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L'Amicitia se deve s'drucire non straciare.-Friend

ship should be unsew'd, and not ript. But, 855. Bishop Hall says, I will use my friend as Moses

did his rod; whilst it was a rod he held it familiarly in his hand, but when it became a ser

pent he ran away from it. 856. True friendship is the kindness of two persons

grounded upon vertue, and supported by a mutual

communication of all comforts and benefits. But, 857.

What friendship shall we call that which must end, or what happiness therein taken, which must change for bitter torment, society in damnation, and eternal cursing each other as the natural causes

of one another's misery. 858. The most illustrious friendship is that which is

cemented by a religious fear, and love of God, without any regard to interest, passion, personal kindness, flattery, &c.


859. Be as solicitous to avoid making Enemies, as to

gain friends. 860. Opportunities of doing mischief are no less

frequent than those of doing good. 861. Injure no man; the meanest person may, once

in seven years, have an opportunity of doing you

much good or harm. 862.

The Dutch say,

Beter een hond te vrient als te vyant.-— 'Tis better the dog be your

friend than


foe. 863. Tho' we have a thousand friends we may lack

more, but one enemy is too much.
864. Birds feed on birds, beasts on each other prey,

But savage man alone doth man betray ;
Press'd by necessity they kill for food,
Man undoes man, to do himself no good;
With teeth and claws, by nature arm'd, they hunt,
Nature's allowance to supply their want ;

But man with smiles, embraces, friendship, praise,
Inhumanely his fellow's life betrays.
With voluntary pains works his distress,

Not thro' necessity, but wantonness.
865. Despise no enemy, especially at court.

Where jealousy holds the scale, a drop of de

traction will turn the beam. 867. Mens lives and fortunes may be blasted by the

breath of far meaner persons than themselves, who making use of all advantages, often bring greater strength, wisdom, and innocency than their own

to ruin and destruction. 868. The more an enemy appears submissive, flatter

ing, and complaisant, the more mistrust him. 869. Plato being told that some body had defam'd

him, said, It matters not, I will live so as no body

shall believe him. 870. To do nothing amiss is the best way of being

reveng'd of our enemies.




871. Did not vanity or interest continually solicit the

discovery of all important secrets, the levity of youth and weakness of age, may induce us to believe there are critical minutes wherein most

want discretion. 872.. Openness has the mischief tho'not the malice of

treachery. 873. An habit of secresy is both politick and moral.

The eyes, tongue, and looks, are the windows and doors, no less than the interpreters of the hearts of men ; every passion gives a particular cast to the countenance, and is apt to discover it self in

some feature or other. 875. It's the business of wisdom to keep every thing

from breaking out that may be safer hid than re

veal'd. 876. The Jesuits give it in precept to wait upon him

with whom you speak with your eye, well knowing that many close mouths have transparent countenances, more to be rely'd on than a man's

words. 877. Gracian tells us, Man's life is a perpetual con

Alict with man himself. An expert person uses for weapons the stratagems of intention : He never does what he seems to have a mind to do. He takes aim, 'tis true ; but that's only to deceive the eyes of those that look upon him. He blurts out a word, and afterwards does what no body dreamt of. If he comes out with a saying, it is to amuse the attention of his rivals; and whilst they are taken up in considering what he drives at, he presently acts what never came into their thoughts. He then, that takes heed not to be impos'd upon, prevents the cunning of his companion by good reflections. He always understands the contrary of what one wou'd have him, and thereby immediately discovers the stratagem. He parries the first pass, and expects the second, or third, in a good guard : And when afterwards his artifice comes to be known, he refines his dissimulation, making use of truth her self to deceive by. To change his cunning he changes his ground, and battery. His artifice is to have no more art, and all his subtilty is to pass from dissimulation to candour. He who observes with a piercing eye, knows the arts of his rival, stands

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