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97. If a man look sharp and attentively, he shall see fortune; for tho she be blind, she is not invi. sible
98. Usury bringeth the treasure of the realm or state into a few hands: for the usurer being at certainties, and the others at uncertainties; at the end of the game most of the money will be in the box.
99. Beauty is best in a body that hath rather dig, nity of presence, than beauty of aspect. The beautiful prove accomplish'd, but not of great spirit; and study, for the most, part rather behaviour than vintue.
100. The best part of beauty, is that which a picture cannot express.
101. He who builds a fair house upon an ill seal, commits himself to prison. 102. If
you would work on any man, you must either know his nature and fashions, and so lead him; or his ends, and so persuade him; or his weaknesses and disadvantages, and so awe him; or those that have interest in him, and so govern him.
103. Costly followers (among whom we may reckon those who are importunate in suits) are not to be liked ; lest while a man maketh his train longer, he maketh his wings shorter.
104. Fame is like a river that beareth up things light and swolen, and drowns things weighty and
105. Seneca saith well, that anger is like rain, that breaks itself upon that it falls.
106. Excusations, cessions, modesty itself well govern'd, are but arts of ostentation.
107. High treason is not written in ice; that when the body relenteth, the impression should go away.
108. The best governments are always subject to be like the fairest crystals, when every icicle or grain is seen, which in a fouler stone is never perceived.
109. Hollow church papists are like the roots of nettle, which themselves sting not; but yet they bear all the stinging leaves.
1. To deceive mens expectations generally (with cautel) argueth a staid mind, and unexpect- . ed constancy, viz. in matters of fear, anger, suda den joy or grief, and all things which may affect or alter the mind in public or sudden accidents, or such like.
2. It is necessary to use a stedfast countenance, not waving with action, as in moving the head or hand too much, which sheweth a fantastical light and fickle operation of the spirit, and consequently like mind as gesture : only it is sufficient, with leisure, to use a modest action in either.
3. In all kinds of speech, either pleasant, grave, severe, or ordinary, it is convenient to speak leisurely, and rather drawingly, than hastily; be. cause hasty speech confounds the memory, and oftentimes (besides unseemliness) drive a man ei-:: ther to a non-plus or unseemly stammering, harping upon that which should follow ; whereas a slow speech confirmeth the memory, addeth a conceit of wisdom to the hearers, besides a seemliness of speech and countenance.
4. To desire in discourse, to hold all arguments, is ridiculous, wanting true judgment; for in all hings no man can be exquisite.
5, 6. To have common places to discourse and to want variety, is both tedious to the hearers, and shews a shallowness of conceit; therefore it is good to vary, and suit speeches with the present occasions; and to have a moderation in all our speeches, especially in jesting, of religion, state, great persons, weighty and important business, poverty, or any thing deserving pity.
7. A long continued speech, without a good speech of interlocution, sheweth slowness; and a good reply, without a good set speech, sheweth shallowness and weakness.
8. To use many circumstances, ere you come to matter, is wearisome; and to use none at all, is but blunt.
9. Bashfulness is a great hinderance to a man, both of uttering his conceit, and understanding what is propounded unto him : wherefore, it is good to press himself forwards with discretion, both in speech, and company of the better sort.
Usus promptos facit.
TO LORD MOUNTJOYE, ON THE COLOURS OF
GOOD AND EVIL. I SEND you the last part of the best book of Aristotle of Stagira, who (as your Lordship knoweth) goeth for the best author. But saving the civil respect which is due to a received estimation, the man being a Grecian, and of a hasty wit, having hardly
, a discerning patience, much less a teaching patience, hath so delivered the matter, as I am glad to do the part of a good house-hen, which without any strangeness will sit upon pheasants eggs. And yet percbance, some that shall compare my
lines with Aristotle's lines, will muse by what art, or rather by what revelation I could draw these conceits out of that place. But I that should know best, do freely acknowledge, that I had my light from him; for where he gave me not matter, to perfect, at the least he gave me occasion to invent. Wherein as I do him right, being myself a man that am as free from envying the dead in contemplation, as from envying the living in action or fortune: so yet nevertheless still I say, and I speak it more largely than before, that in perusing the writings of this person so much celebrated, whether it were the impediment of his wit, or that