whereas in Thoughts, they lie but as in Packs. Neither is this Second Fruit of Frendship, in opening the Understanding, restrained onely to such Frends, as are able to give a Man Counsell: (They indeed are best) But even, without that, a Man learneth of Himselfe, and bringeth his owne Thoughts to Light, and whetteth his Wits as against a Stone, which it selfe cuts not. In a word, a Man were better relate himselfe, to a Statua, or Picture, then to suffer his Thoughts to passe in smother.

Adde now, to make this Second Fruit of Frendship compleat, that other Point, which lieth more open, and falleth within Vulgar Observation; which is Faithfull Counsell from a Frend. Heraclitus saith well, in one of his Enigmaes; Dry Light is ever the best. And certaine it is, that the Light, that a man receiveth, by Counsell from Another, is Drier, and purer, then that which commeth from his owne Understanding, and Iudgement; which is ever infused and drenched in his Affections and Customes. So as, there is as much difference, betweene the Counsell, that a Frend giveth, and that a Man giveth himselfe, as there is between the Counsell of a Frend, and of a Flatterer. For there is no such Flatterer, as is a Mans Selfe; And there is no such Remedy, against Flattery of a Mans Selfe, as the Liberty of a Frend. Counsell is of two Sorts; The one concerning Manners, the other concerning Businesse. For the First; The best Preservative to keepe the Minde in Health, is the faithfull Admonition of a Frend. The Calling of a Mans Selfe, to a

Strict Account, is a Medicine, sometime, too Piercing and Corrosive. Reading good Bookes of Morality, is a little Flat, and Dead. Observing our Faults in Others, is sometimes unproper for our Case. But the best Receipt (best (I say) to worke, and best to take) is the Admonition of a Frend. It is a strange thing to behold, what grosse Errours, and extreme Absurdities, Many (especially of the greater Sort) doe commit, for want of a Frend, to tell them of them; To the great dammage, both of their Fame, & Fortune. For, as S. Iames saith, they are as Men, that Looke sometimes into a Glasse, and presently forget their own Shape, & Favour. As for Businesse, a Man may think, if he will, that two Eyes see no more then one; Or that a Gamester seeth alwaies more then a Looker on; Or that a Man in Anger, is as Wise as he, that hath said over the foure and twenty Letters; Or that a Musket may be shot off, aswell upon the Arme, as upon a Rest; And such other fond and high Imaginations, to thinke Himselfe All in All. But when all is done, the Helpe of good Counsell, is that, which setteth Businesse straight. And if any Man thinke, that he will take Counsell, but it shall be by Peeces; Asking Counsell in one Businesse of one Man, and in another Businesse of another Man; It is well, (that is to say, better perhaps then if he asked none at all;) but he runneth two dangers: One, that he shall not be faithfully counselled; For it is a rare Thing, except it be from a perfect and entire Frend, to have Counsell given, but such as shalbe bowed and crooked to some ends, which he hath that

giveth it. The other, that he shall have Counsell given, hurtfull, and unsafe, (though with good Meaning) and mixt, partly of Mischiefe, and partly of Remedy: Even as if you would call a Physician, that is thought good, for the Cure of the Disease, you complaine of, but is unacquainted with your body; And therefore, may put you in way for a present Cure, but overthroweth your Health in some other kinde; And so cure the Disease, and kill the Patient. Frend, that is wholly acquainted with a Mans Estate, will beware by furthering any present Businesse, how he dasheth upon other Inconvenience. And therefore, rest not upon Scatter-, ed Counsels; They will rather distract, and Misleade, then Settle, and Direct.

But a

After these two Noble Fruits of Frendship; (Peace in the Affections, and Support of the Judgement,) followeth the last Fruit; which is like the Pomgranat, full of many kernels; I meane Aid, and Bearing a Part, in all Actions, and Occasions. Here, the best Way, to represent to life the manifold use of Frendship, is to cast and see, how many Things there are, which a Man cannot doe Himselfe; And then it will appeare, that it was a Sparing Speech of the Ancients, to say, That a Frend is another Himselfe: For that a Frend is farre more then Himselfe. Men have their Time, and die many times in desire of some Things, which they principally take to Heart; The bestowing of a Child, The Finishing of a Worke, Or the like. If a Man have a true Frend, he may rest almost secure, that the Care of those Things, will con

tinue after Him. So that a Man hath as it were two Lives in his desires. A Man hath a Body, and that Body is confined to a Place; But where Frendship is, all Offices of Life, are as it were granted to Him, and his Deputy. For he may exercise them by his Frend. How many Things are there, which a Man cannot, with any Face or Comelines, say or doe Himselfe? A Man can scarce alledge his owne Merits with modesty, much lesse extoll them: A man cannot sometimes brooke to Supplicate or Beg: And a number of the like. But all these Things, are Gracefull in a Frends Mouth, which are Blushing in a Mans Owne. So againe, a Mans Person hath many proper Relations, which he cannot put off. A Man cannot speake to his Sonne, but as a Father; To his Wife, but as a Husband; To his Enemy, but upon Termes: whereas a Frend may speak, as the Case requires, and not as it sorteth with the Person. But to enumerate these Things were endlesse: I have given the Rule, where a Man cannot fitly play his owne Part: If he have not a Frend, he may quit the Stage.

XXVIII

Of Expence

RICHES are for Spending; And Spending

for Honour and good Actions. Therefore Extraordinary Expence must be limitted by the Worth of the Occasion: For Voluntary Undoing, may be aswell for a Mans Country, as for the Kingdome of Heaven. But Ordinary Expence ought to be limitted by a Mans Estate; And governed with such regard, as it be within his Compasse; And not subiect to Deceit and Abuse of Servants; And ordered to the best Shew, that the Bils may be lesse, then the Estimation abroad. Certainly, if a Man will keep but of Even hand, his Ordinary Expences ought to be, but to the Halfe of his Receipts; And if he thinke to waxe Rich, but to the Third Part. is no Basenesse, for the Greatest, to descend and looke, into their owne Estate. Some forbeare it, not upon Negligence alone, But doubting to bring Themselves into Melancholy, in respect they shall finde it Broken. But Wounds cannot be Cured without Searching. He that cannot looke into his own Estate at all, had need

It