THE COUNCILS OF WISDOM: OR, A Collection of the Maxims of SOLOMON.  
Most necessary for a Man wisely to behave himself.  
With Reflections on those Maxims.  
Rendered into English by T. D.  
AMSTERDAM, Printed for Stephen Swart, at the Bible and Crown near the Exchange, 1683.   


THE COUNCILS of WISDOM    

To the Right Worshipful the Mayor, the Worshipful the Justices. with the capital and inferior Burgesses of the Burrow of Taunton Saint Mary Magdalen and St. James', in the County of Somerset.  
Gentlemen,  
WEre I accountable to any how I pass my time here; it were certainly to you, who know that I was not one of the idlest at home, wherefore partly to satisfy you, the following Manual I took the pains to translate out of French, the contents of which, as they are universally necessary, are designed for all, but dedicated to yourselves, as persons so much more in need of it, as you are public Persons, and called to show your abilities or defects more than your Neighbours; And if any member of our Body politic, thinks himself scandalised, and that he's too wise to take the Councils of Solomon in good part, he is one that lest deserves them, I wish to all the same satisfaction in the perusal, as I had which encouraged me to translate it, and should be glad of any opportunity agreeable to the following Maxims, to 〈◊〉 you that I am,  
Your humble Servant, THO. DARE. Amsterdam, Febr. 14. 1683. S. N.   

THE PREFACE.  
IT is long since, Thotimus, that you did me the favour to pity me, and to feel for me the Pains of my Solitude, I have often taken the liberty to answer you, that it is to me no great misfortune to be unknown: permit me to testify to you this day, that I should be to blame to tyre myself, and that I have here company, that is well worth all other that I should be able to see.  
I can at least assure you, that during our conversations, the sad spectacles, and affrightful silence of the desert, where fortune yet keeps me, doth not hinder, that the hours do not pass there very swiftly, and that time were one of the things which are wanting.  
It is easy for you to judge, that I speak of Solomon. You know that formerly I did comfort myself in Books: you are about to see in the writing that I send you, that I employ myself now to explain them; and to endeavour by my reflections to make the wise men of the World see Truths unknown to their Philosophy.  
I thought of it immediately at the entry into this Solitude where I am. All melancholic as it is, or as it appears to your eyes; I know nothing more commodious, for a man who would busy his thoughts, or meditate on the writings of this learned Prince. I say it, because I believe that I read lately, that Wisdom who dictated these Proverbs when it was solitary, explains them not, but to persons who are so also, and who go to ask it, as he did, in places where one hears no news of the Creature, nor any noise capable of troubling the attention, and the pleasure of those that harken.  
Solomon loved to be alone, as much as the Princes of his Court to be near him, and to hear him speak. The time to which his desires aspired was, When after the labours of the day, weary of the affairs, of the honours, and the noises of the World, he could retire himself from the sight of company, and when he went to entertain himself with God in a Countryhouse called Hetta near enough to the City.  
It pleased him more than any of the Royal Houses, because that besides the magnificences, and the riches added by the hands of men, there were great Woods, with Rocks and Streams and other workmanship of nature, proper to raise his spirit to Heaven, and to make him remember eternity.  
It was in this stately desert, at the sight of the beauties of God, that his contemplations disclosed to him; That he conceived such great contempts of the beauty of mortal things; and that after the other complaints that he made, against the treacheries of their promises and their flatteries, he sung this famous Song, that the Caves and the Waters of his palace first heard, but its echoes have been since heard throughout, and shall be made to resound, even to the end of ages, Vanitas vanitatum, cuncta vanitas.  
The moral and politic sentences, of which his Book of the Proverbs is filled, and those which the Son of Syrach has brought together and kept by his care, were born in the same solitude where silence and tranquillity helped them into the World: And it is without doubt, That to these devout walks, that the universe is obliged for the knowledge of the truths which are gone out of the Pen of this learned Prince, which have enlightened all Nations I have chosen amongst these sentences, those of which I believed I could be able to help myself, in working at my design, which is to draw from their Texts, subjects of meditation, proper for persons who would live amongst the Laws of Conscience and Prudence, and conduct themselves wisely in the various occasions of a civil life.  
It is but a little piece as it appears. If I had had a little more leisure and a little more light, perhaps it should have been bigger: But to say with an Ancient, if I had more of one and the other, in stead of enlarging, I should endeavour to shorten it, and I should remember what one of the best Writing-Masters of our time told me, That to excel in the Art of writing well, it is necessary to be able to blot well out.  
This thought is not only his, I observe; it is common to the Masters of every Art and Science, and that it keeps even the first rank among their Maxims.  
When they are willing, that what they do should be their Masterpiece, all their industry is employed to make it pass well into the Spirit and to leave there but little matter.  
Force and delicacy are the perfections of all works: that of a Book is sovereign, when it can be read in few hours, and that it can not be read, nor meditated enough in many years.  
Much Truth, few Words, was heretofore the device of a great Divine; very great in that, but infinitely less than God, who encloseth infinite truths in one word alone, and who saith all that can be said to eternity, when he pronounceth his word.   

The Book is divided into two Parts.  

The First, divided into 4 ARticles contains Maxims necessary for a Man to demean himself well.  
First of all, are the Maxims necessary for the Conduct of the Conscience.  
Secondly, Maxims necessary for the Conduct of the Wit.  
Thirdly for the Conduct of the Heart and Passions.  
Fourthly, for governing the Tongue.   

The second Part, contains necessary Maxims for a Man's wise Conduct, in regard to his family and other persons.  
The Wife, Children, Servants, Friends and Enemies, are the Articles which divide it.    

ARTICLE I. MAXIMS For the Conduct of the Conscience.  

FIRST MAXIM. Of making many Books there is no end. Let us hear the conclusion of the whole matter. Fear God and keep his Commandments; this is the whole duty of Man, Eccles. 12.  

PARAPHARASE.  
MUch is the Counsel that's given, and many are the Books that are written to help Man to become great, and to render him perfect.  
Wisdom has but one word thereupon: and this word is the Compendium of all that wise Men have said, the end of all that, which its self said since the beginning of ages. It hath never spoken nor ever writ, but to make Men understand how to love God and obey his Will this is to be the whole duty of Man.   

REFLECTION.  
WHen the Creator form the project of our nature, and that he conceived the Idea of Man, as he pretended that this was the chief and most excellent Piece, he conceived not only a Body and a Soul.  
He saw well, that as the Body separated from the Soul would be but rottenness, even so the Soul separated from God would be another deformity, infinitely more frightful; and instead of the being chief of the work he contrived he should but make a monster.  
Not to fail in his design, at the same time that he joined the Body with the Soul, he judged that it was necessary to join the Soul with God, by the means of Grace, and he would that this Grace entered into his workmanship, and that these three together were the whole Man.  
Stop a moment and consider well the Wisdom of God, when he proposed to himself the meeting of these three so different things, and to form thereof the chief of his work? How many marvels in Man when they are united? How many misfortunes when they are separated.  
Grace repelled and withdrawn the Soul, there's reprobation and sin. The Body separate from the Soul there's death. The Soul separated from the Body and from Grace there is Hell. Three objects of horror or of fear. Rejoin these, and make but one, they are three celestial beauties, and the three greatest miracles of divine power united together, and that is Man. Time Deum hoc est omnis Homo.    

II. MAXIM. Let thy glorying be in the fear of the Lord, and all thy communication in the precepts of the most High. Eccles. 9  

PARAPHRASE.  
EStablish your Honour by fearing God, and being faithful to him, If you would that Men should look on you with respect and esteem, and always see on your countenance that modesty, and in your conduct that force and tranquillity of spirit which raises a man above other men; have always in yourself some thought of the goodness of the Creator and his eternal perfections, and accustom your heart not to rely but on him in all its designs and hopes.   

REFLECTION.  
DO not as the proud man, 
In timore Domini sit tibi gloriosio.  who is ashamed to fear and to worship God, because people fear and worship him, and who establisheth his honour by making light of his duty.  
Take you heed (in forming your opinions and Maxims) of taking for a man of nobility and greatness, your being less wise than others: And do not believe a folly that is particular, to be more worth than Wisdom that's common. If because you are noble, it's painful to you, to do what mean people do; That which is good, you ought to do better than they.  
Do not imitate his devotion, surpass it. Do not follow him in the ways of salvation, and in the exercise of righteousness and holiness, have regard to your condition: March first, and serve as an example.  
Keep your rank in the Churches, permit not that any should be more devout, nor more modest than you: Since you are first in quality, your place before the Altars and during the sacrifices, is to be more near to God, and the more raised by Prayer.  
Remember that you have no surer means to put yourself above this crowd of little people, then to abase yourself more than they, before this supreme Majesty, and to adore him more perfectly.    

III. MAXIM. Vanity of vanities, all is vanity and vexation of spirit, Eccles. 1.  

PARAPHRASE.  
YOu must love nothing but God. 
Universa vanitas.  The true good and true pleasure, is not to be found, but in him alone. The good which appears before our eyes deceives us, it is nothing but illusion and vanity. And this false and apparent good, becomes a real evil, as soon as it pleases us and that we begin to love it.   

REFLECTION.  
ALl the felicities of this life are vain and deceitful. When they present themselves to us, we take them for stable and  things: Our heart being drawn by this appearance, stretcheth out its arms and blindly fastens its self unto them, promising its self eternal pleasures in possessing them.  
But it is to embrace running water; from the hour that we begin to possess rhem, they begin to run away from us. During embracements and joys, and amidst our mutual promises and hopes of an inseparable tye, they escape from between our hands and continue their course: we continue ours and we quit ourselves: we go, each where our destiny calls us, and where time leads us: They to nothing, we to death.  
Time goes apace, and the end is near, it is not far between the pleasures of a moment and the tears of eternity. These long years that we figure between the two, are very often but a night. Perhaps those who shall see us this evening settled in a high and powerful fortune; will find us next morning buried in its ruins.  
To day, prosperity, health, riches and honours: To morrow, all these vanities in the air, wind and smoke, our Body in a Tomb, our Soul in another World, there to lament, and to say eternally, but too late, Universa vanitas, & afflictio spiritus.  
The justest reason we ought to contemn these runagate felicities for, 
Vanitas vanitatum.  consists in this word Vanitas. God alone is the true Good, created goods are the productions and shadows of this essential and Infinite Good. Consider, and open your eyes. You are rich: but if God withdraws himself from your heart, what remains, and of what do you boast?  
To be heir and master of the shadow of an house, without having any right to the house, and without being able to go into it, what Patrimony and what sort of inheritance is this for a man? To be Master of a Treasure or a Revenue, Master of a Kingdom, an Empire, a part of the World, the whole World, & all the appearances of good; Possess all the shadows of God, all his works, all his gifts, but without possessing of himself, What a possession is this for a Soul who breathes after the true Good, and who cannot be filled or satisfied but by him alone?  
The worst of it is, that these shadows of the Creator, these Riches and Magnificences which are about us, are not in us. Gold and Silver enter into the Houses, Pleasures enter into your eyes and senses, but they pass no further, they never arrive so far as the Spirit, nor there where your greatest needs and immortal desires are, they send there only their figure: Of so many felicities heaped round about you, and kept together with so much pain, their shadow alone is the share that belongs to your heart.  
Meditate a little, and if you can understand the cries & complaints, which during pastime and pleasure resound from the bottom of this miserable heart, bewail yourselves, and confess that it is worthy of compassion. So long as it hath searched ever since its birth, and that without ceasing, with utmost desires, it asks the Truth of truths to be happy, not to find in himself but this vanity of vanities, this shadow of shadows, this mage of appearances and illusions. Vanitas vanitatum, & afflictio spiritus.  
To comfort it, do not direct it to its self; And hope not to give it rest, and to render it happy by the Maxims of Pride and the Philosophy of the Word.  
Il know well, that human wisdom and the policy of self love; 

Sapiens ad beatè vivendum se ipso contentus est. Seneca.  
Nullam sui partem extra se quaerit. Transivi ad contemplandam sapientiam locutus quae cummeute mea animadverti Eccl 2. But animadverti quod hoc quoque esset vanitas.   would that a man to be happy, should renounce both Creator; and Creatures and seek no other happiness, then to be to himself, to enjoy his own entertainments: That this possession were the true Felicity, & to please a man's self a better fortune then to please Kings and Angels.  
Remember that since your Spirit is the most perfect and noblest Image of the first Being, when it is deprived of grace, it is the vilest of vanities. All that is vast enough and capable of containing God, cannot be separated from God, but must be so void as God is great.  
That is to say, that when our Soul is reduced to love nothing, nor possess any thing but its self: The greatness of this spiritual and immortal Soul, is no other thing but an immense privation and endless grief.  
Our Soul is so divine a thing and so excellent, that assoon as God is no more with it, it becomes, what they call damnation, and is its own hell.  
The difference between two sinful Souls, the one damned, and the other living upon the Earth and enclosed in a Body, is this, that one sees its self clearly and feels the substance which is its evil; and the other neither yet sees or feels it.  
When that your Soul separated from God by sin, and from thence infinitely unhappy, shall feel its self, and see itself by the fire; the motions of his despair and the cries of his grief, shall be those that the Prophet heard from far, and that he repeated by these words: Redidit me quasi vas inane. It shall say, God had made me a Vessel large and precious, capable to enjoy his Glory, and to possess his Divinity, nevertheless he hath withdrawn himself and left me empty: I am no more than myself, and that's the affliction of afflictions and the true Hell, to be Spirit and alone to be an immortal Soul and vanity. Vanitas & afflictio Spir tus.    

iv MAXIM. God shall bring every work into judgement, whether it be good or evil, Eccl. 12. The fear of the Lord is the beginning of Wisdom, Prov. 1.  

PARAPHRASE.  
THe fear of God is the principle of true Wisdom, That which comes from the fear of offending men, or from desire to please them, is false and deceitful; and although there are in the World abundance of Wise men and Politicians, the number of Fools is no less.  
There is not a greater folly, than to be wise towards all, if not towards God and to offend no body, but him alone.   

REFLECTION.  
THe first and chief Maxim that you ought to choose to Conduct you wisely, 
Timor Domini principium sapientiae, Prov. 1.  is that you must fear your Master and your Judge.  
If you would that this saving fear should be born in your Souls, 
Memorare novissima tua & in aternum non peccabis.  and that it should destroy all that remains in you of an inclination to sin, the best means is to remember the first and last truths, and to understand well, by continual and devote reflections, from whence you come, and whither you go, what hath been your Original, and what shall be your end, from whom you have received, and unto whom you are responsible, what you own to your Creator, and what your Judge owes you.  
Your debts and obligations to the bounty of the Creator are not the Subject of a long discourse but a long meditation, and although there were but one word to each point, there is matter of admiration and silence on each word, for too many years and ages.  
That which seems more wonderful and which we ought particularly to consider, is that those debts, which have not ceased to increase ever since you have been born, and do yet increase every day with your age, have preceded your birth, and are more ancient than yourself.  
You have begun to live, but you have not begun to mind, yourself; Before the beginnings and before time, God was, and you were loved. Consider also, you who were in nothing, of what fashion you are taken thence, and with how much honour are you come out of that eternal reproach when he was fain to produce you in the person of the first man. The Creator made Heaven and Earth, that is to say, two Worlds and two Paradises, and has not made them but for you.  
The top of all favours is, that he hath not made you but for himself; and that he has not given you a Being but to the end that you may be eternally united to him: having even willed, that the most Divine employ of his Eternity, which is to know and to love God, should be the employ of your time and your mortal life.  
Oh unspeakable favour! Oh Sovereign and infinite honour! But it is a very terrible thing, in this so glorious life, that each moment, where you live without any love of God, is a moment of sin, and that all the moments of sin and ingratitude, shall be reckoned and examined at the hour of your death.  
God hath begun by favours, he will finish by judgement.  
He who seeks you so many years to save you, will suddenly call you to be judged: and the business of his justice shall be, when you shall be before his eyes, to consider in your person, what comes on his part and on yours, what he hath done in you and what you have done there, and are yet doing this day.  
He will compare your actions with his own, 
Adducet in judicium, sive bonum, sive malum sit.  and he will oblige your Conscience itself to compare them, and to contemplate the works of his Holiness, and the works of your Malice assembled in one and the same heart.  
Compare them from hence forth, and do at the feet of the Cross, before your Redeemer and your Father, what you will do that day before your Judge, when that you shall see the truth written in the Book where all is written.  
Consider that this is a Mercy which has outrun your merits.  
Ingratitude which hath followed Mercy, and which hath been conceived in the midst of favours.  
Justice which examines the good and the evil, which weighs the goodnesses of God and the sins of man, and who in the one and the other sees nothing but Infinite.  
In fine, it is an eternity where sinners shall never cease to be sinners and proud, and where the Judge shall never cease to be just: where his Holiness shall be the measure of his anger, his anger infinitely offended the measure of their pain, and his infinite beauty which they shall never see the measure of their despair.  
I say too much in a Subject, where is least need of speaking, The whole History of man needs but these four words:  
His pleasures shall end.  
His actions shall be judged.  
His sins shall be punished.  
His pains shall be eternal.  
There is, not only whereof to read but to contemplate and meditate. What opinion so ever the World hath of an able man, if he has not yet begun to meditate thereupon, he has not yet begun to be wise.  
Youth and Folly think only on the present time. Avarice on time to come, Prudence and Policy remembers often what passed yesterday, and foresees what will happen to morrow: true Wisdom looks on one side, even to the beginning of time and the creation of man; and on the other side, to death and eternity, and from these two distant extremes it makes its time present, and gives them thoughts of this day.    

V MAXIM. When the wicked man cometh, then cometh also contempt, Prov. 18.  

PARAPHRASE.  
THat which hinders you from making serious on Christian truths, and which makes you slight the business of your conversion, as least of all the affairs of a Man of wit and quality, is the custom that you have contracted of living disorderly and not refusing any thing to your passions  
This unhappy custom is the bottom of that Gulf from whence it is rare to see any sinner go out and to enter again into the ways of repentance and salvation.  
It is nevertheless necessary to go out from thence. The Holy Fathers, and the father's spiritual will tell you means; One of the best is that which Solomon presents you in the following Maxim.    

VI MAXIM. When I perceived that I could not otherwise obtain her, except God gave her me, I prayed unto the Lord and besought him with my whole heart, Wisd. 8.  

PARAPHRASE.  
DEsiring to obtain grace to overcome my evil habits, and to live holily, I address myself to God, and I have asked it of him with all my affection, and with all the endeavour that an ardent desire could produce.  
Steeped in tears and prostrate before His Altars, where I heard his voice which called me to repentance, I said unto him: O Lord, shed into me that Wisdom and Light which makes Man see that beauty of virtue which is in thee. Thou commandest me to be chaste and devout: give me devotion and chastity, and then command what thou pleasest.   

REFLECTION.  
HOpe not to receive these sorts of favours, nor any other, spiritual or temporal, if you ask them not. Without prayer, there will be no change of life. You would have Grace, which gives the first power to be chaste, but according to the ordinary Laws of Wisdom, you shall not have it but by the means of Prayer; Grace gives the will to be, and to accomplish effectually this good desire.  
In like manner hope not for them, if you ask them not strongly and with an ardent and sincere affection.  
To pray to God feebly to have pity on your miserable life, is to pray him to defer punishing of you; to the end that you might defer turning to him, and this testifies that you fear that he hears you not, because you fear, to break the chains which tie you to the Creature, and to love nothing more than it.  
God would, 
Deprecatus sum illum ex totis praecordiis.  when we pray to him, that our bowels themselves should have a voice, and that there should be in us a Divine fire, which should give to our groans, the force to mount up to himself, and to follow him as far as his justice would make him fly, that he might not hear us.  
God would be pursued, solicited, importuned; Fellow Him, press Him, be importunate and be constant: Fear nothing, but letting yourself be overcome by his refusals, and your not persevering.  
Hope in his Word as the Saints have done against hope itself, 
Etiamsi occideris me, in ipso sperabo.  and in despite of despair. Tell him when you see him with a sword in his hand to sacrifice you to his wrath, and when you see the sword thrust into your Heart, that from the bosom of Death, even to the gates of Hell, you will adore his goodness, and that you will yet expect favour, and you may be assured of his succours.  
Say that the way to perish, is to fly when he threatens; That there is no place so sure (during in wrath) in the World as to be near him; that it is the only way where the afflicted, sinners, and the dead, can find safety; Ad quem ibimus? Verba vitae aeternae habes. I am a sinner, I am mortal, where shall I go too but to thee?  
Confess that he can do all, that he is the Master, but maintain, that as all powerful as he is, 
Indignum, etc. In te Domine speravi; non confunda in aeternum.  he cannot resist the Prayers of the humble and afflicted: and since all is put to trust before him, desire him to regard you without pity and to abandon a heart who sincerely confides in his protection and love.  
Talk boldly and say with the Canaanitish Woman, that he ought to be no more cruel, nor more pittyless towards you, than Masters towards the little Dogs of their houses; that you ask not but the Crumbs of his table, as the rest of the Saints. Speak as this Woman who knew well how it was necessary to speak to a God. Although he calls you an importunate Body, although he pu●h you back and bids you to get out, Stay, Fasten yourself to his feet, and declare to him, there you will be so long as that he hath either punished importunity with death, or heard you. In fine, do well by your holy violences, as that you may draw from his heart the lovely word which hath comforted so many sinners, and which may oblige you to say: O Mulier, magna est fides tua, fiat tibi sicut vis. Matt. 15. Thou astonished me, oh infidel! Great is thy confidence! be gone then in peace, what thou wilt shall be done.  
The glory of a mortal Prince is to prevent petitions and to give before they speak to him. The Glory of God is to expect that you pray to him, and he is so much the more liberal, as he lets you pray and weep long before he grants. His kindness doth in some sort cease to be such, when they come too soon: His favour is not perfectly favour, nor perseverant, but when it happens after desires which have a long time continued.  
Take good heed of yielding to his first refusal, and your retiring as soon, either by despite, despair, or cowardice. This has been the misery of those who have obtained nothing. The true secret to succeed well, is to be importunate.  
Our importunity pleaseth him, as much as it is unpleasant to men. That is the mark, when we ask spiritual favours, that we desire ardently, and when we ask temporal favours, it is a sign, we would obtain them from him alone, and that we renounce all other hopes. Both the one and the other testimony can do all, on his Mercy and on his Justice. He sees in our continual and importunate Prayers, the proofs of a filial confidence, which opens his heart and infinitely pleaseth him.    

VII. MAXIM. Trust in the Lord with all thine heart. In all thy ways acknowledge him, and he shall direct thy paths, Prov. 3.  

PARAPHRASE.  
EStablish your hope in God; trust your affairs to his care and goodness; look on him in all your actions and keep your hearts always leaning on him. It is the best and most excellent Maxim that you can take and the first that you ought to have to conduct you well, and to make you do wisely and happily what you have to do.  
Whilst that your eyes shall contemplate him with confidence and love, he shall hold you by the hand, and you shall march without fear.   

REFLECTION.  
WE see many miserable ones in the World, because we see there very few who are willing to confide in God.  
There is nothing that has been oftener promised us, then that God will help those whose hope is only in him: and there is nothing that we are less willing to try.  
We stay ourselves sometimes on him, but as Saint Peter on the Water, doubting, whether he will have power or will to bear us up.  
We love rather to trust to the favour of the Creatures, and to seek our rest, in relying on them and their word. But, as said Isaiah, It is to trust to feeble reeds and cruel, who by their hidden points pierce the hand of him who leans on them.  
The Crearures are deceitful, they have no strength to support us, but they have wherewith to betray and destroy us.  
Their access, and manner of receiving one is magnific, giving us great hopes. But their first present, are Promises: the second, Excuses: the third, Slanders: the fourth, Treacheries.  
There 'tis, that ordinarily the friendship of the World ends, and nothing makes us plush nor lament more, then having believed, hoped and loved, because we are thereby always deceived; and that it is from perfidious hopes, and blind friendship, that affronts repentings, and despairs come.  
These three things, To Believe, to Hope, ●nd to Love, which are three Theological virtues, and three sovereign perfections when they regard God, are three frailties, and the three most shameful vices of the spirit of a Man, when they regard the features. When that we put our confi●nce in the Word of God; and we tremble not in ourselves there is nothing without that can shake us. We walk securely amidst the dangers and disorders of the World; and we are on the waves as on the most immovable Rocks. God is under who doth strengthen the whole and bear us up. But assoon as distrust makes us tremble, the rest shakes as soon; and we see nothing a round us but bottomless pits who open themselves, and who show us Death and Hell.  
Saint Peter accused the Tempest in the danger where he was: our Lord accuses not, but his Fear. When we begin to perish, we betake ourselves to the Tempest, to fortune, or to the malice of men, and we ask God wherefore he has not appeased the Winds nor averted the misfortunes.  
God who sees the Truth betakes himself to nothing but to our little Faith. He asks us wherefore we have doubled his word and his love, and wherefore we have trembled. Modica fidei, quare dubitasti?    

VIII. MAXIM. Be thou merciful, and so thou shalt be as the Son of the most High. Eccl. 4.  

PARAPHRASE.  
IF you aim at Salvation and the happiness of being of the number of the Predestinate and of the Children of God, bear the mark of the Elect, and choose for your particular virtue to be charitable toward those that suffer.   

REFLECTION.  
THere is herein, as well true Devotion as true Nobilily, and true Courage These three eminent qualities have but one mark to make them known. Their common Character, 
Non deses Plorantihus in consolatiovi. Et cum moerentibus embula. Eccl. 7.  is to have Magnanimous good will, a sincere and a distinterested inclination to please others and to comfort them in their pains. If this be not the Character of your soul and if this virtue displease you, you are not a man of honour, nor a man of quality, nor a man of devotion and of Conscience, nay, not a Christian. People call you what they please; God who sees all, will call you an Infidel and a Reprobate.  
The law of Christianity touching mercy and Charity regards you so much the more by how much the more power you have, and by how much the higher rank you are in.  
Do not only know the Privileges of your Nobility, or of your charge, know also your duties; and remember that God has not elevated you above other men, either in a City or in a Country, but as he hath elevated the Sun above Mankind to be their universal Benefactor.  
Your grando and your power in that Country, is no other thing but an obligation to protect the innocent and support the weak: so many miserable ones as you see there; they are so many persons unto whom you own your succours and good offices. Your cares and your time are not your own, what you have and what you are belongs to them: Your life its self is a present which God hath made them, it's not to be employed but to serve them. Help those that injustice and jealously persecutes, whose cries and complaints you hear.  
Have the courage to deliver them from the oppression of the proud, 
Libera eum qui injuriam patitur de manu superbi, Eccl. 4.  make your Arm strong to take them out of their hands. Prefer no other business before that and be not at rest, but when good people shall be so, in those places where you live and have authority.  
Give audience to the poor without vexation, without impatience and without slander. Permit them at least to speak to you, and add not to their afflictions, the sadness of being refused and seeing that one is even angry at the knowledge of their pains. Harken to them, and be not so cruel as to refuse them a word of consolation. At least let there be some sweetness in your eyes, and believe not, that this were to abase yourself, and to forget your Rank; to regard the afflicted and to permit them to lament before you.  
Deal with God as his Slave. 
Congregationi pauperum affabilem te facito, & magnati humilia caput tuum, Eccl. 4.  With the Simple as your Brother. With the Proud as your Master. Keep your Rank by these Raise yourselves above the insolence of men, but abase yourselves under the powerful and Divine Majesty: Be humble before him who hath made you great; adore the hand that can destroy you; Have pity of the miseries that may be common to you. And do not despise the Tears which you see run from eyes that resemble yours.  
Be you not in your Province or in your Land as a Lion, 
Noli esse sicut leo in domo tua evertens domesticos, & opprimens subditos. Eccl. 4.  which tears what he meets there. Be ashamed that your Family should perish, because you live: That your House should be unhappy because you are the Master, and that those who dwell with you, should not dwell there, but as the damned, and were not there but to suffer the furies and follies of a Devil, that possesses you and acts you.  
Live after that manner that a man of honour and virtue ought to live in a perpetual evenness of spirit present to yourself, attentive to your business; at peace during the several motions of fortune, equitable and courteous towards your Domestics, officious towards your Friends, charitable towards the Poor, obliging towards all the World.  
See you nothing more fine in your riches and dignities, then being able to serve a greater number of persons; and judge that the services and submissions that men pay to you; and the friendships which all companies express to you, are no honour to you, and they are unjust, if you endeavour not to do more good than they do you, and if you love not at least as much as you are loved.    

IX. MAXIM. A man's pride shall bring him low, but honour shall uphold the humble spirit, Prov. 29.  

PARAPHRASE.  
GLory seeks humble spirits, and though they hid themselves, it will find them. The ambitious who seek it shall be humbled. Whosoever would raise himself by pride, shall find nought but what he flies, he shall fall into reproach and there he shall perish.   

REFLECTION.  
IN this there hath not been excepted, neither Men or Angels: The most lovely are the most despised and hated assoon as they become proud. Insolence mixed with their perfections and their virtues, form thereof, and I know not what, that is intolerable. That which in a dead man, is rotteness and stink, pride is in immortal spirits: they are every where insufferable; they are not at all regarded in Heaven, and on Earth but with horror; both the one and the other World conspire to scorn and to hate them.  
The conspiration is not less common to honour humility.  
The admiration of men, the friendship of the Angels, the favours of the Son of God, all the gifts of the Holy Spirit, and all the honours of time and eternity, are for the humble. There are not now amongst us others Predestinate than these, we shall see no other happy in Paradise, Grace and Glory are their lot. The only and true secret, to be honoured is to abase a man's self. Spiritum humilem suscipiet gloria.  
To think meanly of yourself, learn and know well what you are. You shall not learn it in reading of Books, nor in harkening to Masters: Your Conscience must tell it you, and make you to comprehend it. Ask it: You shall be humble assoon as you harken to it, and that you give yourself the leisure to consider, what it knows thereupon and what it will oblige you to believe and confess.  
Humility wholly consists in saying from the heart, and with a devout and sincere sentiment, that you are of yourself nothing but sin, frailty and corruption: and all the rest which is in your person comes from the Creator; And if you had in your birth any advantage above others and any natural qualities; These laudable qualities were not the price of your virtue nor the work of your hands, but the gifts of his providence and of his love: but in truth he hath done you many favours which increase yet every day, and your sins increase as much as they: And that these are the two most remarkable things in your life; The one, that your miseries have not hindered God from loving you tenderly and heaping of good things on you; The other, that so many kindnesses and so much love has not hindered you from being unthankful, but have been so ever since you knew that he loved you.  
Say that from the Heart, think it sincerely, and let your humble and respectful looks, your gestures and motions, and all that appears outwardly of you carry the mark of this lowliness and of this inward contempt of yourself.  
Have in your conversation a modesty, which were the image of your innocent and humble Soul: have it in your Conduct at every occasion and with every body. In any place that you are, live and speak as a man who evidently knows his own unworthiness.  
When that you are near God, at the time of Prayer and the Exercises of a devour life, if you would please him and deserve that he should choose you to glorify you in his power, let your principal devotion be to represent to him how much you deserve that he should contemn you. In contemplation of his truths; confess yours: See your darkness in his Light; confound yourself, tremble and lament. Unto what condition soever you may be raised by his Grace, never cease to adore him by all nullities proper to a nullity that hath sinned and rendered himself worse and more miserable than he was eternally when he was nothing.  
When that you are in business, during the exercise of your Authority, among the multitude of those who seek after you and honour you, if you would that they should do it sincerely, show them that you well know yourself.  
In like manner, let it appear on your countenance and by the Conduct of your words and actions, that you are not ignorant, that in the midst of felicities and honours of fortune, as in the midst of the richness of a stately Tomb, you are nothing but a shadow, or a little ashes hid there under: that you hold before them the Rank of a Judge or a Master, but that before God you have no other but that of Nothing and Sinner.  
Do not say it with your mouth, it is enough to believe it: but perfection is what I have said, to believe it and think it so well, that the thoughts of your Soul appear visibly marked in the modesty of your eyes.  
These are in effect those thoughts, marked in that manner, which have rendered great men so lovely, and so powerful over hearts, when they have seen the sweetnesses of humility joined to the force of their wit, and mingled with the splendour of their triumphs and glorious actions.  
When you are in Companies where 'tis rare to find a man who knows himself, and speaks modestly and humbly, be ye humble, but take heed, that you are not so by affectation and vanity.  
Do not boast, nor blame yourself: observe the Laws of Wisdom, say not of yourself neither good nor evil. Do not you consider yourself, as a more imperfect man than others; but as a Nothing of which there is nothing to say, and of which you must never talk.  
Do not ask one to slander you; have only a care of being offended when one does, and endeavour to be humble enough to desire one should do it: Praise not those who ought to be blamed; content yourself to condemn no body.  
When you meet scandalous persons, instead of contemning them, learn from them, how much you ought to be slighted yourself, and look on them as a mirror which discover to you an important truth.  
The shadow which you see at your feet, whilst the Sun casts its eyes on you and enlightens you, what is it other than a figure which represents your body such as it is at night, black and dark and such as it should always have been, if this Star had never appeared?  
The miserable wretches that you find in this World, whilst that God sheds on you his blessings, and that he heaps on you happiness and wealth; What are they, but an hideous picture, where you are represented such as you would be, if it pleased Divine Providence to abandon you?  
Say then, you who are rich and happy and who want nothing, when you see on the straw a Beggar covered with sores and diseases, dying of hunger and cold; say, Behold my shadow, there is what I should be, had it not been for the particular goodness and care which God hath had of me.  
You who are wise and devout, when you hear the scandalous life of an infamous sinner spoken off, say likewise, There is my shadow, 'tis this that I should have been, and this that I should be from this day, if my Sun withdrew its Light, and if his Grace forsook me.  
It is true that the life of this Person is scandalous and horrible: but it is your Image. Humble yourselves and adore the mercy of God, who hath done great things in you.    

X. MAXIM. There shall no evil happen to the just. Prov. 12  

PARAPHRASE.  
THe just and devout man enjoys always inward rest. There shall be no accident which hinders him from keeping himself in his duty and order, or excites him to disorderly motions.  
Fear and sadness are storms which mount not to the region where he is elevated by grace. The noises shall Echo thither, but Peace shall never leave him, and whilst his Soul shall be peaceful, in matters little to him that his fortune were troubled or his affairs disordered.   

REFLECTION.  
Accustom yourself to look on all that happens, without astonishment and without fear. When affliction happens fret not against God, and quit not your design of being eternally faithful to him.  
Bear chastisement with respect and humility, and let not your courage and your virtue abate under the pain. Remember that God chastiseth those that are dear to him: & as a Father never finds a Son more lovely, then when he receives correction humbly and respectfully: So likewise doth man never please his Creator more than when he is humble, obedient and faithful in adversity.  
There is no Man that endures not. No true Christian that endures not with patience. No true Saint that endures not with pleasure.  
The beginning of holiness is to be calm and modest under the hand of God when he afflicts us: The perfection of it, is to be happy thereby, and to feel what the Apostles tied, 
Ibant gaudentes à conspectu Concilis quod digni habiti sunt pro nomine Jesu contumeliam pati.  when that going from before their Judges, charged with outrages and affronts, they gloried therein holily, and marched through the streets as in triumph amongst the reproaches of Christ.  
There is, without doubt, the highest Estate of spiritual life: and I can say which the holy Fathers, that it is to see, that which is the most admirable to behold in the new and powerful grace of the incarnate word, To see a man, who in the midst of poverty, and the ruins of his house, enjoy in his Soul an heavenly rest, and hath no other complaints to make to those that visit him, nor to the Angels who contemplate him, but those of St. Paul, when he suffered; superabundo gaudio, joy overwhelms me, it surpasseth my peins and my strength.  
Other Saints have had no other thoughts, they have always spoken of the times of affliction, as of the most happy and most .  
It is by afflictions that on Earth we resemble our Crucified Saviour, that we equal the Martyrs in Heaven, that we surpass the Angels in death.  
To die and to suffer are the consummation of Divine charity: and this was the highest sublimity of the glory of the Word made man, when he finished love on the Cross, amongst the pains of death, that he cried out, consummatum est.  
The Angels cannot arrive at this good fortune, your devout Soul may. Aspire thereto, whilst you are mortal and capable of suffering. It is not enough to imitate the Angels, and to love: Do that which to them is unimitable; love in suffering and dying.  
At least maintain yourselves in this Condition by patience. That whilst sickness and poverty, or other miseries over whelm you: let not your heart sink under its pressures, and suffer not that the disturbances and persecutions in the World should shake you, and bereave you of any of your inward repose.  
Above all have a particular care of not letting yourself be troubled by those pains, 
Non contristabit justum quid ei acciderit.  who have their first rise within ourselves, and who are born of our corruptions, as are melancholies and scrupulous fears and the other torments of a weak and a fearful imagination. The most part of these hidden miseries within us, and incurable by humane industry; are no other thing then an inward night of thick clouds where the Devil forms, Spectres and Visions to affright us.  
Be not amused nor so much alarmed as to dispute or fight with these chimerical monsters. Wait only in patience the coming of the morning, which destroy them all without noise, and make known the mistake of your fear and disquiets. I speak of the Wisdom of God, which after these sorts of obscurities he implants in holy Souls.  
Wisdom is the first Ray of the light of Glory, and the true dawning of the day of Eternity.  
It is this Aurora that disperseth all the dreams, 
Doctrinam quasi ante lucernam omnibus illumino Eccl. 24.  fancies and ignorances' in the Imagination of Man, who shall re-establish reason in its force and in its Empire, which renders truths apparent which makes duty and virtue loved, which reimplants courage, makes a coherence between the light and our hopes, and which appears on our Horizon; but to tell us, that the Sun comes to us assuredly; and that we are of the number of the Predestinated who shall see him.  
Far be it from you to abate by secret persecutions, 
Non contristabit justum quidquid ei acciderit.  or by the ordinary accidents of fortune, to be troubled or disturbed, trouble not yourselves, either at your sins or unforeseen relapses.  
When you happen to fall into any fault, do not amuse yourselves to cry and complain as a Child fallen into the mire. Withdraw yourself gently and help yourself in stretching your hand to mercy who offers you his. Weep, but hope; hate your malice and infirmity which have rendered you a sinner; hut adore the Wisdom of God who can draw his glory, out of that shameful and reproachful estate that you are in.  
Learn that the most Divine action of his power and love is to change into good the evil that you have done. Whilst that you blush to see yourself, contemplate with admiration, the designs of Love and Grace, that his Providence considers of, occasioned by your fault.  
Fear his justice and flee it but never avoid it but by running to his goodness. Be ye touched with compunction, without being dejected; be you resolved to govern yourself better for time to come, without being impatient, or despairing from what is past.  
Although true contrition bursts the heart, it has yet somewhat of sweetness that bears it up, and which makes it known and distinguisheth it from a false repentance.  
The two marks most certain that we are in that condition God would have have us, are Tranquillity and Humility. Assure yourself that every affair where there is too much earnestness, although it be the most Holy, is done without intention to please God. All inspiration that causes disorder in you, comes not from the Holy Spirit. All grief for sin which carries you to despair, comes infallibly from the Devil; All mortification that renders you disobedient and proud, is the Council of your enemy.  
All humility which makes you fear that there is no pardon for you, and that God despiseth your tears, is false and deceitful, it leads you to impenitence and the death of the proud and reprobates.  
Treat yourselves the most meanly and with the most severity you can. Humble yourself, and confess that Holiness is above your courage, and that you are one of the most slack and ungrateful of men; but have not the humility of the damned and say not that Salvation is above your might.  
Pray to God to give what he commands from you, and then offer yourself to Him, and pray Him to command all that he please.     

ARTICLE II. MAXIMS For the Conduct of the Wit.  

FIRST MAXIM. Buy the Truth and sell it not; also Wisdom and Instruction, and Understanding. Prov. 23.  

PARAPHRASE.  
ENdeavour to purchase, but take good heed you sell not that which is more worth than all the gold and silver in the World.  
Buy truth, but don't rid yourself of Wisdom: part not these two virtues, possess both the one and the other.  
Let Truth be in your words, and Wisdom in your thoughts, when that you judge of things, know them, and deceive not yourself. When that you speak, lie not and deceive those that hear you.  
Think wisely and speak sincerely. In one word, aspire to the highest and happiest estate that the Wit of man may be raised unto. Have the courage to believe nothing, nor to say any thing that is untrue. Be wise and be sincere. Veritatem eme, & noli vendere sapientiam.   

REFLECTION.  
IT is a precious Grace, the grace of being sincere and not to yield to the violences of injustice, nor to its flatteries, when it would engage us to tell a lie and betray our Consciences.  
Many have bought this Grace by their own blood, and have given for it what hath been most dear to them in the World: And if you have it not as yet, spare nothing to purchase it at any rate. That which you shall give is infinitely less worth than it. Fear not to die, but fear to live with the reputation of a man without Word, and who loves the Truth less th●n a mortal life, and a miserable fortune, Eme veritatem.  
Grave that Maxim in your heart that a wise Prince writ with his finger on the lips of his Son: Rather die then lie. Hate a lie more than death: and although in Company men call it, 
Verbum mendax justus detestabitur.  the most innocent sin, and in the Palace, th● most necessary: yet do you call it, the most shameful to nature, the most intolerable to a man of honour and Conscience.  
Since that you bear in your Soul the Image of the Truth of God, 
Non decet principem verbum mentiens, Prov. 17.  Take that for you, that Solomon said to the Kings, that whatsoever ornament you can give to a lie, it is very indecent in your mouths. 
Conscendam, ero similis Altissimo.   
It becomes none but the proud Angel who chose it for his character, and who began by it, when he would render himself the horror of nature, and transform himself into a Devil.  
The first proposition he made to the Angels in Paradise was a lie. 
Nequaquam morte morieris, eritis sicut Dii. Gen. 3.  The first word he spoke on earth, was another lie that he made to the Man.  
The first thought he had at his entrance into Hell, and the first design he took there to revenge himself on God, was to lie eternally. And the first promise that he made himself, to comfort him in his pains, that all Men should lie also, and that he would find a means to spread his sin and his own corruption as far as the sin of the first Man.  
An enterprise, alas, wherein he has been too lucky, and wherein he succeeds this day six thousand years! Who is the Man that lies not? Children do in the Cradle. The Philosophers and holy Men, in the Schools of Wisdom, and even on the Throne of Truth: Men do it in every condition and every age. Among all those who have sinned in Adam and who have been able to speak, there is not one who has not lied, and who hath not born on his tongue this Image of the Devil.  
Leave it not upon yours. Tear away all the remains of this unhappy inclination; 
Remove à te os pravum & detrahentia labra sint procul à te, Prov. 4. Viam pravam & os bilingue detestor. Pro. 8.  detest this fatal sin. Politicians make it their study, many make it their pastime and others their trade. Make you of it what all great Men have, the abomination of your heart: look upon it as the unworthiest crime, and the most infamous accident which can happen to a noble Soul.  
But if it be shameful to lie and deceive, it is no less to be deceived by liars. Freedom (or openheartedness) and sincerity are virtues of great price. Possess them; but, to have them don't sell prudence.  
'Tis a light as necessary as your eyes, keep it well and consider that you live in the night.  
Treacheries, praecipices and darkness are on the Earth. Tread not thereon without being enlightened and seeing where you are, and what is about you.  
You see there abundance of giddy fires and lighted exhalations, take heed you take them not for torches: and mark that, among your Maxims, That the misfortune or affront most to be feared of humane Wit, is to follow counterfeit lights and to be made the sports of cheats and Hypocrites.  
Know those men who treat with you or who approach you: have the skill to read in their heart, when they speak to you: and by things they tell you, to understand those which the dissemble.  
Distinguish true modesty from the false, 
Quando submiserit vocem, ne credideris ei, quoniam septem nequi●iae sunt in cord illius. Prov. 26.  and do not suffer yourself to be surprised, saith Solomon, by a sort of people, who under their modest looks, and their sweet and devout voices; carry in their Souls, seven sorts of Poisons to shed into yours.  
Know what a prudent man in business ought to know, and all that he ought to know, to keep at each meeting and in each company, the rank of a Man of honour, incapable to deceive or be deceived.  
At least be not ignorant of the four most necessary things, though ordinarily the most unknown and the most hidden. Your own defects, the thoughts of Men, the secrets of Nature and Truths of God.  
We have within us, by the benefit of Providence and Grace, Torches to help us easily to know and discover those things.  
We know our defects and miseries by the Light of Conscience.  
The thoughts and intentions of Men, by Experience and Judgement.  
The secrets and wonders of Nature, by the Light of Philosophy.  
In fine. The greatness of God and the Mysteries of Religion, by the Light of Faith.  
But the happiness to which you ought to aspire, is that Wisdom should be the fifth and Sovereign.  
For as these Torches may sometimes go out, 
Non extinguitur in nocte lucerna ejus. Prov. 31.  the employment of Wisdom is to keep them always lightened; and to have a care, that the day be never wanting to us, during this night and these dangers.  
I say too much if you will meditate, you shall find all in these two words: Veritatem eme, & noli vendere Sapientiam.    

II. MAXIM. Be not Wise in thine own eyes. Fear the Lord and departed from evil. Proverb. 3.  

PARAPHRASE.  
BE not wise, in such sort as can make none believe that you are wise but yourself, and do not make to yourself a Wisdom, of which you would be the Author, and that you would draw from your own Wit.  
Remember that there is no other but the ancient and true, which is to fear God, and to do nothing contrary to the Laws of Conscience and Reason.   

REFLECTION.  
LEt it never enter into your mind, 
Ne sis sapiens apud temet ipsum.  that you are a man of merit. Be you the only person, who neither knows, nor speaks of your own worth.  
Whoever knows that he's wise, shall not be so long; and assoon as he says he is, he is so no longer; and perhaps never shall be more.  
Man aught to be ignorant of his perfections, at least he ought not to consider them. Since that we are of a spiritual nature, it is necessary that our actions of esteem and friendship should regard some body besides ourselves.  
Let us be afraid of pleasing ourselves, for fear we please none but ourselves; and if we would be loved, have a care of being suspected, to believe that we ought to be so.  
In fine, our eye and our tongue, are no more for us, than our heart. To speak of ourselves is no less folly then to speak to ourselves. To look on a man's self is scarce more worth, then to love a man's self, and perhaps, it is as dangerous for one to know, that he hath somewhat good in him, as to be ignorant of what he has thats evil.  
It is of the virtues and beauties of our Soul, as the deformities and nakedness of our Body, we ought to hid them from our eyes. It is not a thing less criminal to fix the sight on the one than the other. All these aspects make immodest looks. Bashfulness and honesty turn away from it, and nature equally blushes at them.    

III. MAXIM. Seek not out the things that are too hard for thee, neither search the things that are above thy strength, Eccles. 3.  

PARAPHRASE.  
ENdeavour not to attain to that which is above you, nor to comprehend mysteries which are above your understanding. Content yourself to know what God commands you and is necessary for your salvation. And touching his works natural, look on and contemplate what he exposeth thereof to your eyes. But undertake not to discover, what he would should be unknown.   

REFLECTION.  
THe excellency and the skill of a fine Wit, when it contemplates this World, consists not in knowing and seeing better than others, which cannot be either seen or known. But better to know and better to admire what he doth see, and what Providence hath discovered.  
When an excellent Artist considers a piece of Painting publicly exposed, he does not glory in seeing there, what was to others invisible. The simplest and most ignorant see all the fine strokes in the workmanship as much as he; but they see them not as he sees them.  
His advantage above them is, That in seeing he remarks them, and by his reflections he knows and sees that in his mind, which those see not by the eyes of the body, and that which enters not into their blind understanding.  
When a wise Philosopher contemplates the Sun and the Stars, and that in these incorruptible Lights he sees some glimpses or shadows of the beauty of the Creator, he sees nothing but what the Profane and Atheists see clearly, and what they behold aswell as he.  
But to behold and to look, is a small matter, the Eagles do it. That of importance is to observe and remark; it is this, that ungodly Men do no more than beasts do.  
These shadows of Divinity and other marvels which enter into their outward senses, go no further: Their brutish and ignorant Soul knows nothing thereof.  
The part of a wise Man is to discover to his understanding all that nature discovers to his eyes. He sees nothing that he minds not. And it is in that, that consists his difference from other people, and all the glory of his knowing and sublime Wit.  
It consists not, as I have said, to see or know things impenetrable. That which providence hath been willing to cover and to keep hidden, is equally so for all men. Philosophers who seek it, are neither learned Men, nor Artists, but when they shall not find it.  
True Philosophy is not to inquire; and in questions where one must of necessity say (I know nothing on't) those who say it soon, and who do not study twenty years to say it, are the most wife and most happy.    

iv MAXIM. Thou shalt not trust to thy own Prudence.  

PARAPHRASE.  
WHen you seek the truth, believe not your own sentiments, nor do not rely on your particular thoughts. Fear what comes from you, and which is new, and take heed of making thereof, rules of Philosophy and Maxims of Conduct.  
Draw from your Prudence what Light you are able: but try it by Lights more shining and sure than yours. When it shall enlighten you; have other Torches to enlighten that first and never go in the dark and near to praecipices with it alone.   

REFLECTION.  
NE innitaris prudentiae tuae. A Liar doth not always lie, but it is always imprudence to trust to his word: Although our reasoning sometimes doth not deceive us, we never fail to be blame worthy when we hearken to it, and that we take for certain truths, What we know not but from it alone.  
This particular reasoning is not in man, but to betray him and to lead him to his ruin. 'Tis it, that produces ignorances', errors, impieties, false Religions, false Philosophers, and that forms these by paths and deceitful ways where we see many people to wander.  
Some enter into these ways by simplicity: but most by pride; They believe that Wisdom & Justice would that they went on that side, because their own reasoning leads them there.  
But they follow a strange guide. Beasts are lead by their passion. Fools by their arguing, and wise Men by reason.  
None will profit by the misfortunes of others; Although each Philosopher, during the disputes cry with all the endeavours of his voice to warn his friends that their reasoning deceives them; each will believe that his will not deceive him; and each hears it as his Master: there is no authority that overweighs their own; nay, even of the Gospel nor experience.  
The Proud respect nothing but this unhappy prudence, and it happens more than once in an age, that a little Philosopher undertakes to examine Religion, or to reform the Elements and overturn the World; because 'tis the dictate of his reasoning so to do.  
A wise Man in reasoning with himself, according to humane thoughts has never learned any thing certain, but that his arguing was blind; and that he never drew any other profit thence, then to say to himself. Ne innitaris prudentiae tuae.    

V MAXIM. Wisdom standeth in the top of the high places, by the way in the places of the paths. She crieth at the gates, at the entry of the City. Unto you, O men, I call, and my voice is to the sons of men, Proverb. 8.  

PARAPHRASE.  
WIsdom speaks upon the Mountains, and in the high ways, at the gates of Cities, in the midst of the streets, and in all places where it finds most people. There it infuseth itself on the tongues of the people; and it makes use of their voices, to the end it might make its self heard afar off and to speak more strongly: Supra viam in mediis semitis.  
It is there, that the curious who would learn its Doctrine, and who aspire to be the Oracles of their Nation, and Masters of Science in particular Universities ought to go. O viri, ad vos clamito. O Philosophers, 'tis to you that I direct my words, if you will be truly wise, come and hearken to me, when I teach truth in the assembly of men.   

REFLECTION.  
WHat one calls here the People is not a heap of little folk, but a mixture of all men who speak naturally without study, and without artifice, and without a Conduct of any acquired Science, and of any reflection  
The voice of this People, and the voice of Wisdom in fused, or to say better, the voice of the instinct, which is impeccable, and which hath always been the true Master of Philosophers, whereon consider the 3. following words.  
1. That our business during this life, when God has given us the Wit, is to study, and to apply ourselves to know the most hidden marvels of nature.  
2. That the business of the Creator, from the day of our birth, is to teach us himself and to engrave on the chiefest part of our Soul, the first principles, the chief and fundamental Truths of this natural Philosophy.  
3. That the business of the instinct, is to make those so remote Truths to approach to our senses, that we may be the better able to know them. To put them on the tongue of people, and to tell them to us by the general voice of all Nations.  
What Nations say, and what they have said by common consent in all ages they have said it, being driven by this instinct, and who makes it say nothing, but what he finds written by the Spirit of God in the spirit of all Men.  
In one word, it is the voice of the Holy Ghost in Christian Theology, and the voice of the Conscience in the moral, the voice of the instinct and of the people in the Physic. 'Tis it, which pronounceth the decisions and decrees incontestible.  
The people are ignorant and blind but well led: It understands not what it says, but it speaks Truth: and our glory in studying or in teaching is not to correct it, or to speak otherwise then it, but to explain its words, and to understand them, better than it understands them itself.  
It is on this public and universal voice, that the wise Philosophers ought to support their Science. Before arguing on any visible thing in the world, they ought to interrogate, this great Ignorant called, The people, and to hearken how they talk in the streets, that they might know how they ought to speak in the Schools, to the end that upon that Answer, as on a Divine principle, they might establish their propositions and the works of their particular Doctrine.  
Fellow this Council and stop at this Maxim, whatsoever the bait may be that invites you to take others, do not quit it.  
If to be Author of a new invention, instead of building on the Earth, you would build in the Air, you shall build nothing but follies and ruins. If for the better setting of new thoughts in order that come to you, and to form a wondrous Philosophy, you think it necessary to give the people the lie, and to say, The fire has no heat, nor the snow whiteness, nor other quality; That the Earth is not immovable; That a Beast is no living Creature; That the Soul of man is not immortal: if you would that these should be the principles contained in the great Volumes of your marvellous Philosophy, all your wonders shall be but dreams of impieties and ignorance.    

VI MAXIM. There is a way that seemeth right unto a man, but the end thereof are the ways of death, Prov. 16.25.  

PARAPHRASE.  
MIstrust yourself and your own judgement: but don't trust all sorts of persons. False Maxims and evil Councils, enter easily and sweetly into the spirit. Fear them, and leave not yourself to be lead by men who go out of the common way.  
There are paths in the spiritual life which appear fair, & one sees therein many things, that make men believe, that they are shortest to arrive to holiness; but it is dangerous to follow them: and they are ordinarily those, which lead soon and most certainly unto death.   

REFLECTION.  
ONe ought not to be astonished, at finding here below such paths as these, since one finds there, proud Men and Hypocrites.  
The unavoidable blindness and common to all proud men, is to persuade themselves, that they see spots in the Sun, errors in the Doctrine of the Church, and abuses in its Conduct.  
And that which is yet worse, is, That driven by the zeal, that the illusion inspires them with, they undertake to wipe out these spots and to correct those errors. Nothing which the hand of God has made seem to them finished, but when they have changed something or that they have given the last strokes thereto.  
'Tis thence that all the changes in the exercise of Devotion comes that we so often complain of, and from thence all these particular ways of repentance and salvation where each one runs, drawn by the splendour of novelty, and where each seeks to wander and to perish.  
There doth not appear presently in those ways. but of footsteps holy and right, seemingly marked by the rules of the Gospel and by the actions of the Apostles; But, Novissima ducunt ad mortem.  
Novelty is a way that leads to the eldest sin, that is, Apostasy, and to the last of evils which is impenitence and despair.  
The cause why so many fine people are seen in this way so fatal, is that the Devil has always gone there first.  
All Devil as he is, he hath I know not what, which pleases the Woman when he counterfeits the devout one, although Heaven and Earth could tell her, she must run after him.  
And when the Woman is seduced, she has I done't know what, that bewitches the man. Each man does what Adam did, The wisest run after her.  
And when wise Men begin to wander and to lose themselves, there is then neither blind nor fool that follows them not, and that believes not that it is Wisdom to imitate them and to perish with them.  
One sees people run from far to enter into this dangerous way, and to go where example and hypocrisy draws them. Our Souls are tied to one another by certain invisible chains and it is thereby, That the poison of the Serpent, without being able to be seen or stopped, spreads itself in the hearts, and that it carries throughout corruption and death.  
All the new fashions of saving one's self, are the inventions of him who would that the Saints should be damned. Est via, quae videtur homini recta; novissima autem ejus ducunt ad mortem    

VII. MAXIM. Inquisition shall be made into the Councils of the ungodly. Wisd. 1.  

PARAPHRASE.  
AS the ungodly fear Men, although they fear not God; When they have any doubts to propose, on the mysteries of Religion, they propose them to themselves, they ask secretly their spirit, from whence he knows that the World has been made by a Creator; and that after Death there is a Judgement, a future Life, an Hell, an Eternity, etc.   

REFLECTION.  
THe little questions of worldly Philosophy are not far from great. It is by these that one suddenly learns to render himself a Master in Impiety, and to propose to his heart, and to his disciples boldly, doubts scandalous and against eternal truths.  
The Maniche who asked his friend, If it is God who made the Flies, is very near ask, if it is God who hath made Man.  
One Frederick, who asks of the Societies and Philosophers of his Court, if the Birds are living, will quickly ask himself, if the Angels are so, and if there are immortal Souls?  
It is fine in an assembly of the curious to do towards the souls of Bulls and Elephants, what they do about stones when they burst them, and to show that under the false appearance of the Unity, they are but multitudes of grains of sand, and of heaps of dust: But at the rebound of these academic conversations, it is that the Democritus' and Metrodorus', have in their solitudes proposed to their Conscience, other prouder questions, and to maintain to it, That all the great things of the Earth, and even those of Heaven, dreaded so much by people, are not great Bodies, nor great Spirits, nor great Divinities: but great assemblies of little Nothings; and that there are not in the universe three things truly united, as those of Atoms and Nothings arrived to the last estate of an indivisible smallness.  
Have a care, dangers are pleasant to youth and folly. Be Wise, and follow not Masters who to go establish their School on the brink of praecipices.  
Withdraw yourself as far from thence as you can, and although this brink seems firm, remember there are none but blind men, who will stay on a place where there needs but one puff of wind, to drive them to the bottom of an abyss.  
It is true, that those who lead others into these dangers, when they explain themselves publicly, have expressions and terms, which are like choice colours and proper to paint innocence and truth on the gate of a House where they are not: But their Philosophy is no better.  
To be wise and bold Philosophers, or for us not to be Criminals, is very little less than to speak correctly, and not to speak any thing that one can accuse: the point is, to do in such sort, as that our innocent and unreprovable propositions may not give cause to believe, that our thoughts are worth nothing.  
It is of Sciences, as it is of words. The most dangerous are the chastest, and the most modest, when that under the vail of their modesty, they find themselves the properest to convey corruption into the heart, and to make them understand, that they may think well of things, of which the Teacher durst not speak.  
Have not the curiosity, to know the way of your ruin, and go not to School to learn to perish, nor to learn there to forget what you have learned and known from the Cradle. Have the happiness to bear the evident mark of a Soul well made, and of a Wit well brought up, which is not to be pleased with any Doctrine, but that which serves you, to know God, and helps you to love him.    

VIII. MAXIM. The way of a Fool is right in his own eyes; but he that hearkeneth to Council is wise, Prov. 12.  

PARAPHRASE.  
THe senseless Man believes, that his Conduct is good, and he will have no other Judge than himself. The wise Man distrusts his own judgement. As he learns what he ought to believe, from the sentiments of the Church, so he learns what he ought to do on each occasion, by the council of his friends.   

REFLECTION.  
THere are but these two Lights that are faithful, and that we may be able to to follow safely, amidst the darknesses which surround us.  
The greatest Wits have gone astray, in following themselves. The meanest and most ignorant have never done it in following the Gospel. When one hearkens to his own prudence, for enlightened as much as can be, one often fails of being happy in his attempts: But in the harkening to the council of friends, one is always praise worthy.  
Fortune may trouble the success of our actions wisely managed, and with council, but it cannot rob us of the honour of it.  
It is success enough in a design, to acquire the glory of having acted discreetly therein, and the reputation of being wise.    

IX. MAXIM. When he speaketh fair believe him not, for there are seven abominations in his heart. Proverb. 26.  

PARAPHRASE.  
WHen there is danger for Consciences in a City, and that there runs any noise, of a new contagious Doctrine, don't leave yourself to be deceived by its sweetness nor its lustre. Distrust words that please you, and devotions that astonish you, much more. A devout voice, a pale and a dejected countenance, a simple and a reformed habit, mysterious words: mortifications exemplary and too apparent, are vails proper to cover the poison of Hell, when they are brought into company, and distributed to the curious.   

REFLECTION.  
THe primitive Christians were excused, when they suffered themselves to be deceived by appearances of holiness, and perhaps we could excuse some innocent women this day, when we see them admire the look of an Hypocrite that counterfeits the Reformer.  
But since one has known by six hundred years' experience, that the archest Heretics and Anti-christs of each age, have begun their life of Seducers, by a life of Alms and fasting, and by an extatick Devotion; there can happen nothing more shameful, to Men of Wit and Judgement, then to take a dogmatist or a cheat, for a Prophet: and although he preach manifestly against the Church of God, to believe nevertheless that he comes from Heaven, because he does Alms, makes long Prayers, and hath the secret of painting modesty on his countenance.  
Ne credideris ei, saith Solomon, who ever he be that meddles with Divine mysteries, were he one come out of the Caves and the greatest severities; were he, as saith St. Paul, an Angel descended out of Paradise; were he, as sait Saint Cyprian, a Martyr stretched on a wheel, and suffering for the Name of the Saviour, all the pains of a cruel and infamous death; If from the top of this wheel, he witnesseth, that there rests in his Soul any thoughts or opinions contrary to the sentiments of the Church, he is an Apostate and a Reprobate. You are one yourself, if you render yourself his disciple; he damns himself in dying the death of the Saints, and you damn yourself in harkening to this Martyr of Jesus Christ. 
Nec perveniet ad Christi praemia, qui relinquit Ecclesiam Christi.  Si occisus pro nomine Christi, fuerit ab unitate divisas, coronari in morte non poterit. Whosoever believes not the Church, is out of the Church, and whosoever dies out of the Church, although he die between the hands of Tyrants, dies out of the number of the Predestinated one's, he hath no portion among the Elect of the Son of God. Alienus est, profanus est, hostis est: habere non potest Deum Patrem, qui Ecclesiam non habet Matrem.  
In one word, Fili mi, saith the Wise man. Si te lactaverint pecoatores, ut acquiescas eyes. Whatsoever sweetness and whiteness there is in the Milk, take heed of taking of it when they are poisoners that give it.  
It would be an horrible frenzy, if because you are counselled to beware of this Milk so dangerous, that you should desire to taste it, and if in the same hour, you should do it, in despite to those charitable persons, who prayed you not to do it, and who would oppose this unhappy design.  
'Tis nevertheless the strange and in conceivable fancy: or the strange Devil of many. Assoon as the Church declares to them that there is the poison of Hell mixed in any Doctrine; and by an holy charity, adviseth them to renounce, and to avoid those who teach it; from thenceforth they feel themselves drawn thither ward, and there they run, as to a precious Doctrine, worthy to be known and maintained, in despite to the Holy Spirit of God, and in despite of all those who persecute and condemn it.  
Be you not of their number, but reflect young man as you are, that its time for you to be wise, since you judge it is time to speak of holy things, and that you say your sentiments thereon in company and in the Schools.  
At least respect the dignity of your Soul, form after the Image of the Wisdom and of the Holiness of God; and profane it not so shamefully, as to be willing to take for his Gospel or his Philosophy, all the novelties that fools are pleased daily to invent and propose in their discourses.    

X. MAXIM. He that walketh uprightly walketh sure: but he that perverteth his ways, shall be known, Prov. 10.  

PARAPHRASE.  
He that walks plainly and sees where he will go marcheth with assurance, but he who counterfeits or wipes out his steps, shall be known. In hiding his crafts one hides not himself Dissemblers and deceivers bear in their faces the character of their Genius. It is sufficient, to see a Traitor, to make you distrust him and fear him.  
Life is found in the public ways of righteousness and fidelity: but crooked and hidden paths lead to death.   

REFLECTION.  
TAke good heed of entering into any of these paths, and of following the company who walk in those dark and by-roads.  
Banish from you craft, dissimulation, and lies: have no vail upon your heart, and engage it not in the intrigues of dangerous affairs, and criminal parties, where there is need of being covered.  
Be you glad, that nothing hinders it from being seen, and remember that the fairest and most excellent of things, have no better policy to gain men, and to merit their esteem and friendship then to show themselves.  
If there be beauty in your Soul, it cannot have too much day; and you ought to assure yourself, that one will have so much the more respect and love for you, as you shall have of freedom and sincerity.  
It is true, that silence is necessary on many occasions, but you must always be sincere and courteous. You ought to retain some thoughts but disguise none. There are ways of holding one's peace without shutting up the heart; of being discreet, without being dull and silent; of hiding some truths without covering them with lies; of being faithful to his friends, without deceiving others, and without betraying his Conscience.  
In fine, it is a great advantage to thrive in the World, and to have the reputation of telling nothing which ought to be secret, or was false.    

XI. MAXIM. A wise man feareth and departeth from evil: but the fool rageth and is confident, Proy. 14.  

PARAPHRASE.  
IN troublesome occurrences, and in affairs where danger appears, that wise Man is fearful. He shuns the misfortune by turning out of this ill passage and in taking a further way about. The indiscreet Man he marches without fear, and falls without possibility of help.   

REFLECTION.  
IT is true, that when difficulties present themselves, if a Man can succeed by courage, and overcome them boldly, 'tis the most glorious and most short: but the most shameful of misfortunes is to perish by rashness.  
A wise Man in a all occurrences, aught to know more ways than one, or to remember, there is more than one time. One drowns himself to day, where to morrow he can walk dry foot. And it is a fine art to manage happily and diligently ones affairs, and to be able to stop himself and be quiet seasonably.    

XII. MAXIM. Every prudent man dealeth with knowledge: but a fool layeth open his folly, Prov. 13.  

PARAPHRASE.  
THe principal Law, which natural, aswell as supernatural, and Divine prudence imposeth on us, is to confer as often as we can with friends of most insight and to help ourselves by their remonstrances; to see what ought to be seen in our affairs and designs. Whilst passion keeps our eyes fixed, on the beholding that at which we aim, we see not that which follows us, or is about us.  
Our faithful friends, better enlightened then ourselves, make us to see that; and it is in that, consists the extreme necessity of their presence, and the most impertant office of their friendship.   

REFLECTION.  
WHen folly is entered with pride into a great Spirit, the most evident mark that it is there; and the most certain presage, of the misfortune of that man, is, That he can no more ask, nor suffer that council be given him,  
The wife Man attempts nothing without having first known the sentiments of his friends, and discoursed of his affair with discreet and judicious persons: And even his Maxim is; That on occasions where deliberation is necessary, if he fails of other Counsellors; It is a wiser action to deliberate with an ignorant man or a fool, and to make him speak, then to hearken only to himself, provided always that there be no danger concerning a secret.  
Whosoever he be that speaks, he profits of what they say to him. It is an error, not to be willing to ask, but Men of great judgement and reputation. A man of wit hearkens to what the least of the mean people say, and he judgeth not this to be lost time, that is spent in hearing them discourse of the difficulties of a business.  
By one of the most marvellous secrets of nature, he knows how to draw from each of their propositions, some spark or ray of Light; and from these little Lights put together, he gets so much day as is necessary to Conduct him well in his undertaking.  
One is always wise in harkening unto Councils: 
Innocens credit omni verbo, astutus considerate. Prov. 14.  but not always in following them. To follow them without being willing to consider them, is not to serve a man's self of them; But 'tis to obey them, and to render himself indiscreetly a slave to him who gives them.  
The ordinary fate of weak Wits, when they are raised by fortune, to some rank of authority, is that they perish by their Councils.  
The multitude of confidents, doth about these infirm and blind powers, as a multitude of Physicians about a rich patiented.  
How faithful soever those intimate friends whose sentiments you harken unto may appear, take heed, have an eye at their hearts and penetrate their intentions, when they speak to you.  
For, Alas! how many sellers of evil councils, are there about a man, who has means to buy them? And how many businesses undertaken by such kind of councils have ruined the undertaker, and enriched the Counsellor?  
The custom, or the Maxim of the wise Man, when one brings him advice, is to hearken to them, and to receive them civilly, as a friend; to examine them as a Judge, and to execute them as a Master.  
When he does, what one hath counselled him, he follows not the opinion of another, but his own.  
Good Councils appertain not properly to those, who invent them by their Wit, and who propose them, but those who consider them, and choose them by judgement.  
In one word, one of the most inviolable rules of prudent and experimental policy; is to examine others, on his own affairs and the resolutions that one has taken; and to be assured that in such occasions, the most clear sighted men become blind, assoon as he is alone.  
The senseless Man sees nothing, because he thinks that he beholds all things in seeing himself. Via stulti recta in oculis ejus: qui autom sapiens est audit consilia.    

iv MAXIM. He that is of an hard mind rusheth into evil.  

PARAPHRASE.  
HE who hath a Soul hard and inflexible, and who keeps himself stubbornly tied to his own will, or resisteth the Councils of others, without being able to be persuaded by reason, or admonitions, nor bend by tears, nor forced by threaten and by fear, shall fall into misery and drag thither much people.  
The extremity of evil is, when this conceited Man thinks to be wise, and that to let all go to ruin rather than to blot out a word, or let go a capricious resolution, is to edify the public and to obey his conscience.   

REFLECTION.  
COnstancy ought without doubt, to be put among the most laudable and chief perfections of humane Wit; but its name and its colours, serve often to cover our natural hardness, and to make it to be put in the rank of virtues and heroic qualities.  
The true constancy, consists not in willing firmly what we have justly and wisely resolved: It consists in willing always what Justice and reason requires of us.  
Many designs are good in one day, who are not in another, and it can easily happen; That what was yesterday deliberated and appointed by Wisdom to be done, would be folly to execute to day.  
The wise Man is constant and firm; his Soul is immortal and invariable, but his resolutions are not so. As they are bound to circumstances, dependant on time and fortune, they ought to be changed, according as the changes and motions of the World take away from them the conformity they had to reason.  
It is the duty and perfection of a Cock on a Dial to be always steady, without ever changing of place; but this should be a great disorder, if its shadow stood still also.  
It is true, that our reason has no honour, nor advantage above mortal things, but as it hath of firmness and immortality more than they. Yet it should cease nevertheless to be reason, and to be the living Image of the Wisdom, and eternity of God, if its designs were unchangeable.  
I have said it, and I have resolved it, it shall be done then, whatsoever shall happen; see, there's the Wisdom of God, the sin of the Angel, and the folly of man amongst the most ridiculous fools, there are certain little Wits, which spread themselves, that they might be enlarged; and who think that it is to measure themselves with the Wits of the first rank; and to become Heroes and invincible is to render themselves inexorable.  
On each new occasion we ought to review our resolutions, and consider if prudence gives us not new orders, and if there is nothing to change in our wills.  
This new order, perhaps may be on the part of this prudence, To see at our feet a multitude of persons beseeching, and a multitude of new tears, worthy to touch and to soften the heart of Man.  
Tenderness destroys neither constancy nor courage. Gold hath so much the more splendour and force, and is so much more perfect and pure, as the fire has softened it.  
Our noble Soul is never more noble nor never more courageous, and more Divine, then when it is made tender by a just compassion, and comforts the Angels and Saints in pardoning a criminal, or in quitting any resolution, of which the severity would be a public affliction.  
The Glory of being constant costs us very dear, and it's but little different from an unhappiness, if it procures us the reputation of being hard and pitiless.  
Qui mentis est durae, corruet in malum. Proverb. 24.     

ARTICLE III. MAXIMS For the Conduct of the Heart, and its Passions.  

The first MAXIM. Let thy mind be upon the Ordinances of the Lord, and he will establish thine heart. Eccles. 6.  

PARAPHRASE.  
THe best Maxim that you can observe in regard of your Heart and its passions, is to look upon God, and apply yourself to know his Will, and to yield an inviolable and a faithful obedience thereto, 
Dedit Deus Salomoni latitudinem cordis sicut arenam quae est in littore maris. 1 Reg. 4.  Then will God give you a Heart, which shall be a present worthy of his magnificence and his Power, and which, as that of Solomon, being stretched beyond the borders of the Ocean, shall have immensity for its character.   

REFLECTION.  
ONe of the most shameful, and ugliest deformities, that can happen by defect of nature, is to have a straight heart.  
Those who have it in that manner, although the world adore them, are yet contemptible. Where the Heart is little, the rest is so likewise, in despite of fortune.  
It is thereby that we measure men, and it is thence, we judge that in a City, the most numerous part of the inhabitants ought to be called little people.  
Others who are elevated above those, are not so by purple, nor ornaments. If there had not been great courages among us, there had never been Princes. Men have not made them Masters of the world, but because they found hearts as great as it.  
The heart of those men, 
Ipse dabit tibi Cor.  is the heart which God gives. Behold and aspire.  
Endeavour at least, to frame your example to his, and to mark upon your actions, some strokes of his character, which is, as I have said, a goodness magnanimous and bold.  
Have courage: do nothing that can be able to wound your reputation, or your Conscience: love honour, and observe its two laws, of being incorruptible and fearless.  
Permit not, that avarice, or any lose hope, render your soul a slave; let the love of your duty alone be the ground of your actions.  
Possess your liberty and enjoy the right proper to God alone, to do nothing by constraint or interest. Be you independent as to mortal things, disengaged from your passions, raised above the favours, the promises, and above the threaten of fortune, invincible by violence or flattery.  
But join to this firmness of spirit, all that you can of sweetness, and the graces of a good nature.  
Without looseing any thing of your vigour, endeavour to become by love and good will, that which Gold, the firmest of metals becomes by the fire, tractable, and capable of receiving all sorts of shapes.  
Let each find his humour in you, without finding his faults there. Accommodate yourself to the inclinations of persons, to their customs, their affairs, their sentiments; and fear not undervaluing yourself by this complaisance. Remember, that to appear most noble, and to keep the first rank of honour in Company, is to be the most ready to do, all that Civility requires on every occasion, and most proper to do it, with a good grace.  
'tis true, that your humour, to be the humour of a wise man, aught to be always equal, and always the same, but this laudable evenness consists in being constantly of the humour of others/ and to conform yourself to the condition, wherein you find their soul, in the various accidents of mortal life.  
Know you what comforts them, what afflicts them, what toucheth them, and be you yourself touched thereby = as of things which are common to you.  
By a true sympathy; feel you their pains, and make them see on your countenance, and in your words, the marks of this generous conformity.  
Observe worthily, and faithfully, the rules of friendship; and judge that the immense greatness, of a noble soul, consists in its being pesent by its cares, and the application of its thoughts, to each part of the Duties, that justice and friendship prescribes to it.  
It is no great virtue to love persons, who please you by the splendour of their fortune, or the fair qualities of their wit and nature.  
But 'tis so, when you love those truly that you love; of any humour or any condition that they can be,  
Have here in the sentiments of Solomon. That which was particularly admirable in his Conduct, was, that the precious friendship contracted with so many Princes, as he knew in the world, hindered him not from having a tender affection, for the officers of his court, and even for the meanest of the slaves that laboured in his house, and of whom he knew he was beloved.  
He believed that the fidelity and love of servants, can not be justly recompensed, 
Si est tibi servus fidelis, sit ti by quasi anima tua.  but by the love of their master: and that the heart of the meanest of men, when he loves his King sincerely and without interest, is not less worth than the heart of a King.  
He looked on himself as their father, and one of the finest exploits of his wisdom and faithfulness, was to have so done, as that no body entered into, or dwelled in his house who was not faithful, and that no body went out thence, who was not rich.  
Their fortune entered into the number of his own affairs: he even felt his own felicities cease to please him, when he saw any of his Domestics, who seemed to have no share therein, and who carried in his eyes any mark of sadness or disquiet.  
Let your Principal and first business in the exercise of your charge be, to assure yourself of the good will, & to deserve to be loved, of those who ought to obey you.  
Whatsoever name of Prince, Lord, or Magistrate, that you bear in a Province or City, believe this, That you shall not have any power, nor be really the Master of any thing, but when you shall be the Master of Hearts.  
But observe, that to be beloved of the people, the first lesson is, in loving them, love nothing but their persons, seek nothing else by your goodness towards them, but the pleasure of obliging them without interest, and the honour of loving them sincerely, and that without hope.  
That of feigning love, is a wicked trade, and by acting the part of a friend on the stage of the World, by promises and comical civilities; A Man learns nothing, but to deceive and betray himself. In the art of gaining hearts the great secret, is to love naturally, and that without art, without reflection itself, and (if I might so say) without virtue.  
Love is so much the more powerful over the will, and so much the more virtuous and more admirable, as it doth without virtue the good it doth, and follow nothing but its instinct the nature.  
Divine charity itself is not perfect, but when it is transformed, into the nature of the charitable person, and that it is become his inclination and its weight.  
furthermore, let clemency be inseparable from your person, and let it enter into all your Councils. Be severe in words and actions, when you must be so: but then, have you another tongue and other hands besides your own. Employ not your hands, but when you must distribute favours, and let not your tongue serve you but to pronounce edicts of mercy and love.  
Take not those for enemies, who are sincerely afflicted for having displeased you; And when its necessary to punish any guilty person, do not give him time, if possible, to repent before your face, and have recourse to your goodness. If his tears and his grief prevent you; believe that you have lost the rights of your anger; and endeavour to imitate, the Master of Kings and Judges, who cannot punish sinners but in the time that they are proud, and who doth not make the misery of any one, to continue eternally, but because they love eternally their malice.    

II. MAXIM. Keep thy heart with all diligence; for out of it are the issues of life. Prov. 4.  

PARAPHRASE.  
LEt your greatest care, and your chief business be, to keep your Heart, because it is the first spring of life.  
When that finds itself in disorder, the rest must necessarily be so also; and nothing in your person nor your house, can be happy whilst your heart is not. Govern your passions and lusts, and do not follow them.  
Distrust your own will, because it is your own enemy, and that it seeks no other thing, by its impatient desires, and disorderly inclinations, then to beget in you intestine wars, and to see there, confusion despair and death.  
Keep all that in chains, and let them be as so many rebellious prisonners, committed to the Conduct of your reason.   

REFLECTION.  
THe Passions are a very wise invention of nature, who was willing to give man extraordinary forces, on occasions where he ought to act strongly, for the repelling a dangerous evil, or acquireing any good, of which the conquest is painful.  
When these invisible fires are lighted in the veins, a man is more than himself, and he then does nothing but what seems miraculous.  
There goes out of his heated blood, sparks and I know not what, points of flame, as stings, which enter into the heart, and by unforeseen motions, push it on to bold attempts. He runs where vehemency carries him, finding nothing difficult, being able to believe nothing to be invincible, nor more powerful and strong than the fire of which he feels himself animated.  
The mischief is, that these forces shut up in man, are contrary to him. These are seditious and cruel domestics. At least if they are not kept chained always he is lost: if they are not his slaves, he must of necessity be their victim.  
The Passions knit to the heart of man, by the eternal wisdom, are as Lions, or as horses of great price, fastened to the Chariot of a Conqueror.  
When that our spirit, exempt from crime, without dependence on interest, Master of its desires, Conqueror of the world, Image of the greatness and of the Majesty of God, comes to appear there on, drawn by them into glory and immortality, there is not in nature a statelier spectacle, nor more worthy to be contemplated, nor admired by Angels.  
But when it happens during the triumph, that the horses break their bits, they carry away their guides by force from their Master, and there can be nothing seen more sad and disastrous, they drag along with them, all the triumph into precipices: And this conqueror which the people gathered together, admired and contemplated, is no more any thing, but the sport of a Troop of furies, and a sad example of the weakness, of the virtues of the man, and the vanity of his greatness.  
The Passions are from God, the excess which happens is of the sin of the first Man.  
The work was holy & pure, when it went out from the hands of the Creator: But the fire of hell is set thereto: and our tears had not been able to quench it, although we had never ceased to weep since it was lighted.  
The evil has lasted near six hundred years already, and continues, to this very day, and it is thence, that all the mischiefs that betid us form themselves.  
Our spirit sent from Heaven into this lower world, 
Corpus mortis Caro peccati.  enters into an house built of earth, into a body, composed of a corruptible matter, of dirt filled with the stings, of sin and of death.  
The vapours of this corruption form within us a thick dark and tempestuous cloud, which covers us with horror and obscurity.  
Our passions wrapped up in this Cloud, they heat themselves, and there take fire, and go out thence, like lightning and whirlwinds. These turbulent fires drive on the Imagination, the imagination being driven and carried away, carries with it, the thoughts and the will of the soul.  
The immortal soul follows motion, and goes where heat and fury leads it, It takes designs, and conceives blindly, inconsiderate opinions, foolish and deceitful hopes, and impetuous desires. It runs and hazards itself, and its headlong rashness stops not its self, but when in the end, it is arrived to its unhappyness & lost in an abiss of crimes and tears.  
The worst of it is, that when it finds itself there, it is ashamed to retire thence. It falls there, by folly, and it abides there by Pride. Man covered with darkness, and filled with errors, plunged in filth and loaden with chains, tied by stubborness, to his customs and his ignorance, is a sad spectacle for Heaven, who contemplates with pity this image of God, in so deplorable a condition.  
During the estate of innocence the passions raised not themselves, but by the orders of reason.  
In the state of wisdom, and of Christian holiness, the same passions raise not themselves, but under reason, but in a state of licentiousness they raise themselves above it.  
These tempestuous darknesses cover the whole man, and spread trouble and obscurity, even to the highest region.  
The passions are strong, so are you, much stronger than they: I can say, at least of the wise man, of all great men, that they have in their persons, three powerful helps against these domestic enemies, three benefits of the Orator Sanctified by Grace. Good nature, Courage, and wisdom.    

III. MAXIM. I had a good spirit, & came into a body undefiled. Wisd: 8.  

PARAPHRASE.  
I have found in me, saith Solomon, from my youth, all the bounties of an excellent nature. They are not the fruits of my pains, nor the gifts of fortune: God who governs the accidents of our birth and life, hath given them me, 'tis the work of his hands, and a present of his love, more ancient than myself.   

REFLECTION.  
AN excellent and fine nature is no other thing, 
Sortitus sum animam bonam veni ad corpus coinquinatum.  than the excellency and the beauty of a noble soul communicated to the Passions.  
As souls of that rank, possess their nobility, and greatness, from the birth: when they enter into the body, they have the power, to help nature, to compose their temperaments, and these are they, 
Tabernarulum pro habitu suo fingunt.  who by the impression of their force and sweetness, do form the imagination, give the Character to the organs.  
They shed out of themselves their qualities and all they can of their divine fire and heavenly inclinations, to mingle it among the blood and the corrupted passions; and by this happy medley, they weaken the poison of the corruption, and the mortal violence of the malady that it finds there.  
These pure stars, have influences which insinuate themselves, secretly among the flames of lust, and there tempers that, which is most burning in their fury, and most unruly in their motions.  
One sees in many persons, a moderation and a purity, which makes one think, that there remains not any spot, of the sin of Adam in them.  
There appears nothing, but what is handsome in their passions, nor any thing which seems not, to agree with the spirit, and to have spiritual inclinations.  
That comes here from, that this spirit sublime, by privilege common to all perfect Being's, hath a secret power; of which that of the Loadstone is a shadow, to draw from the earth all that it toucheth, and to draw it unto its Pole.  
The passions touched, by the virtue of a noble soul, turn themselves towards Heaven, and aspire not, but to laudable and honest ends. Vir sapiens fortis est. The spirit of Man is wise and strong, because that there is nothing in his person, which opposeth itself unto its elevation, and which refuseth to follow them.    

iv MAXIM. He that is slow to anger, is better than the mighty, and he that ruleth his spirit, than he that taketh a City. Prov. 16.  

PARAPHRASE.  
COurage and the love of true honour, is enough to render a man Master, of his lusts and desires.  
Courage contains two virtues, force and patience. And these are as the two parts which compose it, and distinguisheth it, from the other perfections of our nature.  
By force we resist Men, and our enemies that are strangers; by patience, our passions and domestic enemies.  
Conquerors of Men, are admired and crowned upon earth: Conquerors of themselves, 
Violenti capiunt illud.  are so in Heaven; and it is for them, that all the triumphs and immortal Crowns, are there prepared.  
The vigour of those is worth much, and it deserves the reputation that it hath in the World.  
The Patience of these, although the World prise it less, is much more worth; it is the most necessary and aught to be most honoured.  
The one and the other have been always put in the first rank, of the moral virtues; and they are those, that have given the name of Great to the Constantine's, and the Charlemains, and which have made the Heroes of old adored. But if you cannot aspire, but to one of the two, choose that which wise Men have preferred, and mark that amongst your Maxims, the words that one has seen written upon some Prince's Standards, and that all great Souls find graven in themselves, as a device of natures choosing. Melior est patiens viro forti, & qui dominatur animo suo, expugnatore urbium.   

REFLECTION.  
ONe demands what this Courage is. Every body answers? It is easy to deceive one's self therein and to take appearance for truth.  
Many do ill to put it in the number, of fevers and the heats of their corrupted nature; and to believe, that it is no other thing then an inflammation of choler, which unexpectedly kindles itself, at the meeting of some object of Anger, and which heating the imagination and troubling the humours of the body, pusheth the man inconsiderately into dangers.  
Courage is not of the number of the passions, it is their Master; nature keeps it in the middle of them, not as a Criminal amongst its Accomplices, but a Conqueror amongst his Slaves, to keep them in duty and subject them to labour. Their fires are different from his, but they are fit to serve him.  
Some perfwade themselves, that this which we call true Courage, is a Military Angel, who during combats, enters into the souls of the Heroes, and there produceth the Marvels that we admire.  
Others, That 'tis only the inspiration, or the breath of this Angel, which pusheth on the hearts of soldiers, and gives motion to armies.  
The most wise, have very wisely said, that it is a spiritual flame, kindled by the Creator, in the highest part of our Soul, as a star in the highest part of the Firmament.  
A peaceful and regular flame, sublime, incorruptible, ardent, pure and fruitful, always fastened to Heaven and busy on earth, by an inexhaustible emanation of influences, necessary for the conservation of the repose, and life of the people.  
But whatsoever Courage may be, do not you believe, that to be courageous you are obliged to take arms, and go seek enemies in far countries'. Abide where you are, and make war against your passions; you shall do (saith Solomon) more than those who wear the sword.  
When that you pardon injuries, and by a generous patience you suffer slanders and calumnies, you are better than the soldier that revengeth them.  
And it is more honourable to you, to stop in you, any transport of anger, or to repel in you, any thoughts which flatter you and draw you to sin, then to destroy an Army and to take Cities.  
Your greatness and your glory, is not to abase others before you; but to be great in yourself, and to have above those, an elevation independent on their fall or misery.  
When you overcome your irregular impatience, and you resist the motions, that carry you to lose actions, that are prohibited by duty; you make your merit and your virtue to be believed, when you overcome strange enemies, it increaseth nothing that is in you; The defeat of an Army lessens the number of men, but it adds not a jot to your stature, nor one degree of perfection to your spirit.  
In one word, prise patience. I do not say, contemn vigour: Although 'tis not be valued, as this victorious patience, I confess 'tis worth much and deserves the admiration that all ages have had for it. But further, that the one and the other to be perfect, ought not to be separated; because they are the two parts of courage, the two halfs, of one and the same whole that separation will necessarily weaken and obscure.  
There is no courage, nor nobleness, nor supreme grandour in a Soul, where these two virtues are not together: 'tis only by their union; that they have the power, to carry men to the most eminent degree of heroic Glory, and to give to their actions this Divine lustre which dazzles the eyes of the World, and which obliges fame, to speak of them to all Nations and in all ages.  
It is true, that it is an illustrious thing, and very justly to be applauded and admired by the people, to see what courage doth in a Prince; when that during a battle, pushed on by this celestial fire, He passeth unhurt through all the furies of death, and runs (upon an Army overthrown) after victory which calls and leads him.  
In like manner, it is true, That there is another spectacle yet more rare and more worthy of public admiration, to see a Prince, when in the midst of triumphs and success, and amongst the most glorious felicities of humane life; he can contemn what he possesseth, and that he visibly declares by his modesty, and by the fidelity of his Conduct, that he had rather lose all that, and lose Empires and Worlds too, if he had them, then to commit an action of injustice.  
But to see these two marvels united, and tied to each other in one and the same Conqueror; To overcome the enemies of the State, and to overcome himself, to increase in Wisdom and moderation by Combats; to increase in goodness by victories; to take Towns and gain Hearts; to be the most beloved and most dreadful of men, without doubt, is the most ravishing sight under Heaven. I do not know whether the Ancients have seen it with their eyes, or if posterity shall see it in our Annals.  
All the sentiments of this true Courage, are heaped together in these two words. Rather to die then to fear Men, and to fly before an Army; and rather to die, than not to fly at the sight of dangers which threaten the Conscience; and preferring the interests of self love, or a lose passion, before the duties of fidelity.  
If you are not of the condition, nor the humour to say the former; or if your particular profession, subject you to the Laws of the Gospel, oblige you to pardon all injuries: comfort yourself in remembering, That it is a Prince more valiant than the Caesars, and more enlightened from God than the Prophets, who assures me. Melior est patiens viro forti, qui dominatur animo suo, expugnatore urbium.    

V MAXIM. A breath of the Power of God, a pure influence flowing from the Glory of the Almighty, the brightness of the everlasting Light, the unspotted mirror of the Power of God. Wisd. 7.  

PARAPHRASE.  
AMongst the perfections of God, that which renders a Man eternally at peace in himself, is Wisdom: It is from thence that he draws the third remedy, that he presents us against the troubles and disorders, which we carry within us, and who are born of our own infirmity.  
This supernatural Wisdom is a vapour of its virtue, communicated to the Passions of the Man, and shed even into the midst of their corruptions and tumults, to cause there peace and holiness.  
The peace of the Saints enters into us with Wisdom; and the design of God is, That there remaining in our Soul, no more of any motion or spot, it becomes a mirror, where he can contemplate his Divine beauty without, and there know himself, as he knows himself eternally in his word. Speculum Majestatis Dei.   

REFLECTION.  
GOod nature weakens the Passions; 
Inclinavi cor meum ad faciendas justificationes tuas.  Courage daunts them, Wisdom elevates them. And by a miraculous transformation, it changeth them into virtues, and sanctifies what they have criminal and most contrary to grace, in putting them sweetly under obedience.  
I will tell you, 
Cor meum & caro mea exultaverunt in Deum.  that when the Law declares to us, the Will of the Creator, and that it obligeth & constrains us to obey them, Wisdom adds the inclination to this obligation; and that it produceth in our hearts certain delicious motions which act us, and make our very passions leap for joy, to aspire with us, to the happiness of doing what God will, and to be employed to serve and honour him.  
In one word, the Law obligeth us, Grace helps us, and wisdom inclines us, to observe divine commandments.  
As soon as Man enlightened, 
Justiciae Domini laetificant Corda.  by the rays of this Aurora, he finds his repose, & its joy, in the exercises of righteousness.  
Whatsoever it be that one proposeth to him, 
Justificatione tua exultatio cordis mei.  as soon as its just, that he may do it, he is inclined to do it: as soon as reason commands he obeys by love: duty is his pleasure, obedience is his liberty, fidelity is his humour.  
His soul willeth what is good, without deliberating; it undertakes it without combating against itself, and having no difference, or affairs with any of his passions. These domestic enemies, are no more what they were; wisdom transforms the whole man.  
This wise soul frames great designs, and it pursues them; it aspires to honour immortal, and thither it runs without stirring itself: it walks not, it's carried; and they are those heats of blood, & flames of ambitious lust, heretofore so turbulent and rebellious, who serve him as slaves, and carry it in this triumph.  
Triumph, where one sees what did appear, most divine among the works of the power of God, the day that he created the world. A Man, within whom all the man conspires to love duty and virtue.  
God gives wisdom freely to some, and he would that others should obtain it by prayer. One of the surest means to invite it, is to hearken to the counsels of this same wisdom; even this, is to be already very wise, to begin to follow them and to govern a man's self according to its instructions and maxims.    

VI MAXIM. Envy and wrath shorten the life and carefulness bringeth age before the time. Eccles. 30.  

PARAPHRASE.  
IF you will serve God worthily & conserve your devotion and innocence until death, do what wise men have done to keep their health; possess an inward peace, and do not leave yourselves to be troubled by any business or Passion; Jealousy, anger, and hatred, are not in man, but to destroy his virtue and to shorten his life. The excess of affection and application to any undertaking, although laudable, is not less dangerous, than other disquiets. All that there is violent in us, pusheth us on to sin, and drags us to the grave. Nothing is immortal and glorious, but that which is calm.   

REFLECTION.  
TAke good heed of pleasing yourself too much, with any thing whatsoever, nay, even with your very duty; or of thinking too strongly on things, & applying yourself thereto, with earnest and impatient care.  
Have so much moderation and so much power over yourself, as one may be able to say; That you undertake business by reason, That you labour in it by inclination, and, That you see the success thereof with indifference.  
I say not that you should be insensible. It is necessary that you have Passions, and that these Passions were ardent. It is necessary your Horses should love to run, and that they have fire. Coolness ought not to be, but in Counsels; Indifference, but in Reason  
And it is in that, consists the beauty of humane life, That one sees a magnanimous heat in our actions and desires, but never any rashness or transport.  
God doth, without troubling himself, all that a God ought to do; and he is as the Sun in Heaven, always busied about an infinite number of works and always peaceful.  
Be you here below, as the shadow on a Dial; Walk and go, where duty calls you. Do every thing which a person that governs an House, or a City, or the Estate, aught to do; or one who rules the actions of people. But be you so wise, and so reserved, that it may seem by your modesty and sedate temper, that you are in a perfect repose and that you have no care.    

VII. MAXIM. A Fool's wrath is soon known, but a prudent Man covereth shame. Prov. 12.  

PARAPHRASE.  
THe most ordinary indiscretion of Man, is to declare his anger too soon. The Duty of Virtue is to extinguish it; And that of interest to Conduct it secretly: Assoon as 'tis born, the Politician covers it; but the wise Man chokes and kills it as soon.   

REFLECTION.  
DO you yet better, hinder it if possible from being born, The least time, that unruly anger abides in your Soul, or appears on your countenance, it cannot be without disorder and shame.  
It's unforeseen motions which are not your crimes, are your infirmities: although they render you not guilty, they do not leave you but unseemly; and since there is suppressing them, there is yet more, not to feel them.  
I know well, that 'tis glorious to resist and overcome: but when it is a question to resist a dangerous passion, and to overcome yourself; it is yet more glorious, not to be attacked, and to have nothing in you, that were necessary to destroy, or that you ought to dread.  
Fear the Triumphs where it is necessary, that you be the Captive. And choose rather to be in perfect health, then to have precious remedies; to have a patiented and modest spirit then excellent Maxims against impatience.  
At least remark, That Wisdom who gives unto hot and choleric persons, abundance of fair instructions to moderate their heat, if it were in their power to melt their natures, and entirely to new-make themselves would council them no more than one thing, and would not have more to tell them then this one word only. Renovate yourselves.    

VIII. MAXIM. A wounded spirit who can bear. Prov. 18.  

PARAPHRASE.  
WHo is he that shall be able to live, with a man that vexeth himself continually, and without reason, and who is subject to frequent fits, of violent anger? But how is it, that he can endure himself, and be accustomed to see himself in so shameful a condition.  
The worst is, That his evil as the other evils of Hell, have no remedy, and that they cannot be cured without ceasing to live, or without returning to the fountain of Life, there to change the temper and take another body.   

REFLECTION.  
AMongst angers, the most indecent to persons of quality, and the most intolerable, is without doubt this, which needs none to kindle it but itself, and which takes fire, as a tempestuous cloud, from whence one sees unexpectedly lightnings and horrible noises to break out, when no body puts fire to it.  
One cannot be near them in safety or quiet, no not even when they are so? The rest of their anger, is as the delicate slumber of a sick Prince. You must speak very low, and take great care, and walk with much fear and circumspection lest you awake him.  
The strange destiny, of people of this evil humour, according to the thoughts of a Philosopher, is that there is nothing for them in the World but is encompassed with thorns; and that they feel themselves stung, by whatsoever they touch, or that comes near them.  
In the most kind civilities and even in benefits and favours, they find certain, I don't know what, that wound them: What you do and what you say to please them, is that by which they account themselves justly offended, and of which they complain.  
Your most respectful words and actions, are the sparks that fall upon their choler. You see them suddenly out of themselves, transported into dreadful furies; because that their caprice has seen in your words, or in your eyes, some equivocation or look of a double meaning, which they do not understand.  
'Tis true, that each one hath his infirmities and miseries, variously distributed by corrupted nature. Unhappy is the M●n who hath these for his burden! if they are yours, weep and fear.  
I well know that you call those angers, unavoidable accidents, or necessary faults, which should cause pity and merit excuse. Great question: come to the point.  
One does not complain of your being subject to a distemper, which is an enemy to mankind; but they complain, that you would live with men. It is a misfortune to bear this plague in the bottom of the heart; but it is a crime to bring it into a City, and to appear in company with it.  
That which is most inexcusable, is that you bring it even upon tribunals, and that you would exercise a charge, where you are obliged to treat with all sorts of persons.  
Wherefore is it necessary, That the scandalized World should come to know every day such a reproach to the spirit of Man, and to view during your transports all the disorders and follies of such a ridiculous and brutish infirmity.  
Either cure yourself, or hid yourself. An Ancient has very well said, that Dens and Caves of Rocks, are habitations prepared by the Creator, for persons subject to impetuous and blind anger: Retire thither.  
It shall be much easier to you, to suffer yourself alone in Solitude, then to render your evil common, to a City or an whole Country.  
Learn what nature ought to teach you, and what all the people of honour feel. (viz.) That the cruelest affliction and most difficult to bear, is to be intolerable to others. Spiritum ad irascendum facilem, quis poterit sustinere?    

IX. MAXIM. Seek not of the Lord pre-eminence, neither of the King the seat of honour, Eccles. 7.  

PARAPHRASE.  
GIve ambition no power over your heart: nor permit that this wind drive you, and make you run after smoke and vanity; nay, not after charges truly honourable.  
When the Glory of this World presents itself to you, and that it is providence which sends it, receive it: but if one speak to you to go before it, and prevent it by gifts and solicitations, excuse yourself, and give this humble and generous answer: That the least charge, when they are offered with love, are worthy to be received, and that they ought to be; but the greatest are too mean to be sought after.  
Answer also, That in regard of honours; 'Tis to cease from deserving, when one asks what he deservs.   

REFLECTION.  
Ambition becomes a wise Man, 
Indecens est stulto gloria. Prov. 26.  and so doth Honour a Fool.  
If you are a Man of evil example, and if there be disorder and scandal in your Conduct, fly from honour, and hid yourself: And if perhaps the Prince obligeth you to ask any favour, do not pray him, as a famous Fool did heretofore, to withdraw his face from before your Sun; Pray him to leave you in your darkness.  
Look on the employs that they offer you, and of which your friends speak or those that pride desires, as your confusion and unhappiness, since that you cannot bear under them, by understanding or by virtue.  
There is nothing more ugly, 
Indecens stulto, etc.  nor shameful to our spirit, than glory, when it possesseth it, without grace or desert.  
When we are truly contemptible, all humane dignities and greatness, increaseth nothing in us but our reproach.  
Our stature becomes no finer, nor higher on a Theatre, but our lowness of body would better be seen.  
Crowns and Mitres do not raise us, we bear up them; and we shall be always little with them, if we are not great personages without them.  
You vex yourself, when others honour you, to divert themselves and to laugh at you; but you do ill if you vex not more, when they do it sincerely and with affection. Honour seriously paid, to a person unworthy of it, is no less a ground of anger, then honour given by mockers.  
In fine, suffer not that one raise you on high, lest those who shall see you in a chair of honour boast, To have seen aswell as Solomon, the most horrible thing to see under the Sun. Malum quod vidi sub sole, positum stultum in dignitate sublimi.    

X. MAXIM Give not sadness to thy Soul, nor afflict thyself in thy Council.  

PARAPHRASE.  
DO not load yourself with cares nor wearisomenesses; banish sadness from your heart. Sadness kills many a man, and it serves for nothing, but to give strength to the little pains of this life; and to change the shadows and apparences of evils, into real and immortal ones.   

REFLECTION.  
WHen there happens an unhappy occurrence, consult your reason, and deliberate with it, but without earnestness or trouble. Let your thoughts enlighten you, but not consume you: Let business employ you but not afflict you, nor ever disquiet you: business is given as the employment of the mind, not as the punishment thereof.  
In managing your designs, regard with patience, the failings which happen on your part, or the part of fortune; and believe, that to learn by ten faults, to do one action well, and happily to frame one undertaking, is to be wise & able enough: Despair not by such misfortunes; profit by them.  
To raise your thoughts some times to God, & to be familiar with him by perpetual entertainments of a respectful confidence, is an excellent remedy, so exempt you from disquiet, during the administration of your charge, and to keep your passions, in their obedience and order.  
Although he knows all that you know of your affairs; or that regard, them, and although he sees better than you do, the pains and difficulties that trouble you and render you irresolute; he is pleased to learn them from yourself. These are the secrets of your heart, that you own to his love, come, tell him confidently, draw near to him without fear, and remember that in your Cabinet, and in the places where you are alone with him, his only care is to think only of you, and that all the application of his providence and goodness, regards your particular needs. He is not there, but to comfort you, and to learn what condition, the affairs of your house, or your office, or your conscience are in, Tell him then freely & with sincerity, what you know thereof: discover your heart to him and make seen to him all the bitterness and disquiet that is therein, with all the motions of your thoughts, agitated by fear or sadness. Vide, Domine, quoniam tribulor.  
Behold me, my God, lost and swallowed up, in a Sea of grief: Thou seest my pain, thou lovest me, thou hearest my groans; and I, see my remedy on thy lips, speak and comfort me: at least refuse not to look on me, and to let that power go forth from thine eyes, which draws back the afflicted from the grave, and giveth strength and life.  
He is not angry, but during your displeasures, you address yourself to creatures, to be eased by them: but when they have not the power, or the will to help you, it pleaseth him, that you come and testify to him your sentiments there on, and to complain between his arms, of their impotence and ingratitude: Verbosi amici mei .. My friends have nothing but words. It is to thee, Divine Saviour, that I am about to recount my afflictions, and address my tears. Ad Deum stillat oculus meus.  
His goodness inclines him to grant all  consolations, but would (if I might so say) be forced by prayers and remonstrances, that suffer him not to refuse.    

XI. MAXIM. Turn away thine eye from the beautiful woman Eccles. 9  

PARAPHRASE.  
DO not let love enter into your Soul, nor into your eyes. Turn away your light from a Woman that would please, and look not on a beauty, that comes to blind you, and take away the hopes of ever seeing, the infinite and sovereign beauty.   

REFLECTION.  
THere is nothing more dreadful, than the sweetness and tendernesses of a malicious Woman. Fear her approaches and civilities. 
Custodi te à muliere blanda & à lingua extranea, & ne capiaris nutibus illius.  Fear her voice, her eyes, her hands, she hath nothing sweet and lovely, which may not be mortal to you. Her instinct can make darts and arms, of all that is in her.  
That which is nothing elsewhere, is in her a dangerous power, there needs but a twinkling of an eye to beat you down, and but a hair to drag you along. Flight itself stands you not in much stead; if you have seen her before flying, you fly not far.  
Do not suffer yourself to be taken by her deceitful flatteries: her words are as dew that runs from her lips, and enter deliciously into your heart. But that shall quickly turn into poison which shall rend your bowels. Her beginnings are sweet as honey, but her end is bitter as Wormwood.  
The things that she promiseth have on the Tongue very dangerous baits. There is much gayness in her discourse and looks, but this brightness is but as that of a Comet which appears not, but to warn you of misfortunes. Prov. 5. Assoon as you perceive it, begin to fear and assure yourself, you shall suddenly weep.  
That which draws you, 
Viae inferi domus ejus penetrantes in inferiora mortis.  and that you see upon her countenance are the rays of the true Sun. Their beginning is the beauty of God, look on that side, and go thither; but the way to which they are directed here below, are an abyss of filth, despair and of tears.  
Many before you, have gone thither headlong: and 'tis from the bottom of this abyss, that comes out those doleful voices and lamentable cries, which have echoed these six thousand years, repeating the sad words of unhappy Solomon. Vanitas & vexat●● spiritus.  
Illusions and treacheries: false beauties, true sins; dreams of pleasures, and truth of eternal repentings. The Wisdom of the Creator has made one Master piece, in framing their Wit and countenance; but to view these safely, you must call back the time of innocence, or wait the day of glory and immortality.    

XII. MAXIM. When a man hath done, than he beginneth; and when he leaveth of, than he shall be doubtful. Eccles. 18.  

PARAPHRASE.  
ONe of the most ordinary remedies to preserve us, from the disorders of our passions, is Work.  
The prudent Man is never idle: when he hath not wherewith to employ himself, he thinks upon what he hath done, and reviews his actions.   

REFLECTION.  
THe covetous Man busieth himself to gain wealth, the ambitious Man to gain and merit honour, the wise Man to gain by labour. He endeavours to acquire, by one employment or another, and to provide himself of cares and business the most important, and most necessary provision of this life.  
It is better to want nourishment then an employ. The man who wants the one, or the other will perish. The difference is, That by hunger, a Man dies without dishonour, and very soon; and by idleness, he dies shamefully and slowly.  
The beauty of the mind, the goodness of the nature, the force of Courage, and the purity of the Conscience, retain somewhat of the nature of Fire: they cannot continue nor preserve themselves, but by motion and action. To render them immovable, is to extinguish them; and this is that, which idleness doth, which by its criminal repose, destroys more things than time by its agitations, and by its courses that overthrows every thing. The worst is, that this idleness does yet more than death, and corrupts that which is most incorruptible and Divine within us.  
Time has not been able to do any thing against the Sun, this six thousand years: there would need but one days idleness to destroy it  
There would need but one hour, nay less, to destroy the innocence and fidelity of the Soul, that all the cruelties of Tyranny and the flatteries of Pleasure, had not been able to corrupt during so many years.  
Rest is every where the original of Evil Deadly Herbs, venomous Beasts, Rottenesses, Corruptions, Plagues, Famines, are not begot, but by the idleness and immobility of the Elements.  
One finds no where sins, ignorances', nor even follies nor despairs, as in souls who have nothing to do, but torment themselves. What heretofore a wise man said, is true, That infinitely and eternally to punish a spirit, there would not other hell be needful, than an everlasting idleness.     

ARTICLE IV. MAXIMS For the Conduct of the Tongue.  

The first MAXIM. A soft answer turneth away wrath: but grievous words stir up Anger. Prov. 15.  

PARAPHRASE.  
SWeet and humble words, subdue the anger of others: 'tis not the point of the sword that doth it. When they cry, we ourselves cry, and employ injuries and threaten, and violent means, to make them hold their peace; and we forget ourselves, that there needs not but a word of softness and Civility.  
A soft, discreet, and an eloquent tongue is a tree of life in the house and in the company where it is. Each plucks from thence fruits of consolation, and remedies for disquiets, and other inward diseases. It cures all the wounds of our souls. But a rash tongue, is a wounding sword, who by its inconsiderate words carries mortal blows, to the bottom of the heart.   

REFLECTION.  
THere is nothing in which Man exerciseth himself as much as in speaking and conversing with his friends, nor any thing in which he profits less, and is more imperfect.  
We begin to converse from the Cradle, and yet we know not at the age of sixty, how 'tis to do it well. We unlearn even by study and exercise; and by how much the more we advance in age, by so much the more inexcusable is our fault.  
Some teach the Trade of conversing well, all learn it, but few know it. Master's say very well and do very ill: they writ excellently but their Tongues are not led by their writings. The Rules that they give surpass their power, they can't observe themselves, insomuch that there is no art, that hath finer precepts, nor less fine examples then this, to converse wisely.  
If you cannot attain to the height of perfection, nor to be of the number of those great Men who charm company; endeavour not to be of the number of the importunate, and unprofitable or troublesome, at least do not make yourself to be put into the number of the intolerable.  
Men put in this Rank certain people, whose faculty is to know all that is shameful in the house, and the life of every body, and whose conversation and employment is without ceasing, 
Odibilis est qui procax est ad loquendum. Eccles. 20.  to talk of it and to publish it abroad: people bold in slanders, indiscreet, and impudent in repartees, inexhaustible in words.  
To avoid meeting with these people, is to be very wise.  
And 'tis to be no more so, if when you meet them, you let them talk on and have no difference with them. But to be perfectly wise, is to do in such manner, as they may fear to have any with you, and that they may be constrained to be wise, every where, where you are.  
Men put in this Rank of intolerables the great talkers; that sort of Men and Women, who, during discourses and entertainments, have their mouths always open, and of whom the conversation (as heretofore that of the Philosopher Anaximenes) is to spill a River of words in company, and one drop of good sense.  
Be you better learned and modester: Let them speak when you have spoken; Give others leave to answer you, and have the power to hold your Tongue when they speak. Show them that you can hearken when it comes to your turn, and permit them not to think of you what they said of this Philosopher; that in stead of two ears, nature had given him three tongues.  
There are also put in this rank, persons that one hath much to do to bear, Fools, who can neither speak themselves, nor will not suffer others to speak, but of their own praises; who seem to know nothing, but the history of their fortune, and their actions; and the worst on't is, That they would that others should also know nothing but the same history, they recount it unto whomsoever he be, and although they say it again without ceaseing, they forget they have told it, and begin again at every turn.  
Persons who are given to boasting, are not much better in company then these that have an ill scent.  
'tis a grievous chance for a man of honour to find himself between the two and not dare fly.  
'tis the worst nevertheless to stay there and to hearken to their sottishnesses; this were to learn their evil, and to contract by their example, the speaking and boasting of yourself likewise. Suffer them; but imitate them not.  
Have this for your Maxim. 
Laudet te alienus & non os tuum. Prov: 27.  That it is incomparably less shameful to be blamed, and mocked of others, then to praise one's self.  
Cheats and Libertines have often blamed the wise, and accused them, but a wise man never praised himself.  
Men put yet in the same rank of intolerables, those rash and giddy Buffoons, who can not speak without rallying, nor Jest without offending those who hear them.  
It is true, that modest and honest jests, are the necessary salt to conversation, which easily corrupts and becomes unsavoury, and loathsome when one laughs not; But too much salt is worse than none at all, and observe that this too much, is not far from a very little. There is much wisdom necessary, to keep a man in moderation, and for him not to run into excess.  
Do not concern yourself to laugh, or sport with others in words, if you are not extremely wise, and if you understand not the method of doing it well and gracefully.  
Jester's would be discreet enough in this, had they but as much discretion as the Beasts. When Beasts play together, and fight by diversion, one would believe they would by't one another to the bowels, and tear each other to pieces.  
They do nothing but flatter, they govern their feet and their claws with wonderful address, nothing enters with in the skin.  
Jeerers can't govern their tongues, they push their stings, and their pricking, indiscreet jeers, into the bottom of the soul.  
Dureing their pla●, blood always runs, there's always some mortal wound in the heart of their friend, one comes not near them without being hurt.  
There is in our conversations a common Itch, to declare war against some one or other, and to attack him by the shafts of wit, and by the innocent malices of a pleasant humour. But our cruelty, dureing these counterfeit wars and quarrels, is, that we would have them always mingled with some true contempt. We do not believe ourselves to have laughed, if our friend is not sensibly pricked at the heart and if we have said nothing which hath displeased or offended him.  
Men of great wit and an excellent nature, can mingle these familiarities, and feigned quarrels with respect, and hinder that among the repartees of a good humour and strokes of friendship, there slips not any blow of pride and despite, nor any disobligeing word.  
Their faculty passeth yet further. They know to mingle the same respect, in reprimands and threaten and even in true angers.  
A wise man can speak as a Master to a servant, without slandering him, and without saying a word of which he could be offended.  
He can speak as a Judge to a guilty person, and upbraid him of his faults with severe and terrible words, without failing of that respect that be owes to the dignity of a man. He accuseth not but the will of the man, he blames what he hath done by his liberty, with out blameing any thing, that nature or fortune hath done in him.  
We own to one another an inviolable respect. You must not refuse, even to infants, nor the poor, what justice obligeth us to pay them, since they have on the Image of God as well as others.  
Since we carry in your souls the Image of the Divinity there is sacrilege in contemning one another.  
The unhappy inclination that we have to witness the little account we make of by the Devil with Poison that he shed there, the day that he corrupted our nature.  
If we could respect one another as we ought, there would be nothing but heavenly sweetness in our familiarities and liberties of our domestic life.  
Mutual contempt begets all that there is of War in our Houses, and this War, all the misfortunes that happen therein.    

II. MAXIM. A wise man by his words maketh himself beloved. Eccles. 20.  

PARAPHRASE.  
Word's are the paint of the Soul. They are those that make known what it is.  
This spiritual substance can't be better seen, than on the Tongue.  
When a Soul speaks of other things, it needs not to speak of itself, to be known: Assoon as one has heard, what the one hath spoken, 'tis known what the other was.   

REFLECTION.  
THe happiness of making one's self loved, 
In verbis seipsum amabilem facit.  depends on the manner of guiding the the Tongue.  
To speak easily, not to speak too much; to have no pain to speak well, or to hold one's peace; To hold grave discourses and higher, when there is need, and to speak worthily of important and serious things; to abase a man's self also, when 'tis necessary; to be able to laugh with those that laugh, and keep therein the rules of decency and civility; to be able to mingle praises, and true civilities amongst plays and jests, and not to strike others in playing; but as much as is needful, to caress or honour them: to say nothing but wisely and modestly, with a grace and with sincerity, is to take men's hearts, as one ought to take them, and the best fashion that one can do it; I will say, by words, which should be the Image of one of excellent parts.  
Good offices have not taken men, but very rarely; Presents neither take, nor touch but the eyes: it is necessary to converse, either to love or be beloved.  
They are prudent and respectful words, which have implanted those immortal inclinations and all those noble and famous friendships, which we see, and have heretoforee seen among friends.  
The Men of account, Men of Council, Judges, famous and sought after, all the learned and great Personages, own their reputation, and their fortune of their learned and discreet Tongue  
Women who make themselves most to be considered in the World, and most beloved, are not those who have most of exterior graces, and most wit, nor those that know most things, the reputation that they acquire, by these admirable qualities, pass swiftly away: If any one be constantly and perfectly beloved, she is so, because she is wise and discreet in her words.  
As it seems that there is nothing more easy, then to govern the Tongue; so it seems that nothing is more easy, then to make one's self beloved.  
It is nevertheless rare, because we refuse to speak, according as it pleaseth those who hear us; we will say what pleaseth our evil humour; we love rather to render ourselves intolerable to others then give ourselves the pain, of keeping in some inconsiderate words, or the trouble of speaking humbly and courteously.  
We are in company often, to show that which is most infamous and shameful in us to see, and which ought to be most hidden; A base spirit, We will have that men see it, only because we will speak.  
The Mask is an excellent invention for deformity; But the best for folly, is that of silence. If Fools could hold their peace, their folly would be unknown.    

III. MAXIM. Wisdom that is hid, and Treasure that is hoarded up, what is in them both? Eccles. 29.  

PARAPHRASE.  
THe wise Man does wrong unto others, when he speaks not a word; Riches hidden, and understanding mute, are equally unprofitable; But he that hiddeth his folly is much more worth, than he that hideth his Wisdom.   

REFLECTION.  
IT happens often enough, that those who have Wit and who know many things, speak little.  
That comes, either f●om a melancholic complexion, which makes them love solitude, and to find pleasure in entertaining themselves; or else by a critical conscience, which makes them apprehend inevitable faults during conversation, and which would carry a way the glory, of having said nothing impertinent.  
But 'tis a question, whether it be more criminal and shameful to speak, then indiscreet to hold one's pe●ce. They ought to remember that the last and least degree of Wisdom touching the Conduct of the Tongue, is to be able to hold one's peace. The second is to speak but little. The third and most perfect is, to be able to speak much, without speaking ill, or too much.  
It is true, there is need of great discretion, to keep in what ought not to be known: but there must be much more, on occasions used, to hinder others from suspecting, or knowing by our silence, that we would hold our peace on purpose.  
Perfection, is to cover this silence by words, and to hid our secrets by speaking freely and ingeniously, that which may, and aught to be said in company.  
It is of a secret, as of a treasure, It is half discovered, when 'tis known to be hid.    

iv MAXIM. Make a door and bar for thy mouth, beware thou slide not by it. Eccles. 28.  

PARAPHRASE.  
MAke a door to your Mouth. Leave rather your Coffers and your Treasures without locks, than your lips; and have a care, that there never goes out any word which may offend, or which ought to be blamed.  
Imagine you, 
Attend ne fortè labaris in lingua.  (saith the Prophet) that you are in company as on the Ice, and that you must walk thereon gently and wisely. Fear always, lest your Tongue slip, and your judgement fall with it. As many unbecoming words, indiscreet or rash, as you pronounce; they are as so many falls of your wit, that fall upon others and either wound or incommodate them.   

REFLECTION.  
TO hinder that none of these sorts of words, should be able to come out of our mouth, by putting locks there, is as good counsel as can be given us.  
But as it is necessary to open often, and speak when reason and necessity would have it, it seems that these locks would not serve for much.  
Wicked words are nearest the door, and these escape amongst the good; and because that 'tis good to speak, 'tis as impossible to hinder speaking ill.  
One can nevertheless when Wisdom keeps the keys. And its principal business among us, is to be continually at this door, to open and shut it, as often as is necessary.  
Assoon as it is absent, there happens disorders; 
Lingua tertia eivitates muratas destruxit: domos magnaterum effodit. Eccles. 28.  and one may say, that the most part of the disasters, which happen in Towns and Houses, that cause so many tears to be shed, comes from this, That Wisdom is not every where, where Tongues are.  
When 'tis found there, there passeth one of the most admirable things of humane life, That a wise Man speaks as others, readily without seeking, and counting his words, and that in the mean while, he speaks not a word that Wisdom considers not, and upon which it makes not judicious reflections.  
His discourse is a running and a swift water: but this course doth not hinder, its having time enough to observe each drop, and not to let any pass, that he knows not and does not examine.  
So true is it, that the most miraculous readiness in the World, is that of an eminent and clear understanding, to consider what it saith.  
Where the Tongue needs hours to speak, the mind wants less than a minute, to contemplate all the words it pronounceth, and all that it retains; and to distinguish, what it ought to say from what it ought to be silent in.  
In a word, the sovereign perfection of Man, in conversing with his like; is that each word bears the mark, that it is not picked and chosen, and that nevertheless it is perfectly examined.    

V MAXIM. He that answereth a matter before he heareth it, it is folly and shame unto him, Prov. 18.  

PARAPHRASE.  
HE that answers before he hears, answers not, but to tell that he is a Fool.   

REFLECTION.  
ONe of our most ordinary failings, is speaking inconsiderately and too fast. One of our most shameful pains, is to unsay what we have unseasonably or impertinently spoken, and one of our most punishable sins, is not to avoid this shame, and not to be willing to recant.  
The fear of falling into any of these inconveniences, renders a wise Man extremely circumspect in his discourse, and makes him take this for a Maxim, Never to say any thing, without being first assured, he shall not be obliged to say it backward.    

VI MAXIM. Be not hasty in thy Tongue, and in thy deeds slack and remiss. Eccles. 4.  

PARAPHRASE.  
BE not ready in your words, and slow in your actions: speak discreetly and act courageously: promise little, and do much.   

REFLECTION.  
IMitate not the most part of mankind, who are too good; and it may be, there is not a more dangerous malice, than this excess of their goodness, because there is nothing more a cheat.  
They promise according to their desire, which is great; and they do according to their power, which is small.  
In engaging our word, and in obliging ourselves to serve others, to act wisely and prudently, is to promise less than they ask, and to do more than they hope.    

VII. MAXIM. Open not thy heart to every man, Eccles. 8.  

PARAPHRASE.  
DEclare not your sentiments, and discover not your heart to all the World.   

REFLECTION.  
KNow the heart of others, and see all, if it be possible without being seen. Be you secret without being dissembled. Content yourself to keep back your thoughts, not to cover them with crafts. When you must act secretly, exempt yourself from lies and use silence only.  
Have you the most royal of perfections, (viz.) to be able to speak, and to be able to hold your peace as it pleaseth; to say as well, what one has a mind to say, and as little.  
Keep this Maxim, and know how to hold your peace, principally touching affairs, and undertake committed to your prudence.  
A design discovered, is scarce more worth than a design broken.  
The least damage, that you ought to fear from words too hasty, is that they delay success.  
Time destroys all that is done, and the Tongue all that is to do.  
Observe that same Maxim in regard of other things, that one shall have told you confidently, and be faithful to those who have believed that you are so.  
When you let go out of your lips, the secrets of your friend; Believe that friendship, fidelity, honesty, honour; wisdom, and justice, go out of your Soul at the same time; and that there is no other difference between you, and a beast, but that his brutality consists in not being able to speak; and yours, in not being able to hold your peace.  
Observe that touching the faults of other persons. Many boast that they do not the evil that they see done; do you better yet, do you boast that you never so much as speak of it.  
The sin of your neighbour, when it is covered with the darkness of silence and the night, it is a simple sin, and many times offensiv to him alone, when you discover it, you make it an infamy to his innocent house, an example to lose persons, and a scandal to the Church.  
That which he had done, (if that I might so say) was not but the beginning of a sin, but you have consummated it by your Tongue.  
It is hence forward a crime finished, and accompanied with all the reproaches and misfortunes of a scandalous and unpardonable fault.  
Publish not that, which Divine mercy would have you hid. Do not publish also, which nature endeavours to hid, such are ordinarily, the imperfections that it hath left in any persons, or the faults that it hath made itself in their birth. If you observe them yourself, have the goodness not to make them observed by others.  
'Tis true, that these reviling or jeers please many, but be you not so lose, as to please yourself therewith; and do not afflict your own heart, in willing it to laugh at such a discourse, as renders an honest man ridiculous. Have displeasure in the knowledge of his faults, an aversion to speak of them, and an horror to divert yourself by them.  
Aspire to the happiness that an Holy man received, who in dying thanked God, that during the sixty years that he had lived, he remembered not, that he had said any word capable of offending, or disobliging his neighbour.  
In fine, study to hold your peace. That is, as said Aristotle, the study of Princes and Kings, and all the men of quality.  
One of the occasions, where silence is very comely, is in regard of good offices and favours, with which one is resolved to gratify any one.  
A kindness promised, has but one half of its grace when it appears. It is Royal when it surpriseth, and when it comes without expectation or hope.  
It is much to prevent requests; It is more glorious to prevent desires: but it's yet more to prevent a man's own words, and to do before he speaks.    

VIII. MAXIM. A Fool lifteth up his voice with laughter: but a wise Man doth scarce smile a little. Eccl. 21.  

PARAPHRASE.  
THe indiscreet Man laughs with noise; The laughter of a good Man may sometimes be seen, but one can't hear it.   

REFLECTION.  
THe general object of laughter, hath not yet been known, but it's known that there's nothing makes wise Men laugh, but vice suddenly deceived by its self; and that they are never wiser, nor modester then when they laugh.     

THE COUNCILS OF WISDOM:  
The Second Part. Containing the MAXIMS of SOLOMON, Most necessary for a Man's well-behaving himself towards others.   

FIRST ARTICLE. MAXIMS, Necessary for a wise Man, to demean himself well in regard of the Wife.  

FIRST MAXIM. A good Wife is a good Portion, which shall be given in the Portion of them that fear the Lord. Eccles. 26.  

PARAPHRASE.  
A Virtuous Wife is a great good fortune, and an advantageous portion. 'Tis the chief and most precious of all recompenses, that God gives in this life to those that fear him. Do not hope to do it by your violences: but endeavour to obtain by your holy actions, that yours should be good.   

REFLECTION.  
Virtuous and wise Women are not so rare as one thinks; The rarity and the difficulty is to know them well, and to distinguish them from others. When you are in condition to seek one, do not trust to your own prudence. You shall never have light enough, to judge who is proper for you: undertake not to choose her, but pray God to give her to you.  
When you shall have her, render not yourself unworthy to keep her.  
If you are morose to an innocent Wife who loves you, you shall not possess her long: either death shall soon part you: or that which is most to be feared, her goodness shall die before you, and you shall not love but to be punished.    

II. MAXIM. Blessed is the Man that hath a virtuous Wife, for the number of his days shall be double. Eccles. 26.  

PARAPHRASE.  
HAppy is the Husband of an obedient and a peaceable Wife. If a man could be immortal, it were by the sweetness of her company, at least he shall live twice longer than he should otherwise have done.  
An officious and an humble Wife, is the only remedy to prolong a man's years.   

REFLECTION.  
BEatus Vir. God hath made two Persons, because he would form in their hearts a visible shadow of his adorable felicities.  
The bond of two is Love, which is not personal, nor threefold, but in God alone; but which ought to be immortal between the two who are united.  
As it cannot continue but by the grace, and virtue of the object loved. To the end that it might continue between the Husband and the Wife: God intended the countenances of the one and the other, should be a compendium of the created beauties; that their Soul should be the Image of the Divine; and that all which is lovely in the rest of the World, should meet in their persons.  
But sin happened, which hath troubled his design, and corrupted his workmanship. It is no more but misery and confusion; and the Husband of the wisest, and most virtuous Wife in a City, is not so happy, or so wise, as he that hath none.    

III. MAXIM. Houses and Riches are the inheritance of Fathers; and a prudent Wife is from the Lord. Prov. 19  

PARAPHRASE.  
YOur House and your Riches, are the favour of your Parents: but if you have a wife and a discreet Wife, look upon her as a present from the hand of God.  
The complaisance of a virtuous Wife, 
Species mulieris exhilarat faciem viri, & super omnem concupiscentiam superinducit desiderium.  entertains joy in the heart, and upon the countenance of her Husband. Her good Conduct, and her vigilance about domestic affairs, exempts disquiet and trouble, and lust can't make him hope for pleasures, comparable to those, that virtue promiseth by a chaste Spouse.  
Especially if the graces of her countenance, 
Si est lingua curationis & mitigationis.  are animated by a sweet speech; and if this Wife hath a Tongue that can cure grief, and appease anger; for then one can say, that he who possesseth her, is one of the richest, and the most happy Men in the World.   

REFLECTION.  
Wife's who aspire unto this happiness, aught to remember, that of all the Powers of the universe, the strongest is the sweetness and humility of a Wife; That there is no Power that resists these two virtues, nor hardness to them impenetrable.  
Submission and obedience, are the only means for Wives to reign in their Houses, and there to usurp the empire, that the Husband possesseth by the right of nature.  
'Tis the sweetness and modesty of the Wife, which puts an equality between the Sexes, and which makes the Government belong without difference, to the one and the other.  
God has not intended, that authority should be, but for one of the two; But he would, That nature should give it freely to the Man; and that the Woman should deserve it by humility. A Wife who endeavours, not to please herself but in the Will and commands of her Husband, puts him quickly in a condition, not to dare, and not to be able to command any thing, but that which pleaseth such a Wife.  
Among truths that one often forgets to observe, here is one most remarkable; That the person of the Man, was not preferred before the person of the Woman, but after their sin was committed; that before this misery happened, there was a perfect equality between the two Sexes, and that during the days of innocence, their Life according to the intention of the Creator, failed not of being a glorious Image, of that which passed in the glorious Trinity.  
In effect, one of the most incomprehensible things of this mystery, is that the Persons of the Father and the Son, infinitely equal in their greatness and perfections, are the same also in the Sovereignty of their Rank, and in their mutual independence; although the one were the Principle of the other: and that comes, according to the Fathers, from this, that they are united by an infinite love, as ancient as their Being. Love, infinitely an enemy of dependence and subjection, between persons who infinitely love each other.  
That is to say, that if in managing things here below, the Husband could not will any thing but by love, and the Wife do nothing but by love; although the Man were the principle of the Spouse, Their ancient and just equality, should be as soon established in its first Estate; That there should be no more amongst them, neither Chief, nor Master, nor Mistress, nor Commandment, nor Obedience; but all that, miraculously transformed, should be nothing but love; And that among the visible things of this World, there should be found, better to represent the joys of the future life, and of happy eternity, than the peace and tranquillity of their mortal life.    

iv MAXIM. Stumble not at the beauty of Woman, and desire her not for pleasure. Eccles. 25.  

PARAPHRASE.  
IN the choice that you shall make of a Wife, have more regard to her behaviour, and her virtue, than her beauty: and do not ground the repose of your life, on the contemplation of a figure, form upon sand; nor depend upon winds, which make such disappointments of men's eyes their sport.   

REFLECTION.  
THere is nothing more to be feared of a Woman, then that which pleaseth at fight. A fair face, and a proud Soul. The beauty of one fades, the fierceness of the other remains.  
The Devil of Pride enters into your Idol when you adore her, and when you deck her stately; But he will not go out, when you would contemn her, and are tired and weary of so many ceremonies, and so much charge; It will dwell there in despite of you, and it will make you know but too late, what you have been told timely enough. That a fine Idol costs much incense, much care and many tears.  
The worst is, when that this Idol is not without a Tongue, nor without Wit, nor without study, and that it says well what it knows. It is true, that all that in her passeth for a wonderful thing; but 'tis a miracle that every one is willing to see.  
There enters into your House abundance of Admirers: and she who hearkens to the praises of so many fine people, is scarce the more of an humour to praise and admire you, nor even to render herself admirable, when she sees no body but yourself.  
Moreover, the wise Man said very well, that great wealth is not in Houses where there are great trains, and a great resort of company; but in those where are abundance of people, that work much and say little.  
Heretofore, say the Fables, at each fine word that went out of the lips; there went a piece of gold: Now aswell as in Solomon's time. Ubi verba sunt plurima, ibi frequenter egestas. They speak to little purpose, they spit nothing but wind. Silver increaseth not, where Women sow words, and one may say of many others, what a Father said of a Dame in his time, Hujus in ore omnis suppellex. Theodoret.    

V MAXIM. Let thy fountain be blessed: and rejoice with the Wife of thy youth. Prov. 5.  

PARAPHRASE.  
TO the end that your posterity may be blessed, and that the fountain of happiness, that runs into your House, may not dry up, seek not your satisfaction and repose, but with the Wife that is your lot, and that you yourself have chosen in your younger years, let her and your Children be all your delights; let their conversations be the chains of your heart, and make you discover from day to day, new graces and lovelinesses in her mind.  
In fine, conform yourself to the intentions of the Creator, when he instituted marriage: Have the happiness (if it be possible) that the years, which weakens and destroys love in other families, may make yours increase, and that they may give it the power to remain, longer than time, and live even after death.   

REFLECTION.  
TO the end that conjugal friendship might be so constant, it is not necessary, that all that which is fair in the Wife should beimmortal, but it is necessary that all which is immortal in her, should be fair, and that it should be beloved.  
If she has care to beautify her Soul, and you have the power to regard this Soul and stop your sight there, you shall never tyre yourselves one of the other. Whilst your virtue remains, your pleasure shall never have an end.    

VI MAXIM. A Woman if she maintain her Husband, is full of anger, impudence and much reproach. Eccles. 25.  

PARAPHRASE.  
THe Wife who by her imperious mind, is Mistress in the House, is rigorous to her Husband: She cannot have dominion over him, but she changeth it into tyranny, nor see him her subject, without making him her slave.   

REFECTION.  
THe Wife that one fears, is truly to be feared. Assoon as one trembles before her, she is terrible; And the more ready an Husband is to obey her, and to comply with her, the more unsufferable and cruel is she.  
Please yourself with all that is pleasant to her; but govern her so wisely, that nothing shall please her but her duty. Have you always over her the authority that belongs to you; but join thereto so much of love and goodness, as that she may have more pleasure in obeying you, than you shall have in commanding her.  
If you know by long experience, that it is not in your power to bring her to good, take heed, that at least she bring you not to evil: Part from her rather, as much as may be permitted: it is better to quit her; then to follow her into misery; but leave her not in disorder. This were to cause scandal, and to make a great noise in avoiding her, and not to be well escaped from this domestic torment.    

VII. MAXIM. There is no head above the head of Serpent, and there is no wrath above the wrath of a Woman. Eccles. 25.  

PARAPHRASE.  
AMongst the heads of Animals, that of the Adder is the worst and most dangerous: and among angers, that of a Woman is most dreadful, and the subtlest to invent treasons and means to destroy you.  
You shall have more contentment in dwelling with a Dragon, 
Commorari leoni & draconi placebit, quam habitare cum muliere nequam.  or a Lioness, then in having a wicked Wife in the House. One may tame, or daunt wild Beasts, or else one may find means to escape from them and save ones self by flight: But the rage of an unruly Woman is inevitable, you can neither daunt her, appease her, nor fly from her.   

REFLECTION.  
IT is true, that amongst the disorders caused by sin, one of the most deplorable and most fatal, is that which ordinarily appears in a Woman.  
God's design was, that her countenance, her voice, her nature, and her spirit, should not be hut sweetness; That the spirit of Man should not be but vigour and Wisdom, and that of these two qualities joined together, should the felicity of Houses be composed.  
Sin has overthrown this design, There is happened in our nature a corruption, which in the greatest part of Women, hath strange effects.  
The force of fumes and vapours; the weakness of the Organs and of the Imagination; and in fine the blindness of the mind, cause many tears to those that love them, and much misfortune in most affairs wherein they meddle.  
In them, objects vehement, light, or vagabond, govern themselves, and stir of themselves. The Imagination delicate and feeble, follows their transport; the proud and blind mind, approves their faults, and maintains them: The Woman believes that all which passes in herself, though in despite of her, is just and praise worthy.  
It seems that in all this, there is some remainder of the old Serpent, or some sort of possession. That which we call Caprice, Obstinacy, and very often madenss, etc. is the Devil that enters their head, and who without taking away the judgement and the liberty, makes them do what we see.    

VIII. MAXIM. Her Husband shall sit among his Neighbours: and when he heareth it, shall sigh bitterly. Eccles. 25.  

PARAPHRASE.  
HEr unfortunate Husband, whom she incessantly afflicts, his common exercise is in making of complaints; and all the comfortable answers he receives from those who hear him are but sighs.   

REFLECTION.  
IT is very improper to complain publicly of domestic disorders. 'Tis a shameful harm that a man is loath to discover to the Physician. Those who suffer it, aught to blush at it, aswell as those who make it.  
Let the Wife be lose, fierce or violent, the Husband doth himself wrong assoon as he accuses her. It is no less his interest to keep her fault secret, then to cure it.  
There is necessary, Prudence and Power. The point is, effectually to remedy the evil, and in the mean while to hinder that the Patient does not cry out.  
Choose well a Woman before taking her. When you have her, do not adore nor despise her.  
Take heed either of stirring her up, or indiscreetly driving her to anger, by severe and unjust outrages, or making of her proud by a lose complaisance and importunate kindnesses. Love her perfectly, but show her only one part of your love, at least hid the infirmities thereof.  
Your duty and your happiness is to inspire her with Wisdom; but remember, That you shall never make her wise, but in rendering yourself otherwise lovely then by too much friendship.     

ARTICLE II. MAXIMS For the government of Children.  

The first MAXIM. For I was my Father's Son, tender and only beloved in the sight of my Mother, He taught me also, and said unto me: Let thine heart retain my words, get Wisdom, etc. Prov. 4.  

PARAPHRASE,  
SOlomon saith, I have heretofore been young, and a little Child, wellbeloved of my Father, and governed by my Mother, unto whom I was very dear, and who kept me always near her, that I might receive as well instructions, as caresses from her. I lost no time, even whilst I was at play, for whilst I played and took the diversions due to my age; she would that I should always have a mind attentive, and an open heart ready to hearken, because she had always some good word to tell me, Her discourse ordinarily was.  
My Son, love Wisdom and Virtue more than all the wealth of the World, the rest is but vanity.  
That which shall render you an honest man, is the true wealth; and that which God shall prise in you, is the true greatness. Observe his Law, and obey his Will. Don't forget any thing that you have learned, touching the happiness of being in his favour; don't quit that, for any violence you shall be brought to suffer. Fear nothing; That shall preserve you, as long as you keep it.   

REFLECTION.  
HOw great are the inventions of Wisdom, in the least things! What a high and sublime policy h●s it, in the Conduct of a Child, who comes out of the Cradle! How fair and profitable Councils, in an unimitable example!  
Love a Child tenderly, and caress it on every occasion, without spoiling the flower of his age, or making the candour of his innocence and simplicity to fade; preserve it in him, without perplexing him, keep him in fear and duty, without taking away his liberty, Give him an inclination to good and make him bend to that side, without breaking any thing, and without doing any violence to his honour.  
Do in such sort, as that he may lose nothing, neither of respect during familiarity, nor love during corrections, nor time during play, let him always learn something that may help him to become Wise, and let every accident that happens to him, be made a lesson of Wisdom and Piety; let him have all his pleasures in the presence of his Father and Mother, and although one suffer him not to commit faults there, yet nevertheless he cannot suffer to be kept elsewhere.  
Let him know that the reproofs that you give him, come from good will, let his Mother appear as lovely during threaten as caresses; let severities bear so well the marks of a true affection, as that he may hold himself thereby obliged, as by gratifications and recompenses.  
Let him accustom himself to take the little discontents of his Mother, for the greatest misfortune, and let him have no ruder punishment, than the sadness of her counrenance and her silence.  
Let him with the milk, suck the first sweetness of devotion, and let this Maxim be imprinted in his Soul betimes; That on earth there is no other felicity, then to live according to the Laws of Reason and Justice; let them often say again the same things to him, after different Methods, and with that weariness and address, as that he may not loath to hear it; And that to tell him one good word, let the proper time be made use of; whilst that he plays and that his heart is open by tenderness, to the end that words may enter sweetly, and that he may feel nothing but pleasure in learning what he ought to learn.    

II. MAXIM. He that loveth his Son, causeth him often to feel the rod, Eccl. 30.  

PARAPHRASE.  
HE that loves his Son, ceaseth not to instruct him according to the needs of his age; and he regulates all the motions of his body and mind, by perpetual and judicial advices.   

REFLECTION.  
BEgin to apply yourself to the instruction of your Children, assoon as they are able to hearken, and forget not, that education ought to follow soon after the birth, since corruption and the inclination to evil comes with it.  
For little as a Child can be, since that he hath a spiritual and an immortal Soul, 'tis scandalous to let them live brutishly; and to expect that reason should be throughly awake, before you speak to him of his duty, is to wait very long▪  
Whilst that nature is soft and flexible, it is necessary to bend it, and give it the first folds of the affections and habits, that it ought to have in the time of its strength. It is necessary that your Child practise good before he knows it: it's necessary that he accustom himself thereto by obedience or necessity, before he choose it by judgement; and that without knowing what he doth, he should do nothing, but according to the rules of reason and honesty.  
Infancy has its perfections and its virtues: order it so, that they appear in the infancy of your Son. Assoon as nature teaches him to will and to speak, teach him to will and to speak as is necessary; and do so well, that any of his humane actions, may not have the air and appearance of the actions of a Beast.  
The Child that is happily and well brought up, is he in whom the passions are subdued, and obedient before reason is awake, in such manner, as that when 'tis awake it has nothing else to do but to reign in peace, and to enjoy the victory that education has won.    

III. MAXIM. He that teacheth his Son shall have joy in him, and shall rejoice of him among his acquaintance Eccl. 30.  

PARAPHRASE.  
THe Father who teacheth his Son, and hath care himself of his education, shall draw honour from thence, and shall with much joy see him dearly beloved of his Parents, and esteemed of his fellow citizens.  
A Son nursed by the Mother, and instructed by the Father, shall be the joy of their House, and the happiness of their Town.   

REFLECTION.  
THe negligence of the one, and the affairs of the other, have introduced the custom of confiding in Masters, for instructing of their Children. This is not what Nature intended. When it gave milk and tenderness to the Mother, and intelligence and prudence to the Father, its design was to accomplish the glory of their fruitfulness, and to render them Father and Mother of a Son, who was entirely theirs; and who owed his nourishment and his Wisdom, but to their pains and conduct.  
A Mother that lets not her Child go out of her arms, but when reason is come to him: A Father who lets him not go out of his House, but when that reason shall govern him, and that he hath contracted, the habits of acting by judgement, and of loving honour, tastes the true pleasures of paternal authority; and no man is perfectly happy in having a Son, but he who hath given him life, science and virtue.  
If your Son holds his virtue from another and not from you, he is not yours by one half; and you have no right to attribute to yourself, any of his fine actions. He holds from you the power to eat and sleep, and from the Master the power to act wisely and to live as an honest Man.    

iv MAXIM. He that teacheth his Son, grieveth the enemy, and before his friends, he shall rejoice of him. Eccl. 30.  

PARAPHRASE.  
HE who brings up his Son carefully, labours as well for others as himself. He can boast amongst his kindred and neighbours that he is their good friend, since he is a good Father, and one who prepares them a successor, and a faithful heir, who shall revive the friendship that he had for them, and the good examples that he hath given them.   

REFLECTION.  
A Man has not much wealth, when he hath none for his Children: But he hath yet less virtue, if he hath not enough of it to make an Inheritance, and to hinder that this virtue does not die with him.  
If you aspire unto immortality, and if you are touched with the laudable desire of acquiring it, do so, as that all the most precious and excellent things that you possess, may remain after you; and let each remain in the place proper to them, to be immortal and glorious; Your Soul in Heaven, your virtue in the heart of your Children, your reputation and your name in the memory of your friends, in fine, your silver in God's Treasury, in the hands of the poor.  
But observe, that virtue is not bestowed as wealth in saying, I leave.  
Touching this Article, To say at the hour of death, or by the hand of a Notary, in ones. Will, I give and bequeath unto my Son, my Devotion and my Wisdom, &c is to do nothing at all: your Son shall not have them thereby▪ If you would that he possess them, do so in the time of your health, as may put him in possession of them, and put good examples before his eyes, from whence he may learn that this possession is lovely, and that it ought to be loved, more than riches and other goods which perish.    

V MAXIM. Axe Horse not broken becometh headstrong; and a Child left to himself will be wilful. Ecc. 30.  

PARAPHRASE.  
AN Horse neglected and that one tames not betimes, becomes untameable; and a Child that one abandons to his liberty, without reproof or correction becomes incorrigible.   

REFLECTION.  
EXpect not but that yours should commit crimes great enough, for you to correct, or reprove. Malice increases with age, and in the end arrives to a pitch, and to an excess, where chastisement is not only very unprofitable, but very dangerous.  
Do not expect but that his little indevotions will become sacrileges, and that his little angers will change themselves into furies, and they may meditate designs of treachery and parricidie. Punish them whilst you can draw honour, and profit out of your severities, and have a great care, that others have not occasion to punish him, when the punishment shall be the death of your Son, the loss of your Honour, the ruin of your House, and the reproach of your posterity.    

VI MAXIM. Cocker thy Child, and he shall make thee afraid, Play with him and he will bring thee to heaviness. Eccl. 30.  

PARAPHRASE.  
IF you treat your Son always with caresses and kisses, and if you continue to give him milk, at the age of fifteen or sixteen, he will return you gall, and he will oblige you to fear him, as much as you should have loved him.  
If you play with him, you shall lose much at that play, your familiarity shall be recompensed by a contempt, that shall cause your death.   

REFLECTION.  
CHildren come to an age, when they need no milk, nor caresses, nor laughter, nor familiarity.  
There must always be love; but at that age your Son ought to divine that you love him: it doth not belong to you to tell him so.  
Have you a reservedness and a silence which should do all, which corrects when he is faulty, and commends when he doth well. Spare not either Praises or Corrections, but do in such sort as that you give neither but by the eyes.  
When he hath failed, let your presence and your sadness be all his punishment.  
When he hath done well, let him be ravished to see you, and let him take that for his recompense. Approve what he hath done; but let your approbation be, if possible without words; at least, let it not be much, and let the declaration that you shall make to him, of your sentiments touching his demeanour, be little better than silence itself.    

VII. MAXIM. Laugh not with him, lest thou have sorrow with him, and lest thou gnash thy teeth in the end. Eccl. 30.  

PARAPHRASE.  
DOn't laugh with a Child, if you are not willing to weep with him. If you have not incessantly the hook in hand, to prune the branches of this tree, and to lop off that which is offensive, you shall pluck but bitter fruit, such as shall make your teeth gnash, and make you feel most grievous pangs in your latter days.   

REFLECTION.  
THere are three things, which necessarily make you lose your authority over your Son. To laugh with him and render him too familiar; To suffer and dissemble his faults; and in the end to give him evil examples, and to make your passions, and weakness appear before him.  
These are the three indiscretions, that take away the respect that is due to you, and which accustomes him to contemn you. Avoid them carefully: For assoon as you see your authority lost; be you assured that your Son himself is lost.  
In one word, do not adore him: and in regard of Children, take heed of following the fatal example of so many other Fathers, who make Fools of them by their education, and then Judges, Magistrates, and Masters of the people, by their silver or credit.    

VIII. MAXIM. Bow down his neck whilst he is young, lest he wax stubborn, and be disobedient to thee, and so bring sorrow to thine heart. Eccl. 30.  

PARAPHRASE.  
BOw down his neck in his youth, and bring down his pride, and make his rebellious spirit bend to obedience and duty, with all the strength you are able. Never fail to correct him on occasion, lest he harden himself in evil, and his wicked nature become inflexible; otherwise you shall have the displeasure, and the shame of seeing him arrive at that pass; and you shall suffer eternal repentings for your negligence.   

REFLECTION.  
NEvertheless in taming him free yourself from anger. Correction does wonders, against the looseness of youth when most incorrigible and desperate, but choler mixed in this most excellentmedicine is poison. If you give the one with the other, you go to destroy him, believing thereby to remedy his distemper, and you render yourself his murderer in acting the Physician.  
Learn to be severe and dreadful without being in rage; to be firm and inflexible, without ceasing to be reasonable, to be just and entire without being violent; and know the way to have the countenance and the word of a terrible Judge, at the same time that you conserve a Father's heart.    

IX. MAXIM. Give not thy Son and thy Wife, thy Brother and Friend, power over thee whilst thou livest, and give not thy goods to another, lest it repent thee and thou entreat for the same. Eccl. 33.  

PARAPHRASE, And REFLECTION.  
WHilst you live don't put yourself under the Conduct of those, whom you yourself ought to manage, neither Wife, Children, nor Friends.  
Retain always that authority that God hath given you, and the free disposal of your Goods, without confiding in any whosoever it be, for fear, lest instead of the ease and rest you hope for, you fall into contempt, and that you do not render those cruel and ungrateful, whom you think, your liberality should render wiser and more acknowledging.  
Assoon as you shall have given all to your Sons and Daughters, they will believe that they now own you nothing more. And when your hands shall be empty, your countenance shall be odious and intolerable: Suffer not that by any prayer or application whatsoever, they make you ever to change your resolution: for 'tis better to see your Children dependant on your good will, then to rely upon their acknowledgement and justice.  
Deal so, as that they have always need of you, or hope for something from you, but stand not in need of them, if you intent to be loved by them. Show them your hands during life, but keep them shut and don't let all go but at death.     

ARTICLE III. MAXIMS For the government of Servants.  

The first MAXIM. A yoke and a collar bow the neck, so are torments and tortures for an evil Servant. Eccl. 33.  

PARAPHRASE.  
THe mighty yoke brings down the 〈◊〉 and lofty neck: and daily labour●●enders a Servant humble: an● in the end, gives him an inclination to his duty.  
Never leave your Servant without employ, 
Mitte illum in operationem ne vacet: multam enim malitiam docuit otiositas.  for Idleness is the Mistress, of the School of malice. 'Tis she that teacheth it in Houses, and render all those learned therein who have the leisure to study it, and who want business.  
If you give your Servant work he will give you rest, 
Operatur in disciplina, & quaerit requiescere laxa manus illi, & quaeret libertatem.  if you spare him he will give you pain. When he does nothing, he thinks of doing evil; and the more at liberty he is, the more inclination hath he to looseness and debauchery.   

REFLECTION.  
TAke no body to serve you, if you have not wherewith to employ him at all times of the day. One quarter of an hours idleness joined to another, shall quickly be long enough, to give a Servant the will to do no more, and to teach you, That a Master who nourisheth a slothful person, is very near to nourishing a Traitor and an Enemy.    

II. MAXIM. Bread, Correction and Work are for a Servant, Eccl. 33.  

PARAPHRASE.  
THere are three things, of which your Servant ought not to stand in need, (viz.) Bread, Work, and Admonition.   

REFLECTION.  
OF Bread, because 'tis his right; of Work, because 'tis his condition; of Admonition or chastisement because 'tis your interest.  
Without Admonition, he corrects not his own faults; without labour he will commit new ones and greater; without Bread he will believe that he may commit them, and that all his thefts are allowed him. In one word, when by your indevotion, serious advices are wanting in your House, aswell as wholesome correction; When that by your negligence they are not well employed, and when that by your covetousness, they are neither well paid or well fed. Take them for Ungodly, Unchaste and Thiefs, all those who are content to dwell with you.    

III. MAXIM. If he be not obedient, put on more heavy fetters, be not excessive towards any, and without discretion do nothing. Eccl. 33.  

PARAPHRASE.  
WHen he refuses to obey, punish him; but do nothing by passion and without judgement. The transports of your wrath do not correct him, they pervert yourself and render you more blame worthy then him.   

REFLECTION.  
ASsoon as you know him to be incorrigible, send him away, and believe that 'tis better to be rid of him a month sooner, then to employ him this month to vex you, and make you commit without ceasing, faults of impatience and transports of anger. But if you judge that he may amend himself, and that you have cause to hope for an amendment and service from him; distinguish between his faults of sloathfulness, or evil will, and those of his ignorance, and have therein a most judicious conduct, and the most just that you are able.  
The most excellent means to be feared and well served in your House, is to render yourself serious towards your domestics; and to have few words with them. Know all that they do, but hinder them from knowing what you think, and what you will do.  
They will not have of respect for you, but as you have of moderation or reserve towards them.  
Heretofore Idols were adored, because they were Images of men who had their eyes open, but said not a word.  
A Man who sees every thing in his House, and who speaks not, is respected as a God: They tremble without his threatening, and the only fear that they have, by his not speaking, keeps every one in his order, and in his duty.    

iv MAXIM. If thou hast a faithful Servant, let him be to thee as thyself, and treat him as a Brother. Eccl. 33.  

PARAPHRASE.  
WHen you have a faithful, ingenious and an humble Servant, let him be as dear to you as your Life, Treat him as a Brother or as a Friend. Remember not only, that 'tis one of the rarest things in the World, and that one cannot buy it too dear; but remember also, that the eternal Wisdom, which disposeth of the servitude and liberty of men, hath put him into your hands, and 'tis a present of his providence and love.   

REFLECTION.  
FEar not to be familiar with a wise Servant, who has affection for his duty. Only have a care, that he doth not accustom himself to guests, but to ask what your intentions are, and what your will is on each occasion.  
Discharge yourself on him, of your disquiets and household business. But if you would do that happily it is necessary at least, that you take one trouble, (viz.) To look to it; and to know all that passes.  
See you all that he doth; not so as to have a watch on his fidelity, but to hinder him from forgetting his condition. If you do not make him remember it, he will without doubt forget it; and things shall arrive to a pitch, that shall necessitate your dependence on him.  
It is very easy to make a good Servant an ill Master.  
And although he commands very wisely and governs your House keeping with much success, it is yet shameful for you to obey in your own House, You can't lose more than in losing your authority there.  
'Tis an ill way of understanding, either right or policy, to recompense the long services of a waiting Gentleman by serving him yourself, and fearing him in your turn.  
Since he is wise, put your goods and your business into his hands. But know that you must not communicate power, as a Father communicates life; but as the Sun communicates Light, giving it incessantly, and in keeping the Person obliged, by a perpetual dependence.  
A Servant to whom one trusts all, without taking any notice of what he doth, shall quickly be a Thief or the Master of the House.    

V MAXIM. Whereas thy Servant worketh truly, entreat him not evil, let thy Soul love a good Servant. Eccl. 7.  

PARAPHRASE.  
AFflict not a Servant who doth what he can, and who employs hearty all his strength and health to serve you. You are unworthy to live, if your evil humours make those to suffer who love you, and who live not but for you alone.   

REFLECTION.  
DO so well, as that one may be content to serve you, when he enters into your House, that one may be faithful and happy when he is there, and that one may be rich, if it be possible when one goes out thence.  
That is your honour, for one of the qualities of great Men, is to make those great who faithfully serve them with love. Do not as some, who render themselves easy and good to their Servants, provided that their Servants were content to be poor and miserable. But on the other, neglect not your interest, settle things so, That the advancement of those who gain with you, come not otherwise but your liberality and their Wisdom: And that their treasure increase not by your losses. For it is very shameful to see, what is every day seen, of rich Servants and poor Masters.    

VI MAXIM. Labour not to be rich, cease from thine own Wisdom. Prov. 23.  

PARAPHRASE.  
OVer whelm not yourself by labour, nor lose your health to heap up riches.  
Fear and Prudence which makes you to foresee future needs, are a true folly, if they interest themselves in preserving the Innocence and Tranquillity of your soul, aswell as the making your revenue increase.   

REFLECTION.  
YOu give yourselves disquiet this day, and you labour hard to be rich, to rest yourselves some years hence. Do better than that, Take you rest to day and put off giving yourself grief and disturbance till that day.  
Rid yourself of the ambition of acquiring much wealth, and know by the experience of others, that 'tis to acquire much trouble.  
To have too much silver in ones Coffers, and too much nourishment in the stomach, are two commodities equally dangerous. Rest and pleasure increase not with wealth, when Goods are arrived to a sufficiency or to a middle condition, you have attained to the utmost limits of pleasure.  
You may be more rich, but never more content, nor more at ease.  
When you shall be a great Lord, and that you shall see yourself in the midst of a multitude of Officers. All the advantage above Persons of a middle degree, shall be, That you shall have more trouble and importunity about you, more unprofitablenesses in your moveables, more vanities and follies in your , more company at your Table, more noise in your House, and more trouble in your mind.  
With all the millions you can possess you can't buy a second Body: and whilst you have but one, you shall have no need of two Houses, nor three Tables, and yet less need of forty hands to serve you.  
All this multitude of pains and unrest, shall be for other Persons, that you shall nourish; and certainly one may say, that those who labour most to enrich themselves; are the very Persons, who lest enjoy the pleasure of their own labours.     

iv ARTICLE. MAXIMS, For the Conduct of a Wise Man towards his Friends.  

FIRST MAXIM. A faithful Friend is a strong defence, and he that hath found such an one, hath sound a Treasure. Eccles. 6.  

PARAPHRASE.  
A Faithful Friend is a fortress that defends, and a Treasure that enriches. He that possesseth it is happy, and his happiness is secure.   

REFLECTION.  
KEep this Treasure carefully; and if there remains in your Soul, any remembrance of its Heavenly extraction, and any strokes of its resemblance with God, never live without friendship.  
It sufficeth even to live. To know that there is in us a necessity to love. For as our Souls are created after the Image of the Creator, they must of necessity, have a goodness which drives them, as it were to go out of themselves, and that all their substance should be no other thing then a Divine and an immaterial flame, which raiseth itself towards Heaven, and who in aspiring to God, seeks another heart than its own, as a Companion and an help, to be assisted in its elevations, and to arrive more easily at its sovereign happiness.  
Each spirit is but the one half of another. Not that these are divided in the making, and two made of one: But they are form with a proportion and a sympathy, which inspires them with desire, and gives them power to join themselves, and to act so by their intimate communications that they become as one. But before all may be accomplished, there are form in the Soul of Man, much anguish and doleful melancholy, and several sorts of distempers and miseries, because it is the Image of God, the eternal felicity of which consists in this, that neither of those persons is ever alone.  
One part of a wise Man's skill, is to know, that the most of the miseries of our mind, come from inward solitude; and that their remedy is a true friendship. Amicus fidelis medicamentum vitae.    

II. MAXIM. Well is him that hath found Prudence (or a Friend) and he that speaketh in the ears of him that will hear. Love thy friend and be faithful to him. Eccl. 25.27.  

PARAPHRASE.  
TO find a good Friend, and ears capable, either to hearken to profitable truths, or to retain secrets of consequence, is an happy rencontre.  
Love your like, and content your Soul in joining yourself with him by a perfect confidence, without having any thing upon the heart, which may not be common to him.   

REFLECTION.  
THat which our Souls would trust, and that which they would draw out of themselves, to transport it into other Souls, are three things. Their Knowledge, their Secret, and their Person.  
When they communicate their Science, (viz.) Their Knowledge that they have acquired by study, or the News that they have learned by same, or the Light that they come by from public affairs and other occasions; In one word. When they communicate their indifferent thoughts with pleasure, 'tis familiarity. When they pass further, and that they communicate their secret thoughts, 'tis friendship.  
When they go even to the utmost pitch, and that they aspire to the communicating themselves, and to transport their heart into another heart, and as far as is possible to nature and grace, of two spirits to make but one, 'Tis properly and precisely what we call Love.  
Good will follows Love, and that follows Friendship. We will the welfare of the object, assoon as we love it. Our own welfare is common to him. What belongs to a Man belongs to his Friend.  
To gain a faithful and a sincere Friend, is to acquire in a moment, all that which he possesseth, and that he hath been many years in getting. Beatus, qui invenit verum amicum.    

III. MAXIM. Nothing countervails a faithful Friend and his excellency is invaluable. Eccls 6.  

PARAPHRASE.  
THere is nothing more precious in the World, than a good Friend. In the balance of the wise it weighs heavier than all the gold and silver in the World.   

REFLECTION.  
MEn speak this day excellently of friendship: but 'tis a subject whereon men seem, very ill to proportion the good they do, to what they say.  
Our age is the most eloquent that has been thereupon, and the happiest in words and thoughts. Never has there been so many Admirers of this fair virtue, nor never so many Panegyrics and pieces composed in honour of it. In Books, in all Societies, in the Court, and amongst the People; men speak not but of friendship. One sees nothing else on the countenances and lips: it is every where but in men's hearts. Friendship pleafeth us but interest is our Master, and there is no loss with which we are less touched, or less afflicted than that of a good Friend.    

V MAXIM. A faithful Friend is the medicine of Life, and they that fear the Lord shall find it. Eccl. 6.  

PARAPHRASE.  
OUr Bodies have distempers which shorten our mortal Life: Our Soul has those which render its immortality unhappy: The remedy of the one and the other is a good Friend; but you must fear God, to find it.  
Have many Friends, but have no more than one confident. Be much with all the World, but be single with one alone.  
Let your House, your Treasures, your Hands, your Ears be open to many Persons; but let your Heart be open, only to the intimate Friend, that you have chosen.   

REFLECTION.  
YOur Heart was made to be given: it cannot refuse it, without crime and infamy: but it's greatest reproach and shamefullest injustice, is to give itself to many.  
It and its secret is no more any thing worth, when once they are common. The excellency of the Heart of man, is to procure the general good, and its self to be a particular one.  
It is necessary, that it should be of the condition of the Sun, who obligeth the whole World, who is admired of Men and Angels, but governed and possessed only by one.  
In one word, the Heart is well made, when it is as a stately Garment, and that it can take this for its device. Agreeable to all, proper to one alone.    

V MAXIM. If thou wouldst get a Friend, prove him first, and be not hasty to credit him. Eccl. 6.  

PARAPHRASE.  
IF you would have a good Friend, try him, and before that you trust him know his fidelity. But remember that you have no other balance for that, than the time of affliction.   

REFLECTION.  
IT is true that perfect friendships are begotten at the first moment of an interview, and that great wits know one another from that instant.  
But a wise Man, who hinders not his inclination from begetting, doth hinder it from declaring itself so readily.  
He pleaseth himself to feel the unforeseen motions, and the sweet and powerful attractions, that incline him to love the Person that seems lovely to him; but before that he resolves, he asks his reason, and he trusts not, but to its councils: and reason, before consent, asks concerning the time, and trusts none but experience. Whosoever has not seen more than a year, can't say that he knows; and whosoever has suffered nothing, can't say certainly that he is beloved.    

VI MAXIM. For some Man is a friend for his own occasion, and will not abide in the day of trouble. Eccl. 6.  

PARAPHRASE.  
FOr there are Friends, who are not so but in fair weather. They fly away when the winter comes near; and when you begin to lament, they know you no more.   

REFLECTION.  
THeir opinion is, that friendship consists in pleasing themselves with your conversation, and laughing with you, when you are in good humour, during prosperity and happy days.  
They ought to know, that to declare one's self a Friend to any one, is to oblige a man, self not to have money in the time of his need, nor leisure in the time of his business, nor blood and life in the time of his danger, which are not his, and of which he may not be able to dispose.    

VII. MAXIM. Again some Friend is companion of the Table, who will not continue in the day of thy necessity. Eccl. 6.  

PARAPHRASE.  
THere are some who are good Friends when they are at Table: but from thence they know no body. They promise every thing, when they divert themselves with you, and at your expense; after that they remember nothing, and ordinarily feasts serve, but to feed deceivers and ingrateful Persons.   

REFLECTION.  
THey believe that to love you, is to help you laughing with a brazen face, during debaucheries, & in the commitment of sin with more boldness and insolence.  
Believe them not; for if you take those for enemies, who use their hands and sword against you, don't take those other sorts of Murderers for Friends, those who employ your own hand to bring death into your Heart, and who persuade you to stifle in you, by scandalous and brutish actions, both Innocence, Grace and Honour, which are the true Life of Man.  
Flee those Men: whatsoever may be the tye that fastens you to their company, burst it, and look on them as unknown, or as Traitors. Remember that death breaks all Marriage's, and crime all Friendships.  
There are others who are Phantastics and odd humoured; 
Et est amicus ad inimicitiam.  who love without interest, and are offended without grounds, and who make friendships, but to make complaints, and to seek occasions to accuse and persecute a Friend.  
Engage not yourself so far as to see them: and be constant in refusing and avoiding the acquaintance, and familiarity of two sorts of Persons.  
That of Libertins', who are happy in possessing you, and diverting themselves with you, but are always ready to betray you, and to sell you for a little silver.  
And that of those passionate and jealous Friends, who take for treachery, the least look that you cast on any body else, and who have made an Ancient say very wisely, That there is no hatred more intolerable, and more to be feared than their friendship.    

VIII. MAXIM. And there is a Friend, who being turned to enmity and strife will discover thy reproach. Eccl. 6.  

PARAPHRASE.  
THere are others, who cannot keep a Secret during anger, and who in the least difference that happens, declare all they know of you, and cruelly vilify your confidence and your sincerity.   

REFLECTION.  
IT is true that these transports of their anger are dangerous, and they may cause fatal displeasures; But remember that when you have received any one into your friendship, that you are not only to feel his afflictions, but you are also obliged to suffer his faults; and that 'tis to suffer very little for him, if you have not the courage to endure what comes from himself.  
There is no Friend but hath his imperfections and failings, and there are no failings in your Friends, that you ought not to excuse: But there are none also, but you ought to have known before loving and choosing him. Choose well, and never engage yourself to love a Man, whose faults and weaknesses are the intervals of hatred, and who during anger is a true enemy.    

IX. MAXIM. Whoso feareth the Lord shall direct his friendship aright, for as he is, so shall his neighbour be also. Eccl. 6.  

PARAPHRASE.  
WHen you have found a constant Friend, look on him as another self. Make him enter into your House, with the same liberty as into his own; let him dispose of your family, and concern himself with your affairs as of his own.  
'Tis the happiness of friendship, to live in two hearts, and to command in two Houses.   

REFLECTION.  
WHat Men say of two Suns, (if they were in the World,) would not be true, if they could love one another.  
These were not two things incompatible, but two equal powers, when that a right understanding were between them; and all Laws that Men make to govern the universe, in favour of the unity; were not good, but because discord is an inseparable companion of two Sovereigns. When that love is the third, there's the number necessary, to command happily both in Heaven and upon Earth.    

X. MAXIM. Forsake not an old Friend, for the new is not comparable to him. Eccl. 9  

PARAPHRASE.  
A New Friend is never worth an old. Change not: what you have already, is assuredly better than what you yet have not. If the Person that you have long loved, be less perfect and less precious, it is nevertheless properest for you, and best made to your humour.  
The sweetnesses of friendship come not from the Nobility of a Man, nor his knowledge, nor the beauty of his mind, but from the conformity of his heart to yours.  
You cannot be more ill clad, then by a gaudy and rich suit too big for you, and that fits not well; neither can you be more ill beloved, then by a man that nature has not made for you.  
Moreover, there is no new Garment that does not incommode the body; nor new acquaintance, that does not torment and wound the spirit.  
The reserves and ceremonies continue a long time, and these are the grand affairs, at the beginnings of friendship.  
In a word, whosoever can cease to love a first Friend, is unworthy to have a second, and whosoever can let a good and a true friendship die, shall never have another which may be immortal.    

XI. MAXIM. Do good to thy Friend before thou die. Eccl. 14.  

PARAPHRASE.  
DO not stay till the hour of death, to do good to your Friend. Love makes companions, not heirs. It does not offer what it looseth, and what it is constrained to leave, but it renders that common which it possesseth, The time of its liberality, is the time of its life.  
'Tis avarice, or necessity that gives at death, and which makes Testaments.  
In doing well, do not make reproaches; 
In bonis non des querelam, & in omni dato non des tristitiam verbi mali. Eccl. 18.  and when you oblige a Friend by any favour, let your countenance and your words oblige yet more. The sadness of the giver, offends him who receives; and changeth the good done, into displeasure.  
Denial oftentimes aught to be excused, because it may come from inability. But a sad consent and trouble, cannot but be very odious; because it can come from nothing, but covetousness or want of affection.  
When you have occasion to help your Friends, have always three things open, your Hands, your Countenance, and your Heart.  
To do a kindness with speed, is to do it twice; BUt to do it in a civil and courteous manner, is to do it more than an hundred times.  
In like manner, 
Ne dicas amico tuo: Vade, & reverte: tras dabo tibi. Prov. 3.  let that never happen, as to say to a Friend, Come again to morrow and I will give it you.  
A favour delayed is scarce more worth than denial; and it is not given from the day that one can give it, one gives but at halves.  
It seems as if by this delay, you did seek time, to find means to do nothing, at least, you demonstrate, that you do not oblige with pleasure. Joy is ready, and every thing that pleaseth it, is suddenly done.    

XII. MAXIM. Change not a Friend for any good by no means. Eccl. 7.  

PARAPHRASE.  
MOlest not your Friend, who defers the payment of what he owes you. It is better to have your money a little too late, then lose so dear a friendship too soon.  
To lend by affection, is to employ your money well; but to lose a Friend to recover it, is to lose more than that's worth.   

REFLECTION.  
SInce you are in haste to be paid, conceive that he is more straitened to perform it; and know, that it is not so painful to an honest man to want money, as 'tis to owe it. Be content that he's afflicted and disturbed: done't render him shameful by speaking to him of that affair.  
Those who have a little true friendship, blush at the calling to mind the debt of a Friend. Since you have much courage and much love do you yourself blush at the remembrance thereof.  
To hold one's peace thereupon, is not to be generous enough, perfect kindness is quite to forget it.    

XIII. MAXIM. Lose thy money for thy Brother and thy Friend, and let it not rust under a stone to be lost. Eccl. 29.  

PARAPHRASE.  
HAzard your money, by lending it to your Brother or your Friend: And know, that it is always more honourable and more safe, than it would be in a hidden Treasure, and shut up under stones.   

REFLECTION  
YOu ought to believe it lost, assoon as it is useless to your Friends: When they come to ask a favour of you, be you ready to offer it: fear no other danger, but that of deliberating too long; and have no other displeasure, then for not having prevented them, and for not being happy enough to guests, that they had need of you.  
Have herein the Maxim of that ancient Hero, who being advised by his Treasurer, that there was no more left, and that his liberalities had exhausted it, made him this heroic answer? You deceive yourself, said he, There remains to me all that I have given: it is mine more than ever, since 'tis in the hands of my Friends. Hoc habeo quodcunque dedi.    

XIV. MAXIM. Who so discovereth secrets, looseth his credit, and shall never find a Friend to his mind. Eccl. 27.  

PARAPHRASE.  
TO reveal the secrets of one Friend, is to lose many. An unfaithful man, shall never be loved of any body, and those who have made him tell it, shall be first that shall fear and hate him.   

REFLECTION.  
IN affairs of friendship, aswell as in those of State, the least and lightest indiscretions of the Tongue are irremissible crimes. Their Secret is a Religious order, who have no pardon for faults, nor pity for penitents. They punish those faults, after the most terrible manner, and most to be feared of a man, who hath any thing of sentiment or an heart. Which is, That they never give him any more the occasion to fall again.    

XV. MAXIM. If thou hast opened thy mouth against thy friend, fear not; for there may be a Reconciliation. Eccl. 22.  

PARAPHRASE.  
IF (being in an ill humour,) you have happened to say aught to your Friend in cross terms, or have inconsiderately injured him, but that signifies nothing; fear not, for reconciliation is not difficult.  
In like manner, if during a fl●sh of anger, 
Ad amicum, si produxeris gladium, non desperes.  you draw a sword against him, despair not of re-establishing your friendship. Man is indulgent toward the passions of his Brother, when they are blind and carry away the reason. There needs but one word of regret, or one tear to wash away the memory of a bloody quarrel.  
That which is dangerous, 
Excepto convitio, & improperio, & superbia, & Mysterii revelatione, & plaga delosa, in omnibus effugiet amicus.  and renders anger for ever irreconcilable, is to cast in the teeth of a Friend, any thing that reflects on the honour of his House, or to upbraid him with the services you have done him, or of any pleasure that he shall have received, or to testify any contempt of him, or to appear proud in his presence, or in fine, to declare his secrets, or to betray him in any business where he puts confidence in you.  
All that makes him shun you to the end of the World: you may see his face again, but you shall never more find his heart nor confidence.   

REFLECTION.  
IN fine, contemn not your Friend, for contempt is the mortal wound of friendship, and the only wound that the heart of man can't bear.  
Nature and Fortune which might render us contemptible, are not able to render us insensible and indifferent under contempt: habitude cannot accustom us thereto; and virtue which sometimes may be able to stifle the grief, cannot blot out its remembrance.  
We have no experience, even that the quality of Persons who contemn us, do lessen the resentment The praises that we receive from the part of our enemies, do not leave to be agreeable to us: But the contempts that come by means of our greatest friends, sensibly wound the heart.  
That which comes even from Princes or Masters, is not sweeter, nor better received. Whatever power or authority, that one hath over us, we never think they have a right to contemn us, when we are guilty; and those who confess, that their crimes deserve death, cannot believe they deserve contempt.  
Grace takes away from many the desire of revenging themselves, but it gives to very few contentment to suffer it. If some may love to be contemned for the Glory of God, I do not know, that many love those however, that do contemn them.    

XVI. MAXIM. One man beareth hatred against the other, and doth he seek pardon from the Lord? Eccl. 28.  

PARAPHRASE.  
HOw can that man dare to ask blessings and favours from God for himself, 
Ipse cum caro sit, reservat iram & propitiationem quaerit à Deo.  who prepares evil for another? And he who would cause his neighbour to perish, can he hope that God will preserve him?  
Man would himself be in wrath, and desire that God should be appeased. He who is but flesh and corruption, would punish the faults of those like himself: And he prays God, who is infinite in his holiness, that he might dissemble his, and that God would endure them: what pretensions and what hopes are these?   

REFLECTION.  
TO choke the sentiment of ill words, that one gives you, or of wrong that one does you in business, have you often in your mind this undoubted truth.  
That of all sorts of injustice, the two greatest are, First, That God should be offender, the second, That we should take ill other men's offending us, and that we should take the liberty to resent them, and complain of them.  
When you have a difference with any body, you go and relate the business, and ask of your friends, if it be not true, that you have wrong, and that you ought to revenge it: you have so much right on your side: you do and say so well; that each one confesses it & answers you that 'tis true.  
But to the end that you might better know the truth, tell them the whole; relate to them ingenuously, what your Conscience knows, touching the most enormous sins, and shameful ingratitudes that you have committed against God; and there shall no body say, but that you merit infinitely more evil, and more contempt than you have as yet received.  
During quarrels and suits at Law, the question is, to know if you ought to destroy a Man, whom God makes use of, to punish in you great sins, and to punish them by so small an evil as that is, which you pretend that one doth you. Be you the judge; examine and decide the question yourself.    

XVII. MAXIM. Abstain from strife, and thou shalt diminish thy sin Eccl. 28.  

PARAPHRASE.  
LEssen the number of Law suits, and there shall remain fewer sins. To prosecute a relation; To enrich Judges, and persons unknown; To ruin your family; to multiply your faults, & to lose Paradise, is that which ordinarily you gain by pleading.  
There is no quarrel but may be ended, by means of mildness and civility: and there is no peace but is more worth than all the victories of the Bar, and than all the Triumphs, that pride causes you to make over your enemies.   

REFLECTION.  
LIve in peace, and establish your happiness, by so doing, as that nothing may trouble you, and that you may not be obliged to defend yourself, nor to complain of any body.  
It is not so honourable to overcome enemies, as not to have any. Mad men, and Beasts themselves have a part in the first honour: The second belongs only to men of a Divine and heavenly nature.  
But if we must unfortunately have enemies, let us believe, that it is less glorious to us, to overthrow their house and fortune, then to sweeten their anger; and all the cares we take, to gain on them in our process, let us employ to gain their hearts  
Let us not undertake the causing them to perish: Let us aspire to a more illustrious Victory, to do so as that in spite of themselves they may love us, and blame themselves for having disobliged us.  
Let us carry repentance into their Consciences, and let us make them see by good offices, that we are lovely, and that we deserve to be loved, when they have done us displeasure.  
If we would use sweet and respectful words, and endeavour to subdue them, by the allurements of an officious and an obliging nature, they must themselves confess they were in the wrong to treat us ill; and this confession is a more  honour, and the most famous victory, which an honest man can aspire unto.  
In fine, we are obliged to extinguish in our Souls, all enmities and all desires of revenge.  
By the Law of nature, who has not given us other arms, or means to overcome other men, than love.  
By the Laws of the Gospel, which hath given us a precept, and made thereof an indispensable commandment.  
By the Law of him who was God and Man, who gave us the example of it.  
By the Law of the Creator, who has been willing, that our spirit and our person, should be no other thing, than a living Image of his substantial and infinite charity.  
By the Law of Paradise, of which the inscription graven on the Gate, is, That no man shall enter there, who hath hatred or anger in his heart.  
Our interests oblige thereto as much as the rest; and we ought to assure ourselves, that there is no enemy so cowardly or fearful, who would not hurt us; nor so feeble as that it cannot; nor so ignorant, as not to know means, or to have address and subtlety enough to find occasions and do it.    
FINIS.