I. Of Truth .

WHAT is Truth ? said jesting Pilate , and would not stay for an answer . Certainly there be that delight in giddiness , and count it a Bondage to fix a Belief ; affecting free-will in thinking , as well as in acting . And though the Sects of Philosophers of that kind be gone , yet there remain certain discoursing Wits , which are of the same Veins , though there be not so much Blood in them , as was in those of the Ancients . But it is not only the difficulty and labour , which men take in finding out of Truth ; nor again , that when it is found , it imposeth upon Mens thoughts , that doth bring Lyes in favour ; but a natural , though corrupt Love , of the Lye it self . One of the later Schools of the Grecians examineth the matter , and is at a stand , to think what should be in it , that Men should love Lyes ; where neither they make for pleasure , as with Poets , nor for Advantage , as with the Merchant , but for the Lyes sake . But I cannot tell . This same Truth is a Naked and Open day-light , that doth not shew the Masks , and Mummeries , and Triumphs of the World , half so stately and daintily as Candle-light . Truth may perhaps come to the price of a Pearl , that sheweth best by day ; but it will not rise to the price of a Diamond or Carbuncle , that sheweth best in varied Lights . A mixture of a Lye doth ever add pleasure . Doth any man doubt , that if there were taken out of Mens minds vain Opinions , flattering Hopes , false Valuations , Imaginations as one would , and the like ; but it would leave the minds of a number of Men , poor shrunken things , full of melancholy and indisposition , and unpleasing to themselves ? One of the Fathers in great severity called Poesie , Vinum Daemonum , because it filleth the Imagination , and yet it is but with the shadow of a Lye . But it is not the Lye that passeth through the mind , but the Lye that sinketh in , and settleth in it , that doth the hurt , such as we spake of before . But howsoever these things are thus in Mens depraved judgments and affections ; yet Truth , which only doth judge it self , teacheth , that the enquiry of Truth , which is the love-making , or wooing of it : the knowledge of Truth , which is the presence of it : and the belief of Truth , which is the enjoying of it , is the soveraign good of Humane Nature . The first Creature of God in the works of the Days , was Light of the Sense ; the last was the Light of Reason ; and his Sabbath-Work ever since , is the illumination of his Spirit . First , he breathed light upon the face of the Matter or Chaos ; then he breathed light into the face of Man ; and still he breatheth and inspireth light into the face of his Chosen . The Poet that beautified the Sect , that was otherwise inferiour to the rest , saith yet excellently well : It is a pleasure to stand upon the shore , and to see Ships tost upon the Sea ; a pleasure to stand in the Window of a Castle , and to see a Battel , and the adventure thereof below : but no pleasure is comparable to the standing upon the vantage-ground of Truth : ( an Hill not to be commanded , and where the Air is always clear and serene : ) and to see the Errors , and Wandrings , and Mists , and Tempests in the Vale below : So always that this prospect be with Pity , and not with swelling or Pride . Certainly it is Heaven upon Earth , to have a Mans mind move in Charity , rest in Providence , and turn upon the Poles ●f Truth .

To pass from Theological and Philosophical Truth , to the Truth of Civil business , it will be acknowledged , even by those that practise it not , that clear and round dealing is the honour of Mans nature , and that mixture of falshood is like allay in Coin of Gold and Silver , which may make the Metal work the better , but it embaseth it . For these winding and crooked courses are the goings of the Serpent , which goeth basely upon the Belly , and not upon the feet . There is no Vice that doth so cover a Man with shame , as to be found false and perfidious . And therefore Mountaigne saith prettily , when he enquired the reason , Why the word of the Lye should be such a disgrace , and such an odious charge : Saith he , If it be well weighed , To say that a Man lyeth , is as much as to say , that he is a Brave towards God , and a Coward towards Men. For a Lye faces God , and shrinks from Man . Surely the wickedness and Falshood , and breach of Faith , cannot possibly be so highly expressed , as in that it shall be the last Peal , to call the Judgments of God upon the Generations of Men ; it being foretold , that when Christ cometh , He shall not find faith upon the Earth .

II. Of Death .

MEN fear Death , as Children fear to go in the dark : And as that natural fear in Children is encreased with Tales , so is the other . Certainly the contemplation of Death , as the wages of sin , and passage to another World , is Holy and Religious ; but the fear of it , as a tribute due unto Nature , is weak . Yet in religious Meditations , there is sometimes a mixture of vanity and superstition . You shall read in some of the Friers Books of Mortification , that a Man should think with himself , what the pain is , if he have but his fingers end pressed or tortured , and thereby imagine what the pains of Death are , when the whole body is corrupted and dissolved ; when many times Death passeth with less pain , than the torture of a Limb : For the most Vital parts are not the quickest of Sense . And by him that spake only as a Philosopher , and natural man , it was well said ; Pompa mortis magis terret , quam Mors ipsa , Groans , and Convulsions , and discoloured Face , and Friends weeping , and Blacks , and Obsequies , and the like , shew Death terrible . It is worthy the observing , that there is no passion in the mind of Man so weak , but it mates and masters the fear of Death : and therefore Death is no such terrible Enemy , when a Man hath so many attendants about him , that can win the combat of him . Revenge triumphs over Death ; Love slights it ; Honour aspireth to it ; Grief flieth to it ; Fear pre-occupateth it . Nay we read , after Otho the Emperor had slain himself , Pity ( which is the tenderest of Affections ) provoked many to die , out of meer compassion to their Soveraign , and as the truest sort of Followers . Nay , Seneca adds Niceness and Satiety ; Cogita quandiu eadem faceres ; Mori velle , non tantum Fortis , aut Miser , sed etiam Fastidiosus potest . A man would die , though he were neither valiant nor miserable , only upon a weariness to do the same thing fo oft over and over . It is no less worthy to observe , how little alteration in good Spirits the approaches of Death make . For they appear to be the same Men till the last instant . Augustus Caesar died in a complement ; Livia , Conjugii nostri memor , vive , & vale . Tiberius in Dissimulation , as Tacitus saith of him ; Jam Tiberium Vires , & Corpus , non Dissimulatio deserebant . Vespasian in a jest , sitting upon the stool ; Ut puto , Deus sio . Galba with a Sentence ; Feri , si ex re sit populi Romani , holding forth his neck . Septimius Sev●rus in dispatch ; Adeste , si quid mihi restat agendum . And the like . Ce●●ainly the Stoicks bestowed too much cost upon Death , and by their great preparations made it appear more fearful . Better , saith he , Qui finem vitae extremum inter munera ponat Naturae . It is as natural to die , as to be born ; and to a little infant perhaps the one is as painful as the other . He that dies in an earnest pursuit , is like one that is wounded in hot blood , who for the time scarce feels the hurt ; and therefore a Mind fixt , and bent upon somewhat that is good , doth avert the dolours of Death . But above all , believe it , the sweetest Canticle is , Nunc dimittis , when a Man hath obtained worthy ends and expectations . Death hath this also ; that it openeth the Gate to good Fame , and extinguisheth Envy .

— Extinctus amabitur idem .

III. Of Vnity in Religion .

REligion being the chief band of Humane Society , it is a happy thing when it self is well contained within the true band of Unity . The Quarrels and Divisions about Religion were Evils unknown to the Heathen . The reason was , because the Religion of the Heathen consisted rather in Rites and Ceremonies , than in any constant belief . For you may imagine what kind of Faith theirs was , when the chief Doctors and Fathers of their Church were Poets . But the true God hath this Attribute , that he is a Jealous God , and therefore his Worship and Religion will endure no mixture or Partner . We shall therefore speak a few words concerning the Unity of the Church ; What are the Fruits thereof , what the Bonds , and what the Means .

The Fruits of Unity ( next unto the well-pleasing of God , which is All in All ) are two ; the one towards those that are without the Church , the other towards those that are within . For the former , It is certain , that Heresies and Schisms are of all others the greatest Scandals , yea , more than corruption of Manners . For as in the Natural Body , a Wound or Solution of continuity , is worse than a corrupt Humour ; so in the Spiritual . So that nothing doth so much keep Men out of the Church , and drive men out of the Church as a breach of Unity : And therefore whensoever it cometh to that pass , that one saith , Ecce in deserto , another saith , Ecce in penetralibus ; that is , when some Men seek Christ in the Conventicles of Hereticks , and others in an outward face of a Church , that Voice had heed continually to sound in Mens Ears , Nolite exire , Go not out . The Doctor of the Gentiles ( the propriety of whose vocation drew him to have a special care of those without ) saith , If an Heathen come in and hear you speak with several Tongues , will he not say that you are mad ? and certainly it is little better , when Atheists and prophane persons do hear of so many discordant and contrary Opinions in Religion ; it doth avert them from the Church , and maketh them to sit down in the Chair of the Scorners . It is but a light thing to be vouched in so serious a matter , but yet it expresseth well the deformity . There is a Master of Scoffing , that in his Catalogue of Books of a feigned Library , sets down this Title of a Book , The Morrice-dance of Hereticks . For indeed every Sect of them hath a diverse posture , or cringe by themselves , which cannot but move derision in Worldings , and depraved Politicks who are apt to contemn holy things .

As for the Fruit toward those that are within . It is Peace , where containeth infinite Blessings ; it establisheth Faith ; it kindleth Charity ; the outward peace of the Church distilleth into peace of Conscience ; and it turneth the Labours of Writing and Reading of Controversies , into Treatises of Mortification and Devotion .

Concerning the Bonds of Unity , the true placing of them importeth exceedingly . There appear to be two extreams . For to certain Zelots all speech of pacification is odious . Is it peace , Jehu ? What hast thou to do with peace ? turn thee behind me . Peace is not the matter , but following a party . Contrariwise certain Laodiceans , and luke-warm persons , think they may accommodate points of Religion by middle ways , and taking part of both , and witty reconcilements , as if they would make an arbitrement between God and Man . But these extreams are to be avoided ; which will be done , if the league of Christians , penned by our Saviour himself , were in the two cross clauses thereof , soundly and plainly expounded . He that is not with us , is against us : And again , He that is not against us , is with us : That is , if the points Fundamental , and of Substance in Religion , were truly discerned and distinguished from points not meerly of Faith , but of Opinion , Order , or good Intention . This is a thing may seem to many a matter trivial , and done already ; but if it were done less partially , it would be embraced more generally .

Of this I may give only this advice , according to my small model : Men ought to take heed of rendring God's Church by two kinds of controversies : The one is , when the matter of the point controverted is too small and light , not worth the heat and strife about it , kindled only by contradiction . For , as it is noted by one of the Fathers , Christ's Coat indeed had no seam , but the Churches Vesture was of divers colours ; whereupon he saith , In veste varietas sit , scissura non sit ; they be two things , Unity and Uniformity . The other is , when the matter of the point controverted is great , but it is driven to an over-great subtilty and obscurity , so that it becometh a thing rather ingenious than substantial . A Man that is of judgment and understanding , shall sometimes hear ignorant Men differ , and know well within himself , that those which so differ , mean one thing , and yet they themselves would never agree . And if it come so to pass , in that distance of judgment which is between Man and Man , shall we not think , that God above , that knows the heart , doth not discern that frail Men in some of their contradictions intend the same thing , and accepteth of both ? The nature of such controversies is excellently expressed by St. Paul , in the warning and precept that he giveth concerning the same , Devita profanas vocum novitates , & oppositiones falsi nominis scientiae ; Men create oppositions which are not , and put them into new terms so fixed , as whereas the meaning ought to govern the term , the term in effect governeth the meaning . There be also two false Peaces , or Unities ; the one , when the Peace is grounded but upon an implicite ignorance ; for all Colours will agree in the dark : the other when it is pieced up upon a direct admission of contraries in Fundamental points . For Truth and Falshood in such things , are like the Iron and Clay in the toes of Nebuchadnezzar's Image , they may cleave , but they will not incorporate .

Concerning the Means of procuring Unity ; Men must beware , that in the procuring or muniting of Religious Unity , they do not dissolve and deface the Laws of Charity , and of Humane Society . There be two Swords amongst Christians , the Spiritual and Temporal ; and both have their due office and place in the maintenance of Religion . But we may not take up the third Sword , which is Mahomet's Sword , or like unto it ; that is , to propagate Religion by Wars , or by sanguinary Persecutions to force Consciences , except it be in cases of overt Scandal , blasphemy or intermixture of practice against the State ; much less to nourish Seditions , to authorize Conspiracies and Rebellions , to put the Sword into the peoples hands , and the like , tending to the subversion of all Government , which is the Ordinance of God . For this is but to dash the First Table against the Second , and so to consider Men as Christians , as we forget that they are Men. Lucretius the Poet , when he beheld the Act of Agamemnon , that could endure the sacrificing of his own Daughter , exclaimed ; Tantum Religio potuit suadere malorum . what would he have said , if he had known of the Massacre in France , or the Powder-Treason of England ? He would have been seven times more Epicure and Atheist than he was : For as the Temporal Sword is to be drawn with great circumspection in cases of Religion ; so it is a thing monstrous , to put it into the hands of the common people . Let that be left unto the Anabaptists , and other Furies . It was great blasphemy , when the Devil said , I will ascend and be like the highest ; but it is greater blasphemy to personate God , and bring him in , saying , I will descend and be like the Prince of Darkness ; And what is it better , to make the cause of Religion to descend to the cruel and execrable actions of Murthering Princes , Butchery of People , and Subversion of States and Governments ? Surely this is to bring down the Holy Ghost , instead of the likeness of a Dove , in the shape of a Vulture or Raven ; and to set out of the Bark of a Christian Church , a Flag of a Bark of Pyrates and Assassins . Therefore it is most necessary , that the Church by Doctrine and decree , Princes by their Sword , and all Learnings both Christian and Moral , as by their Mercury Rod , do damn and send to Hell for ever those Facts and Opinions , tending to the support of the same , as hath been already in good part done . Surely in Councils concerning Religion , that Counsel of the Apostle would be prefixed , Ira hominis non implet justitiam Dei . And it was a notable observation of a wise Father , and no less ingeniously confessed , That those which held and perswaded pressure of Consciences , were commonly interessed therein themselves for their own ends .

IV. Of Revenge .

REvenge is a kind of wild Justice ; which the more Man's Nature runs to , the more ought Law to weed it out . For as to the first wrong , it doth but offend the Law , but the Revenge of that wrong putteth the Law out of Office . Certainly in taking Revenge , a Man is but even with his Enemy ; but in passing it over he is superiour : for it is a Princes part to pardon . And Solomon , I am sure , saith , It is the Glory of a Man to pass by an offence . That which is past , is gone , and irrecoverable ; and wise Men have enough to do with things present , and to come : therefore they do but trifle with themselves , that labour in past matters . There is no Man doth a wrong for the wrongs sake , but thereby to purchase himself profit , or pleasure , or honour , or the like . Therefore why should I be angry with a Man for loving himself better than me ? And if any Man should do wrong meerly out of ill nature why ? yet it is but like the Thorn or Bryar , which prick and scratch , because they can do no other . The most tolerable sort of Revenge , is for those wrongs which there is no Law to remedy : But then let a man take heed , that the Revenge be such , as there is no Law to punish ; else a Man's Enemy is still before-hand , and it is two for one . Some when they take Revenge , are desirous the Party should know whence it cometh : this is the more generous . For the delight seemeth to be not so much in doing the hurt , as in making the party repent . But base and crafty Cowards are like the Arrow that flieth in the dark . Cosmus Duke of Florence had a desperate saying against perfidious or neglecting Friends , as if those wrongs were unpardonable : You shall read ( saith he ) that we are commanded to forgive our Enemies ; but you never read , that we are commanded to forgive our Friends . But yet the Spirit of Job was in a better tune ; shall we ( saith he ) take good at God's hand , and not be content to take evil also ? And so of Friends in a proportion . This is certain , that a Man that studieth Revenge , keeps his own wounds green , which otherwise would heal , and do well : Publick Revenges are for the most part Fortunate , as that for the death of Caesar , for the death of Pertinax , for the death of Henry the Third of France , and many more . But in private Revenges it is not so . Nay , rather vindicative persons live the life of Witches ; who as they are mischievous , so end they unfortunate .

V. Of Adversity .

IT was an high Speech of Seneca , ( after the manner of the Stoicks ) That the good things which belong to prosperity are to be wished , but the good things that belong to adversity are to he admired : Bona rerum secundarum optabilia , adversarum mirabilia . Certainly , if Miracles be the command over Nature , they appear most in Adversity . It is yet a higher Speech of his , than the other , ( much too high for a Heathen ) It is true greatness to have in 〈◊〉 the frailty of a Man , and the security of a God ; Vere mag●●m habere fragilitatem hominis , securitatem Dei . This wou●● have done better in Poesie , where transcendencies 〈◊〉 more allowed . And the Poets indeed have been busie with it ; for it is in effect the thing , which is figured in that strange Fiction of the ancient Poets , which seemeth not to be without mystery ; nay , and to have some approach to the State of a Christian : That Hercules , when he went to unbind Prometheus ) by whom Humane Nature is represented ) sailed the length of the great Ocean in an Earthen Pot or Pitcher ; Lively describing Christian resolution , that saileth in the frail Bark of the Flesh , through the waves of the World . But to speak in a mean : The Vertue of Prosperity is Temperance , the Vertue of Adversity is Fortitude , which in Morals is the more heroical Vertue . Prosperity is the Blessing of the Old Testament , Adversity is the Blessing of the New , which carrieth the greater Benediction , and the clearer Revelation of God's favour . Yet even in the Old Testament , if you listen to David's Harp , you shall hear as many Hearse-like Airs , as Carols . And the Pencil of the Holy Ghost hath laboured more in describing the Afflictions of Job , than the Felicities of Solomon . Prosperity is not without many fears and distastes ; and Adversity is not without comforts and hopes . We see in Needle-works and Embroyderies , it is more pleasing to have a lively work upon a sad and solemn ground , than to have a dark and melancholy Work upon a lightsome ground . Judge therefore of the pleasure of the Heart , by the pleasure of the Eye . Certainly Vertue is like precious Odours ▪ most fragrant when they are incensed or crushed : For Prosperity doth best discover Vice , but Adversity doth best discover Vertue .

VI. Of Simulation and Dissimulation .

DIssimulation is but a faint kind of Policy or Wisdom ; for it asketh a strong Wit and a strong Heart , to know when to tell truth , and to do it . Therefore it is the weaker sort of Politicks , that are the great Dissemblers .

Tacitus saith , Livia sorted well with the Arts of her Husband and Dissimulation of her Son ; attributing Arts or Policy to Augustus , and Dissimulation to Tiberius . And again , when Mucianus encourageth Vespasian to take Arms against Vitellius , he saith , We rise not against the piercing Judgment of Augustus , nor the extream Caution or Closeness of Tiberius . These properties of Arts , or Policy and Dissimulation , or Closeness , are indeed habits and faculties , several , and to be distinguished . For if a man have that penetration of Judgment , as he can discern , what things are to be laid open , and what to be secreted , and what to be shewed at half lights , and to whom , and when ( which indeed are Arts of State , and Arts of Life , as Tacitus well calleth them ) to him ; a habit of Dissimulation is a hindrance , and a poorness . But if a Man cannot attain to that Judgment , then it is left to him generally to be Close , and a Dissembler . For where a man cannot chuse or vary in Particulars , there it is good to take the safest and weariest way in general ; like the going softly by one that cannot well see . Certainly the ablest Men that ever were , have had all an openness and frankness of dealing , and a Name of Certainty and Veracity : but then they were like Horses , well managed ; for they could tell passing well , when to stop or turn ; And at such times , when they thought the case indeed required Dissimulation , if then they used it , it came to pass , that the former Opinion spread abroad of their good faith , and clearness of dealing , made them almost invisible .

There are three degrees of this hiding and veiling of Mans self . The first Closeness , Reservation , and Secrecy ; when a Man leaveth himself without observation , or without hold to be taken what he is . The Second Dissimulation in the Negative , when a Man le ts fall Signs and Arguments , that he is not that he is . And the third Simulation in the Affirmative , when a Man industriously and expresly feigns and pretends to be that he is not .

For the first of these , Secrecy : It is indeed the vertue of a Confessor ; and assuredly the Secret Man heareth many Confessions : For who will open himself to a Blab , or a Babler ? But if a man be thought Secret , it inviteth discovery , as the more close Air sucketh in the more open : And as in confession , the revealing is not for worldly use , but for the ease of a Mans heart ; so Secret , Men come to the knowledge of many things in that kind , while Men rather discharge their minds , than impart their minds . In few words , Mysteries are due to Secrecy . Besides ( to say truth ) Nakedness is uncomely , as well in mind as in body ; and it addeth no small reverence to Mens manners and actions , if they be not altogether open . As for Talkers , and Futile persons , they are commonly vain , and credulous withal . For he that talketh what he knoweth , will also talk what he knoweth not . Therefore set it down , that an habit of Secrecy is both politick and moral . And in this part it is good , that a Mans face give his tongue leave to speak . For the discovery of Mans self , by the tracts of his countenance , is a great weakness and betraying , by how much it is many times more marked and believed , than a Mans words .

For the second , which is Dissimulation : It followed many times upon Secrecy by a necessity ; so that he tha● will be Secret , must be a Dissembler in some degree . Fo● men are too cunning , to suffer a man to keep an indifferent carriage between both , and to be Secret withou● swaying the ballance on either side . They will so befo●● a Man with questions , and draw him on , and pick it ou● of him , that without an absurd silence , he must shew 〈◊〉 inclination one way ; or if he do not , they will gather as much by his Silence , as by his Speech : As for Equivocations , or Oraculous Speeches , they cannot hold ou● long : so that no man can be Secret , except he give himself a little scope of Dissimulation , which is , as it were , bu● the skirts or train of Secrecy .

But for the third degree , which is Simulation , and false profession : That I hold more culpable , and less politick , except it be in great and rare matters . And therefore a general custom of Simulation ( which is this last degree ) is a Vice , rising either of a natural falseness or fearfulness , or of a mind that hath some main faults ; which because a man must needs disguise , it maketh him practise Simulation in other things , lest his hand should be out of use .

The great advantages of Simulation and Dissimulation are three . First , To lay asleep opposition , and to surprise : For where a Mans intentions are published , it is an alarm to call up all that are against them . The second is , to reserve to a Mans self a fair retreat : For if a man engage himself by a manifest Declaration , he must go through , or take a fall . The third is , the better to discover the mind of another : For to him that opens himself , Men will hardly shew themselves averse , but will ( fair ) let him go on , and turn their freedom of speech to freedom of thought . And therefore it is a good shrewd Proverb of the Spaniard , Tell a Lye , and find a Truth ; as if there were no way of discovery , but by Simulation .

There be also three disadvantages to set it even . The first , That Simulation and Dissimulation commonly carry with them a shew of fearfulness , which in any business doth spoil the feathers of round flying up to the mark . The second , That it puzzleth and perplexeth the conceits of many , that perhaps would otherwise co-operate with him , and makes a man walk almost alone to his own ends . The third and greatest is , That it depriveth a man of one of the most principal instruments for action , which is Trust and Belief . The composition and temperature is , to have Openness in fame and opinion , Secrecy in habit , Dissimulation in seasonable use , and a power to feign , if there be no remedy .

VII . Of Parents and Children .

THE joys of Parents are secret , and so are their griefs and fears ; they cannot utter the one , nor they will not utter the other . Children sweeten labours , but they make misfortunes more bitter : they increase the cares of Life , but they mitigate the remembrance of Death . The perpetuity by generation is common to Beasts ; but memory , merit , and noble works are proper to Men : and surely a man shall see the noblest Works and Foundations have proceeded from Childless Men , which have sought to express the Images of their minds , where those of their bodies have failed : So the care of posterity is most in them that have no posterity . They that are the first raisers of their Houses , are most indulgent towards their Children ; beholding them as the continuance , not only of their kind , but of their work , and so both Children and Creatures .

The difference in affection of Parents towards their seval Children , is many times unequal , and sometimes unworthy , especially in the Mother ; as Solomon saith , A wise Son rejoyceth the Father , but an ungracious Son shames th● Mother . A man shall see , where there is a House full of Children , one or two of the eldest respected , and the youngest made wantons ; but in the midst , some that are as it were forgotten , who many times nevertheless prove the best . The illiberality of Parents in allowance towards their Children , is an harmful error , makes them base , acquaints them with shifts , makes them sort with mean company , and makes them surfeit more when they come to plenty : and therefore the proof is best , when men keep their authority towards their Children , but not their purse . Men have a foolish manner ( both Parents , and School-Masters , and Servants ) in creating and breeding an emulation between Brothers , during Childhood , which many times sorteth to discord when they are men , and disturbeth Families . The Italians make little difference between Children and Nephews , or near Kinsfolks ; but so they be of the lump they care not , though they pass not through their own body . And to say truth , in Nature it is much alike matter , insomuch that we see a Nephew sometimes resembleth an Uncle , or a Kinsman , more than his own Parent , as the blood happens . Let Parents chuse betimes the vocations and courses they mean their Children should take , for then they are most flexible ; and let them not too much apply themselves to the disposition of their Children , as thinking they will take best to that which they have most mind to . It is true , that if the affection or aptness of the Children be extraordinary , then it is good not to cross it : but generally the precept is good , Optimum elige , suave & facil● illud facit consuetudo , younger Brothers are commonly fortunate , but seldom or never where the elder are disinherited .