6. When weak and unrefolved. Many men have this in their minds, and think themselves never the worfe for it, because they account it warinefs. But I will tell you, to be unrefolved after confultation, it argues weaknefs: and through this impotency, business fails, though a man have confidered : though he have confulted, hath taken full advice in the cafe, yet through impotency, he spoils his bu finefs, hinders his cafe. It is the greatest encumbrance that can be, when wife men, fober and good, are in conjunction with such an one. nothing with this man, but by power.

negatives.

You can do

This for

Now I will tell you in the affirmative. In four words, I will tell you what are the ingredients that go to this gallant temper, this doing things that are venerable, and reprefent men worthy and eftimable, fit to rule the world and to govern.

1. A conftancy regular and immoveable; so as to be found always the fame.

2. A patience courageable and invincible; fo as never to be disturbed at any thing without. Poffibilities and contingencies no wife man's reason is concerned in them.

3. Such an evenness and composure, as not to be up and down, high and low.

4. Such a gesture and carriage, as may argue a spirit neither over-eager nor fond..

Let me advise you to be exact in every one of these for if you be wanting in any one, you fall fhort of this gracefulness. For as dead flies caufe the ointment of the apothecary to ftink, fo doth a little folly Cc 2

him

him that is in the reputation for wisdom. Eccl. x. I. And now that you may take the full latitude and dimenfions of this fubject; I will yet add fome further rules, and directions.

1. Let no particular perfon take upon him to rule general apprehenfion. For what all men think, no particular perfon hath power to over-rule. He is really a fool that thinks himself wiser than all.

2. Let no particular perfon be known by fingularity; unless of true confcience, and unquestionable virtue. If any one ftand alone, he hath no body to engage for him, but him that is his creature and flave; and it may be he doth it but outwardly, and contemns him in his heart. Therefore no affectation, and particular modes; for thefe ftand alone, and have none to engage in their defence.

3. Let no man fimply imitate; unless the excellency of the party, or worthiness of the thing perfuade: then it is not imitation, but worth and excellency. A man's own mode, if natural, though coarfer, will beft become him. To imitate, argues a man, either fhallow, or a flave; fhallow, and hath not judgment of his own; or a flave, and fo doth flatter him whofe flave he is.

4. Let no man exceed his own measure for if he exceeds his own meafure, he gets a fall. But in modesty he remains unknown; and so there may be thought fome worth referved in him.

5. Be sure you never come within the confines of that that is moral evil. No man hath credit enough to patronize that that is filthy and dishonest. It is impotency and deformity, not power, to do

that

own nature.

that is evil. He that commits fin, finks below his He that does that that is unworthy, difhonours himself. This as to the right government of a man's fpirit.

II. And now for his good behaviour in company, I lay down these rules.

1. Let not a man be arbitrary; no ufurper over, or controuler of another man's fenfe. For as this is too much for any body, so it is a matter of great offence; and it puts men (who otherwise would judge a man a tolerable perfon) it puts them to make enquiry, and to put things into the worst conftruction; and this they will do in their own defence. Whereas otherwife a man might pass the world without cenfure, and his infirmities may either be compaffionable, or over-looked.

2. Be not cenforious, morofe, four, fevere. There is great reafon for this; because we our felves, require equal and fair dealing, and kind reception from others and how fhall we fecure this to our felves, unless we our felves fhew the example? And thefe things are acceptable to all men, and lovely in themselves. The other proceed from pride in the doer, and argue bafenefs, and a fordidness of the mind and fpirit.

3. Carefully avoid two things; much speaking, and Speaking of thy felf. First, he that fpeaks too much in company, he spends too fast. Let no man overtalk the fenfe of his mind: for in fociety, there are always wife-men; and for thee to overfpeak, is to abuse their goodneís and patience: therefore let no man over-talk. Pro. x. 14. chap. xvii. 28. And then Secondly,

fecondly, let him avoid speaking of himself. And indeed this is the most fulfome thing that is. It imports, that this man's affairs are the moft confiderable in the world; and that all other men fhould attend upon his concerns. He takes fo much upon himself, that he debafes all other men; he gives a law to other men. St. Paul, when he was forced to enter upon his own juftification, he doth I know not how often interpose, I speak as a fool. 2 Cor. xi. 23. intimating, that a man ought to be very wary in talking of himself; how he doth impose upon others.

4. Keep order in speaking. Four things belong to this.

1ft, Years and experience are firft to be heard. Elihu, who was a smart young man, he faith, that he durft not take upon him to speak till the others that were elder had done, Job xxxii. 6, 7. Therefore let years and experience be first heard; for these have a double advantage, having years and experience added to the reafon of their minds: and these men may put an end to a thing in difference, as foon as it is heard.

2dly, Let not two fpeak together. For which I take this fcripture, 1 Cor. xiv. 30. The divine spirit within them did not act them furiously, as men that are frantick and mad. And if this fpirit might be there fuppreffed, much more we that pretend to nothing extraordinary.

3dly, Every body that is admitted into company, is to be heard; for otherwife you do worse than turn him out of the company.

4thly, Be

4thly, Be fure you admit of replies; for elfe you will have nothing but dictates, and no results of true reafon, if there be not admittance of replies. The

5th Rule is, that you be sparing in using compari- ̧ fons of perfons; because you will more difpleafe one, than gratify the other. For he that is weighed and found too light, accounts himself aggrieved; and this creates heart-burning. And then comparifon, of things. It is fit only for a very wife man to speak fo of things. Comparifons in the mouth of a fool, are as legs that are unequal, Prov. xxvi. 7. Nothing is more contemptible to a wife man, than a comparison that comes not well off. Therefore be very tender and careful in making comparifons either of perfons or of things; of things, that you be not deceived; of perfons, that you do not offend.

6thly, While any thing is to propose, be fure keep out of paffion. A perfon of the greatest brain that I know faith, whofoever is paffionate or furious, or zealous, for certain he is an idolater, he doth worship either fond imagination, that is particular idolatry, or else he is a dull compromiser. The reafon of the mind is the beft inftrument and the only tool thou haft to do what we call man's work : what cannot be done by it, thou canst not do at all.

7thly, Howfoever thou think in thy fecret fenfe, yet do not defpife any body's fenfe. Seem to give him. thanks for his good intent; and if he be confiderable, his fenfe will not be defpicable neither.

8thly and laftly, Be content that men, that are not fatisfied, fhould differ from thee in opinion and apprehenfion.