasing their estates: they see it to be an indisputable point, that the rich man is never out of esteeme and repute; nor can lose his interest, but with his fortune: that indigent vertue is rather admired, then followed; and that without riches it seldome procures, and never can maintain its esteeme. And as for Power, it wholly subsists by large revenues; and vanisheth without full coffers, or a proportionable credit, which must be made good by an ample treasury at least. Hence they conclude, they may justly bear themselves high, being already 〈◊〉 of what all covet, all men admire, and without which even they who vilifie it cannot subsist, or effect any great exploit. Nor doth it a little adde to their arrogance and insolence, that many are unavoidably forced to apply themselves to them, and petition for many things at their hands. Nor are they free from the vanity of thinking that their riches entitles them to Empire, and that it is • or these treasures, wherewith they abound, that Soveraignety is ambition'd. Thus great riches are attended with vain-glory and insolence: nor are these the onely defects of the opulent, for it is so difficult for men not to be transported with good fortune, that we may reckon petulancy, and a peculiar kinde of wantonnesse which is unexpressible to be another of their vices. They are also addicted to luxury; and where delicacy is not the nature of the men, it is their practise; because the ostentation of happinesse, is a part of it. In fine, great riches are never without, and o • tentimes create great follies: but Civill happinesse depends upon them; and good fortune is so inseparably annexed to them, that even in common speech, by those great fortunes which befall us, we understand nothing but great riches. All these Vices in rich men, The hu •• urs of men newly made rich. more notoriously affect such as have newly acquired their riches, then • hose to whom they have descended by inheritance. For custome takes away the admiration and value we frequently have for things; and the easinesse of the purchase lessens our esteeme for them: besides, who are ignorant of the miseries of an irrelieveable condition, & of the benefit that arises from small supports therein, or universall deliverance from it, understand not the happinesse they enjoy themselves, and conferre on others. But such as are sensible with how much care 〈◊〉 industry, or unexpected good fortune (which happens but to some) they enriched themselves; who retain a perfect memory of their wants, and the miseries it occasioned them, and the poore and necessitous thoughts and actions it put them upon; they are surprised with the change of their estate: and as men newly escaped from precipices and as yet filled with horrour and affright, magnify their passed dangers beyond reason; so doe they too much exalt their present enjoyments, and too overly behold the miserable and the poor. Whereunto if we adde this other circumstance, that those who arrive to these suddain riches, are neither men of any education, nor insight into the nature of things, nor acquainted with the humours of men whom they retain or converse with; we will les • e wonder at those follyes, and that vanity which their former, ignorance, meane spirit, and so vast and unthought of change of fortune, (requiring a novell gar • , addresses & parts; which they are not accustomed unto) produces in them. Examples whereby to verify and illustrate this character, are obvious in the City of Rome, and elsewhere.

If any think they are injured by this character, and suppose themselves free from the vices we impute to them; they apprehend not things aright, since th • universality laeves roome for particular exceptions, and whilest the usuall defects of rich men are set down, occasion is given for them to glory that they are not such.

As for the manners of such as are of great Power and Authority, The humours of men in power. they are partly agreeable with thos • of the rich, already mentioned; partly they are better they being commonly endued with a manly spirit, courage, activity of mind, and a • incessant desire of glory: And as in the atchieving of high enterprises, the concurrence of other is necessary; So it is to the celebrating 〈◊〉 their praises, and compleating of their honou • which is nothing but the opinion others have i • their deserts; and supporting their power an • interest, which is insignificant without a mult •• tude of firme dependences. Whereupon the comport themselves rather with gravity, the insolence, towards their inferiours.

And thus much may uffice • or the humou • of such as are rich, and powerfull • The poore and needy are sufficien • described in their natures, The humours of the poorer sort. I adde that they are directly ••• posite to those others already character'd.

Wherefore those poor people which depend upon rich, Poor dependants, how they are to deport themselves to wards their Superiours. and Potent persons, ought to resolve with themselves to beare with all their inconveniences, their contumelies, injuries, and follyes, and not only to employ their patience in enduring them, but their prudence to conceale them: and enforce their inclinations, if possible, to love them; which if they cannot doe, they must make it their care to pay them all those regards and services, which the most affectionate would; for it is naturall for them to desire every one should love them: it being a certaine acknowledgement of their worth, and a testimony rendred of their agreeable carriage, when they are beloved: it being impossible for a man to affect a person whom he approves not of. Thus rich men arrogate all things to themselves, and are extraordinarily pleased with the addresses, and respects of their friends, who are in this case as so many d • ponents for the worth of the Grandee.

But it is a difficult matter to comply with the impertinencyes and follyes of these men: They are to beare with their defects and follyes. and to love a person whose foolery, and defects are so palpable, that he must be stupid who sees them not, and worse who approves them. All this is true, bu • since, as Tiresias in Horace sayes, Since you cannot your selfe supply, But on another must relye: You must submit to all this, and endure those conditions patiently, which you cannot otherwise decline. Wherein you ought so much the lesse to scruple, since this kind of friendship is not established upon reall vertue, bu • advancement and profit. They are therefore to b • condemned as troublesome & malapert fellowe • and ignorant of what becomes them: wh • like (Davus the servant in Horace, durin • the Saturnalia, or twelft-night-Kingdom) deport themselves insolently, and reproa •• their Patrons all the year long, as he did i • those Holy-dayes. 'Twas Fortune that preferred thee; In one nature we agree. Curs'd chance! my vertue's my disaster! I am all worth: but you're my Master. This language is not to be admitted; an • proves often fatall, where the Patron is as po • erfull, as he is proud: Wherefore we ough • not only to avoid such words as these, but even to shunne such thoughts. For if once • man indulge himself in those cogitations, They ought not to think ill of them. it is impossible but he will lessen his esteem, and consequently fail in his respects, and the punctuality of his applications to his Patron, whereon depend this whole friendship and relation. They are no les • e faulty, and incurre the same prejudice, who speak ill of their absent Patrons, and derogate from the reputation of those they ought to revere, Much lesse to detract from them. and from whom they draw great advantages. These men certainly are doubly peccant, both because they perform not their duty, and because they act repugnantly, to what they speak: for they live with, and are the followers of one to whom they doe not vouchsafe a good word.

Those also that are proud and haughty ought to decline carefully these relations, Nor to demeane themselves proudly. and friendships, for there is not any thing so inconsistent with humble addresses, deference, and obsequiousnesse, as a proud mind: for we respect, and abase our selves before such as we allow to precede us in some eminent manner; but such as are highly conceited of themselves, will not yeild the preeminence to another. There is a generation of men in the world who are not more concerned for any thing, then not to acknowledge any man to be better then they, and who are so highly opinionated of themselves, that they think it unimaginable for any person to have acquired that excellence which they possess not. It is intollerable, to say any one is a better man then they; he is only richer, or more powerfull: they have a lesser estate, but are not his inferiours: it is death to them to think that worth • and not Poverty should discriminate them. These are morose, melancholique, and peevish persons, that keep accompts of their services, and register punctually every bowe, cringe, and complement they make, and every good look, or acknowledgement, they are appayed with. If they be at any time reproved, they produce their table-books, and evince thence that the Congees are ballanced, and that they are not behind in any one respect. So much received; so much paid. Oh insupportable vanity! Oh nicety not to be insisted on! These men ought to betake themselves speedily to some other course of life, least they spend their dayes in continuall trouble, and anxiety, and after all sit down with nothing, and curse their sad f • rtune; whereas they themselves only are to be bl • med. He that would thrive in this employment, must be a mild, flexible and good man, who knows when to lower his top-sayles, make his honour subservient to his interest, and to comply with fortune in all her exigences: and all this with a cheerfull soule, or at least with that submission which discovers nothing of constraint and reluctancy: for no man unwillingly serves the person he respects. In this kind of Friendship, since pride in a Patron is a quality generally to be supposed, and since nothing gains so much upon it as complaisance and respect; all poore and meane persons ought to compose themselves with the greatest humility and submissions possible: which they must manifest partly in their words, and partly in their actions. In all discourses and entertainments they must use not only a sweet mildnesse, and complacentiall address, but also reverence: being neither rough, nor servil, or flattering. Which consideration imports them much, since they are certain to have frequent occasions of speaking with them, and there is not any thing sooner engages the affections of a man then an handsome address, and gracefull language. The first caution therefore that they are to observe, But to be humble in their addresses. is, that their language be full of submission, humility, and such deference as also tendeth to the debasing of our selves: for we are born in an age that is extravagantly complementall; nor ought we to be ashamed of an errour so universally received. Custome authenticates our complyance, and to repine were malepertnesse; to condemne it, an insufferable arrogance. It would be tedious to enumerate particular advertisements; to have intimated them is sufficeent.

Moreover if at any time we are compelled to dissent from our Patron, Never to dissent from their Patron's judgement, or • ut modestly. and oppose his judgement, it must be done warily, and very seldom, and never but when it is not possible to avoide it: for it doth not become the same person to dispute, and to obey. It comonly happens at meetings and entertainments, there are dubious and subtile questions proposed and controverted: hereupon several persons of great ingenuity and parts expose themselves thorough their imprudence: for they assume to themselves the whole discourse, as if it were their due: they object, they reply sharply, they propound, they confound all things, they debate obstinately, without end, without moderation, (I had almost said) without sence: this is no signe of respect, or deference. I know they are apt to reply, how they are not to be blamed for refuting an opinion which an ignorant, and illiterate blockhead proposed: he started it on purpose to engage them in talk; the question was intricate and not be resolved in few words, and appertained to those studies in which they were singular: and therefore the mentioning of it could not otherwise be looked on, then as a challenge, or essay of their abilities; and therefore they ought not to be blamed for closeing with a proffered opportunity to manifest their great parts in ample discourses. All this I know: and I am further sure, that where the debates are like to prove obscure or tedious, more will start controversies than will hear them willingly stated: many will object, that will not endure contradiction, and having presumed too much upon their opinions and reasons, hate a confident and poynant refutation. These are to be entreated like friends, not adversaries: every advantage is not to be taken against them, nor every thrust put home, nor must your whole strength be employed against them. There is policy sometimes in abandoning the Field, and quitting a certaine victory: It is not necessary that we alwayes overcome, much lesse triumph: Some Conquests have been fatall to the victors: or else the That is, a victory attended with the ruine of the Conquerors: as a • Thebes the A • gives were overcome by the Cadmeans at Thebes: but they drew upon themselves a War afterwards with the Athenians, wherein they were over come. vid. Erasm. adag. Victory of Cadmus, had never given occasion to the Proverb. But they will rejoyn, that it is a •• fficult thing for a man whose reputation is •• re in question then the thing discussed, being warme with dispute about a thing he is supposed or particularly pretends to be versed in • to restraine himself and to indulge or yeild to an insolent puny; flesh and blood cannot endure this. All this I question not, or, if they will have me to doe so, I allow of. But I am sure, and dare avow it, that this procedure is hurtfull to them: and multiplies adversaries, rather than converts. No generous soul will twice become the scorn of a Pedant; but hate him as uncivill, whose Learning otherwise he would commend. It behoves therefore these kind of men either to regulate their passions, abate of their pride, and confidence, and accommadate themselves to the humours of others: or confesse that they are incapable of this kind of friendship.

Let them also take heed how they railly, To be cautious in their rallying with them. and jest with, rich or powerfull men, when they are not inclined, and in a manner commanded by them to that familiarity: for in raillery there is a freedome assumed, that agrees not, nay, which repugnes with Grandeur; and makes those seem fellowes who are superiours: Besides there goes along with it a kind of security, and presumption upon the others facile nature, which a proude and great spirit will not ordinarily endure. As for the Taunts and Sarcasmes of great men, how sharp and biting soever they be, they are to be entertained with a serenity of look and mind, or pleasantly retorted, and otherwise diverted: there ought to be no resentment, how passionate soever one be; nor how highly soever provoked: no emotion of the soul, or countenance, that may evince our displeasure, or disgust: Great persons think themselves condemned of folly, when their actions are disallowed: which as it is inconsistent with that haughty spirit and arrogance their Greatnesse inspires them with; so it is as unbefitting one that depends on their favour; who owes all his good fortune to them; and who ought rather to reflect upon the unusuall confidence they have in him, by being so familiar; then be angry for their over-acting it. As for sharp replyes and answers upon such jests, they are to be eschewed: it is not for the same person to avenge his wrongs, and to be concluded under obedience. This advise is the more impracticable, by how much more pregnant and quick a mans wit is: for ingenious answers so easily occurre to them, and so unawares fall from them, that without great discretion and command of their tongues, they are to be reckoned amongst the unsociable; and men of dangerous and unagreeable conversation • It requires more then common patience, for a man of spirit, that is alwayes armed, and often assaulted, not to strike again: yet this must not be done in these circumstances: No cause can be just for a man to oppose his Superiours; who if they be overcome, hate; and esteeme themselves foyled, if opposed. Hence we see that being netled with any reply, they immediately change the discourse, and avoide to intermeddle with those that handle them so roughly. Now, as by pleasant converse, continuall applications and g • ntilesses, the proud are gained upon: so they are lost by crabbed looks, melancholique silence and sullynesse of humour. Moreover, it is ridiculous for a man to repine at their jests, whose injuries he must pocket up. It becomes therefore poor & indigent relations, not only to take in good part the sallyes of wit or even immoderate jesting in their Patrons; but also to expresse a great joy and satisfaction in that familiarity they are admitted unto. And in the whole remaining course of their life, let them comport themselves with that moderation, that their discourse be agreeable, and so pleasant as the humo • r of their Patron requires, or will endure: For this is the char • they must sayle by: His will and nature is that rule, according to which they are to frame their speech: And avoid ta • i • urnity and pensivenesse, which (how melancholique soever he be) in a dependant is odious, and displeasing, and commonly suspicious: for it usually creates in Great persons an opinion, They are not to be of a sullen humour, or aspect. that such as are sad, dislike their own condition, or the behaviour of their Patrons: neither of which is acceptable. They ought not also to be talkative, nor intrude into his privacyes, or debates: this is irreconcileable with that reverence that is due from them. Nor ought they to seek, Nor forward in discourse. or minister occasion of discourse; but stay till it be given, or that they be commanded to doe it, thereby to passe away the time; as often it happens. For it becomes those, as Great men, to choose what matter they will hear spoken of; and he is justly blamed, who makes haste to beginne a discourse before his betters.

I formerly insinuated, Nor addicted to flattery. that in this sort of friendship men ought to avoid flattery: I now come to propose my reasons for that caution; since others are of a different judgement, and thinke nothing to be more advantageous: They doe particularly recommend the practise thereof, endearing it by the examples of many Illustrious persons, who have accumulated great riches, and obtained great honours solely by these meanes. But how gainefull a course soever this may seeme, I thinke a man ought not totally to esloigne himself from the regards of honesty and justice. Though I doe not binde him up to the rules of that exact and imaginary vertue to be found onely in the Books of Philo • sophers, and barangues of malecontents; yet there is a certaine vulgar Morality (like Sterling coyne, Nor debauched in their morals. with a legitimate alloy, currant and passable) which I would not have them relinquish: nor, for any profit, to render themselves base and unworthy. For, if once they disengage themselves from the obligations of common honesty, even such as employ them in unjust actions, or are privy to them, have no wayes to secure themselves from their attempts upon themselves, in robbing, or betraying them. A man may have his particular failings, yet whilest he retaines a due esteeme and reverence for those generall maximes of Iustice which support humane commerce, & civill societyes; he may be looked on as a weake person, but not rejected or dreaded as absolutely wicked. But whosoever makes light of all those considerations which oblige man to man, and which represent him as vertuous; how small soever his miscarriages be, yet is he not to be trusted (however he may be made use of) nor admitted to bear a part in any society, much lesse in this we speake of. Beware therefore least the desires you have of benefiting your selfe, transport you beyond the rules of honesty. Now, what is more remote from honesty, than flattery? what more generall artifice is there to introduce and propagate vitiousnesse in men, then that? wherefore take heed, Seeke not a parasite to be, Having professed amity. There is a very great affinity betwixt flattery and obsequiousnesse: and indeed it is universally true, that vertue & vice have such a resemblance, they sometimes approach so neare each other, that it is hard to discerne betwixt them, or to distinguish one from the other: yet are there certaine precepts, which who so shall adhere unto, he shall preserve his integrity, without disserveing himselfe.

There is a certaine temperament of language, The nature of an agreeable conversation. and way of moderating our selves in our discourses, which vertue being destitute of a proper and peculiar name, the Aristotelian Philosophers thought fit to borrow an appellation for it from Friendship, and to call it 〈 in non-Latin alphabet 〉 : because those who have that singular endowment, manage their conversation with all that affability, courtesie, and oblieging deportment, which usually intervenes betwixt Friends. And it consists in this, that we neither absolutely resigne our selves up to the will and sentiments of those we associate with, nor abuse their civility with a petulant behaviour: retaining a cheerefulnesse and alacrity of spirit without sullenness; as grave, but not austere. To conduct us in this mediocrity and temper, it imports us much to know both those we have to doe with, and our selves. And these, as all other things • are best understood, by comparing those in which the distance is remarkable, rather then such where the distinction is more subtile and nice: as pa • ents and children, private and publique persons. For that addresse which is proper enough to a private p • rson, suits not with one whose capacity is more publique: what in one is civill, is sawcy and malapert in the other. For a sonne, to reprove his Parents, 'tis impiety • to censure a Magistrate, 'tis rebellion: to condemn ones equall, 'tis no unbeseeming action. This accommodation of language our client must punctually observe. The case is nice; he walk • betwixt two precipices; he must neither servilely flatter, nor be clownishly morose. All thi • he shall attain unto, if I be not deceived, without much difficulty, if in convenient place and time, he enlarge and somewhat expatiate himselfe in the praise of all such qualities and actions as he findes really commendable in his Patron; and never touch upon any thing that is to his prejudice or disparagement: To admonish and reprehend, it is an act becoming equals, not inferiours. And to magnifie what is not praise-worthy, and which a man approves not, is the quality of a base, treacherous, and deceitfull person. All his discourse ought to be attended with modesty and respect, not onely because this is the most becoming civill persons, but by reason that liberty of speech argu • s us to be too secure and to presume upon the nature of those we discourse with. Let him avoid obscenity and ribaldry: whatever is wanton, or unseemly, let it not be so much as named; let every word, and every action signalise it self by its particular deference, and mani • est that our client is no way indifferent what opinion his Patron have of him. Let him also take heed that all his carryage, every motion of his, whither he walk, stand, sit, or eat: that his hands, his eyes, his voyce, all have nothing that i • pu • rile, affected, or distastfull: And not only this (which is an advise pertaining to another part of morality) but that all be managed with that grace and mine, as to evince how much he reverenceth and almost adores his Superiour. No profuse laughter, no outcryes or pi • rcing exclamations, no rude or antick postures, no yawning, or frequent spitting, nothing that carryes with it either neglect, indecency, or excessive freedome, is to be tolerated. All that liberty and negligence of garbe, which some use when they would be debonaire, and divert themselves from serious cogitations, is to be confined to the privacyes of men of equall ranke and quality. Our client must never be so intimate: Not but that at some times, and for some while, with some persons, a ple • sant • familiarity and freedome may happen to succeed well: but No man ever miscarried through excesse of respect, or was disgraced for retaining a constant and proportionate sense of hi • Patrons Grandeur. That Great man either forgets, or abases himself, who seeks his divertisement with his inferiours; and when he either recollects himself, or resumes his former thoughts, he apprehends the absurdity and danger of these condescensions: and his serious and deliberate judgement is, that a client who complies with his Patron's weaknesse, takes too much notice thereof; and may perhaps be induced thereby to pretend to a further interest in him at other times, then he ever thinks ought to be allowed him: hereupon to secure himself from the effects his indiscretion: hath made him lyabl • to, he esloignes himself from his client, who ought alwayes to remember his own comdition, whatsoever his Master doth. Our • lient also ought particularly to see that he be decently cloathed, Of the garbe and attire of such as are dependants. with that nearnesse, and bravery, which suites with the dignity of his Patron. There is no Great man but pride • himself up in the ostentation of his riches and quality; and delights in perpetual acknowledgements of his magnificence and seeming felicity: Besides, it is a part of their splendor and luxury, to be served by men of a good age, mine, and garbe.

Although that it is certaine that by their language and addresse, men render very grea • testimonies of their respect: yet it is more amply expressed by action. Wherefore it behoves inferiour persons continually to attend upon their superiours, Of their adresse and attendance on their superiours. and readily to entertaine, & dispatch their commands: Nor is it imprudently done of them to use that conduct in rendering their services, as to endear them to their Masters knowledg by such cerimoniousnesse, as may not retard their affairs, yet evince that extraordinary concern • and regard they have for their Patron's quality, as well as person. It is not only necessary that busynesse be done; there is an artifice in making known that it is so: and many actions are lost for not being sufficiently averred. Great men multiply their dependances more out of state, then necessity: there is a grandeur in the pompous delivery and receiving a message. An affectionate disrespect seldome prospers: it obligeth not so much by its sincerity, as it provokes by its ill example, and that diminution it carryes with it of the Patron's dignity. Wherefore let them not slight these considerations: let them be constantly in his presence, and alwayes make up a part of his retinue: let them be assiduous, but not troublesome. Let them not imagine that because he hath meniall Servants & particular Officers for common employments and attendance, that therefore they are to be excused waiting. It is their appearance is requisite, not their ayde. And this circumstance hath nothing singular in it, but extends to all inferiour personages. Those which delay and trifle, who dispute or transfer commands (as more proper to others) who come late, or often absent themselves, introduce an ill example in this kind of relation: and being spareing of their own regards and applications, doe as it were instruct their Patron how he ought to comport himself towards them, and not to be prodigall in his favours, where their returnes are niggardly appaid. Who makes himself a stranger, ought not to wonder if he be treated as such. In the managing of busynesse, and dispatch of commands, the first thing to be observed is a great fidelity and integrity: Of their fidelity. And that, not only because it is decent, and most fitting; but also because it is most advantageous: for Great men where they finde a faithfull Servant, they usually entrust themselves with him, and rely upon his care and honesty, and are thereby induced to promote his peculiar interest. Besides this trustynesse our client must have a subtlety of wit and ingenuity, Of their prudence, and conduct in affaires. to manage all things with that conduct, and quicknesse, as if it were his own concernment: or more vigorously, if possible; because it is more difficile to govern others affairs than a man's own. But these advertisements are generall to all men of busynesse, and all societies: In our relation it is a particular advise, not so much to regard what is really best to be done, They are to manage affaires according to th • judgment of their Patron, and not their own. or what method is best to effect it, but what our Master will best approve: to whom since Fortune hath subjected our persons, we must resigne our judgements. I shall instance but in one case, which he that will may make further use of. Great persons commonly retaine in their service some Learned persons as Secretaries, whom they exercise in the penning of Letters, and manifestos, upon severall subjects, to the end that they may be ready to indite them upon any exigency, for them to signe. These men adhereing to these rules and precepts which they have framed to themselves out of their own observation, reading, and converse with learned and prudent persons, very frequently displease their illiterate, humoursome and phantasticall Patrons, who account the numerosity of their periods, and Politeness of speech, pedantry; and all that is Rhetoricall, to be but Academique impertinences, and the dotages of such as never understood the World, or business. Hereupon they blot out all that is good and proper; alter the whole design and texture of the writing, and deprave it according to the capriciousness of their particular phansy. What should a man do in this case! what counsell must our unfortunate Schollar betake himself unto? I know none better, than that of Euripides in his Phoenissae. Amongst Fools thy wit disguise, how hard a matter soever it prove, 'Tis criminall then to be wise.

I conclude therefore that as in their writings, so in their actions, the rule they are to order them by, is their Patron's approbation, and allowance: This is the standard, and measure they are to be tryed by; it is from him they have their value; as the Kings stampe and Image makes of any alloy currant Silver. They ought not to be solicitous what is truly the best, nor perplexe themselves with scruples out of Divinity, Morallity, or Politicks: Their Patrons will is their Oracle: his pleasure makes every thing just, and reasonable, and prudentiall: who understands this thoroughly, needs no other Casuist, Councellour, or Confessour: Nor ought he to satisfie himself how well affaires are managed; but how much to his Patrons satisfaction. Let our client therefore learn his Masters humour and caprichioes, as well as interest: let him informe himself of his particular inclinations, and passions, and the extent of his reason: let him know the language of his frownes, and smiles; and the dialect of his eyes, in all circumstances. Then shall he be accomplished for this Ministery.

This is the whole part which an inferiour is to act; these are his rules by which he is to guide and move himself. They are set down in generals; but the more full illustration of them, and accommodation to particular cases and accidents, is a laborious worke, and which each man must supply himsel • withall.

As for the rich Rich and great men how they are to comport themselves towards their inferiour dependants. and factious they are much more to attend unto the subsequent rules and directions: because that power, if not regulated by wisedom • , disposes them to greater follyes and extravagancyes then others: And if they be for a while left to their own wills, without any checke or guidance, vices take deeper root in them (as weeds in rich ground) and afterwards growe too prevalent to be extirpated. For, what is it, that a man would not undergoe rather then subject himself to the barbarous pride and capriciousnesse of some persons, that I could name, but shall not? who are of so odious and insupportable a nature, that it is not to be wondered if even men of despicable fortunes and rank, choose rather to suffer their present want and penury, then approach or submit to them. But such as are poor and indigent, instead of a Tutour have the sense of their own wants continually to checke them; and that necessity which compels them to seek their advancement in the service of another, daily makes them apprehensive least they loose it: And, if they doe offend, the miserable shall never want such as will blame them. Let rich men therefore know, that they themselves are obnoxious to Laws, and that neither Revennues, nor Dignity exempts from certaine rules: Nature hath prefixed bounds to paternall authority; and it is impiety for any to exceed them. They ought not to despise and set at nought all such as they surpasse in estate, They ought not to despise and undervalue them too much. and to think that because they are not rich, therefore they are not men. Nor are they to exact all manner of services from every client; for though he be not able to subsist of himself, he is not therefore immediately to be abased and employed in the meanest and most abject offices. There are differences betwixt man and man, where riches intervene not: and in the distribution of their affaires, this disparity is to be regarded. Even all Great men are not equall in dignity or estate, and as absolutely as the client is to resigne himself up to his Patrons will, and as requisit • as it is for him to do so, yet that discrepancy of Great persons makes a necessary distinction betwixt the respects due to the one and other. Hence it is (that I may illustrate the thing more by the most remote comparisons) we mortals pray to God and honour him with a pious devotion • but should a Great man demand of his vassals to rear Altars, and Sacrifice to him, and change their respects into their Religion: He were mad: And it is visible that we pay not to severall illustrious Princes the same homage, which the Persians doe to their King. Wherefore, as it is the clients part to serve his Patron without repining, cheerfully, and sometimes without staying to be called upon: So it becomes the Patrons not to abuse their facility and complyance, nor to oppresse them with punctilios. He ought to remember, that those he imployes, those that serve him, are not his Slaves, but Friends of a lesser degree; and as mercenary as they seeme to be, fortune and their own wills only, not nature subjected them to him. They are free men; They are freemen. this they owe not onely to the Lawes in being (which is manifest) but to their birth-right. If there be any such thing as naturall slavery and dominion, it is where there is the like difference as betwixt men and beasts: or where the one hath abilityes to direct, and the other is either devoyd of reason, or hath only so much left as, joyned with abilities of limbs, capacitates him to be serviceably ruled. But these we speak of now under the notion of inferiour friends, they are not meerly qualified for porters, and such drudgery-works, requiring onely strength of Body, but they are such as merit our commendation for their industry, wit and experience. Thus it is clear that they are free: and it is custome (as I said in the beginning) which gave this relation the name of servitude: which tearme, as harsh as it is, use hath somewhat qualified: for even rich and Great men when they accost their inferiour acquaintances, in civility they professe themselves to be their Servants, because it is the fashion so to say. So that the word is now rather an argument of regard, Not Slaves, however they be called Servants. then service or vassallage. But such as make enquiries into the true nature of things, ought not to perplexe themselves about words. For as long as the ancients furnished themselves with Slaves out of the captives taken in Warre, and that there was no standing Lawes prohibiting that usage, there was no great reason why they should desire to make use of persons whose freedome rendred them lesse obnoxious to their commands and power. Therefore it is no wonder if they did not affoord it a peculiar name in their language, which had scarce any place in their Country. But after that Christianity had allayed the fierceness of mens minds, and abated the severity of unfortunate wars: when it began to be reputed an impious cruelty to enslave those who were servants to the same God, & not so estranged in enmity as to disagree in Religion; about that time it is probable that men of inferiour rank & extraction being in want, began to be retained by greater and richer persons in sallary, to discharge those employments which slaves formerly underwent: and in process of time it become so little disgracefull, that even men of better quality than ordinary, scorned not to take wages in like manner. But this custome is not supposed to have prevailed till the declination of the Roman Empire, when their authority was extinct who had power alone to give it a Latine name. Hence it is destitute of a convenient appellation; and it is not worth the while to invent a new name, which it is uncertain how it will succced; and therefore I shall be content to express the parties by the names of Clients and Patrons; servants and Masters, superiours and inferiours: and the relation betwixt them by that of conjunction, and friendship, not that any of these are proper, but that they are significant enough to cause me to be understood; And so I end this digression.

Wherefore such as depress their poor Clients even to Slavery (which, who is there that endeavours not to do?) they do not onely carry themselves inhumanely and unmercifully; but act tyranny, and injustice. For how Lord-like, and tyrannicall, is it to walk abroad daily in the Garden or Grove, with a numerus retinue of these friends standing on the right and left hand, with their hats off, and yet never so much as to vouchsafe them a good look? Let us reserve this deportment for Kings alone: And for those who are not possessed of Empires and Monarchies, let them not pretend to royalty; lest their followers hate them, and their enemies deride them. They are as faulty, who embrace every little occasion to quarrell with their honest and well meaning creatures, in publick; to chide, to rail upon them when the errour is so little, that their folly becomes the onely remarkeable thing. What should this generation do with servants? For, howsoever that it be not for them to question the demeanour of their Patrons, or regret any thing; yet it becomes those others to consider what pressures they lay upon them. As for those who are so furious, Ought not to be beaten, or ill used. and passionate, as to assault and beat such as by their Subjection have not lost their liberty: I think them fitter for Bedlam, than a serious reproof. Aristotle maintains, that betwixt the servant & Master there intervenes no such relation, as to make the former capable of an injury: Every action (he saies) is just, nor will he allow any duty that he may challenge from his Master. Yet since even those servants are men, he thinks it not amiss if the Master regulate his power by the rules of common humanity. Nor is that saying impertinent, which the crafty and roguish Sauria makes use of to a Free-man who brawled with him.

But Aristotle speakes of absolute Slaves; And, however, his discourse abstracts from Christianity. But our Petty Tyrants, that have not to do with slaves, treat all as if they were such, or indeed as if they were not men; yet do they not extend to them that regard they have for their beasts. For those Horses they use for their Saddle, or Coach, they take great care of them: they neither over-worke them, nor harrasse them out with ordinary labour, they afford them rest, and ease when they are weary; and cure them being sick, or lame: but for these poor clients, who hath any regard or care? who pities them being tyred, or looks after them being sick? Is there any condition more deplorable, or vexatious, than that of such as are retainers to Great personages in Rome? This deportment is not onely repugnant to Christian-charity and humility, but even that common notion of humanity which is imprinted in every man: let not therefore excess of good fortune destroy in any man the resentments of nature: nor let the apprehensions of their own riches and greatness cause them to forget that their Clients though poor, are Freemen. Yet must I confess that it is hard for a man to observe a just conduct, and to comport himself with an unblameable evenness in all occasions: Or so much as, upon mature consideration, to determine what that equability is according to which actions are to be regulated. For there is a great difference in persons, times, ages, the nature of things, mens manners, customes of Countries, and an infinite number of other circumstances; all which various emergencies cause us to vary our addresses and regards: and which require a vast comprehension that they be quickly and duely understood. I do not pretend to a greater judgment then other men; nor do I think it necessary to boast of my intellectuals: since in this exigency there needs no more, then that men perfectly remember those precepts I have already set down. And those precepts are only two in number. Two great directions for Superiours, how to deport themselves towards their Inferiours. Viz. That men would not abuse the obsequiousnesse of their Clients; but employ them with that tenderness and civility, and so adjust unto them their negotiations, that they may apprehend themselves not to be indifferent to their Patrons, nor them insensible. And, That they doe not mistake morosity for Grandeur; nor great passions for Greatness. Wherefore as often as men have occasion to make use of the service of others in the mannagement of their affairs, they are to consider the quality of the severall persons about them, and with a regard thereunto, to appoint mean and sordid employments to men of as base a ranke and extraction: They ought not (as some preposterously do, (to their own disparagement more then that of others) employ Gentlemen in their Kitchins, and scullery, or such like mean offices. There is not so much of state in that ambitious humour of being served only by persons of worth; as there is odium, in debasing them so low. Nor ought they to set weak and sickly persons to hard labour: nor to cause the serious and grave to personate the Antique or Buffo • n; nor the aged to act the parts of the young and sportive. Homer doth not represent his Achilles so as if he employed Phenix, that reverend old man, to be his Butler; but fixeth this employment on Patrochus, a man of more agreeable years and spirit • They are also to take care that they never impose an extraordinary trust, They ought not to be put upon unnecessary troules. or laborious command, on any, or engage them in any great quarrell, but upon a great cause, or inevitable necessity: For common humanity obligeth us not to make a Sport of, or any way to misuse the good nature, care and vigilancy of another. For even such as are absolute servants love not jeastings of so much trouble and importance to them • and commonly expresse their resentments as bitterly as he in the Comedian.

Slave that I am to a capricious Master! Is this a time of night to go to towne in? This errand might have been respited till daylight.

Daedalus, that brave Engineer, is is said to have had all manner of springs and Machines of iron wherewith mechanically to represent the actions of severall living creatures: Nor be put upon unsuitable employments. But, can any man imagine that he ever made those to fly, whose nature it was to swimme? or, that having no occasion to exercise his art, that he yet never permitted them to rest, or stand still? Let them then generally follow his example, and let them temper their commands with mildnesse and moderation. As for those who are all imperiousness, who know no requests but what are expresse commands, Nor two imperiously treated. who enforce those services they might otherwise readily dispose of; with whom every failour, is criminall; and two or three petty defects an unpardonable miscarriage: certainly these persons are not onely very injurious and oppressive in their demeanour; but ought to apprehend their own condition, as being environed rather with so many enemies, then accompanied with a large retinue of Friends.

There is also in the ordinary discourse and conversation of great men, a certain mildnesse and affability, or rather staiednesse, But with affability. and severity of temper mixed with courtesy and jocundnesse, which whosoever practises, their dependents respect them as if they were their parents, and are so farre from detesting them as tyrants, that they have a great affection for them. It is incident to humane nature, to hate whom they stand in fear of. But oftentimes it falls out, that many men studying to avoid excessive familiarity (which they think inconsistent with that port and Grandeur which is requisite to their quality) they become peevish and Surly. It will be no impertinent digression from our present purpose, to relate the story of Deioces a Mede, who was endowed with very great wisdome. Herodotus tells us, how by reason of the great opinion hi • Countrey had of his justice, he was chosen King, and amongst severall laudable customes he put in practise, this was one, whereby he preserved the dignity and honour of that Throne he was newly advanced to. Whatsoever business he had to dispatch, or employment to conferre on any man, he managed it by others, so as that he suffered never any Median either to speak with him, or once to see him. This worthy personage did apprehend very much least he should be envied by his Subjects: and that they who had lately been his equals, and lived in as good fashion as he, would not patiently endure he should possess that extrordinary splendor & honour they themselves had conferred on him. This inconvenience he thought to remedy thus, if he not onely declined their converse, but presence; and accustoming them to the commands of a King, he extinguished in them by degrees the remembrance of that private condition in which they had been better acquainted, and which they could never totally forget whilst the memory of it would be renewed by constant visits and enterviewes. Nor indeed is it unusuall for men to f • a • e, and highly esteem those things that are removed from their sight, and with which they are unacquainted: and that Opinion, like a multiplying Glass, should magnifie things at a distance. Yet would not I advise Great men so to demean themselves towards their Inferiours and dependants, Yet not with too much kindness. as if they were their Brothers • and make them their confidents: no, this complaisance is peculiar to reall and sincere friendship. But as I would not make this last my advice, so neither can I allow this austere and sullen behaviour. It is true Deioces did well, considering the unsetledness of his new Government, and the Persons he ruled over, who were Barbarian sinured to absolute Monarchy: Yet certainly his condition was attended with a great many unpleasant circumstances; particularly, in that he deprived himself of all society, and that delight which ariseth from the conversation of friends. Wherefore let great men preserve their State and honours; yet by means agreeable; and when their leasure permits, let them willingly lend an ear to the applications of their domestiques, and reply courteously, and sometimes begin discourses with them, and railly with them, and comport themselves with mildness: to the end that they may not altogether resent their ill fortune, but be satisfied that if their necessitousness reduce them to depend on another, yet their quality is not absolutely servile. Let no man abuse himself; humane nature delights not in being subject: All men affect liberty: and however many ambitiously and vainly boast and make shew of the Empire they have over others; wise men are content to possess it, without unnecessary ostentation thereof.

There are some who maliciously dissemble an affection for their Clients, Their Serviceablenes • ought to be recompensed. to the end that they may oblige them more effectually in their service; they humour them with very good words and small favours, and having reaped from their industry and unusuall diligence all advantages imaginable: they recompence the assiduity of their services with a little good language. This is an unworthy deportment, and so farre from becomeing a person of worth, that it is not to be eudured in any body: it is a meer cousenage; and if it be not handsome to defraud a man of his money and estate; it is criminall, to robbe a man of the fruits of his labours, and many years attendance; to defeat his hopes, and that expectation which we our selves • omented him in.

It is also a subtill but unjust artifice which some men use, who reckon it amongst the obligations they have put upon their domestiques, that they have not evilly entreated them: they register every good look, civill word, or courteous action of theirs, and think they have thereby sufficiently rewarded them for all the cares, troubles, and dangers they have undergone for their sake. I must tell those persons, that it was no part of their agreement, or expectation, when they first came together, to be so served: they never proposed to themselves the requitall of one courtesy, or civility, by another; but that riches, and r • all profit should accrue to them by that dependance. And it is no true payment, if having hired a Fidler to play all day at a feast, we should when he demands his money, invite him to sit down at the table, and to hear us sing or play in the like manner, or perhaps more skillfully. No, he did not (as I may say) lend his musique, to be repayed in kind, but sell it.

Furthermore, as it behoves inferiour relations to put up the wrongs and injuries done them by their Patrons, and not onely patiently to support their contumelies, but with complaisance to behave themselves thereupon: so on the other side, it becomes great persons not to take notice of every little failour in their creatures, Every little default in them ought 〈◊〉 to be resented. nor rigorously to insist upon each punctilio with them • nor to censure them for every petty defect in their manners. For we may easily guesse, how hard or rather impossible a matter it is to find another man entirely complacentiall and never to disoblige us in word gesture, or action: since we our selves, who ought better to understand our minds and inclinations than any other can, can never so conduct our affairs as to be alwayes satisfyed with the mannagement thereof. Wherefore let them take heed lest they fall into too violent a passion, or too severely resent the defaults of their poor servants, as often as they mistake or erre in the discharge of their ordinary employes, or dispatch nota message so well, or fulfill not a command so punctually, or readily, as might have been expected, or wished. There are many who are too rigorous herein; not imagining that it is much more easie to contrive than to put in execution a thing: and that how facil so ever it be at first appearance in the designing, yet many accidents and difficulties intervene, which impede and retard it's performance. Nor ought they onely to connive at, and pardon such faults as be purely involuntary, or as humane frailty precipitates them into; but also diligently to examine their own breasts, and to consider whether they themselves have well weighed all circumstances, and that they are not either in part or altogether culpable for those defects, which are imputed to their poor servants. For it commonly happens, that all the providence and forecast of the most wise and carefull servant becomes sucesseless, and prejudiciall, thorough the indiscretion, peevishness, inconstancy of mind, and hastiness of humour in the Master. Which made him to cry out in that ancient Comedy. Pardon, ye Gods! the d • stiny's too bad, To be a Slave, and to a man that's mad. Let them beware therefore how they censur condemn, or otherwise reprove their servants, whenas they themselves onely are in fault, and deserve to be blamed.

Moreover whereas this conjunction is effected, and that men enter on this dependency upon no other aims and termes, as I have already evinced, then hopes of advantag • • (without extraordinary regard to particular inclinations, Great men ought n • t to b • unmindfull of the interests of their dependants. or affection) Great personages ought to provide so for their dependants, that such as serve them diligently and carefully, and signalize themselves by their serviceableness to them, may not be defeated of their recompense, and and what they may justly expect. And as it is the duty of such as are subordinate, and inferiours, not to press too vehemently in their own behalf, nor to urge their own concernes too much with their Superiours, but mildly to insinuate the remembrance of them, Nor they too boldly to importu •• their Pa • ron • . or lightly to mention them upon occasion: rather suggesting them to their memories, then importuning their justice: For he understands not the artifice of obsequiousness, nor the address due to Great men, who treats them as a Creditour would his Debtour; who doth not sollicite modestly, but boldly as it were arrests them: What ever he may have of right in his demands; the way of promoting his interests, is injurious. Thus parents are displeased, and all men authenticate their resentments, when their Children implead them, though justly: there is something of indignity in the procedure • The difference betwixt parent and child, and the disproportion betwixt their quality, all vanisheth when they appear under the names of plaintiff and defendant. As the client ought not to be troublesome to his Patron, in recounting his merits, or importuning his rewards; so it becomes not the Patron to forget his deserts, nor to respite his acknowledgments too long. It is ungenerous in this case, not to own the industry and faithfullness of your creatures; and who stayes till he be reminded of his duty, either must be reputed insensible, as not knowing: or unworthy, for slighting it; and must blame himself, if he fall into disrespect with his Clients, or be afterwards disserved by them These kind of men should apprehend, that they are under an obligation to promote their personall advantages; the thing is a reall debt, without the formality of covenant & bond; and we are engaged to see them recompenced, who lay out themselves and their lives, for our advantage. We ought not to overvalue our goodness, nor to imagine our selves to be generous, in all our retributions: to enrich or otherwise gratify our affectionate creatures, is not alwayes a largess: To be great, to be powerfull, doth not entitle us to the abilities of other men, nor authorise us to challenge all their performances as our due: We are redevable to them for what they have done for us, and do but in effect pay them wages for their attendance and employments under us. We ought to be as ready to acknowledge, as to make use of them: and to proportion our sentiments and munificence to their zeal and diligence; and to imitate the earth in its products, which the more it is cultivated, tended, and lookt after, the more plentifull crop doth it yield the husband man. Hereby we shall not onely act a part befitting us, but acquire the reputation of gratitude and liberality: wherein one may observe, that more is gained then an unprofitable and insignificant applause; For our creatures are thereby more fixed to ourservice, and more devoted to our persons; and others are inclined to embrace all opportunities of obliging so sensible and good-natured Patrons.

Such as are dependants, ought not to be streightned in their diet or salaries • Great men ought also (howbeit many think it a matter of small importance) to take speciall care that their domstiques and inferiour friends be well provided for; that they be not streightned in their diet, nor poorly maintained, so as to be reduced to meane Shifts whereby to victuall and otherwise accommodate themselves, for it is a part of the recompense due to their officiousness, and no act of singular Grace, that every one of them be maintained according to his quality. They which usually pinch them in their victuals, or totally discommon them, like slaves, upon any misbehaviour, or neglect, are to be reprehended upon two grounds; both because they disoblige, and incurre the hatred and reproaches of those self same persons by whom they affect to be respected and commended: and, for that they give the world just cause to censure them for parsimony, and niggardlyness towards such men as are onely retained by them (there being no other reason imaginable, why they should create themselves that trouble and expence) and designed to augment their splendour, and possess the people with an opinion of their generosity and magnificence. Besides, those very persons finding their smallest miscarriages and peccadillos so severely examined, and their deserts little regarded, they contract a disesteem for their Patron, and his service; and at length absolutely despise him. Nor do they study which way they may either recover his good grace, or preserve themselves any way therein; but by degrees esloigne themselves from him: And, to speak modestly in the case, It is not to be presumed, that any man cares to be beloved, or to love another, but for interests sake. Hence it is that few or none, but such as are of the meaner sort, will condescend to others, and become their followers: No; it is profit which cements, and profit dissolves this league. It behoveth therefore great men to endeavour as much as they can to enslame their dependants with all just hopes, to endeare them unto them as much as it is possible, to the end that they may the more cheerfully serve them, and embrace their interests with such confidence as becomes men who know their own good fortune entirely to be joyned therewith. And this they will effect, by treating them rather civilly, then imperiously; and by expressing proportionate resentments and favours for their merits. But as the world goes now, most great men imitate those Lawes which are none of the most prudent, though enacted by severall Cities, whereby men are affrightned from doing ill by terrours and penalties: And they imagine it enough, if they make provision that no man escape unpunished, or, at least, obtain advancement by his crimes. I should think it much more agreeable for them to regulate themselves by those Edcts which are by Xenophon termed Royall Lawes: by which Lawes it was ordained, not onely that offendours should be punished, but the vertuous recompensed, by proposing rewards to the valiant, and the good. Let great men therefore study to render their dependants absolutely their creatures, and to make it heir inclination as well as interest, to adhere unto them. For, Command is then most pleasant, and obedience least irksome, when it is established upon the clients devotion, and not d • serence onely. As for that Empire which is founded upon constraint, and the necessitous condition of repining vassals; I believe it to be a qualification God conferres upon such as he accounts worthy of that punishment whereto Tantalus is said to have been condemned in Hell, where he was continually to languish under the dread • ull apprehensions of a second death continually hreatening him.

It is a cunning and subtle devise which some men have, Discord ought not to be sowed and fomented amongst dependants of sowing discord perpetually betwixt their dependants, and keeping them at variance. These men fear nothing so much as tha • their creatures should hold a good correspondence one with the other and think the worse intelligence they have one with the other, the better they shall have with them all themselves. I shall onely demand of these politicians, and Great wise men, if their dependants be wicked and of a suspected fidelity, why do not they discard or correct them, rather then jealously watch over them? If they are men of honesty and integrity, why do they create themselves an unnecessary vexation? what great exploits can they do by the service of such as so little understand one another?

Wherefore let them learn the Art of ruling, and that conduct which is necessary to the proper mannaging of power: This is no easy and common matter, or such as may be acquired without extraordinary attention: It comes not by instinct, nor is propagated by generation: to the obtaining thereof more is requisite then a great fortune, and a sence of its necessity: in fine, it is so transcendent a quality, that to speak the truth, it seems to be placed above the designs and contrivance of mankind, and it is rather a peculiar gift of God, then the acquest of humane prudence. But the directions leading thereunto are not to be delivered occasionally by a digression in this discourse; but to be deduced from another Art, wherein whosoever is thoroughly conversant and knowing, the same will neither faile in the suitable Choice of his instruments and Creatures, nor in his comport towards them; so as to effect, that they who mutually love and correspond among themselves like Brethren; may also agree to love, serve, and even adore him. Amongst the documents of that Art, it is one great and wholesome Precept, That such as are in power ought to assure themselves of the affections of those they rule over: hereby their Empire is more secure and stable, and the voluntary services of their vassals are not only more pleasant to them, because unconstrained; but infinitely more advantageous to their Rulers, whose interests shall not be neglected any way, as long as their persons are not indifferent, or odious to them. Whence it appears, how much they mistake themselves who live at continuall variance with their families, who not only abandon their concerns, & forget or slight their particular advantages, but depress, and oppose them, as if they were their adversaries: whose sense of the unusuall care, fidelity and dispatch of a good servant, prompts them not to reward or preferre him, but to fixe him to their adherence, by makeing it impossible for him otherwise to subsist: They imagine that he would be less their friend, if promoted above the condition of a servant, that if once his Fortunes grow consid • rable, he will certainly either totally prosecute those, or (if he be excessively generous and acknowledging) onely intermix their concernments with his own; and make that but a part of his care which is now his whole employment. I should think it a much more wise course, to imitate as farre as possible (for the alteration of times, Religion, and other circumstances hinder us from following the practice) the usage of the Ancients who made Freed-men of such as had faithfully served them; thus we should distinguish those who signalize themselves to us by their industry and faithfullness from ordinary and servile Dependants, and admit them to a nearer and more generous friendship or relation. Nor do I apprehend this course to be more prudentiall only, but more profitable. For, what Farme, or Mannor, yeelds so great and certain an income to a rich and potent Grandee, as an entire friend? what profits may compare with those which many Princes have received from their affectionate creatures? How vast a difference is there in our relying upon generous and obliged friends, for ye supporting or carrying on of our affaires; & •• usting our Persons, and estates, in the hands of such as have scarce the appearance of friendsh • p to ascertain them to us; no reality at all? For such who manage their parts and obsequiousness, as they would moneys, which they do not lend gratis, but put out to use, are presumed always to expect interest, and to regulate their addresses and applications solely by their utility, and private gain. Whereupon they serve great men, as tenants do their Landlords, who do not expend themselves and their riches to imbellish their tenements, or to beautifie their grounds with pleasant Gardens, Walks and Groves, Grots and Aqueducts; but contrive which way they may improve the Land to their advantage, and with least cost multiply their present profits: Thus, they, being retained as it were by wages and salary in the service of Great Men for a time, study not during that intervall, how they may most benefit them, nor how they may best advance or secure their power, riches, or dependances; but how they may make the best of that opportunity for themselves. But, when they are removed from the sence of gain and particular emolument, and fixed to us by those more generall and noble ties of affection & handsome friendship; they no longer act like self-minded Tenants, but embrace all our concernments with ye same zeal and integrity as if they were their own, studying rather to aggrandise themselves by the greatness of their Patrons, than regarding their annuall incomes, and the profits that from year to year accrue to them. Thus, having devoted themselves to our families, and as it were cordially espoused our interest once, they account nothing troublesome, great, or hazardous, which is beneficiall to us; having possessed our selves once of their hearts, our interests are no longer different; they have but one important concernment, and that is, for us.

Since it is thus; if we purpose not to resign our selves wholly up to pride and ambitious arrogance; The commendation of this exact deportment of great Persons towards their dependants. if we will not devest our selves of all humanity, and relinquish that nature and reason which distinguisheth as much man from man, as from other Beasts; if we intend not to degenerate into bruitishness, and growe perfect salvages; let us foment and nourish in our selves these friendly inclinations; let us put on an amicable temper of Spirit, and make it as much our nature as it is possible. Let us embrace an opinion which bringeth with it all ye inducements that the greatest profits or delights can suggest. Man is a Sociable creature, & it is not only our wisdome, but a complyance with humanity, and those uncontrived, unbiassed sentiments which we assume not, but are born with, to prosecute those means which erect and establish an agreeable friendship & amity. This one circumstance is so considerable, that they who harangue upon this subject, profess no wise man can be entirely happy in a Wilderness: that it is not in the power of vertue, Knowledge, or Grace, to felicifie the solitary; and that even Heaven, would cease to be Heaven, and the joyes thereof be disgusted, were it not for the company there, and that innocent agreeableness of the Saints and Angels assembled together. Nor is there any thing more facile, or whereto we are more prone, than vehemently to love and affect those who delight us. Besides, there is a great tie and obligation put upon, the Spirits of men by dayly cohabitation and converse, whereby they become united and leagued one with another: as we observe in Beasts, which being bred up or used to feed together; the Bruitishness of their Nature hinders them not from resenting the absence, and missing their former acquaintance. In so much that I cannot perswade my self, but those persons do violence to nature, and injure humanity it self, who do not sincerely love, and communicate their good Fortunes with such whose fidelity and carefullness they have experienced, whose manners and humours they allow, and of whose affection they are infallibly assured.