The Morning exercise [at] Cri[ppleg]ate, or, Several cases of conscience practically resolved

So that whether men be really wise, or only think themselves so, it makes no difference as to mens dealing with one another, for they that think themselves equal,¹ will not deal but upon equal terms; So that Aristo•les pretty notion, that wise men are born to govern, and fools to ⟨p. 255⟩obey, signifies very little in this case, for there are but few such fools in the world, but would govern if they can: So that by virtue of wisdom or parts, no man can challenge a privilege, or prerogative to himself above others, which another will not pretend to, as well as he.

So that whether men be really wise, or only think themselves so, it makes no difference as to mens dealing with one another, for they that think themselves equal,¹ will not deal but upon equal terms; So that Aristo•les pretty notion, that wise men are born to govern, and fools to ⟨p. 255⟩obey, signifies very little in this case, for there are but few such fools in the world, but would govern if they can: So that by vertue of wisdome or parts, no man can challenge a priviledge, or prerogative to himself above others, which another will not pretend to, as well as hee.

1. 1Politic. c. 3.

3. In all those things wherein men are unequal, the inequality is not sixth and constant, but mutable and by turns. All things that belong to us are either the endowments of the mind, the accidents of the body, or the circumstances of our outward estate; Now those that are most unequal in any of these, may be equal, or the inequality may turn and be as much on the other side. A disease may ruin the most happy and excellent memory, and make a man forget his own name; a little knock on any side of the head, may level the highest understanding with the meanest; beauty, health and strength may be blasted by a disease, or a thousand other accidents; Riches, and Honour, and Reputation are the most slippery and brittle things that belong to us, and when these are gone, friends will fall off, like leaves in Autumn. Now why should I despise another man, when I may be as silly as he; or bear down another by my strength, when I may be as weak as he; or insult over another's poor and low condition, when a day may level me with his meanness, and raise him to be as great and rich as I am?